The Works of John Bunyan, vol 3 by John Bunyan (summer books .TXT) 📕

Badman accustomed himself unto. Now, vain and sinful swearing 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 groundlessly, it is vain, because it is a sin against the third commandment, which says, ‘Thou shalt not take the name of the Lord thy God in vain’ (Exo 20:7). 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 truly, yet if he sweareth lightly and groundlessly, his oath is evil, and he by it under sin.

WISE. Yes, a man may say, ‘The Lord liveth,’ and that is true, and yet in so saying ‘swear falsely’; because he sweareth vainly, needlessly, and without a ground (Jer 5:2). To swear groundedly and necessarily, which then a man does when he swears as being called thereto of God, that is tolerated by the Word.[19] But this was none of Mr. Badman’s 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 beautify their foolish talking.

WISE. They sin with a high hand; for they presume to imagine 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 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 (Zech 5:3). This kind of swearing is put in with lying, and killing, and stealing, and committing adultery; and therefore must not go unpunished (Jer 7:9; Hosea 4:2,3). For if God ‘will not hold him guiltless that taketh his name in vain,’ which a man may do when he swears to a truth, as I have showed before, how can it be imagined that he should hold such guiltless, who, by swearing, will appeal to God for lies that be not true, or that swear out of their frantic and bedlam madness. It would grieve and provoke a sober man to wrath, if one should swear to a notorious lie, 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 hungered, 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 anything that is good, you may be sure; because the thing itself is abominable. 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 (James 3:6-9). 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 show themselves the more valiant men. 5. And imagine also, that by these outrageous kind of villainies, they shall conquer those that at such a time they have to do with, and make them believe their lies 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 chapman’s money into his own pocket.

ATTEN. All these causes of swearing, so far as I can perceive, flow from the same root as do the oaths themselves, even from a hardened and desperate heart. But, pray, show me now how wicked cursing is to be distinguished from this kind of swearing.

WISE. 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;[20] 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 curse, to curse profanely, it is to sentence another or ourself, 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’ (2 Sam 16:7,8).

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’

(1 Kings 2:8).

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 profane ones of our times, who in their rage and envy have little else in their youths 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 itself 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 kind of cursing Job counted a grievous sin. ‘Neither have I suffered [says he] my mouth to sin by wishing a curse to his soul’; or consequently to body or estate (Job 31:30). This then is a wicked cursing, to wish that evil might either befall another or ourselves. And this kind of cursing young Badman accustom himself unto. 1. He would wish that evil might befall others; he would wish their necks broken, or that their brains were out, or that the pox or plague was upon them, and the like; all which is a devilish kind of cursing, and is become one of the common sins of our age. 2. He would also as often wish a curse to himself, saying, Would I might be hanged, or burned, or that the devil might fetch me, if it be not so, or the like. We count the Damn-me-blades to be great swearers, but when in their hellish fury they say, God damn me, God perish me, or the like, they rather curse than swear; yea, curse themselves, and that with a wish that damnation might light upon themselves; which wish and curse of theirs in a little time they will see accomplished upon them, even in hell fire, if they repent them not of their sins.

ATTEN. But did this young Badman accustom himself to such filthy kind of language?

WISE. I think I may say that nothing was more frequent in his mouth, and that upon the least provocation. Yea, he was so versed in such kind of language, that neither father, nor mother, nor brother, nor sister, nor servant, no, nor the very cattle that his father had, could escape these curses of his. I say that even the brute beasts, when he drove them or rid upon them, if they pleased not his humour, they must be sure to partake of his curse.

He would wish their necks broke, their legs broke, their guts out, or that the devil might fetch them, or the like; and no marvel, for he that is so hardy to wish damnation or other bad curses to himself, or dearest relations, will not stick to wish evil to the silly beast in his madness.

ATTEN. Well, I see still that this Badman was a desperate villain.

But pray, Sir, since you have gone thus far, now show me whence this evil of cursing ariseth, and also what dishonour it bringeth to God; for I easily discern that it doth bring damnation to the soul.

WISE. This evil of cursing ariseth in general from the desperate wickedness of the heart, but particularly from, 1. Envy, which is, as I apprehend, the leading sin to witchcraft. 2. It also ariseth from pride, which was the sin of the fallen angels. 3. It ariseth too, from scorn and contempt of others. 4. But for a man to curse himself, must needs arise from desperate madness (Job 15; Eccl 7:22).

The dishonour that it bringeth to God is this. It taketh away from him his authority, in whose power it is only to bless and curse; not to curse wickedly, as Mr. Badman, but justly and righteously, giving by his curse, to those that are wicked, the due reward of their deeds.

Besides, these wicked men, in their wicked cursing of their neighbour, &c., do even curse God himself in his handiwork (James 3:9). Man is God’s image, and to curse wickedly the image of God is to curse God himself. Therefore as when men wickedly swear, they rend, and tear God’s name, and make him, as much as in them lies, the avoucher and approver of all their wickedness; so he that curseth and condemneth in this sort his neighbour, or that wisheth him evil, curseth, condemneth, and wisheth evil to the image of God, and, consequently judgeth and condemneth God himself. Suppose that a man should say with his mouth, I wish that the king’s picture was burned; would not this man’s so saying render him as an enemy to the person of the king? Even so it is with them that, by cursing, wish evil to their neighbour, or to themselves, they contemn the image, even the image of God himself.

ATTEN. But do you think that the men