contrariwise anything doth grace them more then such dâ—monstration of stayed behauiour by their apparâ—ll and the rest as may testify their fidelity which maketh them amiable to his iudgment and reasonable affection and importeth them more then to satisfie his sight For it is not the sole beauty of the body which gaineth the hart of man with durable loue being only an externall signe of the inward beauty of the soule that is of vertue which shinning in the body draweth affection with a secret apprehension of the beholder But when by the apparell or other signes of lightnesse the body seemeth merchandise set out to sale the superfluous art and industry defaceth and dishonoureth the naturall beauty making it at least vile and contemptible as a false varnish that hath lost the substance within yea which is worse abominable and loathsome as a dangerous poyson Sathans baite to deceaue and distroy Whereby it is euident that the excesse of wanton apparell is hurtfull dishonourable to women by which those that haue litle prudence thinke to get possession of mens harts and consequently by them that assistance in temporall life which they need and otherwise keeping themselues within the limits of honest decent modesty by opinion of vertue they might obtaine conserue not for a day or more whiles passion dureth but perpetually for all their liues 16. Mans hart is not so base as to loue much or to be tyed in affection long for the bowels of wormes for false and fading colours plaistred vpon a parchment skinne for new fashions of the Taylours sheeres for the hew of a naked breast sometime not virginal but bestiall that must be carrion wormes meate to morrow next Certes some other thing there is which must gaine affection such at least as is to be constant and vnchangeable for otherwise what can be more odious to the husband then when he beholdeth the apparell of his wife as of one arrayed in venery which professeth her employment to purchase heere and there the affections of others which she should not desire And what foole will like her in this manifestation which without blushing she maketh of her selfe or ioy to see her impudency discouered in her wanton attire by which she telleth him that her hart houereth aloft to seaze vpon whatsoeuer baite to her liking shall come next her and therefore setteth her nets and lime-twigs to entangle the foolish birdes that come to gaze vpon the owle What man that hath a â—ote of man-hood will not resolue rather to chastise this folly in his wife then to approue or dissemble it No mâ—ruaile then if women when by their owne want of iudgment or at least of consideration they loose the cordiall affection of their husbands for these bables and trifles not worth a rush afterwards they find them vnkind and hard-harded in greater matters which they need and desire for their family their frindes or themselues What wonder that iealosies turne into hatred and the hart once diuided that there follow diâ—orcements of the bodies and consequently dissolution of honorable families neglect in the parents towards their children emnity sutes in law and open barbarous hostility betweene the wiues kinsfolkes and the husband that before were vnited in affinity friendship and finally great vnquencheable flames from litle sparkes which should haue beene smothered and quenched in the beginning And this for married folkes to beware 17. Now likewise from the same abuse it commeth in great part that in these our dayes amongst single people ordayned to matrimony is found so rarely true loue if comparison be made with the examples of former times for whereas then the vse of apparell and the rest was tempered with modesty and was rather a testimony of vertue and discretion that could keep a decent meane then of vice and folly which passeth alwayes to extremes men and women gathered pure honest harty and constant affection one to another that lasted in wedlocke not only whilest the flowers of youth continued which euery day and houre decline and loose something of their worth but all their liues yea increased more and more till their dying-day to be continued after in heauen for euer Where now the disposition of young solkes to marriage may seeme rather a Smith-field market then the communication of a Christian Sacrament Which is one of the miseries and mischiefes amongst many that our Countrey hath incurred by newfanglenesse On the contrary side when the quality and fashion of apparell in men did testifie their valour constancy and wisdome and in women was a protestation of their modesty honesty and vertue all thinges passed in the coÌ„monwealth with fidelity plaine dealing loue and friendship betweene husbandes and their wiues children and their parents maisters and seruantes the partes of euery family being vnited one with another and family with family and linage with linage in Christian charity and ciuility which since hath beene barbarously distracted deuided by the contrary 18. It was coÌ„maunded in the old law Deut. 22. by God Almighty that not without great reason and prouidence that men should not