A13432	----	Christian admonitions against the tvvo fearefull sinnes of cursing and swearing most fit to be set vp in euery house, that the grieuousnesse of those sinnes may be both remembred, and auoyded, whereby the hatred of them may possesse the heart of euery Christian / [by] Iohn Taylor. Taylor, John, 1580-1653. 1630 Approx. 9 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A13432 STC 23741.5 ESTC S3140 33143058 ocm 33143058 28199 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13432) Transcribed from: (Early English Books Online ; image set 28199) Images scanned from microfilm: (Early English books, 1475-1640 ; 1885:59) Christian admonitions against the tvvo fearefull sinnes of cursing and swearing most fit to be set vp in euery house, that the grieuousnesse of those sinnes may be both remembred, and auoyded, whereby the hatred of them may possesse the heart of euery Christian / [by] Iohn Taylor. Taylor, John, 1580-1653. 1 sheet ([1] p.). By Eliz. Allde for Henry Gosson, and are to be sold at his shop vpon London Bridge, Printed at London : [ca. 1630] Date of publication from STC (2nd ed.). Reproduction of original in: Society of Antiquaries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Swearing -- Early works to 1800. Christian life -- Early works to 1800. Broadsides -- London (England) -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-00 Apex CoVantage Keyed and coded from ProQuest page images 2001-00 TCP Staff (Michigan) Sampled and proofread 2001-00 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion Christian Admonitions , against the tvvo fearefull sinnes of Cursing and Swearing , most fit to be set vp in euery house , that the grieuousnesse of those sinnes may be both remembred , and auoyded , whereby the hatred of them may possesse the heart of euery Christian. Against Cursing . FIrst , ( if thou wilt liue in a holy feare and reuerence of the Name of God ) thou must consider what thou art , and learne to know thy selfe ; for hee that truely knoweth himselfe , is a man of very happy acquaintance , for by this thou shalt know thy selfe to be Earth , Gen. 2. 7. conceiu'd in sinne , Psalme 51. 5. Borne to paine , Iob , 5. 7. Euill , Eccles. 9. 3. Wretched Rom. 7. Filthy , Iob 15. Corrupt , abominable , and doing nothing good , Psal. 14. Mortall , Ro. 6. Vaine , Psal. 62. Wicked , Esay 9. Vnprofitable , Rom. 3. Vanitie , altogether more light then Vanitie , Psal. 62. Sinfull , 1 Kings , 8. Miserable , 1 Corinth . 15. Dust and Ashes , Gen. 18. Gods enemy , Rom. 8. A child of wrath , Ephesians 2. 3. A worme , Iob 25. Wormes meate , Esay 51. Nothing , yea lesse then nothing , Esay 40. 17. Hauing thus by the Touch-stone of Gods Word tryed , and examined thy miserable estate and condition , and therewithall knowing thy selfe , then on the other side , consider ( as neere as thy frailty will permit ) the power of God in creating thee , his mercy in Redeeming thee , his loue , in preseruing thee , his bounty , in keeping thee , his promise to glorifie thee in heauen , if thou honour him on earth , and his Iudgements to condemne thee , if thou blaspheme and dishonour him . Our Sauiour Christ , being the Head of Blessednesse , and of all that are or shall be blessed , how is it possible , that any Accursed or Cursing person can be a member of that Blessed Head ; who hath expressely forbidden vs to Curse , but to bless them that Curse vs ? Luke , 6. Math. 5. Rom. 12 And in the 109. Psalme , It is said of him that accustomes himselfe to Curse , Cursing was his delight , therefore shall it happen vnto him , he loued not blessing , therefore it shall be farre from him . And seeing no man can merit the least part of blessings temporall ; how , or with what face can one that liues accursedly , or vseth cursing ( here , ) hope for a Kingdome of Eternall blessednesse hereafter ? It is fearefull to heare how , and with what cold dulnesse , many men doe pray for blessings either for themselues or for others , and ( contrarily ) with what vehemency they will Curse : as some haue willed and wished themselues Gods Plague , the Pox , and other mischiefes , and some haue too often bid the Deuill take them , God Sinke them : Renounce , Confound , Consume , Refuse , and Damne them : and yet these silly gracelesse earth-wormes , haue an ambicious deceitfull ayme to be blessed , partakers of the blessed Kingdome of Heauen . Therefore , if thou hast a desire of Eternall blessednesse , know that the way thither , is not by Cursing : if thou hast a hope to escape the dreadfull sentence of , Goe yee Cursed , Math. 25. Then giue thy mind to prayer and blessing , and then shalt thou haue the ioyfull welcome of , Come ye blessed inherit the Kingdome prepared for you from the beginning of the world . To the which God of his mercy bring vs all . Amen . Against Swearing . HAuing with a Christian humilitie considered thy owne base and contemptible estate and condition , then thinke with thy selfe , what an Incomprehensible , Glorious , Infinite and Almighty Maiestie thou offendest and blasphemest with thy vngodly Swearing , who hath said , that he will not hold him guiltlesse , that takes his Name in vaine . And much better were it at the last day , for that miserable wretch , that he had beene created a Toade , a Viper , or the most loathsome creature , then to appeare before that great and dreadfull Tribunall , and there to be accused by the Deuill and his owne conscience , for Swearing and for Forswearing , and Blaspheming the blessed Name of the Eternall God , where no excuse can serue , no Aduocate can plead , no Proxey or Essoyne is to be graunted , but presently the guilty Caitif is commanded to vtter darkenesse and perpetuall torments . There is some excuse for the ignorant Iewes , that crucified our Sauiour , because they knew not what they did : but for a prosessed Christian , who knowes God to be his Creator , and that Iesus Christ paid no lesse then the peerelesse & most precious blood of his heart for mans Redemption , how can any one that knowes and beleeues these things , hope for saluation by that blood , wounds , heart and body , which he so much , and so often blasphemes and teares betwixt his accursed teeth ? So that there is no Traytor so bad , or treason so great , as is against the Maiestie of heauen , nor hath the Deuill any that doth him more pleasing seruice , then an odious and common Swearer doth , and herein he goes beyond all the Deuils in hell , in impiety and contempt of God : for Saint Iames saith , Chap. 2. 19. That the Deuils doe beleeue there is a God , and that they also tremble in feare of his mighty power ; but the Swearer , though he doe know and beleeue there is a God , yet he beleeues not his Word , or feares or trembles at his Iudgements . Besides these endlesse torments ordained in hell for odious Swearers , God hath promised to afflict them in this life : for he saith , The plague shall neuer go from the house of the Swearer , Ecclesiasticus 23. So that the gaine of a Swearer is nothing but the eternall wrath os God , the hatred of all good men , the ill example to others , and the vexation and discredit of himselfe , his kindred and friends , with a fearefull reward hereafter , ( except true repentance obtaine mercy . ) What a foolish absurditie is it for a man ( being crost in any worldly affaires , or gaming , or other businesse , either materiall or triuiall ) to reuenge himselfe vpon God , and carelesly and blasphemously fly in the face of his Maker , with Oathes and Execrations ? If we did consider what God hath done for vs , we would not so vnthankefully requite him : if wee called to minde his gracious promise of glory euerlasting , to those that loue and feare him , we should then hold his Name in such reuerence as becomes Christians : if his fearefull threatnings against the takers of his Name in vaine , could terrifie vs , ( no doubt ) but we would be more carefull and circumspect in our liues and conuersations , as that we would be allured by his mercies , or restrained by his Iudgements . GOd hath naturally placed and inclosed the tongue of man within the stone walls of his teeth , and without those walls there are also the two earthen Bulwarkes or Rampieres of his lippes : he hath appointed Reason to be the tongues guide and guardian , and hee freely offers his Grace , to be Reasons counsellour & gouernour : wherefore let vs flee to the Throne of Grace , and beseech the God of Grace , that he will cause his sauing Grace to guide our Reason , that our Reason may rule our tongues , that Cursing may be cashered , Swearing suppressed : that ( by Gods Spirit ) our lippes may be opened , that with our mouthes his Name may bepraysed : that Gods holy Name may be glorified , and our sinfull soules eternally saued , through the merits of our great and blessed Redeemer Iesus christ , To whom with the Father and the blessed Spirit , be all Honour , Power , Maiestie , Glory , Dominion , and Thankesgiuing , ascribed and rendred ( as is due ) of men and Angels , both now and for euermore . Amen , Amen . IOHN TAYLOR . Printed at London by Eliz. Allde for Henry Gosson , and are to be sold at his shop vpon London Bridge . 
A27200	----	A caveat for sinners, or, a warning for swearers, blasphemers, and adulterers. Shewing, the vengeance of the almighty, inflicted upon several, whose habital custom to the afore-mentioned and horrid sins, rendred them the objects of God's vvrath; as you may hear by the sequel. Very necessary to be placed up in the houses of every good Christian, that they may avoid the like crimes. Written by that reverend divine, Mr. R.B. Caveat for sinners. R. B. 1683 Approx. 10 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A27200 Wing B161 ESTC R213163 99825657 99825657 30043 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27200) Transcribed from: (Early English Books Online ; image set 30043) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1772:17) A caveat for sinners, or, a warning for swearers, blasphemers, and adulterers. Shewing, the vengeance of the almighty, inflicted upon several, whose habital custom to the afore-mentioned and horrid sins, rendred them the objects of God's vvrath; as you may hear by the sequel. Very necessary to be placed up in the houses of every good Christian, that they may avoid the like crimes. Written by that reverend divine, Mr. R.B. Caveat for sinners. R. B. 1 sheet ([1] p.) : ill. (woodcuts) printed for J. Deacon, at the sign of the Rainbow, a little above St. Andrews church in Holborn, London : 1683. Verse. "Thou that these lines do either read or hear,". Verse in three columns, each headed by a woodcut illustration. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Wrath -- Early works to 1800. Swearing -- Early works to 1800. Blasphemy -- Early works to 1800. Adultery -- Early works to 1800. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Jonathan Blaney Sampled and proofread 2004-02 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A Caveat for Sinners , OR , A Warning for Swearers , Blasphemers , and Adulterers . Shewing , the Vengeance of the Almighty , inflicted upon several , whose habital custom to the afore-mentioned and horrid Sins , rendred them the objects of God's VVrath ; as you may hear by the Sequel , Very Necessary to be placed up in the Houses of every good Christian , that they may avoid the like Crimes . Written by that Reverend Divine , Mr. R. B. The Sin of Swearing forbidden by our Saviour . Our Saviour commandeth to Bless them that Curse , Luke 28. Accustom not thy Mouth to Swearing , for in it many falls ; neither take up for a custom , the naming of the Holy One , for thou shalt not go unpunished for such things : The Plague shall never depart from the house of the Swearer . THou that these Lines do either read or hear , Let Judgements fill thy heart with dread & fear ; For God is Just , do not thy self deceive , The Fiends of Hell do all this Truth believe : Then tremble when thou think'st upon the Rod Of Great IEHOVAH , thine offended God , Who doth forbear , yet will not quite forgive , Those who in these Transgressions daily live . The Soul of Man is precious in God's sight , In Man's well doing God doth take delight ; And it doth grieve his Spirit for to see Man so delighting in Iniquity : Vain Man , why wilt thou that great God offend , Who only can make happy in the end , And let thee live , where Saints and Angels dwell , Or cast thee down into the Lake of Hell ; In scorching Flames for ever for to fry , Where thou in vain shalt often wish to dye ? But Wishes are in vain , for there shall be No end of this thy endless Misery . If Men believe the Words that God hath spoke , They would believe that Oaths do God provoke ; For by His Laws Divine he did decree , That Swearers for their Crimes should punish'd be ; And he that doth in Swearing spends his breath , Is accessary to Eternal Death ; And Evil Tongues that boldly dare adventure , To Curse and Swear , with Satan do Indenture , And wrap their Souls into such misery , Without Gods mercy , ne'r will ended be . Lewis , the King of France , he did declare , Severe Imprisonments for those that Swear ; But if the second time again they Swore , Their Tongues with Irons hot they through did bore ; And who the third time in that fault did fall , Was bor'd through Tongue , through under-Lip and all . Henry the Fifth of England , that good King , Did in this Land a Godly Custom bring ; For ev'ry Oath a Duke was known to use , He pay'd a Fine , and none could him excuse : The Barrons also , after their Degree , Did pay their Fine , the Poor could not go free : And blessed sure , were all those Princely Peers , Who made such Laws , to punish such as Swears . Gods Judgement shewed upon Blasphemers . Two Ruffians in Italy , Blaspheming the Name of our Saviour , were suddenly surprized by Divine Iustice , and immediately both their eyes dropt out of their heads . Also , in Rome a Child of five years old , that Swore bitterly , was suddenly and strangely fetched away by the Devil , and never after seen . BLASPHEMY is a crying gross Offence , Detestable to God's Omnipotence ; The very Heathens did this Crime abhor , Which Christians here are seldom grieved for : Their God 's they Worshipt , ours we do Blaspheme , That Heathens us excell , it strange doth seem . We that God's Laws pretend for to maintain , If we Blaspheme his Everlasting Name , Are worse then Infidels , who nothing know , For if they did , they never would do so . A Gracious God poor mortal men have found , Yet ev'ry moment they his Sides do Wound : Oh! is it not a sad and dreadful case , That Men should Him Blaspheme unto his Face ? Who give us all things here that we enjoy , Whilst daily we our Souls seek to destroy . Oh! the Supernal patience of our God! That still forbears to scourge us with his Rod ; Who in Iniquity do take delight , Which is so hateful in his blessed sight ! Consider Man , thou hast not long to stay , Then make thy peace before thou go away ; For if Death comes before your peace is made , Your Blossom's cropt , your Glories are decay'd ; Into the Grave you must , your Bed of Clay , And there remain until the Judgement-day ; But when before God's Bar you do appear , How will your hearts surprized be with fear ! Then all your former joys will Torments seem , Then will you mourn that e're you did Blaspheme ; Then will you wish your Tongue had silent been , That so profusely us'd to boast of Sin : But how can you expect God will you spare , Who took delight to Curse , to Ban , and Swear ? How can you think that he will you forgive , Who so Blasphem'd his Name while you did live ? No , no , you will your selves Condemn , and say , Your selves have cast your precious Souls away : Then while you are in health your Sins repent , Before a Judgement be from Heaven sent ; For God's Commandements do tell you plain , He Guilty is that takes his Name in vain ; And unto me it doth more plainly seem , He is more Guilty that doth Him Blaspheme . The Sin of Adultery justly punished . A Turkish History makes mention of one Garella Mulchassa , living in Adultery with Amulla , at last Poysons him , and commits Adultery with Leonardo , whom she endeavoured to Stiffle , but he escaped and Staps her ; She is Strangled by the command of her Husband , and he fley'd alive . ADULTERY it is a Crying Sin , That Rich and Poor too many wallow in ; And though they know God doth this Crime forbid , Yet do 't they will , and strive to keep it hid : But His All-seeing Eye can plain discover , The sweet Imbraces of the Wanton Lover , Who when the doors are fast as fast can be , He thinks himself secure in secresie : But 't is in vain for Man to think to hide His fault from him who doth in Heaven abide , Who sees and knows the secrets of the heart , Better than he who acts the Sinners part ; And blushing at the thoughts of what he did , Endeavours what he can to keep it hid : But all in vain , for the All-seeing eye , Can all your Chamber-Sins plainly descry , And bring to Punishment for his offence , Those that offend his great Omnipotence . How many hundreds for this very Sin , Of God's just Wrath have sad Examples been ! What strange Prodigious deaths this Sin hath wrought ! And unto misery Great Persons brought ! Yet this beloved Sin too much is us'd , Man's Soul is wrong'd , and God himself abus'd ; While the poor Sinner little thinks upon The pains that follow , if they will run on Till Judgements overtake , and then too late Perhaps they may repent their wretched State ; And when they 'r overwhelm'd with fear and pain , Of time mispent , perhaps they may complain : Their Consciences in their faces then will flye , Horrour surprize them when they come to dye ; Their Charming Kisses turn to deadly frights , And change to fearful pains , their chief Delights : Oh then ! what would they give for to be free ? And pardon gain for their Adultery . Well then 't is so , that all are born to dye , Endeavour by all means from Sin to flye : Abandon Wantonness immediately ; Repent you of your Sins while you have space , Else are your Souls in a most dreadful case ; Repent , I say , lest Sin do you surprize , And e're you are prepar'd , doth close your eyes . FINIS . A short Exhortation to all those who wilfully commit the above-mentioned Crimes . ALas ! what will become of poor Sinners , that will boldly and audaciously persist in their Iniquities ! What can you expect from a God so justly offended as yours is , but Everlasting misery ! a heap of unquenchable Torments ! the noysome smells of Fire and Brimstone ! the unwelcome company of Fiends and Devils ? Oh! consider , poor Sinners , are momentary Pleasures , or present sinful Delights , to be prized at such a rate , as that you will run the hazard of an Eternal overthrow , for an invalu'd injoyment ? Will you not believe what God hath said , That Swearers , Blasphemers , Adulterers , VVhoremongers , Drunkards , and many others , shall not enter into the Kingdom of Heaven ? , This is a dreadful Sentence , to be banisht from Gods presence into utter darkness ; where is nothing but fearful Fiends to torment you for ever : but in Heaven , there you shall be blessed with Saints and Angels singing Hallelujahs for ever ; and that we may partake of these Eternal joys , shall be the wish of your Friend R. B. LONDON , Printed for I. Deacon , at the sign of the Rainbow , a little above St. Andrews Church , in Holborn : 1683. 
A32049	----	By the King. A proclamation for the further restraint of prophane swearing and cursing, and the better observing of prayer and preaching in His Majesties armies, and the City of Oxford, and in all other parts of the kingdome. Proclamations. 1644-04-08. England and Wales. Sovereign (1625-1649 : Charles I) This text is an enriched version of the TCP digital transcription A32049 of text R213850 in the English Short Title Catalog (Wing C2616). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A32049 Wing C2616 ESTC R213850 99826116 99826116 30508 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32049) Transcribed from: (Early English Books Online ; image set 30508) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1774:27) By the King. A proclamation for the further restraint of prophane swearing and cursing, and the better observing of prayer and preaching in His Majesties armies, and the City of Oxford, and in all other parts of the kingdome. Proclamations. 1644-04-08. England and Wales. Sovereign (1625-1649 : Charles I) Charles I, King of England, 1600-1649. 1 sheet ([1] p.) by Leonard Lichfield, printer to the University, Printed at Oxford : 1644. Dated at end: Given at our court at Oxford, the eight of April. 1644. Reproduction of the original in the Bodleian Library. eng Swearing -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Early works to 1800. A32049 R213850 (Wing C2616). civilwar no By the King. A proclamation for the further restraint of prophane swearing and cursing, and the better observing of prayer and preaching in England and Wales. Sovereign 1644 788 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-03 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-07 Paul Schaffner Sampled and proofread 2008-07 Paul Schaffner Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion royal blazon or coat of arms C R HONI SOIT QVI MAL Y PENSE BY THE KING . ¶ A Proclamation for the further restraint of Prophane Swearing and Cursing , and the better observing of Prayer and Preaching in His Majesties Armies , and the City of Oxford , and in all other part of the Kingdome . WHEREAS , by Our Proclamation dated the 13th day of Iune last past , We did strictly Charge and Command all the respective Officers of Our Army , to cause all Our Military Orders against Blasphemy , Oathes and other Scandalous Actions against the Honour and Service of God , to be duly and severely put in execution ; which Our Command , if it had been well observed , and the Lawes of Our Realm touching those offences duly executed , ( as in duty to God and Us they ought to have been ) there had not been that Liberty taken by those of Our Army , and other persons in the Kingdome , of dishonouring the Sacred Majesty of God , by horrible Oathes and Execrations to the high provocation of God's wrath against themselves and this whole Nation ; We therefore out of Our tender care of the honour of God ( to whose glory we shall ever devote Our Crown ) and in token of Our hatred and detestation of this monstrous impiety , do by this Our Proclamation strictly Charge all Commanders and Officers of Our Armies , and of all Our Garrison Townes , to see that all Our Military Orders for the repressing of Prophane Swearing and Cursing by Souldiers , be duly and severely executed for the time to come , and Exemplary punishment done upon offenders therein , to the terror of others , Which that they may know is by Us expected at their hands , We do hereby require all Commanders and Officers in Our Armies , and Garrison Townes and all who do or shall attend Us in Our Court , to be vertuous examples in their own persons to all Souldiers and others , by abstaining from all such prophanations , as they desire the blessing of God upon Us , upon themselves , and the whole Land ; which if they shall neglect to perform , We do hereby Declares , That all such persons in Our Court , Armies , or Garrison Towns as shall appear to Us to be notorious offenders in this kind , We will in some publique way set a Character of disgrace upon them , that they may appear to the whole world to be offensive both to God and Us . And We do further hereby strictly charge and Command all Justices of Peace in the severall Counties of this Kingdome , and all Majors , Justices of Peace , Bayliffs , and head-officers in all Cities and Townes Corporate within the same , that they cause the Statute made in the 21. yeare of the Raign of Our late Father of blessed memory , for the prevention and Reformation of Prophane Swearing and Cursing to be put in due execution , and that the forfeiture of Twelve-pence for every offence belevied according to that Statute , and particularly in our City of OXFORD , where Our Court now is , wherein We strictly charge and require the Major , and Justices of Peace of Our said City ( of whom We will require a strict account ) to take especiall care of the punishment of all offenders in that kind , and that children and others , of whom the penalty of Twelve-pence cannot be Levied or had , be whipped or set three houres in the Stocks , according to the form of that Statute . And for the future prevention of these and the like offences so opposite to the glory of God by planting his true fear in the hearts of all men , We do lastly charge and Command , That Divine Service and Sermons ( according to the Doctrine and Liturgie of the Church of England Established by Law ) be duly and constantly used in all Our Armies and Garrison Townes , and in all Churches and Chappells throughout this Realm . All these Our Commands We require forthwith to be printed , and published at the head of every Regiment of Our Army , and in all Garrison Townes , and in all parish Churches within this Our Realm . Given at Our Court at Oxford , the Eighth of April . 1644. GOD SAVE THE KING . ¶ Printed at Oxford , by Leonard Lichfield , Printer to the University , 1644. 
A37576	----	An act for the better preventing and suppressing of prophane swearing and cursing England and Wales. This text is an enriched version of the TCP digital transcription A37576 of text R40493 in the English Short Title Catalog (Wing E1097). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 9 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A37576 Wing E1097 ESTC R40493 19340621 ocm 19340621 108715 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37576) Transcribed from: (Early English Books Online ; image set 108715) Images scanned from microfilm: (Early English books, 1641-1700 ; 1668:21) An act for the better preventing and suppressing of prophane swearing and cursing England and Wales. 1 broadside. Printed by Edward Husband and John Field ..., London : 1650. Imperfect: creased. Reproduction of original in the British Library. eng Swearing -- Legal status, laws, etc. -- Great Britain. Law -- Great Britains. A37576 R40493 (Wing E1097). civilwar no An Act for the better preventing and suppressing of prophane swearing and cursing. England and Wales 1650 1634 1 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2008-05 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-12 Mona Logarbo Sampled and proofread 2008-12 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion blazon of the Protectorate An Act for the better Preventing and Suppressing of Prophane Swearing and Cursing . FOr the better preventing and suppressing of the detestable Sins of prophane Swearing and Cursing , Be it Enacted by this present Parliament , and the Authority thereof , That if any person or persons shall hereafter offend by prophane Swearing or Cursing , in the presence or hearing of any Justice of the Peace of the county , or chief Officer , or Justice of Peace of the city or Town Corporate where the same shall be committed , or shall be thereof convicted by Confession of the party , or by the Oath of one Witness or more , before any such Justice of Peace of the county , or chief Officer or Justice of Peace of such city or Town Corporate where such Offence is or shall be committed ( for which end every Justice of Peace , and every such Head-Officer as aforesaid , have power hereby within their several Precincts to administer an Oath , and are enjoyned to keep a Record of such conviction , and to make certificates quarterly of the Name of every person so convicted , and the degree of such his or her Offence , to the Clerk of the Peace for the county where such conviction shall be , to be by him Recorded ) That then every such Offender shall for every time so offending , forfeit and pay to the use of the Poor of that Parish where the same is or shall be committed , for the first Offence , according to the Degree and Quality of such person and persons so offending , in maner and form following ; viz. Every person and persons who writeth or stileth himself , or is usually written or stiled Duke , Marquis , Earl , Viscount , Baron or Lord , the sum of Thirty shillings ; Every person and persons who writeth or stileth himself , or is usually written or stiled Baronet or Knight , the sum of Twenty shillings ; Every person and person who writeth or stileth himself , or is usually written or stiled Esquire , the sum of Ten shillings ; Every person and persons who writeth or stileth himself , or is usually written or stiled Gentleman , the sum of Six shillings and eight pence ; And all other person and persons whatsoever , under the Degrees before expressed , shall forfeit and pay to the uses aforesaid , the sum of Three shillings and four pence : And that every such Offender and Offenders shall forfeit and pay for the second Offence , in maner and form following ; viz. Every such Duke , Marquis , Earl , Viscount , Baron or Lord as aforesaid , the sum of Three pounds ; Every such Baronet or Knight as aforesaid , the sum of Forty shillings ; Every such Esquire as aforesaid , the sum of Twenty shillings ; Every such Gentleman as aforesaid , the sum of Thirteen shillings and four pence ; And all and every other person and persons whatsoever so offending , under the said Degrees , the sum of Six shillings and eight pence : And that every such Offender and Offenders for the third , fourth , fifth , sixth , seventh , eighth and ninth Offence , and every of them being thereof convicted as aforesaid , shall forfeit and pay to the uses and purposes aforesaid , the penalty and forfeiture by this Act imposed on every such person , according to his Degree and Quality aforesaid , for such second Offence . And be it further Enacted by the Authority aforesaid , That all and every person and persons , of what Degree or Quality soever , who shall upon Information , Presentment or Indictment before any Justice of Assize , Justices of Oyer & Terminer , Justices of the Peace in every Shire ▪ City or Town ( who have hereby power & authority to enquire of , hear and determine the same ) by Confession or Verdict be found guilty of any the Offences aforesaid the tenth time , shall besides incurring the forfeiture by this Act imposed on such person for such second Offence , be adjudged a Common Swearer or Curser , and be bound with Sureties to the Good Behavior during three years ; and that for every like Offence afterwards , upon the like conviction , every such Offender shall incur the like Forfeiture , and give the like Security as for the tenth Offence : And that if any person that shall be so bound as aforesaid , shall at any time aftewards , while he stands so bound , be convicted in maner aforesaid of the like Offence , the same shall be adjudged and taken to be , and the same is hereby Adjudged and Declared to be a Breach of the Good Behavior by every such person and persons . And be it further Enacted by the Authority aforesaid , That every Woman , whether she be Wife , Widow or single Woman , that shall commit any of the Offences aforesaid , in the presence of any Justice of Peace or Head-Officer aforesaid , or shall be of such Offence convicted as aforesaid , shall for every such Offence incur the like forfeiture , penalty and judgement , as if the same Offence had been committed by the Husband of such Wife or Widow , or by the Father of such single Woman , and according to the Degree and Quality of such Husband and Father respectively herein before expressed . And be it likewise Enacted by the Authority aforesaid , That all and every the Forfeitures aforesaid , shall be levyed upon the Goods and Chattels of every person and persons before specified so offending , by Warrant from such Justice of the Peace or Head-Officer aforesaid , by Distress and Sale of the said Goods and Chattels , restoring the overplus : And in default of payment of the said Forfeiture , or Security given for the same , in case no sufficient Distress shall be found , the Offender , if he or she be above the Age of Twelve years , shall by Warrant from such Justice of the Peace or Head-Officer , be set in the Stocks , there to remain for the space of three whole hours for such first Offence ; and for the second , third , fourth , fifth , sixth , seventh , eighth and ninth Offence , and every of them , for the space of six hours ; but if the Offender be under the Age of Twelve years , and shall not forthwith pay the Forfeiture aforesaid , That then he or she shall by Warrant of such Justice of the Peace or Head-Officer , be whipped by the Constable , or by the Parent or Master of such Offender , in the presence of the Constable . And be it further Enacted by the Authority aforesaid , That it shall and may be lawful , to and for any Constable , Headborough , Churchwarden , Overseer of the Poor , or any other Officer , to apprehend , or cause to be apprehended , or for any other person or persons whatsoever , by Warrant from any Justice of Peace , or such Head-Officer as aforesaid , to apprehend and bring , or cause to be apprehended and brought before any Justice of Peace , or Head-Officer as aforesaid , the Body of any person or persons offending contrary to this Act , to the end all such persons may be proceeded against as to Justice shall appertain . And it is further Enacted , That in any Action brought against any Justice of Peace , Constable , or any other Officer or person acting or doing , or commanding to be acted or done , any thing in pursuance of this Act , touching or concerning any the Offences or Matters aforesaid , The Defendant in every such Action shall and may plead the General Issue , and give the special matter in Evidence : And upon the Non-Suit of the Plaintiff , or Verdict passing for the Defendant , the party Defendant shall have and recover his and their treble Costs . And be it further Enacted by the Authority aforesaid , That this present Act shall be in force from and after the First day of August , One thousand six hundred and fifty : And that one Act of Parliament , made in the One and twentieth year of the Raign of the late King James ( Entituled , An Act against prophane Swearing and Cursing ) be and is , from and after the said First day of August , hereby Repealed . And it is lastly Enacted by Authority aforesaid , That this Act be forthwith printed ; and that all and every Sheriff and Sheriffs of every county and city within England and Wales , do Proclaim , or cause this Act to be Proclaimed in all Cities , Towns , Boroughs , and other publique and usual places within their respective Liberties , upon the Market-day next after the receipt thereof , and cause the same to be set up , and affixed in the publique places accustomed . Die Veneris , 28 Junii , 1650. ORdered by the Parliament , That this Act be forthwith printed and published . Hen : Scobell , Cleric . Parliamenti . London , Printed by Edward Husband and John Field , Printers to the Parliament of England , 1650. 
