THE Swearer's Doom; OR, A Discourse Setting forth The great Sinfulness and Danger OF Rash and Vain Swearing.  
By JOHN ROST M.A. Rector of Offwell and Gittisham in Devon.  
LONDON, Printed for Thomas Parkhurst at the Bible and Three Crowns, the lower End of Cheapside, near Mercers-Chapel. 1695.   

The PREFACE.  
RASH and Vain Swearing is so Great and Heinous a Sin, and God has so plainly, and solemnly, and in so dreadful a manner revealed his Wrath from Heaven against it, that one would ●hink, that none but such as are confirmed and hardened a Atheism, should dare to be guilty of it. And yet it is 〈◊〉 very common and usual, as if it were neither sinful nor dangerous, but an innocent and harmless thing.  
If they were only the poor and ignorant, who are addicted to this Sin, we might say with the Prophet Je●emy, ch. 5. v. 4. Surely these are Poor, these are ●oolish, for they know not the Way of the Lord, ●or the Judgement of their God. I will get me to ●e Great Men, and will speak unto them, for ●●ey have known the way of the Lord, and the ●●dgment of their God.  
But we shall find ourselves no less mistaken than he ●as, if we think Oaths are in use only among the mean●● sort, for even the Court itself, yea the Church itself, ●nd the Universities, which should be Seminaries of ●iety, as well as Learning, are not free from them; the ●obility and Gentry are as much accustomed to them, 〈◊〉 the meanest of the Commonalty and Mechanics.  
But should we go into the Fleet, or Army, we should ●ar such Volleys of Oaths and Curses, as would even ●ake the Hair of a Sober and Modest Christian, who ●areth an Oath, to stand upright, and we must conti●ally stop our Ears, as Ulysses did those of his Men, 〈◊〉 we would not hear them.  
And is it not a most strange and unaccountable thing, ●t Soldiers, who carry their Lives almost continually 〈◊〉 their hands, and between whom and death there is ●t a step, as David said to Jonathan, should have ●eir Mouths full of Oaths and Curses? And that Ma●ers who, as Seneca saith, do 
— Tenui fidere ligno,  
Inter vitae mortisque vias  
Nimium gracili limit ducto.  Sen. Medea.  
That such (I say) who are constantly exposed to 〈◊〉 many dangers both from the Seas and Enemies, and wh● consequently, one would think, should be always at the●● Prayers, should Curse and Sear as if they would bi● open defiance to Heaven, and even dare the Almight to consume and destroy them.  
How it will please God to deal with us we know no● certainly there can be but small grounds to hope, that Go● will give us Victory or Deliverance by the hands of suc● men; the destroying of whom from off the Earth, 〈◊〉 almost the only good that War doth.  
And as if all this were not bad enough, but that 〈◊〉 were afraid we shall want Swearers when these are gon● little Children are taught it as soon as they can spea● and in many places they are far more ready at it th●● at their Prayers, and Catechisms, and several Hous● even of the Nobility and Gentry, seem to be but so ma● Nurseries and Seminaries of Swearers.  
The serious consideration of these things first put 〈◊〉 upon composing the ensuing Discourse, without the lea●● thoughts or design of making it more public than 〈◊〉 must be by Preaching it.  
But having some reason to hope that it has had so●● good effect upon some that heard it, I confess I was t● more easily brought to consent to the Printing of it, f●● which tho' I must expect to be censured or derided 〈◊〉 some, yet if it shall please God to make it instrument for the reclaiming of any Customary Swearers (tho' but few of them) or preventing others from becoming suc●● I will say with the Psalmist, Psal. 115.1. Not un us O Lord, not unto us, but unto thy Name gi●● the Glory; which Name will never be Profaned 〈◊〉 rash Oaths and Curses, but Hallowed and Reverenc● by all such as sincerely love, and fear him.   

The Swearer's Doom.  St. James 5.12. But above all things, my Brethren, swear not, neither by Heaven, neither by the Earth, neither by any other Oath: But let your yea be yea; and your nay, nay; lest ye fall into condemnation. 
THere are two things which chief, and especially cause the Laws of Princes to be most diligently heeded, and observed by their Subjects; the solemn manner of publishing of them, and the Sanction, or Penalty threatened to such as shall transgress them.  
If they solemnly, and peremptorily require, or forbidden any thing; all men will conclude, that ●hey will be very much offended with such, as ●o not regard such their Commands and Prohi●itions, tho' there be no particular Punishment threatened; and who would willingly incur the sispleasure of such as have power over him, if ●e could by any means avoid it?  
But when there is also a severe Penalty annexed to the breach of a Law, every man that ●esires his own safety and welfare, will be careful to observe that Law, if for no other reason, ●et upon this account only, because he would ●ot be obnoxious to the said Penalty.  
When God Almighty therefore did promulgate that Law from Heaven, which he wrote with his own hand, in Two Tables of Stone, but which he long before had Engraven on the hearts of all Mankind; that his People Israel might most heedfully attend to it, and most religiously keep it; He caused it to be published with the greatest Solemnity, and confirmed its Authority by the greatest Sanctions.  
As to the Solemnity of its Publication, we have a full account of it in several places. Mose● tells us (Exod. 19.16.) that on the Third day (viz.) after the people had notice given to prepare themselves, there were Thundrings, and Lightnings, and a thick Cloud upon Moun● Sinai, and the voice of the Trumpet exceeding loud, and that all the people that was in the Camp trembled, and (v. 18) it's said that th● Mount was altogether as a Smoke, because the Lord descended upon it, and the Smoke thereo● ascended, as the Smoke of a great Furnace, and the whole Mount quaked greatly; after which God did most solemnly proclaim that Law.  
And we find the Levites upon a solemn Fast (Neh. 9.13.) acknowledging this as a great aggravation of the sins of the Jews, that they ha● so wickedly broken a Law that was so holy an● just, and proclaimed by God himself in so remarkable a manner; Thou camest down also upo● Mount Sinai, and spakest with them from Heaven and gavest them right Judgements, and true Law. good Statutes and Commandments.  
And tho' St. Paul calls the giving of that Law written and engraven in Stone, the ministration of death, (2 Cor. 3.7.) and the ministration of condemnation, (v. 9) yet he tells us that it was glorious (i.e.) it was published with great solemnity, that the Israelites might receive it with the greater veneration. But the Author to the Hebrews (cap. 12.18.) gives us the fullest account of it; For ye are not come unto the Mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a Trumpet, and the voice of words, which voice they that heard entreated that the word should not be spoken to them any more; and (v. 21.) so terrible was the sight, that Moses said, I exceedingly fear and quake.  
Which request of the Israelites doth plainly imply, that they well understood that the reason why God did proclaim his Laws after so dreadful and terrible a manner, was, that they might receive them with the greater reverence, and observe them with the greater diligence, which therefore they promised to do, upon the mere intimation of his will to Moses.  
And as God caused his Law to be promulgated after so solemn a manner, that it might make the greater impression upon them; so did he also confirm and ratify it with the greatest Sanctions for the same reason; (i. e. as he did promise the greatest blessings to encourage them to obedience, so he denounced the severest Curses, Judgements and Penalties against such cedes from vanity or lightness of mind, and want of the fear of God, and a true sense of Religion; from fraud and hypocrisy in the Swearers, or the incredulity and distrustfulness of some, who will believe no one without an Oath; and the words are true in either sense.  
Which Positive Precept serves only for the illustration, and confirmation of the Negative one, Above all things swear not, etc. That men might have no evasion, pretence, or excuse for the breach of it.  
And here I must premise that the Apostle doth not forbid such Oaths as are Imposed by Magistrates, or used in matters of Weight and importance, for the maintenance of truth & Justice, and deciding of Controversies among Men; Which are either Assertory, when a man doth Assert or deny that such or such a thing was or is; or Promissory, which is a promise made with Solemn Invocation of the Name of God; which if made to God, are called Vows, if to Men, Oaths.  
Now these have not only been used in all Ages and Nations, but accounted necessary for the support of human Society, and the greatest security that one man can give of his Truth and Fidelity to another, as it's said (Heb. 6.16.) An Oath (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for Confirmation is among men an end of all strife.  
And we have several Instances of it, Abraham made his Servant Swear concerning the chooseing of a Wife for his Son: (Gen. 24.3. Jacob took an Oath of Joseph concerning his Burial, (Gen. 47.31.) As he did of the Israelites, (Chap. 50.25.) And what a Solemn Oath, did there pass betwixt David and Jonathan, 1 Sam. 20.17.  
But if there is any one to be believed without an Oath, certainly God is, who, as he is Omniscient, and cannot be deceived; so is he so immutably Holy, as that he cannotlye; and yet that we might the more firmly believe, and embrace his Promises, he has been pleased to confirm them with an Oath, (Heb. 6.17.) God willing more abundantly to show unto the heirs of promise the Immutability of his Counsel, Confirmed it by an Oath.  
The Apostle says [v. 13.] That when God made the promise to Abraham, because he could Swear by no greater, he Swore by himself. Why! what need was there of God's Swearing at all: What would not Abraham the Father of the Faithful, that great Pattern, and most eminent Exemplar of Faith, he of whom it is said long before the making of that Promise, that he believed God and it was counted to him for Righteousness, (Gen. 15.6.) and that he Staggered not at the Promises through Unblief, (Rom. 8.20.) but was strong in Faith, giving Glory to God.  
Would not he (I say) have taken God's bare word or did God doubt whether he would have believed him without his Oath? No certainly, 'twas far otherwise; And yet for the greater Solemnity he Confirmed his promise with an Oath; Which doubtless he would not have done had an Oath been morally Evil and unlawful  
For though God doth often condescend to represent himself after the manner of Men, yet he never doth Imitate or comply with them in any matter or custom that is in itself wicked, and Sinful.  
Indeed there is a Sect sprung up among us, that utterly refuse, and condemn all Oaths as unlawful at least under the Gospel Reformation, though the use of them might be Tolerated under the Law upon the same account that divorce was, viz. because of the hardness of men's hearts: And in Compliance with their Infirmity.  
And their Opinion is professedly grounded on that precept of Christ, (Mat. 5.33.) which seems indeed very much to Countenance it, being laid down in the most large and comprehensive Terms; But I say unto you, Swear not at all, neither by Heaven etc. Which is the same Law here, enforced by St. James much after the same manner.  
But this, as it is a very new and upstart opinion, so I think it was never entertained by any one man of any considerable Learning or understanding, though I must confess there is scarce any error that hath greater colour or pretence to countenance it in Scripture, so that it's no wonder so many have embraced it.  
