HOMILY ON SWEARING AND PERJURY

Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

  Edited to 2003 American English by Curtis I. Caldwell on 20 March 2003
Revised 28 June 2004.

A SERMON AGAINST SWEARING AND PERJURY.

Almighty God, to the intent His most holy name should be held in honor, and evermore be magnified by the people, commands that no man should take his name vainly in his mouth, threatening punishment to him that irreverently abuses it by swearing, forswearing, and blasphemy.

How and in what causes it is lawful to swear. To the intent therefore that this commandment may be the better known and kept, it shall be declared to 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 by 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 rulers 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 swear to keep common laws, and local statutes, and good customs, for due order to be had and continued among men, when citizens swear to be true and faithful to their nation, 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 soul's health, all these manner of swearing, for causes necessary and honest, are lawful. But when men swear by custom, in reasoning, buying and selling, or other daily communications (as many are 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, "You shall dread your Lord God, and shall swear by his name" (Deuteronomy 6:13). And Almighty God by his prophet David said, "All men that swear by him shall be praised" (Psalms 63:11).

Thus did our Savior Christ swear several times, saying, "Truly, truly" (John 3:3). And St. Paul swears thus, "I call God to witness" (2 Corinthians 1:23). And Abraham (near death in old age) required an oath of his servant, that he should procure a wife for his son Isaac which should come from his own kindred (Genesis 24:3), and the servant did swear that he would perform his master's will. Abraham also being required, swore to Abimelech the king of Gerar, that he should not hurt him nor his posterity (Genesis 21:23), and likewise Abimelech swore to Abraham. David swore to be and continue a faithful friend to Jonathan, and Jonathan swore to become a faithful friend to David.

Also God once commanded, that if a thing were delivered to any man as collateral for a loan 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 use any deceit in causing the same to be conveyed away, by his consent or knowledge. And Saint Paul said, that in all matters of controversy between two persons, whereas one says Yes, and the other, No, 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). Moreover, God by the prophet Jeremiah says, "You shall swear, 'the Lord lives', in truth, in judgment, in righteousness" (Jeremiah 4:2). So that whoever swears when he is required of a Judge, let him be sure in his conscience that his oath has three conditions, and he shall never need to be afraid of perjury.

What conditions an oath ought to have. 

First, he that swears may swear truly.  That is, he must (setting apart all favor and affection to the parties) have the truth only before his eyes, and for love thereof, say and speak that which he knows to be truth, and no further.

Second. The second is, he that takes an oath must do it with judgment, not rashly and unadvisedly, but soberly, considering what an oath is.

Third. The third is, he that swears, must swear in righteousness. That is, for the very zeal and love which he bears to the defense of innocence, to the maintenance of the truth, and of the righteousness of the matter or cause; all profit, loss, all love and favor to the person for friendship or kindred set aside.

Why we are told in scripture to swear by the Name of God. Thus an oath (if it has 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 wants us to swear only by his name, not that he has pleasure in oaths, but like 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 idolatry. So his commanding us to swear by his holy name does not teach us that he delights in swearing, but he thereby forbids all men to give his glory to any creature in heaven, earth, or water (Isaiah 42:8). Hitherto you see, that lawful oaths are commanded by God, used by patriarchs and prophets, by Christ himself, and by his apostle Paul. Therefore Christian people must think lawful oaths both godly and necessary.

Benefits had by lawful oaths made and observed. For by lawful promise and covenants confirmed by oaths, princes and their countries are confirmed in common tranquility and peace. By holy promises with calling the name of God to witness, we are made lively members of Christ when we profess his religion, receiving the sacrament of baptism. By like holy promise, the sacrament of matrimony knits man and wife in perpetual love, that they desire not to be separated for any displeasure or adversity that shall happen afterward. By lawful oaths, which rulers, officials, 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 communities, as boroughs, cities, towns, and villages. 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 brings unto us so many godly, good, and necessary benefits.

Vain swearing is forbidden. Wherefore, when Christ so earnestly forbade swearing, it may not be understood as though he did forbid all manner of oaths, but he forbids 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 (says St. Jerome) should be so true, that it should be regarded as an oath.  And Chrysostom witnessing the same, says, "It is not convenient to swear. What purpose is it to swear, when it is not lawful for one of us to lie to another?"

An objection. Suppose some will say, "I am compelled to swear, for else men that do commune with me, or buy and sell with me, will not believe me."

An answer. To this, answers St. Chrysostom, that he that thus says, shows himself to be an unjust and a deceitful person. For if he were a trustworthy man, and his deeds taken to agree with his words, he should not need to swear at all. For he that uses truth and plainness in his bargaining and communication, he shall have no need by such vain swearing to bring himself in credence with his neighbors, nor will his neighbors not mistrust his sayings. If his credence is so much lost indeed, that he thinks no man will believe him without his oath, then he may well think his credence is completely gone. For truth it is (as Theophylactus writes) that no man is less trusted, than he that swears often. Almighty God, by the Wise man, says, "That man who swears often is full of sin, and the scourge of God shall not depart from his house" (Ecclesiasticus 23:11).

