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2. 3. Z 
 

SERMON 
 
 O N 
 
 INTERCESSION, 
 
 AND AN 
 
 INSTRUCTION 
 
 CONCERNING 
 
 OATHS. 
 
 By SAMUEL CHARTER S, 
 
 MINISTER OF WILTON. 
 
 THE SECOND EDITION - , 
 
 HAWICK 
 
 PRINTED BY GEORGE CAW, 
 
 ♦l.DCCLV 
 

ADVERTISEMENT. 
 
 HpHE following Sermon was 
 publifhed by the Society for 
 propagating Chriftian Knowledge 
 in 1779. An Instruction con- 
 cerning Oaths was publiflied 
 by the Prefbytery of Jedburgh in 
 1782. The alterations in this edi- 
 tion are made by the Author. 
 
E R M O N. 
 
 I TIMOTHY, 11,1. 
 
 INTERCESSIONS, 
 
 I 
 
 NTERCESSIONS have an effed on fa- 
 cial virtue. 
 
 PRAYER for our Country is a mean of 
 loving it. The Pfalmift concludes his pray- 
 er for Jerufalem with this refolution, " I 
 " will feck thy good. 7 ' Love to the Public, 
 when exalted by Prayer, difcovers itfelf in 
 generous fentiment and heroic virtue. 
 The voice of intereft, of pleafure, and of 
 A every 
 
[ 6 ] 
 
 cvci^ fcliiili paflfion is put to iilcnce. The 
 [.over of Truth and of his Country is ready, 
 in their caufe, to facrifice whatever is dc- 
 fireable and dear. " Forgive their fin," faid 
 Mofes, when interceding for Ifracl, u for- 
 ivc their fin I prav thee, or blot me out 
 %i of the book which thou haft written." Eit- 
 her, when her people were devoted, con- 
 fecrated three days to Prayer, u after 
 " winch I will go in unto the king which 
 c; is not according to the Law, and if I 
 " perifli I perifh." Judas Maccabeus, in 
 the day of national calamity, retained in 
 the wildernefs, and cherifhed by Prayer, 
 love to his country and reverence for her 
 laws: his example animated a few friends: 
 by repeated fuccefles they greatly multi- 
 plied : " fighting with their hands and 
 w praying unto God with their hearts, they 
 vw waMed valiant, out of weaknefs were 
 ' w made flrong, and turned to flight the 
 
 armies of the aliens/' 
 
 « 
 
 While war and rumours cl \\\<; pre- 
 vail, a relation to the Public, concern for 
 npafllon for human mi- 
 fery 
 
[ y 1 
 
 fery arc deeply felt. Thefe feelings are 
 expreffed in interceilion and fupplication. 
 Wc contemplate the Almighty in his righ- 
 teous judgments, correcting a luxurious 
 felfiih fpirit, humbling the pride of wealth 
 rank and dominion, calling forth the active 
 and generous and fympathiiing virtues. 
 By faith we fee the cloud diflblve. u Sure- 
 " ly the wratli of man {hall praife thee." 
 
 Abu a ham's intercefTion for Sodom did 
 not avert the impending judgment ; but 
 he felt a generous concern for human na- 
 ture, he enjoyed communion with God, 
 and entered into the plan of his providence 
 in (hewing favour to the wicked for "the 
 fake of the righteous. Inftead of a care- 
 Jefs indifference and cold infenfibility, he 
 looked to ? vvard Sodom, pondering the ways 
 of God. " I will fing of judgment and of 
 " mercy: to thee, O Lord, will I fing* ,J 
 
 THE CHURCH OF CHRIST is an ob- 
 ject more liberal and extenfive than our na- 
 tive land, and attracts more powerfully 
 the prayers of Chriftians. " Thy kingdom 
 A 2 come. 
 
C 8 ] 
 
 " come. Thy will be done on earth as it 
 u is in heaven." We feel ourillves the 
 fubje&s of a kingdom not of this world, 
 and every child of God our fellow-citizen. 
 We feel an union of fpiritual interefts, and 
 privileges, and hopes. Zeal paffes from 
 the brighteft temporal object ; and fixes 
 on righteoufnefs, peace, and joy jn the Ho- 
 ly GhofL 
 
 In praying for the Church, it is of con- 
 fequence to know for what we pray. Pub- 
 lic (pint, when mifguided, violates the 
 Jaws ; and a mifguided zeal for the Church 
 of Chrift violates his law of love. The 
 church of Chrift is not limited by any 
 particular form of wprfhip, or government, 
 or belief ; it comprehends all who love the 
 Lord Jefus in fincerity. Our external con- 
 ftitution, like the fabric in which we wor- 
 fliip, witf fall into decay, and the form w ill 
 be changed ; but the reign of Chrift is in 
 the hearts of men. " So long as the fuu 
 " and moon end\ire, ?l Seed fluill fervc 
 « him." 
 
 While 
 
r 9 ] 
 
 While devout love extends to Chrifti- 
 ans of every denomination, we contemplate 
 the hand of Providence in the different 
 ways of thinking among men. Thefe call 
 forth the exercife of reafon, and lead to 
 the difcovery of truth. They kindle a zeal 
 for truth which made Paul aflert and vin- 
 dicate, in oppofition to Peter, the liberty 
 wherewith Chrift has made us free. From 
 the days of Paul many able afTertors of li- 
 berty have arifen. Tyranny over the hu- 
 man underftanding has been refifted even 
 unto blood ; and, after the ftruggle of ages, 
 the air of liberty is breathed again. We 
 behold abounding feCts, as fo many pledges 
 of the right of private judgment — a facred 
 fright, which it is the glory of this nation 
 and of this age to refpect. 
 
 There is indeed a dark fide. Strife 
 and contentiqn fometimes mingle. This 
 is a memorial of human frailty. Delire 
 fprings forward to the reft that remains . 
 We look up to God u who ftills the noifc 
 " of the waves and the tumults of the 
 " people," and trace the operation of h;s 
 . Providence. 
 
r 10 ] 
 
 Providence. Divifions, which were form- 
 ed in anger and ftained with blood, redound 
 to the increafe of knowledge and forbear- 
 ance. Principle is refpe(5ted, and miftake* 
 are pardoned. The multitude of fe<fts a- 
 bates their animolity. They arc drawn to- 
 gether again by the band of love, and at 
 lall conclude, That " to fear God and keep 
 " his commandments is the whole of 
 
 IN praying for all men, we remember 
 that they are brethren ; that we fliall fleep 
 together in the dufl ; that we are fellow- 
 travellers to a land where ftrife and con. 
 tention, anger and debate, pride and "hypo- 
 crify fliall prevail no more. We join our 
 prayers and praifes with thofe who fear 
 God and work righteoufnefs, of every na- 
 tion and kindred and language. " Let the 
 " people praife thee, Q Lord, let all the 
 V people praife thee." 
 
 WHILE prayers for the public weal 
 are offered up, there is often, it muft be 
 owned, a liftlefs indifference in our afTem- 
 
 blies* 
 
I il 3 
 
 Mies. Whether it be that the object is too 
 great, or that the famenefs tires, or that 
 our method be defe&ive, or that human 
 laws accord not with the fpirit of prayer, 
 or that love to the public and zeal for re- 
 ligion be indeed w r axing cold ; or what- 
 ever elfe be the caufe, the effe& is vifible. 
 I fhall therefore profecute the i arguments 
 in particular and familiar inftances* 
 
 INTERCESSION improves and regu- 
 lates parental love# Can a mother forget 
 her fucking child, compaffed about with 
 dangers by night and by day, the leaft of 
 which may deftroy ? Can (lie better ex- 
 prefi her companion, and enfure the fuc- 
 cefs and comfort of her own care and 
 watchfulnefs, than by committing her child 
 to." tlie Shepherd of Ifrael, who {lumbers 
 " not nor fleeps r" 
 
 Youth is the fcafon of temptation. 
 While Job's children were feafting, " Ik 
 " offered burnt-offerings according to the 
 " number of them all; for Job faid, It may 
 " be my children, have iiuned." Interceffion 
 
 dir< 
 
C ft ] 
 
 directs parental love, not to the wealth and 
 beauty and worldly honour ; but rather to 
 the innocence and piety of children. 
 
