A Discourse concerning prophane swearing and cursing ... | Early English Books Online 2 (2024)

A DISCOURSE CONCERNING Prophane SWEARING and CURSING.

I Hope I need not make any long apology for a Discourse on this subject. Where an Epidemical Distemper reigns, no man can be blam'd for his regular endeavours, either to cure the Infected Persons themselves, or to stop the spreading of the fatal Contagion to others. And I fear, as to these Vices the Infection is too general, and the Disease too deeply rooted, to render any at∣tempts unnecessary that are truly conducive to attain the proposed end. And for the method insisted on in this Discourse, I shall only suggest, That I thought it needful first to lay open the Nature of these detestable Sins (as the late Act of Parliament justly calls them); Partly, That if possible Men's Conviction concerning the absurdity and folly of e'm, may happily prevent the occasion of penal severities (which how gentle soever are never any farther desirable then they are absolutely necessary). Partly, To satisfy all unprejudic't persons that those concern'd in promoting the Execution of this Law, are acted by no other principles then their regular Zeal for the honour of Almighty God, and their sincere Charity to the Offen∣dors themselves, the generality of whom, 'tis to be seared, are too stu∣pid and hardned in their wretched practice to be reason'd out of it, and seem only capable of this last and harshest method of Cure.

I shall therefore in prosecution of my present Design treat on these 3 general Heads.

• I. I shall briefly represent the hainous Nature of those two common Vices of the Age▪ Profane Swearing and Cursing in order to dissuade men from the practice of them.
• II. I shall offer something to excite both Magistrates and private persons to their duty, in order to the suppressing these Vices by the Execution of the Law lately made against them.
• III I shall modestly examine what ground there is for the loud Com∣plaints lately made against Clandestine Informations.

I. I shall briefly represent the hainousness of those two common Vices of the Age, Profane Sweraing and Cursing in order to dissuade men from the practice of them.

And to prepare my way for this, It will be requisite to premise some account of the nature of these Sins by stating the true notions of them. And

First, For the Sin of Profane Swearing, We shall the more clearly apprehend what it is, if we first consider the nature of an Oath in general.

Now an Oath has been defin'd by the Masters of Heathen Mo∣rality, A Religious affirmation, or A calling the Deity to witness in a controverted matter. And it has been defin'd by the genera∣lity of Christian Writers to the same purpose, An appeal to some supernatural Power, as the witness of the truth of what we affirm or promise, and the avanger of our falshood and perfidiousness if we lye. And indeed all do agree, that such an Appeal is an Oath in the most strict and proper sense.

But this account of an Oath seems only to agree to those where∣in we swear by some real or supposed Deity, or at least some In∣habitant of the visible World, that cannot be produc't as a wit∣ness here on Earth. Whereas men may swear by inanimate and insensible Creatures themselves, who are not capable of giving any Testimony at all to the truth of what they say.

Thus the Heathens were wont to swear by the Heavens or the Earth, by the Sun or the Stars, &c. The Jews by Jerusalem, the Temple, or the Altar, &c. And therefore those who place the nature of an Oath in such an Appeal to a higher witness that is

not producible in human Courts of Judicature, do suppose that such expressions, as by the Heavens, by the Earth, &c. are only Oaths in an improper sense, or rather the abuse of an Oath, being senseless appeals to those things as the witnesses of the truth of what we speak that are not capable of giving any such Testimony.

But on the other hand, since such expressions were accounted Oaths in the common judgment of mankind, and our Saviour him∣self mentions them as proper Instances of Swearing, (See 5. Matth. 34, 35, &c. compared with 5. James 12.) others have rather chosen as proper Instances of Swearing, and therefore define an Oath to be, The pawning some supposed undoubted being as a pledg of the truth of what we say, with an implicit imprecation of some penalty on our selves in case we lye. Thus an when men swear by God they pawn his Being & perfections for the truth of what they declare, and in effect wish if they lye to be dealt with as those that deny them; so when they swear by the Heavens or the Earth, by the Sun or Stars, &c. The meaning of the Oath is, as sure as there is a Hea∣ven and Earth, a Sun or Stars, so true is what I speak, and if I lye, let me be esteem'd and dealt with as if I had impudently deny'd the existence of these things. So when men swear by their Faith or Conscience, or hope of Salvation, they do in effect pawn these for the truth of their assertions or promises, and in effect wish if the lye to be treated as persons that have renounc't all pretentions to Faith, to Conscience, or to the Hope of Salvation. So when Men swear by their Head, they make that a kind of pledg of the truth of what they speak, and vertually imprecate some mischief on it in case they lye. So that this latter descripti∣on of an Oath seems at first somewhat different from the former, and more comprehensive; and indeed if what is call'd swearing by Creatures, be in the strict and proper sense an Oath, this seems the more clear and accurate account of it.

But yet we may in a great measure reconcile these two descrip∣tions of an Oath, and make 'em of equal extent, if we take what our Saviour suggests in reference to swearing by Creatures in its utmost latitude, viz. That on the account of that relation they all

some way or other bear to God, there is in all swearing by Crea∣tures, tho not an express yet an implicit Invocation of God and ap∣peal to him. Thus he charges those that swore by the Heavens or the Earth, as vertually and by just construction swearing by that God, whose Throne the one, and whose Footstool the other was. Nay he supposes those that swore by their Head, implicitly to swear by that God whose workmanship it was, since we our selves cou'd not make one Hair of it black or white, Matth. 5.34, 35, 36. compar'd with Matth. 23.21, 22. For he speaks this (as Dr. Petit in his various Lections well observes) in opposition to the Jewish Doctors, who did not think swearing by Creatures to be properly Oaths, nor to have any obligatory vertue. For they thought no Oaths binding but those in which they swore by the name of God, (excepting their Oath by the Gold of the Temple and Corban, See Matth. 23.). And therefore our Lord on the contrary inti∣mates to them, That God himself was interessed whenever they swore by any of his Creatures; For since they cou'd bear no pro∣per testimony to the truth of their Assertions, or Promises, The Appeal was implicitly and by just interpretation made to him, and he was concern'd to punish the false Appellant. So that whoever by such Swearing pawns any of Gods Creatures for the Truth of his Words, do's vertually call their Maker to be his Witness, and engage him to avenge the Indignity offer'd to his own works, when they are abused to countenance our lying and falshood. It is not therefore of any great moment as to our practice whether of these two notions of an Oath we prefer and follow.

Having thus stated the general Notion of an Oath, we may more easily determine what profane Swearing is.

There is some Swearing in it self sinful and profane, and can never be lawfully used on any occasion, As the swearing by a false God; because such an Oath attributes the perfections of the only true God to a contemptible Idol, which is a high degree of Blas∣phemy.

But on the other hand, our Swearing by the true God, is either lawful and good, or sinful and profane, according to the circ*mstan∣ces wherein that action is used.

To swear by the Blessed God, is so far from being in its own na∣ture an evil or impious action, that on the contrary when used on just and necessary occasions, 'tis an action highly conductive to the honour of God, and to the publick Good. 'Tis an action highly conducive to the honour of God, whose glorious perfections are open∣ly acknowledged in those solemn regular Appeals we make to him, in such important cases wherein there is no other way left to con∣firm the truth of what we speak. And in such cases the Jews were by the Law of Moses not only permitted but requir'd to swear by the Name of God, Deut. 6.13. That being one Branch of the Reli∣gious Worship due to him. Nay 'tis an action no less conducive to the publick good. It being one of the most proper and effectual means to end strifes and controversies among Men, by confirming the truth of what they speak, Heb. 6.13. For since in so mani∣fold cases we must depend on human Testimonies for finding out Truth, we can have no greater assurance that men speak truly, then when they solemnly appeal to God as the Witness of it, and their dreadful Avenger if they lye. For 'tis reasonably supposed that if any thing can oblige Men to a strict regard to Truth, in what they deliberately affirm, this awful Bond will. And Charity prompts us to hope that there are but few whose Consciences are so sear'd as to have no reverence for an Oath, and no dread of God's ter∣rible Vengeance against those by Perjury abuse his sacred Name to the support of known falshood.

