The latter part of my text forbids the profanation of God's name; by which is probably meant a crime distinct from that which is forbidden in the former; not but that every abuse of God's name is a profanation; however, as it is here prohibited in the same sentence with perjury, we ought to take it for a different sin. It is that sin, then, which we mean by common swearing; a practice of so odd a kind, and seemingly so foreign both to our temptations and infirmities, that nothing, at first view, can appear more unaccountable. It is nevertheless, no difficult matter to trace it to its source.

Oaths being used, in matters of importance,' for confirmation, and for an end of all strife among men,' as St. Paul expresses it; and men being, in a great measure, left to judge for themselves of the importance requisite to bring any particular affair under the decision of an oath; it was not altogether unnatural to apply them in cases of too little consequence to suit with the solemnity of an appeal to God. From hence it might come, that, by little and little, they were brought in to confirm assertions in private conversation; and at length used as arguments in matters of opinion; insomuch that many, for want of rational proofs, or of credit, to support what they say, impiously call on God to attest asseverations too trifling to require the word of a child.

But howsoever it comes to pass, men accustomed to back what they say with such proofs, are generally less believed than those who only give their word; and are suspected of lying as often as they are obliged to have recourse to swearing. And indeed it is but just to suspect them; first, because common or profane swearing is a sure mark of a rash, hasty, and giddy disposition. Now all the world knows, that people of this turn seldom stay to examine things; that they form their opinions too precipitately, and pronounce too vehemently; and that therefore no sort of men are so likely to make mistakes, and propagate them, whenever they are believed. The use they make of oaths, shews, they themselves are sensible of this, and should serve to no other purpose, but to give warning of the lie to which they are tacked. In the next place, their too great familiarity with oaths is enough to render them suspected, when

they swear with the utmost solemnity, and in matters of the greatest importance, before a court of justice. They who are ever and anon appealing to God, and forcing his name into every trifling sentence, cannot be supposed to think of his Divine Majesty with that awe and reverence which is necessary to the solemnity of an oath. Such men, therefore, as they deserve, so they meet with, less credit than any other sort of men. Besides, in the last place, it is very observable, that this sort of swearing generally arises from a consciousness in the swearer, either that what he says is incredible in itself, or that his naked affirmation, so low is the character of his integrity, can give it no credit with the world. There is a sort of bashfulness in lies, that makes them afraid to venture out till they have an oath to give them countenance; whereas truth hath a right to be confident, because it is self-supported.

There are others, again, who swear in conversation, not that they care much whether they are believed or not, but because they have got a habit of swearing. They heard others swear, and therefore they swore; and swore on, till their tongues were so accustomed to pronounce the dreadful words, that they did not need to be prompted by their thoughts. Perhaps I should ask pardon for seeming to ascribe the power of thinking to wretches, from whom no sense of gratitude to an infinitely gracious God, nor any fear of almighty vengeance, can extort so low an instance of duty, as that of abstaining from a crime they have not the least temptation to commit.

There is a third sort of swearers, whose tongues are too nimble for their brains, and who are therefore (being determined to keep them always going) obliged to supply those active organs of sound with a set of standing words, which mean nothing, but serve to keep them in motion, till their tardy thoughts can furnish them with a more pertinent sort of nonsense. They pitch on oaths for their purpose, because they are a rattling and sounding sort of words, that make up in noise what they want in sense, and so seem better fitted than any others to fill up the vacancies of discourse. Were there no profanation in this practice, surely a man might infinitely better consult the credit of his understanding by holding his tongue, than by swearing, which, at the

best, is but talking for want of something to say. A poor shift for poverty of thought! and capable of exciting only pity or contempt, were it not that the ridiculous meanness of the thing is lost in the horror we are struck with at such enormous profanation. How can the rest of mankind, who yet retain some respect for Almighty God, bear to hear his holy and glorious name not only mixed with trivial, nonsensical, or lewd discourse, but mixed with it, for no better purpose, than to daub up its gaps and broken pauses.