 Many of our young men go abroad, c- 
 fpecially in war. To parents the hour of 
 fcparation is dark. They follow their 
 children in devout affection through fcenes 
 of manifold danger and temptation. Reft 
 returns to their fouls in committing them 
 to God, whd is " the confidence of all the 
 u ends of the earth, and of them that are 
 " afar off upon the fea." 
 
 Even in the cafe of a degenerate child, 
 hope is cherifhed by communion with him 
 who " waiteth to be gracious/' 
 
 The affectionate fupplication of pa- 
 rents may prove a mean of reclaiming the 
 prodigal. In a folitary hour he will per- 
 haps reflect on their unmerited affection, 
 and lifteh to the voice of nature, and me- 
 ditate a return to virtue • Thefe reflec- 
 tions, it is true, are fwept away in the next 
 rxcefs of riot. They will recur however 
 
 and 
 
r 13 3 
 
 ±nd make a deep impreffion, fo foon as diA 
 cafe or want or imprifoiiment has brought 
 him to himfelf. Beginning in good ear- 
 ned to relent, and to think if any mean of 
 reconciliation be yet in his power; he is 
 not a little encouraged by the devout con- 
 cern of his parents. If they be earneft to 
 obtain forgivenefs from God, they them- 
 felves will not withhold forgivenefs. 
 
 THE prayer which little children are 
 taught to put up for their father and their 
 mother, may be considered as the beginning 
 of piety and filial love, and a mean of un- 
 folding them. 
 
 Objections have indeed been made 
 to the teaching of piety to children ; and 
 a well known writer on education has con- 
 demned it -f. In a queflion of this kind, 
 
 par 
 
 f Rousseau feems to be an enemy to prayer in 
 every form. u I thank GoJ for his £ ; fcs ; but I do 
 cc not pray to him. What fhould 1 alls. ?•" He pio- 
 fefies " not to philofophize with his pupil, but to af- 
 " fill him in confulung his own heart. " And is there 
 
 B 
 
C m 3 
 
 parents will judge for themfelvcs ; but, in 
 forming a judgment, they might enquire, 
 If there be inftin&ive regards to a heaven- 
 ly as well as to earthly parents ; if a tafte 
 
 for 
 
 not in the heart a tendency to prayer, flrongly felt at 
 times ; as in danger, which human power cannot a- 
 vert ; in perplexity, from which human prudence can- 
 not extricate ; under forrow, for which this world 
 yields no confolation ; and under the pangs of an a- 
 wakened conference ? And is there not a fimilar ten- 
 dency to interceffion ? " God help you," is a common 
 and natural exclamation when the help of man is vain. 
 V The Lord have mercy on your foul," are the lafl: 
 words when fentence of death is pronounced. It is 
 the returning fentiment of compaflion which paiTes 
 from the feverity of jufiice to a tribunal where mercy 
 may be found. Why do the people defire the pray, 
 ers of prophets and faints, and eftimate their prayers 
 according to their (aridity? Was it not a dictate cf 
 the heart that made the mothers of Ifrael bring their 
 little children to Jefus, that he might put his hands 
 on them and pray ? What means that ancient practice 
 of afking a parent's bleffing, afking it in the mod in- 
 teresting moments, when they leave their father's 
 houfe, or when, en his death-bed, he bids them a lad 
 farewell ? And why does a parent's curfe in thofe in- 
 terefting moments make the blood run cold? Roufleau 
 
 himfelf 
 
t I* ] 
 
 for Devotion, as well as for propriety and 
 elegance, may improve by culture ; if ear- 
 ly impredions of piety be apt to recur af- 
 ter youthful diffipation had feemed to efface 
 them ; and if they who do not remember 
 then* Creator in the days of their youth 
 be likely ever to remember him. They 
 might enquire what this meaneth, " Suffer 
 * little children to come unto me j" and 
 what this promife meaneth, " They that 
 " feek me early fhall find me/' 
 
 Affection defcends, and love to pa- 
 rents is not fo eafily retained as love to 
 children. JMoft of the pafTions fubfide with 
 age, and the laft human pafTion which 
 warms the heart is love to children. The 
 young are agitated with new connections 
 and purfuits, which obflruA the returns of 
 
 himfelf drops a philofophy which accords fo ill with 
 human nature, and fo very ill with the peculiar fen- 
 fibility of his own heart; and defcribes, in another 
 part of his works, with his ulual eloquence, the 
 tendency to interceflion, with its confoling and re- 
 claiming power, in the cafe of a believing wife for an 
 unbelieving hufband. 
 
 B 2 filial 
 
C 16 ] 
 
 filial love. Prayer for parents might, in 
 fome meafure, remove thofe obftru<5tions. 
 Even in foreign lands, and amidft bufy 
 fcenes, the heart would melt at times with 
 the remembrance of aged parents, and yield 
 many Toothing acknowledgements of the 
 debt of love which they fall owe. 
 
 The prayers of parents with and for 
 their children have an effect on filial love. 
 « I blefs the Lord/ 1 fays Mr Flavcl, " for 
 " a religious tender father, who often 
 cc poured out his foul to God for me. This 
 " (lock of prayers and bleflings I eftecm 
 " above the faired inheritance on earth/' 
 With one who is apt to reflect and feel, 
 the remembrance of many prayers, which 
 pious parents offered up, is a touching re- 
 membrance, and draws to virtue. " Shall I 
 trouble their relt by departing from inno- 
 cence I Shall I frultrate the laft iirong de- 
 •e cf their parting (pints ? Can I doubt 
 at the favour of God extends to the chil- 
 li of his worfnippers ? From the day 
 that they forfook me, his favour hath com- 
 pared me about, it dill encompafieth me." 
 
 — In 
 
t '7 3 
 
 •—In this tram of thought, ancient affedtion 
 revives, the force of example is felt, and 
 the fweetnefs of promife, and the power of 
 prayer. 
 
 THE Prayers of Hufband and Wife for 
 each other tend to ftrengthen and fweeten 
 their union. Affection may decline, it may 
 be interrupted by Tallies of unguarded paf- 
 fion, it may be foured by peevifhnefs. 
 Thefe evils might be prevented by pray- 
 ing for each other. When they call to mind 
 in the prefence of God, the relation by 
 which they are conne&ed, and the duties 
 which belong to it, they feel an indifpen- 
 fible obligation to fulfil them. Every ne- 
 glect is perceived to be wrong. Infideli- 
 ty is thought of with horror, as a violation 
 of the oath of God, and the utter extinc- 
 tion of domeftic peace. A fenfe of duty is 
 brought in to the aid of affe&ion by pray- 
 er ; nor is there a likelier method to revive 
 affection, and re-eftablifli kind offices upon 
 their true foundation. 
 
 If 
 
[ is D 
 
 If the yoke be unequal, prayer is a re- 
 fource to the believer. A believing wife, 
 who meets with unkindnefs where fhe look- 
 ed for love, and had reafon to expedl it, 
 filently takes up her crofs, intercedes with 
 him who can change the heart, and over* 
 conies evil with good. The trial may be 
 lengthened out, but prayer opens the de- 
 figns of Providence. Your way is hedged 
 with thorns, but they are planted by a fa- 
 ther's hand. He makes the ftaff of human 
 comfort pierce through your hand and 
 break under you, that his own rod and 
 ftaff may comfort you. Great is the re- 
 ward of meeknefs and patience, of pray- 
 ers and tears, of humble ftlent defpifed 
 virtue. 
 