And accordingly the Holy Scriptures abound with the Examples of good men's swearing on such solemn occasions. The instances in the Old Testament are numerous. Nay, even the New Testament contains frequent Examples of this kind, even after the strict gene∣ral prohibition of our Saviour, Swear not at all. For learned Cri∣ticks have made it evident, That our Saviour himself did thus swear when adjur'd by the High Priest, Matth. 26.62, 63, 64. com∣par'd with Lev. 5.1. And there is no pretence to doubt of this being several times practised by the Apostle Paul in his Epistles. See 2 Cor. 11.31. 1 Rom 9. 1 Gal. 20. 2 Cor. 1.23. 1 Thes. 5.27. And as the Quakers are the only people that pretend to deny the lawfulness of swearing, by interpreting our Saviours pro∣hibition

in the strictest sense, so I do not see that they are herein consistent with themselves▪ For they do themselves frequently make solemn Appeals to God for the Truth of what they say; as Barclay himself tells us, They are wont on solemn occasions to say, We speak the Truth in the fear of God and before him, who is our Witness and the searcher of our hearts.* 1.1 He dos indeed deny this to be an Oath, (as he dos the forementioned Expressions of the Apostle Paul) but I take his denyal to be contrary to the common sense of mankind concerning the nature an import of an Oath. So that 'tis rather the name of an Oath, and the circ*mstances of Swearing used among us, that they seem to boggle at then the thing it self.

Nor is Swearing by Creatures on such occasions unlawful in it self, when the Creature is only named in subordination to God, so that the Appeal it self is evidently intended and directed to him. Thus we read of Moses calling the Heaven and Earth to record against the Israelites, that he had set before e'm life and death, Deut. 30.19, 12, 28. So Hannah swears to Fly, As thy Soul liveth, my Lord, I am the Woman that stood by thee here, praying to the Lord. 1 Sam. 20.3.— So Abigail, 1 Sam. 20.26.— So Ʋriah, 2 Sam. 11.11.— So in our common Form of Swearing we use these Words, So help me God, and the Contents of this Book. So it has been usual with good men in order to their vindication from gross publick Calum∣nies, to call God, Angles, and Men, to attest the Truth of what they offer in their own defence.

Now that Swearing (by God or his Creatures) which is in its self lawful, when used in a solemn manner on so important occasions, degenerates into sinful or profane Swearing, when 'tis us'd in our or∣dinary Converse without any such due seriousness and solemnity or any just occasion that shou'd render it neeful to attain the foremen∣tioned ends. For as sacred things are said to be profan'd when they are irreverently manag'd and prostituted to any mean or vile use, so is an Oath profan'd, when we treat this awful act of Religi∣ous Worship with so little respect, as to prostitute it to common and mean purposes, in attesting our ordinary Discourse; whereas it

shou'd never be us'd but where there is apparent need of it to confirm some doubted Truth that must be determin'd by human Testimony. And the more expressly the Name of God himself is Invocated in such Oaths, the profaneness of them is more evident and uncontestable. For 'tis a manifest Indignity to that High and Glorious Being that his Sacred Name shou'd be thus interpos'd, and rash Appeals made to him upon every frivolous occasion, meerly to vent our irregular hear, or to give credit to every trifling Asserti∣on in our common Conversation. Nay even when we do not make any explicit Appeal to God, 'tis yet a real pollution of his glorious and adorable Name, when we rashly toss it in our Mouths for no other purpose then to signify some foolish Wonder, or express some idle Passion, or applaud some vain Jest. Thus, O Lord, and O God, are common in the Mouths of many when they serve to no other end, but to fill up an empty gap in their ordinary Dis∣course.

Secondly, For the sin of profane Cursing, the notion of it is more plain and obvious.

'Tis indeed true that if we take Cursing in a large sense we can∣not absolutely condemn it as sinful; For

1. If we give the Name of Curses to all those Denunciations of the Vengeance of God against Sinners which are utter'd by a prophetick Spirit, There is no doubt of the lawfulness of such Curses.

And indeed 'tis highly probable that many of those expressions which occur in the Psalms, and which our Translation makes to be Imprecations are no other then predictions of those Evils to the Churches Enemies which the Spirit of God dictated to the Inspi∣red Penmen. And the Original dos much favour this supposition; those expressions being usually not in the Imperative Mood, but in the Future Tense of the Indicative, and may be more properly rendred, Mine Enemies shall be confounded, then, let them be so.

2. All Cursing is not Ʋnlawful, that dos imply the wishing some kind of Evil to others.

For doubtless we may in reference to the Enemies of the true Religion, and indeed to all wicked and mischievous persons, with∣out the least violation of the great Law of Charity, wish disap∣pointment

in their pernicious Designs and Enterprizes, and the shame and confusion that such frustration of their attempts will occa∣sion. Nay in any case of publick Contests wherein the interest of true Religion or of important civil Right is concern'd, we may law∣fully wish and pray for success to those who espouse the just and righteous side of the Cause, against those that wou'd either sub∣vert the true Religion or invade and oppress the civil Rights of o∣thers. Nay this seems consistent with Charity, whether such Per∣secutors and Oppressors be supposed incorrigible or not. For if incorrigible, their overthrow is a very desirable publick Blessing. And if corrigible, their ill success is the most likely means to con∣vince and reform e'm, as their prosperous one would be to harden e'm.

And to the one or other of these Heads, we may reduce all these Imprecations against their Enemies that the Penmen of the Psalms use, without supposing any thing in e'm contrary to the meek and forgiving disposition which the Law of Christ so posi∣tively enjoyns.

There are indeed some Curses us'd by good men in Scripture that do not belong to these Heads. Such as those of Job and of Jeremy chiefly level'd against the day of their birth, Job. 3. Jer. 20. But then I think we are under no obligation to justify them. They seem rather mention'd for our caution as instances of human Infirmity, of too great impatience and discontent under the pressure of their present afflictions.

The Cursing then which the Scriptures condemn (and which this Act of Parliament refers to) implies such rash Wishes of Evil to others or our selves which we utter either in our passion or from a Spirit of malice and revenge, or from a meer pleasure in such hellish Language.

And it falls under the notion of profane Cursing, as we either di∣rectly and expressly, or by just construction sollicit the Vengeance of God for the infliction of such mischiefs on others or our selves. And the greater the mischiefs are which we thus rashly imprecate, and the more eminently the Justice of God is concern'd in the ex∣ecution of e'm, the higher is the degree of profaneness. So that

the common Expressions with Cursers now use, when they call on God to damn themselves or others, contain the most horrid guilt that this Sin can easily admit of. And truly that other phrase falls little short of it, by which Men so often give themselves or others to the Devil, who is consider'd in such wretched Imprecations as the Executioner of Divine Justice.

Having stated the general notion of profane Swearing and Cursing, I come now to offer a few Arguments to dissuade men from the practice of them.

And those shall be drawn, from the Express prohibition of these Sins, from the intrinsick Evil and pernicious tendency of them, from the Threatnings of God denounc't against them, and from the weak∣ness and folly of the pretences alledg'd to excuse or extenuate them.

First I begin with the express prohibition of these Vices.

Thus for common Swearing, that this is prohibited by the Law of God can be doubted by none that one the divine authority of the Holy Scriptures. If we suppose (with the generality of Ex∣positors) that our Saviour's Sermon in the Mount gives us an In∣terpretation of rather then an addition to the precepts of the Deca∣logue, there is no question but common swearing is one instance of taking God's Holy Name in vain forbidden in the Third Command. But none ever pretended to deny, that our Saviour here forbids all such Common Swearing, when he so strictly charges us not to Swear at all, when he enjoyns that our Communication be Yea, Yea, Nay, Nay, and adds this reason of it, For whatsoever is more than these comes of evil,See Matth. 5. from vers. 34. to 38. For he de∣livers this charge in opposition to the Jewish Doctors, whom them∣selves thought swearing by the Name of God in their ordinary con∣verse unlawful, but made greater allowance for what they account∣ed smaller Oaths, as swearing by Creatures without any express ap∣peal to God or mention of him. And since our Lord condemns all lesser Oaths in common Converse, he must in all reason be under∣stood much more to forbid all common swearing by the Name of God. And 'tis evident that the Apostle James so understood these words of our Saviour, when he delivers the like prohibition in so peremptory and comprehensive Expressions, But above all things,

my Brethren, swear not, neither by Heaven, nor by Earth, neither by any other Oath. But let your Yea be Yea, and your Nay be Nay, &c. James. 5.12. So that no man can doubt of common swearing be∣ing a plain violation of the Law of Christ. And 'tis such a one as is manifestly wilful. Every man can easily forbear if he please to speak irreverently of his Earthly Prince, and sure he may as easi∣ly forbear to trat with the like bold irreverence the sacred Name of the Sovereign Majesty of Heaven.