cloath theÌ„selues in womens apparell for that such kind of habit is disgracefull to them and the more the worse as a remonstrance of effeminacy But rather they were commaunded to testifie by their cloathing their reuerence due to God their respect to his commaundements their loyalties towards their wiues and their kind and man-hood towards all And when their apparell is such an argument of maturity and that they contemne beastly pleasures and liue by reason and Gods law not by fancy and sensuality then their wiues loue them their children respect them their seruants and subiects obey them their friends honour them their enemies dread them yea the very Diuels themselues that set enemies a worke are afraid of a modest man that feareth God who as they know protecteth him and honoureth him because he knoweth himselfe and acknowledgeth his duety and loueth Christianity and according to his degree keepeth himself within his bounds 19. Women likewise who stand in need of comfort and help from God man appeare amiable to both when their attire and all their deportmentes beare witnes of their modesty chastity which vertues are not solitary nor alone where they reside as the contrary want not coÌ„pany of other vices Wherfore when the virgin married woman or matron by her apparell and behauiour persuadeth that she is chast she persuadeth also that she deserueth all reasonable affection and respect But as these generall reasons disproue the excesse of apparell in all Commonwealths so are there others particular to Christians grounded in their beliefe and acknowledgmeÌ„t of almighty God which confirme the same most effectually and are heere to be examined Christian Piety directed by Faith doth very much disallow and condemne the vaine and curious excesse of Cloathing CHAP. VII THE reason which may withdraw the desire of vs Christians generaly from all
well he which sweareth neglecting any of the circumstances aboue mentioned as he that exacteth such an oath is blame-worthy And besides the sinne occasioned and committed against Almighty God by the swearer or forswearer and him that giueth the occasion he that prouoketh the oath derogateth not a litle to the fidelity and honesty of the swearer wheÌ„ he vrgeth him to sweare for he supposeth him vnworthy of credit his word not valuable to testifie without an oath which is a contumely And he which easily giueth such an oath to asâ—euere his word when he is not beleeued coÌ„senteth to the reproach and by his consent admitteth and confirmeth the conâ—umelious supposition made against him 17. But much more he dishonoreth himselfe who freely and without compulsion vseth to sweare vpon euery light occasion for by this frequent foolish sinne he discouereth the base conceyt he hath of his owne honesty and credit fearing not to be trusted vnlesse he sweare And why should his person or his credit be valued by others more then by himselfe which knoweth best how much they weigh yea such an one the more he sweareth the lesse is he to be beleeued for still he witnesseth against himselfe And I call the custome of swearing a foolish sinne as it is the most vnprofitable of all the rest For the theefe when he stealeth bringeth something home he that killeth ouercommeth his enemie and hath one the fewer to be afraid of and these and the like sinnes haue at least some colour of excuse as necessity infirmity of mans nature or the like But the swearer hath none he looseth alwayes getteth nothing by his oathes and is without all manner of Iustification with God or with man more then that it proceedeth from leuity ill nourture inconsideration and want of wit 18. The last degree of abuse in swearing is when great oaths are made only signes of mens indignation of their purposes of reuenge of their braueries of their manhood that they dare do this or that at least that they dare sweare which custome some fellowes where other foolish filthy customes haue gotten place would grace by saying that he sweares like a gentleman but in other places where men are in their wittes it is more properly sayd that he sweares like a Carter 19. The deformity of this manner of swearing will be manifest if we consider how base ignoble and vngentleman-like it is be ouer-ruled with Ire to be enraged like a mad man to bragge and boast of great matters done or vndone For all this trumpery thus blustered is nothing els but an vnbridled vnmanerly passion breaking out from a weake impotent distempered mind and commonly it is ioyned with lying For the greatest briggers and swearers vse to be the greatest Dastardes as when Ruffians and swaggering Cowardes protest vpon oathes that they will doe this or that which either they cannot or dare not performe In which case besides the periâ—ty which they commit there is also a peculiar irreuerence to Almighty God subiecting his holy name Maiesty to their foolish pride or impatience procuring by great oathes to make the hearers belieue that they will blow downe all that commeth a neere them What brutish folly is it thus to make the Maiesty of God Almighty the bloud and precious Humanity of our Redeemer signes and instruments to increase madnesse For as cowardly brutish wrath breaketh Chryso ho. 15. 