BEHOLD how great a matter a little fire kindleth! The tongue is a fire, a world of iniquity; a world indeed, such is its power. How dangerous a weapon then is this little member! and how nice and criti­cal, as well as important an affair, must be the conduct and regulation of it! If the issues of life and death are from thence, we ought to look well to it, to see that the current be restrained to its proper channel; that nothing flow from thence, but what may tend to the fairest issue, and end in life, immortality and happiness. But is it possible that so much can de­pend upon the tongue? are words so pregnant with happiness or misery? words which are but a breath of transient air! Yet by thy words thou shalt be justified, and by thy words thou shalt be condem­ned. [Page 6] But let us come to a closer examination of the matter. Let us inquire how this great power came to be lodged in this little instrument, the tongue; and in what sense, and how far it is evi­dently resident in it. Let us see what are the usual offices and employments of the tongue. The avow­ed office of this little useful and significant member of the human frame is, to express the conceptions of the brain; and its employment takes in the whole extent of language; comprehending at once, praise and obloquy; worship and execration; mirth and sorrow; harmony and discord. Therewith bless we God, even the Father of all things; and there­with curse we men, who are made after the simili­tude of God. Therewith may we on the one hand make confession to salvation; and on the other defile our whole body, and inflame or set on fire the whole course of nature. And in all this, it is supposed to act under the influence of the heart; and in the worst cases, I believe it generally does. External expressions of virtuous and pious sentiments, cannot always be depended on for their truth and sincerity. Men may think it necessary to make an appearance [Page 7] of good qualities, of which they are not in reality possessed; but the case must be widely different on the opposite side of the question. There is no end to be served in a man's appearing worse than he is; and the rancor of the heart will ever be considered as the probable source and fountain of the malediction of the tongue. Thus are death and life in the power of the tongue. For on the very same principle that men shall give account of, and consequently receive the equitable punishment for every idle word they shall speak, they shall also receive the applause and reward that is due to a just and proper regulation of speech; and by their words be justified, as well as condemned. With what apparent view; for what evident purpose, was this instrument of speech made a part of the human fabric? Physically speaking, to enable man to express his wants; to acquaint his fellow-animals with the otherwise illegible cha­racters of his heart; in a word, to render him a conversable sociable creature. But with respect to moral and religious ends, there were much higher and more noble views.

THE Lord hath given man a tongue, that he might praise him therewith. The first principle [Page 8] view of the creation of man, of his being endowed with such high and noble faculties; such peculiar excellencies; was doubtless the glo­ry of the Supreme Being. Man is the off­spring of ineffable goodness. Every faculty he en­joys, is the donation of unbounded benevolence. Will not this suggest to him, that the proper and natural employment of those faculties, is to give glory, honor and thanksgiving to that Being from whom they are derived? What then are we to say to such persons who pervert those very powers which were given them for the best and noblest, to the worst and vilest of all purposes; who employ that tongue to blaspheme and dishonor that Being whom it was given them to praise; to confuse and destroy that society which they were formed to support and adorn? Is not this putting the most glaring affront on the author of our being? Is not this perverting the course and order of nature in the most gross and palpable manner? Is not this in short, opposing the express views of providence, and destroying the apparent end and design of our creation? What shall be done to thee, O thou false tongue? False in the [Page 9] truest and most extensive latitude, false to all views; social, moral, or religious; and false to thy father, friend and benefactor. What shall be done to thee? Even mighty and sharp arrows, and hot burning coals, shall be the fatal but just reward of thy perju­ry. But who are they that have done this great wickedness? Is this however to be asked, when our streets are filled with cursing and blasphemy; when execrations and oaths intrude themselves into every article of discourse; when they become the most considerable part of every general conversation; when even our women and infants become remark­able; remarkable by the worst brand of infamy, for a shocking proficiency in the language of hell? I know not whether those who are addicted to this pernicious vice in any degree, are at all to be ar­gued with, upon the principles of reason and religi­on; surely not the latter. The rule by which any practice stands so solemnly condemned, must cer­tainly be disallowed before the practice can become so general; and if this is the case, then farewell reason too. The connection is so close between those inseparable friends, reason and religion, that human [Page 10] power is too weak to disingage them; and divine approves of the union. But as it is to be hoped there are but few such, and that the practice of that destructive vice of common cursing and swearing, is more generally owing to the want of duly consi­dering, or perhaps of rightly understanding the hei­nous nature and future consequences of it; I shall therefore proceed to lay before you, a few of the most obvious and most conclusive arguments which may be urged against it; from the respective consi­derations both of reason and religion. With respect to the latter, it is certain that nothing can be more forcibly prohibited; more formally condemned; or more solemnly denounced against, through the whole system at least of the christian law. The au­thor of this law has strictly forbid us to swear at all, by any kind of object, either in heaven or on earth; not even by our own heads, how much less then by the great and venerable name of that tre­mendous Being, who first formed and who upholds all things. If the inanimate heavens are not to be called upon thus vainly, because they are his throne; if to the very senseless earth, we owe this solemn [Page 11] reverence, because it is his footstool; how dreadful a profanation must it be to invoke the sacred name of the great King himself, from whom alone both throne and footstool receive their sanctity.