Nor is rash Cursing less evidently forbidden, Thus we are charg'd by the Ap. Paul, Bless and Curse not. Rom. 12.14. And sure if we were allow'd to curse any, it shou'd be those that are our unreasonable and malicious Enemies. But we must be so far from wishing Evil to them that on the contrary we are enjoyn'd, To love our Enemies, to bless them that curse us, to do good to them that hate us, and to pray for them that despitefully use and persecute us. Matth. 5.44. And accordingly the Ap. James mentions Cursing as one great instance and proof of the Tongue's being an unruly evil, full of deadly poyson. Jam. 3.8, 9. And 'tis so heinous an Evil in the Psalmist's Judgment, that he gives this as the genuine chara∣cter of a Wicked Person, That his mouth is full of cursing. Ps. 10.7. And no wonder when this Sin is so opposite to that Love of our Neighbour which is the sum of all the Duties of the second Table. And for that sin of a man's cursing himself, 'tis evidently included and imply'd in the foremention'd prohibitions. And if it be not so expressly mention'd, 'tis only because 'tis too unnatural a Crime to need any explicit condemnation. And indeed it argues a monstrous degeneracy of human Nature that any man shou'd be found guilty of it.

Those then must needs be inexcusable who profess their veneration for the authority of our blessed Saviour, and yet allow themselves in the perverse violation of Precepts so plain, so just, and so easie to be observ'd. Sure such persons shou'd be sensible of the notori∣ous inconsistency of their common practice with the sincerity of their profession. To be a Christian, and yet a common Murderer, Adulterer, whor*monger, Thief, Drunkard, &c. look at first view very incompatible: And sure it is as hard to reconcile a Man's being

a Christian with his being a common Swearer or Curser. So that if Men will not renounce these Vices, they wou'd in some respects do more right to Christ and his Holy Religion by openly renoun∣cing his Name, and casting off that honourable Livery of his, which they only disgrace and stain by wearing of it.

Secondly. I wou'd farther argue against these Vices from the in∣trinsick evil and pernicious tendency of e'm:

I begin with Common-swearing, and I here chiefly intend that Swearing wherein the Name of God is more expressly us'd and which is therefore especially call'd Profane Swearing, and of the malignant nature and tendency of this Sin, I shall only among ma∣ny others mention the following instances.

1. I have already suggested, That common swearing dos in the ve∣ry nature of it, debase a solemn act of Religious Worship by prostitu∣ting it to a common and mean use.

'Tis only some momentous occasion and urgent necessity can warrant such solemn Appeals to God, and they shou'd be made with all appearance of profound Awe and Reverence. So that this act of Divine Worship is profan'd and expos'd to contempt, when us'd in a rash or trifling manner, without any subserviency to such a valuable end. But

2. Common swearing argues a want of due Reverence towards God in the mind of the speaker, and tends to abate it in the mind of the Hearers.

For it cannot be easily conceiv'd that that Man's Soul is habitu∣ated to awful apprehensions of so great and terrible a Majesty, who can ordinarily allow himself to trifle with his fearful and reverend Name, and dare presume upon every trivial occasion to make rash Appeals to his all seeing Eye, and to his avenging Justice. For sure none that has a real and profound veneration for so adorable a Being, wou'd ever make this use of his Name without holy trembling and dread, and without great deliberation both concerning the Truth of what he speaks, and the just Occasion of interposing him as the Witness of it. What then can we conclude concerning such as dare upon every slight occasion make a common By word of his dread∣ful Name, such as never scruple to call the sovereign Judg of the

whole Earth to attest and avouch their ordinary Talk, and stand Guarantee for the truth of all their trifling Assertions, but that there is no fear of him before their Eyes, no sense of his uncon∣ceivable greatness and glory upon their Hearts? How despicable is that Sovereign Majesty in thy esteem, when thou darest with so high a presumption abuse those sacred Titles of his to rant and bluster with, that shou'd not be mention'd without profound hu∣mility and dread! Is this such an Hallowing his Glorious Name as he requires and thou pretendest so often to pray for, to treat it with less respect then thou woud'st the name of thy Prince or thy Fa∣ther, nay to defile it by making it serve so vile an end as the vent∣ing thy unruly Passion, whenever it prompts thee to rage & storm against thy fellow-Creatures? Can those e thought to stand in awe of that blessed and only Potentate, the King of Kings and Lord of Lords, who are not afraid to bandy about his adorable Name, as if that were intended to be the common scorn and sport of a leud and irreligious age?

And as this ar gues such Irreverence towards God in the Swearer, so it tends to corrupt the minds of those that hear him. For they are thereby (so far as the Swearers Example can influence and in∣fect e'm) tempted to the same slight apprehensions of that glori∣ous Majesty, and contempt of his Omniscience and Justice, that the Swearer evidences by his bold and profane abuse of his holy Name. So that 'tis no thanks to the common Swearer that those he converses with retain any awe of God upon their minds, when they hear him dayly treating him with so open disrespect and inso∣lent irreverence.

3. Common swearing tends to lessen Men's Reverence of an Oath it self, and consequently to prepare e'm for the horrid guilt of Perjury or False-swearing.

'Tis the character of a good Man, That He fears an Oath, Eccles. 9.2. and therefore as he will not needlessly swear at all, so when he must do it, he has the strictest regard possible to the truth of what he affirms, or sincerity of what he promises under such an aw∣ful Bond. But now 'tis evident that common Swearers are seldom or never very critical in examining the Truth of those ordinary

Assertions, which they rashly interpose the Name of God to war∣rant and confirm. It cannot reasonably be thought they shou'd be so very cautious in all they speak at random, and especially under the transport of passion, when of all times they are prone to swear the fastest. So that if once a Man come so far by the habitual practice of this Sin, as to make no Conscience of using Oaths to attest all that he utters in the hear of Discourse, (when he has neither leisure nor sufficient sedateness of mind to enquire warily into the truth of what he saith), He gives us just ground to conclude that he makes little matter of an Oath, since he dos upon so small an occasion run the hazard of forswearing himself. And if a man can so easily forswear himself in Passion, what security have we, that he will not do it in cool Blood, when he is under a strong Temptation, and hopes his Perjury may pass undiscover'd? For what shou'd in this case restrain him from it? If it be the Natural Reverence of an Oath, and dread of the Justice of God as concern'd to avenge all Perjury, sure if these principles were prevalent & strong in him, they wou'd restrain him from all rash Swearing. For he cannot reasonably pretend to fear an Oath that ordinarily Swears at random; Nor can he pretend to be much aw'd with the apprehen∣sions of God's avenging Justice that so frequently makes such hasty inconsiderate Appeals to it. It may be fear'd that he that scruples not the lesser guilt may venture on the greater, since those princi∣ples are evidently weaken'd in him that shou'd preserve him from it. And doubtless, 'Tis very much owing to this Vice of Common Swearing, that Perjury it self has so greatly abounded among us. A crime that at once tends utterly to destroy all Reverence of God and Faith among men. So that if we wou'd not have this Wicked∣ness (which is both the highest scandal to Religion and the most pernicious Bane to civil Societys) to grow upon us, That Common-Swearing must be restrain'd, which has so evident a tendency to pre∣pare men for it, by turning Solemn Oaths into customary Forms of speaking.