A28913	----	The dutie and danger of swearing opened in a sermon preached at York, February 3, 1655, the day of swearing the lord maior / by Edward Bowles ... Bowles, Edward, 1613-1662. This text is an enriched version of the TCP digital transcription A28913 of text R31277 in the English Short Title Catalog (Wing B3871). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 60 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A28913 Wing B3871 ESTC R31277 11872501 ocm 11872501 50152 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28913) Transcribed from: (Early English Books Online ; image set 50152) Images scanned from microfilm: (Early English books, 1641-1700 ; 997:3) The dutie and danger of swearing opened in a sermon preached at York, February 3, 1655, the day of swearing the lord maior / by Edward Bowles ... Bowles, Edward, 1613-1662. [6], 22 p. Printed and sold in York by Tho. Broad, [York] : 1655. Imperfect: pages tightly bound. Reproduction of original in the British Library. eng Oaths -- Great Britain. Swearing -- Great Britain. A28913 R31277 (Wing B3871). civilwar no The dutie and danger of swearing: opened in a sermon preached at York, February 3. 1655. the day of swearing the Lord Maior. By Edward Bowle Bowles, Edward 1655 11628 37 25 0 0 0 0 53 D The rate of 53 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2003-09 Mona Logarbo Sampled and proofread 2003-09 Mona Logarbo Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion THE DUTIE AND DANGER OF SWEARING : Opened in a Sermon preached at YORK February 3. 1655. the day of Swearing the Lord Maior . By Edward Bowles M : A. Preacher of the Gospell there . Zach. 5. 4. And I will bring forth the Curse , saith the Lord of Hosts , and it shall enter into the House of the Thief , and into the House of him that sweareth falsly by my Name : and it shall remain in the midst of his House , and shall consume it , with the Timber thereof , and the Stones thereof . Printed and sold in York by Tho : Broad . 1655. To the Honourable Stephen Watson Lord Maior , the Aldermen and the Common Counsell of the ancient Citie of York . Honoured and beloved , IT hath pleased the Lord of the Harvest in his wise and good Providence , to allot my Work and Service ( if it be worth the name of Service ) to that Citie which God hath made not onely your habitation , but also your charge ; I am pleased with my lot , not onely as it is from the Lord , but as it is among you : I must acknowledge ( and hereby do ) that I have found that affection and respect from you as becomes a Minister of Christ ; and I have endeavoured to give you a testimony , that I have not sought my own profit , but the profit of many , that they might be saved , ( if I may use the words of so great an Apostle concerning my self ) I have been induced partly by way of acknowledgement and respect , but especially by the sense of my duty , as a Minister , to offer to your reading and consideration the substance of a Sermon lately preached among you , which I hope ( through Divine blessing ) may be usefull to you . You who are awakened cannot but be sensible how easily , and how quickly the Word spoken slips from you . It is soon gone from us who study it , and write it , and speak it ; you have lesse advantage to retain it , who hear it but once , unlesse the peculiar Promise and Blessing made to the Word Preached , do befriend you . I am jealous over you ( I hope ) with a godly jealousie , least through inadvertency of mind , unsutablenesse and unprepardnesse of heart , earthlinesse of affection , seconded with Satans depths and devices , this counsell given you concerning Oathes may be forgotten . I know you have almost daily need to consider of this subject , being frequently called to actions relating thereunto , and it is now in your power daily , or at least frequently , to peruse it : If you walk in the violation of the Oathes of God that are upon you , it will not be charged upon me , I have delivered my own soul , and endeavoured to deliver yours . I have but two words further to speak unto you at this present ; First , that you would more frequently and diligently attend the preaching of the Word , The Power of God unto salvation . It pleaseth God out of his bounty and good will to you , to afford you besides the publique Ordinances on the Lords day , a weekly Lecture , which I apprehend to be very much neglected , and I have often heard the paucity of hearers laid as a reproch upon the Citie , by well disposed strangers . I pray consider your selves and those that are sorrowfull for the solewn assembly to whom the reproach of it is a burthen ▪ Zeph. 3. 18. You may plead our unworthinesse whe● preach unto you , but that Plea I doubt will not be admitted at the great Barr ; there is not the meanest o● the Ministers of Christ by whose labours you migh● not profit , if the defect were not in your own hearts ▪ Remember that Divine Institution and Blessing are the main advantages in hearing the Word , not the Gifts of the Speakers , or the capacitie of the Hearers . God is pleased most frequently to concurr with the plainest , ( I had almost said the meanest ) gift , in the conversion of men , that the glory might be of God , and not of men . I am sure you cannot plead want of leisure , through multitude of trading & worldly imployment , I wish it were more ; and truly I think there is no better way to help it , then to deal liberally with God in publike Duties . First , he hath secured you that you shall be no loosers , by that promise made to the Israel of God , Neither shall any man desire thy Land ( that is , thou shalt sustain no dammage , the Lord is thy security ) when thou goest up to appear before the Lord thy God . Nay , I think you may safely applie that passage of the Lord to his people , Hagg. 2. 18. Consider the day that the foundation of the Temple was laid , consider it , from this day will I blesse you . Trie the Lord , or rather trust the Lord . You complain of great decayes , and they are visible ; You Sow much , and bring in little , &c. Consider your wayes ; whether you be not defective in that which concerns the House of God . The second is this , that you would studie by all means to preserve peace and unitie among your selves , by delivering up unto perpetuall oblivion all inveterate envies and enmities ; to that end that Magistrates would equally and gently ( as to Brethren ) administer justice , ( I mean onely such a gentlenesse as to execute the Law with a Gospell spirit ) that the people would submit themselves in the fear of God , & not wear out the spirits of their Rulers by their cumbrance and strife ; but turn some of their complaints into prayers , to which they are obliged by the sacred Rule * . It is easier to blame then understand the work and weight of Magistracy and Ministery , especially when they have to deal with a people that are poor & foolish , and know not the way the Lord , nor the judgement of their God , Jer. 5. 4. And lastly , it will tend much to unity , that you be very carefull what Ministers are planted among you , such as give some evidence of the Spirit of God dwelling in them , whose fruits are love and peace ; such as are desirous of Reformation , least superstition , vanitie and strife proceed from them who should be the greatest promoters of Knowledge Truth and Peace . I will detain you no longer , if I have erred in what I have written to you , impute it to the largenesse of my affection to the Citie , which may possibly have intrenched upon my understanding in what I have said . Finally , brethren , farewell : Be perfect , be of good comfort , be of one minde , live in peace ; and the God of love und peace shall be with you . Yorke , March , 15. 1655. Your affectionate servant in the Lords work , Edw : Bowles . Matth. 5. 33 , 34. Again ye have heard it hath been said by them of old time , thou shalt not for swear thy self , but shalt perform unto the Lord thine Oathes ; But I say unto you , swear not at all , &c. I Have often had it in my thoughts to speak something concerning Oathes , a subject which ( duely considered ) would administer matter of humiliation and reformation to us and many more : and having this opportunity put into my hands , I shall deliver my self , taking the words of our Saviour which have been read unto you for my ground-work , which , whosoever would understand , must diligently consider the scope of the place , and the persons he had to deal with , viz. the Jews , leavened with Pharisaicall glosses , and corrupt traditions . Our Saviour was now in the exercise of his propheticall Office , and preaching the Gospell of the Kingdom , and finding the Sect and opinion of the Pharisees to be most opposite and prejudiciall to his intention , he sets himself in this Sermon to pull down the righteousnesse of the Scribes and Pharisees , that so he might bring in the righteousnesse which is of God by faith ; and therefore tells them plainly , that except their righteousnesse did exceed the righteousnesse of the Scribes and Pharisees , they should in no case enter into the Kingdom of God , Verse 20. Now because the righteousnesse of the Scribes and Pharisees was in better credit among the people then to be blasted with a bare assertion , Christ shewes the vanitie and defectivenesse of it , in that it fell exceeding short of its pretence , which was , to fulfill the Law of Moses , which instead of fulfilling they destroyed . For as it is the common practice of erroneous persons when they cannot bring their opinions to the Scripture , they will wrest the Scripture to their opinions , as the Father speaks of some who did pertrahere Evangelium ad sententiae suae praecipitium ; so the Pharisees seeing they could not raise their righteousnesse to the line of the Law , they brought down the Law to the levell of their own righteousnesse ; in particular , they restrained the Commamdements which in themselves are spirituall and exceeding broad ( reaching the thoughts and intents of the heart , all kinds and degrees of evill ) to some outward actions , which in the strength of morall principles they might forbear , whose right Heirs are the Papists , who , resolved to establish a righteousnesse of works , and possibility of fulfilling the Law , will by no means grant that concupiscence is sin , least thereby their legall righteousnesse should be tainted . But to return to the Pharisees with whom Christ had to deal ▪ they restrained the seventh Commandement to the act of Adultery , Christ extends it to the wandrings of the eye and heart : they limited the sixt Commandment to actuall murther , whereas Christ extends it to inordinate passion and ill language : so dealt they in this particular whereof we treat . They confined the third Commandement to prejurie , whereas Christ extends it to the prohibition of rash vain swearing by the Creatures . And so I come to the words , onely I must first endeavour the determination of one Question , whether Christ in this discourse intend an abrogation of the Law , an addition to it , or onely an interpretation of it ? Certainly not an abrogation of the morall Law , which he professes he came not to destroy , but to fulfill , Verse 17. Some would have it to be an addition , which opinion indeed hath the countenance of some of the Fathers ; but the Socinians are most earnest in this conception , upon this ground , they will not admit of the satisfaction of Christ , o● justification by his death ; and for the wrong they do to his Priestly Office , they pretend to make amends in his Propheticall , and say that he came to improve and raise the Precepts of the old Testament , and give a more exact Law then was given by Moses , in the observation whereof our Gospell righteousness should consist . But we beleeve that our Lord Jesus only intended a restauration of the Law from the corrupt glosses and traditions of the Elders , with whom he deals in this discourse , not with Moses , who was faithfull in the House of God : for he professes that he came not to destroy the Law , which upon the matter he had done , if he had shewed it to be a short or crooked rule , but to fulfill it , or ( as the word will bear ) to fill it up , by true and full interpretations . Christ fulfilled the Law both practically in obeying it , and doctrinally in making up those gaps which the Pharisaicall glosses and traditions had made in it . You have heard that it hath been said by them of old time , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or as some would have it , to them of old time : It may be here enquired what times and persons Christ hath reference to in this passage ; some may think that he hath respect unto Moses and the people of Israel to whom he spake things to this purpose : Lev. 19 : 12 , Ye shall not swear by my Name falsely , &c. But I beleeve that an antiquity of a much later date is meant by this expression , even of those Elders mentioned , Mat. 15. 2. whose traditions the Pharsees complained were broken by Christs Disciples ; for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , signifies sometimes that which is not long past , as Act. 15. 7. And here take notice that after the Law and the Prophets there rose up a generation of men who were not content with the written word , but added the supplement of traditions , which though in the esteem of the Pharisees , were ancient , yet very far short of true antiquity which was Moses and the Prophets ; the counterpart of this dealing we find in the Church of Rome ; who besides the verbum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , will have a verbum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a traditionall word which they make equall to the Scripture in authority and esteem ; thus the Councill of Trent , Traditiones ipsas tum ad fidem tum ad mores pertinentes pari pietatis affectu ac Scripturas suscipit & veneratur Ecclesia Romana . And they will pretend much of antiquity for their practises , but it is a modern antiquity , ( if I may so speak ) the true antiquity of Christ and his Apostles they have no minde to deal with , not yet that of the first three hundred years after Christ , unlesse it be some peeces which they may justly call theirs , because they have either forged or corrupted them : although we must acknowledge , that some of their corruptions began early in the Church , of which we have an intimation , 2 Thessalonians 2. 7. 1 Iohn 2. 18. What is it that was said by them of old time ? Thou shalt not forswear thy self , &c. was it not well said ? yes doubtlesse it was the truth , but not all the truth ; take the words in themselves and it was well said , but take them with respect to the third Commandement , which thereby they intended to interpret , it was a misse ; for they contain not the sum and substance of that Commandement , which reaches not onely to forswearing , but to vain swearing , swearing by the Creatures , and other abuses of the name of God , then frequent among the Jews , who ( provided they did not swear by the name of God ) thought themselves excusable if they swore frequently in ordinary communication , and that by the Creatures ; and that some of their Oathes by the Creatures were not obliging , as we finde Matth. 23. 16. where the Gold and the Gift were by their covetousnesse advanced to be more sacred then the Temple or Altar . But I say unto you , Swear not at all . These words seem to be a direct prohibition of all Oathes , and hence the Anabaptists have concluded the unlawfulnesse of swearing in any case , and it hath deceived some of the Ancients : Hierome himself saith upon this place , that Evangelica veritas non recipit juramentum : But I hope we shall without much difficultie evince , that it is not the intention of the Holy Ghost to forbid swearing in all cases by this expression , but that particula omnino non ad substantiam sed ad formam referenda , as Rivet well observes : For we must know this in generall , that universall terms in Scripture are sometimes to be taken with restriction , as in that passage of Paul , I became all things to all men , that is , all lawfull things ; and so I conceive must that place Rom. ● . 18. be interpreted , By the righteousnesse of one ( that is , Christ ) the free gift came upon all men to justification of life ; that is , upon all that have relation to the second Adam , as mankinde had to the first , viz. to be of his Seed . So that this expression [ swear not at all ] may be limited , notwithstanding its seeming universalitie , and must be expounded by the temper of those times in which it was spoken , and those persons to whom it was spoken ; for where the Scripture speaks ad hominem , as it doth much in this place , their disposition and opinion must be considered , which was to swear ordinarily in their communicaon , when bare affirmations or negations would have sufficed : and because they had not onely a religious but a superstitious apprehension of the name of God , and would not use it when they might , they swore by the Creatures , and thought they were not much bound by such Oathes ; so that all our Saviour intends , is this , Swear not as you are wont to do , or , as you think you may do ; swear not at all by the Creatures : for the generall word [ not at all ] must be interpreted by the particulars enumerated , which if they had been omitted , or , if the name of God had been put among them , it must have been construed as a generall prohibition , which now it cannot be . And whereas this not mentioning of the name of God may seem to be supplied in that of Iam. 5. 12. where to the enumeration of some particulars this generall clause is added , [ Neither by any other oath ] it must be restrained to oaths of that kinde ; for it were strange that the name of God should be intended and not mentioned in either of these Scriptures , which ought especially to be vindicated from profanation . If this Question need any further clearing , I shall mention another place , where under the single expression of swearing , not all swearing , but fals , vain , and rash swearing is discountenanced , viz. Eccles. 9. 2. He that sweareth , and he that feareth an Oath are opposed ; where he that sweareth , signifies , a prophane swearer , and he that feareth an Oath ; one that reverenceth , not one that refuseth it in all cases , So that you see it is agreeable to the scope and circumstances of this place , as also to other Scriptures , that this universall clause [ Swear not at all ] be interpreted with restriction to the vain , unnecessary customary abuse of swearing among the Jews . The words thus explaned , offer to our observation these two Propositions ; Propos. I. It is not utterly unlawfull to swear . II. It is utterly abominable to forswear . The later of these Propositions was never under question , the righteousnesse of the Scribes and Pharisees which reached not heaven , yet reacht thus far , Thou shalt not forswear thy self . The former hath endured some dispute , and therefore I shall endeavour to confirm it by some arguments . 1. The first taken from the consideration of the third Commandement , to which swearing is generally reduced , and indeed seems to be the main intent of it ; it is there said , Thou shalt not take the name of the Lord thy God in vain : thou shalt not use it nee frustra , nee falso , for the word [ vain ] in Scripture signifies both . But it is not said , Thou shalt not use it , or lift it up , ( as the word signifies ) in any case ; but the forbidding of the abuse doth implie , or rather enjoyn a lawfull use of the name of God in swearing , which is the affirmative part of the Precept . And if the Morall Law ( of which this is a speciall part ) be of generall and perpetuall obligation to all men in all ages , ( a● without doubt it is ) we yet remain not onely under the liberty but in just cases under the duty of swearing . 2. It is a part of Divine worship , not a Ceremoniall or mutable part , there is no shadow of a shadow or Type in it , as one well observes , and therefore not out of date in the new Testament . It is so considerable a part of worship , that all worship is sometimes expressed by it , as at other times by calling upon the name of God . And the Apostle to the Hebrews , though his work be to shew the diasnulling of all carnall and temporary ordinances among the Jews , is so farr from putting sweaing among them , that he seems to establish it as a standing Ordinance in that place , Heb. 6. 16. where it is said , That an Oa●● for confirmacion is ( not was ) the end of all strife . And indeed it i● an action which ( duely and reverently managed ) doth give a great deal of honour to God , which is the proper end of worship ; it gives him the honour of his Soveraigntie , Omniscience Justice and Truth ; it gives him the last appeal in all differenrences , which is a great Trust , and consequently a great honour ; and , Inquisitio post juramentum Deo irrogat injuriam , It reflects upon God himself , when men will not rest in an Oath which was appointed for the end of strife . 3. The ground and occasion of Oathes yet remains , and the Law must remain till the foundation of it be removed . An Oath was appointed in remedium defectus , and these defects which swearing was appointed as a remedy for , yet continue such as the deceit , falshood , incredulity of men , the ground of assertory Oathes ; the instability and changeablenesse of men , the ground of promissary Oathes . There are controversies yet to be decided , and will be , and so an usefulnesse of Oathes for the ending of them . Humane Societies cannot subsist without evidences of truth , and mutuall belief among men , which sometimes must be established by an Oath ; and therefore Iulian the Apostate taking it for grant , that the Christian Religion did forbid all Oathes , insulted upon it as false and ridiculous , because it did Tollere praecipuum humanae societatis vinculum . Having spoken to the vindication of Oathes , it is not unnecessary to adde something concerning the regulation of them , & because I must not exceed the limits of a Sermon , I shall onely open that known place Ier. 4. 2. Thou shalt swear the Lord liveth , in truth , in righteousnesse , and in judgement : where we have the form and qualifications of a lawfull Oath ; the form , The Lord liveth . In every Oath there ought to be an interposing of the Name of God ; Deut. 6. 13. Thou shalt swear by his Name . To swear is to confesse a Deitie , as appears by comparing those two places , Isa. 45. 23. To me shall every knee bow , and every tongue swear ; with Phil. 2. 11. That every tongue should confesse that Iesus Christ is Lord . And because we finde this expression frequent in Scripture , The Lord liveth , it deserves a little opening ; to which purpose we may take notice of that passage in Hebrews , 6. 16. Men verily swear by the greater . And when the Lord sweareth , he doth it by that in himself which is the greatest , his Life , and his Holinesse , which are more then single Attributes : His Life is his fundamentall excellency , and his holinesse is more then an Attribute , for it is that complexion which runs thorow all his Attributes , and makes them beautifull . And this is the usuall forme in Scripture which Men and Angels have made use of . Revel. 10. 6. because of the peculiar accommodation of the life of God unto an Oath , for it imports that he sees and knows our appeal , that he abides ready to confirm the truth , or avenge the false-hood of him that swears . And I see not how swearing by any Creature can be exempted from Idoltary , if swearing be ( as it hath been proved ) a part of Worship . God complains that the Children of Israel swore by them that were no gods , Ierem. 5. 7. and to swear by Creatures , turns them into Idols , if they were not so before : to worship an Image and swear by a Creature , may be ranked together . And though some would excuse that expression of Ioseph , [ By the life of Pharaoh ] and tell us that the primitive Christians did sometimes swear per salutem Imperatoris , yet the former language seems fitter for Aegypt then for Canaan , and the later savours more of Courtship then Christianity . There is indeed a passage of our Saviour , Matth. 23. 21 , 22. where he seems to make it all one to swear by some Creatures , as to swear by God himself ; for he saith , that he that sweareth by the Temple , sweareth by him that dwelleth therein ; and he that sweareth by Heaven the Throne of God , sweareth by him that sitteth thereon : but the scope of our Saviour must be attended , who reproves the vain conceit of the Pharisees , who thought God was not concerned in those Oaths where his Name was not expresly mentioned ; and tels them , that because those Oaths were reducible unto God , who accounted himself interessed in every Oath , they could not be excused from perjury in the breach of them . Pareus expresses it briefly and well , that those Oaths were formaliter vitiosa , sed finaliter obligatoria : So that our Saviour doth not countenance those forms of swearing , but discountenance their great vanitie and folly in the construction of them ; for an Oath taken by that which is no god , if he that swears , puts it in the room of God , it will be found to oblige . Thus much for the Form of an Oath , from which howsoever it hath pleased men to vary , yet it is good to have recourse to the first and purest use of Oathes , which was , to mention the Name of the Lord with lifting up the hand to Heaven ; so Abraham ( as fit for our pattern as any man else ) Genes . 14. 22. I have lift up my hand to the Lord , the Possessor of Heaven and Earth , that I will not , &c. Thus much concerning the Form , the Qualifications follow , In truth , in righteousnesse , and in judgement . Hierome gives this brief and clear interpretation of these words , There must be veritas in re , justitia in causa , juditium in modo jucandi . First , he that swears must have a principall eye to Truth , for the end of an essertory oath is to evidence truth , and of a promissory oath to engage truth : veritas entis must be looked to in the former , veritas mentis in the latter , and no room is left for equivocation , which crosses the very end of an Oath . It is certainly a most horrid impiety to call God to witness an untruth , who delights to be stiled The God of truth ; it is an affront we should be ashamed to offer a Person of Honour , to make him a partner in our iniquitie . In brief , he that swears a falshood , doth insinuate , that God doth either not know the truth , or not regard it ; but his eyes are on the truth , Ierem. 5 2 , 3. Let those that swear falsly well consider it , lest a curse enter into their houses , as the Lord threatneth , Zech. 5. 3 , 4. 2. He that sweareth must do it in righteousnesse , in a lawfull and just matter ; if the oath be promissory , the thing sworn must be lawfull and good ; not such an oath as David swore against Nabal and his house , 1 Sam. 25. 22. or Herod to Herodias , Matth. 14. 7. If the oath be assertory , let it be with righteous and just intentions , to the furtherance of justice and charitie , and upon no other account . 3. In judgement , that is , wisely discerning the occasion and ordering the circumstances of his oath ; for instance , he that swears in judgement will not swear in a triviall or sleight businesse ; the Name of the Lord is great , wonderfull , and holy , and not to be made use of but in solemn and serious things . An honest man will not swear in a false matter , nor a wise man in a frivolous . Oathes and Lots are of like nature in this particular , both seriously to be used , and in cases of necessitie . Temere jurat qui aliter potest proximo consulere , is a sober speech , and to be regarded ; If by any other means we can provide for our neighbours good and safetie , it is rashnesse to swear on his behalf . To swear in judgement , is to do it with deliberation , and actuall consideration of the importance of an oath ; the Majesty , Truth , and Justice of him by whom , or unto whom we swear . Having thus confirmed and illustrated the Proposition , a word of application will be needfull . First , by way of consutation to those who utterly deny the lawfulnesse of oathes in the times of the Gospell , and that under the countenance of this Scripture which I am insisting on , together with that of the Apostle Iames , already mentioned , which I hope are sufficiently vindicated from any such meaning , in the judgement of the considerate Reader : If men will run away with the sound of words , instead of the sence of them , and single out an expression of Scripture , and urge it against the evidence of severall plain places , speaking the contrary , it argues an Hereticall disposition , more addicted to opinion than to truth . Calvin takes notice of such a temper , in his Commentary upon this place , his words are these , Vna cum rixandi libidine crassam inscitiam produnt Anabaptistae dum , vocem unam morose urgendo , totum sermonis tenorem clausis oculis praetereunt : The Anabaptists by occasion of this Scripture discover ( together with their perversnesse ) grosse ignorance , while they frowardly urge one word , neglecting the whole frame of the discourse . It is said our Anabaptists ( if they will admit of that name , which they must rather than we to gratifie them with the name of the baptized Churches , deny our own Baptisme ) allow of oathes : It is well if it proceed from a soundnesse , and not from a latitude of Principles : But by denying the use of them God loses honour , and men come short ( many times ) of truth and justice . It is true , if men were as they ought , yea and nay might suffice instead of Oathes . Omnis fidelis sermo pro juramento est , saith Hierome ; but we must take men as they are , with their defects of faith , truth , and knowledge , and the remedy of those defects , which is an Oath , must still continue . 2. But because where there is one too scrupulous , there are many too profuse in the matter of oathes , a severe reprehension belongs to those who observe no rule in swearing ; such are they who sweare by the Creatures , light , bread , or any thing that comes next hand , whereby a man first abuses his own reason ; for what ridiculous folly is it to call inanimate Creatures to attest any thing ? what madnesse to curse ourselves by our blessings ? Secondly , he abuses the Name of God , which ought to be interposed in an oath , by substituting any other thing in his room , which there is nothing in Heaven or Earth fit to supplie . And thirdly , he abuses the Creature it self , by imploying it to an end dishonourable to its Creator , an use to which it never was appointed ; and this may well be part of that burthen under which the Creature groaneth and travelleth in pain , as the Apostle speaks Rom. 1. 22. and of that vanitie of sin and trouble which it is subjected to . To swear by Creatures below our selves , is to under-value our selves : For men verily swear by the greater , Hebr. 6. 16. To swear by Creatures above our selves , ( as glorified Saints and Angels ) is to overvalue them , for what or who are they that they should be to us in the room of God ? They also who regard not truth , judgement , and righteousnesse in their oathes , what reproof is sharp enough for them ? To swear falsly by the Name of the God of truth , how great a provocation is it ? Those that swear falsly , that is , either that which they know to be false , or that which they know not to be truly , are highly guilty of offence against the God of truth , whose eyes are upon the truth , Ierem. 5. 3. and also against humane society , which is knit together by the bands of truth and justice . The Aegyptians had so reverent an esteem of their Idols , which were but vanity , and a lie , that if any were found to swear falsly by them , they were adjudged worthy of death ; and shall we make light of abusing the name of the living and true God ? There is no person of honour and honesty but would look upon it with highest indignation to be called to attest an untruth ; what shall we then think of the God of truth , will he not be very jealous for his honour , in such a case ? It is sad to see and consider how often men are produced to swear contradictions , where one must needs be guilty of false-hood in swearing , unless , both parts of a contradiction can be found true , which is impossible . And that which adds to the mischiefe , is , that unrighteousness is bound up with untruth in the most false Oathes , and so both Tables are broken at once . Sometimes men swear falsly , out of malice , and revenge , but it is a strange revenge , to destroy a mans reputation , to wound his conscience , to hazard his salvation , that he may require another . Oh what folly and madness is in the hearts of the sons of men while they live , and after they go to the dead , as the wise man complaines , Eccles. 9. 3. Others swear falsly out of a covetous principle , loving the wages of unrighteousness , as Balaam did ; but what profit is it to win the world and lose a mans own soul , saith Christ , who knew well enough what the worth of both was , Matth. 16. 26. such a man is like to come to Iudas his reckoning , who dearly earned the reward of iniquity , Act. 1. 