So great a stress is laid upon it by the Apostle, that he commands it to be avoided, even above all things. Above all things, my brethren swear not. And of so much importance is the government of the tongue considered by him in another place, that he scruples not to pronounce it entirely destructive of all religion, and absolutely incompatible with the essential qualifications of a true and sincere christi­an. If any man among you seemeth to be religi­ous, i. e. professes a belief of the doctrines and a regard to the rules of the gospel; yet if that man bridle not his tongue, but is licentious and ex­travagant in his speech, launching out into oaths, execrations and blasphemies, depend upon it those professions are insincere. What little appearance he makes of religion, is vain; and what hopes and expectations he may form from it, vain and absurd; groundless and delusive. As for curses, how ill do they become the mouth of him who professes him­self [Page 12] a disciple of the meek and benevolent Jesus whose doctrine and whose life breathe nothing but love and blessing. Whose example forbids us be­ing reviled to revile again; and whose repeated precepts, positively enjoin blessings, even in return for curses received; and prayers for spiteful and in­jurious treatment. Even under the law it had been long since expressly forbidden to take the name of the Lord in vain; and a severe vengeance was de­nounced against such as should be hardy enough to violate the precept. The prophet Hosea ranks the swearer with the atheist, the thief, the murderer and adulterer. But it is needless to multiply prooffs that the practice of common profane cursing and swear­ing is wholly indefensible on the side of religion. If there is any force in words, nothing is more ex­pressly or solemnly prohibited. And what can be expected from the open violation of those repeated prohibitions, but the punishment annexed to such offences; the vengeance particularly denounced against such glaring and absolute affronts upon the supreme governor and legislator? The Lord will not hold him guiltless who taketh his name in vain. [Page 13] And in what degree of guilt he shall be held, let the holy Psalmist in some measure instruct us.— As he loved cursing, so shall it come to him. As he delighted not in blessing, so let it be far from him. As he cloathed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones; let it be to him as the garment which covereth him, and for a girdle wherewith he is girded continually. Thus we see the imprecations of the curser, whether they be levelled at himself or not, will still retort upon himself in their fullest influence.