 INTERCESSION fuftains and elevates 
 Friendfhip. Prayer for an abfent friend 
 revives ancient affe&ion with a pleafing 
 warmth. It unites us, as it were, in the 
 prefence of that Being who fees at once 
 the thoughts of every heart. We antici- 
 pate an everlaftk^ union, and are anima- 
 ted in the way that leads to it. 
 
 It 
 
C 19 ] 
 
 It fupports and encourages a good man 
 iii the ways of goodnefs, to think that his . 
 friends intereft themfelves in the continu- 
 ance and progrefs of his virtue, that they 
 are inftant with God in his behalf. 
 
 If he ever falls from innocence, he has 
 this mournful confolation, that the friends 
 of virtue weep with him ; that their fup- 
 plications afccnd with his for pardon and 
 reconciliation, for redoubled watchfulnefs 
 and zeal ; that the ftain on his chriftian 
 profedion may be wiped off, and the wound 
 in his confcience healed. 
 
 Supplication for a brother overtaken 
 in a fault conveys this caution to the fup- 
 plicant : " Let him that thinketh he ftand- 
 " eth take heed left he fall." 
 
 THE prayers of a Minifter for the Peo- 
 ple to whom he mini fliers, lead to tender- 
 nefs and condefcenfion. They fubdue 
 pride, impatience, and langour in the 
 work of the miniftry. His foul is flirred 
 up with the elevating thought that he is 
 
 a fellow- 
 
C to ] 
 
 a fellow-worker together with God. P. 
 prayer for the Ephcfians is a pattern : u 1 
 " bow my knees to the Father of our Lord 
 " Jefus'Chrift, That he would grant you 
 u according to the riches of his glory, 
 "to be ftrengthened with might by his 
 " Spirit in the inner man ; that Clirift 
 " may dwell hi your hearts by faith ; 
 " that ye being rooted and grounded in 
 u his love, may be able to comprehend 
 " with all faints, what is the breadth, and 
 " length, and depth, and height ; and 
 " to know the love of Chrift, which paff- 
 cc cth knowledge, that ye might be fill- 
 u ed with all the fulnefs of God." In 
 the progrefs of this prayer the Apoftle 
 warms, and glows, and labours for ade- 
 quate language ; his own foul is filled 
 with all that fulnefs. This is a natural 
 effect of Interceflion. In the moments of 
 communion with God, divine love is fhecl 
 abroad in the heart of the wor/hippcr, it 
 is reflected on thofe who are dear to him, 
 and expands in devout benevolence. To 
 this exercife the Creator has annexed de^ 
 
 light. 
 
 The 
 
t M ] 
 
 The delight indeed is tranfient ; and 
 they who would protract it often fall into 
 an uneafy ftate of mind, to which dark- 
 nefs, defertion, and other mournful names 
 are given. If you would efcape from 
 that uneafy ftate, mingle a&ive virtue with 
 piety, and to your prayers for others add 
 labours of love. 
 
 THE Interceffion of Je s u s, the Apoftle 
 and High Prieft of our profeflion, is one 
 of the many particulars in which the doc- 
 trine of mediation correfponds to human 
 nature. He prayed for his difciples in the 
 hour of temptation, and in the hour of 
 fbrrow. It is a Handing confolation to his 
 friends, that u we have an advocate with 
 u the Father, even Jefus Chrift the righ- 
 c< teous." It is a bond of union with Je- 
 fus, and a pledge of the continuance^ of 
 his love. It is a new and living way by 
 which wc have boldneis to draw near to 
 God. 
 
 PRAYER for the Afflicted moulds the 
 
 i a fcrious frame. Wc think on 
 
 G the 
 
C W ] 
 
 the worth and uncertainty of health, and 
 \ icw our life on earth as a pilgrimage. 
 
 Bishop Butler obferves, That " com- 
 u paffion is added to the general principle 
 " of benevolence, to give it a fpecial bias 
 u to the mifcrable, with a view to prevent 
 u or alleviate mifery." Agreeably to this 
 it may be farther obferved, that thofe who 
 pray for others feel themfelves particular- 
 ly interefted in the caufe of the affli&ed, 
 and are difpofed to pray earneftly for them. 
 Tliis may be conlldered as an additional 
 provifion for the exercife of good offices 
 
 toward thofe who Hand mod in need of 
 
 them. 
 
 For the good offices which prayer in- 
 fpires, a reward is provided in the pray- 
 ers of thofe who receive them. It is na- 
 tural for one who is deeply injured to cry 
 to God againft the opprelfor ; and when 
 ielivercd, to pray for his deliverer. " The 
 >rd requite you/' is a common exnref 
 i of gratitude with thofe who can make 
 ) other requital : it is one of the cal 
 
 V\ 1 : 
 
C =3 3 
 
 Where a tendency to intercefTion is felt, 
 and the devout cherifh gratitude by pray-, 
 er for their benefactors. To the male- 
 volent it is an alarming thought, That 
 the cry of thofe whom he has injured is 
 entering into the ear of the Lord ; while 
 the humane think with pleafure, that 
 prayers for them are riling up as incenfe 
 from the hearts of thofe whom they have 
 inftructed and- relieved and comforted. 
 This pleafure is a reward fuited to the 
 frame of devout benevolence. 
 
 Even when we have it not in our 
 power to give any considerable relief, it 
 ftill yields fome comfort to the afflicted to 
 fhare the fympathy of thofe around them. 
 It is comfort to have the burden of their 
 affli&ions, the fecret workings of their 
 fouls unfolded, and exprefTed in prayer by 
 a tender hearted Chriflian. 
 
 Prayers for the lick are enjoined in 
 
 Scripture, and it goes w ith the current of 
 
 the heart to offer them. When a friend 
 
 5s fick of an incurable difeafe, and our 
 
 C 2 friendlhip 
 
C 24 3 
 
 friendfliip cannot make the cup pais from 
 him, we lift up our fouls in prayer to the 
 God of all confolation. Importunity, which 
 fomc have cenfured, but which Ghrift en- 
 joins, is then felt to be a dictate of the 
 heart as well as of the gofpel. Fervent 
 fupplication begets a jull fenfe of fpiri- 
 tual good things As the fire of devo- 
 
 ^> 
 
 tg 
 
 tion burns we fct our hearts on the fa- 
 vour of God, and feel that happinefs de- 
 pends upon it. Fervid defires toward God 
 moderate every worldly defire. Our foul:; 
 return unto their reft". If this be the ten- 
 dency of fervent prayer, the objection a- 
 gainft fervour is removed. If flill it fliall 
 be called Enthufiafm, there is nothing in 
 a word. If an elevation of mind above 
 this world ; if a generous love, whofe bands 
 affliction cannot loofe ; if a fenfc of the 
 real permanent intereils of human nature, 
 and ardent alpirations after them — if this 
 be enthufiafm, it is yet an enthufiafm 
 which every good man loves to feel, in 
 which he rejoices, yea and will rejoice « 
 
 Tim 
 
C 25 ] 
 
 The affii&ed are difpofed in their turn 
 tp pray for thofe who fympathife with 
 and minifter to them. When one is fick 
 unto death, thofe who are dear to him 
 naturally ru/h into his mind, and he as 
 naturally commends them to God, and 
 commits them to his providential care. A 
 dying man feems nearer to God ; his pray- 
 ers make a deep impreflion on children and 
 friends ; and perhaps on enemies, when he 
 prays God to forgive them. Eufebius tells 
 of a martyr who obtained an hour's re- 
 spite, and employed it in prayer, fuppli- 
 cation, and giving of thanks for all men. 
 He remembered thofe who were known 
 and dear to him. He prayed for Chrifti- 
 ans, and Jews, and Gentiles ; for the Em- 
 peror by whofe edi& he fuffered, for the 
 executioners, and the fpectators. 
 