I shall not Labour at present in confutation of it, my design being not to discourse of what is not, but of what is forbidden in the Text; but only briefly.  
And first, It is certain that if such Solemn Oaths are sinful, they were always so; For Christ, as he did not come to destroy the Law, or any part thereof, so did he not properly make any Addition to it, only he shown the true sense, and meaning, and the true extent and Obligation of it, he gave a fuller and better interpretation of it than had been formerly made, and confuted those false Glosses and comments that the Scribes and Pharisees put upon it.  
Before Christ's coming it was the duty of all men to avoid not only Murder, but Hatred, Malice, Revenge, Envy, yea and rash and causeless Anger; not only the act of Adultery, but all unchaste Thoughts and lustful Desires. 'Twas not he alone that made it unlawful for men to put away their Wives for every cause; it was a sin from the beginning.  
In brief, 'twas no more lawful before his time, than it was afterward for men to resist evil, or to render evil for evil; it was always their duty to love their Enemies, to do good to them that hated them, etc. Tho' indeed the generality of the Jews did not so well understand what was commanded or forbidden by the Law, until Christ did then expound it to them; tho' the Scribes and Pharisees would not receive his Exposition.  
And therefore it follows, that if it be now a sin to swear, or take any Oath at all under the Gospel, it was so under the Law; and yet w● find it frequently used by good men, and tha● not rashly, but deliberately, and with th● greatest solemnity.  
Yea we find that God did in some cases expressly require it, as (Exod. 22.10.) If a man d● liver unto his neighbour an Ass, or an Ox, or a Sheep or any beast to keep, and it die, or be hurt, or dr●ven away, no man seeing it; then shall an Oath o● the Lord be between them both, That he hath no● put his hand to his neighbour's goods, and the Owne● of it shall accept thereof, he shall not make it good. And in like manner in the case of Jealousy the Woman was to clear herself by Oath before the Priests, (Numb. 5.19.)  
Now, tho' it be certain that every Man, an● especially every Christian, aught to speak th● truth, with that uprightness and sincerity, a● that his Word may be as good as his Oath, an● then there would be no need of any such thing and tho' it be very probable, that the Custom and Use of solemn Swearing was occasioned by the want of honesty and fidelity amongst men there being many whose Consciences startle a Perjury, who are not afraid to make a Lye.  
Yet we cannot imagine that God would appoint one sin for the remedy or prevention o● another; or that he would permit, much less require that a man should commit a certain sin to prevent one that was uncertain and accidental.  
Again, that our Saviour's Prohibition of Swearing is to be understood of Oaths in common and ordinary discourse, of rash and heedless, presumptuous, inconsiderate and irreverent Oaths, and not of solemn and religious Swearing before the Magistrate in matters of importance, seems very evident from the coherence, and the opposition that there is between these two Precepts, [Swear not at all, etc.] and (let your communication be yea, yea, and nay, nay) (i. e.) in ordinary discourse do not use Swearing; for 'tis observable, that when afterward in explaining the first Precept, he adds, neither by Heaven, for it is God's Throne, etc. He doth not at all mention the swearing by the Name of God.  
The reason of which is supposed to be this; The Jews in general, and especially the Scribes and Pharisees were most religious and exact observers of the Third Commandment, & would never mention the Name of God but with great reverence and devotion, and upon some solemn occasion, as in prayer and reading his Word, or when they were lawfully called to it.  
Yea, whereas they did not read the word Jehovah as it was written, but pronounced it Idonai: Some suppose that the reason was, because they thought that name Jehovah too sared to be pronounced by the mouth of Man. ●nd therefore the Jews of latter times after ●e Captivity called the Tetragrammaton (i e.) ●hat Hebrew name Jehovah, which they accounted the proper and incommunicable name of ●od, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unutterable Name, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dreadful name; and the letters which composed it, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacred letters.  
Yea Buxtorf says, that they held it unlawful for any besides the Priests to pronounce that name, and that it was not lawful for them to do it, but when they solemnly blessed the People in that name. And that this name engraven by God himself, was kept in the most holy place to be seen only by the High Priest, and that but or the day of the solemn Expiation.  
Which name they called Schem Hamphorasc● (i.e.) the explained name, or (as others) the peculiar and separate name which they say Chrisstole out of the Temple, and by which he wrought his mighty works.  
All which, and much more to the same purpose mentioned by Buxtorf on the name Jehvah, show what wonderful reverence they ha● for the Name of God.  
But then they thought they might lawful swear by the Creatures, as by Heaven, an Earth, by Jerusalem, by the Temple, and the Gold of the Temple, the Altar, and the Gi● upon the Altar; and this they did commonly and customarily in their ordinary conversation and thought there was no hurt in it, provide they did not swear falsely.  
Which error and mistake of theirs our Saviour confutes, showing the reason why 〈◊〉 would not have them swear at all, neither Heaven (says he) for it is God's Throne, nor by t●● Earth, for it is his Footstool.  
As if he had said, you think you may lawfully swear in your ordinary discourse, in your common conversation, provided you do not swear by the name of God; But I tell you, you shall not Swear at all by any of these, for God is virtually invoked in every such Oath, because he hath a property and Right in all the things you swear by; Do you swear by Heaven? it is God's Throne; and he that sweareth by it, sweareth by him that sitteth thereon; do you swear by the Temple, it is God's House, and you virtually Swear by him that dwelleth therein: Do you Swear by the Altar? you swear by the Gift that is upon it, & by that God to whom it is offered, (Mat. 23.20.)  
Do not think therefore that you do not break the third Commandment, because you do not expresley mention the name of God; for you do virtually Swear by his name, when you Swear by the Creatures, and especially when you swear by any thing that is dedicated and sacred to him.  
Now it cannot be imagined why, when our Saviour said Swear not at all, and afterward by way of Explication added neither by Heaven, nor Earth, etc. he had not more especially made mention of Swearing by the name of God, if he should have his Hearers take his words in the universal and unlimited sense: In brief were it utterly unlawful to Swear at all, God would not have given directions how Oaths should be made and qualified as he doth, (Jer. 4.2.) In which place 'tis observable that the Prophet doth not use the word Elohim or Adonai, but Jehovah its self, which the Jews (as I said) counted the most sacred and proper Name of God, and which they scarce dared to pronounce upon any account whatsoever; & propably they pronounced it Adonai here, as in other places.  
I could add several considerations more to prove that the Apostle's words are not to be understood of Solemn and religious Oaths, but I shall wave them, my business and design being to speak of the sinfulness, and danger of rash, vain, inconsiderate Swearing.  
As to the first, The sinfulness of it sufficiently appears, not only from this that its plainly and expressly forbidden, but it is in such a manner forbidden, as if there were no sin so great or more carefully to be avoided then that. Above all things Swear not.  
Above all things! What! above Idolatry, and Blasphemy, above Murder, and Adultery, above Theft and Drunkenness! Is Swearing a greater Sin then either of these? Certainly the manner of Expression doth plainly intimate as if it exceeded these, and all other sins, and that it were absolutely the greatest of all Sins.  
Which precept likewise is prefaced, with the Loving and Winning Compellation of Brethren; by which he would have them learn and understand, that it was out of perfect Love and Kindness to them, that he so earnestly desires them above all things to avoid Swearing.  
Although we lie under many Obligations to Love, and to do good to all men, yet ought we more especially to Love the Brotherhood; (1 Pet. 2.17.)  
The word Brother is a word of a large Extent and is taken in many senses, but in the more senses, or respects, any persons are Brethren, or the nearer they are such the greater Love and kindness they ought to have for one another, and to advise each other for their good. We ought to wrong and injust no man, much less our Brethren, (Acts 7.26.) Ye are Brethren, why do ye wrong one to another? And (1 Pet. 3.8.) Love as Brethren, be pitiful, be courteous.  
Many and various are the Offices of Love and kindness that Brethren own to each other, but amongst them all, I know none greater than that, (Exod. 19.17.) Thou shalt not hate thy Brother in thy heart, thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him.  
We cannot therefore do a greater act of kindness, or give a greater Testimony of our Love to our Brethren, than to dissuade them earnestly from sin, especially such as evidently bring them into danger of Damnation.  
Brethren, says our Apostle here, (v. 19 & p 20. If any of you do err from the Truth, and one convert him; Let him know that he which converteth a sinner from the error of his way shall save a Soul from death, and cover a multitude of sins.  
St. Paul writing to Philemon concerning Onesinus says thus (v. 8.) Tho I might be much bold in Christ to enjoin thee that which is convenient yet for Love's sake, I rather beseech thee. Thus, though St. James might peremptorily require the Christians he writes to, yet he rather useth the kind importunity of a Friend, than the Authority of an Apostle; Exciting them out of pure kindness to themselves, and to their own Souls, above all things to avoid Swearing.  
Common and vain Swearing is so silly, foolish and Idle a thing, that me thinks a Man that pretends to reason should be ashamed of it. And I verily believe it will be difficult to give any reason, or guests how it should become so common and usual, but because it is so very wicked and sinful, which is likewise the only reason that can be thought of, why it should be accounted a Gentile accomplishment and an Ornament of Speech.  
But many Men are arrived to that hardness of heart and Searedness of Conscience, that they think it a Low mean Spirited thing, and beneath a Gentleman to be afraid of Sinning. But if they will own themselves to be men, they must confess that if they are not afraid of Sin, they ought to be ashamed of folly, for those that Glory in their shame, and think wickedness and debauchery no blemish to their reputation, cannot endure, that any one should think, or account them Fools.  
And yet among all sins there is no one so vain, senseless & foolish as that of rash Swearing; all sin, indeed is but folly and madness; But the common Swearer is arrived to the Highest pitch of Folly, he is given up to a reprobate mind, as St. Paul says of the Profligate Gentiles, (Rom. 1.28.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a senseless mind, to a mind void of Judgement and Understanding, as the word signifieth.  
For either there is really a God, or there is not; Is there certainly a God Doth the Swearers believe it, and is he sensible who and what he is; And doth he think himself wise in Trifling with and abusing his holy, and sacred name by profane and wanton Oaths?  
Or if there is no God, is it not a Childish and Impertinent thing for those that pretend to wit and reason to Swear by that which is not; Is this the way for Men of Honour and Credit to be believed in what they affirm or deny? Or is nonsense, vanity and impertinency so great an ornament of discourse? Is there such pleasing Rhetoric, are there such taking Charms in insignificant Oaths?  
