our reason; that whereby we consort with the blessed angels above in
the distinct utterance of praise and communication of glory to our
Creator. Wherefore, applying this to any impious discourse with
which to profane God's blessed name, with this to violate His holy
commands, with this to unhallow His sacred ordinance, with this to
offer dishonour and indignity to Him, is a most unnatural abuse, a
horrid ingratitude toward Him.

It is that indeed whereby we render this noble organ incapable of
any good use. For how, as the excellent father doth often urge, can
we pray to God for mercies, or praise God for His benefits, or
heartily confess our sins, or cheerfully partake of the holy
mysteries, with a mouth defiled by impious oaths, with a heart
guilty of so heinous disobedience.

Likewise, whereas a secondary very worthy use of our speech is to
promote the good of our neighbour, and especially to edify him in
piety, according to that wholesome precept of the Apostle, "Let no
corrupt communication proceed out of your mouth, but that which is
good to the use of edifying, that it may administer grace unto the
hearers." The practice of swearing is an abuse very contrary to
that good purpose, serving to corrupt our neighbour, and to instil
into him a contempt of religion; or however grievously to scandalise
him.


XV. I shall add but two words more. One is, that we would
seriously consider that our Blessed Saviour, who loved us so dearly,
who did and suffered so much for us, who redeemed us by His blood,
who said unto us, "If ye love Me, keep My commandments," He thus