All Saints Anglican All Saints’ Church
Homilies Appointed to Be Read in Churches
Former Book, Homily vii.
A SERMON
AGAINST SWEARING AND PERJURY.
A |
Lmighty God, to the intent his most holy Name should be had in honour and
evermore be magnified of the people, commandeth that no man should take his
name vainly in his mouth, threatening punishment unto him that unreverently
abuseth it by swearing, forswearing, and blasphemy. To the intent
therefore that this commandment may be the better known and kept, it shall be
declared unto you, both how it is lawful for Christian people to swear, and
also what peril and danger it is vainly to swear, or to be
forsworn. First, when judges require oaths of the people for
declaration or opening of the truth, or for execution of justice, this manner
of swearing is lawful. Also when men make faithful promises with
calling to witness of the name of God to keep covenants, honest promises,
statutes, laws and good customs as Christian princes do in their conclusions of
peace for conservation of commonwealths, and private persons promise their
fidelity in matrimony, or one to another in honesty and true
friendship.
And all men when they do swear to keep
common laws and local statutes and good customs for due order to be had and
continued among men, when subjects do swear to be true and faithful to their
king and sovereign lord, and when judges, magistrates, and officers swear truly
to execute their offices, and when a man would affirm the truth to the setting
forth of God's glory (for the salvation of the people) in open preaching of the
Gospel, or in giving of good counsel privately for their souls'
health. All these manner of swearing for causes necessary and honest
be lawful.
But when men do swear of custom in
reasoning, buying and selling, or other daily communications (as many be common
and great swearers), such kind of swearing is ungodly, unlawful, and forbidden
by the commandment of God. For such swearing is nothing else but
taking of God's holy Name in vain. And here is to be noted, that
lawful swearing is not forbidden but commanded by Almighty God. For
we have examples of Christ and godly men in holy scripture that did swear
themselves and required oaths of others likewise. And God's
Commandment is: "Thou shalt dread thy Lord God and shalt swear by his
name" (Deuteronomy 6.13); And Almighty God by his prophet David saith,
"All men shall be praised that swear by him" (Psalm 63.11).
Thus did our Saviour Christ swear divers
times, saying, "Forsooth, forsooth" (John 3.3). And St.
Paul sweareth thus: "I call God to witness" (2 Corinthians
1.23). And Abraham (waxing old) required an oath of his servant that
he should procure a wife for his son Isahac, which should come of his own
kinred (Genesis 24.3); and the servant did swear that he would perform his master's
will. Abraham also being required did swear unto Abimelech the king
of Geraris that he should not hurt him nor his posterity (Genesis 21.23); and
likewise did Abimelech swear unto Abraham. And David did swear to be
and continue a faithful friend to Ionathas and Ionathas did swear to become a
faithful friend unto David.
Also God once commanded that if a thing
were laid to pledge to any man or left with him to keep, if the same thing were
stolen or lost, that the keeper thereof should be sworn before Judges that he did
not convey it away nor used any deceit in causing the same to be conveyed away
by his consent or knowledge. And St. Paul saith that in all matters
of controversy between two persons whereas one saith Yea and the other Nay so
as no due proof can be had of the truth, the end of every such controversy must
be an oath ministered by a judge (Hebrews 6.16). And moreover God by
the prophet Jeremy saith, "Thou shalt swear, 'The Lord liveth in truth, in
judgment, in righteousness'" (Jeremiah 4.2).
So that whosoever sweareth when he is
required of a judge, let him be sure in his conscience that his oath have three
conditions and he shall never need to be afraid of perjury: (1) He that
sweareth may swear truly, that is, he must (setting apart all favour and
affection to the parties) have the truth only before his eyes and for love
thereof, say, and speak that which he knoweth to be truth and no further; (2)
The second is he that taketh an oath must do it with judgment, not rashly and
unadvisedly, but soberly considering what an oath is; (3) The third is he that
Sweareth must swear in righteousness; that is, for the very zeal and love which
he beareth to the defence of innocency, to the maintenance of the truth, and of
the righteousness of the matter or cause. All profit, disprofit, all
love and favour unto the person for friendship or kinred laid apart.
Thus an oath (if it have with it these
three conditions) is a part of God's glory which we are bound by his
commandments to give unto him. For he willeth that we shall swear
only by his name, not that he hath pleasure in oaths, but like as he commanded
the Jews to offer sacrifices unto him, not for any delight that he had in them,
but to keep the Jews from committing of idolatry. So he, commanding
us to swear by his holy Name, doth not teach us that he delighteth in swearing,
but he thereby forbiddeth all men to give his glory to any creature in heaven,
earth, or water (Isaiah 42.8). Hitherto ye see that oaths lawful are
commanded of God, used of patriarchs and prophets, of Christ himself, and of
his apostle Paul. Therefore Christian people must think lawful oaths
both godly and necessary.
For by lawful promise and covenants
confirmed by oaths, princes and their countries are confirmed in common
tranquillity and peace. By holy promises with calling the name of
God to witness, we be made lively members of Christ, when we profess his
Religion receiving the Sacrament of baptism. By like holy promise
the Sacrament of Matrimony knitteth man and wife in perpetual love, that they
desire not to be separated for any displeasure or adversity that shall after
happen.