There are others, again, who abound sufficiently with small thoughts, and words suitably significant, which, put together, make but sorry entertainment for the hearer. To remedy this great defect, and give their conversation an air of spirit and fire, they here and there enliven their insipid sentiments with a bold dash of blasphemy, which thunders in the ears, and terrifies the minds, of such as have the misfortune to hear them. They would have us take this for the sure sign of a fierce intrepid spirit, awed neither by respect towards men, nor by the fear of God. All this, however, is mere affected flash, and the world knows it. The world knows full well, that this bullying appearance is put on only to conceal a real littleness of soul; and accordingly always regards loud and boisterous swearing as the infallible mark both of a senseless mind, and a dastardly heart. How often have we seen a wretch of this stamp, after thus insulting the Majesty of heaven, submit patiently to the vilest indignities from a man whom every-body knew to be no great hero? But we should not forget, that those worthies swear as much to shew their wit, as their mettle? And is it not equally a proof of neither? Can there be any wit in an oath? If others have used it for ages, can there be any thing clever in the repetition of a little nonsense worn threadbare by the mob in every kennel? Or hath any man reason to value himself on the invention of a new oath, wherein there cannot possibly be any thing either to surprise or please, but the bare impiety of the expression? Impiety, it is true, may please. But whom? Not, surely, the sensible or good. And it is only the fool, and the scoundrel, whom these witlings would tickle, at the expense of every thing sacred. It is perhaps unreasonable to grudge them a satisfaction so very small, for which they are to pay their souls, thus rated by them

selves, in the sight of God, at half a mite, while, in the same instance, they are paraded off to an unthinking world, as souls of the first magnitude.

These men, however, whom I have been speaking of, are a sort of Christians, and only swear by that which they seem at other times to lay some stress on. They have a little faith, which serves to give a proportionable significance to their profanation. But why swears the atheist by God; and the deist by Christ? Who hath made converts of their tongues, and given them just religion enough to swear by? No one; their tongues are still as infidel as their hearts; but they intend their oaths for blasphemy; nay, for a sort of proofs, that there is no truth in religion; for we are to understand, that these men of genius swear only because they no not believe; and do not believe, because they have found out, that religion is a lie. And would they have us take them in this light, when they are called before a court as evidences, or sworn into a place of trust and profit? for here they will swear to some purpose, as well as in company for amusement; but the public ought a little better to consider, that the oath of an infidel can be no pledge for his fidelity.

There is hardly any vice that is not as ridiculous on the one side, as it is shocking on the other. Swearing falsely is taking God's name in vain; because, instead of clearing up the point it is applied to, it only serves to conceal the truth, and set those astray who depend on it. Here the vice looks as shocking as all the wickedness it abets, and its own horrible impiety, its own infernal treachery, can make it. Profane swearing is taking God's name in vain, because it is applied to no purpose. Here it looks as ridiculous and contemptible as the gross, the excessive folly, it springs from, can render it. Viewed altogether, it presents us with the picture of a devil playing the buffoon, whose countenance is compounded of horror and grimace.

To conclude: let the profaner of God's awful name know, that although it is beneath the dignity of the infinitely serene and majestic Being to pursue every insolent offender with immediate vengeance; yet a time shall come, when he who now lifts his head aloft, and sputters, his great words against the Most High,' must fall down over-whelmed with

despair in his presence; when the stubborn heart must melt at his looks, and the blasphemous tongue lick the dust before him. Then, at least, he must learn to fear the great, the glorious, the terrible, name of God, when the almighty arm is lifted up to vindicate its honour.

As to you, who may have hitherto been less scrupulous than you ought about the truth of what you swore to, put your heart in deep mourning for the horrible offence; tremble and repent before the all-knowing Judge of angels and men; and let me earnestly press you, as you fear God, and regard your soul, to a fixed resolution never to swear for the future, but when the clearing up of some weighty truth ne'cessarily requires it. As often as this shall be the case, feelingly, fearfully, consider what you are going to do. Consider, that the property, the credit, the liberty, perhaps the life, of your neighbour, is to be determined by your oath; for the truth of which, you are not only to kiss the Bible, but to appeal to Almighty God with a solemnity suitable to his majesty, and the importance of the cause you are called to. These things duly laid to heart, let it be your business to swear exactly in the same manner as if you were summoned to your oath before the throne of God at the last day; for, whether it is here, or there, that you swear, consider, it is in the presence of that God who knows all things, who forgets nothing; of that just and almighty Being, who speaks to you in my text, saying, "You shall not swear falsely by my name, neither shalt thou profane the name of thy God: I am the Lord' that is, I am he who now governs, and will hereafter judge, the world, I am he who can and will reward the man of true piety and integrity with the joys of heaven; and I also am he who will punish the vile offender, that swears falsely by my name, and profanes it, with the torments of hell. I am the Lord, gracious to the good, and terrible to the wicked. I am the Lord, who execute righ teousness and judgment.' I will bless him who sweareth to his hurt, and changeth not; but my curse shall enter into the house of him that sweareth falsely by name. Mine eyes run to and fro through the earth; and behold, because of swearing the land mourneth; for there is no truth, nor mercy, nor knowledge of God, in the land. By swearing, and lying, and killing, and stealing, and committing adul