But were Swearing only a silly thing, a childish and innocent folly, they might be indulged and let alone in it till they grew wiser; they might be Objects of Pity rather than Censure; for who is concerned to see Children taken with Toys and Baubles. I shall therefore, as I promised, show that 'tis not only a very foolish thing, but a most heinous and pernicious sin.  
That it is exceeding sinful will appear if we consider, 1. That it is a sin against the Law of Nature, and Reason; a violation of Natural Religion.  
That there is a God, and that this God is infinite, eternal, omnipotent; that he is omniscient, wise, just and good; that he is the most perfect and complete, and also the Sovereign or Supreme Being: These things are not more plainly revealed in Scripture, than discernible by the Light of Nature and Reason.  
For St. Paul assures us (Rom. 1.20.) that the Invisible things of him from the Creation are plainly seen, being understood by the things that are made, even his Eternal Power and Godhead. And doth it not therefore plainly argue want of due fear and Reverence, when those that have no sense, consideration or remembrance of him, shall Idly and wantonly make use of his Sacred name in profane and wicked discourse? The Heathens themselves held it unlawful for men to Swear by the Names of their Gods, unless it were done religiously, awfully, and in serious, and weighty Causes.  
The Turks who are great Assertors of the unity of the Godhead, and Irreconcilable Enemies to Idolatry; Yet give in a manner the same honour to the name of God that they do to himself, of which that Learned Ambassador Busbequins gives several Instances in his Epistles.  
He tells us that he saw an Army of them when they were at their Solemn devotions, and he observed that when in reading the Koran, (which is their Bible) or of their Prayers, the Priest pronounced the name of Mahomet they all bowed themselves very low, but when he pronounced the name of God they fell flat upon their Faces to the Ground. And he says that they are exceeding careful to preserve Paper from any filth or Defilement, and that if they chance to see any lie scattered on the ground, they presently take it up, wipe it, and put it into some safe place; and the reason they give for it is this that for aught they know, the name of God hath been, or is written upon it. And if any one doth tread, or sit upon the Koran, they esteem it an unpardonable Crime: Because they look upon it as a contempt cast upon that Book, in which the Name of God is so often written.  
And shall Ignorance and Superstition make them more tender of the name of God, and more fearful to abuse it, then true Religion makes Us?  
Certainly the same Light of nature and reason that tells us that there is a God, who is Almighty in Power, Terrible in Majesty, and who ought to be feared and adored by us, will tell us also, that we ought not to be profane and abuse his sacred name, or Attributes, by vain and Rash Oaths or Curses.  
For what Slighting, Contemning and Undervaluing of God is it, when Men shall Idly Swear by his Glorious name in most light, impertinent, trifling matters; and yet many there are so void of the fear of God, that they Customarily Swear to such vain and foolish Things as a wise and sober man would be ashamed barely to utter with his Mouth.  
2. It is a Sin plainly and peremptorily forbidden, and surely if we stood in no other relation to God than that of Creatures to their Creator, his Command is sufficient to oblige us to obedience.  
If the Gentiles who had only the Law of reason, and light of nature to direct them, thought themselves obliged to abstain from this Sin; how much more ought those to dread it, to whom God has forbidden it by an express and promulgate Law?  
If we are not downright Atheists, if we have any belief that there is a God who made us, and not we ourselves, we cannot but confess that he hath a Sovereign and Undoubted power over us, that he hath a right to command us, that all his commands are to be answered by us with such an unlimited obedience as admits of no Exception or Reserve, that his will being made known and discovered to us aught to be the rule of all our Actions, and his Law the measure and standard of obedience.  
A common and customary Swearer that owns there is a God, and who hath strictly forbidden men to take his name in vain, must needs be be the most wilful, Perverse and Reprobate Sinner on this side Hell; for he doth in effect say as Pharaoh did, who is the Lord that I should obey him? He bids open defiance to his Authority: Such an one is as obstinately wicked as were the Jews in the Height of their Impiety, when they told God plainly that they would not obey his commands, (Jer. 22.21.) I spoke unto thee in thy prosperity, but thou saidst, I will not hear: This hath been thy manner from thy youth that thou hast not obeyed my voice.  
That Prophet tell us, (Chap. 42.2.) of some who desired him to inquire of God what course they should take, promising faithfully that what ever God should command them, they would certainly do it, but when the Prophet brought them such an Answer as they did not like, they were so far from doing as they promised that they railed upon him and abused him; This was a great Sin in them, and yet they had some pretence for their disobedience, viz. they did not believe that God had sent such an answer by him, but that Baruch and he had conspired together on purpose to betray them into the hand of the Chaldeans, (Jer. 43.3.)  
Certainly common and profane Swearers are far worse than those, more bold and refractory, for they own that God hath forbidden them to take his name in vain, and yet they will do it; What is this but to say plainly as those, (Job 21.14.) depart from us, we desire not the knowledge of thy ways, what is the Almighty that we should serve or obey him? They are certainly the most wilful, stubborn, the most perverse and resolved Sinners upon earth: As for other Sins, though they are Great and Heinous, yet those that are Guilty of them have some shame and modesty with them, for they endeavour to conceal and hid them, but common Swearers are open and brasenfaced, audacious, and impudent. The liar will so tell his tale, and contrive his story, that it may (if possible) gain belief, at least that it may not be contradicted or disproved; and rather than it shall be so, he will add an Oath to his lie to preserve his credit, and that he may not be accounted a liar; which plainly shows he is ashamed of lying, tho' not of Swearing.  
The eye of the Adulterer waiteth for the Twilight, saying, no eye shall see me, and disguiseth his face: In the dark they dig through houses which they had marked for themselves in the day time, they know not the light, for the morning is to them even as the shadow of Death, (Job 24.15.) the Adultress will (if possible) so conceal her Lewdness, that there shall no more sign be seen of it, then of the way of an Eagle in the Air, a Serpent on the Rock, of a ship in the Sea: she eateth, and wipeth her mouth, and saith, I have done no wickedness, (Prov. 30.20.) The Thief endeavours to conceal his Theft, as much for shame as fear, and is as much ashamed as afraid when he is found out, and discovered (Jer. 2.26.)  
But the common Swearer has an Whore's Forehead, that refuseth to Blush; he declares his sin as Sodom, and hides it not; (Jer. 3.9.) and is arrived to the same Pitch of Impudence with those (Jer. 6.15.) who, when they had committed all manner of abomination, were not ashamed, neither could they blush; which shows they are hardened in it.  
So that 'tis no abatement of the heinousness of this Sin that it doth not like others shelter itself under the cover of hypocrisy, but appears openly as it is, but rather a great aggravation of it.  
For God has not only forbidden men to make use of his sacred name vainly & irreverently, but he has in several places required them when ever they use it, to do it with the greatest awfulness and fear, the greatest Veneration and Reverence, (Leu. 19.12.) Thou shalt not profane the Name of thy God; I am the Lord, (Deut. 28.58.) God Threatns thus, If thou wilt not observe to do all the words of this Law, that thou mayest fear this glorious and fearful name, (The Lord thy God) Then the Lord shall make thy Plagues wonderful, and the Plagues of thy Seed, even Great Plagues, and of long continuance.  
And this doubtless is the great reason why the name of God is so often in Scripture put for God himself, That we may know, that he that by rash Oaths and Curses profaneth the former, doth thereby affront and dishonnour the latter.  
In brief; The Law of God is so plain and peremptory in this case, that 'tis impossible that any should be guilty of the wilful and Customary Breach of it, but must Sin against, and wound his own Conscience, if he have any.  
3. This Law of God which forbids rash and vain Swearing is no hard or difficult Law, but 'tis as easy as 'tis reasonable. If (said Naaman's Servants to him) the Prophet had bidden thee do some great thing, wouldst thou not have done it? If God commands us any thing that is difficult, yet we ought to set about it; and if he requires us to abstain from doing any thing, we ought not to do that thing, how much soever we are inclined to it; and can we not for his sake forbear the doing of that which we ought not to do if he had not forbidden it. When God commanded Abraham to offer up his only Son, he did not refuse to do it, and shall not we leave a Foolish Sin, when he tells us how odious and displeasing 'tis to him?  
Of all the Laws of the Ten Commandments this is by far the easiest to be kept, which forbids us to take the name of God in vain: at least as far as it respects vain Oaths.  
Considering how prone Mankind are to Idolatry, and how universally the world was overrun with it; It was an hard matter to make the Jews observe the two first Commandments.  
The Law that concerned the Sabbath was looked upon then as burdensome, and uneasy, and against their profit and interest as they thought, (Amos 8.5.)  
The Laws which forbidden, Murder, Adultery Theft, Pride and Intemperance, are very difficult to be kept, considering the great depravity of our Natures: it requires great care, watchfulness, and self-denial to yield a sincere and inward obedience to those Laws. The Sins that are forbidden by those Laws are so hard to be avoided, that our Saviour Compares it to the cutting off a right hand, and plucking out a Right eye, but this is not such.  
Had God commanded us to forbear Meat when we were hungry, or Drink when we were thirsty, or Sleep and Rest when we were weary, we might seem to have some cause to complain of the hardness and uneasiness of such Commands. But when he requires us not to make use of his Name vainly and irreverently, is this such an unreasonable Restraint, as not to be endured? Are such Bonds as these so cumbersome, that we must needs burst them asunder, are these Cords so uneasy that we must cast them from us? what is this but perverseness and obstinacy?  
There was a time when God did impose upon the Jews burdensome and uneasy Laws indeed: For so St. Peter calls the Ceremonial Law, (Acts 15.10.) Why tempt you God to put a Yoke upon the Disciples, which neither our Fathers nor we were able to bear? St. Paul (Gal. 5.1.) calls it a Yoke of Bondage, and says, that whilst the Church continued under the obligation of it, it was as a Child in its minority.  
Yea, God himself calls them Statutes that were not good, and Judgements by which men should not live, (Ezek. 20.25.)  
And yet whilst that Law stood in force, there were never a zealous, godly and conscientious Jew, that would break any part of it: The greatest Extremities could not make them eat any thing which that Law forbade; and if at any time they did touch any thing that was unclean, it was against their will.  
And did they willingly abstain from every thing that was forbidden by that Law, tho' the things forbidden were innocent and harmless, and though they were abridged of their Liberty, only that God might make trial of their Obedience?  
And dare we with unhallowed mouths profane the sacred Name of God, which he hath declared he will have no man take in vain, when 'tis not only so reasonable, but easy for us to abstain from it?  
