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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 case, treat
it as fuch; the more there are, whom the Lord will not hold
guiltless *.
For when this awful tie is once come to be care-
lefsly and habitually broken, in any one inftance, 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 forfwear themselves with-
out fear on one occafion, and yet fcruple it on another; they
will foon discover, that the difference cannot be exceeding
great and accordingly; firft one ftep 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 fubfift without placing confidence in each other:
and the firmeft bond of confidence are oaths. If therefore they
lofe their credit, mutual trust will ceafe, or become as perni-
cious as mutual diffidence; and mifchief will follow, without
bounds and without remedy.

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Nor are thefe dreadful evils by any means the only aggravation of this fin. Scarce any other affronts and dares God fo 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. Befides, natural inclinations, the growth of our very frame, prompt us to moft fins that we commit, and disguise them to our view under fpecious 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 inftances of wickedness the world is apt to think very favourably; and indulge and encourage those that practise them. But a man wilfully forfworn is an object of universal abhorrence. He deferves to be fo in all cafes: he is fo in moft and if in any, a person, that is known to be fuch, can be looked on with the fame eye as his neighbours; juft in the degree that this prevails, human fociety tends to a diffolution.

*Exod. xx. 7.

Every

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Every member of it therefore is concerned to exprefs his deteftation of fo impious and deftructive a crime. Law-makers ought to enact the most effectual provifions against it: magiftrates ought to put them in execution, with peculiar vigour and every method fhould be taken, to render the very imagination of fuch wickednefs alarming to men. One method of unspeakable ufe, would be, to adminifter oaths with great folemnity; a thing fhamefully neglected amongst us: another, of which we are equally unmindful, to appoint as few of them as poffible. Oaths, given and taken frequently, will be given and taken irreverently; till at laft multitudes will regard them very little more than they do common swearing in their daily converfation. But especially they should be fpared, where if they are not, intereft will be perpetually. tempting men to use them falfely, or procure others to do it in their stead. Elfe great numbers will be drawn into a dreadful fin, of which otherwife they would never have thought; and being conscious to themselves of having often tranfgreffed fo facred an obligation, will make lefs difficulty of tranfgrefsing others alfo. The intent of fubjecting men to fuch 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 fame guilt. These are plain reasons why fwearing fhould never be required by law from those, whose property, or any other favourite intereft, is concerned, if it can be avoided.

Yet ftill, when fuch oaths are prescribed, though unneceffarily and imprudently, it may be impoffible for either business or juftice to go on, unless they are administered. But both fcripture and common reafon dictate, that no one ought to take them, who cannot do it with the utmost fincerity. And therefore if our ftate of life be fuch, that we cannot refuse them without fuffering by the refufal, we must either change it for another, not liable to the fame 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 falfehood is in the former, falfehood in the latter is the very next to it; hath 3 A a the

the fame 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 witnefs of what you fay, or not, he is witness. And it is prefumptuous wickednefs, 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*.

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SERMON XXXIII.

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.

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I HAVE already obferved to you from these words, that the phrafe of taking the name of God in vain, ftri&tly translated, expreffes taking and joining it to vanity and that vanity in fcripture language means either what is not, or what, being of small confequence, may be considered as if it were not. So that the prohibition of fwearing in vain, or to vanity, comprehends both fwearing 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 fhall now speak of the latter; and fhew you the finfulness of oaths, and imprecations, and every thing approaching towards them, in common discourse. I am very fenfible, that scarce any thing can be faid on this fubject, but what you have often heard, and know perfectly well beforehand. And it is a great aggravation of mens wickedness, that they will tranfgrefs, where they cannot plead ignorance. Perhaps there never was a preacher yet, that hath not publicly warned his hearers, against profane fwearing: 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 fay more on this head. Ufelefs indeed they may apprehend it will prove to great numbers. But were that a reason for be

ing

SER. XXXIII. 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 faw a profpect of doing it with more fuccefs. But be our hope of that ever fo low, we must preach every part of it; and you must regard, or disregard it, as you pleafe, and take the confequences. Our commiflion is the fame 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 prefent 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 fhocking competition of profane language; if that fex, on whom it fits the worft, are not intirely free from it; and even those perfons, who are seldom guilty of it themselves, by no means take fufficient 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 ob ferve concerning all fuch expreffions,

I. That God hath absolutely forbidden them.

11. That there are many strong reasons why he should. III. That Heathens, as well as Jews and Chriftians, have condemned them.

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

them.

V. That all may, if they will, eafily abftain from them.

Were all men difpofed as they ought to be, one should think it might be enough of itself, that our Maker hath absolutely forbidden the unneceffary 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 bleffed Lord in the gofpel, are fo exceeding ftrong against needlefs oaths, that rather than not condemn them effectually, he hath chofen to speak, as if he condemned all oaths. And for

Ezek. iii. to, II.

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