16. ad pop Hom. 12. in Matth. out commonly into oathes so do the oathes increase this kind of wrath And hereupon S. Chrysostome aduertiseth that if men would abandon the custome of swearing their perturbation would sooner be calmed 20. What can be imagined so mild and moderate as the infinite goodnes longanimity and mercy of Almighty God what more gentle and patient then the Lambe of God Christ Iesus our Sauiour in whome was and is magnanimity and manhood in the highest degree And therfore to make them arguments and instruments of our impotent fury and not so much manly as womanly or beastly rage voyd of all reasonable respect is an offence directly opposite to their natures and conditions Which supposed how can we expect that the Maiesty of God Almighty should be sweet mercifull and patient with vs if we be so impatient vnmannerly iniurious and violent with him 21. And truely this manner of bragging and swearing is so far from arguyng a great or generous mind fit as they would make it for a gentleman that contrariwise it manifesteth a degenerous and base disposition For first as hath byn sayd of apparell so may it now be auouched of swearing that where true inward and substantiall manhood and magnanimity is wanting there the yong Gallant to make ostentation of that which in very deed is not in him rappeth out oathes at randon vpon euery occasion and without occasion as if all greatnesse magnanimity and courage consisted in the breath of an vnbridled vnciuill and sauage mouth where to sweare in this manner and prophane the name of God without time or reason is a token of Raskallity want of discretion and iudgement abiection of mind and no more honour to be accounted a swearer then to haue his breath to stinke 22. Secondly it is not greatnesse but basenesse of mind to be so ouercome with passion of rage as not to be able to rule neither braynes nor tongue a thing fitter as I haue said for a woman which hath no other weapoÌ„ then for a man Assuredly there is no greater Dastard â—â— the world then the brawling Swearer and reason doth conuince it to be so For when he dare not reuenge himselfe of his aduersary by strokes for feare to be stroken he breaketh his anger vpon the patient honour of Almighty God with oaths And so vpon my word where thou meetest with an ordinary Swearer single him out for a coward put him into thy Calendar vnder that title 23. Lastly it is certaine that there cannot be a great mind but accompanâ—ed with a great iudgement which conceaueth worthily that is maketh great conceit and reckoning of great thinges to come short in this kind is an euident testimony of defect A great and noble mind therfore whersoeuer soeuer it is found there will be also ioyntly found a great and reuerent estimation of the greatnesse of Almighty God and of our Sauiour Christ and of the great and inestimable benefittes which we haue receaued from their great bounty in our creation and redemption and continually euery houre moment receaue from their handes and withall a reuerentiall duety towardes them and consequently great horrour and disdaine of swearing and forswearing which be vnmanerly contemptuous trickes of ignorant insolent clownes For none els will not blush for the only incongruity indecencie of such a fact though it were not liable to any punishment as to vsurpe so great and holy names for the supporting of trifles and specially to abuse them for the maintenance of vntruth For they be
wall as fitt or fitter to receiue al variety of colours then she Is this an endowment for which to be held either in loue or admiration with men Is it any commendation to depend on the lye-pott on the cockle shell for colour of the checks or vpon the dead scull perhaps of a damned person for counterfait haire What base vgly gastly and abhominable furniture is this therby to set forth either the feature of the face or commend the qualities of the mind 9. It remayneth then that the scope of costly apparell of starching of painting and falsifying nature is only and wholy to please the lookers on what then Is all this adoe that fooles be contented admiring the Painters and Taylers puppets vpon the stages of vanity for the wiser sort of people laugh them to scorne discouering vnder the Scenecall studious curiosity of their apparell the leuity effeminacy and ignobility of their mindes For as the cooke when he perceaueth his meates tainted bestoweth more spices on the sauce so when the conscience is inwardly guilty of the basenes and vnworthines of the soule then forsooth to dissemble and couer the inward imperfections the earthen vessel of the body without must be adorned the rotten wood must be guilded the drowsie Asse must put on a Lyons skinne the base minded Clowne must maske it out in the robes of a Prince For only such as despaire to be respected for any good quality of their owne seeke these external and borrowed helpes to be esteemed Where contrarywise in him that is worthy indeed to be honoured the confidence