§ 6. To begin with the first plea. You say, you would not swear as you do, could you gain credit to your words without it. Weigh this question in the upright balance of thine own reason, whether any wise or sober man in the world, will find himself ever the more obli- ged to believe what you say, by the addition of blasphemous oaths and imprecations, to your plain and simple affirmations or negations. I
THE RBASONABLENESS OF rERSO\'AL TlEFORMATIOy. 493
cannot think, that you yourselves would give the more credit to any man, that should profess his sincerity to you, by finding him, in that his very profession, false and treacherous to his God. Say, reason, dost not thou take this for a sure truth ; that he who makes no con- science of being true to God, will never make much conscience of being false to men ? For what is that which gives any man's words reputation among wise and sober men, but the supposition of his in- tegrity, and conscientious fear of his deceit and guile ? Take away that, and with it you take away the credibility of all his reports and affirmations.
If I look upon the person that speaks, as a man of integrity and conscientious tenderness, I have a sufficient ordinary security of the truth of what he saith. But if I look upon him as a man of a prosti- tute and seared conscience, that dares venture upon any sin ; a man, in whom there is no awe oi^ God, to produce veracity in his words ; then my reason presently concludes, that where there is no truth, there ought to be no trust : For truth is the very ground- work and foundation of trust. Now, what truth can we suppose to be left in that man, that sticks not, upon any trivial occasion, to break asunder all the obligations of a creature to his Creator ? together with all the bonds of kindness, his great and best benefactor hath bound him withal; and without any the least injury he can pretend his God hath done him, to fly in his very face with the most contumehous lan- guage ? Can we suppose any truth to be in, or any trust to be due to such a man as this .''
Good men and bad are thus contradistinguished, Eccl. ix. 2. 'Hun that sweareth, and he that feareth an oath." A conscientious man is so afraid of an oath, that he would rather chuse to die, than swear some kind of oaths: And though he be satisfied of the lawfulness of an oath in general, and of the matter of an oath he sweareth in particular ; yet an holy awe and fear of God fills his heart, when he swears lawfully and necessarily, lest he should fail in the manner of it, by not giving that due reverence to the name of God, which so sacred and solenm an action requires.
But from profane swearing, and blaspheming the name of God, every man's reason may justly and plainly infer this conclusion ; that the fear of God, is not in that man's heart. And where there is no fear of God, what truth can be supposed in him ; or what trust can be due to his words or oaths .^ But the more he swears, still the less reason all wise men have to believe him. And I am sure, the cre- dulity of fools adds little reputation to him. This plea therefore, for profane swearing, is altogether shamed, baffled, and cas-luered, by the common reason of mankind.
§ 7. Call therefore to the bar of reason the second" plea, or apology, for profane swearing. Vou sa?/, you SKcar not, unless provoked by- injuries men have done you.
This is so weak a plea for so great a sin, that I wonder men are not
49 i< THE REASONABLENESS OF PERSONAL ilEFORMATlON,
ashamed to bring it into the court of reason. This is the true sense, and strength of it: My enemy hath abused me; therefore 1 will avenge the wrong my enemy hath done me, upon my best friend and benefactor. I challenge you to give but the colour, or shadow of sound reason, why, upon any abuse you have received from men, you should fall so injuriously upon the name of God, who never abused or injured you, since he gave you a being, but hath always done you good. Tell me, man, (if thou hast the reason of a man in thee) what wrong hath God done thee? Wherein hath he injured thee, that thou thus wreakest thy revenge upon him ? If an enemy have affronted you, reason would tell you, you ought not to take revenge for it, upon your friend, and best benefactor. Have you none but God to abuse, when men abuse and injure you ? Can your reason comprobate and allow such an action as this ? Satan instigates the cor- ruptions of men to injure you ; and you fly in the face of God for it, whose laws severely prohibit such actions, and will avenge the injuries done unto him. Speak no more therefore for ever, in the way of excusing the horrid sinfulness of this fact against God, upon the account of injuries done thee by thy fellow creature. The case is plainly determined, and cast over the bar of reason with contempt and abhorrence.
§ 8. Come we next to your third excuse, or plea ; That swearing is become modish^ and gives you a great reputation among men of your 0W71 7'anh and quality ; and that you shall he looked upon as sneaking fellows^ unfit Jbr the society of gentlemen, if you did not discourse with them in their own dialect
This apology for sin is of no late date : Salvian mentions it as far back as his own time : Profane persons then * thus pleaded for themselves, that they were compelled to be evil, lest they should be accounted vile.
Whether there be any weight in this apology for swearing, will quickly appear, now it is to be laid in the balance of true reason.
1. And first of all, let us consider what makes a true gentleman ; and whether profane swearing have any place in his true character and description, j- A gentleman, is one that springs from famous and renowned ancestors, and degenerates not from their probity and honour.
This is the man, whom the Latins call generosus, and we, a gen- tleman : Because we suppose a man of such an extraction and educa- tion, more gentle, affable, and condescending to inferiors, and to keep a stricter government over his tongue and passions, than the rude plebians are wont to do. Upon this account, the poet rightly observes.
* Mali esse coguntur^ ne viles habeantur.
f Generosus, nobilis, ex preeclaro genere ortus, qui a geiiere non deflectit.
THE iieaso^able:>jess of personal hefoumation. 495
Quo major est quisquis, magis est placabilis ird, Etjhcilis motus rnens generosa capit. Men of genteel extraction and education, are persons, whose pas- sions are supposed to move more gently than other men's : And if at any time they be moved disorderly, yet are they more placable, and sooner reduced, than those of sordid and baser spirits are.