 There is an elevation and dignity in 
 the prayer of a dying Chriftian. His own 
 affliction is loft in a generous concern for 
 others. He was never more a citizen of 
 the world, and never more zealous for 
 
 the 
 
C 26 ] 
 
 the interefts of truth and virtue. Far from 
 renouncing his attachments here, he yields 
 his heart to all the fervour and tendernefs 
 of love. Love was the prevailing, affec- 
 tion of his life, and he utters his laft breath 
 in prayers for his brethren • 
 
 THE 
 
[ *7 j 
 
 THE SOCIETY FOR PROPAGA- 
 TING CHRISTIAN KNOWLEDGE 
 
 was formed about the beginning of this 
 century. It has obtained countenance from 
 the Legiflature, the General Aflembly, and 
 many liberal Chriftians. Much good has 
 been done. In the ftate of the Highlands, 
 it appears that much remains to be done. 
 Fellow citizens in want and ignorance, have 
 a claim to the alms and prayers of their 
 happier brethren. 
 
 Some complain of the decay of piety ; 
 and there are fymptoms of decay. Two 
 occur in the printed ftate of the Society. 
 One is, that twenty thoufand pounds of the 
 produce of the forfeited eftates were ap- 
 propriated by Parliament, for erecting 
 fchools in the Highlands, but never applied: 
 We cannot help imagining to ourfelves the 
 good this would have done, and regretting 
 that it is left undone. The other is, that 
 many parifhcs have no legal fchoolmafi* 
 We* know not the grounds upon which the 
 
 heritors 
 
C 28 ] 
 
 heritors juftify thcmfclves ; but if it be 
 indeed the love of money, which makes 
 them withhold the pittance allowed by law 
 to fchoolmafters, we mud conclude that 
 Chriftian knowledge is of fmall moment in 
 their eye. 
 
 There are other (ymptoms of the de- 
 cay of piety which I will not enumerate ; 
 but, in the midft of thefe, the Society for 
 Propagating Chriftian Knowledge is a fymp- 
 torn of the firffc love, and an attempt to 
 quicken the things that are ready to die. 
 While perfons every way eminent join in 
 fo good a work, and the hearts of the peo- 
 ple open, and the pleafure of the Lord pro- 
 fpers, we cannot think that faith and cha- 
 rity have failed. 
 
 This inftitution gives an object and an 
 effecTc to Chriftian zeal. The influence of 
 rank, and the powers of genius, and the 
 knowledge of affairs, are exerted in the 
 caufe of piety. Interceflion and giving of 
 thanks accord with your pious labours. 
 you plant and water, you look to 
 
 God 
 
C =9 ] 
 
 God for the increafe : When he giveth the 
 increafe, you offer thankfgiving. 
 
 The exercife of devotion will enlighten 
 your zeal, and fupport you under difcou- 
 ragements, and raife you above the praife 
 of men. To the praife of men you are juft- 
 ly entitled ; it is no mean reward, and it is 
 freely given you ; but, in the prefence of 
 God, you feel and acknowledge that you 
 have done only what was your duty to do, 
 
 Yo u are zealous to propagate the golpel 
 in diftant corners ; and you will be ftill 
 more zealous where you are more imme- 
 diately accountable. Command your chil- 
 dren and your houfehold to keep the way 
 of the Lord. Confefs Jelus before men; 
 your example will encourage fearful and 
 faint-hearted difciples to confefs him. 
 
 ONE end of this Inftitution is to prevent 
 the growth of Popery. It is meet that our 
 deliverance from that cruel fuperftition be 
 remembered with gratitude, and that pro- 
 per means be ufed for perpetuating the de- 
 D livcrance 
 
L 3° ] 
 
 liverance. One mean of acknowledged 
 propriety and of proven fucccfs is, to 
 propagate Cliriftian Knowledge. A form 
 of worfhip where the underftanding and 
 the heart are excluded, cannot bear the 
 light. Your zeal for the PROTESTANT 
 INTEREST is becoming, while it prompts 
 you to inflruA the ignorant. 
 
 THE fund for propagating Chriftianity 
 is a (landing admonition to the rich. They 
 are impatient of the word of exhortation, 
 and this is a filent monitor. One who has 
 leifure and a tafte for doing good, may 
 turn a little money to more account by 
 beftowing it in his own way ; but fome 
 who have large eftates, and are liberally 
 paid by the public, have not leifure to turn 
 what they beflow to a good account : By 
 beftowino; it here that will be done. The 
 rich are moft intereftcd in the public weal, 
 and this is one way of promoting it. 
 
 Sojue who are very rich are yet, from 
 
 uliar circumftances in their lot, vcrj 
 
 unhappy : From Forwarding this and other 
 
 good 
 
1 31 ] 
 
 good works, they might derive confola- 
 
 tion. 
 
 In the day of profperity the heart devifes 
 liberal things. When you fucceed to an 
 inheritance, or profper in trade, or obtain 
 a lucrative employment, or a rich alliance, 
 or any domeflic joy, here you may prefent 
 a thank-offering, and hallow your joy. 
 
 Here like wife fin-offerings maybe of- 
 fered. They who have deceived and cor- 
 rupted youth, if they be now come to a 
 better mind, may contribute to fortify the 
 young againft future deceivers. 
 
 In a commercial ftate, where money is 
 fo much valued, and poverty defpifed, ini- 
 quity will abound. In turning from ini- 
 quity, reflitution is eflential. There are 
 cafes where it cannot be made to the per- 
 fons injured. The resolution of cafuifts is, 
 that the money fliould be given to fome 
 pious ufe. Here you may give it with fe- 
 crecy, and with confidence that it will be 
 properly applied. 
 
 D z They 
 
C 3* ] 
 
 They who have grown rich by traffic, 
 without confcious fraud, have yet rcafon to 
 ilifpeft themfelves. The defire of gain, 
 which is habitual to a trafficker ; the op- 
 portunities for defrauding which fall in 
 his way ; the -doubtful cafes which arife, 
 and which felf-partiality is apt to deter- 
 mine, arc grounds of fufpicion. One of a 
 tender confeience will purify his gains by 
 an offering;. 
 
 We cannot but obferve, even hi fome of 
 the beft characters among the rich, u one 
 * c thing wanting/' They are found in the 
 faith, and regular in their conduct, and a- 
 miable in their manners: They arc not far 
 from the kingdom of heaven. Let fuch do 
 good, and be rich in good w orks ; that 
 they may lay hold on eternal life. 
 
 A legacy, though it be the lead edify- 
 ing and lead meritorious charity, is better 
 than none. 
 
 THEY who have not much to give, have 
 an opportunity, on the return of this day, 
 Jfe(s their good wifhes by their mite. 
 ATTENTION 
 
C 33 3 
 
 ATTENTION to this, and other good 
 works, might correct the prefent tendency . 
 to expenfive living, by which fo many fa- 
 milies are broken down, and credit fhaken. 
 We may indeed tell the expenfive, how 
 much good might be done with the price 
 of one entertainment, or of one ornament ; 
 and they fometimes liften; for a compafc 
 lionate and expenfive turn are not incom- 
 patible. An eloquent reprefentation might 
 draw from them confiderablc fums, If I 
 poflefled fuch eloquence I would hefitate to 
 exert it. It would be wrong to give to 
 this, cr any other charity, what is due to 
 your creditors, or to thofe of your own 
 houfe. You yourfelves would repent. The 
 gifts of the wife, like thofe of God, are 
 
 ihout repentance. 
 