Now that the Law that forbids rash and profane Swearing, is not only a most reasonable, but easy Law, will plainly appear if we consider further,  
4ly. That no man can pretend he has any temptation to break it. There are very few other sins, but men may have some temptations to commit them; but the Swearer cannot possibly have any worthy of that name.  
If a man murder his Neighbour, perhaps that Neighbour is his Enemy, or he thinks him so, or he hath wronged or injured him, and the sweetness of Revenge tempts him.  
Or perhaps there is a prospect of gain and advantage in the case; which tempted those Robbers Solomon speaks of, (Prov. 1.11.) who said, Come, let us lay wait for innocent blood, etc. we shall find all precious substance, and fill our houses with spoil.  
The Adulterer gratifies his natural inclinations, his temper and constitution prompts him to uncleanness, and when he meets with a pleasing and desirable object, and a fit opportunity, he is drawn aside by his own lusts and enticed, (James 1.14.) so that he cannot deny himself, nor resist the power; he is alured with the sweetness of stolen waters, and the pleasantness of bread eaten in secret; Prov. 9.7.) and the hope of taking his fill of love prevails upon him, (Prov. 7 18.)  
The Drunkard perhaps has a dry and thirsty constitution, and the Liquor is grateful and pleasing to him; or his love of Company and Merriment engages him in that sottish kind of Debauchery.  
He that robs, or steals, or cousins, proposeth to himself some advantage of gain or profit.  
If the ambitious man is guilty of Lying, or Dissimulation, it is to get honour and preferment; if men are quarrelsome and contentious, 'tis their interest makes them so. And 'tis hard to find out any sin to which men have not some temptation or other.  
But Swearing is a sin of mere wilfulness and perverseness, for which no one that is guilty of 〈◊〉 can allege a reason, or justly pretend a passionate, when he will stab a man upon little or no provocation; And that he is very ill Natured and Malicious, that will utterly ruin a man for an inconsiderate word.  
And 'tis a sign that Atheism, and Infidelity, Profaneness and Irreligion, is deeply rooted in that man from whole mouth Oaths and Curses flow naturally, and Insensibly, when there is neither temptation to it, nor occasion for it.  
5ly. There are few or no other sins, which those that are guilty of them, may not find some excuse for; But no man can have any for rash and vain Swearing: He that is guilty of it, lying under no temptation of profit, pleasure, and honour, which are the three great and powerful temptations by which, or at least by one of which men are drawn into most other Sins.  
Indeed those that are guilty of this abominable sin are apt to allege some trivial excuse in Mitigation of their guilt; but they are very Trivial ones indeed.  
The most common Excuse is Anger, passion, and provocation. But this is no Excuse to many who are Usually, and Customarily guilty of this Sin in common discourse, and that as well when they are pleased, as Angry.  
But is Anger a Sufficient Excuse for it? what cannot a Man be Angry but he must Sin; Suppose a man hath just cause to be Angry; he is basely and unworthily injured, and abused; What then must he revenge himself upon God, must he fly in the face of his maker; What hurt or injury hath he done him?  
This is as foolish and unreasonable, as if a man that is injured by his Enemy, should revenge the injury upon his best Friend; and unworthily revile and abuse him, for that in which he had no hand or concern.  
This is to Act like Brute Beasts, who when they are Chafed and Enraged, Assault any Persons that stand in their way, not being able to distinguish who did, or who did not injure or offend them, but take every one for their Foe.  
It's said (Isay. 57.20.) That the wicked are like to the troubled sea, when it cannot rest, whose waters cast up mire and dirt.  
'tis the violence and fury of the Wind, that disturbs the Sea, and makes it unquiet, but the mire and dirt it throws up, is upon the shore, that is not concerned.  
Thus what ever it be that disturbs the Swearer, and puts him into a Passion, he vomits up all the filthiness of his heart, and casts it upon God Like the Assyrian King who being offended and enraged against Israel, vents his malice and spleen, and his Blasphemous Reproaches against his Maker; and in his rage he abuses him most, that set him up, and who gave him all the power that he had, (Isa 37.23.)  
If the Swearer in his passion doth injure or hurt the person that provoked him, it might look like something of an excuse; But if he were never so Justly Provoked, and hath never so much cause to be angry, is this a sufficient Reason, or indeed a tolerable excuse, for his abusing the name and honour of God?  
I said in my haste (says David) all men are liars, (Psa. 116.11. when Saul persecuted him, and his own People spoke of stoning him; he was ready to conclude there was no trust in man; and yet even then, when the falseness and treachery of men had put him into the greatest passion, he kept up an awful reverence of God, he durst not let his Tongue lose against him; no, for, says he, (v. 12.) what reward shall I give unto the Lord, & c?  
Men may unworthily abuse us, affront and injure us, and move us to great impatience; but what, must we then curse and swear, as if God were the person that provoked us? and yet this is the Swearer's case, who makes his passion and anger an excuse for his sin, which is, and must needs be a very foolish pretence, unless God were the person that had wrongfully and unjustly injured, and provoked him.  
Certainly anger and passion can be no excuse for Swearing, unless it be God that gives the provocation, no more than 'tis for a man's revenging himself on his Friend, because he is injured or affronted by his Enemy; as I have already shown.  
It was a rash and wicked speech of Jehoram the Son of Ahab, when Samaria was straight besieged by the Syrians, and the Famine was so sore, that the Women slew their own Children to feed on, (2 Kings 6.31.) God do so to me, and more also, if the head of Elisha the Son of Shaphat shall stand upon him to day; why, what hurt had Elisha done him? had he called in the Syrians, or caused the Famine? no; it was his own Idolatry and wickedness that brought those Judgements upon him, and yet he swore he would revenge himself on the Prophet.  
But he was a true Son of Ahab and Jezebel; for thus Ahab reproached Elijah as his Enemy, who was indeed his best Friend; & Jezebel swore she would take off his head, because he had slain the Prophets of Baal; when he was only an Instrument in God's hand, and only said and did what he was commanded; which they might have known and understood if they would; and probably they did but God was too high, and out of the reach of their malice and spite, and therefore they would wreck their revenge upon his Prophet.  
When Corah and his Brethren the Sons of Levi, being full of spite and envy, for that Aaron and his Sons engrossed the Priest's Office, and made them their Underlings, who thought themselves as worthy of the Priesthood as they; Moses thus reason's the case with them, (Numb. 16.9. Seemeth it a small thing unto you, that the Lord God of Israel hath separated you from the Congregation of Israel, to bring you near to himself to do the service of the Tabernacle of the Lord, and to stand before the Congregation to minister unto them; and he hath brought thee near unto him, and all thy Brethren the Sons of Levi with thee, and seek ye the Priesthood also?  
For which cause both thou, and all thy company are gathered together against the Lord, and what is Aaron that ye murmur against him? But this they would not understand, that it was by God's appointment, that Aaron and his Sons had the Priesthood, and that he had given them the Levites to be their under-Officers and Assistants; but they pretended that 'twas Aaron's own pride and ambition, that caused him to lift up himself above the People of the Lord, who were as holy as he; They would not own that their Quarrel was against God, but against Aaron:  
But now Swearers are more bold and impudent in their Sin than these, who ever affronts, injures, or abuseth them, yea whoever doth or speaks any thing that is displeasing to them, they no sooner fall into a passion, but God is made the Object of their fury, as if he were the person that injured them.  
But be not deceived God is not mocked, let not man make anger or provocation an excuse for Swearing; but let him take heed, lest he provoke God to Swear too; (i. e.) to Swear in his Wrath, as he once did concerning the Israelites in the day of their provocation, that they should never enter into his rest.  
The other Excuses that Swearers have for their Sin, are so silly and idle, so vain and foolish, that they are not worth mentioning, yea they are such as they themselves do not openly allege, but rather leave others to guests at them; and they are the commonness and the gentility of the Sins.  
As to the first, 'tis true that such Sins as are most common and usual, are little taken notice of; and men generally account them the smaller, for that they are so frequent.  
Such Sins as are rarely heard of, are much taken notice of, and they beget wonder and Astonishment; But where they are rife, they are esteemed small and inconsiderable.  
The in of Sodomy in all Christian Nations is seldom heard of; But in Sodom not one was ashamed of it and among the Turks small account is made of it.  
The Romans were great pretenders to truth and could not endure lying: But the Cretans who were always liars, and the Grecians their Neighbours (if the Romans did not abuse them) rather gloried in it, than took shame at it. In all Civilised Nations a Thief is most despicable and contemptible; and yet the Colchians hardly think their Children good for any thing who are not cunning and dextrous at it: Busbequins (Epist. 3. p. 208.)  
It's well known that this Nation has been formerly admired, and mightily commended for its sobriety [Tu non bibis, Angle, etc.] & drunkenness as it was rarely seen, so 'twas accounted so odious and shameful, that as St. Paul says, (1 Thes. 5.7.) They that were drunk were drunk in the night; 'twas a sin that did not dare appear bare-faced, and in the light; he that was known to have been drunk was forced to keep private, and was ashamed to show his face; But now 'tis grown so common and usual, that many hardly think it a sin at most a very small one.  
But what then, doth the commonness of a sin extenuate it, and make it less? No certainly, 'tis rather an aggravation of it; shows the great decrease of Piety and Godliness, and the great increase of wickedness, profaneness, and debauchery.  
'Tis the commonness of a sin that makes it cry so loud for vengeance; Had there been but ten Righteous Persons in Sodom, God would have spared it; and had there been but ten guilty of those great sins, 'tis probable he would not have destroyed it; 'Twas because those great sins were grown so common, that God said, that they were very grievous, and the cry of them was come up before him: (Gen. 18.20.)  
When great, and notorious sins do universally and generally prevail in a Nation; And little or no notice is taken of them, and few are concerned about them, 'tis a sign that the measure of its sins are full, and that 'tis ripe for vengeance: As when all flesh had corrupted its ways, and the earth was filled with violence, 'twas time for the Flood to come, and sweep them away: (Gen. 6.11.)  
Thus, when dolatry and Lewdness was grown so rife among the Canaanites, as that there was hardly one to be found among them that was not guilty, their Land was no longer able to bear the burden of their wickedness, but was forced them to spew out.  
And God charges the Israelites that they should take heed, that they should not tolerate any of them, such as Idolatry, uncleanness, or the like, lest if they should become customary, the same land should cast them out too, (Levit. 18.28.)  