of Gods gifts which he acknowledgeth in himselfe his merites and endeauours past by counsell valour or charitable actions to publicke benefit or at least the hope to get honour by honourable meanes doth make him neglect these other petty patchings Yea those that be magnanimous and haue great spirits decline rather to the contrary extreme As we read in Scilla his foresight of Iulius Caesar for the same reasoÌ„ seing him negligent and carelesse in the vse of his apparell Cauete said he à malo cincto Iuuene Take heed of this young fellow that cannot put on his cloathes for he carryeth bigger cogitations in his head 10. The noblest most valerous resolute and couragious minds are alwayes Arist lib. â— Ethic. c. p. 7. Cicero Tuscul 4. the most mild and moderate in speech and all outward cariage as the deepest riuers slide along with the least noyse The greatest boasters be not the best souldiars nor the effeminate young man that putteth all his study in his cloathes commonly fit for any employment of worth He may well proue an idle Courtyer for as our Sauiour sayd qui mollibus vestiuntur in domibus Regum sunt but seldome he proueth good for any Basil l. de legendis Gentil lib. thing else It is no lesse reproachfull for agenerous person sayth S. Basil to shew extraordinary care in adorning his body then by sloath or any other euill affection to become ignominious VVhat would these doe in way of arrogancy saith Chrys hom 50. in Mat. S. Chrysostome if they had in themseules any substantiall worth of their owne who are proude of the workmanship of others And S. Gregory Gregor Nazian orat paranet ad Olympiad Nazianzene Purple costly golden and glittering garments are fittest for such as haue no splendour of life which want all ornaments of vertue Wherefore it may be concluded out of the iudgement of these great Sages and for all the reasons aboue sayd that sumptuous cloathing is no fit meanes to procure opinion of nobility and excellency in the person that weareth it But rather if it be with curiosity and excesse in whatsoeuer degree it discouereth basenes of mind and condition and layeth open the imperfections imprudence and leuityes of men and women 11. Appelles his prentises made a picture of Helena as prentises and trimmed her with all sorts of pearle and precious stones which their maister seing told them though their skill had not serued theÌ„ to make her faire yet they had made Tertul. l. de cultu Pem. Alex. Neap. l. 4. c. 15. her rich But the Persians and diuers other nations as Tertullian noteth vsed gold for the vilest and basest employments as to chayne their prisoners and slaues Moreouer this disorderly excesse of which we speake is not only ignominious and hurtfull to the particular persons that vse it but also it impareth ciuility as a barbarous vice and is very pernicious to the Common-wealth destroying the friendly society of the subiectes and their abilities of wealth meanes as well to serue their Prince and defend their country as to succour and benefit one another 12. And heere we must note that there be two kinds of Barbarity to wit one originall the other occasionall Originall Barbarity ariseth from nature despoyled of common habitation mutuall commerce religion crudition morall Chrysost â—â—â— quòd Christus sit Deus 〈◊〉 from which by the Crosse of Christ the world hath beene reclaymed Occasionall Barbarity sometime proceedeth from a certayne excesse in ciuility which sharpueth mens wits to inuent sundry vnnecessary artes for more contentment pleasure from whence consequently follow Effemiâ—acy Superfluity Lust Riot and Pride All which vices as they be effectes of iâ—le ciuility so are they instruments and inducements of Barbarity For as expences grow and conscience decayeth so there arise dayly new deuises for cosenage new plotes for deceit and open tyranny and oppression of the more potent against the weaker in this sense we tearme vanity excesse in Apparell vnciuill and barbarous For Barbarity is not only rude and rusticall but also cowardly crafty and politicall violating Arist l. 2. polit c. 5. Iustice and ciuill Society vnder coulour of right 13. As ciuility principally consisteth vpon the vnited agreement of cittizens Cicerol 2. offic Arist. l v. polit c. 5. and Countrey men so such vices as do most infest this vnion and make them disagree in distemper of iudgmeÌ„ts and affections is vndoubtedly barbarous In regard wherof arrogant vanity in apparell whilest it maketh much for alienation of mindes among people as hath beene said is in comparison of other offences most vnciuill and barbarous He is cruellâ— saith S. Chrysostome who Chrysost hom 50. in Math. in regard of his sumptuous apparell neglecteth the poore So that there is this difference only betwixt a wolfe in the Citty and another of the forest that wheras both agree in cruelty and rauine the one is couered with a rough skin and the other with a shining coate the one is cruell in fact and also in outward apparence the other ciuill in shew but barbarous in deed not that this outward countenance of the Ciuill VVolfe doth any whit diminish his barbarity when rather it serueth him better then the rough brissels of the other to catch his prey when the poore innocent lambe that escaped the wild wolfe in