18. Others who think it base to forswear themselves for money , will yet do it out of respect to a Superiour , or kindnesse to a friend ; but for a man to pawn his soul in courtesie , is madnesse and not kindnesse , and most desperate folly for one to lay down his own conscience or comfort as a Bridge to make passage for another to his worldly advantages . But I shut up this admonition with that of the Lord by the Prophet Zechariab , 8. 17. Let nme of you imagine evill in your hearts against his neighbour , and love no false Oath , for these things I hate , saith the Lord . Odium terminatur ad non esse . Destruction is the fruit of hatred . And lastly , the number of them that swear but not in judgement , is exceeding great ; alas , how few are there that understand an Oath , and fewer that consider it ! Those that swear in common conversation , certainly swear not in judgement , they do it so frequently , so sleightly , that their understanding cannot exercise any deliberate act about it ; they take so little notice of it that they will hardly be brought to acknowledge they have sworn ; if they confesse it they will tell you it was before they were aware , and so are found witnesses against themselves , that they swear not in judgement : but if every idle word is to be accounted for , as our Saviour tels us Matth. 12. 36. what shall we think of idle oathes , which signifie nothing but a profane and vain spirit , will not they inflame the reckoning exceedingly ? The sons of men ( especially great and noble persons ) cannot endure to have their Names tossed up and down among vain men , or used upon sleight occasions : and will no the God of heaven take it in greater indignation that his Name [ which is great , wonderfull , holy ] should be made triviall or common , by the frequent usurpations of ignorant and wicked men certainly he will not hold them guiltlesse that thus take hi● Name in vain : It is not the plea of custome that will excuse no● yet extenuate the sin . It is true , some places are so profane , the swearing is become the very dialect of the Town or Family where they dwell , and shall they escape by the commonnesse of their iniquity , no surely neither nature nor custome which is the second nature are tolerable excuses for any evill , but rather aggravations of it . Sin is not the lesse but rather the more to be bewailed , because of the deep root it hath in our corrupt natures . In this glasse it was that David and Paul saw their sins to be above measure sinfull , Psal. 51. and Rom. 7. And the like may be said of custome , alteranatura ; it is so little capable of being pleaded by way of mitigation of the sinn of swearing , or any other iniquity , that it renders it the more mischievous and dangerous . The Lord by the Prophet Ieremy gives an account of the state of Iudah , Chap. 13. 23. Can the Aethiopian change his skin , or the Leopard his spots ? then may ye also do good who are accustomed to do evill . But was this any advantage to them , that they were so accustomed to evill , that they could not leave it ? No , for it follows vers. 24. Therefore will I scatter them as the stubble that passeth away by the winde of the wildernesse . This is thy lot , the portion of thy measures from me , saith the Lord . Let men take heed of customary sins . If men will be wont to sin , God is wont to punish . Others there are more deliberate in this wickednesse , and so more guilty ; they think it a kinde of a gallantrie and gracefulnesse of speech to interlace it with Oathes and Execrations ; nay , some are become so exceeding vain and vile , that they will study new-fashion'd Oathes , as well as cloaths , and so go down to destruction in the right mode : Concerning these persons I know not well what to say , but choose rather to stand and admire , first , the depth of wickednesse and madnesse in the heart of man , which casteth up such mire and dirt ; and then the infinite patience of the God of heaven , who is highly sensible of such affronts and provocations , and easily able to avenge himself , yet forbears to execute his just displeasure . But let them who like raging waves of the Sea thus foam out their owne shame , and vent the superfluity of naughtinesse that is in them , know , that though God be long suffering , yet he will not alwayes suffer , his patience hath prefixed bounds ; and though for some time there may be one event to the righteous and the sinner , to him that sweareth and him that feareth an oath , as saith the Preacher , Eccles. 9. 2. yet there is a day of the revelation of the righteous judgement of God approaching , and then will the Lord put an everlasting difference betwixt the righteous and the wicked ; betwixt him that serveth God , and him that serves him not , Malach. 3. ult. It may be such profane persons finde not the Curse entered into their houses , according to the threatning Zach. 5. 3 , 4. but it is entred into their hearts , which is of worse consequence , for by their hardnesse and impenitency they treasure up wrath against the day of wrath . And though the persons mentioned do most notoriously offend against this rule of swearing in judgement , for they have no judgement in their goings or doings , yet they are not the onely offenders in this point ; there are many who call others to swear , and are called lawfully thereunto ; that rush upon oathes without due consideration : they consider not the weight of the matter , or the necessity of an Oath in the case . Every unnecessary Oath is a vain Oath , and litigious persons who occasion many Oathes for the decision of their needlesse controversies , will finde they have much to answer for ; their sins against charitie by contentions , against justice by vexations , and against the Name of God by calling men to swear about that which is hardly worthy a mans going over the threshold to prove . And though Erasmus was too strict in saying , Non est ingenui Christiani jur are pro rebus hujus seculi , pro praediis & nummis ; yet the truth lies very near it , and that is , men should be very backward to swearing in such cases , and utterly averse if the difference may otherwise be determined . An Oath is rather to be reckoned in necessariis quam in simpliciter bonis . The command to swear by the Name of God , Deuter. 6. 13. is not like that of calling upon his name , but the meaning is , If there be a just occasion of thy swearing , then let it be by the Name of God , and not by any Idol or Creature . Others consider not the solemnity of an Oath , the Majestie and Dread of that Name which is in vocated thereby , but lightly , hastily , and irreverently use the Name of God , which is full of provocation . It is sad to see how in Courts of Justice , where Magistrates are tender enough of their own Honour and Power , the Name of God is profaned with rude and irreverent swearing : what hudling of Oathes there is with very little sense or consideration of the weight and importance of them , which if administred with deliberation and solemnitie , would conduce much to the Honour of God , and the right end of an Oath , which is the serious confirmation of a Truth in question . And it would be no small degree of reformation among us in civill proceedings , if the number of Oathes were lessened , and those that must be taken were administred with more solemnitie , as all the parts of Gods Worship ought to be : Let me therefore put you my Lord Maior & the rest of the Magistrates in mind , that God hath intrusted you with a very great Treasure , which is The glorious and fearfull name of the Lord your God , which he is very tender of , and expects you should be so also , and expresse your regard thereto , by punishing unlawfull Oathes , preventing unnecessary Oathes , and duly regulating those which are lawfull and necessary , in order to truth and peace . The day is hastening upon us when we shall have no other refuge but the Name of the Lord , which is a strong Power to the righteous , Proverbs 18. 10. and how sad will it be to finde such a repulse as this , What have you to do take my Name in your mouthes , which you have profaned and suffered to be profaned , for want of executing the Power and Trust committed to you by God and men ? Is not every mans particular burthen heavie enough for him to bear ? Let us not then neither Magistrates nor Ministers ( for we are most concerned ) make our selves partakers of other mens sins , by not discharging our dutie to them . This shall suffice o have spoken of 〈…〉 wherein I have had more speciall respect to ass 〈…〉 I come now to the second , which will more directly c 〈…〉 Oathes promissory , such as you have taken this day . Propos. II. It is utterly abominable to forswear , or not to perform our Oathes unto the Lord . The righteousnesse of the Scribes and Pharisees which came short of the Law , and short of Heaven ( as I have already said ) yet reach●d thus far , that Oathes were to be performed ; if Scripture were silent , the Law of Nature and Nations would speak plain and loud in this point , there being hardly any sin upon which they have set a fowler mark then that of perjury ; I suppose because of the peculiar mischief and malignitie that it carries with it to humane Societies , which are preserved by truth and fidelity . Apud omnes populos & ab omni aevo circa pollicitationes et contractus maxima semper vis fui● jures jurandi . I think it utterly superfluous to produce any thing by way of proof in so clear a point as this is , I only give this argument from the lesse to the greater , if it be generally look'd upon as unworthy to break a mans word or promise ( as indeed it is , for it renders a man inconstant , if not unfaithfull ) much more unworthy is it to recede from a promise strengthened and seconded with an Oath . It is worth the consideration that of Paul . 2 Cor. 1. 17. Where you find him exceeding solicitor to preserve his reputation from the stain of lightnesse ; When therefore was thus minded did I use lightnesse ? or the things that purpose do I purpose according to the flesh , that with me there should b● yea , yea , and nay , nay ? But as God is true , our word toward you wa● not yea , and nay : And so it becomes every one that nameth the name of Christ , the faithfull and true witnesse , to have a tende● respect to credit and conscience in the matter of Oathes and promises which is one speciall branch of that blessed exercise o●keeping a good conscience void of offence toward God and toward men . To this may be added the consideration of the strictnesse o● God in this particular , how severe hath he been in reprehensions and punishments for the violation of promissory Oathes , though some excuse might have been pleaded for the breach of them ▪ When Saul broke the Oath made by Ioshua and the Princes o● the Congregation to the Gibeonites , Ioshua 9. 15. he might have said it was made by his Predecessors , but not by himself ; it was a surprize , a Covenant obtained by indirect and fallacious means , it seemed to clash with the injunction of God for destroying the Nations ; & lastly , that he did it not out of revenge or self-interest , but in zeal to the people of God , the Children of Israel : but notwithstanding all these Pleas , the Lord took himself so much concerned in the breach , that he looked upon the House of Saul as a bloody House for this cause , and took a sharp recompense for his transgression , 2 Sam. 21. 1 , 2 , &c. Another instance may be that of the King and Princes of Iudah , who being overcome by the King of Babylon , entered into an Oath and a Covenant with him , which afterward they violated , by sending Ambassadours to Aegypt for Auxiliaries , that they might get their neck from under the Yoke . Forth is also something might be pleaded , as That it was a forced Oath , drawn from them in extremity , that it was contrary to the promises made to Israel , that it should be high above all Nations , contrary to the honour and interest of the Church of God to be under the oppression of strangers : should Israel be a servant , a home-born slave , and not deliver himself at his first advantage ? But notwithstanding all this the Lord tels them , that though the oath was made to the King of Babylon that was his enemy as well as theirs , yet it was the Lords Oath : Theref●re thus saith the Lord , as I live surely mine Oath that he hath despised , and my Covenant that he hath broken , even it will I recompense upon his own head , and I will spread my Net upon him , and he shall be taken in my snare ; seeing no Bands of mens making will hold him fast , I will make a snare for him in which he shall be surely held . But because notwithstanding the strictnesse of the obligation of promissory Oathes , there will be sometimes a necessitie of dispensation , some explicatory Rules must be added ; as , 1. An unlawfull Oath or engagement , I mean , that which obliges to a sinfull Act , a breach of any of Gods Commandements , must not be performed . Iuramentun non debet esse vinculum iniquitatis . Ames . and therefore David did much better in breaking his Oath made against Naball and his house by way of revenge , 1 Sam. 25. 22 : 23. then Herod did by keeping that rash and sinfull engagement made to Herodias , Matth. 14. 7 , 8 , 9. For though it may seem to reflect upon the obligation of an Oath , that in any case it should be remitted , yet it would be a greater dishonour to the nature of an Oath if it should be allowed to tye a man to the disobedience of Gods commands , and so have influence into sin . And therefore if any be so unwarrantably engaged , they must repent of the first sin in making such an Oath , and not adde a second in the keeping of it : for as we say of precepts , so we may of promises , Praeceptum inferioris non obligat contra potestatem superioris . Neither precepts nor promises made against the lawfull power of our Superiour , ( much lesse our supreme God himself ) are binding . Naturall light reaches thus far , for we find in Curtius that Nicomachus having rashly sworn secrecy to Dymnus , when he understood the businesse to be an intended murther against the King , he denied that he was obliged by a religious Bond to a wicked Act , and revealed the matter . 2. An Oath binds not to impossibility , to swear that which is at the present impossible , is great rashnesse and folly ; but a man sometimes finds it impossible to perform that which was possible when he engaged to it , but certainly with the possibilitie the obligation ceases , and it suffies that there be a willingnesse to perform , and a propensitie to embrace an opportunity of fulfilling it when God shall render it possible and fit to be done ; and here the Lord himself makes a dispensation by providence , as in the case of an unlawfull Oath he doth by Precept . 3. If the Oath be lawfull and possible , though it be extremely prejudiciall , and incovenient unto the person so ingaged , he is not to dispense with the performance of it . This is made a character of a Citizen of Zion , that he sweareth to his own hurt , and changeth not ; and it sufficeth not for an excuse of the breach , to say , We did it rashly and upon mistakes , for so might Ioshua and the Princes of Israel have said concerning their Oath to the Gibeonites , which was an Oath of disadvantage to Israel , as Saul thought , when in zeal to their good he brake it , and an Oath wherein they were surprized , yet they were obliged by it . And as for that dispensation which some allow in the case of prejudice to publike good , although I would not wholly reject it , for a man may pass away his own right when he cannot do so with the publique , yet it is to be admitted with very much caution and tendernesse , because there is great danger least it open a gap to unjust and unnecessary violations of this religious bond , and be made a cloke to private interests as frequently it is , and therefore let it be a clear and indisputable good , and judged so to be by others rather then him that is to dispence with his Oath about it . To keep an Oath with my own disadvantage is a demonstration how far I prefer the name of God , the honour of Religion unto my own concernments , and so an argument of sincerity toward God , or at least of honesty among men . Having gone as far as the limits of a Sermon will permitt , I must refer to Treatises for that which is further desired concerning this subject , onely I must close with a word of application . First , to those who have the power of imposing promissory Oathes upon others ; that they would be exceeding tender , nay I will say , backward and averse unto such kind of obligations , some have thought them utterly unlawfull and that our Saviour in this Text intends the prohibition of them , whom though we cannot agree to , yet we must acknowledge them to be exceeding dangerous ; Assrrtory Oathes are the end of all strife , but promissory Oathes prove many times the beginnings and aggravations of strife , and if there ought to be so great care to avoid unnecessary Oathes in case of assertion , certainly much more in case of obligation : to offend in the former is an act more transient , in the latter more permanent . Governours are ready to think it is their great security to establish themselves by Oathes , Covenants , & engagements ; the use of them is not absolutely denyed , but the abuse and unprofitablesse of them is evidently manifest ; how easily men say even concerning these , Let us break their bonds in sunder , and cast away their cords from us . The policies of men have been pronounced vain in this case , and will be , so long as men purpose according to the flesh , ( as Paul speaks 2 Cor. 1. ) their words will be yea and nay ; and especially to do it at such a time as this , a time of unsetlednesse and quick revolution , wherein it were too hard a task to bid a man lay hold of the Sails of a whirling Windmill , or stay the wheels of a running Chariot : the truth is , men will not be bound , much lesse will the Almighty by such Cords as these . Canst thou draw out Leviathan ●ith a Hook ? Job 41. 1. The like may be said in some degree concerning the Oathes taken by inferiour Officers , by Tradesmen in Companies and Corporations ; these Oathes are too much used , and too little observed among them : I think it is possible to hold forth a more excellent way both in the former case and this latter ; if ●agistrates would take fast hold of the people , and lay firm obligations upon them ; it must not be by words , but actions ; not ●y the peoples Promises , but their own performances : Vbi non 〈◊〉 sanctitas , pietas , fides , instabile regnum est , saith the Heathen Poet . ●onsciencious persons who lay to heart the things of God , ●●ould be obliged by nothing more then due liberty and order 〈◊〉 matters of Religion , which two howsoever they have been kept at distance , are not onely possible but willing to be reconciled . Faith and Order are matter of rejoycing to an Apostle Col. 2. 5. And as those who are for heaven would be most ingaged by such means ; so they who are for the earth , by consulting their profit & their quiet , both the one and the other by publike justice in which all are equally concerned . And as to the latter case , concerning the tying of Officers and others to their duties by the Bond of Oathes , it is indeed in it self the most sacred and strong tye , but it is not so to the generalitie of men , who are more awed by Penalties then by Oathes ; and till the reverence of an Oath be restored to the world , that men shall regard their Consciences more then their Purses ; it would be advantage to both Parties concerned in Promissory Oathes , that penalties were many times imposed in the room of them . 2. I shall adde a word to those persons who are ingaged in Oathes promissory . First , that we should look back upon all the solemn obligations of this kinde into which we have at any time entred , and seriously bewail before the Lord our great sin and folly concerning them ; how rashly , slightly , implicitely and inconsiderately have we adventured upon Oathes , Schollers in the Universities , Tradesmen upon their admissions to freedom , Officers entring on publike employments ? and if we search our consciences it may be we shall finde little of them remaining , but the guilt ; let us humble our selves and pray that it may be removed . And let us not think that sufficient , but account it our dutie to revive them , and so farr as it is lawfull or possible , hold our selves obliged to perform them , though we have been incautelously and unwisely surprized in them . Loose and libertine spirits are very forward to say , Let us break these Bonds in sunder , and cast away these Cords from us ; let us look upon them as Almanacks out of date ; but let such take heed they reckon not without the Lord , whose account shall only stand in the day of our great account , and if that be found upon the File , which we thought had been cancelled it wil be a sad reckoning ▪ And to invort that of the Roman Senatour : Si non Romiae tamen vestri miserescite . If you have no compassion of your selves , yet pitty a poor Nation that lies mourning under Oathes , not only the rash vain Oathes of profane and licentious men , but deliberate promissory Oathes and Covenants so frequently and ●alsly violated . I would not extenuate any sin , much lesse that of swearing , but the ●ormer Oathes are like man slaughter , when the latter are as murther . The Lord forgive our sin and heal our Land . And for the time to come let us as far as possibly we may avoid them , Falsa juratio mala est , omnis periculosa . But if there be a just and necessary occasion for a promissory Oath , as sometimes there may , let us be exceeding circumspect in the taking of it , well weighing what we do and with what intention , and being once engaged , not to study evasions but executions of trust and promise . What can I say more then the Lord hath said in his perpetuall law : The Lord will not hold him guiltlesse that taketh his Name in vain . There is much said , but more intended then expressed , in these words ; the Lord will deal with such a person as one who is deeply guilty of provocation . Give me leave to be particular and plain : You my Lord Major and Sheriffs are under the band of an Oath ; That you will diligently execute the office you are called unto according to your skil , power and understanding . Hereby you are tacitely obliged to do your utmost to understand the duty of your places , and expresly bound to execute them to the utmost of your skil and power , which is a great word and hard to be performed . You the Aldermen , Common-Councell , and four and twenty ( as you are called ) are sworn to assist the Mayor in his office , to come to Councell at all times , when you are sent for , unlesse you have a just excuse ; take heed of hindring instead of assisting , take heed of absenting your selves upon frivolous excuses , or things of lesse moment then that you are called unto ; think not to be your own judges in the excuse , you will find another besides you , and above you , whose Judgment is according to truth . Think not that if you have not taken the Oath this year , you are not obliged , a former Oath binds you as long as you continue in your Station . Give not heed to evasions , but in all doubtfull things take the safer course . You also take an Oath of secrecy , in which there is a snare , be carefull that you be not taken in it , but let prudence and conscience set a watch before the door of your lips . You that are Freemen of the Citie are also under this sacred Bond , for preserv●tion of the due rights and priviledges of the Citie , and to be obedient to the just and good goverment of the same : Take you heed also , and be exceeding circumspect , dispence not with your obedience , where the Lawes of God , and the Lawes of the Land allow not a dispensation ; think not it is left to your private determination , what is just and good goverment ; you must take it as you find it , and do all things without murmurings and disputings , where the Lawes of your Superiors are not contrary to the Divine and Supreme Law . So shall you seek and procure the peace of the Citie , and of your own souls also . You are sometimes called as Jurors , and sworn to make true Inquisitions and Presentments ; not to present for hatred or malice , not to forbear Presenting for favour or reward , truly to trie Issues according to your evidence , not your priv●●e opinions and mistaken charitie . Take the counsell given by Moses to Israel , Take head to your selves , and keep your souls deligently . In all things that I have said unto you be circumspect . I adde only this one consideration from the usuall close of your Oathes wherein you promise to do such and such things , so help you God ; a most weightie and important expression . If the Lord help not , how sad is the condition of any of us ▪ and shall we forfeit our Interest in it by breaking the Oathes we enter into ? and give the Lord occasion to say when we flie for help unto his Name , How can you expect help from me , remember the day when you said and swore , that as you expected help from me , you would do the things which you have not regarded . Thus have I according to my measure given in that counsell which I desire may be acceptable to you . The Lord by his blessed Spirit supply the defects of my words , and of all our hearts and wayes . FINIS . Notes, typically marginal, from the original text Notes for div A28913e-130 Exod 34. 24. Hagg. 1. 6 , 7. * 1 Tim 2. 1 , 2 2 Cor. 13. 11. Notes for div A28913e-420 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Act. 22. 3. 1 Cor. 9 : 22. Psal. 63. 12. Ierem. 10. 25. Deut. 32. 40. Psal. 89. 35. Iam. 5. 12. Exod. 22. 11. Grot. de jure belli & pacis . Iuravit David temete sed non implevit jurationem majori pietate . August . Durand . lib. 2 : dist. 39. lib. 6 : Cap. 7. Application Iereniah 23. 10. 
A36289	----	A pick-tooth for swearers, or, A looking glass for atheists and prophane persons wherein the greatness of the party offended, the solemn giving of the law, together with the strickness and purity thereof, the unquestionable verity of the Holy Scriptures, and what fearfull sentence the wiked may expect in the great day are briefly touched. Donaldson, James, fl. 1697-1713. 1698 Approx. 48 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A36289 Wing D1854 ESTC R25002 08713170 ocm 08713170 41641 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36289) Transcribed from: (Early English Books Online ; image set 41641) Images scanned from microfilm: (Early English books, 1641-1700 ; 1256:11) A pick-tooth for swearers, or, A looking glass for atheists and prophane persons wherein the greatness of the party offended, the solemn giving of the law, together with the strickness and purity thereof, the unquestionable verity of the Holy Scriptures, and what fearfull sentence the wiked may expect in the great day are briefly touched. Donaldson, James, fl. 1697-1713. 23 p. Printed by John Reid, Edinburgh : 1698. In verse. Dedication signed: Ja. Donaldson. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Swearing. Blasphemy. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2005-02 Mona Logarbo Sampled and proofread 2005-02 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A PICK-TOOTH FOR SWEARERS , OR A LOOKING-GLASS FOR Atheists and Prophane PERSONS . WHEREIN The Greatness of the Party Offended , the Solemn giving of the Law , Together with the Strickness and Purity thereof ; The Unquestionable Verity of the Holy Scriptures , and what fearfull Sentence the Wicked may expect in the Great Day , are briefly touched . EDINBURGH , Printed by JOHN REID , at his Printing-House in Bells-Wynd , ANNO DOM : 1698. Unto the Right Honourable SIR ARCHIBALD MURE of Thorntown , Lord Provost , Bailies . WILLIAM MEINZIES ARCHIBALD RULE JAMES NAIRN GEORGE MITCHEL PATRICK HALIBURTON Dean of Guild . SAMUEL M'CLELLAN Theasurer . And the Remanent Council of the Ancient and Honourable CITY EDINBURGH , Right Honourable , THe Great Disposer of all Things in His Providence , hath committed the Oversight and Care of a great many Persons , unto your Charge ; And GOD be thanked at present , this Honourable and Ancient City , the Metropolis of Scotland , is provided with Magistrates and Counsellors , who testifie their Dislike of Prophanity , and Immorality , and give a Copy to those under their Charge , to study Piety and Vertue ; Notwithstanding of all which , more of these Vices abound in this Place than can be easily Suppressed , Even tho the Government hath lately Emitted a Proclamation , for putting the Ancient Laws against such Transgressours , more punctually in Excution . I am fully convinced every one according to their Capacity's and Stations , ought to contribute their Endeavours for suppressing vice , and I have Essayed to Compose a few Verses , whereby the reprehending thereof is in some measure aim'd at , How meanly soever the Subject be handled , 't is all the Mite I can throw in , towards the prosecution of such a Laudable Design . Your Lordship and Honours are the only Persons , I judge these few Lines can most fitly be addressed unto . Wherefore I with all Humility offer Them to Your Consideration , and if they may Contribute any wayes towards the discouraging of Prophanity and Looseness , it shall yeild great Satisfaction to Your LORDSHIP and HONOURS most Humble Servant , Ja : Donaldson . A PICK-TOOTH for SWEARERS , &c. GReat Master of the Muses , Mighty THOU , Before whose a Face all Knees shal trembling bow , Thou , who commands Thy Sacred Name to be With b Reverence mention'd , and Humility ; And holds him guilty of Attrocious sin , That needlesly doth take 't his lips within . Thou who doth make c the Dumb distinctly Talk , And Blind to See , d and Lame with eveness Walk . And e maketh Babes to give Thee perfect Praise Inspire my Pen and my Affections Raise . Afford me Matter , so Assist my Quill , That I may Write according to Thy Will : Then shall my joy and happiness be more , Then these whose Cups with Wine and Oyl run O're . The f Great I AM who only g IS Alone , And in the Heav'ns establish'd hath-his Throne . HE who h spread forth the Azure Skies above , And in their Spheres makes all the Planets move . He that the k Earth's Foundations strong did lay , And made these l Lights which separat Night from Day , He who the m Heav'ns doth Measure at one Span , And of the Dust Created Mortal n Man. He that doth fill the o Heav'ns , Earth , Sea and Air , Without Dimensions present every where ; Who p Fram'd the Crooked Serpent , Bounds the Waves , And Fashon'd all the * Subterraneous Caves . He who the q Stares doth number all by Name , At whose Command r all things from Nothing Came. He who doth weigh the s Mountains in a Scale , And Lay'th in Balance every Hill and Dale : In whose great Sight t all Nations seem to be , As Crawling Worms , yea les than Gnat or Flee . Great HE put on a Rob of Majestie , And on the Wing of Subtile Air did Flie. Before his Face the u Stable Heav'ns did Bow , Then in a Cloud HE Visits Earth Below . In Thickest Darkness Wrap'd x his Hallowed Light , Least Mortals had been Struck dead at the Sight . The y Earths Foundations mov'd Heavn's Pillers Shook , All Creatures Trimbled while this Great HE Spoke . The Hills z did Leap like Timerous Kids or Lams , The Mountains trembled as their helples Dames : When Bear or Woulf Comes on their young to Prey , Ev'n so the whole Creation Quak'd that Day . Mount Sinai Smoak'd , Lightnings Abroad did Flie , By voice of Thunder than His Majestie Expres'd his Greatness in a solemn Way , The Trembling Camp thought Heav'n and Earth that Day . To their first Nought should be Reduc'd anone , And Instantly his Judgement Seat , or Throne Erect'd should be , while the great Troump did sound Some Fled , and some Fell flate upon the Ground . The Trumpet still sounds Louder till at last , Th' Eternal HE was pleas'd to stop the Blast . a Than by a distinct voice to Israel said , These words which after in the Ark were laid ; Ingraven on two Tables , made of Stone : Wrot by the Finger of the Great THREE-ONE . And must Imprinted be on every Heart , That would not in Eternal Torments Smart ▪ Thus Spoke Great HE , I Am Thy Lord and King , b Who doth Alone from Bound Slavery bring . No other Gods have thou at all but ME. And to no Image Bow , or Bend thy Knee . My Sacred Name take not at all in Vain . Nor any of My c Attributes Prophane . Such as Transgress shall no ways Guiltless be : But holden b Guilty in a high Degree . Men may esteem the Trespass small , but I Will after such c Offenders strictly try : My Hand shall find them out , d I will not Spare That vile presumptuous Wratch who 's bold to darr , In his vile Mouth to take My Hallowed Name , Without due Reverence , and a Praying Frame . I 'll Smite him Through with Darts of fiercest Wrath And Sharpest Vengeance ; yea Eternall , Death , And hightned Fury on his Soul shall Seize , Without the least hours f Respite , Sift , or Ease His Tongue shall Fry in hotest Pot of Hell , That thus Offends ; yea and his Soul shall Dwell In most exquisit Torments , in that h Cave , Which for the Devils I Prepared have . First to the Eye is represented there Most dreadfull Spectres , Round them every where . Hobgoblings dancing in prodigious Shapes , Like Lyons , Tigers , Dragons , Bears , and Apes , With Horns of Steel , and Iron-Teeth like Darts , And forked Claws