Was Lying the smaller a sin or the more excusable in the Cretans because 'twas universal; no, rather 'twas much the greater; for which cause St. Paul strictly charges Titus that he should rebuke them sharply, (Tit. 1.13.)  
We ought not therefore to follow a multitude to do evil, (Exod. 22.3.) for 'twere easy to demonstrate that the more common a sin is, the greater, and more heinous it is in the sight of God.  
Again to make Swearing a mark and token of Gentility is the greatest abuse and highest affront can be put upon the Gentry. Gentility was designed as the reward of virtue, and all Civilised Nations did ever justly expect that the gentry should raise themselves to an higher pitch than the commonalty, and signalise themselves by worthy and virtuous actions.  
If Swearing be a Gentile accomplishment, Gentility will soon become ridiculous and contemptible in the eyes of all sober men; And such Gentlemen, how much soever they may be feared, will never be loved or esteemed by any; yea they are the very scorn and contempt of the Rabble.  
And if to be able to mouth an Oath gracefully (as some speak) shall be thought a gentile qualification to swear like a Gentleman, will soon become as common and scandalous a Proverb, as to be as drunk as a Beggar. How rhetorically such graceful Oaths may sound in some men's ears, or what tropes or figures they may fancy in them, I know not; sure I am, that Swearing is none of that Salt with which ●t. Paul would have us season our speech to make it savoury and pleasing to sober and good men.  
Solomon tells us, Pro. 14.9.) fools make a mook at sin, but what egregious fools are they that think it a Grace and Ornament; What Grace, what Ornament can that be in which the meanest Beggar and the veriest fool that is able to speak, can come up equal with them?  
In brief; As Swearers are the most nonsensical among men; so all the excuses they can make for it are idle, silly and impertinent; it being a sin by which no man can gain any thing besides everlasting damnation, which brings me to speak of the reason of the prohibition, why Christians should above all things abstain from Swearing; viz. Lest they should fall into condemnation.  
The reason why the Scribes and Pharisees looked upon the Obligation of the Law to be chief external, and consequently why they were very careful to avoid the outward acts of Murder Adultery, Theft, and false Witness; but made little or nothing of Anger, Envy, or Malice (especially towards Enemies) or of Lust or Covetousness, was, because they observed that there were no punishments appointed for these latter by the Judicial Law.  
They accounted the Tenth Commandment to be a Guard or Fence of the Laws of the Second Table by way of advice or counsel, rather than properly any part of it; and therefore they thought, that if a person did keep himself from doing actually any hurt or injury to his Neighbour, he did not violate that Law tho' he were guilty of the sins of Malice, Lust and Covetousness in his heart and desires; or if they were sins, they esteemed them too small and inconsiderable to deserve punishment, because God had not expressly threatened any punishment to them.  
And so in like manner here, they observing that tho' there were the severest punishments denounced in the Law, and by the Prophets against Perjury, or false Swearing, yet there were none against rash vain Swearing; they thought it but a small and inconsiderable sin, or rather no sin at all, especially when they swore by the Creatures.  
Indeed they pretended to have that awful veneration of the Name of God, that they very seldom swore by it but in the matters of weight and concern; And as a solemn confirmation of some great and important truth, according to that, (Jer. 4.2) Thou shalt swear, the Lord Liveth, in Truth, in Judgement, and Righteousness.  
Yea 'tis very evident from, (Eccles. 23.9.) that the wise and devout among the Jews did very much condemn rash and vain swearing, or taking God's Name in vain, as very dangerous and inconvenient if not absolutely sinful and wicked in and of its self.  
Where the Son of Sirach adviseth thus; Accustom not thyself to Swearing, neither use thyself to the naming of the holy one: For as a Servant that is continually beaten shall not be without the blue mark, so he that Sweareth, and nameth God continually, shall not be faultless.  
Yea so distasteful and odious was common Swearing to the wise and religious, that the same person says, (Chap. 27.14.) the discourse of fools is irksome, and their speech is the wantonness of sin; The talk of him that Sweareth much maketh their hair stand upright, and their brawls make one stop his ears; As it is a sin therefore displeasing to God, so 'twas odious to good men, ' though it doth not appear, there was any bodily punishment, or Pecuniary Mulct annexed to it by the Judicial Law.  
But as our Saviour shows (Mat. 5.20. that not only Murder, but rash Anger, and approbrious words, and whatever else proceeded from Malice, or envy was prohibited by God's Law, and ' tho the Judicial Law made no provision, for the punishment of such as were guilty of them if they did not actually injure their Neighbours, yet God would severely punish them without repentance, (Mat. 5.20.) Whosoever is angry with his Brother without a cause shall be in danger of the Judgement etc.  
And as he declares (v. 6.) That whosoever did look upon a Woman to lust after her, had committed Adultery with her already in his heart, (i. e.) had broken and violated that Law, the breach of which God had ordained should be punished with death: And tho' because such inward Adultery of the heart is not discoverable, neither doth it actually hurt any one, the Magistrate had no authority to punish such an one with death: Yet he shall not without repentance escape punishment from God after death, as we may evidently collect and infer from what follows; (v. 29.) Therefore if thy right Eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members perish, and not that thy whole body should be cast into Hell.  
So in like manner in the case of Oaths; he shows that the Third Commandment did not only forbid Perjury, but rash Oaths, and vain Swearing; (v. 33.) Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto God thy Vows. But I say unto you, Swear not at all, etc.  
As if he had said, You have a Tradition that the Third Commandment, and those other. Precepts concerning Oaths, do only forbid false Swearing; and that to swear by the Name of God (provided the thing sworn to is true) in common discourse, in light and trivial matters is hardly a sin, but to swear by the Creatures is no sin at all  
But I say unto you, that all manner of vain Swearing, whether by God himself, or any of his Creatures, especially such as stand in any near Relation to him is sinful, and a violation of that Law, which forbids you to take his name in vain.  
And his words imply, that tho' there was no outward punishment appointed by the Law for such vain and rash Swearing, yet such as were guilty of it should no more escape the Judgement of God than those that were angry with their Brethren without a cause; that were Envious, Malicious, and Revengful, or those who did commit Adultery in their hearts, none of which without Repentance should escape the vengeance of Hell Fire.  
Now the reason why the Judicial Law did not punish vain, Idle, and rash Swearing, was much the same with that for which it did not punish Malice, and Lust, (viz.) because it could not be certainly known who was guilty, and who not.  
The Lawyers say That the imagining, designing and contriving the death of the King is Treason, but no man shall suffer for this, until it i● proved by the Overt act (as they call it) that is, till it be discovered and proved by some word or action.  
The sinfulness and malignity of the Searer, is the Impiety of his heart, the want of the Love and fear of God, and of due reverence for his name and Attributes, which is only knowable to God, and therefore only punishable by him. Now the Law of God not only permitting men to swear by the name of God, but in cases Requiring and Enjoining of it, tho' all the Jews and Pharisees themselves owned that men ought to swear seriously, awfully & reverently, by his name, and not vainly, presumptuously and wantonly, according to the second precept of the Sons of Noah concerning Blessing the name of the Lord, (which precepts the proselyites of the Gates were bound to observe) yet their being no way to discern, when a man swore Reverently or Irreverently (as there was to discover false Swearing and Blasphemy) therefore no punishment was appointed for rash Swearing as there was for the Latter.  
But I say, whosoever seriously considers the manner and method, the drift and design, the connection and coherence of our Saviour's discourse in that first Sermon of his on the mount, in which he shows the true extent, and indispensible obligation of the Law, and rescues it from the abuses put upon it by the false Expositions which the Scribes, and Pharisees made of it, and their ungodly traditions; Will easily preceive, that he doth not only condemn such vain Swearing as sinful, but dangerous; as rendering the person guilty obnoxious to the penalty annexed to the Breach of the third commandment, (viz.) To the vengeance of God and eternal Damnation.  
And Indeed I am very apt to believe that this is the great reason why there is a threatening added to that commandment, and no other, thou shalt not take, etc. For the Lord will not hold him Guiltless, etc.  
As if he had said, take heed to thyself that thou do not vainly and irreverently make use of my name thou must indeed often use it, it must be frequently in thy mouth, and many times thou wilt have occasion to swear by it, but for as much as men cannot certainly know when thou usest it reverently, or irreverently, solemnly or vainly, I have not given the Magistrates or Judges any orders about punishing vain Swearers.  
However know, that as I am jealous of mine honour and of the honour of my name: so I will severely punish all such as shall take it in vain; I will not hold him Guiltless, tho' men cannot condemn or punish them.  
And here 'tis worthy our observation that these words, (the Lord will not hold him guiltless) are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a figure very frequent in Scripture, and very elegant, and such as Heightens the sense, and augments the signification, where it is used, of which I could give many Instances.  
I will only mention one, (viz.) That (Deut. 29.19, 20.) which I make choice of, because 'tis a place most applicable to lewd and customary Swearers of all other sinners. Lest there should be among you a root that beareth Gall and Wormwood, and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying I shall have Peace, tho' I walk in the Imagination of my own heart; the Lord will not spare him.  
The Lord will not spare him! (i. e.) God will certainly most fearfully punish him, he will power forth upon him the utmost of his wrath and indignation as it follows; But the Anger of the Lord, and his jealousy shall smoak against that man, and all the curses that are written in this Book shall lie upon him, and the Lord shall blot out his name from under Heaven, and the Lord shall separate him unto evil out of all the Tribes of Israel, according to all the Curses of the Covenant that are written in this Book of the Law.  
So here, when God saith, he will not hold him guiltless, that taketh his name in vain, the meaning is, that he will hold him highly guilty, & that he will esteem him one of the vilest sinners, of the profanest Wretches, and will be sure to punish him with the greatest and utmost severity.  
Which passage in Deuteronomy (I say) I made choice of to illustrate this matter by, not only because these words [The Lord will not hold him guiltless, and these, The Lord will not spare] are the very same figure and Phrase, of the very same Import and Signification.  