 Moderation in all things is a pure and 
 permanent fource of good works. When 
 you have tailed the pleafure of doing good, 
 it will bear down the pleafure of expenfive 
 fhew. Inftead of contriving additional con- 
 veniences, and ornaments, and meats, you 
 will contrive which of them may be fpared. 
 
 Difficulty 
 
r 34 3 
 
 Difficulty in paying debt arifcs chiefly from 
 the purchafe of fuperfluities. By retrench- 
 ing thefe, you will be able to pay pun&ual- 
 ly, and have fomething over to indulge 
 benevolence. 
 
 BESIDE the direct influence of this infti- 
 tution, it is a memorial of the importance 
 of Chriflianity, and a provocation to fpread 
 it by every proper mean* Such means e- 
 very Chriftian poflefles, in fome degree, by 
 his prayers and by his pattern ; by the in- 
 fluence of rank, and wealth, and reputation; 
 and by his influence with thofe who efleem 
 and love him. Such of us as have families 
 may propagate Chriftian knowledge with 
 fuccefs in them. Many who have families 
 might entertain and educate one or more 
 of the children of the poor. This appears 
 to me a method of doing the moil good at 
 the leaft expence. It is refcuing a fellow 
 creature from ignorance and bad habits. 
 The field which we cultivate, and the plants 
 which we rear, acquire an inftereft in our 
 care : Much more the human heart, where 
 we have fown and reared the fruits of righ- 
 
 teoufnefs* 
 
C 35 ] 
 teoufhefs. " Whofo receiveth one of thefe 
 cc little ones in my name, receiveth me." 
 
 The number of poor children is at pre- 
 fent great. The families of many foldiers 
 and failors are left in want : Kindnefs is 
 due to them. The portion of many or- 
 phans and fatherlefs children is loft by bank- 
 ruptcy. If men who live in pleafure, and 
 contract debt without the means of paying 
 it, and ftoop to falfehood and fraud ; if 
 fuch men cannot feel for the mifery they 
 draw down on the innocent, it is the more 
 neceflary that Chriflians endeavour to alle- 
 viate that mifery. Self-denial in this caufe, 
 and an oeconomy which the world con- 
 demns, are facrifices with which God is well 
 pleafed. 
 
 Other ways of doing good might be 
 fuggclted ; but, if you be zealous for good 
 works, your own heart will fuggeft them. 
 
 THE END, 
 
*^c^c^u^ 
 
 A N 
 
 INSTRUCTION 
 
 CONCERNING 
 
 OATHS. 
 
 Compofed for the Presbytery of Jedburgh, 
 in the year I 7 8 3% 
 
 #rC^>C^^<^-# 
 
\ S T R It I O N 
 
 C Nf C E H 
 
 OATH S. 
 
 THE Presbytzhy having received 
 information that Oa t h s are not duly 
 regarded, to the unfpeakable hazard of 
 mens temporal and eternal intcrefts, do ap- 
 point the following Instruction" to be 
 read from the pulpits in their bounds, on 
 the day appointed for national fading and 
 humiliation. 
 
 The Scripture fays, That cc an oath for 
 
 W confirmation is the end of all ftrifc." It 
 
 is therefore lawful and right for Chriftians 
 
 E 2 to 
 
C 4° ] 
 
 to give evidence upon oath, when properly 
 called upon to do it. 
 
 When this is to be done, endeavour to 
 compofe and recolleA yourfelves. You 
 pray in the morning of the day for grace 
 to fulfil the duties, and to rcfift the temp- 
 tations of it. Pray with particular earnefl- 
 nefs on the morning of that day in which 
 you are to fwear, that you be not led into 
 temptation. 
 
 IT appears from the information given, 
 that witnefles fometimes attempt to dif- 
 guifc falfehood under the appearance of 
 truth. In every part of religious and mo- 
 ral conduct the intention is chiefly to be re- 
 garded. If you intend when upon oath, by 
 Ihifting the queflion and avoiding a direct 
 aiifw cr, to conceal the truth ; if you intend, 
 by ufing exprefHons which admit of two 
 
 mailings, to miflead the judge or jury; if 
 i intend, by fecret exceptions or addi- 
 tions, to render your aflertion cUilcrcnt from 
 What it is undcrftood to be ; if by flich 
 ways as thefc, you intend to conceal or dif- 
 
 ornfe 
 
[ 4i ] 
 
 ^guife the truth, fo as to obftruct or pervert 
 the courfe of juftice, you bear falfe witnefs 
 and take God's name in vain. He fees 
 through all your difguifes. You cannot 
 deceive him, but you fatally deceive your- 
 felves. 
 
 c f Wo unto you ye blind guides/' faid 
 our Lord to the Scribes and Pharifees, 
 " which fay, whofo fliall fwear by the tem- 
 u pie it is nothing, but whofo fhall fwear 
 " by the gold of the temple he is a debtor. 
 " Ye fools and blind, for whether is great- 
 " er, the gold or the temple that fandtifies 
 u the gold :" Prevarication upon oath was 
 one of the deep corruptions of true religion 
 which Jefus came into this world to con- 
 demn. There was no guile found in his 
 mouth. Simplicity and godly fmcerity are 
 marks of his difciples. A Chriftian is bound 
 to truth by higher motives than the fear of 
 men, nor does he hold himfelf innocent 
 merely becaufe human laws cannot reach 
 him. He fears God who fearches the heart, 
 and is able to defiroy both foul and body 
 W hell. 
 
 EVIL 
 
I 42 ] 
 
 EVIL mud not be done that good may 
 come. You muft not (Wear falfely to pro- 
 cure any feeming good. It may feem ex- 
 cufable to fvverve from truth a little in your 
 oath, for the advantage of the town or of 
 any community to which you belong, or of 
 any party or faction you efpoufe : it may 
 feem grateful to a rich man who favours 
 you, to give your evidence a turn in his fa- 
 vour ; it may feem generous, by a little pre- 
 varication, to ferve the interefts of a friend : 
 it may feem an act of filial love to fcreen 
 your father's property from his creditors, 
 by fwearing that it is your's : it may feem 
 compaflionate, by bearing falfe witnefs, to 
 fcreen the guilty from punifhment. " There 
 <c is a way which feemeth right unto a man, 
 " but the end thereof are the ways of 
 " death." Truth and juftice are of higher 
 and more indifpenfible obligation than ge- 
 nerofity and affe&ion and companion. 
 
 " Thou (halt not refpcA the perfon of 
 " the poor, nor honour the perfon of the 
 " mighty : Thine eye fhall not pity," arc 
 laws to the witnefs as well as to the judge* 
 
 When 
 
[ 43 3 
 
 When giving evidence upon oath you 
 are a&ing for the public, promoting the 
 courfe of juftice, fulfilling the duty of 
 a citizen. Private confiderations afrd pafc 
 fions of every kind fhould then be facrificed 
 to the public good. It is for the good of 
 the Public that truth prevail and juftice be 
 done. 
 
 CONSIDER yourfelf not as a witnefs 
 for the party at whofe inftance you are 
 called, fo as to fay every thing which may 
 ferve his caufe and nothing againft it, but 
 rather as a witnefs to the truth. Pretend 
 not to give a full account of things you do 
 not fully and certainly know. Do not fa- 
 vour a poor man in his caufe, nor honour 
 the perfon of the mighty. Neither give 
 your evidence a turn to the advantage of 
 rous man, nor to the prejudice of an 
 oppreflbr. Suffer not zeal for a good caufe, 
 nor abhorrence of evil to tranfport you be- 
 vel the facred boundary of truth. If you 
 perceive that the judge or jury miftake your 
 meaning, interpofe to fet them right. If 
 
 u know any material circumftance which 
 
 has 
 
[ 44 ] 
 
 has not been aflked, it is fit to mention it ; 
 and if, after mature recollection, a doubt 
 about any fact remains, it is fit to exprefs 
 that doubt. To tell all the truth, and 
 nothing but truth, is what an oath re- 
 quires. 
 