outward ceremony made themselues as cleane as they could as by washing of their bodyes by chastity and the like before they durst attempt their sacred duety And least that mens petitions tendered to Almighty God should not be sufficiently reuerent Numa ordayned as Plutarch writeth that none should make prayer but vpon premeditation 20. But we Christians besides this natural imperfect knowledge of diuine maiesty which those ancient Heathens could get by obseruation and discourse haue another supernaturall which teacheth vs manifold relation and dependances of the same to our great profit comfort and direction in all we haue to do Whereupon when we Christians sweare vnderstanding that then we exercise a worke of religion which hath for obiect the very excellency of God himselfe we are to do it with great reuerence if we will not be moâ—e bâ—rbarous and irreligious then the very Heathens were who could tell vs that religion Ciâ—â—r lib. de 〈◊〉 hath two partes one the outward ceremony of the body the other the inward feare and reuerence of the soule But what is the compasse extention of this diuine maiesty so to be reuerâ—nced and adored forsooth it imbraceth conteineth vpholdeth and gouerneth all humane affaires in goodnesse mercy as the Prophet Zachary teacheth vs. Zach. â— Behold sayth he I will saue my people from the land of the East and from the land of the Sunne setting No separation of banishment no difference of estate high or low rich or poore no prison so close no dungeon so deep that can hinder the infinite maiesty of God from being present in euery place for the succour and comfort of his deuoted seruantes and friends And so the holy Scripture teacheth Gen. 19. vs speaking of the Patriarch Ioseph when he was in prison Descendit cum illo in foueam in vinculis non dereliquit eum He went downe with him into his caâ—e and bare him company in his setters 21 Moreouer when a man beholdeth this sacred diuinity no lesse rayning downe fier and brimstone from heauen in reuenge and punishment of sinne then spreading sweet dew vpon the earth to refresh and fertilize it for the benefit of mankind no doubt if he be not a seÌ„selesse beast he must conceaue horrour and dread to violate this Maiesty and be moued to adore it with religious submission and reuerence as often as he approacheth to it by oath O sacred and maiestical name of Almighty God as thou art the obiect of an oath so art thou of all reuerence deuotion 22. Finally whosoeuer with iudgement and attention shall consider his owne estate will doubtlesse tremble to auouch any thing rashly with testimony of Gods eternall maiesty and authority For the distance of estate dignity betweene God the greatest Prince of the world at the highest rate an infirme Bernar. l. 3 de CoÌ„sider Bellarmin lib de sâ—alâ— Ascensionis in Deâ— and miserable man is infinitely more remote then is the separation betwixt the least and vilest worme creeping on the ground and the most powerfull Monarch that euer gouerned Empire To which if we adde our manifold sinnes that contaminate this our misery in our selues and offend Almighty God we may vpon a good reckonning be afrayd to bring in for witnesse his holy name and authority by the wordes of our polluted mouth 23. If the praise of God be not seemely Eccles â—â— nor souÌ„deth well from the mouth of a sinner what is the protestation by oath when a sinfull wretch shall presume as it were to arest Gods eternall truth and to bring it into court to attest in his behalfe Assuredly if we had comprehension or due conceit of the diuine maiesty and greatnesse and true knowledge and acknowledgement of our owne basenesse We would neither thinke nor speake of God much lesse sweare by his holy name but with religious Iob. â—6 NahuÌ„ 1. Psal 96. Veneration towards him and humble confusion of our selues Holy scriptures to declare this verity mention that in presence of Almighty God mountaines haue quaked stony rocks beene melted as in a fornace noting the force of his power and the impression which iâ— maketh in the greatest and hardest harts where there is feeling of life Heereupon is grounded the counsaile of Ecclesiasticus Let not thy mouth Eccles 23. Chrysost hom 27. ad populum be accustomed to swearing for there be many faults in it Let not the naming of God be vsuall in thy mouth 24. The man which Daniel beheld standing vpon a riuer and swearing by Dan. 11. Almighty God did for a preparatiue of homage first lift vp his hand to heauen In like manner S. Iohn beholding an Angell Apoc. 12. that swore noted that he vsed the same cerimony reuereÌ„ce to diuine honour lifting vp his hands in like maÌ„ner to heauen If Angels so noble porent spirits practise such reuerence towards Almighty God wheÌ„ they sweare what respect ought a poore sinfull man to beare to the same excellency in a like case 25. Therfore in regard of the dignity of a solemne oath valuable in publike at a Bench of Iudgement the Church hath ordayned certaine circumstances to testifie and aduance the honour of Almighty God as that such oaths be S. Thom. 2. 