But also (and that chief) because the whole Character that is there given of a most vile and wicked man, of one who was arrived to the highest pitch of wickedness, and who was hardened in his sin and Impenitence, doth more exactly agree to one that is a customary Swearer, then to any other sort of Sinners. For where shall we find a root that beareth Gall and Wormwood, but in that heart out of which continually proceed abominable Oaths and Curses? Who is there that is a greater contemner of the Curses which God hath denounced against obstinate Sinners than the profane Swearer; Who more apt to say in his heart, I shall have peace, tho' he walk in the Imagination of his own wicked heart, than he? Who more ready to add drunkenness to thirst then such an one, for tho' perhaps there have been many drunkards, who have not been customary Swearers, yet I believe there was seldom or never a common Swearer but he was a common drunkard too. And therefore certainly of all such we may say, that the Lord will not Spare them, but the Anger of the Lord, and his jealousy shall smoak against them, and all the curses and threaten, that are written in the Book of God shall light upon them. And therefore we may well apply all those passages in which Swearing is forbidden indefinitely, and where the persons guilty are threatened, not only to perjured persons, but to rash and vain Swearers, as (Hosea 4.2.) By Swearing, and Lying and Killing, and Stealing, and committing Adultery, they break out, and blood toucheth blood. In which place Swearing is not only joined with the greatest sins, but placed as the Captain and Leader of them. And Jer. says, (Chap. 23.10.) because of Swearing the Land Mourneth; and Zechariah says (Chap. 5.3.) That the Swearer shall be cut off by the Curse  
And the Son of Sirach saith (Eccles. 23.11.) that a man that useth much Swearing shall be filled with Iniquity, and the Plague shall never departed from his house, if he offend, his sins shall be upon him; And if he acknowledge not his sin, he maketh a double Offence, and if he Swear in vain, he shall not be Innocent, but his house shall be full of Calamities; and (v. 12.) he saith, there is a word that is Clothed with Death; God grant it be not found in the Heritage of Jacob, for all such things shall be far from the Godly, and they shall not wallow in their sins; By the word clothed with death, and which Godly men dread and abhor, he means intemperate Swearing, as is evident from what follows (v. 13.) use not thy mouth to intemperate Swearing, for therein is the World of sin.  
So that we may say of Swearing as the Psalmist did of Cursing which is the nearest of kin to it, for there are few Oaths (especially such as proceed from rash Anger and passion) which may not be said to be at least virtually and implicitly Curses likewise) viz. That it shall prove the greatest plague and mischief to the person himself that is guilty of it, (Psal. 109.17.) As he loved Cursing so let it come unto him: As he delighted not in Blessing so let it be far from him; As he clothed himself with Cursing like as with a Garment, so let it come into his Bowels like Water, and like Oil into his Bones, let it be unto him as the Garment that Covereth him, and for a Girdle wherewith he is girded continually.  
For as God hath declared, that he is jealous of the honour of his name, and that he will not hold him guiltless that taketh it in vain i. e.) will look him as highly guilty, as a most vile and abominable Sinner; So he will not fail to punish him accordingly without sincere repentance, and deep Humiliation For as he has revealed his Wrath from Heaven against all such profaneness and Impiety; so the time will come when he will pour forth Indignation and Wrath, Tribulation, and Anguish upon all such as are guilty of it. And tho' the Swearer may not draw down divine vengeance upon his head in this World, in which all things happen to all alike, and there is one Event to the righteous and to the wicked, to the good and to the sinner, to him that Sweareth, and to him that feareth an Oath; as Solomon says, (Eccles. 9.2.) yet he shall not without great repentance escape that most Tremendous curse which God will pronounce against all impenitent sinners, Go ye Cursed into Everlasting Fire, prepared for the Devil and his Angels; Where they may perhaps curse and swear in the Anguish of their Souls, and bitterness of their Spirits, but it shall not in the least Mitigate or Assuage their Torments.  

The Application.  
Having thus shown unto you the sinfulness and danger of this sin of vain and rash Swearing, I shall press and enforce the Apostle's Dehortation by way of Application.  
Above all things, my Brethren swear not. Among all the gifts that God hath bestowed upon Men, there is hardly one more useful or wonderful than Speech, by which Men communicate their minds to each other and discover the greatest secrets; and without which Mankind would have no more society or commerce than the Beasts of the Earth, or the Fowls of the Air.  
The gift of Speech is a most divine thing, and full of wonder, and therefore aught to be used for the praise and honour of him that made it; and 'tis the height of folly and ingratitude to dishonour and abuse him by it.  
The Tongue was designed to be an Instrument to set forth and celebrate the praise and glory of God; Therefore, says David (Psal. 34.11.) I will bless the Lord at all times; his praise shall be continually in my mouth; and (Psal. 51.15.) O Lord open thou my lips, and my mouth shall show forth thy praise; and (Psal. 71.8.) Let my mouth be filled with thy praise and with thy honour all the day long. And therefore it must needs be a wicked and heinous thing for Men to dishonour God by that most useful Instrument the Tongue, which was created on purpose to set forth and celebrate his honour. Thus St. James having asserted (cap. 3.6.) That the Tongue (i. e.) a wicked, lose, filthy, unbridled Tongue is a fire, a world of iniquity, that defileth the whole body, and that 'tis an unruly evil, full of deadly poison; gives this reason for it, that it is oftentimes made an Instrument of cursing, when it was designed only for blessing; (v. 9) therewithal we bless God, even the Father, and therewith curse we men, which are made after the similitude of God: out of the same mouth proceedeth blessing and cursing; my Brethren, these things ought not to be so. As if he had said, Is it not a most absurd and unreasonable thing, that things so opposite and contrary should proceed out of the same mouth? Do you ever pray to God, do you praise him, and give thanks to him; and do you not thereby account that you honour his Name, and dare you with the same mouth to dishonour and blaspheme it with wanton Oaths, and spiteful Curses?  
Again, do you accustom yourselves to say the Lord's Prayer? which is not only a form and pattern to compose all others by, but it is in its self the best, and most excellent of all prayers. Do you use it reverently, seriously and devoutly; and did you never observe and consider this one thing, that the very first Petition of all is this, Hallowed be thy Name? And do you pray there that the Name of God may be honoured, sanctified and reverenced by yourselves and others; that you may have an awful and reverend esteem of it, and regard to it; and dare you not only to take this glorious and fearful Name in vain, but profane it by unhallowed Oaths, and that with the very same mouth by which you pray it may be sanctified and reverenced? This is a great wickedness indeed, and aught to be looked upon by you that are Christians as strange and monstrous, as it would be for a Fountain at the same place to send forth sweet Water and bitter, (v. 11.)  
This most gross and absurd abuse of the Tongue doth therefore discover the filthiness and impiety of the heart. Whoever truly loves or fears God; whoever doth accustom himself sincerely to pray to him, or to praise him, will seldom (I had almost said never) abuse his Name by rash Swearing. He that is accustomed to use it reverently, will never abuse it presumptuously or irreverently. He that hath the fear of God in his heart, will ever take heed to his ways that he offend not by his Tongue, (Psal. 39.1.) For 'tis certain no man doth less remember, or seldomer think upon God, than he that useth his Name most by Oaths and Curses. Our Saviour tells us, (Mat. 12.34.) That out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure of his heart bringeth forth evil things. If the heart of a man be piously and religiously disposed, it will cause him to set God always before him, and to have awful and reverend thoughts of him; it will make him very cautious and tender in every thing in which his honour is concerned; he will be so far from being a common Swearer, that he will dread the very thoughts of it: Whereas if a man's heart is impiously inclined, if it want the fear and love of God, God will not be in all his thoughts, tho' his name be frequently in his mouth; as his mind is atheistical and profane, so will his words and discourse be; he will make nothing to curse or swear by the holy and dreadful Name of God; yea, he will hardly know or perceive when he is guilty of it. Yea, I know no one sin in the World, that is so great and so certain a sign of an impious and irreligious heart, as customary Swearing; 'tis so utterly inconsistent with Piety, that those that are guilty of it, seem never to have any the least impressions of it: They are all of them, as St. Paul said of Simon Magus, (Acts 8.23.) in the gall of bitterness and bond of iniquity, it is a most infallible sign of hardness of heart, and searedness of conscience. And where this wicked and ungodly custom prevails, it will draw Men into many other sins, by hardening of their hearts, and doth very often make them become guilty of that sin, which all Mankind, (who pretend to honesty, honour or conscience) confess to be most vile, heinous and abominable; I mean the sin of Perjury.  
There are many men that pride themselves in Swearing, as a Gentile Accomplishment, who will be ready to stab any man that shall give them the Lie; and those that think Swearing a Grace and Ornament of speech, acknowledge it a shameful thing to be, or to be counted a Lyar. And yet there is no doubt, but that the most common Swearers are generally the greatest Liars; & 'tis no wonder, for those cannot pretend to forbear the latter out of conscience, who make no conscience to be guilty of the former. And if Oaths do flow from a man's mouth suddenly, and insensibly (as they always do, where Swearing is become habitual and customary) why may they not Lie after the same manner? and than they become guilty of Perjury before they are ware of it; for what is Perjury, but a Lie confirmed and bound with an Oath? And if we should appeal to the Conscience of a common Swearer, whether he hath not often done thus, (i.e.) sworn to what is false, as well as to what is true, in common discourse, I believe he cannot deny it, if he seriously consider it: For 'tis certain that such men do often in their passion oblige themselves by Oaths, swearing they will do such things, as they do not in the least intent; or if they did intent them, when they came to themselves they were quite of another mind, and forbore to do them. And tho' some men have very exactly kept, and punctually performed the things, that they have hastily and unadvisedly sworn to, yet they have seen great cause to be troubled, yea, have been much perplexed, that they have thus foolishly and hastily ensnared and entangled themselves by such Oaths.  
Thus, when the Princes and Heads of the Israelites made a League with the Gibeonites, without ask Counsel of God; tho' they doubtless sinned in so doing, and tho' they did it upon a false Information, and tho' all the Congregation murmured at it, (Josh. 9.18.) yet having confirmed that League with the Oath of God, they durst not break it, though doubtless they were very much troubled, and displeased with themselves for making it.  
So when Jepthah went out to war against the Ammonites, he vowed a Vow, That if God would give him Victory, he would offer to the Lord whatever should come forth of his house for a Burnt-Offering, (Judge 11.31.)  
It is much disputed among Learned men what the matter of Jepthah's vow was, and whether he did really offer up his Daughter in Sacrifice, or only Consecrated her to God, and confined her to perpetual virginity; And whether, if he Sacrificed her, he did not greatly sin in so doing, and whether it had not been better, and much more acceptable to God, if he had broken his vow, then thus to fulfil it.  