for tearing Sinners Hearts . Thou no glad Musick in that place shall hear , Nor other Noise shall touch thy Cursed Ear , But Ruefull Shrikes , and Knocks of Ratling Chains ; And mutual Curses of Dire Ghosts in Pains , Who One Another tempted have to Sin , Plagueing the Day their , ' quantance did begin . No Sweet Refreshing Smell shall ther be found , But noxious Savour Eevery Where abound , Of all vile Filth , and stinking Sulphurous Smoak , Least Smell of which all Mortal Flesh would Choak , Were it not now so strongly Verg'd about , With thickest Earth that none thereof gets Out . No softer touch is there than Scorpions Stings And Byting Asps : yea all Termenting Things , Do there Combine , and all their Force Unite To Plague the Body ▪ and Torment the Sp'rit ▪ The g Worm of Conscience Gnawing thee Within , When thou Reflects upon thy By-pass-Sin , Its gentlest Byts much Sharper are by Far , Than Dragons , Claws or red Hot Pincers were , Thy Heart and Bowels plucking out At Once ; Or Rav'nous Birds thy Flesh tear from thy Bones . Hot Burning Coals of Juniper shall be Thy Bed of Down , and then to Cover thee A Quilt of Boyling Brimstone thou must take , And Wrap thee in , till thou full Payment make , To Divine Justice for thy great Offence , In that thou hast without due Reverence , My Hallowed Name Prophan'd , and tane in Vain . Thou surely shall endure Eternal Pain , Because thy Sufferings no Proportion have , To that Infinite Offence which thou gave . The Head , the Hand , the Nose , the Ear , the Eye ; Yea , every Member shall tormented be Apart , and such exquisite Tortures fill Each Joint , as would great Leviathan kill . Yet thy frail Body I 'le make to subsist Under such Torments , while I do exist . No Wine , or Beer , is there to quench thy Drowth , Nor liquid g Drop , at all to cool thy Mouth . But bitter Dreggs of that great * Cup of Wine Of Indignation in my Hand Divine ; Which without Mixture every Soul shall Take , And drink and Vomit , in that Burning Lake . My holy Sabbath see thy self thou keep , And every Soul within thy Gates that Sleep . Thy Parents Honour , and thy Days Prolong : And Kill thou not , nor do thy Neighbour Wrong . Form all Unchastness keep thy Body pure : And do not Wealth by wrongful Means Procure . Bear not False Witness ; Neither Covet thou Thy Neighbour's Wife , his Servant , Ox or Cow. WHILE Israel stood , and all these Words did hear , Their Hearts did Fail , Almost i distract'd by Fear , h To Moses came , and trembling they Beseech , Th' Almighty ONE may please no more to Preach , In such a Dreadfull most Confounding way , Least by his Presence Mortal Flesh should dye : But rather by his Prophets speak and They His holy Laws will willingly Obey . Their Sute is Granted , and th' Almighty ONE Approves the k Motion , as they 've said 't is Done : He sends them Prophets of their Bretheren , Men Of such like Passions with Themselves , that when They speak his Word , their Presence may not Make Their Hearers tremble , not their Joints to shake . But such is Man's perverse Corrupted Will , That out of Good he had Engendereth Still . To have the Message of th' Almighty King , Brought by frail Men like us in every Thing ; To whom with freedom we Recourse may have , To solved be of Doubts , and Counsel Crave . To have the Bread of Life , brought down from Heav'n In Earthen Pots , and to Mens Children Giv'n , If Right Consider'd special Mercies Are , And so by Israel they esteemed Were , In that dread Day when the Almighty GOD , From top of Sinai Thundred Mighty Lowd ; No Man nor Beast the Hallowed l Mount might Touch , Nor to the Borders thereof durst Approach , Save Moses self : But now it is not so , All Men may freely to the Altar go , And Offerings Glad of Joy and Praise present , And back Receive Heav'ns Liberal Complement , m And by the Prophets be instructed Still , In every Thing that 's the Almighty's Will : Yea , all the Prophets from that very Day , Do early Rise and to the People say , Repent , n do Justice , o Mercy love , and see , Ye with your GOD all Humble Walkers be . * But froward perverse Man replys , I hate , To Curb my Lusts , or at the Narrow Gate , Once strive to Enter , since along I May Not take my Darling Sins in Company . Tush , what is said by yonder Man we 're Sure , The Mickle Devil himself cannot indure , What ? tell us live like Hermits , Pray and Whin , Abstain from pleasure , Falsly Nick-nam'd Sin. These Babling Preists may Superstitious Wives Charm by their Doctrine to reform their Lives , Or make some timerous simple Fools amuz'd But gallant Sp'rits will not be so abus'd . We plainly see Priest-Craft is but a Trade , And don 't believe one Word of what is said , Further then Interest or Self-gain doth go , In every Land and Countrey is 't not so ? Do not all Sects , and Parties stiffly plead Their way is only Right , what further need Of Proof to show , that all Religion 's Vain ; By Priests invented meerly for Self-gain , The Turks , the Pagans , Papists , and what not ; Of Thousands more , would all be thought Devote ; Yet Black and White are more alike then they , Therefore in short , ther 's nothing Truth they Say. But grant there be a GOD , as they Give out ; He is so very good we do not doubt , He 'l Spare and will not Torture , nor Afflict Poor Mortal Flesh , yea , sure he 's not so Strict , Severe and Rigid , as those Bablers tell , And fright the Simple with a Scarcrow-Hell . If Hell there be at all , 't is only This , A bare exclusion from Coelestial Bless ; Which to speak plainly we almost wou'd Chuse , And all the Toilsom joys of Saints Refuse , Since constantly they must give Praise Divine , A work to which we do not much incline . O Wretched Athiest ! doth thou think indeed , These Scriptures which thou frequently may Read , Are forg'd by Art , or Subtile Mans Ingine ? And are not Marked with a Stamp Divine ? The dreadfull Plagues made p knowen on Egypt Land , Redeeming Isra'l with a Mighty hand . q The r Sea divided s Jordans Streams back turn'd ; And Law emitted while the t Mountain Burn'd Are these Romances , Lies or Forged Tales ? Were not Divine Unquestion'd useful Seals ? Fixt to the Law , Commencing from the Day These Acts were Done ; Pray there fore show what Way ? Could Isra'l be Impos'd on , or Deceiv'd When all the Laws and Statutes they Receiv'd ? Enforced were from what their Eyes had Seen ; And to their Sense Demonstrated had Been . These very words which all the Camp heard Spoke From midst the Cloud ; the Fire , and dreadfull Smoak ; Ingraven are on Tables made of Stone , And short time after to the x People showen , And Copies thereof all Requir'd to take , And on their y Wals and Door-Posts fast them make ; And both the Tables in the Ark uplaid . In time to come to shew what GOD had said . 'T is more then Plain , had not the thing been true When Moses first expos'd unto their view , These Sacred Tables , and Commanded All To mind , so said the GOD of Israel From top of Sinai , which your selves did Hear ; Their Answer had been thus , 't is more then Clear , We never Heard such words , nor Saw such things As by this Doctrine to our Ears thou brings . We never heard this Law from Sinai Giv'n , Nor saw the Fire which almost rached Heav'n : We never saw these Plagues on Land of Ham , Nor through the Sea on dry Land ever Came. We never saw proud Jordans Channel dry Nor there Stons Fix'd for furture Memory . Therefore these Laws we 'll not Receive at all ; Nor to our Offspring e're commit them shall . Since none of these wrought in our Sight have been , Nor any Shadow thereof have we seen . But so it was that on the self same Day The Angel did all * Egypt's first born Slay ; y The Israelits first Solemniz'd the Feast , And every Year they kill'd that hallowed Beast The Pasca-lamb ; in memory of this Thing , And other Mercies to Rememberance Bring . z The Law of b Circumcision they likeway With punctual strictness constantly Obey . In Testimony of the Cov'nant made With Abraham , and all his Numerous Seed , Whereby they their Pollution did confess , And to be cleang'd evince their willingness : The Table , Stones , and Aarons budding Rod. For Monuments are keep'd , to shew what GOD Had for them Done , and at their hands doth Crave ; And several other symbols they Receive : And did Retain till that Great Prophet came . Who was e're Moses , and is still the Same ; From whose Bless'd Lips vain Word did never Fall ; Bnt Good and Gracious were his Speaches all . He Taught , Explain'd , Confirm'd , and did Fullfill The Holly Law , and Shew'd the Fathers Will. He taught with Meekness , and with Power Divine , In him the Fathers Image bright did Shine . More Pure and Heavenly was his Doctrine far , Then Speech of a all that e're before Him were ; More sweet and pure was every VVord he Spoke Than precious Honey droping from the Rock More Fragrant than the sweetest Myrrh or Rose Spicknard , pure Incense , Aloes ; yea all those , Dull Methophores are in the least to Show , What Sacred Language from his Lips did Flow. He did not with the Scribes place Holiness , In washing off External Filthiness ; Nor bare avoiding Scandelous Offence , He taught the Law in a quite other Sense . Thus was his Doctrine . You have b heard of old , And doubtless by your Fathers have been told , Thou shalt not Kill , who ever kills shall Be To Judgement brought , and he himself shall Die. But now , I Say , not only such as Kill , And Cruelly his Neighbours Blood doth Spill , Shall die the Death , but such as Angry are VVithout Just cause the Judgement too may Fear ; Yea such as shall his Brother but Nick-name , VVithout all doubt's in danger of the Same : But such as call him Fool , Hell's fire may Dread , Therefore Forgive and lay aside all fead Then to the Temple thou may freely go , And Pray and look to be Forgiv'n also . Adultery too you also have heard tell , Deserves GODS VVrath , and Punishment in Hell. That 's true Indeed , but also tell I must , Such is his Guilt , that giveth way to Lust. And doth not bound the Passions of his Mind , When they run loose on vile Thoughts of that kind . Downright For-swearing , and Blasphemie too , You have heard tell procures GOD's VVrath also . Such gross atrocious Sins , the Scribs I know Without reprooff do not oft times let go . The Law requireth more I tell thee plain , Thou ought not Speak , nor move thy Lips in vain : Far less to Swear by Heav'n in any Case , Because it is GOD's Hallow'd Dwelling-place : Nor by the City of the Mighty King , Nor by his Foot-Stool , Earth , nor any Thing That being hath ; No , not a Hair or Threed ; Or least excression of thy Beard or Head : But let your Common talk be Yea and Nay , What e're is more , proceeds of ill I say . Thus he the Law taught in its Geninue sense , And Heav'nly-food did to mens Sons dispense , By Miracles of Mercy , also he His Doctrine prov'd to be of verity The Sick are Heal'd , the Blind their Sight receive , Dumb , Deaf , and all what e're Disease they have , Are straightway cur'd , when he but spake the Word , Yea , Spirits foul , must needs Confess him LORD Of Heaven and Earth , d and by them very Soon ( Against their VVills . ) what He Commands is done He in Compassion with e a little Bread , Mirac'lously great Multitudes did Feed . These great Things were not in a Corner wrought , But openly , and he no Credite sought . Further than what his Adversaries might See publickly Performed in their sight , Then certainly his Doctrine must be True , Since what he taught was not before a Few By Miracles confirm'd f But even before . Great Multitudes who did him not Adore , Nor Love his Person , 'cause they would not See The Radient Beams of his Divinity , Through his Sweet , Humble Humane-Vestment shine , They could not think his Person was Divine . 'Cause he came not with Earthly Pompe and Power , Few him Imploy'd their Sin Sick-Souls to Cure. The blest Disciples who his great Acts Saw , And heard him Preach , and thus explain the Law , Beleiv'd his Word , in token thereof They Themselves give up his Statutes to Obey : With Watter Clean soon then they Sprinkled are , By which they their polluted State declare , The Cleansing Virtue , and Excelling Worth Of that Rich Blood which from his Side sprung forth . And least that they that Covenant forget , To which the Seal of Baptism is set , Just at that Instant they their Names receive , That afterward they may Remembrance have Of this blest Bargain when their Names they hear But Mentioned , and to their Children Dear Transmited have this Ordinance , so we It to this Minute Handed Down may see . These Scriptures , Atheists ! are of Verity , As ev'n the Devils themselves dar not deny ; As has been prov'd , how comes it then that thou Doth not unto the Great MESSIAH bow ? And Homage pay to the Almighty King , At whose Command All Things from Nought did spring ? Art thou in Terms His great Pow'r to Resist ? The Universe who holdeth in his Fist ; Who in a moment can all Creatures kill , And turn to Nothing , if it were his Will. Did he not cause one of his Angels slay , And on the Ground near g tenscore thousand Lay Of Sirian Corpses , in a single Night ? What Mortal dare with such a Champion fight ? Yet many * Legions of such Angels stand , And wait to flee at this great King's Command , To execute his Will where he doth send , 'Gainst such a partie , how darst thou Offend ? How dar thou Baffle his Great Hallowed Name , At whose Dread Presence in * a Burning Flame The Eliments shall all disolved be , Before h his Face ; the Heav'ns and Earth shall flee : Yea from the presence of this Angry Iudge * All Isles and Lands shall seek to find Refuge . In that dread Day the Sun shall i lose his Light , And Black as coal the Moon turn in his sight : Togither he k the Firmament shall Roll As when a Scrib folds up a Parchment Scrol . As thick as Hail-stones , Stares then drop down shall , Or as the leaves in Autumn frost , do fall By a strong Wind , that blows down Tree and all . Then shall l Erected be his great white Throne In Flaming Fire the Judge shall sit thereon , And distribute Pure Iustice to each one . Then Stoutest Champions to Deaf Rocks shall cry , To hide them from his Penitrating Eye ! Yet all in vain , for Earth , Sea , Death and Hell , Shall yeild up all the Guests that in them dwell . To the prophain Curst Swearer , Athist Wretch , The Judge shall on this ways derect his Speech ▪ The ARAIGNMENT of the WICKED WHat ? daring VVretch have I now found thee out That at my Threatnings hitherto durst Flout , And mock my Envoys , that my Message bore , And frequently stood knoking at thy Door , With precious Offers of a Crown of Ioy , And freedom from all things that do Anoy , But these rich Jewels , Pearls , and Dimonds thou Did trample on , and like a Hog or Sow , Delight did take , to puddle in the Mire , Than Sensual Pleasures knowing nothing higher . Did not my Preaching Prophets tell thee plain ? Thou ought not take my Hallowed Name in vain ? Nor swear at all by Conscience , Faith , nor Truth , Nor Curse thy Neighbour with thy Lips or Mouth ; Yet even these very Lips , and Mouth which I Created have , my Name to Magnifie , Thou hast imploy'd as Instruments of Sin , And wickedly hast tane my Name therein In calling me thy VVrath to execute On Innocents ; therefore now I will shoot Hot Thunder Bolts of vengeance through thy Soul , And make thee still in Utter-Darkness howl . Thy Cruel Curses on thy self I 'll turn , And make thee in Eternal Fire to burn . Oft call'd thou Fiends thy Neighbours Souls to take , Now shall they cast thee in the Burning Lake . As heretofore thou Mercy still did hate , So shall thou not one Drhant of Mercy get . Of all the VVretches that this day stand here , None are so guilty as thou who durst Swear . By my Blest Name , * my VVounds , and Precious Blood , Which from my side did Spring forth as a Flood To quench that fury which nought else could Please , No , not all Creatures in one Sacrifice . All other VVights , but thou have some Excuse , Of Gain or Pleasure that did them Induce To break my Law ; but thou hath none at all . Yea , Turks and Pegans 'gainst thee witness shall : Their Idols names they never Baffled so , As thou has mine ▪ Pack hence , and from me go . Come Mastive Dev'ls them neck and hee ll , ty fast , And in hot Boiling Brimstone-Pots them cast . FINIS . Reader , PErhaps some may be surprized to see any thing of this kind come forth under my Name , and others , seeing this acknowledged by me , may be ready to Conclude , I haue also Composed several other Papers latly exposed to the Publick , especially those signed J. D. I love not to Rob any Man of his due ▪ none of these are mine ; This being the first thing in Rhyme ever possed the Press , whereunto my Name is Affixed directly , or indirectly . These Notes I have subjoined for Answering an● Objection that may Ocurr , and explain any thing , that may not be so easily understood by those of weakest Capacities ; not that the same Matter , contained in the Notes may not he expressed in Rhime , as well as the rest , but to degress in explaining every thing that may seem difficult would much marr the Grace and Harmony of the Poem , This method is used by the best English Poets , ( I mean those that write in English ) that I have seen , and I judge it very convenient ; 'T is impossible to please every one , or to solve all objections and doubts that may be made about or against this , if I get the Approbation of the sober and discreet 't is enough : However I am resolved to take my hazard fo●●ee , whatever sensure I meet with . TO invocate the Muse or some supposed Diety hath been an Ancient custom among Poets in the entry of their works , & so far imitated by our Modern Rhimers , that not only follow they the same Method ; But also invocat the same supposed Dietys , The first propably were Serious in their Invocations , believing these Dietys could assist them ; but I do not think it approveable in the Letter , for neither in Jest or Eat ; nest is it Lawfull to invocat any other Object but the True and Living GOD , for things not in the power of any Creature to bestow . 2 Perhaps some may carp at the word Stabl● , because we are informed by Holy write , The Heavens shall Depart as a Scrol when it is Rolled together . This I hope none will think I deny , especially seing I mention the same in the 19 Page ; but that which I use this Expression for , is to show there is nothing so great , spacious , firm , or Perminable , But it giveth way to , and payeth Homage at the presence of this Infinit and Incomprehensible Being . If I had Room here I might tell you the Opinion of some Divines on this point ; That tho it be Acknowledged the Firmament or Visible Heavens shall suffer by the Universal Confragration for their Purgation , because they are polluted and made subject to Vainity , yet the Blessed Mansions of the Elect Souls ( called Coelum Empyreum ) are not incident to any such Change , not needing to be purged , not Unclean thing ever having entered there . see Mr. Durham on Rev. 21 , 1 3 I have seen an Abridgements of the Commands in Rhime much after this sort ; but I have endeavoured to express the same matter in other words than what was in these Verses , and so far as I remember have not repeated any of them Verbatim . 4 It may be thought strange that I should aleadge one part of the Torments of Hell Consisteth in beholding fearfull Objects , seing the Scripture informs us 't is always dark there , yea , 't is freqently called Vtter Darkness : Yet seeing there is nothing wanting in that place to Compleat the Horrour and Torments of the Damned ; And the Beholding of dreadfull Objects , being that which doth Creat Horrour almost as much as any one thing , I do not think it absurd to believe that that may be one part of their Torment . Tho with corporal eyes in the state we not are it be impossible to behold any Object without light : Yet 't is not unlike some such Dreadful objects may be Represented to the Apprehension of the Damned 5 Something both of the Place and Quality of Hell may seem here to be asserted , that cannot be well agreed unto by every one . First as to its quality , I beleive most People do grant there shall be nothing wanting that may compleat the Misery of such as are there ; and seing the Damned shall after the great Day ▪ be Corporally in Hell , I do not think it Absurd to believe they shall be Tormented even by matteriall Fire , and that all the Sulpherous , Betumnious , and Vile matter now Disperssed through the Universe shall be gathered to that Place , this seems to be the opinion of Aquinas and several School-men Q●oted by Durham Rev : 21 I which that Reverand Author doth not oppose , but rather Homologat : For when the Eliments are refined and purged by the great Confragration , all the impure matter in them must either be Annihilated , or placed some where or other , I see no need of its Anicholation , neither can I think of any other place more proper to Lodge it in . As to the place of the Damned , the Scriptures seem to determine , in speaking of it alwayes as a place below the surface of this Terrestrial Glob , and in the Instance of Core Da●ban and Abiram , 't is expresly said they went down alive to the sides of the pit , such as will have all Scripture expressions on this point Methaphorical , I shall not dispute with : But let them know 't is no good place be where it will ▪ 6 This may seem very gross and absurd , but Nevertheless beside the inumerable Multitudes who by their Practise say no less I have even heard some Verbaly express as much , and plead almost in the same words . 7 The Quakers abuse this Scripture when they make use of it against Swearing in Judgement , when Necessarly called thereto , To fear the LORD , and swear by His Name , is no part of the Cerimonal Law , as some of them Foolishly Plead : Neither is Swearing altogether Discharged as doth appear by the 37 Verse , where 't is laid . But let your Communication be yea , yea , and nay , nay , what ever 's more ; ( to wit in Common Discourse ) cometh of evil . And Paul writing to the Galatians Chap. 1 , Ver. 20. useth a more solemn Attestation , in taking GOD to witness the truth of what he wrote ; And I hope no Quaker will aledge there is anie evill in this Expression . 'T is Probable Sweating by the Temple , Altar , and Jerusolem have been the Common Oaths of those times ; Wherefore our Saviour Particularly mentioneth them , thereby giving a Coppy to his Apostles and Ministers , to insist in Reproving the predomining sin of the times wherein they Live. I confess the Quakers run in the safest exeem ; 't is much better to Decline sweating in Judgement , than Rapp out such Dreadful and Execrable Oaths , so frequently as many do ; But all Extreams being bad , none of them are approveable . 8 'T is observable all the Miracles wrought by our Blessed Saviour , were of Mercy and Compassion . He could have made Wine of VVater at any time , but He did it not till there was need for it ; And the People that invited Him to the VVedding like to be affronted for want thereof . He could have created Bread at any time , but he did it not till there was need thereof , to Refresh great multitudes in desart places , when Food could not easily be otherwise had ; And so forth of all the Rest. 9 There 's one thing renders the Miracles pretended to be wrought by the Church of Rome greatly suspicious ( much contrar to the example of our Saviour and his Apostles ) they work their Miracles always before such as doubt nothing of the Truth of their Doctrine ; VVhereas the other only before Great Multitudes of unbelievers did work Miracles , of purpose they might believe . I confess I have heard some times the Papists have Endeavoured to put a cheat on others not of their own profession , impretending to Cure some Persons that they have Suborned to faign themselves Impotent , as that Boy at Aberdeen mentioned in Kno●● Historie . One at Dublin within this seven years . And a VVoman in the North of Ireland , that through their Perswasion faigned her self Dumb , whom a Gentleman that law her Carried about by some Priests or Friers , showing her to the People , & Offering to restore her to her speech , told me that he was in Company Where a Gentleman Jealous of the deceit Threatened her , and when she would not speak for a long time , he Lashed her soundly with a Whip , til she Cry'd out , and Confes'd the deceit ; Some such wonderful Miracles , I believe may be wrought by these Gentlemen : But I Resolve to suspend my Faith of their Doctrine : ( I mean their Traditions and Tenets Repugnant to Holy Write ) till I see them Confirmed by some Miracle where there is no ground of Suspition . I do not doubt but the Gentle-men who Endeavour to put such Hocus Tricks upon the simple , may also deny the matter of Fact of these Instances I have given , & no wonder since one of that gang with whom I Discoursed within these few year● , had the Impudence to deny their was any such thing as a Masacker of the Protestants by the Popists in Ireland within these forty or fifty years , tho' the Fact be so Natour , & many Thousand● yet Alive that saw it with their eye● . He affirmed the Protestants had a Designe to cut off of all the Papists , and they in their own Defence only , were obliged to use some Hostilities , &c. 10 Just while this was at the Press , a Pamphlet Intitulat An Easie way with the Diests , came to the Publick , which solveth this Point Pretty well ; wherefore I referr you to it . Only by the by , I would say to the Quakers , if the Church had Contemned , & neglected the Sacraments , as they do ; we would have wanted one good Proof for confirming the Truth of the Holy Scrip●ures ; For not only do these Ordinances Exhibit , and hold forth to our Senses the Efficacie and Virtue of Christs Blood and Sufferings ; and help us to a more distink uptaking of spiritual things : But also are a most pregnant Evidence of the Verity of the Scriptures , seing they Commence from the very Day these Publick and Nottour Miracles were wrought , on Purpose to Convince the Beholders of the Truth of what is therein Revealed . FINIS . Advertisement . Husbandry Anatomized , or several Rules , and Measures for the better Improvement of the Ground , particularly calculat for Scotland ; wherein 't is shewed much more Increase may be had , than in following the Common way ; and yet much of the present Labour and Expence Saved . To which there is now added a postscript , furder Clearing & applying the same . Edinburgh sold at the ●aigh Coffee house on the North side of the Street near the Cross , price 14 sh : Scots with a Reasonable Abatement to such as Buy them in Gross or Unbound . Notes, typically marginal, from the original text Notes for div A36289-e620 a Rom : 14 , 11 , b Psalm : ●9 , 7. c Math : 12 , 22. d Math : 11 , 5. e Psalm : ● , ● . f Exo● 3 , 14 , g Isa : 44 , 6 , Psalm 11 4 , h Job : 37 , 18. Job ; 9 , 7 , &c. k Job 3● , 4 , Pro : 8 , 29 , l Gen : 1 16 , m Isa : 48. 13. n Gen : 2●● . o 1 King●● , 27 , p Job : 26 13 , 9. * Isa : ●●● 33 q Psam : 14 , 7. r Gen 1 , 1 , Psalm : 36 8 s ●sa : 40 12. t 15 , u 〈…〉 ; 18 9 x Exod : 14. 16 , y Pslm : 68 , 9. z 114. 4. a d : 19. 18. b Exod : 2● c M●●● : 2 , 2 , b Exod : 2● c M●●● : 2 , 2 , d Exod 20 , 7 , ● Psal : 9 17. f Rom : 14 , 10 , h Exod. 2● . 19. g M●rk 9 , ●●● , g Luke 16. 24. * Psalm ● 5. 8. h Exod. 2● . 19. k Deut : 5. 24. 25. l ●xod : 19.13 . m John : ●4 . 2● . n Mark : 1 , 15 , * Mic : 6. 8. p Exod. 9. 14. q Exod , 13. 8. r ●xod . 13. 21 ▪ s Exod. 3 : 16. t Deut. 4. 8. x Exod , 34 : 29. y Deut. 6 , 9. y Exod. 12 , 21 , z Jo●● , 5. 8. a Joh. 7. 46 , b Mat : 9. 21. &c. Mat. 11. ● , d Luk. 4 41. e Luk : 5 , 36 &c. f John 1● . 20. 2 King. 19 , 35. * Rev : 5. 11. * 1 Pet : 3. 10. ● Thes : 5 , 2. i Rev : 6 , 12. &c. k Isa : 34. 4. l Rev : 20 , 11. ● Rev : 6 , 1● . * Psalm : 40. 6. Micc●●6 , 6 , 
A46240	----	A cure for the tongue-evill, or, A receipt against vain oaths being a plain and profitable poem, shewing the hainousness of common swearing, with reasons against it, and remedies for it / by T.I., an hearty well-wisher to his king, church, and country. Jordan, Thomas, 1612?-1685? 1662 Approx. 27 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A46240 Wing J1024 ESTC R10705 12253748 ocm 12253748 57250 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46240) Transcribed from: (Early English Books Online ; image set 57250) Images scanned from microfilm: (Early English books, 1641-1700 ; 151:8) A cure for the tongue-evill, or, A receipt against vain oaths being a plain and profitable poem, shewing the hainousness of common swearing, with reasons against it, and remedies for it / by T.I., an hearty well-wisher to his king, church, and country. Jordan, Thomas, 1612?-1685? [2], 14 p. Printed for Christopher Ecclestone ..., London : 1662. Written by T. Jordan. Cf. Wing. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Swearing -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-06 Judith Siefring Sampled and proofread 2003-06 Judith Siefring Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A CURE FOR THE Tongue-Evill . OR , A Receipt against VAIN OATHS . Being a plain and profitable Poem . SHEWING The Hainousness of COMMON SWEARING , with Reasons against it , and Remedies for it . By T. I. an hearty Well-wisher to his King , Church , and Country . LONDON , Printed for Christopher Ecclestone , in St. Dunstans Church-yard in Fleetstreet , 1662. A CURE FOR THE Tongue-Evill . REader take well what I thee here present To Cure thy Tongue , that wild-fire instrument ▪ As it by Common Oaths doth give offence To all that fear God in a filial sence . Now what means swearing customarily ? Is 't not a strain of hellish poesy ? But stay ; who ever heard hells Jailor use With horrid oath Gods dreadfull name t' abuse ? Cert's 't is a truth , to give devills their due , They will not swear , as doth their cursed crue . The devils roaring herd both swear and lye , But this alone is his grand property ? Hells fiend rants not in wine , or ale , or beer As if with oaths he heaven and earth would tear . His subtile wit variety affords Without all nonsense-sauring-swearing-words . Yet as for oaths , as commonly they 're us'd The causes vile , by which they are produc't , Are hells provoking pow'rs , Satan and sin , Sinne unrepented causing rage within ; Want of Gods fear and love , the great neglect Of daily prayers , want of due respect To Gods all-seeing eye , his vast essence , That heaven and earth doth fill with his presence ; Neglect of reading Gods most Holy Law , Which God hath ma●e to keep us in his awe , The damn'● abuse of mea● to great excesse , Of Wine , and other drinks , to drunkennesse , A vayn and light heart , a distemper'd brain , And fellowsh●p with those , whom Oathes do stain , A 〈◊〉 , and hee●less minde , base idlenesse , Anger , and gami●g and covetousnesse ▪ For were it not for these infectious ills , No speech would bee , that conversation spills . Swearing's a bodge in wilde mens poetry , Who minde not words of ingenuity . It is a rash fooles bolt , that is soon shot , Did men consider , use it they would not . It is the rant of debauch'd Ruffians , That stare and roar o're pots and cups and cans . It is a mad , uncivill , Bedlam course , Which gracelesse people use in their discourse . It is the silth defiles Gods Attributes , A Folly which with reason never suites . The Cognizance 't is of Gods Enemy , The damned mens note in Hellish misery . It is from Hell a vapour rising so , That down to Hell again it bends to goe . It is a badge of Satans followers , Gives blackness worse than that of Colliers . It binds the Soul to Satan , Death and Hell. It is the signe , at which Satan doth dwell . It is the Common and filthy drivell Of a foul in-mate in men ▪ the Devill . It is the poyson of the lips , which makes The soul to stink worse than the filthiest ●akes . It is the thunder from Hell that is sent , For it men quake , if for it they repent . It is a banefull hearb , thht grows apace . It chokes the seed of the good word of grace . It is the Common Filth , whereby's defil'd Both Man and Woman , and the tender Child . One onely day the Sabbath men do break But every day and hour sweare , when they speak . Oaths are so common , they fly up and down In every Country , County , City , Town . At Cards and Dice , at table , bed and boord Men use this plaguy soul-polluting word . Both Master and Servants in every place Gods Holy Name do commonly disgrace : The rich and poor in this are all alike ▪ At Gods great name with ugly Oaths they strike . There 's scarce an house , in which there 's not one dead Through wicked oaths , which wound the heart and head . For other sins there seemeth some pretence , That profit or pleasure doth flow from thence ; Such is the way of Drunkards , theevish wights , And those that violate the Nuptiall Rites ; But swearing is so base a foolery , It brings no pleasure , nor utility . It wounds more hearts together at one blow , Then any weapon of the deadly'st foe . A Common oath is like a fatal dart , Which being shot doth wound the shooters heart . An house full of plagues and a tongue of Oaths Are joyn'd together , as Body and Cloaths . For this the flying roll of cursed woe That cuts off many , o're the earth doth go . As man doth not delight to blesse , but swear And curse , so shall be wofull curses wear . This brings the plague on mens houses of clay , Upon their goods and Chattels in a way . Of crosses losses and many curses It breeds a vacuum in mens purses . Nothing holds well with those , who do'nt refrain , Their tongues from belching in this bloody strain . The swearer needs no executioner , But his vile tongue himself to rent and tear , He needs not any poison , spear or sword , To kill himself , but his own tongue and word . A good name is precious in ev'ry kinde , But this is worthless in a swearers minde . It is a truth , 'gainst which there 's no dispute , He lyar-like is crackt in his repute . By oaths Saints hearts are wounded through their ears They 'r words for which the Christian sheddeth tears ; They grieve Gods Spirit in saints , and they make In little worlds a great and sad earth-quake . Swearing is like the plague it spreads and kills , With great infection it many fills . The swearers plagues company , Still multiply their base society . Except the Scottish Covenant-sharer , I dare pronounce the rash common swearer , The worst of the worst of Subjects , yea more The millions of common oathes men swore , Occasion'd this damned Covenant , As being the product of the swearers rant : God suffer'd this for these , for cause best known Unto his dreadfull Majesty alone . To gather rebells 'gainst our Sovereign Our Church and State , to our great woe and pain . Swearing's a fire , that many places burns , It is an engine , houses over-turns , It smites the aire into tempests , thunder , The ground Gods-footstool it tears asunder . It makes the Land to put on sable weeds , And in great Kingdoms dismal changes breeds . This bloody agent both in Church and State , Doth ruin all things in most dreadfull fate . It is a Kingdom-weakning , wasting Sin , It is a State-confounding cursed gin , This leading generall sin in notions , Doth bring upon them desolations . This sin which is of a deep stain and die , On all the world brings grievous misery . T is sad to think how many Millions Do damn their souls by their foul swearing tongues , T is sad to think , how many plagues and woes Are usher'd in by Oathes , mens mortal foes . Swearing's high treason 'gainst the King of Kings , On swearers heads who justly Vengeance brings , Gods attributes stand all engag'd , 'gainst all That commonly to witnesse God doth call . A swearer is Gods daring Opposite , And is abhominable in his sight , As much as in man lies , he wounds Gods soul , As if vain dust would live without controul : No man Gods honour makes to suffer worse , Than one , for trifles that doth swear and curse . The Swearers life Gods greatness doth defie , And his Omniscience doth vilifie , Gods name with such is common and unclean , A mark they doe to Satans service lean . They God Almighties Majesty forsake , And creatures frail All-judging Gods doe make , Giving them part of Worship that 's divine , Against Gods Law , from which they do decline , They are the Rabshakehs that blaspheme God , They clip his mercie and quicken his rod Of dreadfull justice ; many of them have Lost both their lives and souls , while they did ●rave . They strike at Heaven , yea Deity it self ; And this they do for any trifling pelfe . They slight Gods justice , as if Mercy was The only Attribute of Divine grace . They to their power out brave the Lord above , For his great Name have no respect , nor love . They make the Lord to patronize a lie , Yea all the filth of vile iniquity , To want an all-discerning , judging eye , Or else to be a drowsie Deity . They spit their venome in Iehovahs face , The Lords great Majesty they doe disgrace . They mock Gods roaring , thundring voyce and note , They rent a-sunder Christ his seamlesse coat . There is but one most precious saving name , The name of Iesus of transcendent fame , And yet these Swearers most unthankfully , Abuse this name of names most filthily . They make no more esteem of Christ his bloud , Than of dumb beasts unclean , that doth no good . Oathes are the nayls that pierce Christs hands & feet , They are the thorns that crown'd his head most sweet They are the speare that wound his blessed side , In 's bloody sweat they caus'd him to abide God wrongs them not , yea what they are and have , They have of God , yet his Name they deprave . Gods person they contemne most gracelesly , And his Precepts and that most publikely : And this is it , their sin that aggravates . Above all other that Iehovah hates . They are the worst of sinners wronging God , Provoking him with his most dreadfull Rod. To punish Rulers , Kingdoms , Church and State , With Sword and Pestilence unfortunate , Famine and Plagues of all sorts , that may be Wholly destructive to Felicity ▪ A man that stares and swears blasphemously , Becomes brim-full of vile iniquity : Shew me a swearer , and I 'le shew to thee A lyer , shew to me one that doth lye , And I 'le shew thee a theif , one in whom lies A base deformed heap of perjuries . Swearing is no single evil , there 's none That ever us'd it , that us'd it alone ; It argues hearts profane , and loose , and vile ; All parts in man it sadly doth defile . By faith men swear , and so turn Infidells , They swear by truth , till no truth in them dwells ; As they are honest men they swear , and so To all the points of Knavery they go . They vainly swear by their Salvations hope , So yeild their necks to the tormentors rope : They swear by Creatures , which they drink and eat , Provoking God to curse their drink , their meat ; At table while they swear without controul , Their table 's made a snare to catch their soul. Oh that vile man , who is dust and ashes , Did see the stabs , wounds , and bloody gashes Made in his soul by Oaths , that he might shun This excrement in Conversation ! Oh that vain swearers saw the work they make , When they Gods blessed Name in vain do take ; Yea when they tear the Lords most holy Name , Without all fear and wit , all grace and shame . Oh that they saw Gods wrath in dreadfull might , Threatning revenge to ev'ry banning wight ; For then they would not , could not , dare not swear , But they would speak of God in holy fear ; Yea they would be for ever rather still , Then they would croak against their Makers will. Cast off therefore this poyson of the tongue , With all the filth , that to it doth belong ; Cast out this Devil , least it cast thee down Into the pit of Condemnation . Let no God-dammees from thy mouth proceed , Least with damn'd Spirits thou be numbered . Say not , thou canst not help this swearing strain , Help but thy self , Gods help thou shalt obtain . Now that thou may'st this Black-mouth Devil shun , Joyn Fasting to thy Supplication ; With an Oath-loating heart thy Oaths confesse , Make clean thy heart , this evil to suppresse . As with a Bit thy mouth and lips fast keep , Whilst for thy Oaths thou heartily dost weep . Str●ve against all thy hearts corruptions , That grace may deck all thy expressions ; Fear God , and mind his power thee to smite By sudden death into Hells fearfull night ; Hold in thy hand the rugged staff of Hell , That thou may'st use thy tongue in all things well . King Ioash prosper'd whiles Iehojada Did Counsel him to keep Gods Holy Law : So whiles Gods fear doth rule the heart of man , His speech doth thrive in praises Christian. Acquaint thy self with the Lords sacred Laws , That thou may'st not take Oaths without a cause ; See there his Oath forbidding , threatning power Against blasphemous wretches ev'ry hour : Stamp on thy heart Gods awfull Majesty , For then thy lips will shun all blasphemy . Thus was Saint Austin cured , who before He feared God , did swear as many more ; He read Gods word and feared , and this fear Would not permit him any more to swear . Of God thy Lord think rightly all thy dayes , But do not use his Name , but to his Praise , Use not thy self Gods Holy Name to use , Least thou by Oaths Gods Holy Name abuse : Swear not , unlesse Gods Honour to defend , Swear not , unlesse to strifes to put an end , Unlesse thy Name , Goods , Body , Life to save From great Reproaches , Losses , Crosses , Grave : Swear not , unlesse in Justice , Judgement , Truth , Let these be joyn'd in ev'ry taken Oath : Swear not thy self or any man to wrong , Swear not to shew the rashnesse of thy tongue , Swear not to fence or underprop a lie , For this contracts the guilt of perjury . Wouldst thou not Gods most Holy Name profane ? Observe Gods dayes most Holy , without blame . Remember this , remember Holynesse , In reference to all Righteousnesse . Keep like a Christian Christs Sabbath day , That on the week dayes thou may'st keep alway Thy lips from speaking vile blasphemous words , The language which the scalding lake affords . Mind Polycarpus , choosing death by fire , Rather than swear by Caesars love or ire ; This gracious thought in his good soul did dwell , To chuse sins way is the sure way to Hell. Rebuke these words of death in all , and cry , Why do you smite my God , my King on high ? 'T is just with God , men swear themselves to death , When they forbear to check the swearers breath . Mind this of Oaths , how great indignity , And what disgrace thou casts on God thereby . What if thy Prince did make a Law , that all That vainly swear , this evil should befall , That they should suffer seared lips , or tongues , Bored quite through with burning hot Irons , Or hang'd , beheaded , drown'd , or burnt should be , And should loose all the worlds prosperity ? Wouldst thou not Cov'nant with thy lips & tongue To use Gods Name with circumspection ? I dare presume thou wouldst , yet wilt thou not Fear God , who threatens swearers with the lot Of endlesse , easelesse torments in Hell-fire , Which none , but he , can do in his fierce ire ? Methinks thou shouldst consider well in mind , That God's thy Maker , and Preserver kind , That God is Lord and Judge of all , for hence Thou mightest learn Gods Name to reverence , And alwayes stand in greater awe of God , Than man , who can scourge all men with his Rod. Consider that the Hosts Caelestiall , The Sun , and Moon , and Stars , obey Gods call : Consider that the Heavens , the Clouds , the Aire , Fire , Earth , and Sea , and all things therein are , Bespeak us all by their obedience , Gods Holy Name to have in reverence : Consider that all things both deaf and dumb , Do call on us Gods Servants to become ; And b'ing endow'd with reasons light , and grace , To praise Gods sacred Name in ev'ry place . Consider this , that God for all he gives , Asks only prayse , while mortall mankind lives , That hon'ring God in this sad vale of tears , They may him praise in Heav'n , free from all fears . Keep silence or refrain thy lips some dayes From Oaths , yea words , to free thy mouth alwayes From uselesse fruitlesse speech ; for then thou shalt So keep thy tongue , that it shall never halt . Resolve for each rash Oath this penalty To put upon thy self in equity , Give certain silver peeces to the Poor , As two or three or four or six or more : For by their prayers great in Gods esteeme , Thou may'st thy mouth from all vain Oaths redeem . Mind praysing God , as they in Heav'n that dwell , Angells and Saints , for in it they excell . And if with them thou thinkest a part to bear , Thou must on Earth betimes defist to swear . Gods Saints below foresee Gods love above , And this their hearts & tongues doth strongly move To praise his holy name , while they do live , That God to them eternall life may give . They are not like proud wordlings , who like Swine Tread under feet the gifts , that are divine , Through all the gifts they do receive , they see And do acknowledg God most thankfully . They wait for life in Heav'n free from all shame , And therefore here they praise Gods holy name . Mind if thy name men used commonly , As thou dost use Gods dreadfull Majesty , Thou would'st it take in great and just disdain , As if thy name they filthily did stain . And do not thou to others , what thou wouldest hate . Others should do to thee in name , or state . That thou mayest not thy soul in danger bring , Through Oaths pull out thy raging passions sting ; Let not the worlds great make-bate anger make Thee madman-like Gods holy name to take . Look how unruly dogs their chains that slip , To do great Mischiefs up and down will skip : So wrathfull men for want of reasons pow'r Gods honour seek most wildly to devour . Now that thou may'st shun wrath , where Oaths do ●ow , Indang'ring soules ( as Wisemen clearly know ) Praise God if once his blessed hand of grace Restrain'd thy tongue from speaking in disgrace Of his great Majesty , that thou may'st still Find grace to speak according to his will. Behold Christ Jesus , his sad agony And bloody sweat enduring quietly , Behold him suff'ring most cruell scoffings , Spittings , whippings and wofull buffetings , And last of all a death of pain and shame For thee , that wrath may never the inflame . Mind this ( vile worm ) that thus Christ suffered That thou by wrath may'st never be misled . Keep anger in by silence , that it may Soon spend it self and vanish quite away With Heathenish Cato learn to pardon all Except thy self for failings great and small . To keep thy tongue from oaths those words of death Take heed of drunkennesse whilst thou dost breath . That heart-bewitching , brain-besotting sin , Marring speech without , spoyling heart within . Hence oaths men use when drunk , stick in their teeth When sober grown , and this the Wise man seeth . If thou dost love thy soul next God most dear , Of Wrathfull men , as common swearers are , Avoyd the banning company ; for why ? It bindes , betrays , and blindes destructively . Forbear their presence , or do not forbear To give them due rebukes , when they do swear , And that with friendly , loving gentlenesse , That they their Oaths with loathing may confesse , That this Goliah-monstrous sin may have Its wound to death , I do thee humbly crave , That thou wouldst prudent warning take , This sin of sins most timely to forsake ; By dreadfull Judgements on Blasphemers sent , That for and from vain Oaths thou may'st repent . See stories stuft with Swearers smitten dumb , So struck , that mad , blind , dead they did become . And those examples were , that men might fear God and themselves by Oaths to rent and tear . Let Kings therefore be wise , and Magistrates , So ord'ring all that live within their Gates , That none do swear by Gods most sacred Name , Least they themselves do suffer for the same Shame and dishonour , for Gods word is true , Dishonour me , and I 'le dishonour you . Let all be wise , and utter not a word That may become their soul-destroying sword . Let all with all their might advance Gods Name , That God may keep them from eternal shame . Let all our tongues speak well of God most high , That God may bless us all Eternally . Let us all pray , and do accordingly , With hearts and tongues , that we may sanctifie Gods holy , dreadfull , just , and mighty Name , That all our speeches may be free from blame ; So shall we use our tongues with sapience , And shall be blessed , when we go from hence . Let us not say , our words are winde , for why ? This is a truth , which wise men can't deny ; Rash Oaths are such a winde , that hurry men Into the Devils black and noysome Den. Let us not call our Oaths to speech a grace , For that by them Gods Name we do deface . Lastly , if we will bear most worthily , The name of Children dear to God on high , If we do love our God in Heaven , our King , Our Goods , our Soul as a most precious thing , Our Kin , our Country-men , and Nation , Angels and Saints , and our Salvation : Let us not curse or swear as Atheists do , That ban themselves to Hell , the lake of woe . Let us be still , or let our speech bring forth Something , to some that may be something worth . Let our words be few , wise , and circumspect , And alwayes to Gods glory have respect , That speaking here like Angels , as we ought , Hereafter we to Angels may be brought . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS . Notes, typically marginal, from the original text Notes for div A46240-e130 The Causes of vain swearing . St. Matth. ● . 27 . Esay 57.20 . A mad Sin. Hellish . St Matth. 5.27 ●am . 5.12 . Devillish . Psal. 10.7 . Filthy , Terrible . Banefull . Common . Vnprofitable , Injurious , To a mans self . Psal. 109.19 . Zach. 5.3 . Psal. 109.17 , 18 , 19. His body and Goods . To his Soul , Psal. 64.8 . To his good name . To Saints , To others . To the King. To Kingdoms . Ier. 23.10 . Hosea 4.3 . To God. Psal. 129.20 . Gods honour . Law. Ier. 5.7 . Person . Psal. 73.9 . Iustice. Christs Church , Person , Name , Bloud , Body . A Sin most sin●ull . Psal. 59.12 . Zac 8.17 Psal. 10.7 . A complicated Evil. Hos. 4.2 . Psal. 69.22 . Ob. Sol. 〈◊〉 Remedies against rash swearing . 〈…〉 Psal. ●5 . 2● . Eccles. 23.10 ▪ 11. and an Oath . Jer. 4.2 ▪ Col. 3.8 . Psalm 37.8 . Hos. 4.11 . Remedys against Wrath. Psal. 39. ● . Remedies against swearing . Hos. 4.11 . Prov. 2● . 24 . 1 Sam. 2.30 . 1 Pet. 3.15 . Matth. 6. Ob. Sol. Ob. Sol. Psal. 145.2 . 
A47209	----	A testimony against gaming, musick, dancing, singing, swearing and peoples calling upon God to damn them. As also against drinking to excess, whoring, lying, and cheating. Commended to the consciences of all people in the sight of God, but more especially to those, who keep publick houses. Kelsall, John. 1696 Approx. 21 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A47209 Wing K246C ESTC R218590 99830168 99830168 34618 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47209) Transcribed from: (Early English Books Online ; image set 34618) Images scanned from microfilm: (Early English books, 1641-1700 ; 2033:3) A testimony against gaming, musick, dancing, singing, swearing and peoples calling upon God to damn them. As also against drinking to excess, whoring, lying, and cheating. Commended to the consciences of all people in the sight of God, but more especially to those, who keep publick houses. Kelsall, John. 1 sheet ([1] p.) Printed by T. Sowle, at the Crooked Billet in Holloway-Lane, Shoreditch; and are to be sold near the Meeting-House in White-Hart-Court in Crace-Church-street, [London] : 1696. Signed: John Kelsall. Place of publication supplied by cataloger. Torn; print faded, with some loss of text. Reproduction of the original in the Friends House Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conduct of life -- Early works to 1800. Dance -- Controversial literature -- Early works to 1800. Gambling -- Controversial literature -- Early works to 1800. Singing -- Controversial literature -- Early works to 1800. Swearing -- Controversial literature -- Early works to 1800. 2007-11 TCP Assigned for keying and markup 2008-05 SPi Global Keyed and coded from ProQuest page images 2008-07 John Pas Sampled and proofread 2008-07 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A Testimony against Gaming , Musick , Dancing , Singing , Swearing , and Peoples calling upon GOD to DAMN them . As also against Drinking to Excess , Whoring , Lying and Cheating . Commended to the Consciences of all People in the Sight of God , but more especially to those , who keep Publick Houses . First , SEE that you suffer none to play at any sort of Game in your Houses , viz. Cards , Dice , Tables , Shuffle-board , and the like ; for in so doing you will displease the Lord , and may cause him to bring a blast upon all your Undertakings : But on the contrary , Reprove and Admonish such in God's Fear . For it never was the Practice of God's People in the Primitive Times to Game away their precious Time , which the Lord gave them to work out their own Salvation in ; neither is it the Practice of them that are Christians in deed , in this day , though the Nominal Christians may plead for it . Therefore you that know the Life of true Christianity , bear your Testimonies faithfully agianst Gaming , for it is as it were a piece of Witchcraft : for when Mens Hearts and Minds are exercised in it , they are even overcome by the same , and so are serving the Enemy of their own Immortal Souls with all their strength , and the Fear of the Lord is not before their Eye● ; for when the Hearts and Minds are exercised in their Games , it is , as it were , their God , and often times tends to Quarrelling , Fighting and Blood-shed . It is therefore good for all that are Christians in deed and in truth , to bear your Testimonies against Gaming ; for this is certainly true , that the Lord and his Truth is dishonoured by admitting People to Game in your Houses : Therefore be careful in bringing Honour to God by bearing your Testimonies for him and his Truth , against that that is displeasing unto the Lord , and hurtful unto your own poor Souls . Secondly , See that you suffer none to Play upon any sort of Musick , nor any to Dance , Sing or Swear in your Houses ; but bear your Testimonies against such things , both by reproving them in God's Fear and Love , and in obstructing the same : for they are all displeasing in the sight of the Lord ; and may cause his Judgments to come upon your Houses and Families . Therefore to prevent the same from coming upon you , live up to that Gift which the Lord hath given you , that you may stand in your places , and bear a Testimony for the Lord and his Truth in your Day , Age and Generation ; then will the Lord Bless and Prosper you , both inwardly and outwardly , and in all that you undertake ; and all that do Rejoyce , Let them Rejoyce in the Lord. Musick is a thing , that stealeth the Hearts of them that play upon it , or adhere unto it , from the Lord , ( and tends to raise up a light , airy , frothy , wanton Mind ; for they that live in Pleasure , are dead while they live ; and they that live wantonly , kill the Just ) for when Mens Hearts and Minds are exercised by it , they remember not the Lord that made them and all Mankind for a purpose of his own Glory ; but spend away their precious time in that which the Lord by his Prophet Amos bore Testimony against , as you may read in the 6th Chapter of the Prophecy of that Prophet , in which he pronounceth a Doe unto them that chaunt unto the Viol , and invent unto themselves Instruments of Musick , like unto David . Do such Remember their Creator in the days of their Youth ? No ; they have rather forgotten their Maker , which would be their Saviour , if they would come to be saved by him , from their perishing fading Vanities , which God and his People are against . Singing and Dancing are of the same Root and Ground with Gaming and Musick , &c. all which proceed from that Seed , which the Enemy of Man and Womans Salvation hath sown in the Hearts of the Children of Disobedience , which Enemy is the Devil , who walks about , seeking whom he may devour . And such who let loose their Hearts , Minds and Affections after those things , pursuing and following with greediness after the same , are making an Idol of them , and do desire more after them , than they do after the Knowledge of God , whom to know is Life Eternal : and so hereby God , who alone ought to be sought after and bowed down unto , is robbed of that which is his Right , even the Praise , the Honour and the Glory of his Name , which ought to be given unto him from every reasonable Creature , that he 〈…〉 Mankind to serve the Lord above all things , even with all their Souls , and all 〈…〉 and not run into fading Vanities , which perish in the using , and which bring Tribulation , Anguish and Wrath upon all that are found in them : for God will not be mocked ; such as every Man sows , such they must reap from Divine Justice , who renders unto every Man according unto his Deeds , without respect of Persons . Some that delight in Musick may object , That David and others of the People of God , did play upon Instruments of Musick . Answer , David and others , who were faithful to God , did not play upon Instruments of Musick to stir up , raise and elevate a vain , sinful , unclean Mind in themselves or any others ; but their playing upon and use of Instruments of Musick , being under the Shadowy Dispensation of the Law , what they did herein , they did it unto the Lord. The Priests under the Law had a command to sound Trumpets , which was a sort of Musick ; and David and others made use of other Instruments , as the Flute , Harp , and Cymbal ; and this they did in Honour and Praise to the Lord , and not to stir up a vain , wanton , light , airy fleshly and ungodly Mind , as it may be seen in the Scriptures of Truth . Again , Some may plead for Dancing , because David danced before the Ark. Answ . This Dancing was in the time of the Law , and was a token of his rejoycing because of the Ark of God , which was brought back out of the Philistians Land , who were Enemies to God and his People : This Dancing was not like the Dancing of the vain , wanton and prophane Persons of our Age , nor yet like the Dancing of Herodi●'s 〈◊〉 , who Danced before Kings 〈◊〉 who after she had Danced , demanded the Head of the Man of God , John the Baptist , and had it , being thereunto instructed by her malicious Mother . As concerning Singing and Rejoycing ; true Singing and Rejoycing the Lord God did own under the Law , which was Shadowy , and stood in many Carnal Ordinances , which were to continue until the time of Reformation , as saith the Apostle , Heb. 9.10 . which time is the time of the Gospel , which is come . Again , God did and doth own Singing in the Spirit under the dispensation of the Gospel ; but the Singers that God doth own under the Gospel-dispensation , are those who are first taught by him to mourn for , repent of , and forsake their Sins ; such who are led by the Spirit of the Lord to Mourn for , Repent of , and forsake their Sins , in the same Spirit they may Sing , as it moves and leads them . The Apostle Paul said , I will Sing with the Spirit and with Vnderstanding , 1. Cor. 14.15 . And it is written , Isa . 35.10 . The Redeemed of the Lord shall return to Sion with Songs of Deliverance . And it is written , Rev. 15.3 . They that were Redeemed from the Earth , sang the ●ong of Moses and the Lamb. And wise Solomon said , ( Eccles . 7.3 , 2. ) Sorrow is better than Laughter ; and it is better to go into the House of Mourning than into the House of Mirth : Mourning , in the Vnregenerate , in the sence of their Sins , is better than Laughter and Singing . And God will turn the Songs of the Wicked into Mourning , Amos 8.10 . And Christ said , Mat. 12.36 . Every Idle Word that Men shall speak , they shall give an account thereof in the day of Judgment . And the Apostle James saith , Who among you seem to be Religious , and bridleth not his Tongue , but deceiveth his own Heart , this Mans Religion is vain , James 1.26 . Observe , that Nebuchadnezar , the Heathen King , and his Company of Idolaters , had Musick , ( viz. ) the Sound of the Cornet , Flute , Harp , Sacbut , Psaltery and Dulcimer , and all kinds of Musick , when they Worshipped the Golden Image , that he had set up : These were they which cast the three Children into the Fiery Furnace . This their Musick and Rejoycing was Wicked and Ungodly . Again , Observe , the Apostle said unto the true Christians , Be ye not drunk with Wine , wherein is Excess , but be filled by the Spirit ; speaking to your selves in Psalms , Hymns , and Spiritual Songs , Singing and making Melody in your Hearts to the Lord , Ephes . 5.19 . Also Swearing and calling upon God to Damn them , and Blaspheming the Pure Holy and Undefiled Name of God , proceeds even from the same Root , that Gaming , Musick , Singing and Dancing do arise and spring from : Therefore let none who are found in any of those things ( to wit , in Swearing , Damning , Cursing and Blaspheming the Name of the Lord ) think to escape God's Righteous Judgments ; for it is written , The Lord will not hold him guiltless that taketh his Name in vain . And the Lord complains by the Prophet Jeremiah , Because of Swearing the Land Mourneth , Jer. 23.10 . Therefore all you that are concerned as Witnesses for God , see , that you bear your Testimonies against these things , that the Lord may bless you and prosper you in all your Vndertakings , that the Praise and Honour , which is his due , he may receive from you , and you from him a Crown of Glory , which fadeth not away , when time here shall be no more . John Kelsall . In the late King's Proclamation against Vicious , Debauched and Prophane Persons , &c. Dated May the 30th 1660. in the Twelfth Year of his Reign , are these Remarkable Passages following . There is a sort of Men , of whom We are sufficiently ashamed , who spend their time in Taverns , Tippling-Houses , and Debaucheries , giving no other Evidence of their Affection to us , but in Drinking Our Health , and inveighing against all others , who are not of their own dissolute temper , and who in Truth have more discredited our Cause , by the Licentiousness of their Manners and Lives , than they could ever advance it by their Affection and Courage — We reasonably hope , these Men will cordially renounce all that Licenciousness , Prophaneness and Impiety , with which they have been corrupted , and endeavoured to corrupt others ; and that they will hereafter become Examples of Sobriety and Virtue — We will not exercise just severity against any Malefactors , sooner than against Men of Dissolute , Debauched and Prophane Lives , with what parts soever they may be otherwise qualified and endowed . — And we hope , all Persons of Honour , or in Place and Authority , will so far assist Vs in discountenancing such Men , that their Discretion and Shame will persuade them to Reform , what their Consciences would not . — Which may by the Example and Severity of Vertuous Men be easily discountenanced , and by degrees suppressed . However for the more effectual reforming these Men , who are a discredit to the Nation , and unto any Cause they pretend to favour and to wish well to ; We require all Mayors and Sheriffs , and Justices of the Peace , to be very vigilant and strict in the Discovery and Prosecution of all Dissolute and Prophane Swearing and Cursing . This was Reinforced by a Second Proclamation of the King , the 13th of August , 1660. Charging all Ministers to read it once each Month , for six Months ensuing , and stir up their Auditors to observe the said Duties , and avoid the said Vices . Also in the Late Proclamation by the King and Queen , against ●●c●●● , Debauched and Prophane Persons , Given at White-Hall the 21 st of January , 1691 / 2. BEcause that Impiety and Vice do still abound in this Kingdom , the King and Queen Declare ( as bound in Duty to God , and Care for the People . ) Thus , viz. We have thought fit to Issue this our Royal Proclamation : And do declare our Princely Intention and Resolution , To Discountenance all manner of Vice and Immorality in all Persons , from the Highest to the Lowest Degree , in this our Realm ; And We do hereby for that purpose straightly Require , Charge and Command all and singular our Judges , Mayors , Sheriffs , Justices of the Peace , and all other our Officers , &c. in their respective Stations , to Execute the Laws against Blasphemy , Prophane Swearing , Drunkenness , Lewdness , Prophanation of the Lord's Day or any other Dissolute , Immoral or Disorderly Practices , as they will answer it to Almighty God , and upon Pain of our Highest Displeasure . ANd at the General Quarter Sessions of the Peace , held for the County of Middlesex at Hicks's - Hall , the 10 th Day of July , 1691. An Order was thence Issued out Pursuant to the Queens Letter , bearing Date the 9 th of July aforesaid , recommending unto the Justices the putting in Execution those Laws , which have been made , and are still in Force , against the Prophanation of the Lord's Day , Drunkenness , Prophane Swearing , and Cursing , and all other Lewd Enormous and Disorderly Practices , which have spread to the Dishonour of God , and the Scandal of our Holy Religion ; and to apply themselves with all possible Care for the Suppressing of the same , and all other Sins and Vices , particularly those which are now prevailing in this Realm , for preventing those Iudgments , which are solemnly Denounced against the Sins abovementioned . And in Compliance with the said Letter from the Queen , the said Justices unanimously Resolved and Declared , that they would put all the Laws in Execution against Prophane Swearing , and Cursing , and also against the odious and loathsom Sin of Drunkenness , and against all Houses of Debauchery , and Evil-Fame , being Vices hateful to God and all Good Men [ as they also Declare . ] ALso the Lord Mayor and Court of Aldermen for the City of London , gave out an Order the 6 th . Day of August , 1691. Wherein they take into their serious Consideration , the great Prophanation of the Lords Day , and 〈◊〉 too common Practice of Cursing and Swearing , Excess of Drinking , and the Impudent comnitting of Lewdness and Debauchery , and the late Increase of these Vices , and Enormities ; and as being sensible , that the severe Iudgments of God have usually faln upon Nations and Cities persisting in such Impieties . Do therefore require all Persons intrusted with the Offices of Magistracy and Administration of Justice within the said City and Liberties thereof , impartially to Execute their several and respective Authorities to suppress and prevent the aforesaid Scandalous Ofences and Impieties , by punishing the Offenders therein , as the Laws and Statutes of this Realm ha●e provided , with Directions thereunto severally . ANd Anno Sexto & Septimo Guilielmi Textii Regis : There is a Penal Act of Parliament made and Entituled . In Act for the more effectual suppressing Prophane Cursing , and Swearing : wherein Pophane Swearing and Cursing are called detestable Sins , and therefore ordered to be punis●ed by certain Fines , and corporal Punishments . LEt all consider Israel of old , who when they forgot God ( who had wrought mighty Deliverances for them ) how they ran in Feasting , Dancing and Idolatry ; as it is written , They sate down to Eat and Drink , and rose up to Play , and Danced about the Golden Calf , which they had set up . But it was a dismal Da●e unto them ; for several Thousands of them were destroyed in one day , Exod. 32.6 , 19 , 27. 〈◊〉 ●nd every one that Sweareth , shall be cut off , &c. Zach. 5.3 . 〈◊〉 Swearing , and Lying , and Killing , and Stealing , and committing Adultery , they break out , and Blood toucheth Blood , Hoseae 4.2 . ●nd if the Righteous scarcely be saved , where shall the Ungodly and the sinner appear ? 1 Pet. 4.18 . London , , Printed by T. Sa●le , at the Crooked-Billet in Holloway-Lane , Shoreditch ; and are tbe Sold near the Meeting-House in White-Hart-Court in Grace-Church-street , 1696. Notes, typically marginal, from the original text Notes for div A47209-e10 Dr. Ames , de Consc . lib. 4 c. 23. §. 5. saith , Plays which depend meerly or principally of Fortune , are of their own nature Vnlawful . Prov. 14.13 . Even in Laughter the Heart is made sorrowful ; and the end of that Mirth is heaviness . Eccles . 7.4 . The heart of the Wise , is in the house of Mourning ; but the heart of Fools is in the house of Mirth . Isa . 24.9 . They shall not drink Wine with a S●ng ; strong drink shall be bitter to them that drink it . Amos 8.10 . And I will turn your Feasts into mourning , and all your Songs into Lamentation Job 21.13 . They spend their days in Wealth , and in a moment go down to the Grave . Bellarmine Conc. 6.33.13 . &c. saith Holydays are in our Agee celebrated in a Diabolical manner , like Baccanaels , Devils Festivals ; most Sins then committed , most Feast-Songs , Bowlings , Tavernings , Scurrilities , Dances with Women , as Straw with Fire . As a further Testimony against Debauchery , he cites Niceph lib. 19. viz. Herodias her Daughters Head danced upon the Ice . Ambros de Virg. lib. 3. Jerom. Epist . 10.4 . Christ . hom . 56. on Mat. 49. Basil on Drunkenness and Riot . Cicero a Heathen Promur●●n● says , No Sober Man Danceth , and objects it as a Crime to A●onius 6. Notes for div A47209-e2180 Who hath W● ? who hath Sorrow ? who hath Contentions ? who hath Wounds , withoue cause ? Who hath redness of Eye ? they that tarry long at the Wine , they that go to seek mixt Wine ; at the last it biteth like a Serpent . and slingeth like an Adder , See Prov. 23.27 , 28 , 29 , 30 , 31 , 32. See also Deut. 29.18.19.20 . Whose Heart turneth away this day from the Lord our God , to add Drunkenness unto Thirst the Lord will not spare him , but the Anger of the Lord and his Jealousy shall smoke against that Man , and the Lord shall blot out his Name from under Heaven . Mat. 5.6 But he that shall Blaspheme , is in danger of Eternal Damnation 
