person, who has a sense of religious obligations, and is concerned for the good order and welfare of society. And our blessed Lord has interposed here, and expressly forbid, not only the swearing by the name of God in conversation, and the ordinary commerce of life, but also those lesser, or more diminutive oaths, in which the name of God is not expressly invoked. "Ye have heard, that it has been said by [or rather to] them of old time: thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you swear not at all," Matt. v. 33, 34. Our Saviour does not intend to forbid swearing upon solemn and momentous, but only upon trivial and ordinary occasions: "neither by heaven, for it is God's throne: nor by the earth, for it is his footstool: neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your communication be, Yea, yea; nay, nay: for whatsoever is more than these cometh of evil." These directions of our Lord are sufficiently clear, and easy to be applied by men of these times.

It is unnecessary to add, that if invocations of the Deity in a light manner, and upon trivial occasions, be evil; it is still a more aggravated offence to call upon God to condemn or destroy others upon occasion of none, or very trifling affronts and injuries.

5. We are not to be conformed to the world in idleness and misspending of time. Though it should be the custom of some, or of many around us, to devote their time and abilities to trifling matters, of little or no use and benefit to themselves or others; they are not to be followed or imitated by us. Diversions are allowable, if they are innocent in themselves, and if they are made use of by us as a refreshment of our wearied spirits, and that we may be better fitted for employments of a higher nature. But diversions are not to be suffered to grow up into constant employments, and to thrust out useful and necessary business. Then they become sinful: for this life is our only opportunity of providing for eternity: and therefore it would be lost, if spent in eating and drinking, and playing, without making preparation for a future state. If we rightly consider the shortness of life, the work we have to do, the many avocations that are almost unavoidable; we shall think, that time ought not to be squandered and thrown away, but improved with care and diligence.

A large part of most men's time is requisite for providing the necessaries, or comforts and conveniences of life. If

they should indulge sloth and idleness, they would be reduced to want and poverty. If the necessaries and comforts of life are provided to our hand for us, we may be well employed in improving our minds, and in serving and helping

others.

And do we think, that we have no occasion to employ some time in private, in serious meditation and reflection upon ourselves, and our more public and ordinary conduct? Are we satisfied that all is right already, and that our behaviour is without fault, or that there is no room left for amendment? May it not be of use to take some time to review our diversions and amusements, our transactions in business, and even our acts of public worship?

Time very often runs waste in conversation, and yet we ought not to be unsociable and unfriendly. Should we not therefore be glad to render that time more profitable? As for those who have superior abilities, or any superior advantage in point of age, character, and station: may they not do well to aim at raising and improving friendly conversation? and should not others be ready to join in such attempts, and to set forward those topics that are instructive and edifying, as well as entertaining? that those seasons may not be altogether, and always, void and empty spaces, of which we can give no good account; but useful and beneficial such as all may be able to reflect upon with pleasure, and some with thankfulness, long afterwards.

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6. We are not to be conformed to the world in a censorious temper, and detracting speech and discourse. Some there are, who scarce think any thing well done, but what is done by themselves: who have a mean opinion of the abilities and performances of other men, or seem to have so: and by artfully lessening and detracting from them, they endeavour to bring the rest of mankind into the like sentiment.

Some men have a vast acquaintance with the private affairs and actions of their neighbours, but more especially, as it seems, with their weaknesses and failings: and having a good deal of knowledge of this kind, it is not easy for them to hide such a treasure. Men who have a great deal of knowledge are usually fond of showing it, and sometimes even among those who set no value upon the sciences they are masters of: but men are apt to be communicative of this knowledge above any other, because discoveries of this sort are generally acceptable: the smallest trifles of this nature being more eagerly sought, and more readily embraced by abundance of people, than relations of great and noble actions.

There can be no good reason, why men should be prying and inquisitive into the private affairs of families, or particular persons. When such things are known, there can be very seldom any good purpose served by divulging them. If they are mentioned at all, certainly there can be no good reason for giving them a wrong turn, making things appear worse than they are, concealing circumstances, that might alleviate an imprudence; and possibly adding some others, that tend to aggravate and enhance it.

This must be owned to be an unreasonable practice: but yet it is not uncommon. Though every man is tender of his own good name, how many act, as if the reputation of other men and their families was a thing of small value in their esteem!

We are therefore to be upon our guard here. We are not to form and raise stories to the prejudice of others. Nor are we to report what we have heard without reserve, or caution, or any good occasion for so doing. Nay, it might be well if sometimes we would decline receiving relations of this kind, that the practice of tale-bearing may be the more effectually discouraged: or, if we cannot well avoid hearing them, however doing it without any satisfaction, real or apparent, and diverting the discourse to other matters, as soon as may be.