But this all are agreed in, that tho' he was a good man and his vow proceeded from Zeal and Piety, yet it was rash and Inconsiderate: and tho' God accepted the Pious, and good intention of his heart, yet his Wisdom saw fit to punish the rashness and Indiscretion of his vow; for it brought him into a very great straight as is apparent from (v. 38.) For he rend his , and said, Alas my Daughter, thou hast brought me very Low, and thou art one of them that trouble me, for I have opened my mouth to the Lord, and I cannot go back. I say, God probably punished the rashness and Inconsiderateness of that we might might be a warning to others, that we might not be rash with our Mouths nor hasty with our Lips to utter any thing before the Lord; As Solomon Adviseth (Eccles. 5.2.) for as he says, (Pro. 20.25.) It is a snare to a man after vows to make inquiry, (i. e.) for a man rashly and inconsiderately to swear he will do such or such a thing, and afterward to consider whether it be lawful, or unlawful; Convenient or Inconvenient to do as he hath sworn; or to swear he will not do such a thing, and afterward to consider whether it be not expedient to do it.  
We have a famous example of this in Herod (Mat. 14.6.) where its ' said, That the Daughter of Herodias Dancing before him on his birth day, and pleasing him, he promised with an Oath, that he would give her whatsoever she should ask, who being before Instructed of her mother, desired him to give her the head of John the Baptist in a Charger; which request of hers when the King heard, it's said (v. 9) that he was sorry, he repent him of his rash and unadvised Oath, nevertheless for his Oath's sake, and them that sat with him at meat, he commanded it to be given her.  
St. Mark who relates this story most largely tells us (Chap. 6.26. that he was [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Exceeding sorry, he was mightily troubled, that she should ask such a thing, as he never thought of, and which, had he foreseen, he would certainly have excepted out of his large, and extravagant promise. Of this his sorrow several motives have been Assigned: Some suppose that Herod having cast John into prison, would have been glad enough to hear of his death, & might be willing enough to put him to death at another time, but he was very loath to do it then, because it was his Birth day, and a great Festival, and it was the custom of the Romans never to shed Blood at such a time; In which they bestowed Favours and Largesses, and used to release Criminals, who were not guilty of Capital offences; Yea and some that were.  
But the great reason mentioned by the Evangelists why he did not put John to death as well as imprison him, was because he feared the multitude, because they accounted him as a Prophet; He was afraid of some Popular Tumult, or Insurrection (Mat. 14.5. Nevertheless for his Oath's sake, and of them that sat at Meat with him, he caused it to be done.  
Whether Herod made any conscience of an Oath or not, we know not; 'tis certain he made no conscience of the greatest sins in other cases; he lived in Adultery with his Brother Philip's Wife, whom he procured to be banished (as some writ) that he might the more freely enjoy her.  
And doubtless, had it not been for fear of the multitude, he would no more have scrupled the Murdering John the Baptist, than his Father did to Murder the holy Innocents'.  
But many who indeed and in truth make little or no conscience of violating an Oath, Yet will keep it, when they have by it bound themselves to any evil thing, only to maintain their honour and Reputation.  
And this was plainly Herod's case, he had promised to give the Daughter of Herodias whatever she should ask even to the Half of his Kingdom; And this promise he had solemnly confirmed by Oath in presence of his Lords, high Captains, and Chief Estates of Galilee; And therefore that he might not seem guilty of any Levity, Temerity, or Inconstancy, by being worse than his word, he was resolved that he would do as he had sworn, what ever became of it.  
They must be very foolish and ignorant, who think that an Oath doth oblige them to do any wicked thing, and yet 'tis a common thing for some who make light of violating their Oaths, when it obliges them to do good, to think themselves bound in honour to keep them when they have Sworn to do that which is evil, which is a great Error. But these Instances sufficiently show into what straight perplexities, and troubles, men bring themselves by vain, rash and inconsiderate Swearing.  
Thus Saul would needs put Jonathan to death in pursuance of his rash Oath, had not the people hindered him from it, (1 Sam. 14.44.)  
Again; Consider how great a scandal and reproach such as are customary Swearers do bring upon the Christian Religion in general, and upon that Church or Society of Christians, whereof they profess and declare themselves Members in particular; which consideration itself ought to work upon all that own themselves Christians, and doth always sway very much wi●h sober and serious men.  
If common Swearing were only a foolish and vain custom that some have gotten, yet if it gives offence, we ought to avoid it; how much more, when there is nothing more offensive and odious to good men? St. Paul exhorts us (Phil. 1.27.) that our conversation should be such as becometh the Gospel of Christ, that thereby we may invite and win others to that Religion which we ourselves profess, by rendering it lovely and amiable in the eyes of all men; and (chap. 4.8.) that we should not only mind, and practise those things that are honest, just and pure, but such as are lovely and of good report. We ought to deny ourselves, and abridge ourselves of our liberty, by avoiding even such things as are lawful, when they may scandalise and offend such as are weak; how much more ought we to avoid such things as are apparently wicked, as all Christians acknowledge vain Swearing to be, when by it we may encourage wicked men and grieve and discourage such as are sober, pious and religious. You know that the Scripture makes this one of the greatest aggravations of sin (viz.) the fatal consequences and dangerous effects that it hath upon others by encouraging them in wickedness, or discouraging them from Piety, and such effects hath vain Swearing usually; for, says St. Paul, 1 Cor. 15.33. Be not deceived, evil communications corrupt good manners; and Eph. 4.29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may administer grace to the hearers: But what grace or edification can there be in that which is too bad in its self, but worse in its consequences; for as it grieves and displeaseth all pious and sober men; so it hardens and emboldens the wicked and profane, which is a great aggravation of it. The sins of Ely's Sons were very great and heinous in themselves; but that which made them much worse, was that they brought such contempt upon Religion, and made the people out of love with it, (1 Sam. 2.17.) Wherefore the sin of the young men was very great before the Lord, for men abhorred the Offerings of the Lord. This was the great aggravation of David's sin, that it opened the mouths of wicked men, and emboldened them to speak evil of God; and reproachfully of his ways, (2 Sam. 12.14.) Howbeit, because by this deed thou hast given great occasion to the Enemies of God to blaspheme, the Child that is born unto thee shall surely die.  
It was a wonderful and unaccountable thing that the Prophets of Jerusalem, who pretended that they were God's Prophets, sent by him to teach men their duty, and to reprove them for their sins, that (I say) such men should be guilty of such enormous Vices as are charged upon them. But that which made their wickedness much greater (if possible was that it hardened wicked men in their sins, (Jer. 23.14.) I have seen in the Prophets of Jerusalem an horrible thing, etc. They commit Adultery, and walk in Lies; they strengthen also the hands of evil doers, that none doth return from his wickedness. And surely thus it is still; how will lewd and profane persons, hug themselves; how glad would they be if they knew a Minister to be a common Swearer; how little will it cause them to make of that sin? And as a common Swearer doth mightily encourage profane persons in their wickedness, especially if he be a person of any authority, credit and reputation in the World; so he will discourage many plain ignorant well meaning men from embracing that Religion which he professeth. For 'tis a most evident and apparent truth, that nothing hath made more Dissenters, or kept off such people from the Communion of the Church of England, than the Debauchery, and Profaneness, and especially the intemperate Swearing and Cursing of some who pretend to be the most zealous Patrons and Defenders of it. For the common people judge of Religion according to the opinion they have of the Piety and Honesty of its Professors; and therefore no wonder if they cannot be persuaded to think well of that way for which such lewd Huffers, & vile Swearers appear so zealously concerned. What shall we say in this case: shall we tell them that the Doctrine of the Church of England is sound, its Worship pure, and that no Church in the World doth more condemn this sin than she doth? will this think you) satisfy them? No surely; as long as they see her Sons, or rather those that impudently call themselves so, guilty of such things: Or shall we recriminate, and say, that the Dissenters are guilty of as great or greater sins than this; that tho' they will not swear, they will lie, and dissemble, and cousin, and cheat; that they are guilty of Schism, Faction, and Rebellion? It will be replied as to the first, that Lying is a sin which may be concealed; Hypocrisy is a cover to its self, and 'tis unjust to charge either of them upon a person when we cannot evidently prove it: As to the latter, they will deny the charge, and plead not guilty. Whereas Swearing is so evident and notorious, as to matter of fact, as not to be denied, so peremptorily forbidden, as not to be justified, or excused. Shall we allege (as the truth is) that in all Ages and Nations, all the lewd and profane, the vulgar and common people have always complied with that which is uppermost, and followed that Religion which is countenanced by Law, and that this is the case here; yet this will not take off the scandal which lewd Swearers have brought upon that Church, which is, as to its Constitution, the best Church in the World. If any therefore that pretend a kindness to this Church are guilty of this great sin, I would desire them utterly to forsake and renounce the former, unless they will leave and forbear the latter; lest they involve themselves in the same guilt with those mentioned (2 Pet. 2.2.) who by their corrupt principles, and wicked lives caused the way of Truth to be evil spoken of. If all this will not do, yet consider that if you are Christians, you ought to account no sin small, but to avoid the very appearance of evil; how much more ought you to dread that which God commands you above all things to forbear and avoid?  
I will now conclude the whole with a few Directions how we may avoid this foolish and wicked sin of Swearing.  
1. Let us earnestly endeavour to beget, and keep up in our hearts awful and reverend thoughts of God; for the fear of God is clean, as the Psalmist says, (Psal. 9.9.) it will cleanse and purify the heart from all wicked thoughts and desires, and the mouth from all manner of evil speaking. If a man stand in a we of any man, he will not let his tongue lose in his presence, or dare to utter that which is unmannerly or undecent, lest he offend him. I have read of some young Gentlemen, who were so accustomed to Swearing, that they scarce knew how to spea● without an Oath; who sitting at Table with an ancient grave Minister, it was observed tha● they forbore to swear all the time he was there and they afterward confessed, that they had suc● an awe upon them, that they had not boldne● enough to swear in his presence. And if the fea●● of Men can lay such a restraint, how much more would the fear of God keep us from whatever is offensive & displeasing to him, as he hath plainly declared Swearing to be. Did men often and seriously think upon God, that he is always present with them, and that his Eye is continually over them, that there is not a word in their mouth, nor a thought in their heart, but he knoweth it altogether; that he is a just and holy God, of purer Eyes than to behold iniquity, and who will by no means clear the guilty; and who will hold all such as highly guilty who take his name in vain. I say did men frequently and seriously think upon, and consider these things, it would be in a manner Impossible they should be once guilty of rash and vain Swearing, much less that they should suffer it to become customary, and habitual. If therefore we come into the company of lose and profane Swearers, we may say as Abraham did of Abimelech's Court at Gerar, (Gen. 20.11.) Surely the fear of the Lord is not in this place But would we whenever we mention the Name of God ourselves or hear it mentioned by others, raise in our hearts awful and reverend thoughts of him, it would be an Excellent preservative against this sin.  