A39525	----	A position and testimony against all swearing under the gospel In which may be seen, I. That Christ hath forbidden all sorts of oaths. II. What Christ hath substituted instead of an oath. III. Reasons for that prohibition and substitution. With an answer to all the material objections that are, or may be, alledged from the scriptures. Fisher, John, fl. 1692. 1692 Approx. 66 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A39525 Wing F1009 ESTC R215434 99827317 99827317 31735 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39525) Transcribed from: (Early English Books Online ; image set 31735) Images scanned from microfilm: (Early English books, 1641-1700 ; 1907:21) A position and testimony against all swearing under the gospel In which may be seen, I. That Christ hath forbidden all sorts of oaths. II. What Christ hath substituted instead of an oath. III. Reasons for that prohibition and substitution. With an answer to all the material objections that are, or may be, alledged from the scriptures. Fisher, John, fl. 1692. [4], 52 p. [s.n.], London : Printed in the year, 1692. To the reader signed: Philothrenes = John Fisher. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Swearing -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Jonathan Blaney Sampled and proofread 2005-04 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A POSITION AND TESTIMONY AGAINST All Swearing UNDER THE GOSPEL . In which may be seen , I. That Christ hath forbidden all sorts of Oaths . II. What Christ hath substituted instead of an Oath . III. Reasons for that Prohibition and Substitution . With an Answer to all the material Objections that are , or may be , alledged from the Scriptures . London : Printed in the Year , 1692. To the READER . COnsidering the Testimonies and Sufferings of several Christians and conscientious Persons formerly , against all Swearing ; and now observing of late , that not only the Lawfulness of Oaths themselves has been disputed and pleaded for , as by the Athenians and others , but also the Definition and Nature of an Oath ; and what an Oath is and what not , have been started and took notice of more than formerly ; and also considering , on one side , of the abounding of Swearing and detestable Oaths , among many in this Nation , enough to draw down Judgments and divine Vengeance upon it , as have been lately , for an Example , in other places beyond the Seas ; and also , on the other side , observing the Moderation of many , and that in Authority too , in Condescention to a People that have formerly suffered , because they durst not Swear at all . I could not be easy in my mind , until I had Written and Publish'd this to the World , hoping it may be of some use and service to most , if not all Men. As first to the common and prophane Swearers , that now so much abound upon the Earth , by shewing such the great danger they hazard thereby to their Souls ( besides the Judgments in general they may draw down upon themselves and others in the Land ) And , Secondly , to such as are in Authority , by proposing and demonstrating to them , by evident Reasons and eminent Authorities , the danger of imposing Oaths , or any higher Asseverations or Expressions ( instead thereof ) than plain and simple Speech ; which I desire all moderate Magistrates , that love and truly affect Liberty of Conscience ( for whom I have great Respect and Affection ) seriously to consider of . And , Thirdly , to those that conscientiously scruple any Oath , by shewing such the danger of venturing to use , instead of an Oath , any higher form or manner of Speech , than Christ hath prescribed and allowed them , lest they be drawn into an Oath unawares . So wishing and desiring the good of every one , and that the common Swearers may leave off Swearing , and the legal or more solemn Swearers be satisfied with Evangelical Truth speaking , and those that are come to such Truth speaking , may never look back from the simplicity of that Testimony : I remain a Friend to all , especially the moderate , sincere and ingenuous , of what Profession or Persuasion soever they may be . Philothrenes . The Position . No Man ought to Swear ( under the Gospel-dispensation ) any kind of Oath , in any Case ; neither by reason of any Command from a lawful Magistrate ; nor upon any other occasion or respect whatsoever ; for these following Reasons . I. BECAUSE Christ Jesus , whom all Men ought to obey , and fear to break his Commands , hath commanded , Not to Swear at all , Mat. 5. 34. and instead thereof , in Verse 37. commands , That our Speech be Yea , yea ; and Nay , nay ; and saith , That whatsoever is more than these , cometh of evil . Now any Oath is more than these ; and therefore being also forbad before , it must be of evil . II. In Mat. 18. 16. in Case of Trespass , where Evidences of Witnesses is required , Christ's Command is , That in the Mouth of two or three Witnesses every word may be established : And not by the Oath of two or three Witnesses ; nor yet in the Mouth of two or three Swearers . III. In James 5. 12. The Apostle commands , Above all things not to Swear , neither by Heaven , nor by Earth , nor by any other Oath ; but instead thereof bids , That our yea , be yea , and our nay , nay ; lest ye fall into condemnation . Here the Apostle James is also very express to the purpose , agreeing with Christ's Command before in Mat. 5. 34. Therefore he that Swears any Oath , does quite contrary to the Apostle's express Command , and must hazard Condemnation . IV. A true Christian's Oath is needless ; because such an one dare no more tell a Lie , than he dare to Forswear himself ( if he should Swear : ) And an evil Man's or false Christian's Oath , is worthy of no more Credit than a Lier ; because he that dares to break his Word or be a false Witness , in a solemn affirming or denying of any thing , has no fear of God nor awe upon his Conscience ; and therefore , what should make such an one fear or scruple to break his Oath , if he Swears ? Therefore , now , to what purpose is the use of Oaths or Swearing , among those that profess Christianity ? OBJECTIONS . Objection 1. In Deut. 6. 13. and in 10. 20. God commanded to Swear by his Name ; therefore Christ did not forbid such Oaths as was by the Name of God ; for the Father and the Son are one , and Immutable ( or unchangeable ) in their Nature and Will ; and therefore how could the Son forbid that which the Father had commanded ? Answer , That Command of God was to them that were under the Law , to prevent them from swearing by Idols ; and not to such that are under the Gospel , to whom Christ spoke : And therefore this proves no contrariety between the Father and the Son , any more than the Sons taking away the first Things , that were commanded by God under the Law , that he might establish the second , which he himself commanded under the Gospel , as in Heb. 10. 9. See also in Heb. 7. 12 , 18. and 8. 13. Object . 2. In Isaiah 19. 18. In a Prophecy relating to Gospel times , as seems manifest from Verse 20. it is said , That five Cities in the Land of Egypt shall speak the Language of Canaan , and Swear by the Lord of Hosts ; therefore how can Swearing , by the Lord of Hosts , be forbidden by Christ in Gospel times ? Answ. If Swearing by the Lord of Hosts be here prophesied of to be in Gospel times , then by the same Reason from Verse 21. to do Sacrifice and Oblation , must be also in Gospel times , as is there said the Egyptians shall do ; and if so , how is the old Testament , wherein were the Sacrifices and Oblations , abrogated and disannulled when the new Testament came ? As in Heb. 8. 13. Object . 3. In Isa. 45. 23. The Lord speaking concerning such times , as wherein all the ends of the Earth shall be saved ( which surely must be in Gospel times ) said , That every Knee shall bow to me , and every Tongue shall Swear : Therefore some Swearing must be lawful in Gospel times . Answ. The Apostle Paul , in Rom. 14. 11. who , without doubt , knew how to interpret this Prophecy , yet he would not express it in such Terms as might contradict Christ's general Prohibition to Swear in Mat. 5. 34. therefore he words it thus , Every Knee shall bow to me , and every Tongue shall confess to God : Here the Apostle hath changed the word Swear , that was figuratively spoken in the time of the Law , into Confess , in which it was to be fulfilled in the time of the Gospel . Therefore now it may be evident from hence , that no Sentence or Prophecy spoken by the Prophets , tho' expressed in Mosaical Terms , or in such Terms as were under the Law , ought to be expounded in any wise , to contradict any of Christ's general Commands or Prohibitions ; but on the contrary , they must be expressed in Gospel Terms , that agree therewith ; as is manifest by the Apostle's Example aforesaid . Object . 4. In Isa. 65. 16. In a Prophecy relating to such times wherein new Heavens and a new Earth shall be created ( which must be in the last times ) it is said , He that Sweareth in the Earth , shall Swear by the true God : Therefore it is lawful in the last times , which are under the Gospel , to Swear by the true God. Answ. If according to the Apostle Paul's Example , before noted in Rom. 14. 11. we change the word [ Swear ] by the true God , into [ Confess ] unto the true God , we may interpret it right , and in Gospel terms , and then we shall not make the Prophet seem to contradict Christ , in Mat. 5. 34. who is Lord of all the Prophets , Apostles and Angels , And whom we are especially to hear and obey in all things , Act. 3. 22. And also to confess him , Phil. 2. 10. And therefore if there should seem at any time a disagreement between the Sayings of Christ and the Prophets , or the Apostles either , Christ's Sayings ought not be strained to comply with theirs ( who were his Servants ) but on the contrary , their Sayings must yield and comply to his , who is their Lord , and whom we ought especially to hear and obey in all things , as aforesaid . Object . 5. In Jerem. 12. 16 , 17. it is said , concerning the Gentiles , That if they will learn the ways of my People , to Swear by my Name ( the Lord liveth , as they taught my People to Swear by Baal ) then shall they be built in the midst of my People ; But if they will not obey , then will I utterly pluck up and destroy that Nation , saith the Lord. Now here is a Promise of Acceptance to those that will learn to Swear by God's Name , and a Threatning of utter Destruction to such as will not ; therefore , now , how dare any refuse to Swear by the Name of God , upon a solemn and a lawful Account ? Answ. This was spoken under the Law , wherein Swearing was ; and though it was spoken to the Gentiles , yet it was to such Gentiles as taught Israel to Swear by Baal ; and which must be in Baal's time , that was long before the Gospel times : Therefore what is this to Christians under the Gospel ? But if it could be proved that this Prophecy did relate to the Gentiles under the Gospel , then , according to Paul's Exposition of the word Swear under the Gospel dispensation , it must be expounded , that they must learn the ways of his People to Confess to his Name , and that he liveth ; which is the duty of all Christians to do , as in Mat. 10. 32. Rom. 10. 9 , 10. and 14. 11. Object . 6. If Christ's Prohibition to Swear be so general , that no Oath is lawful to Swear , in any Case , under the Gospel ; why did the Apostle in Heb. 6. 16. say , For Men verily Swear by the greater , and an Oath for Confirmation is to them an end of all Strife ? Answ. The Apostle spoke of such Men as were under the Law , and by way of Similitude why they used an Oath , in such times as God confirmed his Promise to Abraham by an Oath : Now here is no Command in these words of the Apostle for Men to Swear ; nor any more tolleration for Men to Swear any Oath , that live according to the Gospel , than there is tolleration in Jam. 3. 9. for any to Curse Men , because the Apostle there saith , With the Tongue we bless Men , and therewith curse we Men ; yet this ought not so to be ; as is manifest in the next Verse . Object . 7. If Christ's Saying in Mat. 5. 37. Whatsoever is more than these cometh of evil , proves all Oaths to be evil , because they are more than barely Yea , yea ; and Nay , nay ; how is it that God hath Sworn himself , and commanded Men to Swear , as in Gen. 22. 16. Deut. 16. 13 ? Surely God never did , or commanded any thing that came from evil . Answ. The doing of any thing after Christ hath forbidden it , is from evil , though not before ; because the breaking of Christ's Command is from evil , and from the Devil ; for none else will tempt any one so to do ( except such as are his Servants and obey him . ) Under the Law , God allowed an Eye for an Eye , and a Tooth for a Tooth , which then could not come from evil , because God never allowed any thing that came from evil ; but after Christ had forbidden this , with other things that were allowed under the Law , and commanded the contrary instead thereof , the breaking of his Command cometh of evil , and from the Devil that tempts Men thereunto . Object . 8. If all Oaths are forbidden by Christ , and accounted then to be from evil ; how could the Angel have Sworn , in Rev. 10. 6 ? Which was after Christ's Prohibition , in Mat. 5. 34. Answ. That Angel had a peculiar Commission that extended through the Law and the Prophets , wherein Swearing was , and spoke as God's Representative or Ambassador ( which would be a presumption for Men to imitate ; ) for as God aforetime confirmed his Promise unto Abraham , and to his whole Seed , by an Oath , Gen. 22. 16. so again by his Angel in Rev. 10. 6 , 7. he seems in like manner ( as by an Oath ) to confirm the same Promise , that it should then quickly be fulfilled , viz. that Time should be no longer ; but that the Mystery of God should be finished , as he had declared to his Servants the Prophets ; therefore that was no Example for us to follow . However , if any shall still think this Answer not sufficient or full enough to the Matter , let it be further considered , That we read no where that Christ forbad Angels to Swear ; but he plainly commanded Men not to Swear at all : So the evil lies in breaking Christ's Command , and in Men that so do , to whom his Command extended . Object . 9. Christ in Mat. 5. 34. forbad only such Oaths as are made by the Creatures , as by Heaven , Earth , &c. because he enumerates and mentions some such created things , and all vain and rash Oaths in familiar Discourse ; because he saith , in Verse 37. Let your Communication be Yea , yea ; and Nay , nay ; and whatsoever is more than these ( viz. in our Communication ) cometh of evil . Answ. To Swear by the Creatures was forbidden in the Law , because then none ought to Swear by any thing but by the Name of God ; and to Swear by God's Name , in common Discourse , is a taking of his Name in vain : But Christ , in the first place , before he mentioned any Creature , forbad such Oaths as were to be performed unto the Lord , in old time that was under the Law ; which surely were not by any Creature ; but by his Name ; nor yet vain and rash Oaths , for such were never commanded to be performed unto the Lord. Moreover Christ forbad Swearing by God the Creator , when he forbad Swearing by Heaven , Earth , &c. because he gives that for the Reason why we should not Swear by these Creatures , ( viz. ) because Heaven is the Throne of God , and the Earth is his Footstool ; and none can Swear by the Throne of God , but he must Swear by his Creator that sits thereon ; as is manifest in Mat. 23. 22. Object . 10. If no kind of Oath be lawful to Swear ; why did the Apostle Paul use such a form of Oath , in 1 Cor. 15. 31. as in saying , I protest , by your rejoycing , I die daily ? Answ. There is no word for I protest in the Greek : Moreover if these words could be made an Oath , then the Apostle must of necessity have Sworn by their Rejoycing , and so by a Creature which was always unlawful ; and therefore this cannot be accounted an Oath , without reflecting upon the Apostle as a Transgressor , both against the Law and Gospel . Object . 11. If no Oath must be used , in any Case ; how can Justice be administred according to the Rule of the Gospel ( viz. ) by the Testimony of two or three Witnesses , Mat. 18. 16. in many Cases where there is but one single Witness , by which the Controversy can be decided ? As for Example , in one Case instanced in Exod. 22. 10 , 11. If a Man deliver unto his Neighbour an Ass , or an Ox , or a Sheep , or any Beast to keep ; and it die , or be hurt , or driven away , no Man seeing it : Then shall an Oath of the Lord be between them both , that he hath not put his hand to his Neighbours Goods ; and the Owner of it shall accept thereof , and he shall not make it good . Now if in this , or such a Case , the Man 's bare word be taken for the Proof of his Innocency , the Controversy will be decided by one only Witness , directly against Christ's Precept in Mat. 18. 16. That in the Mouth of two or three Witnesses every word may be established . Therefore , in such Case , the guiltless Party must take in God to Witness with him ( viz. by his Oath ) that so the Matter may be decided by two Witnesses , at least , according to Christ's Precept aforesaid , to wit , by him that makes the Oath , and by God , whom he calls to Witness with him . Answ. In such a Case if a Man doth Swear , and call God to Witness with him unto the Matter , yet this will not make it to be decided according to Christ's Precept ; for Christ saith , Take with thee one or two more ; that in the Mouth of two or three Witnesses , every word may be established . Now the one or two more , besides himself , must be humane Persons , and not Gods ; except the Party can call two Gods to witness with him , which is absurd to suppose ; and also , in such a Case , where there is two or three Witnesses , it may be decided by Christ's Rule , without their Oaths : Therefore Christ's Rule , to have two or three Witnesses , extends only to such Cases as is possible to have so many Witnesses , and lays no necessity upon Swearing to the deciding thereof , according to , or by , his Precept . And , moreover , if one Swearing , calls God to witness with him ; how is the Matter in Controversy decided , by the Mouth of two Witnesses , according to Christ's Precept , when only by the Mouth of one Man , every word is spoken , to testify the truth in question ? For if God should testify or reveal the truth of such a Matter in question immediately by his own Mouth , there would be no need of any Man's Testimony to strengthen his Evidence ; because no Man can add any thing to Gods immediate Revelation or Testimony , which is perfect of its self . Object . 12. If Christ's Prohibition to Swear in Mat. 5. 34. be so general , that it admits of no limit or exception to the Sentence , so that none ought to Swear , in any Case , because the words are general ; then , by the same Reason , none can lay up for himself any Treasure on Earth , nor take thought for his Life what to eat or drink , &c. nor yet take thought ( or care ) for the Morrow , in any case , without breaking some other of Christ's express Commands in the same Sermon , as in Mat. 6. 19. 25. 34. all which are as general as that against Swearing , in Mat. 5. 34. and then if it be so ; how can any be industrious in their Imployments and Trades , and take care to provide for their Families ; which he that doth not is worse than an Infidel , 1 Tim. 5. 8 ? Therefore for any Persons to put such a general and unlimited Construction on any of Christ's Commands , when , according to such of their own unlimited sense , they themselves are daily guilty of breaking some other of Christ's Commands , and so condemn or dissallow that in one Case which they do and must of necessity allow in another Case , is ridiculous and great disingenuity and confusion . Answ. Christ forbidding us to lay up Treasures for our selves on Earth , &c. extends only to such laying up earthly Treasure as to set our Hearts on it ; for our Hearts ought only to be with our heavenly Treasure , as is manifest from Verse 20 , 21. Therefore , if any one can lay up things on Earth , where his Heart is not with them , Christ's Command extends not to him , because such things are not properly his Treasure ; for the word Treasure most properly signifies , that which is most precious in his esteem . Likewise , Christ forbidding us to take thought ( or care ) for our Lives , &c. and for the Morrow , is not to be anxious or too much careful , or distracted or over-troubled in ones mind about them ( which is also a setting our Hearts upon them ) for so the words in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signify ; and therefore these Prohibitions are not so general , as that in Mat. 5. 34. concerning Swearing , which is also as full against all Oaths whatsoever , both in the Greek and Latin as in the English : However if it should be granted ( for Argument sake ) that those Prohibitions aforesaid , are as general in all Cases as that of Swearing ; yet this will not prove that of Swearing any whit the less general , nor that any Person ought to commit Sin , in breaking a Command of Christ's in any one thing , because they may do so in some other things ; but rather such ought to repent and leave off those things wherein they do , or have broke his Commands ( if it plainly so appears ) and be more careful afterwards of keeping all his Commands . But if it be impartially and ingenuously considered , there is but little sign that those Persons are very careful of laying up for themselves Treasures on Earth , or taking thought for their Lives , or for the Morrow , who hazard the losing of all their earthly Things and Enjoyments , and their Lives and Liberty too , because they dare not do that , which they believe , will be a breaking of Christ's Command , as aforesaid . Object . 13. If all Oaths are forbidden by Christ in Mat. 5. 34. how could the Apostle Paul ( who without question ) understood the extent of Christ's words , and would not do any thing contrary thereunto , so often call God to witness to the Truth of what he said ( which is a formal Oath ) as God is my Witness , Rom. 1. 9 ? I call God for a Record upon my Soul , 2 Cor. 1. 23. Before God , I lie not , Gal. 1. 20. God is my Record , Phil. 1. 8. Ye are Witnesses , and God also , 1 Thes. 2. 10. I say the truth in Christ , I lie not ; my Conscience also bearing me Witness in the Holy Ghost , Rom. 9. 1. Answ. If simply the saying God , or any thing else , is my Witness ; or only the meer calling God , or any Creature for a Witness or Record , &c. on any Account , be a formal Oath , then Paul Swore by the Men he wrote to , in 2 Thes. 2. 10. as well as by God , when he said , Ye are Witnesses ; and God also . And by the same Reason he Swore by his Conscience in Rom. 9. 1. when he said , My Conscience also bearing me Witness , &c. And also by the like Reason , Moses Swore by Heaven and Earth , in Deut. 41. 26. when he said to the People , I call Heaven and Earth to Witness against you this day : All which would render Paul and Moses too , to Swear by the Creatures ; which those that plead against the universality of Christ's Prohibition themselves , confess , were always unlawful , and a breach of Christ's Command in the Gospel , and also of God's Command under the Law ; when he permitted Men to Swear only by his Name , according to their own Explication and Interpretation of them . So if such Expressions could be proved Oaths , it is manifest that we ought not to imitate them for the Reasons aforesaid ; neither are such Examples of the Prophets and Apostles sufficient or enough then , to invalidate to us now the Command of Christ , for the abolishing all Swearing , no more than Paul's then shaving his Head at Cenchrea , because he had a Vow , Acts 18. 18. or his purifying himself in the Temple , and offering with the four Jews that had a Vow , Acts 21. 26. or his circumcising of Timothy because of the Jews , Acts 16. 3. can warrant us to the Observation of those legal Rites and Ceremonies now ; nor indeed ought we to imitate the Prophets or Apostles in any particular thing , without having any Warrant or Precept to us for the same , especially when it seems against any general and positive Command in Scripture , and most especially when it seems directly against any positive Command or Prohibition of Christ , who is Lord of all the Prophets , Apostles and Angels , and whom we are especially to hear and obey in all things , Acts 3. 32. for though they were exemplary for us to imitate and follow , vet it must be in such things that we are sure they were followers of Christ , and that are alike binding to all Christians , according to the Apostle Paul's own Exhortation , in 1 Cor. 11. 1. and not otherwise , as in Gal. 1. 8 , 9. But however , to find a better Exposition of the Expressions , supposed to be Oaths afore-mentioned , than to make the Apostle and Prophets transgressours , as aforesaid , let it be seriously observed what the Definition or Nature and Substance of an Oath is , which I here propose to all Men , as well to the Ingenious and Learned , as to the Unlearned , to consider of , with my Reasons hereafter following . An Oath , or the Substance of an Oath , is a Religious Tye , or a Sacred Bond , when it is given for a Temporal or Earthly Thing : As the beseeching or invoking of God , or any thing reverenced and esteemed for a Deity , or the expressing or naming any superiour thing as a Surety , that most properly belongs to God , which is not in any Man's power to dispose of , and thereby binding the Soul as a Pawn or Pledge for a Security to an Inferior , for confirming the truth of any Human or Temporal Matter in question is a Swearing . And this is also confirmed by the Original , or Etymology of the Word Juro , to Swear , from the best Authorities , viz. Juro ex Jure vel quasi Jovem Oro , aut testem invoco — Quod jurare proprie sit ita sancte promittere ac si jus esset . — Seu juris servandi causa religiose assevero . By which it seems , that Swearing being first among the Heathens , was an invoking or using the Name of their God ( or that which they reverenced as a Deity ) for a Bond-tye or Security of their Affirmations and Promises , whereby they bound their Soul to their Idol as a Pledge , for the truth and certainty thereof ; so likewise when the Israelites were permitted to Swear by the true God , only for a time , to draw them off from their Idols ; they , by the same reason , bound their Souls to him as a Pledge for a Security ( which was better than to be bound to an Idol ) . And also by the Latin definition of the word Juramentum ; viz. Juramentum est aliquod mente Juratur . An Oath is a bond or security of something understood in the Mind , binding the Soul and implying a Curse , in case of not then speaking the truth , though not perhaps so plainly expressed in Words at length , as it is but in few Oaths . And this seems further manifest , from Mat. 5. 34 , 35 , 36. where Christ gives some reason why they should not Swear by Heaven , Earth , nor Jerusalem , viz. because one was God's Throne , and the other his Footstool , and the last his City ; and none could Swear by any of these Creatures , that most properly belonged to God , but he must Swear by the Creator , as is plain from Mat. 23. 22. He that Swears by Heaven Swears by the Throne of God , and by him that sits thereon : So here is a Swearing by God implied , and consequently a binding the Soul , when only Heaven and a Creature is used or mentioned to Swear by ; the like Reason is , when one Swears by his Head , because our Head and Body too are none of our own , but the Lords , Rom. 14. 8. and so properly belong to God. And , therefore , this is plain to all Men , That none ought , in any Case , to assign that for a Surety , Pawn or Pledge ( tho' but an Earthly one , and much more a greater and higher ) which is anothers and none of their own ; nor that any one can lawfully give any thing which is not in his power to dispose of . And so now seeing the nature of an Oath is such a binding of the Soul , for a Pawn or Pledge in temporal Affairs ; was there not great reason why Christ discontinued the use of them , among Christians , by his Prohibition in Mat. 5. 34 ? For let it be considered , whether it would not be an unreasonable thing for any one to pawn his Soul for , or upon , any temporal matter , where there is no visible or intelligible proportion between the value of the Pawn or Pledge , and of the thing it was pawned for ? And also , would it not be a dangerous thing to run such a great hazard , in case of any mistake , as human Sense and Understanding is subject to , ( tho' not designedly ) as is frequently seen among those that Swear in Courts and before Magistrates , notwithstanding the Bond of their Oaths ? And , also , might not this be one Reason too , why the Apostle James commanded the Brethren , That , above all things , they should not Swear , seeing it is one of the most dangerous of all things , for any one so slightly to put his Soul into such a hazard , ( like laying ones Soul for a Wager ) by his own consent and agreement ? And would not all esteem it a very unreasonable thing of any Man that should require a thousand Pounds for a Pledge or Pawn , for any thing but of the value of a Shilling ? And yet this would be far short of the Proportion of the value of a Soul , to any earthly temporal Matter . And doth it not also shew , that such as will give such an extraordinary Pledge for a small and trivial matter ( in comparison of the Pledge ) when duly considered , esteem but lightly of their Souls , or of what they Pawn ; as Esau did , when he sold his Birth-right for a Mess of Pottage ? And to prove that a Surety , Pawn or Pledge of the Soul , or of eternal and heavenly things , only makes or is properly called an Oath , when it is applied to , or offered , or given for temporal and earthly Matters : Observe , That an Oath , according to the Apostle in Heb. 6. 