2. q. 89. art 10. Cap. Testimon Cap Si quis presh 2. 9. Aug ser 30. de verb. Apost sworne fasting that infamous persons cannot be admitted to attest vpon their oaths that Priests are not to sweare but in occasions of necessity and matters of great importance as S. Augustine witnesseth of himselfe 26. Next after the soueraigne diuinity of God Almighty is placed the sacred humanity of our Sauiour Iesus Christ by whose inestimable and precious worth the Faithfull both consecrate their oaths and also most assuredly confirme them as true And for the greater reuerence in such oaths first let vs consider the dignity of his person then after the seuerall excellencies of his glorious body and soule and lastly the infinite value of his precious bloud and merites by which we were redeemed When we speake or thinke of the person of our Sauiour Christ we call not to mind only a holy man as a man deified by some participation of sanctity wherby he commeth nearest vnto the diuinity as wicked Nestorius the Heretike would haue taught the world but we thinke of a man which is naturally and substantially God Diuinity and Humanity or as S. Bernard speaketh August in Enchir. ca. 36. Cyril ep 1. August ep 3. Bernard lib. 5. de confid our Earth and Deity being knit vp togeather in one person We esteeme him therfore as the types and figures of him in the old law did import to wit the golden CeÌ„sar or Thurible full of glowing coals or the thorny bush set on fier for that his humanity as a precious golden vessell and as fresh and florishing wood conteyneth as it were the fier of his diuinity vnder the shape of his sacred
periury ioyned with execration hath yet another further degree of beastly folly and contempt as it were of daring Almighty God as though the periured wretch feared not to prouoke the diuine Maiesty to worke vpon him that maledictioÌ„ which his words expresse and his fact deserueth as if he deemed God either impoteÌ„t to inflict it or not hardy inough to do it O infinite goodnesse and longanimity which so powerfully brâ—â—leâ—st and restraynest this power and iustice that they breake not out to present reuenge of so horrible and abhominable a reproch 18. Other trespasses which separate man from God haue their seâ—suall contentmentes in which they rest and do not so directly by presumption call for reuenge nor haue they any such formall signification wheras this periury inuiteth God to punish the fact if he can biddeth him by contempt strike and do iustice if he dare resoluing rather to scorne-the authority of his sword then to want â—hat temporall commodity which the foole procureth by such a desperate madnesse 29. And although the humanity of our Sauiour his sacred Body and Soule and his precious woundes be not only veiles and as it were a christall to couer the Maiesty of his Godhead but also as the Apostle speaketh Phil. 2. humiliatioÌ„s and annihilations of that incomprehensible greatnesse yet notwithstanding for that they are sanctified by his diuinity and be the rare and singular effects of his inspeakeable charity towardes vs the effectuall meanes of our Redemption and the amiable obiectes of all our health and happinesse it must needs be an haynous trespasse to bring them in by periury in attestarion of that which is false For as diuinity is the originall truth so is the humanity of our Redeemer a secondary truth and such a one as ascended according to the Psalmist from the earth to encounter with iustice that descended from heauen in a souely meeting What a crime then is it to apply this truth auouched by God himselfe denounced by his Prophets performed by his death and passion and belieued by his Saintes to giue authority and credit to a lye The truth of the old Testament was glorious and magnificent as S. Paul teacheth but not comparable Heb. 10. herein to the truth of the new that is of the humane nature subsisting in the diuine person of our Redeemer and therfore if it were a haynous fault to violate and disâ—roue the old sinagogue and the ministers therof by periury what a detestable fact is it to worke dishonour against the Maiesty sanctity and flower of the Church and glory of man-kind the sacred Body Bloud and Souse of our Redeemer Are those precious members of our saluation and shining iewels of our treasury his sacred woundes of no better worth then to be I do not say forgotten by vs through ingratitude but remembred with impiety and contempt and cast out of our mouthes to patronize deceipts braueries and other such vile Merchandize of damnation to pleasure the Diuell O sacred seales of our Redemption how irreligiously are you applyed how vnthankefully are you vsed That the vngodlinesse of vaine and irreuerent Swearing is an enormous trespasse against the sacred Maiesty of Almighty God CHAP. IIII. BESIDES the great iniury which is offered by man vnto the diuine Maiesty through open periury there be other manners of swearing which are also offensiue