For the Sin of profane Cursing the malignant Nature and ten∣dency of it will sufficiently appear in these two Instances

1. Tis a Sin that implys a high degree of Ʋncharitableness towards men.

For if Cursers really mean as they speak, (and what opinion must we entertain of their truth and honesty if they do not?) They imprecate the greatest mischiefs imaginable to their fellow creatures, as commonly no less then that the Devil may take them or God may damn them. Now if they are in earnest, what can we take them for but Incarnate Devils that so passionately desire the eternal ruin and misery of others? For if Devils cou'd speak with human voyce, what language cou'd we expect from those envious Spirits more suitable to the poysonous malignity of their nature then this? And what injury are any of our fellow creatures capa∣ble of doing to us, that can any way justify the barbarous cruelty of such direful Imprecations? Wou'd we indeed have all that cross our humour or Interest, or offer us the least Indignity and affront, doom'd for it, to remediless Flames and to the vengeance of Eter∣nal Fire? This were not only to give way to the worst passion of human nature Revenge, but to carry it beyond all bounds, as if no less then the irreparable misery of an Immortal Soul cou'd com∣pensate every petty injury we receive. But if Cursers pretend, that they do not mean so ill as they speak, and that their real wishes are not so unmerciful as their verbal ones, why then shou'd they affect to talk so like embodied Feinds? Why shou'd they suffer their Tongues to be thus set on fire of Hell? Why shou'd they thus habituate them to the proper dialect of the Infernal Regions?

And if it be so uncharitable a thing to curse others, what stupid barbarity is it for a Man to curse and damn himself, This is such an instance of wickedness as we can scarce think of without asto∣nishment, so that were Men supposed serious in such Imprecations, we must conclude that they are passionately desirous of their own endless destruction, and impatient for the execution of it. So that did we not see the contrary, we shou'd be strongly tempred to think such persons to be under the power of distraction and frenzy. But alas we find by the use of their Reason in other matters, 'tis only a voluntary Frenzy, a Madness that their athe∣istical

Temper and their outragious Passions are the only causes of.

2. Profane Cursing expresses a very insolent contempt of the great God.

I know indeed many use such Curses against others as words of course to express their passion by. And therefore wou'd be ready to think we wrong e'm if we shou'd suppose their inward intenti∣ons as uncharitable as their expressions. And perhaps it may be rea∣sonably thought that few of those have arriv'd to such a height of diabolical malice who yet too commonly use this hellish language. But what apology then can such persons make for their bold abuse of the vindictive justice of God, when by their Curses they make such rash and senseless addresses to it to execute the dictates of their unruly passion & rage? As if the Vengeance of the universal Sovereign and Judg of the whole Earth were to be at our beck to accomplish every wicked Imprecation that our Anger or Malice prompts us to utter! Can we imagin the Hearts of those to be possess'd with any deep veneration for that great and terrible Ma∣jesty, who can find nothing else to trifle with or vent their hasty passion by, but his tremendous vindictive Righteousness and his final sentence of eternal Damation? For sure if we either consider'd or believ'd what these things mean, we shou'd not dare to play with those edged Tools, nor with that Fool (mention'd Prov. 26.18.) cast forth Firebrands, Arrows, and Death, and then pretend we are but in sport or in passion. This is plainly to affront that very Attribute of God which above all others claims our profoundest dread, and shou'd rather strike us with Terror and Trembling.

And for the sin of Men's cursing themselves, it argues an almost incredible contempt of the Divine Vengeance. So that were not our Ears often grated with this language, it cou'd scarce be thought that any cou'd arrive to such a pitch of desperate and daring Impi∣ety. For these Curses are such a bold and open defiance of the glo∣rious Majesty of Heaven, as we may well question whether Devils themselves are guilty of. For they are said to believe and tremble. Jam. 2.19. They are represented as beseeching our Saviour that he wou'd not torment e'm before the time. Matth. 8. v. 29. Luk. 8. v. 28.

Whereas the more insolent and fearless sinners of our Age, do with an unheard of impudence challenge the Justice of God as if it were too slow in it's execution, and call for their own damnation as if it were too long a coming. What tho they pretend they do not wish it in good earnest? Shou'd they give a righteous God so great pro∣vocation to take them at their word, and fulfil their bold Imprecati∣on? Can they find nothing to trifle with and abuse but his tremen∣dous Vengeance, Nothing to sport with but Hell and Damnation? Shou'd not such guilty Creatures rather tremble at the thoughts of the living God, and dread to fall into his avenging hands? Shou'd such dry stubble thus provoke or play with the Consuming Fire? Hebr. 12. ult. Is he the everlasting King and Judg, at whose Wrath the Earth trembles, and the Nations are not able to abide his Indignation, and shall every despicable Criminal and Malefactor with a desperate madness thus dare his Almighty Power, and challenge his Vin∣dictive Arm, thus stretch out his hand against God, and strengthen himself against the Almighty, thus run upon him, even upon his Neck and upon the think bosses of his Buckler? (To use the Elegant Ex∣pressions of Eliphaz, Job. 15, 25, 26.) How monstrous and amazing Impiety and folly is this? But

Thirdly I proceed to argue against these Vices from the awful Threats of God denounc't against them.

And as both these Sins (if we will allow the third Precept of the Decalogue that latitude and extent that our Saviour's Exposi∣tion gives it) are a Taking Gods holy Name in vain, i. e. a very pre∣sumptuous irreverent abuse of it, so there is a very terrible Threat∣ning annext against the Breachers of it, The Lord will not hold him guiltless that takes his Name in vain, Exod. 20.7. i. e. He will vindicate the glory of his sacred Name by severely punish∣ing those that treat it with such profane Indignity and contempt. And agreably hereto the Ap. James, enforces this Caution not to swear at all, with this Argument, Least you fall into condemnation. James, 5. v. 12. (For so most copys read it, tho if we shou'd read it (as some do), Least you fall into hypocrisy, It will confirm the Argument against Common Swearing from it's tendency to involve men in the guilt of Perjury). Thus to have

our Mouths full of Cursing and Bitterness, is one of those sins that render men obnoxious to the Vengeance of God. Rom. 3.14. compar'd with vers. 19. And our Saviour plainly intimates to us. That ex∣cept in this point of swearing our Righteousness exceed that of the Scribes and Pharisees (tho they allow'd only common swearing by Creatures) we cannot enter into the Kingdom of God. Matth. 5.20. And as these general Threatnings give all common Swearers and Cursers so just reason to fear the same eternal Vengeance and Wrath that's not reveal'd from Heaven against all ungodliness of Men, (and consequently against these palpable instances of it) Rom. 1.18. So other passages of Scripture plainly imply these Sins to be among the number of those crying provocations, that usually draw down temporal Judgments, and even publick ones where they generally a∣bound and reign uncontroul'd. Thus Hos. 4.2, 3. In the Cata∣logue of those Vices for which the Land is said to mourn (i. e. thro the dismal Calamities they entail upon it) Swearing leads the van, and is follow'd by Lying, Killing, Theft, and Adultery, (Crimes of the first magnitude.) To the same purpose we read. Jer 23.10. Because of Swearing (or as your Margin reads it, Cursing) the Land mourns Thus the flying Roll of the Prophet Zachary full of Curses is levell'd against the Swearer in general, as well as the False Swearer, bringing with it a fatal consumption on his very House and Family; as if a Righteous God was resolv'd to rase their Name out of this Earth that so pollute and dishonour his. Zech. 5.2, 3, 4, 5.

I come now in the

Fourth and last place, to argue against these Sins from the weak∣ness and folly of those pretences that are alledg'd to excuse and exte∣nuate e'm.

It has been often and justly objected against profane swearing, That no Man has any shew of temptation to it. In other Crimes the Devil proposes some specious Bait, some sensual Pleasure or worldly advantage. And tho this will no way justify our known violation of any Laws of God, who proposes Arguments to coun∣tervail these of infinitely higher moment, yet a Man's being drawn to sin chiefly by such allurements, seems at least to argue, that he

chooses the sin principally for the gain and the pleasure's sake. That he is not acted by meer contempt of the authority of God; and wou'd not have transgress't his Commands, if they had not interfer'd with his secular profit, or sensual delight. But tho this be in it self a very sorry pretence, and a small extenuation of a man's guilt, yet even this is more then the common swearer can say for himself. He cannot pretend that he pleases his Senses or Appe∣tites by thus wounding his Conscience. His numerous Oaths increase no other Treasures but those of Divine Wrath. No passion of human Nature seems gratify'd by this sin, unless it be a wretched maligni∣ty and despight against the blessed God himself. So that the com∣mon swearer of all mon seems to serve the Devil for nought and to be wicked for meer wickedness sake.