16. is such a Bond as is made by a greater ; which , consequently may not be so when made by a lesser . Therefore , the same kind of Speech or Expressions , that are an Oath , being made b● a greater , may not so be when made by a lesser ; as by these following Instances . First , The calling God to Witness , to bind any Affirmation , Promise or Denial , especially when relating to temporal and lesser Matters , most understanding Men , and especially the Learned , in most Ages , accounted it an Oath ; but the calling a Man to Witness to any Matter or Fact , or to any Affirmation , Promise or Denial ; who counts it a Swearing ? Or that one Swear by the Man so called ? Secondly , To say , So do God to me , and more also if I do not such a thing , is an Oath , 2 Sam. 3. 35. But to say to a Man , So do thou to me and more also , if I do not such a thing , who will account it an Oath by the Man ? Thirdly , To say , Our Life for yours I will do such a thing , is an Oath , Josh 2. 14 , 17 , 20. But for one to say , My Horse for thine I will do such a thing ; who will say that such an one Swears by his Horse ? Except any will say , That every one that lays a Wager always Swears by the Wager that he lays . Hence may be seen that a temporal Surety and Security is only proper for temporal Matters , and such a Bond or Security is not accounted an Oath ; but whatsoever is higher , as things of a divine and eternal Nature , are too high and great to be offered for a Surety and Security for temporal and earthly Things ; and therefore such an extraordinary Bond or Security for such an improper use is accounted , and properly called an Oath . Therefore , according to the definition and nature of an Oath , before mentioned , The invoking or calling God for a Witness , and many other high Expressions of the Apostle's , that he used only in treating of divine Matters ; and indeed the appealing ( after any manner ) to God as Judge , or any ways using his sacred Name , or mentioning any thing whereby it may be imployed , as by Heaven , Earth , &c. being only designed for a further strengthning and confirming the Truth of any Speech , Affirmation , Promise or Denial , when relating only to humane , worldly and inferiour Matters , may be granted to be an Oath ; but otherwise not so , when used only upon a divine and religious Account . For the same Words and Expressions , either such as are found in the Scriptures , or others that are commonly used in some Cases , which are good and lawful in themselves , when rightly used , may be an Oath or no Oath , according to their application , design and intent in using them ; as will further appear by the Instances , Reasons and Demonstrations following . 1. If one should say in Prayer , So help me God , that I may walk in thy ways ; here the words [ So help me God ] who will say are an Oath ? But when these words [ So help me God ] are used to bind or confirm any Speech , or the truth thereof , in humane and temporal Affairs , they make up the common National Oath , for Jury-men , Witnesses , &c. 2. Likewise if one should say ( religiously speaking ) By Christs Blood the Saints are justified , or By Christs Life they are saved , Rom. 5. 9 , 10. Who will say , That there is the least Sign of any thing of the nature of an Oath in these Affirmations , or in them words soused ? But if any one should use these words [ By Christs Blood ] or [ By Christs Life ] in Affirmation or Denying , or in promising any thing relating to humane , worldly or temporal Matters ; it would amount to an Oath of an high degree , or of the worst sort , that would be very irksome and burthensome for all sober and religious Persons to hear . 3. Also , if one should say simply , in a religious and serious manner , upon some good occasion , By God I am still alive and enjoy my health ( meaning his Power , Favour or Mercy ) who will account this an Oath ? But if a Drunkard or common Swearer should use these very words in his usual manner of Speaking , when only to confirm the truth of his Speech ; or in his accustomed manner of Swearing , and express all the same Sentence too ; would not all that should hear him , grant that he Swore by his Maker , that he was still alive and enjoyed his health ? 4. To say or religiously to affirm , As the Lord liveth he will preserve those that fear his Name , and continually trust in him from the snares of the evil one ; who will account it an Oath ? But for one to say , affirm or promise , any thing relating to humane and temporal Matters , in this manner ; As the Lord liveth such a thing is , or shall be done , &c. is called an Oath ; as is manifest in 1 Sam. 19. 6 , 20. 3. and 28. 10. and also in Jer. 38. 16. 5. To assert or promise any thing , by the words [ God is my Witness or Record ] when it relates only to humane and temporal Matters , and to satisfie such incredulity or distrust , that will be content with no less security than by the Name of God , may be an Oath , because his Name is here mentiond and used as a Bond or Surety for an earthly and inferior Matter ; but for one sensibly and sincrely to say , God is my Witness or Record that I have lived in his fear ; who can account it an Oath ? 6. Though the Apostle Paul , Called God for a Record upon his Soul , to confirm his Assertion of sparing the Brethren , being in some divine and religious respect , as seems manifest in the next Chapter , and therefore might not then be an Oath in the Apostle : Yet what good Christians , in imitation of these words , durst promise or say in any thing relating to common and humane Affairs , I call God for a Record upon my Soul , that I will do , or I will not perform , such a thing ; would not this be as great an Oath , as if he had instead thereof used the words [ As the Lord liveth ] or the words [ So help me God ? ] 7. Likewise , though the Apostle's saying , Now the things which I write unto you , Behold , before God , I lie not , might not be an Oath in the Apostle , because he treated and wrote of religious and divine Things , in which respect Gods Name , and the appealing to him too , may be lawfully used by sincere Christians , in many Cases : As for Instance , one may truly say , I speak or do a thing before , or in the presence of God , if he be then livingly sensible thereof to assist him in the performing it ; yet if another should speak the same words , that was not livingly sensible of his presence at that time , he would Speak ( if not Swear ) falsly , as well as he that said , The Lord liveth ( when he was not sensible thereof ) Swore falsly ; though the Lord liveth , is as true in it self , as that nothing can be spoken or done but it must be so before God , as that it cannot be hid from his Presence . And , further , for one to promise or say , Before God , I will pay thee that Mony ; or , Before God , I will not stay here ; who will not account either of these Expressions to be an Oath ? And , moreover , it may be observed , that being the Apostle used the word [ behold ] before the words [ before God ] and which , in the Greek , is without any Point or Comma after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for behold , and hath also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying because , or that , which is omitted in the English , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Expression may be translated or understood in a moderater sense than it is commonly taken in the English ; as , Behold , before God , that I do not lie or speak false ; as much as to say , I do not speak false in these things I write unto you , because I am now sensibly before , or in the Presence of God , and therefore I cannot mistake ( or be disappointed in the truth thereof , as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also signifie ) at such a time . And let it be further considered , that to use the words [ before God ] to promise any humane , terrene or earthly Matter by , cannot be lawful or safe , in any sense however ; for in the first place , altho' a Christian may sometimes say , or hath truly used them words in the Present and Preter Tense ; yet who can appoint a time in the future , when he will approach to , or be sensibly before God , to perform any humane Matter in his presence ? And if in saying , Before God I will perform such a Matter , could be only understood in such a common sense , as that all things are and must be performed before him , because nothing can be hid from his presence , it would be superfluous and using his Name in vain ; because nothing can be done , but it must be before him ; as well the breaking of the Promise , as the performing it : Or if such a Sense be excluded ( the possibility of which is not easily to be conceived ) whereby God is appealed to , or invoked to take notice thereof , as a Judge , and so consequently as a just Revenger , in case of non-performance of the Matter promised , which is of the nature of an Oath ; to what purpose would it be for any one to use or require such words for a strengthning or confirming the said Promise ? So by this Reason also it would be an using or taking God's Name in vain . 8. And also , though the Apostle Paul in Rom. 9. 3. after having just before mentioned his godly Sorrow and Exercise for the Israelites , &c. said , I could wish my self Accursed from Christ for my Brethren , &c. Yet what good Christian durst imitate or use these words of the Apostle , in such a different sense as he used them , as to wish himself Accursed from Christ to confirm the truth of any Affirmation or Promise , and most especially when relating to humane and temporal Affairs ? And if any one should promise or say , I wish my self Accursed from Christ , if I speak false , or if I do not perform such a thing ; what sort of Oaths would any sincere Christian count worser than such an Expression , though the Party should excuse himself , by improperly pleading the Apostle's Example for it , as before-mentioned ? So it is plain , from what hath been before-mentioned , That we are not to imitate the Apostles in any such extraordinary Expressions , nor yet in every particular and extraordinary thing they might say or do , except upon such like occasion , and that we had the same Authority or Permission , or a Command or Precept therefore ; for we are only to imitate and be Followers of them , and all Christians one of another , in all such general Duties , as is plain we are all alike commanded by our , and their Lord and Master , and not otherwise : For because one Christian has a Gift and Command to Preach , it doth not therefore follow , that all other Christians must imitate him and be Preachers too ; nor because another may have a Gift of Prophecying , it will not follow , that all the rest must be Propheciers too , by only imitating him . But to come closer to the Matter still , if possible , and to answer the most critical Objections as may or can be : If any would yet imitate any of the said Apostles Expressions , in their Epistles , and use Gods sacred Name for a Witness to , or a Confirmation of any thing ; surely they ought to do it in the like Cases and Sense , and by the same Spirit and Authority , as the Apostles did , and wrote their Epistles in ; or else it cannot have the same approbation and acceptance ( seeing Gods Name may be used amiss and in vain ) but the contrary . As for Example , Would it not be a presumption , for any Man , to Call or Summons an earthly King for a Witness or as a Surety , to any of the Man 's own particular and trivial Causes ? Yet if the same King should commissionate or require any of his Subjects , to call him for a Witness or to be a Security for a thing , wherein the King's Cause is chiefly concerned ; it would be then no presumption in a Subject so to do . And , furthermore , seeing , according to several express Scriptures , that none can Worship ( or Adore or Reverence , according to the Greek ) God aright without his Spirit , Joh. 4. 23 , 24. Nor can any ask or pray , as they ought , except in Christ's Name or by the Spirits help , Joh. 14. 13 , 14. Rom. 8. 26 , 27. No , nor yet so much as to truly say , that Jesus is the Lord ( though nothing is more true in it self ) without the Holy Ghost ( or Spirit ) 1 Cor. 12. 3. How can any , considering these things ( that profess either the Scriptures or the Spirit , to be their Guide or Rule ) invoke God for a Witness , or any other purpose , or any ways to imploy and use his Sacred Name for a Security in earthly Matters , if it was not a proper Oath ( which is more than barely to ask a Petition in Prayer ) in their own time ? Or at the requirings of others , without they certainly know that they have his Commission or the Assistance of his Spirit at the time , to perform it rightly , and with such due reverence as they ought ? For if none can approach Gods presence to worship him , or so much as to ask a Petition in Prayer , with a fit or due Adoration or Reverence , without Christ's Name or Authority , or the Spirit 's assistance ; much more can any invoke God into their presence for a Witness or Surety , &c. with a sufficient Adoration or Reverence , without his Commission or the Assistance of his Spirit ; for who are so bold , as peremptorily to approach the presence of , or speak to an earthly Prince , without his permission first obtained , or some one to introduce him , or to mediate for him ? Much more , how dare any to invoke God into their presence , upon any account , when they please , and at any time appointed by Man , without first having obtained a divine Permission , or being required thereto by his Spirit ? Therefore , from hence it is evidently plain and clear , That we ought to have a care of using any other form or higher manner of Expressions for asserting the truth , and promising any thing in all Cases , especially relating to temporal Matters , but what may plainly agree with Christ's Precept or form of Speech , which he prescribed and commanded us to use instead of an Oath , Mat. 5. 37. viz. That our Word or Speech be Yea , yea ; and Nay , nay ( as is according to the Greek ) which seems to be only a doubling of such words that we commonly use for affirming or denying of a thing , as Christ himself often did , when he said , Verily , verily , lest we should run into an Oath unawares , or so far as to use or take God's Name in vain ( that is not to be used customarily or formally ) or at least into any thing which Christ counted was more or higher than Yea , yea ; and Nay , nay ; and said , cometh of evil : Not but that I believe we may use other Words or Expressions for Yea , yea ; and Nay , nay ; that are equivalent thereunto , as truly or verily , or such like , for Yea and Amen are the same , 2 Cor. 1. but not such as are higher ; for Christ's saying , Whatsoever are more ( or more full according to the Greek ) than these , cometh of evil , seems plainly to intimate that there may be other Expressions higher than these , though not in the Superlative Degree , that are dangerous to use ( if they can be lesser than an Oath ) or else why did Christ , here only , forbid what is in the Comparative Degree to Yea , yea ; and Nay , nay ; after he had forbidden what was in the Superlative Degree before in Verse 34. when he forbad all Oaths ? Now for a further Confirmation of all these Reasons and Demonstrations aforementioned , see what several of the most learned , famous and eminent Fathers , Doctors , Christians and Martyrs , in divers and former Ages , have said and believed concerning the same ; and especially that we should not go higher , or exceed Christ's Evangelical Sentence of Yea , yea ; and Nay , nay ; in all Cases where Oaths are required . 1. SImoc●atus Epist. 33. F. saith , Strange , that faithful Yea and Nay is stopt , when Perfidiousness , with an Oath , can pass all Guards , Courts and Offices . Observation , Here this Author believed , That Yea and Nay was sufficient to be taken , in all Cases , instead of an Oath . 2. Tertul. de Idololatria , Cap. 11. He which signs a Bill of Security , containing and confirmed by an Oath , is guilty of Swearing as if he had spoken it . Observ. Here this learned Author esteem'd a Swearer guilty of something , which surely must be evil , and withal in such necessary Cases , as Bills of Security ; tho' the Person himself spoke not one Word , nor yet writ one Syllable of the Oath therein contained ; but only instead thereof set his Name to the Bill . 3. Clem. Alex. Strom. Lib. 7. It sufficeth to add unto his Affirming or Denying this , viz. I speak truly , That he begets Faith in them who perceiveth not the stability of his Answer . Observ. Here is the utmost Confirmation that the Author allows , and that only to such as may not at first perceive the Truth , and not to gratify such as questions it meerly from incredulity and distrust . 4. Clem. Alex. Strom. Lib. 7. Neither doth he Swear , as being one who hath determined to put for his affirming Yea , and for his denying Nay . Observ. Here also the same Author counts Yea and Nay sufficient , instead of Swearing . 5. Athanasius , on the Passion of Christ , saith , The Evangelical Sentence of the Lord is , Let your Yea be Yea , and your Nay , Nay ; thus far we , who are in Christ , may confirm our words with Asseverations ; and with no further Progress let us flee to , or approach Oaths . Observ. What can be said plainer against rising higher , or using any greater Asseveration than Yea , yea ; and Nay , nay , instead of Oaths ? 6. Again , by the same learned and eminent Author on the same Subject ; If , therefore , he that Swears hath Faith and Truth ; what use is there of an Oath ? But if he hath no Faith nor Truth ; why do we undertake such an Impiety , that for poor silly Men , and these Mortal too , we call to witness God , that is above Men ? For if it be a base part to call to witness an Earthly King , to the lowest Judicature , as one that is greater than both Actors and Judges ; why do we cite him that is uncreated to created things , and make God to be despised of Men ? 〈◊〉 that exceeds all Iniquity and Audaciousness ; what then is to be done ? No more , but that our Yea be Yea , and our Nay be Nay ; and , in short , that we do not lie . Observ. Here are eminent Reasons against all Swearing , and the necessity thereof ; as well for such as cannot be believed and trusted , as for those that can , though in Courts of Judicature : And , likewise , against the using God's sacred Name for a Surety , &c. in human Affairs : And , also , against exceeding or going beyond the simplicity of Yea , yea ; and Nay , Nay ; in all humane Cases and Affairs . 7. Hillary , on Mat. 5. 34. Faith doth remove the custom of an Oath , making the businesses of our Life to be determined in Truth , and laying aside the affecting to deceive , prescribing the simplicity of Speaking and Hearing , that what was , was , and what was not , was not that the business of deceiving might be apparent between it is , and it is not ; and what is more is all of evil . Observ. Here this Author holds , That Faith prescribes the simplicity of Speaking and Hearing , for determining the businesses of our Life ; and what is more than such simplicity , he counts to be all of evil . Therefore , whom ought Christians to follow or imitate ; Faith , that prescribed such simplicity ; or Infidelity and Distrust , that at first , instead thereof , prescribed ( or was the cause of prescribing ) Oaths ? 8. Chrysostom , on Mat. Hom. 17. Then verily , when they appeared unfaithful , they called God to witness , as giving a Surety for security for their words ; for an Oath is a Suretyship , where their Behaviours have no trust or credit . And because Men so little trust one another , they seek God for a Surety ; not Man. Secondly , he is in the same Crime who receives an Oath , if he draws God to be a Surety for Contracts , and say , that he will not trust except he have him . Oh monstrous thing ! Oh shameful Disgrace ! Thou a Worm , Dust and Ashes , and a Vapour , darest thou snatch thy Lord , who art such an one , for a Surety , and compellest to accept him ? Observ. Here this eminent Author , whom , and whose Authority the Martyrs often quoted and used , shews the danger of using or invoking ( or as he calls it snatching ) God's sacred Name for a Surety , &c. in humane Affairs , as well to such as require it , as to those that so do it . 9. Further , by the Author in the same Discourse , Ye know not what God is , and with what Mouth he ought to be invocated . But now we vainly distract that honourable Name , which is a Name above every Name , which is wonderful in all the Earth , which the Devils hearing , do tremble at ; Oh most contemptible Custom , which hath done that ! Ought not one even to dread , when God is named ? But even among the Jews this Name was so Reveverend , that it was written on the Plate of the Mitre , and none might bear these Letters of the Name of God , but only the High Priest : And now , also , we bear his Name tenderly . If it was not lawful for all to name God simply ; how great Audaciousness is it to call it in witness ? Observ. Now let all consider what Reasons here are ; that with what Mouth , and with what extraordinary Fear and Reverence God's Name ought to be used , in any respect , which surely can never rightly be done by those that have no Faith or Credit ; nor yet by all that are or may be required to use it in humane and earthly Affairs . Therefore , from hence may be seen an invincible Reason against all Swearing , and the naming or using God's sacred Name any ways , to confirm the truth of any Speech relating to humane and worldly Matters . As for such as are true Men , and dare not lie , there is no need of any more than a simple affirming or denial ; and Swearing , and also the using of God's sacred Name , must consequently be in vain , which all Christians will grant ought not to be ; and for those Men as are false , and that their simple Assertion cannot be believed ; such are not worthy to have God's Name in their Mouths . 10. Likewise , still further , by the same Author ; Tell me now if any should call down an Angel from Heaven , and tell him , That he must stand and hear our Sermons , as if he must be thereby instructed ; would it not be a ridiculous and confused thing ? Observ. Here is a comparison against applying superiour things to earthly and inferiour uses . 11. Also , again , by the same Author ; Do not use thy Mouth to Swear , nor be familiar with the holy Name . Observ. Here is a pretty Caution against using God's sacred Name in common and earthly Affairs ; because it is too great to be used so commonly and familiarly . 12. Jerom on Jer. 4. Book 1. Chap. 3. And what is said in the old Testament ? The Lord liveth is an Oath , to the condemning of all the Dead , by whom all Idolatry Sweareth . Observ. Here the words [ the Lord liveth ] as they were used in the old Testament , in temporal Matters , is counted an Oath by this learned Expositor . 13. Theophylact. on Mat. 5. saith , To Swear or adjure more to Yea and Nay , is of the Devil . Observ. Here 's a Reproof for such as cannot be content with the simplicity of Yea and Nay . 14. Jansenius on Mat. 5. saith , Yea and Amen are the same , 2 Cor. 1. not Swearing but Affirming . Observ. Here 's an Authority , that Amen or Verily is but equivalent to Yea ; and so , therefore , may be used instead of an Oath . Euthynnius Zagabonus , on Mat. 5. Page 43. saith , But let your Words be Yea , yea ; and Nay , nay ; &c. Let your Speech be , when you affirm , Yea ; and when you deny , Nay ; and use only these for , or instead of Oaths , to Confirmation , and no other than Yea and Nay : What is adjoyned besides these he calleth an Oath . Observ. Here this Expositor is very strict for the simplicity of Yea and Nay , and thinks that Christ esteemed any thing , which is added beyond that , to be an Oath . 16. J. Fox , Marty . V. 3. p. 910 , 911. Elizabeth Young said , I understand not what an Oath is , and therefore I will take no such thing upon me . And in Answer to the Bishop about it , said , Christ saith , That whatever is more than Yea , yea ; and Nay , and Nay ; it cometh of evil . Observ. Here this sincere Christian , because , not understanding the extent of Oaths , dare venture no further than Yea , yea ; and Nay , nay ; whatever she suffered therefore , which she then run the hazard of . 17. Erasmus on Mat. 5. Two words be sufficient , Nay and Yea ; whereby thou deniest that which thou dost not promise , and whereby thou dost perform that which thou didst promise by plain word , that thou wouldst do ; if there be any more , besides these , it must needs come of Evil and Sin : Observ. Here is this learned Man's Judgment of the sufficiency of Nay and Yea , and of the danger of exceeding them . 18. Jacobus Faber on Mat 5. Pag. 23 , 24. Unto true Men , it 's sufficient that a true Man gain belief , if he say , that the Lord hath commanded Yea , yea , in affirming , Nay , nay , in denying . Who ever spoke more seriously than our Saviour ? Whom more necessary things ? Yet he never used other Speech , than that Verily , verily , I say unto you , or some other such like ; which was a true form or manner to them that Swore not . Observ. Here this Author is plain concerning what we may only use instead of an Oath . 19. Again , further , by the same Author ; If it be manifest that he that is called into Judgment be verily good and true , it is enough to hear of him , Yea or Nay but if that be not evident , or that it b● evident that he is bad , perhaps that 's required of him which ought not to be required . Observ. Here 's another Testimony of th● sufficiency of Yea and Nay , instead of an Oath , to a true Man ; and the danger of requiring more , though from one that is either doubtful or apparently false . 20. Suarez De quaest . Jur. Christ. p. 276 said , Grant this were possible to bring God for a Witness ( which this Author questioned ) it seems disorderly to bring the Person of God to confirm Mens businesses , Covenants or Words ; because i● is disorderly to order things of an higher Order , to those that are inferiour : Much more is it disorderly to mix the sacred Authority of God to the prophane , or common Words and Business of Men. Observ. Here is a notable Testimony against using God's sacred Name to confirm humane and temporal Affairs . 21. Joac . Camer . and P. Loseler . Villerius's Marginal Note upon Mat. 5. 37. Whatsoever you vouch , vouch it barely ; and whatsoever you deny , deny it barely , without any more words . Observ. Here is another Testimony for the keeping to the simplicity of equivalency of Speech to Yea , yea ; and Nay , nay . 22. Bishop Usher , If the Question be weighty , whether ( saith the Bishop ) the Doubt may be ended with Truly or Verily ; or doubtingly , with Verily , verily , as Christ did for you , by his Example , we ought to forbear an Oath , Mat. 5. 37. Observ. See here the utmost that this learned and eminent Bishop allows to be used instead of an Oath , although in doubtful Cases . 23. Bishop Gauden , in his Discourse for solemn Swearing , says or confesses thus much , That the ancient Christians and Fathers , &c. ( refusing to Swear ) said to the Heathen , Christianus Sum , I am a Christian ; to each other Yea , yea ; Nay , nay ; thereby keeping up the Sanctity and Credit of their Profession . Observ. Then it is plain , those that have went , or shall go beyond this simplicity of Yea , yea ; and Nay , Nay ; did , or must , decline from the Sanctity and Credit of the Profession of the Primitive Christians . 24. There was a People in the City of Middleburgh that could not Swear at all , called the Menists ; who profered to the then Grave of Nassau , and Prince of Orange , that their Yea might pass for an Oath ; and it was granted them in the year , 1577. Observ. See here , that these conscientious People profered no further than the simplicity of their Yea , &c. to be taken instead of an Oath . So now , considering the demonstrative Reasons , and the many Authorities aforementioned , so wonderfully concurring to the same thing ; with what face or pretence can any , that sincerely profess Christianity , take any Oath ? Or use any higher Expressions , for confirming humane and temporal Matters , than Christ's Evangelical Sentence of Yea , yea ; and Nay , Nay ; or what is equivalent thereto ? And what Christian Men , or Magistrates , or Powers of the Earth , can awfully prescribe or require more than Christ hath permitted herein ? And who can undertake or pretend to prescribe a better form of Words or Expression , than Christ hath prescribed and allowed us , by his Command and Example , to be used instead of an Oath ? And if Christ hath not limited us thereby to them bare words , or to that particular form of Speech , yet surely he has to a degree of Speech in our affirming or denying , beyond which , to be sure , Christians ought not to go . But I think it is much easier , as well as safer , for them , to practise that or such like forms as Christ hath left us , than it will be to fix and agree to Overpluses . Here follow a few Lines , by way of Postscript , from one that took a short view of this Treatise ; which I thought meet also to Insert . I Have taken a short view of this Manuscript , with the Authorities therein quoted , and it seems to me highly to favour the Doctrin of the People called QUAKERS , who have been , and are , exposed to great Sufferings , for their refusing to Swear in any Case ; however , let none , therefore , slight the Authorities , Arguments and Reasons therein urged , but rather , by express Scripture , without undue Consequences and corrupt Meanings disprove ; for how mean soever the Instruments are that God makes use of , they are not to be slighted ; for the Ass was made to rebuke , with Man's Voice , the Prophets madness , and then saw more than he did , and all his Blows could not get him forward ; and the Reason you know was , he saw the Angel of the Lord with a drawn Sword in his Hand . And , notwithstanding , the Sufferings that the QUAKERS have been , and are exposed to , and the Laws that on this foot have been made against them ; yet who can get them any further than a bare affirming or denying , because of Christ's Precept and his Apostles ? And although they use the Name of God , and those very words in a religious way , which makes up the common and formal Oaths , yet are very cautious of making use of that sacred Name in their worldly or temporal Affairs ; and urging , that none can call Jesus Lord , but by the Holy Ghost And I have heard they have been very sollicitous to the Government , to have their solemn Words taken instead o● an Oath , upon subjecting to the sam● Punishment or Penalties that 's due to Perjured Persons , if they affirm o● deny falsly , which to me indeed seem● very reasonable to be granted them on those Terms : Although I have heard the Government are for obliging them to some Form of Speech in their solemn Affirmations , wherein the Name of God is made use of , as these or the like words , viz. [ before ] [ in the presence ] of God , which the tendency of this Treatise seems not to allow in any temporal Affair , without a particular Command ; and likewise to exclude that , because it so strictly contends for the literal Sense of Mat. 5. Jam. 5. That it s not reasonable to conclude , that God will give a Command to any , to contradict his own Son 's positive Precept . Upon the whole , I must confess , The plain and simple way of affirming or denying hath a tendency to advance the Repute of the Christian Religion ; and this Cautiousness of making use of the reverent Name of God in temporal Affairs , if duly observed , would be a good step to put a stop to the breach of that Command , which forbids taking his Name in vain ; though that may be done , and is too much in Matters relating to spiritual Things , as well as temporal ; and if once People were come to God's Spirit , and its Leadings in all things , as their Phrases are , they would not take his Name in vain , in any wise . And for those that look upon themselves concerned to stand firm in this Testimony , and most clear and strict to the literal Sense thereof , it 's certain that not to make use of Phrases or Words ▪ [ before , or in the sight , or presence of God ] or to name God at all , is most likely to keep clear from that which is more than Yea , yea ; and Nay , nay ; and cometh of evil ; for if once it be allowed , that the Name of God may be made use of in affirming or denying , or binding the truth of our Words about any temporal Matters ; how shall we able to distinguish what is more than Yea , yea ; and Nay , nay ; that cometh of evil , and what is not ? For if I say in Evidence , in relation to such an Affair [ before God , or so help me God , in the Sight or Presence of God ] this is true or false ; what do I less than Swear , and imply , by such a Speech , God should judge , condemn or punish me , if what I affirm be not true ? And wherefore do I use it , but to beget a greater Credit to what I say , by making use of his Name that is greater than my self ? Which , as the Apostle said , is the manner of those that Swear , to Swear by the greater , Heb. 6. 16. Vale. FINIS . 