HIS mischief shall return upon his own head, and his violent dealing shall come down upon his own pate, says the Psalmist. Hear how aptly this is confirmed by the son of Syrack—A man who useth much swearing, says he, shall be filled with iniquity, and the plague shall never depart from his house. If he shall offend, his sin 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. This is the word that is cloath­ed [Page 14] about with death. Were we even destitute of these frequent, express and solemn cautions a­gainst profaning the name of God, certainly rea­son must inform us that we cannot be guilty of a more bold affront to the Supreme Being, than to invoke him on every the most trivial and imperti­nent occasion, or to sport with the great and awful character of him who gave beings to all worlds; and how immensely does it exaggerate this guilt, if that sacred authority be appealed to▪ that inviola­ble name be prostituted in attestation of the most impudent and daring falshoods. But that this is too generally the case with common swearers, need not be observed to you; nor will they themselves, if they have the least sense of shame or modesty, dare to deny it. The vice of common swearing is then, in the first place, by an apparent violation of his express commands, most provoking to the Su­preme Being. But do we provoke God? What motive have we for it? Hath he ever injured us? On the contrary, are we not the creatures of his bounty? Do we not depend upon him for life and all things which pertain to it? Doth he not dispense [Page 15] to us the various blessings of nature and providence with a most bountiful hand? What encouragement have we to it? Are we stronger than he? Can we over-rule his just resentments? Can we ward off the stroke of vengeance? The swearer then in this respect, stands doubly convicted of folly in re­gard to himself, by exposing himself to ills which he knows not how to avoid or endure.

BUT secondly, it is injurious to men; not only to those individuals who are the particular objects of curses and execrations, but even to society in ge­neral; because by swearing the land mourneth, says the prophet. The sin is of so deep a dye, as to oc­casion national visitations, by sword—famine—or pestilence. He therefore whose crimes are so fla­grant as to bring on public vengeance, is [...] bane and pest to society; a public enemy; a traitor to his country; and ought to be treated as such. After this consideration, it is needless to mention the comparatively trivial guilt of indecency. When a man has done his endeavour to destroy the peace of his country, it is littte to say, that he wounds the ear of every rational and religious man; that he [Page 16] destroys the peace of every good man; and puts the grossest affront upon his understanding, by en­tertaining him with the language of hell.