By lawful oaths, which kings, princes,
judges, and magistrates do swear, common laws are kept inviolate, justice is
indifferently ministered, harmless persons, fatherless children, widows, and
poor men, are defended from murderers, oppressors, and thieves, that they suffer
no wrong, nor take any harm. By lawful oaths, mutual society, amity,
and good order is kept continually in all commonalties as boroughs, cities,
towns, and villages. And by lawful oaths, malefactors are searched
out, wrong doers are punished, and they which sustain wrong are restored to
their right. Therefore lawful swearing can not be evil which
bringeth unto us so many godly, good, and necessary commodities.
Wherefore when Christ so earnestly forbad
swearing, it may not be understood as though he did forbid all manner of oaths,
but he forbiddeth all vain swearing and forswearing both by God and by his
creatures as the common use of swearing in buying, selling, and in our daily
communication — to the intent every Christian man's word should be as
well regarded in such matters as if he should confirm his communication with an
oath. "For every Christian man's word" saith Jerome "should
be so true that it should be regarded as an oath" (Hieron. in Matth. v, 34-37; Opp.
vii, 30 p). And St. Chrysostom witnessing the same, saith,
"It is not convenient to swear; for what needeth us to swear, when it is
not lawful for one of us to make a lie unto another" (Chromatii in
Matth. Tractat. ix, 11; Galland. Biblioth. Patr. viii, 344)?
Peradventure some will say, "I am
compelled to swear, for else men that do commune with me or do buy and sell
with me will not believe me."
To this answereth St. Chrysostom that he,
that thus saith, showeth himself to be an unjust and a deceitful person
(Chrysostom, in Epist. ad Ephes Hom. ii; Opp. xi, 13 E). For if he were a
trusty man and his deeds taken to agree with his words, he should not need to
swear at all. For he that useth truth and plainness in his
bargaining and communication, he shall have no need by such vain swearing to
bring himself in credence with his neighbours, nor his neighbours will not
mistrust his sayings. And if his credence be so much lost indeed
that he thinketh no man will believe him without he swear, than he may well
think his credence is clean gone. For truth it is (as Theophylactus
writeth) that no man is less trusted than he that useth much to swear
(Theophylactus, in Matth. v, 37). And
Almighty God by the Wise Man saith, "That man which sweareth much shall be
full of sin, and the scourge of God shall not depart from his house"
(Ecclesiasticus 23.11).
But here some men will say for excusing
of their many oaths in their daily talk: "Why should I not swear when I
swear truly?"
To such men it may be said that though they swear truly, yet in swearing often unadvisedly for trifles without necessity and when they should not swear, they be not without fault but do take God's most holy Name in vain. Much more ungodly and unwise men are they that abuse God's most holy Name, not only in buying and selling of small things daily in all places, but also in eating, drinking, playing, communing and reasoning. As if none of these things might be done except in doing of them the most holy Name of God be commonly used and abused, vainly and unreverently talked of, sworn by, and forsworn to the breaking of God's commandment and procurement of his indignation.
OF SWEARING.
Y |
E HAVE been taught in the first part of
this Sermon against swearing and perjury what great danger it is to use the
name of God in vain. And that all kind of swearing is not unlawful,
neither against God's commandment, and that there be three things required in a
lawful oath. First, that it be made for the maintenance of the
truth. Secondly, that it be made with judgment, not rashly and
unadvisedly. Thirdly, for the zeal and love of
Justice. Ye heard also what commodities cometh of lawful oaths and
what danger cometh of rash and unlawful oaths.
Now as concerning the rest of the same
matter, ye shall understand that as well they use the name of God in vain that
by an oath make unlawful promises of good and honest things and perform them
not as they which do promise evil and unlawful things, and do perform the
same. Of such men that regard not their godly promises bound by an
oath but wittingly and wilfully break them, we do read in holy scripture two
notable punishments.
First, Iosua and the people of Israel
made a league and faithful promise of perpetual amity and friendship with the
Gabaonites (Joshua 9.15). Notwithstanding afterward in the days of
wicked Saul many of these Gabaonites were murdered, contrary to the said
faithful promise made. Wherewith Almighty God was sore displeased
that he sent an universal hunger upon the whole country which continued by the
space of three years. And God would not withdraw his punishment, until
the said offence was revenged by the death of seven sons or next kinsmen of
King Saul. And whereas Sedechias king of Jerusalem had promised
fidelity to the king of Chaldea, afterward when Sedechias contrary to his oath
and allegiance did rebel against King Nabuchodonosor [Nebuchadnezzar]. This
heathen king by God's permission and sufferance, invading the land of Jewry and
besieging the city of Jerusalem, compelled the said King Sedechias to flee, and
in fleeing, took him prisoner, slew his sons before his face, and put out both
his eyes. And binding him with chains, led him prisoner miserably
into Babylon (2 Kings 24.17, 20, 2 Kings 25.17).
