a presumptuous venturing on the justice and wrath of God, to serve some present end; in any of which cases the individual committing the action, will, if unrepentant, bring down terrible judgments on his head. Now, as all decisions must be founded upon evidence, the greater awe that is impressed upon men's minds, when they give their testimony, the greater caution will they use in the declarations they make. And since truth and fidelity are so necessary to the security and commerce of the world, and since an appeal to God is the most effectual mean that can be conceived to bind men to a strictness in every thing with which that appeal is connected, it follows that the use of an oath is fully justifiable upon the ground of reason or of natural religion.

2ndly. The truth of the assertion appears from Scripture.

1. From the Old Testament. We find the use of oaths prevailed among the Patriarchs. Thus Abimelech made Abraham swear that he would not deal falsely with him. (Gen. xxii. 23, 24.) A king of the same name desired that 'an oath might be between Isaac and him, and they sware to one another. (xxvi. 28.) In like manner Jacob sware to Laban. (xxxi. 53.) In the prophecy to which the Article alludes, it is said, "thou shalt swear the Lord liveth, in truth, "in judgment, and in righteousness, and the

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"nations shall bless themselves in him, and “in him shall they glory." (Jer. iv. 2.) These words plainly relate to the days of the Messiah, and represent an oath religiously taken as a part of that worship which all nations shall offer up to God under the New Dispensation. Again, under the law we find many covenants sealed by an oath, and there was even a particular regulation on this subject: "If a soul sin, and hear the "voice of swearing, and is a witness whether " he hath seen or known it, if he do not utter "it, then he shall bear his iniquity;" that is, he shall be guilty of perjury. (Lev. v. 1.) This alludes to the custom which then existed, by which the judge adjured all persons by an oath or curse to declare their knowledge of any fact; and they were bound by that oath to tell the the truth. Thus Micah confessed that he had the eleven hundred shekels about which his mother had cursed. (Jud. xvii. 2.) Saul, when he was pursuing the Philistines, put the people under a curse not to eat any food till night; which was considered so obligatory, that the violation of it was capital, and endangered Jonathan's life. (1 Sam. xiv. 24, 44.) This likewise was the form in which the High Priest adjured our Saviour to answer whether he was the Messias or not, and though he had remained silent before, yet he then conceived himself bound to reply, and accordingly declared his character...

Such was the ancient mode of swearing; but if by experience it be found that the individual's prononncing the words of the oath himself, and laying his hand on the Bible, were calculated to make a deeper impression on him than merely the judge's adjuring him, it is plainly in the power of human authority to alter those external circumstances.

2. In the New Testament; St. Paul speaks of the oath which God sware to Abraham, "who, because he could swear by no greater, sware by himself;" (Heb. vi. 13,) and (in v. 16,) he adds "an oath, for confirmation, is an end of all strife;" plainly showing that he did not conceive an oath to be a profanation of the name of God. Again, in St. John's visions an angel is represented as "lifting up his hand to heaven, "and swearing by him that liveth for ever and "ever." (Rev. x. 6.) St. Paul too, frequently appeals to God in these and similar expressions, "God is my witness ;" (Rom. i. 9. Gal. i. 20 ;) and even more strongly thus: "I call God for a record upon my soul. (2 Cor. i. 23.)

In opposition to these arguments, however, it is urged, that when Christ is correcting the erroneous ideas the Pharisees had introduced relative to the law, "teaching that men should "not forswear themselves, but should perform 66 unto the Lord their vow." Our Saviour says, "Swear not at all, neither by heaven, nor by

"earth, nor by Jerusalem, nor by thy head; "but let your communication be, yea, yea, nay, 66 nay, for for whatsoever is more than these, "cometh of evil." (Matt. v. 33-37.) And St. James, speaking of the enduring afflictions and of the patience of Job, adds, "But above all "things, my brethren, swear not, neither by "heaven, neither by the earth, neither by any "other oath, but let your yea be yea, and your 66 nay, nay, lest ye fall into condemnation." (James, v. 12.) On these texts it may be observed: 1. The term "communication" shows, that our Saviour's words are to be applied to the ordinary conversation which passes among men. 2. It is evident that they cannot refer to the judiciary oaths which were used among the Jews, for, as in these the party was quite passive, and could not avoid being called upon to swear (as we have before mentioned) he should thereby have annulled that part of the authority of magistrates and parents. It follows, therefore, that they refer (as the preceding words imply) to the performing of vows, and the meaning of them may be this: Be not ready, as the Jews are, to make vows upon all occasions, to devote themselves or others, but observe a greater simplicity in your communications." St. James's words, too, may also allude to this, since men in their affliction are apt to make very indiscreet vows, without considering either

whether they can or will pay them, as if they could in this way overcome or corrupt God.

The Article adds, "in a cause of faith and charity;" for certainly in trifling matters, such reverence is due to the Holy Name of God, that swearing ought to be avoided, and when it is necessary it ought to be performed with seriousness and caution.

THE END.