 A WITNESS muft begin his teftimony 
 with avowing himfelf impartial. It is* a 
 wife precaution. Friendfhip or attach- 
 ment, favours received or expected, ill-will 
 or jealoufy or envy, eventual gain or lofs, 
 are biaffes even with the upright. Let a 
 man therefore examine himfelf. 
 
 When perfonal interefts or paffions are 
 involved in the oath, there is fpecial caufe 
 for felf-exami nation. A man not wholly 
 unprincipled may be led, through avarice, 
 anger at being profecuted, and a pride in 
 adhering to what he has often faid, to fvvear 
 falfely ; and yet when the heat of conteft 
 is over, when the difhonourable vi&ory is 
 gained, and the mean prize contemplated, 
 when the whole is reviewed in fobcr fad- 
 nefs j the voice of confeience is heard again, 
 
 its 
 
 
C 45 ] 
 
 its violated rights again are vindicated. He 
 finds no reft till he gives back what he has 
 got by perjury. 
 
 If this be an account of what really hap- 
 pens, it is a warning to judges, to delay ad- 
 minifterino; an oath till other means of de- 
 cifion be tried, and till the man who is to 
 fwear has time to think : It is a warning to 
 thofe who litigate, to commune with their 
 own hearts before it be too late. 
 
 WHERE there is a ftrong temptation to 
 fwear falfely, be in proportion watchful and 
 jealous over yourfelves. 
 
 They who manufacture Excifeable Goods 
 or deal in Foreign Articles, are particularly 
 cxpofed to temptation. If any reconcile 
 their minds to habitual perjury, becaufe the 
 profits of trade and proviiion for their fami- 
 lies are interwoven with guilt, neceflity is 
 laid upon us to undeceive them : We dare 
 not heal fo dangerous a wound (lightly, nor 
 fay peace peace, where there is no peace. 
 God muft be loved more than the world, 
 F temporal 
 
[ 4* 2 
 
 temporal muft yield to everlafting interefts* 
 The practice of falfe fvvearing muft be re- 
 nounced, the accurfed fruits of it reftored, 
 and a contrite heart offered to the God of 
 mercy. 
 
 Oaths are fomctimes admmiftered, both 
 by civil and church courts, in cafes of For- 
 nication and Adultery r A guilty man is 
 tempted from fhame and avarice to fwear 
 falfely. While depreffed by the recollec- 
 tion of guilt, he is called ta facrifice his re- 
 putation and worldly intereft, by affiiming 
 Gt difgrace and burden from which a falfe 
 oath might redeem him; and, though temp- 
 tation prevailed in an unguarded hour, he 
 is now called upon to fhew himfelf incapable 
 of deliberate and deep iniquity. The fitua- 
 tion is very hazardous ; it is that of a man 
 who has wandered from the right road, 
 and is come to a pafs from w hence he mufl 
 return or lofe himfelf. Some have fworn 
 10 their innocence, before juflices of the 
 peace, to avoid the maintenance of a child, 
 who are neverthelefs fhrewdly fufpecfted of 
 ouilt ; and who endeavour to foothe their 
 
 conferences 
 
C 47 3 
 
 conferences with nice diftin&ions about the 
 time and manner of their guilt. Some have 
 demanded the oath of purgation from a 
 church court, who afterwards confeffed. 
 Others have confeffed after they had fworn. 
 And others, it is to be feared, have gone to 
 God with a lie in their right hand. We 
 exhort thofe who have been overtaken in 
 fuch faults, as they tender the divine mer- 
 cy, not to aggravate their guilt. The door 
 of mercy is yet open, but perjury fears the 
 confeience and quenches the fpirit of holi^ 
 nefs. Obferve by the way, how one fin 
 leads to another. Unlawful pleafure may 
 lead to perjury and poifon. " Her houfe is 
 " the way to hell, leading down to the 
 cc chambers of death.' 1 
 
 There are laws ^bout Killing Game* 
 Perfons accufed of breaking thefe laws are 
 fometimes examined upon oath. They may 
 be tempted through ignorance, or poverty, 
 or perhaps an opinion that thefe laws are 
 oppreflive and the penalties fevere, to {wear 
 falfely. Obedience to the laws of the land 
 is a duty, when they require nothing which 
 F 2 God 
 
[ 4» ] 
 
 God forbids, and forbid nothing- which he 
 requires. If in any inftance they bear hard 
 on the lower ranks ; the poor to whom the 
 gofpcl is preached, muft coniider it as one 
 of the trials annexed to a low eftate, in 
 which they are called to fuffer rather than 
 fin. It were indeed to be wiflicd, that the 
 Legiflature would repeal laws which are 
 confefledly feyere ; and, in the mean time, 
 that they who execute them would do it 
 with mildnefs and moderation : They would 
 thereby confult the interefts of liberty and 
 humanity, and prevent fome poor unhappy 
 men from endangering their eternal falva- 
 tion. 
 
 Oaths are, from time to time, admini- 
 flered about the Tax on Candles. There 
 is reafon to apprehend, that the hurry and 
 want of folemnity on the one hand, and on 
 the other your forgetfulnefs and inaccuracy, 
 and perhaps felf-deceit in paying the duty 
 by a heavier weight than you can purchafe 
 them by, may prove a (hare. It were pity 
 that the confeiences of Chriflians fliould be 
 defiled, or even run a riflk of defilement for 
 
 filch 
 
[ 49 3 
 
 fuch a trifle. It is fubmitted to the confide- 
 ration of tender Chriftians, whether it were 
 not better to purchafe candles, and endea- 
 vour to make up the profit in manufactu- 
 ring by thrift in ufing them. 
 
 A prisoner who profefles upon oath 
 to furrender his effe&s to his creditors, and 
 yet fecretes or referves a part, " lies not on- 
 " ly unto men but unto God." Poverty 
 may be fuftained when it is not brought on 
 nor accompanied by guilt. The love of 
 many to whom much is giyen is not yet 
 waxed cold, nor is the hand of the Almighty 
 fhortened. But if you retain what is not 
 your's, in defiance of divine and human law;s, 
 a curfe oyerfliadows you. 
 
 In the late a& relating to Bankrupts ma- 
 ny oaths are required, and we muft thence 
 warn you againfl frefli temptations to fwear 
 falfely. 
 
 IT IS MATTER OF LAMENT AT I O N that 
 
 paths abound fo exceedingly. It may be faid 
 
 of 
 
t so 2 
 
 of Britain as it was of Judah, " bccaufc of 
 H fwearing the land mourns. " Falfe fwear- 
 ing is a national evil. All ranks fhould 
 confpire to avert it. In framing and a^ 
 mending laws, every ftrong temptation 
 to it fhould be withdrawn. Oaths fhould 
 never be impofed nor taken when they can 
 be avoided, They fhould be accompanied 
 with a clear explanation and with due fo~ 
 lemnity. All tendency to prevaricate fhould 
 be checked, and prevarication punifhed* 
 The partiality of Counfellors for their cli- 
 ents fhould be bounded by a fuperior re- 
 gard to truth. Among thofe who litigate, 
 let no matter be puflied unneceflarily the 
 length of fwearing. It is ^gainft charity 
 to provoke a man of feeble virtue to for- 
 fwear ; his perjury defiles the land and 
 hardens himfelf . 
 