Thus doth God show plainly how much he
abhorreth breakers of honest promises bound by an oath made in his
name. And of them that make wicked promises by an oath, and will
perform the same, we have example in the scriptures, chiefly of Herod of the
wicked Jews and of Iephtah. Herod promised by an oath unto the damsel
which danced before him to give unto her whatsoever she would ask (Matthew
14.711). When she was instructed before of her wicked mother to ask
the head of St. John Baptist, Herod as he took a wicked oath so he more
wickedly performed the same and cruelly slew the most holy prophet.
Likewise did the malicious Jews make an
oath, cursing themselves if they did either eat or drink until they had slain
St. Paul (Acts 23.14). And Iephtah, when God had given to him
victory of the children of Ammon, promised (of a foolish devotion) unto God, to
offer for a sacrifice unto him that person which of his own house should first
meet with him after his return home. By force of which fond and
unadvised oath he did slay his own and only daughter, which came out of his
house with mirth and joy to welcome him home (Judges 11.30-39). Thus
the promise which he made (most foolishly) to God, against God's everlasting
will and the law of nature most cruelly he performed, so committing against God
a double offence.
Therefore, whosoever maketh any promise,
binding himself thereunto by an oath, let him foresee that the thing which he
promiseth be good and honest and not against the commandment of God, and that
it be in his own power to perform it justly. And such good promises
must all men keep evermore assuredly. But if a man at any time shall
either of ignorance or of malice promise and swear to do any thing which is
either against the law of Almighty God or not in his power to perform, let him
take it for an unlawful and ungodly oath.
Now something to speak of perjury, to the
intent ye should know how great and grievous an offence against God this wilful
perjury is, I will show you what it is to take an oath before a judge upon a
book.
First, when they, laying
their hands upon the Gospel book, do swear truly to enquire and to make a true
presentment of things wherewith they be charged, and not to let from saying the
truth and doing truly for favour, love, dread, or malice of any person —
as God may help them and the holy contents of that book — they must
consider that in that book is contained God's everlasting truth, his most holy
and eternal word whereby we have forgiveness of our sins and be made inheritors
of heaven to live forever with God's angels and saints in joy and
gladness.
In the Gospel book is contained also
God's terrible threats to obstinate sinners that will not amend their lives nor
believe the truth of God his holy Word, and the everlasting pain prepared in
hell for idolaters, hypocrites, for false and vain swearers, for perjured men,
for false witness bearers, for false condemners of innocent and guiltless men,
and for them which for favour, hide the crimes of evildoers that they should not
be punished. So that whosoever wilfully forswear themselves upon
Christ's holy Evangely [Gospel], they utterly forsake God's mercy, goodness,
and truth, the merits of our Saviour Christ's nativity, life, passion, death,
resurrection and ascension. They refuse the forgiveness of sins
promised to all penitent sinners, the joys of heaven, the company with angels
and saints forever, all which benefits and comforts are promised unto true
Christian persons in the Gospel.
And they, so being forsworn upon the
Gospel, do betake themselves to the devil's service, the master of all lies,
falsehood, deceit, and perjury, provoking the great indignation and curse of
God against them in this life and the terrible wrath and judgment of our
Saviour Christ at the great day of the last judgment, when he shall justly
judge both the quick and the dead according to their works. For
whosoever forsaketh the truth, for love of displeasure of any man, or for lucre
and profit to himself, doth forsake Christ and with Judas betray him. Though perjury do escape
herein spied and unpunished, it shall not do so ever. And although such perjured men's falsehood be now kept
secret, yet it shall be opened at the last day, when the secrets of all men's
hearts shall be manifest to all the world.
And then the truth shall appear and
accuse thee, and their own conscience with all the blessed company of heaven
shall bear witness truly against them. And Christ the righteous
Judge shall then justly condemns them to everlasting shame and death. This
sin of perjury Almighty God by the prophet Malachy doth threaten to punish
sore, saying unto the Jews, "I will come to you in judgment, and I will be
a swift witness and a sharp Judge upon sorcerers, adulterers, and perjured
persons" (Malachi 3.5). Which thing to the prophet Zachary God
declareth in a vision, wherein the prophet saw a book fleeing which was twenty
cubits long and ten cubits broad, God saying then unto him, "This is the
curse that shall go forth upon the face of the earth, for falsehood, false
swearing, and perjury. And this curse shall enter into the house of
the false man and into the house of the perjured man, and it shall remain in
the midst of his house, consume him, and the timber and stones of his
house" (Zachariah 5.1-4).
Thus ye see how much God doth hate perjury and what punishment God hath prepared for false swearers and perjured persons. Thus ye have heard how and in what causes it is lawful for a Christian man to swear. Ye have heard what properties and conditions a lawful oath must have and also how such lawful oaths are both godly and necessary to be observed. Ye have heard that it is not lawful to swear vainly (that is) other ways then in such causes and after such sort as is declared. And finally, ye have heard how damnable a thing it is, either to forswear ourselves or to keep an unlawful and an unadvised oath. Wherefore let us earnestly call for grace, that all vain swearing and perjury set apart, we may only use such oaths as be lawful and godly, and that we may truly without all fraud keep the same according to God's will and pleasure; to whom with the Son and the Holy Ghost be all honour and glory. Amen.