SUPPOSE we should ask the swearer, what possible plea can you urge in support of this shocking and abominable practice? We are not to expect from him any rational or satisfactory answer. For will he pretend views of profit or worldly advantage? Who ever heard of wealth, honor, or reputation, acquired in this way? It is true, in cases of direct perjury, something of this kind may often be the consequence; but the common swearer has nothing to do with this: And few I believe will pretend to say, that they have ever made a friend; procured a legacy, inheritance, place, pension, or donation, because they were remarkable proficients in blas­phemy. On the contrary, this argument lies against him strongly, in more respects than one; for it is not only repugnant to the laws of God, but is pro­vided by our laws, that all offences of this nature shall be punished: So that a man gets nothing by this practice, but poverty as well as infamy. As to his gaining honor, the portion that comes to his [Page 17] share, is to be ranked in the most abject and lowest class; among the very dregs and outcasts of the people. Is fame and reputation his view? Here perhaps he may succeed better; but yet he must wait a little for his harvest, 'till he is received into that society, where alone he can find fit companions for him, and where it may be considered as some kind of excellency perhaps (such as it is) to be most a devil, and to come nearest the grand pattern of blasphemy and impiety. Perhaps the swearer may imagine that oaths give grace and spirit to his dis­course, and to himself the character of courage and vivacity. But who are to be his judges? The sen­sible part of mankind, who have the best right to that office. He must not appeal to, and the aban­doned themselves dare not publickly side with him, were they ever so much inclined by opinion, which I am persuaded they are not. The only creatures who are likely to favor him on this occasion, seem to be the inhabitants of a certain region, where pro­bably blasphemy is the reigning wit. But let him enjoy the applause of devils unenvied; few will grudge him his admirers, who consider that every peal of laughter thus raised, will cost him a groan [Page 18] in the internal prison; and the mirth which is to succeed it, shall consist in weeping, wailing, and gnashing of teeth. I will not suppose that there can be a wretch so abandoned as to assert that there is a pleasure, a self-satisfaction in common swearing; in blaspheming the sacred name of the great God; in violating positive ordinances, as well human as divine. Sure devils themselves cannot derive agree­able sensations from so shocking a practice. In short, in every light it can be viewed; in all pos­sible considerations; common swearing is the most irrational, the least defensible, of any in the whole catalogue of human vices: For it exposes a man to the hearty contempt and abhorrence of every good man; to the loss of his property by the penal laws, if the magistrates and the sober part of the people would have spirit enough to put them in force; and to the certain loss of all that is truly valuable, even eternal happiness hereafter, from the just re­sentments of an injured God; without the least triffle in the world in exchange for them; without the possibility of attaining either pleasure, profit, honor, or any other useful acquisition by the bar­gain. It has not even the common pleas of other [Page 19] vices to be urged in its behalf. There are several crimes which a man may, with some little appear­ance of advantage, charge upon nature; but here every thing of that kind is out of the question; and neither constitution nor appetite will stand him in any stead. For certainly a man will not think of saying that he has a constitutional propensity to blaspheme; as the prodigal, the miser, the wanton, &c. may urge for their respective vices; or an ap­petite to swear, as the glutton avows to the delights of his palate. Perhaps every syllable he can possi­bly urge in his excuse, may be reduced to these three pleas;— passion—habit—and inadvertency. But I would not have him build much upon either of them; for in the first place, whatever is in itself absolutely evil and unwarrantable, can never satisfy or excuse what results from it. A man swears be­cause he is in a passion: But why is he in a passion? Does he not know that intemperate anger is itself almost one of the greatest faults a man can be guilty of? Does not he know that it stands expressly for­bidden by the letter of scripture, which tells him he must be slow to wrath? That furious anger was not made for him that is born of a woman; that he [Page 20] should be angry and sin not. Does he not know that the wrath of man worketh not the righteousness of God? Will a man then swear because he is in a passion? And one great prohibition is on this very account; lest he should be tempted to blas­pheme, and to take the name of his God in vain. If a man says he swears by dint of habit, this is ma­king the case ten times worse; for an habitual cus­tom of sinning, is certainly a greater degree of guilt than an occasional lapse. But how did he acquire that habit? Was it not by an apparent failure in his duty, both to God and man? But be this habit ever so strong, he must shake it off, reason as well as religion requires it; nay, his own safety demands it of him, unless he has a mind to experience the truth of another necessary deduction, and run without fur­ther thought into eternal ruin, because he has a habit of deserving it. Even inadvertency will not serve his turn; when a man thinks it a sufficient excuse for a servant who has neglected his business, for that servant to reply, it was owing to his not troubling his head about his directions; then may he himself be allowed to urge the plea of inadver­tency for swearing and taking God's name in vain, [Page 21] in open contempt of the most solemn, most express and frequent commands to the contrary. You see then how the affair stands, without the least counter-balance of profit or pleasure, either present or future; the certain gain may be resolved into contempt, ignominy, and perhaps poverty here—chains and darkness, vengeance and eternal misery hereafter. It is not too late for the most desperate to retrieve himself; but for him who is a blasphemer of yester­day, to persist in it but one moment longer, may be attended with the most fatal and deplorable conse­quences. Let me adjure therefore all such as are conscious of any guilt in this respect, by all that they themselves hold dear, to give the observations that I have made their due force. Not to look upon any affectionate remonstrances on this head as a matter of course, or mere words only; but the effect of a real and sincere concern for their present and future well being. And though I would if possible hope, that we shall meet with but few occasions to employ it; yet I must not omit to desire the hearty con­currence of the magistrates and all sober minded per­sons, in endeavouring to suppress this horrid and pernicious vice, by applying another kind of argu­ment [Page 22] to such perverse, obstinate and wicked wretch­es, as shall be deaf to these. You know what pow­er the legislator hath put into our hands; let every one resolve to use it to the utmost, on every occa­sion which may offer for the glory of God, and the good of our fellow-creatures; that the character pointed at by the wise man, may not be applied to us: He heareth cursing and bewrayeth it not. O that there was indeed such a spirit in us, though we were to slay every one his man, who joins to Baal­peor; that the iniquity may be done away from the congregation! for on those terms only will the Lord return to his wonted displays of mercy and indulgence, and the plague be stayed from Israel.

CONSIDER what you have heard, and may the Lord give us understanding in all things.

AMEN.