than the little inducement there is to com→

mit it.

Other vices have some outward motive to recommend them; this has none; for, what sense is gratified by it? What is there to provoke a man to it, but pride and boldness of spirit, as well as thoughtless presumption and daring contempt of the Almighty?

The less temptation there is to any sin, the greater is the contempt shewn to God in the commission of it, for it must then proceed entirely from a wilful obstinacy; it is transgressing with more boldness, because the so doing is contrary to the express will of God.

Men of this unhappy turn have the peculiar brand set upon them as desperately wicked. "The wicked man,"

says the holy Psalmist, "through the "pride of his own countenance, will "not seek after God-his mouth is full "of cursing and bitterness under his "tongue lieth ungodliness and vanity." Such men, upon every trifling occasion, and in the most minute disappointments in life, have immediate recourse to blasphemy, calling down misfortunes and curses upon every individual who may chance to cross their views; as if it were possible to ward off the pointed arrows of distress by imprecations, or

edge of calamity by a curse?

blunt the

They seem

even to expect, that the great God of heaven and earth should be ready at their call to avenge their quarrel, and hastily fulfil the horrid wishes of their soul; little considering the dreadful sentence pronounced against them :-" As he loved "cursing, so let it come unto him; as he "delighted not in blessing, so let it "be far from him."

Having pointed out the evils arising from this pernicious custom, let us examine the vain excuses which are offered by customary swearers. They are apt to plead long habit as an apology for this sin —a plea, of all others, the most unreasonable; for the habitual sinner is far more abominable in the sight of God, than the man who transgresses only on a particular provocation. But it is a known truth, that those who have been used to swearing, even from their youth, can and frequently do forbear it, when in the presence of grave and serious persons whom they respect.

The will hath a prevailing power over the tongue, to restrain its freedom; and if we can so command our passions as to refrain from what is wrong at one time, in compliance with the bent of those whom we particularly fear or esteem, where is the impossibility of exerting the

same authority over ourselves at all times and upon all occasions?

2

The most contemptible argument in favour of this strange habit is, that of commanding respect from our inferiors; little do we consider how short is the interval between familiarity and contempt!

As vice levels all distinctions, no man whatever is more able to preserve his authority by the forfeiture of his virtue, than he can cause himself at once to be both respected and despised. As long as he is careful to enforce the true fear of God amongst his inferiors, he may depend upon their being faithful and obedient to him; but no sooner does he remove that restraint from their minds, by any irreverent behaviour of his own, than he loses all authority over them, and they become faithless and disobedient.

Can any thing further be thought of in defence of the love of swearing, which would puzzle the most profound understanding to trace to its original principle, and assign its place in the constitution of man? The utmost we can collect from the most minute and impartial consideration of it, will amount to this: that it is a vice, odious in itself, barren of all pleasure and profit, and prohibited by the laws of God and man. Indeed, the penalties appointed by human laws are not always inflicted, but the divine Lawgiver and Judge, who has annexed a peculiar threatening to this commandment, is himself a witness too of every violation of it. However free we may be from the dread of any human tribunal, it is impossible for us to escape the divine vengeance.

Let such as are in authority then, seriously and faithfully reprove and warn