If we do not arrive at this degree of perfection, yet let us take heed, that we be not rash and severe in our censures; nor condemn and exclaim against actions and conduct, of which we know but very few circumstances.

We are all too apt to transgress in many things, and in few things more, than in an abuse of the faculty of speech. Says St. James: "My brethren, be not many masters, knowing that we shall receive the greater condemnation: for in many things we offend all. If any man offend not in word, the same is a perfect man, and able to bridle the whole body," James iii. 1, 2.

I might here particularly caution and argue against loading men with censures and reproaches on account of their differing from us in matters of speculation. For whereas upon other occasions some turn the imprudences of others into heinous sins; here men often make that a crime which is a virtue. They censure men as abandoned of God, and in a state of damnation, for believing certain opinions, which possibly are true and reasonable: but if they be false, still those persons would not deserve to be severely censured by us, if they have honestly used their best endeavours in the search of truth. Let us not be conformed to others in such

a temper and conduct as this. But when men differ from us, let us take the more favourable side of the question; and hope, that though they are mistaken, as we think, yet they do not err wilfully, or obstinately, but that they are open to conviction, and are sincere and upright. But at present I say no more of this matter.a

7. We are not to be conformed to this world, or the men of it, in a luxurious and extravagant course of life. And have we not reason to be upon our guard here? Is not this a prevailing and general fault? Has it not invaded all ranks and orders of men? Is not this one of the sins of our days? And does it not manifestly bring upon us many distresses and calamities, and threaten us with more? Does not extravagance prevail, not in one thing only, but in all? Is it not seen in diet, apparel, furniture, equipage, diversions, and in every article of expense that can be named?

What can be said in defence of that gaming, in various forms, which has been so greatly improved and cultivated; in which great numbers of people have attained such exquisite skill and understanding? Is not this the ordinary diversion, or rather business of many among us; of rich and poor, high and low, young and old? Are there not numerous instances of this practice, which are plainly and extremely unreasonable? Certainly, it cannot but be offensive to see those gaming for sums of money, be they greater or smaller, who, as far as can be judged by their outward appearance, are extremely destitute: and it must be a manifest and heinous immorality, for men to misspend time, and hazard sums of money in this way, whose families are unprovided with things necessary for their support.

If then transgressions of this kind are common with any of our rank and acquaintance, we ought to be upon our guard, and take heed that we be not conformed to them. For gaming is altogether improper for some: and to be addicted to it, or to hazard large sums of money this way, must be unreasonable in all. The loss of time, hazard of estate, health, temper, and virtue, with which this practice is attended, should either entirely deter men from it, or at least induce them to be very careful not to exceed.

But this is not the only thing to be avoided by us. There

If any should find this discourse too long for one reading, they may break off here.

b Since these discourses were composed and pronounced, an Act of Parliament has passed for the more effectual preventing of excessive and deceitful gaming. All wise men, I am persuaded, agree in wishing it may have a good effect.

are many other ways of profuseness: and when this is the case: when frugality is unreputable; when economy is thought to be below all people of rank, of both sexes; when they who make a decent appearance, and pay to all what is justly due to them, and relieve and support distressed families, and are liberal in promoting divers good works: when such as these can scarce maintain their credit in the world, for want of pomp and splendour, and a glittering show and appearance; then certainly we have need to be upon our guard against that profuseness, which is above our circumstances, which might exhaust our substance, involve us in perplexing and inextricable difficulties, and hazard the total loss of that little virtue that remains in us.

8. Another thing, in which we ought not to be conformed to this world, is uncharitableness in things of a religious concern. This we may have reason to guard against: for the pride of our hearts, the good opinion we are too apt to have of ourselves, disposes us very much to be offended with those who differ from us. Therefore, if unfavourable sentiments of some persons, and a severe treatment of them, be common, we are in great danger of being misled. Indeed this has often been a common, though it be an heinous injustice. It has been common among those who have been the people of God by profession, as well as among ignorant heathens and idolaters. How strangely a blind zeal, or uncharitable temper toward such as differed from them, raged among the Jewish people, we see in the history of the New Testament; particularly in their treatment of the apostle Paul, and other harmless disciples and followers of Jesus Christ. If we were to look into the history of christianity, since it prevailed in the Roman empire, and observe the conduct of the several sects and parties of christians; we should find it a difficult undertaking to vindicate the conduct of any one of them, when they have been uppermost, and have had power in their hands. Scarce any age or period, but affords instances of hard and unrighteous treatment of men for the sake of some differences in religious opinions. Very few of those who have had the chief direction of church-affairs, who have not been blameable for some rigour and uncharitableness in sentiment or practice. And oftentimes they who by their stations have been guides and teachers of others, have earnestly inculcated such a zeal, such a temper and conduct toward those who have not been in all things of the same mind with them, as is extremely unrighteous and unmerciful. Nor are they those only who