And what is so justly said of profane swearing may be in a great measure applyed to cursing too. For men cannot pretend to gratify any other passion by it but that of Revenge; and they are so far from attaining this end, that their Curses usually return on their own Heads, and like a recoyling Gun only wound and mischieve those that let it off.

But since these Vices are practis'd by many that pretend to wit and sense, we shou'd perhaps affront their judgment if we shou'd suppose they had nothing to say for themselves. And therefore it will be here requisite to take notice or such Pleas or Excuses as they usually offer. And

First some alledg, That they rarely Swear or Curse but when they are in passion, and in that case they find it hard to forbear, and hope their passion will at least very much excuse their fault.

To shew the vanity of this pretence, I shall only suggest the following particulars.

1. Such anger it self, if it exceed the bounds prescrib'd by the Law of God, is very sinful; and much more when it transports a Man to such instances of profaneness and impiety as these. If he that calls a Man Fool in passion be in danger of Hell fire, Matth. 5.23. what is he that suriously damns him to the Pit of Hell it self? So that passion is no better excuse for swearing and cursing then 'tis for the Murders which so many commit in the hear of blood. As nothing will sa∣tisfy

such Murderers upon every slight injury but the blood of him that has done it, so nothing will satisfy the Curser but his Dam∣nation.

2. Whatever temptation injuries may give us in our passion to curse those that do e'm, they cannot be pretended as any temptation to pro∣fane swearing.

Suppose that thy fellow creature has offer'd thee never so great an affront which thy passion prompts thee to revenge, is that any tolerable plea why thou should'st execute that revenge upon thy Maker? Is it he that has done thee harm? Is it against him thou art incens't? Or hast thou no better way to retaliate the wrongs of thy Enemy, then by doing a far greater injury to the author of thy Being and the great Benefactor of thy Life? Are their provo∣cations any ground for thy rearing and defiling his sacred Name, by whose power thou art every moment preserv'd, and on whose daily care and innumerable benefits, thy life it self and the conti∣nued comfort thereof depends? How senselesly dost thou pursue thy Revenge, when to vent thy indignation against him that has done thee some (perhaps inconsiderable) evil, thou slyest in the face of thy best Friend, and offerest the vilest indignity to him that has done thee the greatest good? This sure is such an instance of stupid folly and madness as can hardly be parallel'd.

3. No Provocation can justify our Cursing these that offer it.

For all Curses are but the gratification of that private Re∣venge which the divine Law has strictly forbidden. And indeed a Propensity thereto is one of the most noted Lineaments of the Devil's Image upon us, and most opposite to that Goodness which is the brightest part of the amiable Image of God. 'Tis the cha∣racter of his children, To love their Enemys, To bless those that curse them, and to pray for those that despitefully use and persecute them. Whereas to wish Evi•• to others as well as to do it to them, are passions that are only kindled from the fire of Hell. And how un∣reasonable are the Wishes themselves considering the smalness of the occasion? Another has given thee ill words, or done thee some petty injury, or perhaps only cross't thy unreasonable humour, and for this, thou desirest he may fall under the direful Curse of God, and

be damn'd to endless misery. Is there any thing but monstrous un∣charitableness and devilish spite in such wishes? Or if thou pre∣tendest that thou dost not really desire it, but only speakest such words to express thy deep resentment of the Injury receiv'd, hast thou no other way to make thy fellow creature sensible of the wrong he has done, but such rash addresses to the terrible vengeance of God? Canst thou find nothing for thy passion to abuse but his tre∣mendous Judgments? Will no Language serve thee to vent thy dis∣pleasure in, but such as is sitter for an Incarnate Feind then a pro∣fessed Christian? Nay since thy rash Curses can do no harm to those they are darted against, but do truly arm the vengeance of God against thy self, whilst thou really hazard thy own Damnation meerly for the satisfaction of thy Revenge in vainly wishing their's? And for men's Cursing themselves 'tis a yet more amazing height of Folly, because others have done us a small wrong to wish our own eternal ruine, and give the Justice of God the highest provocation to execute it.

Secondly others pretend, That there's no way so proper for e'm to keep their Inferiors in awe, as by such language as this That a saw∣cy Servant, or bold Clown can no way be so easily humbled and fright∣ned into his duty as by a volley of Oaths and Curses, and will scarce think a Man in good earnest offended with him unless he swear and damn.

To this pretence I shall only say these two things.

1. This is no more then a bare pretence. There are thousands in the World that know well enough how to keep their Inferiors in due awe and subjection without any such unhallowed arts of Go∣vernment. And those that will not be frightned with the grave threats and frowns of such as have a just right to chastize their In∣solence, will as stifly stand the shock of an empty peal of Oaths and Curses. Whereas if they find that a Superior punctually makes his threats good, they'l as readily believe e'm for the future as if he swore to e'm.

2. As this is but a meer pretence, so 'tis a very unreasonable and senseless one.

Is it a matter of such concern to keep thy Inferiors in awe, that thou shouldst scruple no means that tend to it? To treat them with extravagant passion or barbarous severity wou'd as effectually do it. But wou'd the attaining of that end excuse the use of such inhuman means? How much less then will it excuse thy blasphemous Inso∣lence against God? Hast thou no other way to make others stand in fear of thee, then by assuming the character of the unjust Judg, who neither feared God nor regarded Man? Luke, 18, 2. Canst thou find no better expedient to prevent the affronts of others, then by offering thy self the most daring Indignitys unto the Majesty of Heaven? Must nothing but his adorable name serve thee to hector and rant with? Is there no way of persuading others that thou art angry with them but by calling on him to damn them, as if his im∣partial Justice were at the call and command of every such wild Fury as thy self?

Thirdly others pretend, That they have no other end in Swearing and Cursing but to perswade others of the truth of what they say.

Answer 1. This can justify no Oaths but what we use on solemn Occa∣sions, where some important but doubted truth needs to be confirm'd by human Testimony. And in such Cases solemn appeals to God by Oaths are allowable.

2. Oaths ordinarily us'd in common Conversation are no proper means to attain any such end as the giving credit to our Assertions. If thou art a Man of known Veracity and Truth such Oaths are in ordinary Converse altogether needless, and thy bare affirma∣tion will be sufficient without them. Why then shoud'st thou call thy own honesty into question, by acting as if thou supposed'st that no man will believe thy bare Word without thy Oath to con∣firm it? But if thy Veracity be really doubted by those thou con∣versest with, thy rash multiply'd Oaths will signify little to remove their suspicion. For those with whom Swearing is a customary thing, and Oaths but words of course, no wise man will ever lay a greater stress upon them then upon their naked affirmations. For he that scarce speaks without an Oath, if he be given to Lying, is as prone to swear when he speaks false as when he speaks true, and

indeed ordinarily scarce observes or considers when he swears and when he dos not. Nay

3. Customary Swearing rather disserves and crosses this very end that is pretended to Excuse it.

For Swearing and Lying are so neerly ally'd, and so seldom sepe∣rated, that he that will do the one, it may be strongly presum'd he will not much scruple the other. What can give us a probable ground to conclude a mans Veracity but this, That he seems to have the fear of God before his Eyes. So that if a Man appear de∣voy'd of that, we have little security of the truth of what he says. And what can give us a juster suspition of that, then that he has no fear of an Oath, and no revenrence for the sacred Name of God? And mankind have generally so true a sence of this, that with all but a few weak and silly people, The more a man Swears the less he is believ'd, and his very multiply'd rash Oaths raise a suspicion of the truth of what he speaks when there is scarce any other ground for it.

Fourthly others pretend, that they have got such a Custom of Swear∣ing that they cannot leave it.

To this Plea I shall only give this brief Reply.