 Were Lawgivers to liften, it might be 
 fuggefted, that reverence for oaths is leffen- 
 ed by their frequency ; that perplexing 
 oaths, annexed to offices of truft, exclude 
 the confcientious ; that revenue oaths give 
 premiums to the impious ; that there is 
 
 danger 
 
t Si 3 
 
 danger in obliging men either to perjure or 
 betray themfelves ; that political paflions 
 and commercial interefts, when bounded 
 by oaths on every fide, and obftrudled at e- 
 very ftep, will at laft break through them j 
 that one who has made light of excife and 
 cuftom-houfe and election oaths, is prepared 
 to make light of oaths which affe & private 
 property and life ; that a perjurer is fit for 
 treafon. The ftrongeft pillar may be over- 
 loaded, and when an oath breaks down, the 
 fabric of civil government will fhake. 
 
 OUR influence is chiefly with the lower 
 ranks, and our obje<5t is, to make them un- 
 derftand and fear an oath. 
 
 Let the words of an oath be pondered. 
 
 " God is my witnefs/' It awakens the 
 remembrance of God, of his all-feeing eye, 
 of the pleafant countenance with which he 
 beholds the upright. You blufh to tell a 
 lie in the prefence of one who can detect 
 you, much more to fwear that you have re- 
 ceived no bribe nor promife of gqod deed, 
 
 in 
 
C P 3 
 
 in the prefence of one from whom you re- 
 ceived them. Why do you thus ft and in 
 awe of a fellow-creature ? Why are you a- 
 fhamed and afraid of guilt in the prefence 
 of a man like yourfelf ? It is becaufe the 
 image of God is ftamped upon him, and be- 
 caufe that image reflects an approbation of 
 truth and an abhorrence of falfehood. If 
 a human prefence operates thus powerfully, 
 fliall not the prefence of God operate with 
 all-powerful influence ? Only admit this 
 truth into your heart, while upon oath, that 
 God is prefent with you, and its influence 
 will be all-powerful. A fenfe of God's pre- 
 fence corrects the errors of the underftand- 
 ing and of the heart. The difference be- 
 twixt right and wrong appears. The ob- 
 ligation to do right is felt. There is a con- 
 fcious dignity and pleafure in the divine ap- 
 probation and complacence. 
 
 u So help me God." Help me to fulfil 
 the facred obligation I now come under. 
 So help me in the hour of folemn devotion, 
 when thou beftowefl: the blefling from on 
 high on the man who has jiot fworn deceit- 
 fully. 
 
 
[ 53 ] 
 
 fully. So help me at my utmoft need. 
 There are fcenes of danger and of forrow 
 through which we have all to pafs, when 
 the help of man is vain, when our hope is 
 ; in God: To fwear falfely is to renounce 
 that hope. 
 
 <c As I fhall anfwer." Significant and 
 awful words ! The tribunal of God rifes to 
 my view, at which I (hall anfwer. Books 
 are opened, which contain the actions and 
 the thoughts of men, w here the appeal I 
 now make is recorded. The world and its 
 tranfitory interefts difappear. My foul 
 wait thou only upon God. Judge me, O 
 Lord, for I have walked in mine integrity. 
 
 FEAR an Oath. God's prefcnce is. aw- 
 ful. His judgment makes us afraid. This 
 fear, which fo well becomes us, and which 
 all may cherifli, is a better preservative 
 from falfehood than profound reafoning. 
 " The difputcrs of this world darken coun- 
 " fel. Wife men after the ilefh feek deep 
 " to hide their counfel from tlie Lord, and 
 " to make his law of none effect." The 
 G Greeks 
 
[ 54 1 
 Greeks were at the fame time a learned 
 and a perfidious people. The moft learned 
 order of the Roman church were the moft 
 preiumptuous teachers of perfidy. Inge- 
 nuity is not needed for the obfervance, but 
 for the breach of an oath. " My fon, ceafe 
 k< from the inftrucflion that caufeth to err. 
 sC Behold, to fear the Lord that is wifdom." 
 
 Avoid f wearing whenever it can be law- 
 fully avoided. As much as lieth in you live 
 peaceably with all men. Stir not up the 
 angry fpirit of litigation for a fmall matter. 
 If you be humble, preferring peace to mo- 
 ney and victory, you may efcape much liti- 
 gation, and the habitual fwearing of the li- 
 tigious. Avoid as much as poflible thofe 
 brandies of trade and manufacture which 
 are compalled about with enfharing oaths* 
 Smuggling is a trade direcflly finful. " A 
 " little that a righteous man hath, is better 
 * than the riches of many wicked ." 
 
 The fear of an oath overcomes other 
 
 trs. You are called perhaps to give a 
 
 upon oath, founded on (kill in your 
 
 profefllon. 
 
C 55 ] 
 
 prbfeflion. The fear of reflections from 
 your brethren of the fame profeffion, of 
 offending a great man whofe intereft is at 
 ftake, and of fuffering in your future em- 
 ployment fiibfide ; for the fear of God is 
 before your eyes. You exercife your prc- 
 feffional fkill with calm ferious attention, 
 and give a report according to truth. 
 
 There are forms of oaths appointed by 
 the Legiflature in particular cafes, and he 
 that fears an oath will confider before ta- 
 king them. He will not reft indolently in 
 the opinion and practice of another when he 
 himfelf muft fwear. In a matter of fuch 
 confequence he finds it prudent to fee with 
 his own eyes, to ufe his own reafon, to liften 
 to his own confcience, to think and judge 
 and act for himfelf. He will avoid fwear- 
 ing while a doubt remains in his own mind. 
 Here, if any where, the fafe fide fliould be 
 chofen. It is doubtlefs the fafe fide to a- 
 void even a rifk of fwearing falfely. If 
 temporal intereft muft be refigned, if the 
 favour of the great muft be forfeited, if am- 
 bition muft be checked ; they are facrifu 
 
 G 2 with 
 
[ 56 ] 
 
 with which God Is well plcafgd. An appro- 
 vino conscience is an ample recompence. 
 
 C ompare calmly the two Piatcs : Of 
 one in place and favour and opulent cir- 
 tumftanccs, but who has made his way 
 through falfe oaths ; and of one in humble 
 circumitances who retains his intcgri 
 
 When a promifTory oath is to be taken, 
 it is meet to confider before hand the na- 
 ture and extent of the obligation we are to 
 come under. After vows it is too late to 
 make enquiry. 
 
 In (wearing allegiance to the King, wq 
 flioukl attend to the duties of a fubject, and 
 refolve Vo fulfil them. Let the remembrance 
 of that oath check all tendency to faction 
 and diiloMilty ; and excite every one in his 
 fpherc to fupport a conllitulion, which it is 
 oar happiness to enjoy, as well as our duty 
 to maintain. 
 
 Wh ex an oath cf fidelity in an cilice of 
 lc muft be taken, let us enquire if we 
 
 have 
 
r 57 ] 
 
 Jiave ability and time and a firm purpofe to 
 fulfil the duties of it. Let thofe who have 
 taken fuch an oath remember, that it im- 
 phes not only a refolution at the time, but 
 endeavours afterward to fulfil their duty. 
 It is intended as a fecurity to others with 
 whom we are connected by our office for 
 the faithful difcharge of it ; and to our- 
 felves it ought to be a conftant remembran- 
 cer to avoid careleffnefs and floth, as well 
 as direft unfaithfulnefs. 
 
 AVOID THE SINS TyfilCH LEAD TO 
 
 URJURY. 
 
 The practice of fwearing in common 
 converfation, fo abfurd in itfelf, and fo ex- 
 prefiive of emptinefs, ill-manners, and an 
 undifciplined mind, is further aggravated 
 as it leads to perjury. One who has broke 
 through the reftraints of decency, is prepa- 
 red to break through other reftraints. He 
 can hardly retain reverence for a name 
 which he daily profanes, and a tribunal to 
 which he appeals about every trifle ; nor 
 Hand in awe of damnation, which he lightly 
 
 im- 
 
t 58 J 
 
 imprecates on the fouls of others and on his 
 own foul. 
 
