meaning changed, or funk into nothing, by the caprice and fancy of the world, which governs in trifling talk. Appealing to God, in the nature of the thing, can never be a matter of form only. And the more there are, who, in any cafe, treat it as such; the more there are, whom the Lord will not hold guiltless*. For when this awful tie is once come to be carelefsly and habitually broken, in any one instance, be it what it will, there is a broad way fet open, to break it in every other. And though, for a while, men may forswear themselves without fear on one occafion, and yet fcruple it on another; they will foon discover, that the difference cannot be exceeding great: and accordingly, first one step farther will be taken, then another; they that fee this, will imitate and go beyond it; and at length general confufion will be the consequence. For we cannot subsist without placing confidence in each other: and the firmeft bond of confidence are oaths. If therefore they lose their credit, mutual trust will ceafe, or become as pernicious as mutual diffidence; and mifchief will follow, without bounds and without remedy.

Nor are these dreadful evils by any means the only aggravation of this fin. Scarce any other affronts and dares God so immediately and directly. For the perjured man renounces his mercy to his face; and openly calls upon him to execute his anger, if he will. Besides, natural inclinations, the growth of our very frame, prompt us to most sins that we commit, and disguise them to our view under specious appearances. But every principle within us, till we stupify them all, revolts at the very thought of perjury. The advantages, that men gain by it, may indeed be extremely pleasing: but they cannot fail to be shocked originally at this manner of gaining them; and therefore, if they use it, must act in full oppofition both to their confciences and their hearts. Of other instances of wickedness the world is apt to think very favourably; and indulge and encourage those that practise them. But a man wilfully forsworn is an object of universal abhorrence. He deferves to be so in all cafes: he is so in most: and if in any, a person, that is known to be such, can be looked on with the fame eye as his neighbours; just in the degree that this prevails, human society tends to a dissolution.

¡Exod. xx. 7.

Every

Every member of it therefore is concerned to express his detestation of so impious and destructive a crime. Law-makers ought to enact the most effectual provisions against it: magistrates ought to put them in execution, with peculiar vigour: and every method should be taken, to render the very imagination of fuch wickedness alarming to men. One method of unspeakable use, would be, to administer oaths with great folemnity; a thing shamefully neglected amongst us: another, of which we are equally unmindful, to appoint as few of them as possible. Oaths, given and taken frequently, will be given' and taken irreverently; till at last multitudes will regard them very little more than they do common swearing in their daily conversation. But especially they should be spared, where if they are not, interest will be perpetually tempting men to use them falsely, or procure others to do it in their stead. Else great numbers will be drawn into a dreadful fin, of which otherwise they would never have thought; and being confscious to themselves of having often transgressed so sacred an obligation, will make less difficulty of tranfgrefsing others also. The intent of subjecting men to such oaths, will be answered very imperfectly and unequally: the bad will be gainers by perjury; and the good be put under heavy disadvantages, perhaps be ruined, because they dare not incur the same guilt. These are plain reasons why swearing should never be required by law from those, whose property, or any other favourite interest, is concerned, if it can be avoided.

Yet still, when such oaths are prescribed, though unnecessarily and imprudently, it may be impossible for either business or justice to go on, unless they are administered. But both scripture and common reason dictate, that no one ought to take them, who cannot do it with the utmost sincerity. And therefore if our state of life be such, that we cannot refuse them without suffering by the refusal, we must either change it for another, not liable to the same inconvenience; or bear patiently what a good confcience brings upon us, and a good God will reward us for.

I must not conclude, without begging you to observe, that the rules, which have been laid down, concerning affertions and promises on oath, hold good concerning other affertions and promises too: and how crying a fin foever falsehood is in the former, falsehood in the latter is the very next to it; hath

the same bad effects of destroying faith and trust amongst men, though in somewhat a lower degree; and the opportunities for it are so much more frequent, that a liar, who never swore in his life, may, by often repeating this leffer crime, be more guilty on the whole, than even the perjured wretch, whom perhaps he holds in abhorrence. Remember then, that whether you call upon God to be witness of what you fay, or not, he is witness. And it is presumptuous wickedness, to utter an untruth in the presence of the God of truth. For lying lips are abomination to the Lord: but they that deal truly, are bis delight *.

1

• Prov. xii. 22.

SER

SERMOΟΝ ΧΧΧΙΙΙ.

ON OATHS.

1

Exod. xx. 7.

Thou shalt not take the name of the Lord thy God in vain ; for the Lord will not hold him guiltless, that taketh his name in vain.

So

I HAVE already observed to you from these words, that the phrase of taking the name of God in vain, strictly translated, expresses taking and joining it to vanity: and that vanity in scripture language means either what is not, or what, being of small consequence, may be confidered as if it were not. that the prohibition of swearing in vain, or to vanity, comprehends both swearing to what hath no truth in it, and to what is of no sufficient importance. Having therefore laid before you the nature and guilt of the former of these crimes, I shall now speak of the latter; and shew you the finfulness of oaths, and imprecations, and every thing approaching towards them, in common discourse. I am very sensible, that scarce any thing can be faid on this subject, but what you have often heard, and know perfectly well beforehand. And it is a great aggravation of mens wickedness, that they will tranfgress, where they cannot plead ignorance. Perhaps there never was a preacher yet, that hath not publicly warned his hearers against profane swearing: perhaps there never was a person guilty of it, that hath not been told of his fault in private too. Yet how little the effect hath been, your own ears may inform you fo abundantly every day, that no one can imagine it needless to say more on this head. Useless indeed they may apprehend it will prove to great numbers. But were that a reason for be

ing

ing filent on any point of doctrine, think with yourselves, (and a fad thought it is) what one point would there remain for us to speak upon? Undoubtedly we should preach the word of God with much more comfort, if we saw a prospect of doing it with more success. But be our hope of that ever so low, we must preach every part of it; and you must regard, or disregard it, as you pleafe, and take the consequences. Our commission is the same with that of the prophet: Son of man, go unto the children of thy people and speak my words unto them, and tell them, thus faith the Lord God, whether they will bear, or whether they will forbear *. Did only the lower part of mankind use his name irreverently; yet they are the bulk of mankind; and their present and future happiness ought to be of as much concern to themselves, and to us, as that of their betters. But if their betters also rival them, often but too successfully, in the shocking competition of profane language; if that sex, on whom it fits the worst, are not intirely free from it; and even those perfons, who are seldom guilty of it themselves, by no means take sufficient care to restrain it in others; the neceffity of giving frequent cautions against it from the pulpit becomes proportionably greater.

In discharge of this obligation therefore, I beg you to observe concerning all such expreffions,

I. That God hath absolutely forbidden them.

II. That there are many strong reasons why he should.

III. That Heathens, as well as Jews and Christians, have condemned them.

IV. That no plea of any weight can be made in favour of them.

V. That all may, if they will, easily abstain from them. Were all men disposed as they ought to be, one should think it might be enough of itself, that our Maker hath absolutely forbidden the unnecessary use of his name. e words of the text are extremely plain: you hear them read every Lord's day: and you pray to him as often as you hear them, that he would incline your hearts to keep this law. Then the words of our blessed Lord in the gospel, are so exceeding strong against needless oaths, that rather than not condemn them effectually, he hath chofen to speak, as if he condemned all oaths. And

Ezek. iii. 10, 11.

for