No. 104* WHY DOJOU SWEAR? BY REV. J. N. ANDREWS, "OF N. C: Friend, permit me to ask you in kind-* bess, if you have .well considered the words' which I just now heard you utter? As a thoughtful man, you must admit that there should be good reasons for all the acts of life. lu al 1 j our business trans- actions, or pleasure-seeking pursuits, do you not consider before hand what will be ihe probable result ? And if y$u have reason to believe there is a prospect of advantage to you, you go forward; other- wise, you do not. Why do you invest your money ? Why do you pursue a pro- fession? Why do you labor with your hands? Why are yo'u a soldier? For all these you have doubtless good and sufficient reasons. My friend, why do you swear? I%ou have reasons sufficient to justify you in the practice, certainly you. can have no objection to telling me what ihey are. Came, sit down a While, and "let us reason together." If.youcan convince me that it is proper and profita- ble, as a reasonable man, I mu&t withdraw my opposition to it. But if, on the other hand, I shall be able to show that it is highly injurious, and extremely danger- ous, will you not Cease it forever ? we generally speak of men as "being possess- ed of a three-fold .nature — the -physical,, intellectual and moral man. Such amah are you! Now I can understand how certain pursuits can' be profitable to you* physical man — labor or money-making, for instance. I can see how other pur- suite can benefit the. intellectual — such as study, reading, conversation, &c, I am convinced that yet other practices can be of advantage to the moral nature — these are the reading of God's word, prayer to Htm, and faith in His Son -Jesua. But tell me, does swearing -come under any of these -heads ? 1. As a meie physical . creature, how much are yo'u profited by being a profane man? Have you made more money by being a swearer than you otherwise would have done ? Has your labor been easier ? Can you march longer, and endure more fatigue and greater hardships because you are a swearer ? Have you a better appe- tite — is your bread sweeter because you swear? Do you rest more quietly, and is your sleep'more refreshing because you profane God's holy name ? Are you more exempt from bodily suffering and diseas- es, and will ^ou.live longer because you swear? Are you a braver. man % u better so'ldier, and more ready to die for your- country ?~ To all these questions you answer like. an honest man, ISO ! Then why do you swear, when, by your own admission there is no bodily profit ? 2. But you have a mind, an intellect. Does swearing improve that mind ? Are = you a wiser man ioreveryoath which you utter ? Do you reason more clearly, is your intellect more elevated by reason of profanity r Asa rational b ein g y on ought to have exabed ideas of the - character of ■God) does swearing produce them, or. 4 otherwise ? You ougMXo revere an d bon • or his laws. Does the swearer do so? — Then why do you swear? 3. But farther. . You have amoral na- ture. "What, say you to the effect of pro- fanity upon it? You are are a better or worse man because of it. There is no neutrality. Dare you say that you are a more pio&s man because you swear ? Do yon love God more — do you love your fellow-man whom you curse? D.o you love the Bible which condemn sihe swear- er ? Do you, can you pray for yourself and others while.'your mouth is foul with curses ? Stop, friend, do not leave so ab- rpptly. 'Tis because I love you that I speak thus to you. Analyze, for just one minute, your feelings while under the power of this demon of profanity : . First. "With reference. to your-IIeavenly Father — -honestly answer me. Do yo.u not feel a loss of respect and rever- ence for His holy name whom you revile ? Is not your heart colder ..and more-rebel- -lious toward him ? Are you not less in- clined to pray to Him ? Would you not prefer that His eye should not see, His ear hear you? Are you not less wiping to meet Him at the judgment ? Yes. ! Secondly. In reference to your fellow- mortal. Do ^ou not love him less Or hate him more ? After your imprecations, are you not more ready to do him an injury? Yes! Thirdly, as to yourself. Is not your heart harder because of profanity ? Is it not less susceptible of divine impressions? Is it not more gross, beastly, earthly, sen- sual, devilish ? Yes ! Have you listen- ed to the voicfc of conscience in this mat- ter ? No !. But you have a character — every man has ! Has not your character suffered^ in the eyes of all good and ra- tional men ? Yes. Do you respect your- self &§ you would have done, had you never been a swearer ? No. Can you look into the^yes of that pure • woman whom you call mother, wife or sister, and feel that she loves you more because you are a swearer ? "Would you love her more, were she as'proiane as V you ? Look at that innocent child ; is it a pleasant thought that he, shall become as foul-mouthed as you ? i No ! No ! ! But see how be listens, be is now taking bis first lesson in profanity from you. Your conscience does not approve it in your- self; you would not recommend it to mother, wife, sister or child. Then why do you swear? Ifow, if I-can convince you that it is highly injurious and extreme- ly dangerous, will you not cease forever to be a swearer ? My argument is simple. What ever *fails to benefit the physical intellectual or ■_ moral nature must in the end have an opposite effect — that is become injurious.. There are few if any points of absolute neutrality in the moral universe and cer- tainly this is^ not one of them, and you this momentare convinced thatitis injuri- ous, and highly so because it carries witb . it a spirit of rebellion against conscience, society and God wliich ramifies all your nature. Again. All open and volunta- ry transgressions of God's holy law are extremely dangerous, because it puts, the qreature in direct opposition to the. most powerful, wise, holy, and just being in all the universe, who says " I am a -jealous God'and will not give my glory to another." Will He then allow you to d( tract from His glory with impunity? The most open, daring, and voluntary sin which men commit is swearing. There is no apology for it— lo attempt at con- cealing it — no lust or appetite which calls for it. The murderer commits the deed in the dark. The adulterer in secret. — The extortioner under false pretences. The one for revenge, the other for lust, the third for gain — but you swear public- ly and loudly and for — —nothing. And now listen to what God says, and may His Holy Spirit impress the solemn words of warning upon your heart. " Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless- that taketh his name in vain.'' Ex. xx : 7. " For thus said He unto me, This is*the curse that goeth forth over the face of the whole earth: for every one that steal eth shall be cut off as on this' side, according to it ; and eve- ry one that sweareth shall he cut off as on that side according to it." Zech. vi 3. " For the -land is full of adulterers ; for because of swearing the land mourneth : the pleasant places of the wilderness are" dried up, and. their course is evil, .and their force is not right." Jer. xxiii: 10. * . " By swearing and lying and killing and stealing and committing adultery, they break out, and blood'touchetrT blood. Therefore shall the land mourn, and eve- ry, one that dwell eth therein shall lan- guish." Hos. iv: 2- — 3. See what a dark catalogue of crimes and you by your .profanity have placed yourself in it, made yourself a compan- ion according to Gods word withers, murderers, thieves, and adulterers. Ac- cording to the law of Moses a man was executed for cursing the name of God.— - And h*l declared that •" whosoever curs-- eth his God shall bear ,his sin." How terrible the responsibility — d.are*you meet it? And now .farewell ■; perhaps until the judgment, and may God in mercy help you to cease to swear *ind learn to • pray. Amen. * : .,