SUMMARY OF SERMON XV.

JAMES, CHAP. V.-VERSE 12.

ST. JAMES does not in this text mean universally to interdict the use of oaths, which are in some cases lawful and expedient, nay even connected with our duty; but that swearing which our Lord expressly prohibited to his disciples, which is, needless and heedless swearing in ordinary conversation; a practice then frequent both among Jews and Gentiles, and which, to the shame of the present age, is in fashion also among Christians. From such a practice the Apostle dehorts us in terms denoting his great anxiety, and implying the matter to be of the highest importance. Some considerations on this head proposed to us.

I. The nature of an oath, and what we do when we venture to swear. It is, as expressed in the Decalogue, an assuming the name of our God, to countenance and confirm what we say. It is an invocation of God as a faithful witness of the truth of our words or the sincerity of our meaning. It is an appeal to him as an upright judge. It is a formal engagement of him to be the avenger of the violation of our oath. It is a binding of our souls solemnly to answer before God, and to undergo the issue of his judgment about what we affirm or undertake.

Hence we may collect that swearing requires great modesty and composedness of spirit; very serious consideration, that we be not rude with God, in taking up his name and prostituting it to vile or mean uses; that we do not abuse or debase his authority, &c. for we should reflect and consider what a presumption it is, without due regard and reverence to lay hold on

God's name; how grievously indecent it is at every turn to summon our Maker to second our giddy passions; what a wildness it is to dally with that judgment on which the eternal doom of all creatures depends; how prodigious a madness it is, without any constraint or needful cause to incur so horrible a danger, and to defy that vengeance which can thrust us down to endless woe. Even a heathen philosopher, considering the nature of an oath, did conclude the unlawfulness of it on slight occasions.

II.. We may consider that swearing, agreeably to its nature and tendency, is represented in holy Scripture as a special part of religious worship; in the due performance of which we avow God for the governor of the world, piously acknowleging his principal attributes and special prerogatives: it also intimates a pious trust and confidence in him. God in goodness to such ends has pleased to lend us his great name; and in many exigences he exacts this practice from us, as an instance of our religious confidence in him, and as a service conducive to his glory this therefore, like all other acts of devotion, should never be performed without serious consideration and lowly reverence. If we do presume to offer this service, we should do it in the manner appointed by God himself; the cause of it must be very needful or expedient, the design honest and useful; otherwise we desecrate swearing, and are guilty of profaning a most sacred ordinance.

III. We may consider that the swearing prohibited is very noxious to human society.

The great prop of society is conscience, or a sense of duty towards God, obliging us to perform what is right and equal, quickened by hope of rewards and fear of punishments from him; without which principle no worldly consideration can hold men fast. Instances given in which, for the public interest, it is requisite that the highest obligations possible should be laid on the consciences of men and such are those of oaths.

To these purposes therefore they have ever been applied; by them nations have ratified leagues, princes have bound their subjects to obedience, and generals have engaged their soldiers to bear hardships and dangers; by them the nuptial league has been confirmed, and on them the decision of the most important causes has depended. The best men could scarcely ever trust the best without this obligation. Instances quoted from Scripture these declare that there is no security which men can yield comparable to that of an oath; wherefore human society will be extremely wronged by dissolving or slackening these most sacred bonds of conscience, and consequently by their common and careless use: for the detriments accruing to the public from this abuse every vain swearer is responsible; nor will he ever be able to make reparation for them.

IV. Let us consider that rash and vain swearing is very apt to bring the practiser of it into the most horrible sin of perjury. He that swears at random, as passion moves or fancy prompts, or the tempter suggests, will often assert that which is false, or promise that which is impossible.

V. Such swearing commonly will induce a man to bind himself by oath to unlawful practices: instances of Saul and Herod.

VI. It will also frequently engage a man in undertakings very inconvenient and detrimental to himself; for a man is bound to perform his vows to the Lord, whatever damage they may cause to himself, if they be not unlawful: this confirmed by Scripture.

VII. Swearing is a sin of all others peculiarly clamorous, and provocative of divine judgment. God is bound in honor to vindicate his name from the abuse, his authority from the contempt, his holy ordinance from the profanation which it infers.

VIII. Passing over the special laws against it, the mischievous consequences of it, and the sore punishments ap

pointed to it, we may consider that to common sense vain swearing is a practice very ill becoming any sober, worthy, honest person, especially a Christian: this point enlarged on, and enforced by quotations from profane and sacred writers.

IX. The practice of swearing greatly disparages him that uses it, and derogates from his credit, inasmuch as it signifies that he does not confide in his own reputation; by it he authorises others to distrust him; it renders what he says to be in reason suspicious, as discovering him to be void of conscience and discretion, &c.

X. To excuse these faults, the swearer will be forced to confess that his oaths are no more than waste and insignificant words; deprecating the being taken for serious, or to be understood that he means any thing by them.

XI. But farther, on higher accounts this is a very uncivil and unmannerly practice: some vain persons take it for a genteel and graceful accomplishment; but in truth there is no practice more crossing the genuine nature of gentility, or misbecoming persons well born and well bred: this topic enlarged on.

XII. Moreover the words of our Lord, when he forbad this practice, suggest another consideration against it deducible from the causes and sources of it: let your communication, says he, be yea, yea; nay, nay; for whatsoever is more than these cometh of evil. Consult experience then, and observe whence it proceeds: sometimes from exorbitant heats of spirit and unbridled passion; sometimes from arrogant conceit and a tyrannical humor; sometimes from wantonness and levity of mind; sometimes from stupid inadvertency or heedless precipitancy; sometimes from profane boldness, or from apish imitation; but always from a great defect of conscience, of reverence to God, and of love to goodness.

XIII. Farther, this offence may be aggravated by considering that it hath no strong temptation alluring to it; that it

gratifies no sense, yields no profit, procures no honor: the vain swearer has not the common plea of human infirmity to excuse him.

XIV. Let us consider that, as we ourselves with all our members and powers were chiefly designed and made to glorify our Maker, which is our greatest privilege, so our tongue and speaking faculty were given us to declare our admiration and reverence of him, exhibit our love and gratitude towards him, to profess our trust in him, to celebrate his praises and avow his benefits: wherefore to apply this to any impious discourse, and to profane his holy name, is an unnatural abuse of it, and horrid ingratitude towards him. Likewise a secondary and worthy use of speech is, to promote the good of our neighbor, according to the precept of the Apostle, Eph. iv. 29. but the practice of vain swearing serves to corrupt him, and instil into him a contempt of religion.

XV. Lastly, we should consider two things; first, that our blessed Saviour, who did and suffered so much for us, and who said, if ye love me, keep my commandments, thus positively hath enjoined; But I say unto you, swear not at all: secondly, we should consider well the reason with which St. James enforces the point, and the sting in the close of the text; but above all things, my brethren, swear not ;-lest ye fall into condemnation.