Another objection. 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?"

An answer. 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 are not without fault, but 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 irreverently talked of, sworn by, and forsworn, to the breaking of God's commandment, and procurement of his indignation.

THE SECOND PART OF THE SERMON OF SWEARING.

You 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 are 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. You heard also what benefits come of lawful oaths, and what dangers come of rash and unlawful oaths.

Lawful oaths and promises would be better regarded. Now as concerning the rest of the same matter, you shall understand, (1) that those who by an oath make unlawful promises of good and honest things, and perform them not, use the name of God in vain; (2) those who promise evil and unlawful things, and do perform the same, also use the name of God in vain. Of such men that regard not their godly promises bound by an oath, but wittingly and willfully break them, we read in Holy Scripture two notable punishments. First, Joshua and the people of Israel made a covenant and faithful promise of perpetual amity and friendship with the Gibeonites (Joshua 9:15). Not withstanding afterward in the days of wicked Saul, many of these Gibeonites were murdered, contrary to the faithful promise made. As a result, Almighty God was so displeased that he sent a universal hunger upon the whole country, which continued for three years. God would not withdraw his punishment until the offence was revenged by the death of seven sons, or next kinsmen, of King Saul. And whereas Zedekiah, king of Jerusalem, had promised fidelity to the king of Chaldea, afterward when Zedekiah, contrary to his oath and allegiance, rebelled against King Nebuchadnezzar, this heathen king by God's permission and sufferance, invading the land of Judah, and besieging the city of Jerusalem, compelled King Zedekiah 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, in a state of misery, into Babylon (2 Kings 24:17, 20; 2 Kings 25:1-7).

Unlawful oaths and promises are not be kept. God shows plainly how much he abhors breakers of honest promises bound by an oath made in his name. Of them that make wicked promises by an oath, and will perform the same, we have examples in the Scriptures, chiefly of Herod, of the wicked Jews, and of Jephthah.  Herod promised by an oath unto the damsel who danced before him, to give to her whatever she would ask (Matthew 14:7-11). When she was instructed before by her wicked mother to ask the head of Saint John the 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 Saint Paul (Acts 23:14). And Jephthah, when God had given to him victory over the children of Ammon, promised (by a foolish devotion) unto God, to offer as a sacrifice unto him, whatever first comes out of the door of his own house to meet 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, whoever makes any promise, binding himself by an oath, let him foresee that the thing which he promises, is good and honest, and not against the commandment of God, and that it is in his own power to perform it justly. 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 anything 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.

Against perjury. Now something to speak of perjury, with the intent you should know how great and grievous an offence against God this willful perjury is, I will show you what it is to take an oath upon a Bible before a judge.

An oath before a Judge. First, when they laying their hands upon the Bible, swear truly to enquire, and to make a true presentment of things about which they are charged, and not to omit from saying the truth, and doing truly, for favor, love, dread, or malice of any person, as God may help them, and the holy contents of that book, they must consider that the Bible contains God's everlasting truth, his most holy and eternal word, whereby we have forgiveness of our sins, and are made inheritors of heaven, to live for ever with God's angels and saints, in joy and gladness. The Bible also contains God's terrible threats to obstinate sinners, who 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 who, for favor, hide the crimes of evil doers, that they should not be punished. Whoever willfully swears falsely upon Christ's Holy Gospel, they utterly forsake God's mercy, goodness, and truth, the merits of our Savior 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 for ever, all which benefits and comforts are promised unto true Christian persons in the Gospel. And they, so being forsworn upon the Gospel, do commit 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 Savior Christ, at the great day of the last judgment, when he shall justly judge both the living and the dead, according to their works. For whoever forsakes the truth for love of displeasure of any man, or for lucre and profit to himself, forsakes Christ, and with Judas betray him.

Though perjury escapes detection and remains unpunished, it shall not do so forever. 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 them, and their own conscience, with all the blessed company of heaven, shall bear witness truly against them. Christ, the righteous judge, shall then justly condemn them to everlasting shame and death. By the Prophet Malachi, Almighty God threatens to punish this sin of perjury harshly, 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).  God declared in a vision to the Prophet Zachariah, 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. 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 you see how much God hates perjury, and what punishment God has prepared for false swearers, and perjured persons.

Thus you have heard how, and in what causes, it is lawful for a Christian man to swear. You 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. You 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, you have heard how damnable a thing it is, either to foreswear 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 are 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 honor and glory. AMEN.

*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.