1. If men shou'd alledg the same pretence for other Sins they wou'd easily see the folly of it.

So has many a Drunkard an untoward inveterate Custom of mak∣ing a Beast of himself. Many a Thief can hardly forbear pilfering when he has a tempting opportunity. Many are so habituated to Lying that they can scarce tell when they do it. And some mens brutal Lusts seem to hurry them with an uncontrouled violence. But sure this is thought in all other Cases a horrible aggravation of men's Sins, because it shews that they have by long practice so stupify'd their Consciences that they make little or no resistance against Temptations, being now become seared and past seeling. And shall that then be thought to Excuse the guilt of Swearers that heightens the guilt of all other Sinners? How comes this Dialect of Hell to be so familiar to thee, but by the frequent endulged use of it? And dos that abate the Crime and render it less hainous and detestable?

2. Men are under no greater inability to leave this sin then o∣thers.

'Tis a plain evidence, That mens pretences that they cannot for∣bear are but unreasonable, when the most desperate Swearer can refrain in company that he stands in any awe of. The very fear of the penalty has already laid a considerable restraint on this Vice. And if men wou'd once use their considering powers, shou'd not the fear of God do as much to curb e'm as the fear of Men? Be∣sides the grace of God is not wanting to sincere endeavours. He that calls us to Repentance for this and all other sins, can upon our humble application to him, give us strength to perform our serious purposes of it.

3. If thou canst not leave this wretched habit of Swearing and Cur∣sing, there's no remedy but to suffer the Vengeance denounc't against such sins.

Is it customary to thee to swear and damn, so is it customary with a righteous God to avenge such abuse of his holy Name and con∣tempt of his Terrible Justice. If thou canst not reform thy pra∣ctice so neither can he repent of his dreadful Threatnings. If thy inveterate wickedness lay thee under such a necessity of going on to sin, so will his inflexible Justice lay him under a necssiety of punish∣ing such incorrigible sinners. But sure 'tis far easier for thee to change thy temper and practice then for a just God to change his own nature, or to falsify the truth of his word.

Fifthly, some pretend, That swearing is so much in fashion that they shou'd be ridicul'd as precise and singular if they scrupled it.

To this I wou'd only reply.

1. If Swearing be in fashion, 'tis so far from being a Mode peculiar to Persons of Quality and Birth; that 'tis rather most us'd by the very scum of mankind.

In this point of breeding, a Porter or Coachman can vye with a Gentleman or Lord, and the meanest Centinel or Tarpaulin equal the most hussing Officer. And indeed 'tis so far from adding any real grace or decency to men's language, that nothing usually renders men's discourses more sottish and senseless, more rude and ill-man∣ner'd

then the Oaths and Curses wherewith they lard it. So that were it not for grating upon the Ears of devout people, nothing cou'd do more to put men out of countenance with their hellish Language then to repeat it to them. The Reader may see an In∣stance hereof in the late ingenious Author of the Essays upon Projects. For I am loth to defile this paper with so abominable stuff.

2. If it be in fashion to Swear and Curse, it must needs be account∣ed a very odious one to all that have not quite ras't all sence of piety out of their minds.

For nothing can ever make Swearing and Damning pass justly for a piece of good breeding till we can perswade the World, 'tis a piece of commendable Gallantry to despise and defy the Deity, and that to be a Rebel against the Laws of Heaven is the truest badg of honour upon Earth. So that till professed Atheism come in vogue, and Vice be capable of ennobling a man's blood, these Instan∣ces of profaness will never pass for marks of Gentility, and to be a Swearer and Curser will never be reckon'd among men's Titles of Honour.

3. Let these Vices be never so common, No man shou'd Swear and Curse for company that is not content to be damned for company too.

If men must needs go with a multitude to do Evil, they know whither the broad way will lead e'm. But sure 'tis much better to hazard the reproach of being singular and precise then out of compliance with so detestable a fashion to venture upon perishing for ever. 'Tis too great a complaisance to a lewd age to go to Hell with e'm, and that for nothing.

Lastly, some may possibly pretend, That they at least may be al∣low'd to Swear and Curse, because they believe neither God nor Devil, neither Heaven nor Hell.

I must confess this is the most specious Plea that can be alledg'd for such practices. For he that believes no God has some pretence to make bold with what he takes to be an empty name. He has no fear of divine Justice to restrain him from an insolent defiance of it. His Actions and his Principles are both of a piece. And yet even to such I wou'd suggest what is sufficient to dissuade e'm from Swearing and Cursing. For

1. This pretence cannot excuse these Vices from rudeness and ill manners.

There is no Man that pretends to the Education of a Gentle∣man, but will think it highly uncivil without the least provocation, to abuse any the Company has a great respect for. Sure then that good breeding it self which Atheistical persons sometimes boast of, shou'd restrain them from wounding the Ears of those that be∣lieve and reverence a Deity, with such profane abuse of his adored Name. Especialy when thereby they violate the publick Laws and affront the authority of the Nation. 'Tis a great indecency to treat with contempt what the generality of mankind pay the high∣est Veneration to. And if every Loyal Subject resent it as a great provocation to hear his Prince abus'd and vilify'd, they cannot imagine it a less offence to every good Man, to hear that Blessed Being treated with such open Indignity to whom he bears the high∣est reverence and affection. And indeed in what pious Soul wou'd it not raise just horror and Indignation to hear that Eternal Ma∣jesty, whom Angels adore and before whom Devils tremble, made the May-game and scorn of every irreligious and lend Buffoon?

2. Even Interest it self shou'd restrain Atheistical Persons from these Vices.

For 'tis certain they get nothing by them. The Age is not yet so degenerate that meer Damning will qualify a man for preferment. And the most brutish Epicure might enjoy all his beloved pleasures and never miss that of Swearing. Now if there be no advantage to be had by these sins, 'tis much safer to let them alone. For after all the confidence of Atheists, 'tis possible there may be a God and a Life to come. So that if their great confidence shou'd in this point deceive them, (as most certainly it will) they'l find that their Oaths and Curses will but encrease the score of their Guilt, and render the sight of their incensed Judg more unsupportable to them. For among all their other sins (as I have already sug∣gested) they'l find no shaddow of Excuse for these. And in∣deed no man shou'd commit them but he who is willing to run the hazard of Damnation for the meer pleasure of being wicked.

I shall only to these Arguments which are more directly suited to professed Christians, subjoyn the Judgment of the more sober Heathens in reference to the sin of Swearing, if possible to shame e'm our of it. Plato in his Book de Legibus mentions it as a com∣mendable Institution, That none should pollute the Names of the Gods by a slight customary mention of e'm. Hierocles recommends Swear∣ing rarely as necessary to preserve the due reverence of an Oath, and speaks of common Swearing as the high Read to Perjury. Quinti∣lian tells us, a grave Man should not Swear except in cases of necessi••y. And Epictetus advises, if possible to avoid it. Isocrates allows Oaths only in two cases, either to vindicate one's Innocence, or to save one's Self or Friends from unjust Punishment. And sure such strict Maximes deliver'd by Pagan Moralists shou'd make the very blood rise in the face of those pretended Ch••istians, who fall so far short of their excellent Rules, and much more of those of our Blessed Savi∣our. For if we that enjoy the light of so glorious and clear a Re∣velation, do not practise what the very Light of Nature dictates, e∣ven Pagans will rise up in Judgment against us to reproach and con∣demn us.

And now I wou'd entreat the Swearers and Cursers of the Age (if they have not quite extinguish't their power of thinking) serious∣ly to consider these plain Arguments, in which they'l find no rhe∣torical aggravations, but a naked representation of these Vices in their native but ugly hue. Which if they wou'd impartially do, one wou'd hope, unless they have quite abandon'd their Reason, they cannot withstand the evidence of Truth in e'm, nor go on in these wretched practices without offering as ungrateful violence to their own Consciences, as their profane language has long done to the Ears of all good Men.

Having dispatcht this first Head, I come

II. to offer something for exciting both Magistrates and Private Persons to their duty in order to the suppressing these Vices by the ef∣fectual execution of the Law lately made against e'm.

I begin with Magistrates. I know indeed the Penalty which the Act it self lays on the Justices of Peace in case they fail of their du∣ty

in executing it, may seem to make it needless to urge e'm to it. Yet since all Magistrates may do much to promote the design of this Act, by encouraging Informations, by concealing the Name of the Informer (where the discovery of it is no way necessary, nor can be legally demanded); and by severely punishing any Revenge that Convicted Persons may execute on others for informing against e'm, I shall only briefly suggest a few considerations to e'm.