 Some have a practice, in their private 
 tranfa&ions, of ufing the form and words 
 of an oath. In making bargains, for ex- 
 ample, they ufe the facred name, and aver 
 fuch and fuch particulars concerning their 
 goods to be true, as they fliall anfwer. In 
 juftifying themfelves they call God to wit- 
 nefs. In borrowing money, they wifh, if 
 they do not pay at the appointed time, that 
 they may never fee his face in- mercy. The 
 communication of Chriftians upon fuch oc- 
 cafions fhould be " yea yea, nay nay j for 
 u whatfoever is more than thefe cometh of 
 " evil/' If folemn afTeverations be ufed to 
 cloak falfehood, it is guilt highly aggrava- 
 ted. 
 
 An habitual regard for truth is a mean 
 of avoiding perjury. Religious and moral 
 obligations corroborate each other. One 
 who is afraid to tell a lie, thinks of fwear- 
 ing to it with horror : But the band of re- 
 ligion is feeble when the band of truth is 
 
 loofed. 
 
C 59 ] 
 loofed. One who is accuflomed to difguifc 
 or conceal truth, and to fliape his evafive 
 anfwers according to humour or fear or ma- 
 lice, is apt to do the fame things when exa- 
 mined upon oath. A deliberate lie is the 
 ftep next to perjury. One who is cautious 
 in making promifes, and fcrupulous to ful- 
 fil them, will be more fo when bound by an 
 oath. " He changeth not, though he fwear 
 " to his hurt " 
 
 Sober induftry is a mean of avoiding 
 temptation. Want, when it is the effed of 
 idlenefs mifmanagement or difIipation,may 
 tempt men to fwear falfely. A controverfy 
 about debt may be referred to your oath, 
 there is often no other method of deciding 
 it : Then the profane prodigal is prompted 
 by his wants to perjure himfelf. If there be 
 wretches who fell themfelves to commit 
 this great tranfgreflion, they are probably 
 luch as have contracted habits of floth and 
 luxury without means of gratifying them. 
 
 Let witnefTes beware of thofe who would 
 tamper with them, They court and flatter ; 
 
 they 
 
I 60 j 
 
 they intimate advantages if you can truly 
 (Wear fo and fo ; they hint whom it will o- 
 bligc, and what power he has to do you 
 good or ill ; they endeavour to talk you into 
 a perfuafion that you know or remember 
 as they would have you. — Thefe are the 
 children of the wicked one, they are doing 
 his work, plotting your eternal ruin. Stop 
 your ear againft their infmuations, partake 
 not of their drink or their dainties^ have no 
 communication with them. 
 
 We know well that they who tempt o- 
 thers to f\\ ear falfely are beyond the reach 
 of any of the means of grace committed un- 
 to us. It is our duty however to teftify, 
 that thofe who employ their wealth to cor- 
 rupt, or their power to intimidate, or their 
 talents to explain away the obvious mean- 
 ing of an oath ; who perfuade the poor, 
 the fearful, or the ignorant to take God's 
 name in vain ; that they are partakers of 
 the guilt in which they involve the perjurer. 
 
 PERJURY is forbidden in the firft table 
 of the law. It is taking God's name in 
 
 vain. 
 
r 6i ] 
 
 vain, which he will not hold guiltiefs. " As 
 " I live, faith the Lord, fiirely mine oath, 
 tf which he hath defpifed, even it will I re- 
 " compence on his own head. The curfe 
 " of God {hall enter imto the houfe of him 
 " that fweareth falfely, it fliall remain m 
 " his houfe, and fhall confume it, the tim- 
 " ber thereof and the ftones thereof/' It is 
 an obfervation of your own, and become 
 proverbial among you, that one who fwears 
 falfely has never afterwards a day to do 
 well. He has hardened himfelf againft God 
 and he cannot profper. His mind is like the 
 troubled fea. In the hour of filence, and in 
 the hour of danger, he is haunted with this 
 joylefs and difmaying thought, that God is 
 his enemy. 
 
 False witness is like wife forbidden in 
 the fecond table of the law. It violates the 
 moft important human rights — property, 
 reputation, life. Afk the man who has (of- 
 fered by perjury, and he will tell you what a 
 heinous crime it is, and what deep refent- 
 ment it awakens. Put yourfelf in the iitua- 
 tion of fuch a man, and liften to the lan- 
 guage of your own heart. 
 
 H " I? 
 
L 62 ] 
 
 '* If a falfe witnefs rife up againft any 
 4k man," fays the law of Mofes, u and tefti- 
 " fv r againft: him that which is wrong, theii 
 u (hall y c do unto him as he thought to have 
 M done to his brother." If an innocent mail 
 has fuffered death through perjury, it is juft 
 that the falfe witnefs die. " He has affafl> 
 " nated his brother, and contaminated with 
 [S blood the facred ftyeam of juftice." 
 
 ft* our own law, imprHbnment, confifca- 
 ;:on, and infamy are denounced. One who 
 breaks down the fence by which liberty and 
 property are fecured, forfeits his own : The 
 violator of truth is configned to infamy. 
 Let not the glare of wealth, nor the gloflcs 
 of cafuiftry, nor fafhionable maxims of po- 
 litcnefs efface the brand of infamy from the 
 perjurer. 
 
 Among all nations an oath is refpected. 
 
 orlhippers of falfe gods are afraid 
 
 fwear falfelv. It fecms one of the origi- 
 
 given to men, that there is an in- 
 
 of human actions, and a day 
 
 It is givpn to fiipply the 
 
 i krengthr 
 
[ 6 3 } 
 
 £n, with the band of religion, every moral 
 tie. Were it not for the facrednefs of ail, 
 oath, innocence would ceafe to be a protec- 
 tion, induflxy would- be vain, a good name 
 would be a precarious treafure, mutual con- 
 fidence would ceafe, the bands of fociety 
 would be broken. 
 
 Whether we view the laws of God or 
 of men againft fwearing falfely, its efFe&s 
 on fociety, or on the man who commits it, it 
 appears furrounded with guilt and danger. 
 " It is a word compafled about with death. 
 " God grant it be not found in the dwell- 
 " ings of Jacob. " 
 
 THIS Warning the Prelbytery give 
 
 you from a fenfe of duty, and a concern for 
 
 your beft interefis, whether you will hear or 
 
 whether you will forbear. If you lend a deaf 
 
 ear, and harden yourfelves in fin, it fhall yet 
 
 be known that the fervants of the Lord have 
 
 been among you, that the trumpet has not 
 
 given an uncertain found, th . t ve not 
 
 periflied for lack of knowledge. Your blood 
 
 (hall not be required at their braids. 
 
 We 
 
[ 6h ] 
 
 \\ e hope better things of you. It is our 
 joint and fervent prayer, that the mean now 
 ufed may prove effectual. We are ready to 
 giyc \ou further inftruction, both in public 
 and private, on this and every other branch 
 of religious and moral conduct. If ever you 
 be at a lofs to difcern fin and duty, and to ap- 
 ply the law of God to your own cafe, we are 
 ready to give our advice, when you are plea- 
 fed to afk it, with the affection of a father 
 iind the faithfulnefs of a friend • 
 
 I F 30U take this admonition in good part, 
 and if the fruits of it (hall appear ; if you dif- 
 cover a tendernefs of confeience, and an ha- 
 bitual regard to the divine law; and if, in dif- 
 ficult and trying fteps, you be chiefly folicit- 
 uus to approve yourfelves unto God ; it w ill 
 fee a ground of hope, that thofe days of fail- 
 ing and humiliation, which have fo often re- 
 turned, will at lad be changed into a day of 
 thankfgiving ; that righteoufnefs and peace 
 will meet together in our land, filling our 
 hearts with gladnefs and our mouths with 
 ifc, 
 
 
 £ END,