against piety religion that charitable respect which we are to beare towardes Almighty God 2. Among others this is one when through euill custome or otherwise persons charge their wordes aduisedly with oathes not considering duely the truth or falsehood of the matter which they sweare but at hap-hazard whether the thing be so or not affirme by oath as determinately true that which they know not 3. Among other conditions of an oath as hath byn said one is iudgement that is at the least a probable knowledge of the truth of the thing aâ—â—ested by an oath Which condition if it be wanting periury is a deadly sinne and putteth the offendant for the present in estate of damnation whether the maâ—ter be great or litle for to sweare a knowne false-hood or a thing which through suspicion or S. Thom. a 20. q 98 art 3. ad 1. doubt of the swearer may be false is to apply diuine testimony to the asseueration of an vntruth either knowne or suspected And so whether the matter be great or small diuine testimonie is mortally abused contrary to religion and duety being accommodated to the proofe and aâ—â—estation of that which is thought or may be doubted to be false Therfore when we speake of vnaduised customary swearing we may vnderstand a double relation of the fact one to the will and intention of the swearer the other to the verity or falsity of the thing that is sworne And according to the first acception an oath is said to be taken vnaduisedly when a man sweareth before he be fully a ware that he sweareth and in this meaning the oath it selfe is indeliberate and so excusable if the indeliberation be noâ— voluntary Now according to the other meaning an oath is vnaduised when one sweareth aduisedly with reflection that he sweareth yet not discussing seriously with himselfe whether the matter be trâ—â— or false which he sweareth 4. Now therfore to proceed by degrees of defaulâ— which may be committed in this kind First we may suppose that one sweareth deliberately with knowledg that the thing sworn is â—rue yet in such case as the matter sworne is of litle moment and no necessity or commodity priuate or publike to inforce a man to sweare 5. Likewise when oathes great in their quality are often repeated without attestation of any thing true or false but only so many vaine oathes and dreadfull blasts of sinne and against this manner of swearing the holy Fathers do much inuâ—igh thinke such oathes to be forbidden by the law of Christ who hath commanded Thou Matth. 7. shalt not sweare especially S. Chrysostome handleth this matter in sundry places And assuredly although this manner of swearing be not formall periury yet it is very dishonourable to the Maiesty of Almighty God and therupon a grieuous offence against religion For although an oath be an act of religion yet is it occasionall that is theâ— only to be exercised when the importance of the maâ—ter necessary credit with others and the truth of that which is sworne do require an oath 6. A man that sweareth much sayth Ecclesiasticus shal be filled with iniquity Eccles 23. and the plague or punishment of God shall not depart from his house He doth not affirme these calamities to be annexed to periury but to oâ—ten swearing As if he should say that Almighty God to punish much swearing will let the swearer fall into many sinnes and miseryes and by euill accidents and successes afflict both him and his 7. Ought not a man sayth S. Chrysostome Chrys hâ— 12 in Matth. conceiue horrour when Almighty
God is named If he should not be named without deuotion and humiliation of the speaker and heâ—rers to sweare frequently and about trâ—fles by his holy name how great an irreuerence is it Christian men for reuerence sake do not ordinarily touch the Altar nor the booke of the Ghospell but vpon necessary Chrys ho. 1â— ad pop occâ—sion and that with some outward signe of worship and respect and how dare men sweare by the Maiesty of Almighty God or by the sanctity of our Sauiours precious Bloud and Woundes without vâ—gent cause and profound humiliation and honour 8. In the old law the name of God Eâ—od 28. was engrauen in a golden plate borne only vpon the forehead of the high Priest to notifie as S. Chrysostome teacheth that men must not bring in this diuine name by oath but with respect to religion charity and necessity Chrys ho. 12. in Matth. VVhereupon the same S. Chrysostome wondereth how man which is earth ashes and smoake dareth so ordinarily sweare by Almighty God and bring him as witnesse to euery humane affaire 9. Moreouer he noteth that the custome of swearing was first induced when men fell into idolatry when they had left and lost diuine faith and consequently their words wanted credit without oathes And therefore he inferreth thâ—â— where frequent custome of swearing is in vâ—e there is a manifest signe of infidelity and that there is no more reputation nor humane credit left amongst men According to which meaning the Prophet Zachary saw a flying Zach. â— booke in which was written the iudgement of damnation not only against forsworne persons but absolutely against swearers