1 You zeal for the honour of Almighty God should prompt you to do your utmost for the suppression of these Vices.

You all pretend to make this one design of your publick Admi∣nistrations. The great God puts an eminent opportunity into your hands to manifest the sincerity of your pretensions. If then you have any devout and affectionate Veneration for that Blessed and only Potentate, any real concern for his honour and for the uncon∣tested interest of Religion, you have now a fair occasion to shew it. And if you emprove it not, God and all good Men will join in con∣demning your inexcusable lukewarmness in so just and glorious a Cause.

2. Your regard to the publick safety should also engage you to it.

You oft pretend a mighty zeal for the Publick Good. Now what can you do more likely to subserve that truly valuable end, then by stopping that torrent of Impiety and Profaneness that is otherwise like to overflow us again with new and heavier Cala∣mities?

I doubt not but all good men are fully persuaded, That our re∣lapsing into these and other Vices has had a great influence on the prolonging the successes and triumphs of our Enemies, and the re∣tarding our happy settlement. So that our hopes of a more fa∣vourable providence to make a happy change in the scene of our publick Affairs chiefly depend on the success of these attempts of a necessary and general Reformation. And those will do the truest service to their Country that are most instrumental and active in promoting it.

3. Your concern for your own final account shou'd effectually excite you to it.

As you profess ultimately to derive your Authority from God the Universal Sovereign, and Fountain of all civil power, so you own your selves accountable to him. Shou'd you not then seri∣ously think how the great Judg of the Earth will resent it, if you trifle with so great an advantage for vindicating and repairing his injured honour, and for restoring the Veneration due to his sacred Name? And on the contrary. How highly he will approve of your fidelity, if you now answer your character by being a Terror to Evil-doers, If by the awe of your just authority, you force in∣solent profaneness and iniquity to stop it's mouth, and cast as open contempt on these detestable Vices, as they have done upon the glory of God. Let not the guilt of these publick Crimes lye any longer at your door, by your connivance at them or the slackness of your Endeavours to restrain them.

But I wou'd chiefly address my self to private Persons. For since you are so much concern'd and are so necessary Instruments in the Execution of this Law, it will be needful to excite you to your duty. And the rather because whereas the Law it self obliges the Magistrate to do his part, 'Tis only Conscience and a sincere re∣gard to the glory of God that can excite you to do yours. And to en∣gage you to it, I shall briefly suggest to you the following parti∣culars.

1. 'Tis your undoubted duty to contribute your Endeavours towards the suppression of these detestable Vices.

You can no more question this, then you can your Obliga∣tions to advance the glory of God and promote a publick Refor∣mation, so far as your private sphere gives you fit opportunities for it. Those did but perform their necessary duty that declar'd to Moses the Blasphemy of the Son of Shelimith, Levit. 24.11. Nor those that found out and convicted Idolaters, Deut. 17.4, 5.— And there are multitudes of private persons that can never expect a more eminent advantage of publick usefulness to be put into their hands. So that their sloth will be inexcusable if they make no emprovement of so valuable a Talent. And sure in the present contest between the Kingdom of God and that of Satan, between the interest of Piety and Vertue and that of Profaneness and Vice, no

good man ought to stand Neuter, and think himself unconcern'd which prevails. Such a clear Cause requires and will justify our forward Zeal, and here lukewarmness and indifferency are truly de∣testable.

2. Without your Endeavours the design of this Law (viz the sup∣pressing these Vices) is like to be frustrated, and the guilt thereof will in this case lye much upon your selves. For without Informations there can be no Convictions and Forfeitures, and consequently Offenders will go on in bold defiance both to the Laws of God and Man. So that if you shrink and give back, If you desist from your Endea∣vours, from the consideration of the small trouble and hazard of them, the declining Cause of Profaneness will again bear up it's head, and endanger the overflowing the Land with a more irresisti∣ble violence then it did before. You have now the fairest oppor∣tunity put into your hands of promoting a publick Reformation, so that if you emprove it not, the guilt of other men's sin will be in a great measure charg'd upon you. And will you that have so often seem'd to pray so earnestly for the suppression of these Vices decline so necessary endeavours to farther it? Shall so glorious and so blessed a work sink thro your lukewarmness and indifferency in it? Do you pretend to lament these abominable crimes, and will you not do what is so evidently in your power towards the crushing of them? Shall the lend Swearers of the Age be more Zealous to profane then you to keep up the Reverence of God's Holy Name?

3. There is a happy prospect of success in your Endeavours.

For if once Informations become general by every good man's combining to do his part, Offenders will have no hope of Impunity. And Experience dos already sufficiently tell us, that how fond so∣ever men are of Swearing, yet they are loth to pay for it; so that we may hope in time they'l rather part with their Oaths then with their Money. Nay we see that how insolent soever these sinners seem in outhraving the Justice of God, yet they are wonderfully appal'd and hang down their heads when a Constable surprizes them with a Warrant upon a second or third Conviction. And how much soever they were wont to glory in this vice, they do not take

it for any great honour to have their Names on publick record in the black Roll. In this Capital City Oaths are in a great measure si∣lenc't in the streets and seek shelter in the Taverns and Ale-houses, nor are they altogether safe there. So that if you will but gene∣rally concur with unanimous zeal in giving in Informations, there is little doubt but the fear of the penalty will with the most effect what no other Arguments cou'd hitherto do. And I hope your at∣tempts in this City will set a Pattern that will in a little time in∣fluence other parts of the Kingdom and make the Reformation Ʋniversal

4. You have no ground to be either asham'd or afraid in so necessa∣ry and commendable a service to God and to the Interest of Religion.

In this honourable Cause, that Name of an Informer which in most other cases has justly so ill a sound, is far from being any mark of Reproach. For Offenders themselves, if they wou'd speak impartially, cannot but own your practice to be free from any suspicion of mean and base ends. For what shou'd incite a man without the least prospect of any advantage to himself, nay with a certain prospect of some trouble and danger, to do so unwelcome an Office, and so likely to disoblige those whom he wou'd reform, but a sincere Zeal for the honour of God and for the Observance of his Laws? They cannot reasonably suppose you are acted with any other Spite and Malice, then a very just and laudable one against Profaneness and Irreligion. Nay shou'd those you inform against, be so unreasonable as to misinterpret and censure your Zeal, sure the Approbation of the great God and of all good men, shou'd sufficiently counterballance their groundless Reproaches and Calumnys. And it will be found in the great day of Trial a greater honour to have been a faithful Informer against Vice, then a base Conniver at it, and a wretched Betrayer of the honour of God and Religion.

Nor shou'd you be discourag'd by the hazard you run of ex∣posing your selves to the malice or revenge of Offenders. If Ma∣gistrates wou'd but as generaly encourage Informations by refusing to discover the Informers name without just cause (as some sew to their great honour have done) this difficulty wou'd be in a great mea∣sure

remov'd. But however that be, you have the protection of the Laws as a security against the injuries of any enrag'd Offenders, and I doubt not the Government wou'd punish e'm with a just se∣verity. But 'tis a far more considerable encouragement that you may expect the protection of the great God whose Cause you here∣in so signally espouse. And shou'd your Zeal for his honour ex∣pose you to any present disadvantage, he can easily make it up in temporal Blessings, and will do it abundantly with eternal Rewards. And sure we are not the real Disciples of Christ, if every appear∣ance of difficulties can deter us from so evident a duty, if we dare baulk so signal a piece of service, meerly because we cannot do it without some self denyal and hazard.

And if upon such Considerations you resolve upon the faithful discharge of your Duty, it will be easy to find out the most proper method of doing it. There are many in this City engag'd in that excellent work to whom you may adjoyn your selves. And in∣deed if every Parish had stated and select Consults, they might carry on this great and pious design with greater regularity, order and success by their mutual advice and resolution.

It remains now

III. To enquire into the grounds of those loud Complaints lately made against private Informations.

'Tis evident, That the Act against Swearing dos no way require that the Offender shou'd be present, when the Information is given against him. Nor dos any Clause in it oblige the Justices of the Peace to discover the Informer's Name, when the Offender dos not dispute the matter of fact. So that there is no pretence of this me∣thod (of receiving private Informations upon Oath, and concealing the Informer's Name when there's no just cause of declaring it) being any way opposite to the design of this Act, and 'tis evident on the contrary that it highly tends to promote the great end of it.

