Atten. Oh! what a young Villain was this! here is, as the Apostle says, a yielding of Members as instruments of unrighteousness unto sin, 42 indeed! This is proceeding from evil to evil with a witness; This argueth that he was a black-mouthed young Wretch indeed.
Wise. He was so; and yet, as I told you, he counted, above all, this kind of sinning, to be 43 a Badge of his Honour: He reckoned himself a mans Fellow when he had learnt to Swear and Curse boldly.
Atten. I am perswaded that many do think, as you have said, that to Swear, is a thing that does bravely become them, and that it is the best way for a man, when he would put authority, or terrour into his words, to stuff them full of the sin of Swearing.
Wise. You say right, else, as I am perswaded, men would not so usually belch out their blasphemous Oaths, as they do: they take a pride in it; they think that to swear is Gentleman-like; and having once accustomed themselves unto it, they hardly leave it all the days of their lives.
Atten. Well, but now we are upon it, pray shew me 44 the difference between Swearing and Cursing; for there is a difference, is there not?
Wise. Yes: There is a difference between Swearing and Cursing, Swearing, vain swearing, such as young Badman accustomed himself unto. Now vain and sinful swearing, 45 Is a light and wicked calling of God, &c. to witness to our vain and foolish attesting of things, and those things are of two sorts.
1. Things that we swear, are, or shall be done.
2. Things so sworn to, true or false.
1. Things that we swear, are, or shall be done. Thou swearest thou hast done such a thing, that such a thing is so, or shall be so; for it is no matter which of these it is that men swear about, if it be done lightly and wickedly, and groundlesly, it is vain, because it is a sin against the Third Commandement, which says, Thou shalt not take the Name of the Lord thy God in vain. 46 For this is a vain using of that Holy and Sacred Name, and so a sin for which, without sound Repentance, there is not, nor can be rightly expected, forgiveness.
Atten. Then it seems, though as to the matter of fact, a man swears truely, yet if he sweareth lightly and groundlesly, his Oath is evil, and he by it, under sin.
Wise. Yes; a man may say, 47 The Lord liveth, and that is true, and yet in so saying, swear falsly; because he sweareth vainly, needlesly, and without a ground. To swear groundedly and necessarily, (which then a man does, when he swears as being called thereto of God,) that is tolerated of the Word: but this was none of Mr. Badmans swearing, and therefore that which now we are not concerned about.
Atten. I perceive, by the Prophet, that a man may sin in swearing to a Truth: They therefore must needs most horribly sin, that swear to confirm their Jests and Lies; and as they think, the better to beautifie their foolish talking.
Wise. They sin with an high hand; for they presume to imagine, 48 that God is as wicked as themselves, to wit, that he is an Avoucher of Lies to be true. For, as I said before, to swear, is to call God to witness; and to swear to a Lie, is to call God himself, to witness that that Lie is true. This therefore must needs offend; for it puts the highest affront upon the Holiness and Righteousness of God, therefore his wrath must sweep them away. This kind of Swearing is put in with lying, and killing, and stealing, and committing Adultery; and therefore must not go unpunished: 49 For if God will not hold him guiltless that taketh his Name in vain, which a man may doe when he swears to a truth, (as I have shewed before,) how can it be imagined, that he should hold such guiltless, who, by Swearing, will appeal to God, if Lies be not true, or that swear out of their frantick and Bedlam madness. It would grieve and provoke a sober man to wrath, if one should swear to a notorious lye, and avouch that that man would attest it for a truth; and yet thus do men deal with the holy God: They tell their Jestings, Tales and Lies, and then swear by God that they are true. Now this kind of Swearing was as common with young Badman, as it was to eat when he was an hungred, or to go to bed when it was night.
Atten. I have often mused in my mind, what it should be that should make men so common in the use of the sin of Swearing, since those that be wise, will believe them never the sooner for that.
Wise. It cannot be any thing that is good, you may be sure; because the thing it self is abominable: 50 1. Therefore it must be from the promptings of the spirit of the Devil within them. 2. Also it flows sometimes from hellish Rage, when the tongue hath set on fire of Hell even the whole course of nature. 51 3. But commonly Swearing flows from that daring Boldness that biddeth defiance to the Law that forbids it. 4. Swearers think also that by their belching of their blasphemous Oaths out of their black and polluted mouths, they shew themselves the more valiant men: 5. And imagine also, that by these outrageous kind of villianies, they shall conquer those that at such a time they have to do with, and make them believe their lyes to be true. 6. They also swear frequently to get Gain thereby, and when they meet with fools, they overcome them this way. But if I might give advice in this matter, no Buyer should lay out one farthing with him that is a common Swearer in his Calling; especially with such an Oath-master that endeavoureth to swear away his commodity to another, and that would swear his Chapmans money into his own pocket.
Atten. All these causes of Swearing, so far as I can perceive, flow from the same Root as doe the Oaths themselves, even from a hardened and desperate heart. But pray shew me now how wicked cursing is to be distinguished from this kind of swearing.
Wise. 52 Swearing, as I said, hath immediately to do with the Name of God, and it calls upon him to be witness to the truth of what is said: That is, if they that swear, swear by him. Some indeed swear by Idols, as by the Mass, by our Lady, by Saints, Beasts, Birds, and other creatures; but the usual way of our profane ones in England, is to swear by God, Christ, Faith, and the like: But however, or by whatever they swear, Cursing is distinguished from Swearing thus.
To 53 Curse, to Curse profanely, it is to sentence another or our self, for, or to evil: or to wish that some evil might happen to the person or thing under the Curse, unjustly.
It is to sentence for, or to evil, (that is, without a cause): Thus Shimei cursed David: He sentenced him for and to evil unjustly, when he said to him, Come out, come out thou bloody man, and thou man of Belial. The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned, and the Lord hath delivered the kingdom into the hand of Absalom thy son: and behold thou art taken in thy mischief, because thou art a bloody man. 54
This David calls a grievous Curse. And behold, saith he to Solomon his Son, thou hast with thee Shimei a Benjamite, which cursed me with a grievous curse in the day when I went to Mahanaim. 55
But what was this Curse? Why, First, It was a wrong sentence past upon David; Shimei called him Bloody man, man of Belial, when he was not. Secondly, He sentenced him to the evil that at present was upon him, for being a bloody man, (that is, against the house of Saul,) when that present evil overtook David, for quite another thing.
And we may thus apply it to the 56 profane ones of our times who in their rage and envy, have little else in their mouths but a sentence against their Neighbour for, and to evil unjustly. How common is it with many, when they are but a little offended with one, to cry, Hang him, Damn him, Rogue! This is both a sentencing of him for, and to evil, and is in it self a grievous Curse.
2. The other kind of Cursing, is to wish that some evil might happen to, and overtake this or that person or thing: And this