2. Let us be watchful over ourselves, Let us keep our hearts with all diligence, and take heed to our ways, that we offend not with our Lips, (Psal. 39.1.) The Government of the Tongue, doth very much depend upon the government of the heart; if therefore we would bridle our Tongues, we must keep a strict watch, and guard upon our thoughts.  
Therefore says David, (Psal. 17.3.) Thou hast proved my heart, thou hast visited me in the Night, thou hast tried me, and shalt find nothing, I am purposed that my mouth shall not transgress. If men were sincerely desireous to leave this sin, it would make them exceeding careful and watchful over themselves, for this is ever the necessary effect of sincere purposes and serious Resolutions.  
The more men have accustomed themselves to this sin, the greater care and watchfulness is necessary to keep them from it, because use and custom makes Oaths flow forth suddenly, and undiscernedly, as to the Swearers themselves.  
There are two sorts of sins, that easily get Dominion over a man, they are difficult to be avoided, but much more difficult to be mortified, Conquered and Subdued; Viz. The sins to which a man's temper, Complexion and Constitution do naturally incline him; and the sins to which he hath a long time used and accustomed himself; and these latter are almost as strong and powerful as the former, and therefore we say Use and Custom are a second nature.  
These are the sins that do most easily beset men, and therefore they ought to be most careful, and watchful against them; For 'tis true of all habits whether good or bad, that they are difficult to be removed; But as use doth increase, and confirm them, so nothing but disuse can destroy, or weaken them. And this I say, that the disuse of those things to which men have been long accustomed, is no easy matter, but requires great Caution and Circumspection, especially if they be wicked, and vicious; For as such are easiest to be acquired, so are they always hardest to be left. For vicious customs (such as this is are like weeds which spring and grow of themselves, and need no care or industry to look after them, but require much Labour and Pains, to extirpate and root them out.  
Thus those, whose consciences did at first check them, when they used but any Solemn Asse●●ration in light and trivial matters, cannot only dispense with downright Swearing when they have been used to it, but they find it difficult to avoid it, if they would; The sin therefore being so heinous to be continued in, and the custom of it making it so hard to be left, every one (but especially such as are addicted to it) ought the more diligently and carefully to watch over themselves that they may avoid it.  
3. Be careful to avoid all those things, which may be occasions of or temptations to this sin.  
It is most certain, that whosoever doth sincerely desire to keep himself from any sin, doth most carefully endeavour to avoid all temptations to it; And 'tis a sure sign that such sins have a strong and powerful interest in the heart of a man the occasions of which are not dreaded and avoided. I confess that this direction by its self, will be of little use, to customary Swearers, who are frequently guilty of that sin without any visible Temptation, or Occasion.  
But there are many others, who are not arrived to this pitch of wickedness, to that hardness of heart and searedness of conscience, as to mingle their common discourse with Oaths (for such are the very dregs and scumm of Sinners) who yet will pour out Oaths very plentifully at certain times and seasons, and upon some t●rtain occasions: Now the occasions and Temptations that draw such men into this sin are especially these three, Drink, Passion, and Lewd and profane company: As to the first, There are many that seldom, or never swear when they are sober, that make nothing of it, when they are heated and heightened in Liquor. We usually say, when the Wine is in the Wit is out; Certainly never is the folly or impiety of the heart so manifestly discovered by the Idleness, Wantonness, and Extravagancy of the Tongue, as when a man is Intoxicated with Liquor. Those that at other times have some sense of God and Religion; when they begin to be Drunk, cast off all fear of him and Reverence towards him. Lest I be full (says Agur) and deny thee, and say who is the Lord? (Pro. 30.9.) And therefore those that would avoid the sin of Swearing must avoid Intemperance.  
I have shown you how those that are addicted to this sin ought to be watchful over themselves, but so can no one be, that is not sober, he that is drunk is more fit to be in bed, then to stand upon the guard. And therefore we find these two, sobriety, and watchfulness, always in Conjunction (1 Pet. 4.7.) Be sober and watch unto Prayer; and Chap. 5.8.) Be sober, be vigilant, because your Adversary the Devil, as a Roaring Lion, goeth about seeking whom he may devour.  
And indeed as there is no question, but the Devil by his private Suggestions and Impulses, is a great promoter of this sin of Swearing; So he never fails to provoke those to it in their drink, who seldom or never are guilty of it, when they are sober.  
Again many men are guilty of it when they are angry and in a passion, who seldom swear at other times: For anger drowns reason, and silences Religion. No doubt but Jezebel was in a grievous rage when she sent this message, to Elijah, attended with an Oath (1 Kin. 19.2.) So let the Gods do to me, and more also, if I make not thy Life like one of them (i. e.) of the Prophets of Baal) by to morrow this time.  
It's an excellent thing for a man to be able to bridle his passion, and restrain his Anger. Solomon tells us (Pro. 14.29.) He that is slow to anger is of great understanding, but he that is hasty of Spirit exalteth folly, and (Chap. 16.32. He that is slow to Anger is better than the mighty, and he that ruleth his Spirit, than he that taketh a City.  
Now among many other great Advantages that a man of temper and moderation hath, this is none of the least, that he is not so apt to discover the folly and wickedness of his heart by the virulency and rashness of his Tongue, as those that are hasty and Passionate are.  
St. Paul exhorts us (Ephes. 4.6. to be angry and sin not, which words imply 'tis a very difficult thing for a man to avoid those sins in his Anger, to which he is powerfully tempted, and how hard 'tis for a man, that is but in the least addicted to the sin of Swearing to forbear it in his Anger, Experience doth too often show.  
And he adds, let not the Sun god own upon your wrath, neither give place to the Devil.  
Which is a plain intimation that Satan hath a great advantage over a man that is wrathful, he hath no fit season to tempt a man, then when he is so, certainly he that is Addicted to Swearing is never more powerfully tempted to it then when he is thoroughly Angry.  
It's said (Luke 11.53. That when our Saviour had pronounced several woes against the Scribes and Pharisees, they thereupon began to urge him vehemently, and to provoke him to speak of many things, laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.  
They thought that he was warm with zeal, and passion; And they hoped, that by provokeing and exasperateing of him they might cause him to speak such things as might give them matter of Accusation, and that they might entrap and entangle him in his Discourse.  
What advantage they thought they had against Christ, the same Satan really hath upon most men when they are angry, he takes that time to tempt them to such things as at other times he despaireth of persuading them to. And that he hath (at such times especially) a fit opportunity to provoke those that are in the least given to Swearing to be guilty of that sin, is evident from this, that they allege their being in a passion to excuse, or at least to extenuate their being guilty of it.  
Again, as for such as are very little or nothing Addicted to this sin and would avoid it let them carefully avoid lewd and debauched company (i. e.) the company and society of such as customarily use it. 'Tis a common and usual thing for persons who have been Civilly and Religiously educated when they go abroad into the World, if they fall into ill company to be soon corrupted and debauched, and to learn those vices, which at first they seemed to dread the thoughts of 'Twas doubtless a very common thing in the Egyptian court to Swear by the Life of Pharaoh, and Joseph himself when he became a Courtier, and Associated with the Grandees of Egypt, that he might be modish had learned it too, (Gen. 42.16.)  
4. If we would avoid this sin of Swearing let us not accustom ourselves to vain foolish, and unnecessary Asseverations (such as Faith and Troth, upon my word, as I am an honest man, and the like) in which there may be more evil than every one doth imagine.  
And indeed our Saviour seems to condemn such forms of speech as well as Swearing its self (Mat. 5.34.) for having said Swear not at all, neither by Heaven etc. he adds, but let your Communication (i. e.) your talk or discourse in ordinary Conversation be yea, yea; nay, nay; For whatsoever is more than these cometh of evil.  
Now 'tis most certain and evident that such Protestations or Asseverations are somewhat more than yea, yea; and nay, nay; (i. e.) than plain simple Affirmations or Negations, and therefore must proceed from evil (i. e.) from guilt and hypocrisy, or at least from Levity and inconsideration, and they often tend to evil; for which cause St. James here would have that our yea, should be yea; and our nay, nay; lest we should fall into Condemnation.  
And perhaps the force of our Saviour's reason why he would not have us Swear by Heaven or Earth, by the Temple or Altar, or the like, may without straining reach this very case.  
Swear not by Heaven (says he) for it is ●od's Throne, nor by the Earth, for 'tis his Footstool, (i. e.) because God himself is virtually invoked by every such Oath. And is not every such Asseveration a kind of Appeal to God? and is not the Design of it much the same with that of an Oath, (viz.) to gain the greater Credit to what we say, tho' God's Name be not expressly and formally invoked? For such Asseverations are either idle, and insignificant things, proceeding from a foolish custom and habit of speaking that we have gotten, and then they are to no purpose; or they are intended and taken as solemn confirmations of what we say, and then they seem to be much of the nature of an Oath, and upon both accounts they may be sinful to be used; but there can be no danger or inconvenience in leaving and disusing of them.  
But were those Asseverations in themselves never so harmless, yet I am apt to believe the frequent use of them hath drawn many into Swearing; for even those who did once scruple the first, have in a little time fallen into the latter: Even as those that often accustom themselves to those wicked words that are of kin to Curses, are very easily drawn into Cursing itself.  
If therefore we at any time use such forms of speech as are, or are taken to be Asseverations or solemn Protestations; 'tis adviseable that we do it very sparingly, and only in serious and weighty matters.  
last; Let those that have not been guilty of this great sin, make their humble Prayer and Supplication to God, that they may never fall into it, and let those that have been guilty of it, Implore his grace, that they may avoid it for the time to come.  
I said I will take heed to my ways that I Offend not with my Tongue, says David (Psal. 39.1.) and 'twas a good and pious Resolution, and therefore he earnestly begs the Assistance of God to enable him to make it good (Psalms 141.3.) Set a watch O Lord before my Mou●● and keep the Door of my Lips.  
Let us beseech him to make us sensible of the Sinfulness and danger of rash and vain Oaths, as knowing that if for every Idle word we shall give an account, much more for such sins as these of which whoever is guilty shall without serious Repentance and great Humiliation fall into the Condemnation, of which the Apostle speaks in the ●ext.  
And how light soever he may make of it now, he will then find it a fearful thing to fall into the hands of the Living God, who is a Consuming ●ire and who hath Solemnly declared that he will not hold him guiltless. that taketh his name in vain.  
Nomini tuo da Gloriam.  
FINIS.