But since there are several Objections rais'd against it, I shall brief∣ly consider the most material I have yet met with.

1. Some alledg, That 'tis contrary to natural Justice and Equity, and to the course of the Law in other cases, that a man shou'd be con∣victed

and punisht for a Crime, without having his Accuser brought face to face, at least without so much as knowing who he is.

Answ. This Objection cou'd indeed admit of no Reply, if the Accused person, even when he complains of being wrong'd, cou'd no way know, who his Accuser is, and were debarr'd from the priviledg both of defending his Innocence and prosecuting the Accu∣ser. But I suppose there is no such thing practis'd. For no Justi∣ces of the Peace deny any person the knowledg of the Informer's Name, if the person accus'd insist upon his Innocence, and engage to prosecute the Informer for Perjury in what he has swore against him. But if the person accus'd desire to know the Informer's Name upon any other Terms, 'Tis reasonable to suppose that he desires it only to have the opportunity of Executing his pri∣vate Revenge upon him. At least there is no just Cause to disco∣ver the Informer's Name unless the accused person solemnly declare (and if required do it upon Oath) that he knows the Informa∣tion to be false, and in that case I suppose no Justice of Peace will conceal the Informer's Name, nor any honest Informer desire it.

Others object, That this method of private Informations exposes a Man to the malice of any who will but venture to perjure themselves to do him a mischief. And it seems to give Encouragment to such ma∣lice, when persons may hope to give in false Informations undiscover'd.

Answ. 'Tis not reasonable to suppose that any Man will perjure himself in order to the convicting another, when he can thereby do him so very little Injury. And this is the more unlikely ever to happen, when such a false Informer runs so great hazard of be∣ing found guilty of perjury and being severely punish't for it. For there is no Man that is conscious of his own Innocence but wou'd prosecute such a perjur'd person to the utmost, and if he engage to do so, he may know his Name.

If it be reply'd, That if a false Informer positively persist in his Ac∣cusation and the person accus'd have no Witness or other Evidence to oppose thereto, he seems left without Remedy.

To this I need only answer, this Objection concerns the Act it self, and not this particular manner of executing it. The Law∣makers for the more effectual suppression of these Vices have

made the Information upon Oath of one witness, sufficient to convict an Offender, because they suppos'd no man wou'd falsly upon Oath accuse another of such a Crime that has no hope to reap any ad∣vantage from the Penalty. Especially when a perjur'd Informer runs so great hazard of being detected, as will in all probability deter him from this dangerous way of executing so poor a Revenge; since his Perjury can expose the accused person to very small dam∣mage in comparison of the Punishment he runs the risk of, if the Accuser shou'd clear his Innocence.

Others object, That this way of clandestine Informations is very un¦fair and dishonourable. 'Tis like slabbing a man behind his back. Whereas the Informer shou'd in civility first caution the Offender, and try what a gentle admonition will do, before he use this rougher method of reforming him. At least he shou'd have the courage to avow what he dos, and not do it in so sneaking and clandestine a way.

Answ. 1. If the Informer be well acquainted with the Offendor it may be very advisable first to try this gentler way of Admoniti∣on and Reproof.

2. But as this Act is chiefly design'd for the reclaiming of Com∣mon Swearers, and 'tis those generally that fall under the Lash of it, so it may be reasonably presum'd, that such are past the hope of being reform'd by meer good Advice, and are sensible of no other Argument but what touches their Interest; And the Law gives e'm sufficient warning of the danger they run in respect of that by these crimes.

3. 'Tis not because Informers are asham'd of what they do, that they desire to pass undiscover'd, but because they wou'd obviate several Inconveniences that such discovery of their Names wou'd occasion to the real disadvantage of the Act it self, as well as to their own particular prejudice. (Of which I shall have occasion to make some mention in what follows.)

And as I can discern no solid weight in these Objections against concealing the Informers Name, so on the other hand, 'tis undeny∣ably evident that this method is every way most conducive to at∣tain the design of the Act by the entire suppression of these abo∣minable Vices. For

1. This method will greatly encourage those to give in Informati∣ons who are truly acted therein by meer Zeal for the honour of Almighty God, and the Interest of true Piety.

For as such will be very careful to give in none but true Infor∣mations, of which the accused persons may easily upon reflexion be conscious to themselves; so they will be under no Temptation to be disheartned from their duty by the fear of Revenge or ill will, when they know that those they accuse cannot learn their Names without obliging themselves to prosecute them for Perjury, which they may well suppose they'l never attempt when incapable of proving it.

2. The discovery of the Informer's Name will be attended with great Inconveniences to him, to the obstructing the design of the Act, without any real considerable advantage to the Party accused.

If the Informer's Name be constantly discover'd, he is thereby needlesly expos'd to the Malice and Revenge of the Offender, to whom he intends thereby a real service. So that in all probabi∣lity he will make the most of those he convicts, his Enemys; how∣ever he do truly herein act the part of a sincere Friend to them. And no doubt the prospect of this will greatly discourage many from doing their duty, and render others too slack and cold in it. And if once Informations be discourag'd. The Terror of the penalty will be over, and the Act gradually lose it's force, and these Inso∣lent sinners as daringly outbrave the Law of Man as they have hi∣therto done the Law of God. So that we may soon expect that these pernicious vices will like a Torrent, that has broke down a weak Digue, return upon us with a more irresistible violence.

And these Inconveniences to the Informer are attended with no real considerable advantage to the Accused Party; unless we take it for an advantage that by discouraging Informations, these Offen∣ders may sin with greater hope of Impunity. (Which is the ve∣ry mischief which the Act is design'd to obviate). For if the In∣formation be true, what is the Offender the better for knowing who gives it? He may thereby indeed understand whom to level his spite against; Or he may know whose company he shou'd shun or

stand on his guard in; and so prevent a new Conviction by taking care to swear only in such company where he may do it safely But if the Information be false, the person accused is not deny'd the satisfaction of knowing whom to prosecute as perjur'd for giving it, if he will engage to do it.

I shall only add, that I hope what I have here suggested will not tempt the Swearers and Cursers of the Age to conclude, that if this method of private Informations were lay'd aside, they shou'd go unpunisht. For I doubt not they will find so many in∣spir'd with Zeal in so just a Cause, as will soon convince them, these Vices shall not escape the penalty of the Law for want of open Informations. However some timorous and lukewarm persons may decline their duty, there are others that are more justly a∣fraid of being accessary to their guilt by concealing it and conni∣ving at it.

Upon the whole, If now both Magistrates and private persons wou'd but heartily join their Endeavours; the latter by faithfully giving, and the former by prudent encouraging and countenancing Informations, We may hope to see these crying Impietys of the Age effectually suppress't, that have been so long the scandal and bane of our holy Religion, and the fruitful source of our publick Cala∣mity's. Whereas if Magistrates discourage and frown upon Infor∣mers, and their Zeal decline in giving Evidence against Offenders, we may justly fear these hainous provocations will revive, and rise to as desperate a height as ever, and in despite of the Law reign as uncontrol'd as before. And what can we reasonably conclude from thence, but that such renewed profanation of the holy Name and defiance of the terrible Justice of Almighty God, will draw down heavyer Judgments upon us then we have yet felt. For the Justice of God will not always be out dar'd by the Wickedness of Men. But if they are incorrigible in Sinning, he will be inexorable in Pu∣nishing. For (to apply to our selves the remarkable words of that pious Reformer Ezra 9.13, 14.) If after all that is come upon us for our evil deeds and our great trespass (wherein God has yet punish't us far less then our Iniquitys deserv'd) and after so glo∣rious

a deliverance as this we shou'd again break his commands, What cou'd we look for but that a righteous God wou'd be angry with us, till he have consum'd us, so that there shou'd be no remnant nor escaping. For in this case our publick sins wou'd be attended, with two of the highest aggravations we can well conceive, an Insolent Contempt of God's terrible Judgments, and the vilest ingratitude for as remarkable Favours as were ever bestow'd by Heaven upon an unworthy People.

FINIS.