For notwithstanding this vice alone is inough to procure punishment yet it is neuer alone but accompayned with others 10. But yet there is an other further degree of idle and vaine swearing worse in quality and more opposite to religion then the former that is when a man aduisedly sweareth by God or by the humanity of Christ our Sauiour not caring whether the thing be true or false only by chaunce applying Gods eternall and immutable certaine truth to the vncertaine verity of the thing which he sweareth Which manner of swearing must needs be an hainous trespasse For if we consider on the one side the soueraigne dignity of diuine nature and the sacred quality of our Sauiours humanity of his body his soule his honourable and amiable wounds and on the other side heare a man hudle them out by oaths as it were casting dice to fal at their chaunce not caring what side fall vpward although the oath light on that side which is true yet notwithstanding the abuse impiety is passing great A man in his witts according to very manhood would not so hazard his owne credit as to cast it out without all respect in euery occasion to testifie as well falsehood as truth and much lesse should he vtter out of his mouth these sacred oathes to casuall auouchment of truth or falsehood 11. The holy Ghost affirmeth generally of all human actions He that loueth danger shall perish in the same That is Eccles â— he which will conuerâ—e neere the borders and occasions of sinnes shall at one time or other stumble into them or he which aduisedly doth frequent that which he thinketh or ought to thinke is naught probably shall perish in the end And this perill if it be generally probable in all other sinnes it is much more certaine where there is custome to sweare without pondering whether the thing sworne be true or otherwise 12. O monstruous boldnes and blindnes of impiety not only to name this maiesty and sanctity without due reuerence but to protest it in ordinary talke without premeditation or iudgement If the oath meet with truth no thankes to the swearer for he swore at all aduentures and committed the waight of diuine testimony to chaunce as one that cared not with what he met 13. Hereupon we may vnderstand what an euill thing is a custome of swearing by which some do aduisedly sweare by the Maiesty and Sanctity of God not being certaine whether there by verity or no in that which they sweare wherein custome is so far from lessening the fault that it rather much increaseth it For how can it be otherwise then to aggrauate sin when a man by his custome as it were by his owne hands tyeth himselfe in weighty chaines that incline him mightely vpon all occasions to sweare without iudgement of the truth For as long as Suar. lib. 3. de suramento c. 6. custome doth not take away free and aduised consent to sinne it doth not diminish but rather maketh greater the fault in respect of the precedent actes by which that habituall disposition to sinne was contracted Wherfore when a swearer looketh back vpon himselfe beholding the euill custome by which he is incited to sweare indifferently whether the matter be true or false he is obliged in conscience to restraine himselfe from swearing therby to diminish such a custome and as the meanes to auoyd periuries in the time to come For the same obligatioÌ„ which bindeth a man not to sinne doth also oblige him in what he may to auoyd and remoue the neerest causes and occasions of his sinne 14. Moreouer there is yet a third degree of irreligious swearing when a man applyeth the name of God or the sacred humanity of Christ to matter although true and so esteemed by the swearer yet in it selfe vnlawfull as for example if one against the obligation of secresie should vpon his oath reueile that which he is bound not to disclose In which manner of swearing although the diuine Maiesty or the sacred humanity of Christ be not debased with attestation of vntruth yet are they iniured with an vnlawfull testimony and made an instrument of sinne 15. If the Princes image as hath beene said was forbidden by law vnder paine of death to be carried into any filthy or dishonest place much more care is to be taken that the holy name of God and of our Redeemer Christ Iesus be not brought I say not to witnesse things vncleane or loathsome to our senses but sinfull For this condition to be contaminated with sinne exceedeth all other materiall turpitude whatsoeuer as far as heauen is aboue earth and more as will manifestly appeare if we consider that nothing in this world how base or â—oule soeuer it may seeme is so opposite as the least sinne to the sanctity and purity of God and Christ our Sauiour In so much as it cannot be clensed or taken away by any other meanes force or industry in heauen or in earth but only by the participation of their purity and sanctity Therfore to make the same purity and sanctity solemne witnesses or instruments of sinne vpon any occasion is quite contrary to that religious reuerence and honour which we owe them a most abhominable trespasse 16. And in all manner of oathes it is to be noted that as