A63106	----	A treatise proving by what our Saviour saith concerning swearing, St. Matth. 5. 34 first, that swearing is restrained and explained by him in point of religion and piety, and secondly, that it is not taken away quite in the concerns of civil right and policy : published for confinement unto those that are loose in this matter, and for liberty of conscience unto such as bind themselves where they have no need : the one's excess being a misbehaviour against religion, and the other defect, an errour against governemtn and policy / by an elderly man, a Master of Arts, of above forty years standing ... Elderly man, a Master of Arts, of above forty years standing. 1682 Approx. 41 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A63106 Wing T2097B ESTC R20581 12563146 ocm 12563146 63292 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63106) Transcribed from: (Early English Books Online ; image set 63292) Images scanned from microfilm: (Early English books, 1641-1700 ; 704:17) A treatise proving by what our Saviour saith concerning swearing, St. Matth. 5. 34 first, that swearing is restrained and explained by him in point of religion and piety, and secondly, that it is not taken away quite in the concerns of civil right and policy : published for confinement unto those that are loose in this matter, and for liberty of conscience unto such as bind themselves where they have no need : the one's excess being a misbehaviour against religion, and the other defect, an errour against governemtn and policy / by an elderly man, a Master of Arts, of above forty years standing ... Elderly man, a Master of Arts, of above forty years standing. 16 p. Printed by M.W., London : 1682. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Swearing. 2006-11 TCP Assigned for keying and markup 2006-12 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 John Latta Sampled and proofread 2007-02 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A TREATISE PROVING By what our Saviour saith concerning SWEARING , St. Matth. 5. 34. First that Swearing is restrained and explained by him in point of Religion and Piety : And Secondly , that it is not taken away quite in the concerns of Civil Right and Policy . Published for confinement unto those that are loose in this matter , and for liberty of Conscience unto such as bind themselves where they have no need : The one's excess being a misbehaviour against Religion , and the others defect , an errour against Government and Policy . Let not the one be overmuch wicked , nor yet be foolish , for why should he dye before his time ? Eccl. 7. 17. And let not the other be righteous overmuch , nor make himself over wise , for why should he destroy himself ? Eccl. 7. 16. By an elderly man , a Master of Arts , of above forty years standing ; during life , bound to pray for the good estate of Lincoln Colledge in Oxford . LONDON , Printed by M. W. in the year M DC LXXX II. Christian Reader , WHereas the Doctrine of a right unto Christians to hold a propriety of Goods and substance , doth suppose a concession of the like right unto them to wage Law in the defence thereof , provided their matters be of weight unto them ( according to their estates ) and their cases of necessity , and that waging of Law is it , that ordinarily giveth such occasion as is just , for men to be Sworn , I have in a word and by the way touched upon both these Rights ; to insist upon either would require another Treatise , and that may prove needless , if in this matter of Swearing , which is most in controversy , and of greatest difficulty , I may be heard ; in order whereunto , I hope to obtain , if not of those that gainsay , yet of those that scruple the lawfulness of Swearing in any case , that they will weigh my Reasons or Arguments without prejudice , and the rather because of their so doing , they may have this benefit , namely , be set free in Conscience by Oath , both to set an end to strife in particular cases of difference , and also to serve the publick , in undergoing such Offices and Services thereof , as they may be called unto : For the performance whereof , the more men fear an Oath , the more they are to be trusted , and the better to be accepted : To fear an Oath in this case is very commendable ; but to refuse to swear at all , to deprave and exclaim against it is intollerable , the publick is not only hindred , but also affronted by this . And how can men be so impudently silly , as to think wilfully and opinionatively to incommode the publick , and yet themselves to take no harm by it ? I hope such will no longer persist in the one , to occasion the other , when by this Treatise they shall be convinced , that for Conscience sake they have no need to do so . Farewel . Swearing Disabused , but not forbidden quite . But I say unto you , Swear not at all , neither by Heaven , for it is Gods Throne , &c. Matth. 5. 34. OUr Saviour saith , ( Mat 5. 17. ) Think not that I am come to destroy the Law , I am not come to destroy the Law , but to fulfil it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to set it out to the full . I am not come to loose men from any Obligations or duties of the moral Law , which formerly lay upon them ; but I am come to vindicate the Law from such corruptions as the vitiousness of times , men and manners , hath brought upon it , as in this particular of Swearing . It was acknowledged by the Jews , that men ought neither to forswear themselves , nor yet to take Gods name in vain in any wise , and yet vain-Swearing was much in use among them , so much in use , that they did not think much the worse of themselves for it , ( provided that they did not use the name of God in it . ) To avoid this therefore , forbearing the name of God , they used the names of other things , infinitely below God , and yet of no small esteem with them , as by Heaven , by the Earth , Jerusalem , the Temple , the Altar , &c. thinking by this shift , if not to swear without sinning , yet to extenuate the sin of Swearing . This device possibly they had from the Heathens , who were wont to be very sparing in swearing by their Gods , choosing rather to make their vain and light Oaths by such things as were obvious to them , and present before them ; the Grecians said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. In like manner Philo reports of the Jews , viz. That in swearing vain and customary Oaths , they did it not by God , but by Heaven , by the Earth , by Jerusalem , &c. Though these forms and fashions of Swearing in use among the Jews were born with by those that read the Law unto them of old time , yet did not that make them to be lawful , therefore Christ being come to fulfil the Law , utterly declares against them , saying , Swear not at all , neither by Heaven , &c. Swearing is the subject of the Text above written , the lawfulness and unlawfulness whereof , viz. in diverse respects , I purpose ( by Gods help ) to deliver in two propositions , whereof the one is exprest by the words of the aforementioned Text , and the other by a just consequence to be deduced from them : The first proposition is , That no manner of vain and light Swearing under what form or notion soever was or is tolerated by the Law of God ; In this sense it is that our Saviour ( who is the best expounder of the Law ) saith , Swear not at all . The second Proposition is , That the action of Swearing , simply considered in it self , without any evil circumstances to deprave it , is no more forbidden unto us under the New Testament , than it was heretofore unto the Jews under the Old. Our Saviour taketh not away Swearing it self , but the abuse of it . Though of the first Proposition there needs little or nothing to be spoken ( our Saviours words being so plain and peremptory ) for proof of Doctrine , yet may a few words be made of it , by way of illustration , and for instruction in righteousness . Thus therefore Calvin observeth , That in all ages , and in most Nations , the generality of people are very apt to have an use , and a custome of idle and vain Swearing , such is their incogitancy that they do not duly weigh how great a crime it is to abuse the name of God , and if herein ( forbearing the name of God ) they use the names of other things , they are never the nearer to be quit from blame ; nay , in so doing they commit two evils at once , first they give to the creature the honour due to the Creator ; and then under the names and pretence of the creatures , they abuse God himself , it being impossible for us to swear by them without reflecting upon him : Saith St Augustine , If a man swear by a stone , and do it either vainly or falsly , God is concerned in it , the stone heareth not , but God will punish the deceiver , he will punish the profane Swearer . That God is abused under the name and pretence of his creatures , when they are sworn by , appears by our Saviour Christ , both shewing how it is done , and also giving a reason why it ought not to be done ; the manner how it is done , he shews to be by Heaven , by the Earth , &c. The reason why this ought not to be done he giveth , saying , For Heaven is Gods Throne , the Earth is his footstool , &c. There is somewhat of this indirect and slight kind of Swearing yet among us notwithstanding the reformation of Religion , and the light of the Gospel , so clearly shining unto us ; to spare the name of God , we Swear one while by one Saint , and another while by another ; and sometimes we are so modest that to spare the Saints , we Swear by inanimate things , as may be by this Light , by this Fire , by this Cup , by this Drink , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just the heathenish kind of Swearing viz. by such things as are obvious to us , and present before us : The Jews heretofore by the devices and shifts they used in Swearing instead of being able to delude the Law of God , did onely shew themselves to be grosly ignorant in what they did , so ignorant that our Saviour calls them fools , and blind upon that account , Matth. 23. from ver . the 16th to the 22th . Wo unto you , ye blind guides which say , whosoever shall Swear by the Temple , it is nothing , but whosoever shail Swear by the Gold of the Temple , he is a debter . Ye fools , and blind : For whether is greater , the Gold , or the Temple that sanctifieth the Gold ? And whosoever shall Swear by the Altar , &c. To level this comparison , and to end the strife , our Saviour saith , Swear not at all . Wherefore do men indulge themselves this idle custom of Swearing ? what is it good for ? there is no man thought to speak less truth , than he that hardly speaks any thing without an Oath , such a one is ne'r the nearer to be trusted for being sworn : say'th Juvenal to such a one , Quamvis jurato nolim tibi cedere testi , for matter of trust it is as good for a man to say nothing , as to swear every thing he saith . Sober men look not for Oaths one from another upon common occasions either of discourse , or dealing , ordinarily their communication is no more than yea , and nay ; and when oaths are due from them , though they pay them , yet doe they it , not without fear , and trembling ; of very great weight and moment they think it to be for them solemnly to call upon God to be a witness to what they say . To be deter'd from prophane , common and customary Oaths , as also from indirect forms and fashions of Swearing , let men consider how strictly our Saviour Christ doth sorbid them , so strictly as to admit of no toleration of former times to prescribe for them ; Ye have heard that it hath been said by them of old time , &c. But I say unto you , Swear not at all . To this Prohibition so strict , and Authentick , our Saviour is pleased to give also a reason , why such vain Swearing ought to be forborn , viz : because it comes of Evil : it comes of Evil , not single , but double , of Evil within us , and from Evil without us ; from within us , it comes of all manner of Licentiousness , and unruliness of passion , Pride , Arrogance , Presumption , Irreverence towards God , disdain towards Men , Prophaneness , Blasphemy , &c. from without us , it comes of the instigation of the Devil , that evil one , who desireth nothing more than the dishonouring of God , and that by us Men , for whom God hath done so much as nothing might be done more . The instigation of the Devil is apparent in this sin of Swearing , so as hardly in any other sin so much ; It is a sin that is so directly against God that it seems to have no greater design than to abuse him to his face . If any man that is a Common swearer shall say that in Swearing he intends no such thing ; I would ask such a one , why doth he Swear then ? is he so vain as to Swear intending nothing ? if he say he intends the confirmation of what he saith , I would ask him again , If he be of so little credit as to have need by Oath to confirm every word he speaks , or doth he think those he converseth withall to be so like himself , as not to trust him otherwise ? But it being no news for either prophane , common and customary Swearing , to be reprov'd , or for indirect and devised forms and fashions of Oaths to be exposs'd , I will dismiss them at present and apply my self to the second proposition , wherein as there is much question made among us now adays ; so would it be worth while to render it ( as it ought to be ) viz. questionless : If men be scrupulous in Thesi , viz. Whether it be lawful to Swear at all or not , what shall they do in this or that particular that may require an oath ? The Second proposition therefore is , That the Action of Swearing simply considered in it self without any evil circumstances to deprave it , is no more forbidden unto us under the new Testament than it was heretofore to the Jews under the Old , our Saviour takes not away Swearing it self , but the abuse of it . From our Saviours words read so far as Swear not at all , and no farther , the Manichees long time , the Anabaptists of late , and a Sect of Gainsayers among us at present , doe hold opinion , that though Gods people heretofore under the old Testament might Swear upon just , and weighty occasions , yet Christians now under the new Testament may not Swear at all , as if the one Testament did condemn the other , and not ( as the truth is ) the latter expound the former . Under colour of these words of our Saviour partially taken and applied , viz. reading , Swear not all , and leaving out the rest of the Text wherein our Saviour's sentence is contain'd , they spare not to call into question the general practice of all Kingdoms , States , Policies , Corporations , and Societies throughout all Christendom , in the constitutions whereof there is hardly any thing of moment wont to be established without an Oath . If according to their opinion , Swearing be a thing that is , simply and absolutely evil in it self , then for us to say that Civil States and Policies cannot be maintained without it , is no more excuse , than to say that : Civil Policy and true Christianity cannot consist together . A thing that is absolutely sinful , is not to be continued in , no not , though the world were to be preserved by it , and absolutely sinful Swearing is , if it be absolutely forbidden by Christ ; how therefore it is forbidden by him is the thing that is to be enquir'd into , the sinding out whereof decides the Question . We see that this matter of Swearing is the Subject of one instance among divers more that our Saviour giveth to the Jews to shew how the Law of God was abus'd among them ; the occasion therefore of these words , Swear not at all , our Saviour took not from the Action of Swearing simply considered in it self , but from the abuse of it among the Jews ; partly through vain and customary Oaths , and partly through indirect and devised forms and fashions of Swearing . In the very action of Swearing they neither taught nor did otherwise than as God himself did expresly command , or at least allow them to doe , Deut. 6. 13. Thou shalt fear the Lord thy God and serve him , and shalt Swear by his Name . From hence it must needs follow ( our Saviours business in this Sermon being not to destroy , but to reform , and explain things ) that he did not mean to take away Swearing it self , but onely the abuse of it . That it was said by them of old time , Thou shalt not forswear thy self ; it was right , their fault was that they did not say also , Thou shalt not swear at all by the Heaven's , by the Earth &c. or use any other such indirect , and devised kind of Swearing ; our Saviour blameth them not simply for Swearing , but for Swearing in such manner as they did , by Heaven , by the Earth , &c. a manner inconsistent with so holy and reverend a thing as the making Oath may be . Our Saviour in saying , Swear not at all , neither by Heaven , nor by the Earth , &c. doth no more take away all manner of Swearing from among Christians , than he doth all manner of dominion and authority from among his Disciples in saying unto them that in the exercise of those things it should not be among them as it was among the Gentiles , Matth. 20. 25 , 26. There is a right manner of Swearing as well as a wrong , a holy and reverend taking of Gods name , as well as a taking of it in vain ; Swear not at all , is not all that our Saviour saith in this matter ; if it were it would be the harder on our side : but that which he saith is , Swear not at all , neither by Heaven , &c. Swear not at all as ye are wont to do , viz. by the Creatures , that among them ye make a difference , as if it were a greater matter to Swear by one of them than by another , is to no purpose ; I say unto you , in this kind , Swear not all . The sentence of our Saviour's speech is to forbid altogether such devised forms , and fashions of Customary , and vain swearing as were then in use among the Jews , and might be afterwards among Christians , if he did not forbid them . If our Saviour's sentence were full and whole in these words , Swear not at all , then wherefore doth he instance in such things as men were wont to make vain Oaths by ? If he meant that there should be no Swearing at all , then wherefore serveth his instancing in particulars , as by Heaven , by the Earth ? &c. was not that to shew what manner of Oaths he would have to be forborn ? where care is taken for the reforming of the manner , it implieth that the thing it self is left to stand . Certainly our Saviours sentence must needs go along with the instance that he giveth , and what is 't that he would have to be reform'd , but that and the like manner of Swearing that he doth instance in ? A reformation is a taking away not of the substance of things , but of such evil qualities and conditions of manners , as have been brought in upon them , our Saviour by the words above mentioned takes not away Swearing it self , but only that which is faulty , and frivolous in it , he lets it be , ( as he doth in the case of Matrimony ) as it was from the beginning , but not as mens devices made it to be in process of time . If a Physician forbid his patient either to eat gross Meat , or to drink Wine , saying , Neither eat gross Meat , nor drink Wine at all , doth he therefore forbid him altogether either to eat , or to drink ? doth not his instancing in gross Meat , and Wine , imply that he leaveth him liberty to eat and drink otherwise ? restraining him only in those things that he doth instance in , namely , gross Meat , and Wine . So here , our Saviours instancing in what manner of Swearing is to be forborn , implieth , that Swearing it self is left to remain , but of those several forms , or fashions of Swearing devised by men , there is not one allowed more than other ; to the utter undoing of all these our Saviour saith , Swear not at all . Moreover , let me compare this instance concerning Swearing , with such instances of other things as our Saviour giveth to the Jews , to shew how the Law of God was abus'd among them . The first is concerning murther , Ye have heard ( saith our Saviour ) how it hath been said by them of old time , Thou shalt not kill , But I say unto you , whosoever shall be angry with his Brother without a cause , &c. if our Saviour had said whosoever shall be angry with his Brother ( and no more ) shall be in danger , &c. we might think the very passion of anger to be forbidden quite ; but in saying , Whosoever shall be angry with his Brother without a cause shall be in danger , &c. We see that the prohibition lieth not against anger it self , but against such anger as is without a cause . The passion of anger is as human as any other passion may be . A man may be angry so as not to sin in it , saith the Apostle , Be angry and sin not ; my Argument here hence is , that as to be angry for just cause is no sin , so neither is it to Swear upon just grounds , and in a due manner . The second instance is in the case of Adultery , saith our Saviour , Ye have heard by them of old time , Thou shalt not commit Adultery , &c. But I say unto you , Whosoever looketh on a woman to lust after her , &c. To look on a woman simply considered in it self , is no more harm than to look on some other thing ; the harm is to look on her so as to lust after her , and that adulterously too . Now who knoweth not that our Saviour's restraint lieth not against that which is innocent , but only against that which is harmful and evil ? The third instance is in the case of Divorcement , wherein our Saviour saith , It hath been said , Whosoever shall put away his wife , let him give her a bill of divorcement ; But I say unto you , whosoever shall put away his wife , saving for the cause of fornication , causeth her to commit adultry , &c. Here our Saviour doth not absolutely forbid men to put away their wives but to put them away in such manner as they were wont to do , viz. lightly either for no cause at all , or else for no such cause as might deserve unto their wives so great a discomfort , & there being no such cause , saving the cause of fornication , our Saviour restrains it onely unto that . So then when as in the three instances going before , our Saviour doth not abolish the things instanced in , but restrain them , forbidding them not absolutely but conditionally , in divers respects binding and loosing the same thing , the forbidding of that which is abusefull and evil , always supposing , the granting of that which is useful , and good . What reason have we to understand him otherwise in this instance concerning Swearing ? he alloweth us to be angry , but not without a cause ; to look on a woman , but not to lust after her ; to put away wives , but not except for the cause of fornication . So in this case of Swearing , to swear idly , vainly , prophanely , superstitiously , rashly , and inconsiderately , as it is sinful and evil in it self ; So is it forbidden by our Saviour Christ : but to Swear by the name of God and in his fear , soberly , and judiciously , either in an assertory Oath for the vindication of a truth , and the decision of strife , or in a promissory Oath for confirmation of faith giving , and promise making , this is usefull and good , and therefore by our Saviour Christ it is left as supposed , granted , allow'd . That it is so , appears , in that our Saviour in this instance as in the rest is pleased to explain himself so far as to express what abuse it is that he would have to be reform'd , namely to Swear by Heaven , by the Earth or any other such Oath . Herewith doth altogether agree even in terminis that which St James writes , Chap. the 5. ver . 12. saying , Above all things my brethren , Swear not , neither by Heaven , neither by the Earth , neither by any other Oath , ( i. e. ) of that kind , form , or manner , But let your yea , be yea , and your nay , nay , ( i. e. ) let your speech be single , without the addition of idle Oaths ; lest ye fall into Condemnation , ( i. e. ) lest ye be found to sin against God , and be convict thereof ; for idle Swearing , such as that by the Creatures is , is not a thing indifferent , or an offence not to be taken notice of , as ye may be apt to think it is . By St. James his delivering himself thus in the matter of Swearing , almost in the very words of Christ , and by our Saviours explaining himself as he doth , I think that against mens partial application of the words , Swear not at all , reading them so far , and no farther , my proposition stands firm and sound ; viz. That the action of Swearing simply considered in it self without any evil circumstance to deprave it , is no more forbidden unto us under the new Testament than it was unto the people of God under the Old. Our Saviour by expounding the Law took not away Swearing it self , but the abuse of it . Our Saviours sentence endeth not at Swear not at all ; to look to making a sentence of our Saviours words without reading them along to by Heaven , by the Earth &c , I take to be great partialitie : a Comma is the utmost point that can be between these words , and that not otherwise than because of the distinction following , viz. neither by Heaven , nor by the Earth , &c. To make a sentence of the words Swear not at all , without reading farther , is a meer fallacy , viz. of dividing those things that ought to be joyned together . Another argument yet I may draw from the Laws being altogether one and the same , both before , and after the coming of Christ : Our Saviour himself saith , He came not to destroy the Law , therefore it abides ; The old Commandment of the Law , and the new Commandment of the Gospel is but one and the same Commandment , 1 Joh. 2. 7. 8. Our Saviour came to fulfil the Law ; Whereas it had been said by them of old time , Thou shalt not forswear thy self , &c. our Saviour saith not , But I say unto you , thou shalt forswear thy self , that had been to destroy the Law indeed ; He leaveth that to stand , and addeth unto it that which should have been also said , namely , neither shalt thou Swear vainly at all , no though it were but indirectly ( i. e. ) not by God himself , but by Heaven , by the Earth , &c. this indirect kind of Swearing the Jews devised on purpose to favour their fond humour of Swearing , so as to make of it but a light thing Saith Calvin , the whole Law agreeth with the Gospel both in condemning the same vices , and also in commanding the same vertues . It was the part of the Messias at his coming , to take away nothing of the Moral Law , but to explain , to reform , and to restore it in all things . Saith Ireneus , Christ fulfilled the Natural and Moral things of the Law , by setting them out more clearly and fully than they were before : and saith St. Hierom , even as a Painter in making a Picture , by making a second draught doth not blot out the first , but illustrate and make it plain ; no more doth our Saviour Christ in what he doth by the Law , it is still the same Law for him , only it is more fully and amply set forth by him as in a second Edition . I contract my Argument into an Enthymeme thus , viz. To Swear by the God of Heaven and Earth was allowed by the Law , unto the people of God of old time as a thing natural and moral , ( they being duly called unto it , ) therefore it is allowed unto us in like manner . From whence had Abraham his warrant to Swear his Servant ? was it not from Nature ? ( such Swearing being a natural worshipping of God ) the like may be said of Abraham Swearing to Abimelech : of Abimelech also and Isaac swearing each to other , of Jacob swearing to Laban , &c. I presume the Arguments I have used hitherto may pass for demonstrative , what I shall add , shall be but illustrative , viz. Arguments taken from things so familiar , that the consequence of them is easy , and the deduction manifest . As thus , If the action of Swearing were a thing that were simply evil , then should not the Angels be made to do it , as is done Rev. 10. 5 , 6. much less would God himself do it , as is done , Heb. 7. 21. And what did our Saviour when the High Priest adjured him by the living God to tell whether he were the Christ , the Son of the Blessed , yea or not ? did he refuse to submit to this adjuration , or did he make direct and plain answer to what was thus rigorously demanded of him ? Among the Jews , the person that was adjured thought himself as much concerned , as if he had taken an Oath , and indeed in effect what was or is it less ? Our Saviour therefore having held his peace otherwise , ( even unto Pilates wonder ) yet when by the High-priest he was adjur'd by God , he made answer straight , Matth. 26. 63 , 64. What shall we think of St. Paul , who in his Epistle to the Romans to assure them that he did alwayes make mention of them in his prayers , takes God to witness , saying , For God is my Witness , Rom. 1. 9. and 2Cor . 1. 23. I call God for a record upon my Soul : and Gal. 1. 20 he saith , Before God I lye not . Now whereas St Paul Swears not but in things of a Spiritual concern , there have been those ( and those good men too ) that would restrain the lawfulness of swearing only unto things of that nature , urging that things temporal and carnal , ( the things wherein we are so fond of having propriety , and about the which we are so apt to strive ) are not worth so great a confirmation as an Oath may be : In favour of this they quoted some words spoken by St. Augustine , and they might the like spoken by St. Hierom , St. Basil , and many others ; good men have been always very precise to forbid all lightness and easiness of Swearing . Swearing by the Creatures they would have to be none at all , and for the Creatures ( i. e. ) for our Rights and interests in them , they would have Swearing to be as seldom , and as sparing as may be , and in this we subscribe unto them ; yea , I hold that a Christian ought to chuse to sustain some loss and damage , rather than to save it by the taking of an Oath . What St. Paul to the Corinthians saith , concerning going to Law , the same may not unaptly be applyed also to this matter of swearing , ( which is a thing that doth necessarily accompany the other ) concerning going to Law , he saith , why do ye not rather take wrong ? &c. It is rather , the Apostle saith , not altogether . My second Argument for illustration is , That by Swearing upon just grounds , and in due manner such as is prescribed , Jerem. 4. 2. Glory is given unto God. Glory is given unto God , when his properties of omniscience , omnipresence , omnipotence , a perfect love of truth , and hatred of falsehood are ascribed unto him , and declared of him , all which is done when we solemnly call upon him to be witness unto that which we have occasion to say , in something that is either secret or doubtful unto men , and therefore questionable so far , that the debate ceaseth not until his holy and blessed name be interposed , the which thing doing , must necessarily put an end to that strife , Exod 20. 11. This Text is quoted Heb. 6. 16. like as also that of the Prophet Isaiah , Phil. 2. viz. That every Tongue shall confess , or Swear unto God ; every Tongue , ( i. e. ) of every Nation , and of every Generation . That to swear by God was not peculiar to the Jews , so as to end with their Policy or Commonweal , but to last and be among the Nations when they should convert and turn to the true God , appears , Jer. 4. 2. in the latter part of the Verse . There is nothing of the ceremonial Law in this matter of Swearing , no nor yet of the judicial Law , in any thing that was proper unto the Jews , for what either cause or need had they to make use of it then , more than we have now ? To them it was a special method of giving glory to God , and so it is to us ; to them it was an end of strife , and so it is unto us . There is nothing among men more sacred , reverend and holy than an Oath duely taken and kept : The Religion and Conscience of Swearing is many times in the Holy Scripture synechdochically taken for the whole summ of Gods Worship and Service . Jerem. 4. 2. Psal . 63. and Isaiah 45. 23. Here it may be objected , That if that which we call just and lawful Swearing be a worshipping , or a service doing to God , then the oftner it is done the better , we cannot call upon God in prayer , praise and thanksgiving too often , therefore neither can we Swear too oft , for that also is a calling upon God , and that so as to give Glory unto him . To this I answer , By denying the Consequence , viz. that though Swearing after a due manner be a worshipping of God , yet doth it not follow that therefore the oftner Swearing is used , the better : My reason for this is , That as things are not to be done , but according as occasions are given for them , and there being not like occasions for Swearing , as are for Praying and Praising , it cannot be inferred of the one , as of the other , viz. That the oftner it is done , the better . The occasions for prayer and praise are continual , and they meet to be done upon every occasion ; but with swearing it is not so , the occasions for it are but rare and seldom , nor yet is it meet to be done upon every occasion . In every need a man may pray , and for every benefit he ought to praise and give thanks , Pray alwayes , and in all things give thanks , 1 Thes . 5. 17 , 18. But as for swearing , it is possible a man may lead so private and quiet an estate of life , as not to have such an occasion for Swearing , as may make it lawful , in all his days . God is not honoured by our swearing , but when it is done in such a matter , and in such a case , as may both deserve , and have need of so great a Test as an appeal to be made unto him , who is over all from the beginning , and before whom are all the wayes of men open and manifest ; an approver of the truth , and a revenger of falshood and wrong . I would ask those that are against all manner of Swearing , that whereas our Saviour in the close of his speech concerning Swearing saith , But let your communication be yea , yea , nay , nay , for whatsoever is more than these cometh of evil ; doth he say this in opposition to swearing by the Heaven , by the Earth , and other such indirect Oaths ? or doth he say it against all manner of Swearing whatsoever ? if they say the former , then the difference b●tween us and them is at an end , for we say so too . But if they say the latter , then how cometh it to pass , that our Saviours own communication was more than that , viz. more than yea and nay , for sometimes he used asseverations , and those not single , but double , saying , Verily , verily , I say unto you : viz. when the matter propounded by him did require more than ordinary heed to be given unto it . I demand , were our Saviours asseverations of verily , verily , needful in such a case , or were they not ? If the opponents say they were needful , then will I infer that bare yea and nay , being not sufficient upon some occasions , for our Saviours own communication , how much less may they be for ours ? If they say they were not needful , then how will they save themselves from charging our Saviours communication with having more in it than it ought to have ? My third Argument for illustration I take from a known Maxim of the Decalogue , viz. That every such precept as is expresly affirmative , doth implicitely contain in it the negative of that which it doth affirm , and so on the contrary . My Argument here-hence is , that as the third Commandment being a negative Precept , doth expresly forbid the taking of Gods name in vain , so doth it implicitly command the taking of it so , as that God may be magnified and honoured thereby . Parallel to this is the ninth Commandment , which also being expresly negative , as it forbids to bear false witness against our Neighbour ; so doth it implicitly command us to bear true witness , either for him or against him according as he giveth occasion . This also seems to include in it somewhat of an Argument to prove not only the lawfulness , but also an expediency in some cases of making Oaths . To bear witness to the truth is a thing that is expedient , yea , necessary to be done . A true Witness delivereth Souls , Prov. 14. 25. Shall I forbear to deliver Souls , ( i. e. ) To save mens lives for want of taking an Oath , without the which my testimony may not be received in Law , so as to put an end to strife ? And yet notwithstanding my asserting the lawfulness of making Oath , yea , and of waging Law too , upon just and necessary occasions . I will confess again and again , that it behoveth Christians to be meek Spirited , quietly disposed , yea to study to be quiet : Saith St. Paul , If it be possible , and as much as lyeth in you , live peaceably with all men ; he doth not simply and absolutely say , live peaceably , &c. But if it be possible , and as much as lyeth in you , Rom. 12. 18. It behoveth a Christian to take some wrong , rather than either go to Law , or make Oath upon every light occasion ; yea , in matters of weight , let him not vindicate himself by these means ( as just and as lawful as they be ) until he hath used all the means of patience and forbearance that may be . If in this case I should recommend to the practice of the men of this Generation , our Saviours Method prescribed Matth. 18. I should not be heard at all , nevertheless I will mention it ; as thus , namely , That the injured person do tell his offending brother his fault in private , if that avail not , then that he take unto him one or two more ; and if that will not do , then that he tell the Church ; and if after all this the offender still remain refractory , our Saviours Sentence is , That he be no more regarded than a Heathen man , or a Publican , and why should not a man go to Law with such a one , there being no expectation left him of coming by his right by any other means ? nay , what shall a man do in such a case but seek his remedy where God hath ordained it for him , namely from the Magistrate ? The powers that be , are ordained of God. Rom. 13. 1. Is the Magistrate Gods Minister ordained unto him for good , and shall not he make use of him for his protection ? Christianity is not a destruction to Magistracy and civil policy , but rather a help and an ease unto them , Christians being so moderate about their concerns , and walking by such rules of forbearance that they molest them not with Complaints and Suits , either causless , or needless . Moreover , Christianity doth not forbid men to have any thing of their own , but only requires them to be moderate about what they have ; though St. Paul made no more reckoning of carnal and earthly things than of dung , in comparison of his having Christ , yet did he not renounce all manner of propriety in them to himself , much less did he enjoin it unto others , but upon occasion , he saith , that he did labour with his hands thereby to get his living ; which implyeth that he held a propriety in what he did earn and get ; and for matter of Right , he saith , that he had power to forbear working , and yet to eat and drink nevertheless , which implyeth that he held a Right for him to live by his Ministry . And for suffering , as constant as he was to endure , he neither neglected nor disdained to save himself by such means as he might use , without offending God : To avoid going to Jerusalem there to be judged before Festus , by whom and in which place he was sure to perish , he appealed unto Casar , and that very resolutely , saying , No man may deliver me unto them , viz. unto the Jews , I appeal , &c. Acts 25. 11. FINIS . 
A61835	----	A sermon concerning svvearing preached before the King's Maiesty in Christ-Church Oxon, May the 12, 1644 / by W. Strode ... Strode, William, 1600 or 1601-1645. This text is an enriched version of the TCP digital transcription A61835 of text R15297 in the English Short Title Catalog (Wing S5985). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 54 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61835 Wing S5985 ESTC R15297 13593563 ocm 13593563 100697 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61835) Transcribed from: (Early English Books Online ; image set 100697) Images scanned from microfilm: (Early English books, 1641-1700 ; 802:26) A sermon concerning svvearing preached before the King's Maiesty in Christ-Church Oxon, May the 12, 1644 / by W. Strode ... Strode, William, 1600 or 1601-1645. [2], 29 p. Printed by Leonard Lichfield ..., Oxford : 1644. "Published by His Majesties Command." Reproduction of original in Huntington Library. eng Bible. -- N.T. -- Matthew V, 37 -- Sermons. Swearing -- Sermons. Swearing -- Early works to 1800. A61835 R15297 (Wing S5985). civilwar no A sermon concerning svvearing, preached before the King's Maiesty, in Christ-Church Oxon; May the 12. 1644. By W. Strode Dr of Divinity. Pub Strode, William 1644 10195 34 55 0 0 0 0 87 D The rate of 87 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-05 TCP Assigned for keying and markup 2003-06 SPi Global Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON CONCERNING SVVEARING , Preached before the King's MAIESTY , In Christ-Church Oxon ; May the 12. 1644. By W. Strode Dr of Divinity . Published by His MAjESTIES Command . OXFORD , Printed by LEONARD LICHFIELD , Printer to the Vniversity . 1644. MAT. 5.37 . But let your Communication be yea yea , and nay nay ; for whatsoever is more then these commeth of Evill . AS in the Order of a Common wealth , so in that of the Universe , the Priority of Duty belongs to the Supreame Head , then a subordinate proportion to our Fellow members . Thou shalt love the Lord thy God with all thy heart , this is the great Command ; Thou shalt love thy Neighbour as thy selfe , this is but like unto it : the first Table exceedes the second as well in weight as in words ; because the higher Object gives it the heavier scale . And in duties of the first Table , Aw of Gods holy Name is not the least : these three , Fidelity , Reverence , and Service , doe summe up the whole draft of divine worship ; the first hath reference to his sole Substance , the second to his holy Name , the third to the circumstance of his Publick worship : next to his Nature is his Name , which followes it as the shadow waites on the Body . Wherefore the Order , in which the Reverence of his Name is rank'd , declares the weight of the Duty . And this I premise to raise a more awfull attention to the words of my Text ; as directly ayming at the observance thereof . Let your Communication be yea yea , and nay nay ; for whatsoever is more then these commeth of Evill . Herein I propose to your Consideration three notions . 1. A silent toleration of an Oath in case of necessity , because the case here put is not necessary but common . 2. An expresse Limitation of our words in Communication or common Talke , Let your Communication be yea yea , nay nay , no more . 3. A reason of such Limitation , because whatsoever is more then these commeth of Evill . Briefly thus ; how an Oath may be used , how not , and why not ▪ these are the Parts . First , in cases of necessity an Oath is tolerable ; for what is an Oath , but the calling of God to witnesse , for decision of doubtfull matters which otherwise cannot be made evident ; so Philo defines it , to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Testimony of God in a matter doubtfull . Scientiall Propositions are confirm'd by Reason , particular Contingents meerly by Testimony : as it is ridiculous to prove a generall Proposition by an Oath , so it is vaine to prove a particular Fact by Reason . Now humane Testimony is oftentimes so thin and weake , that it cannot evidence the Truth ; both because on the Speakers part there is aptnesse of Lying , and also on the Hearers a hardnesse of Beliefe ; a weake Eye cannot penetrate a deceitfull heart . Therefore to supply these defects , slippery Mendacity and ignorant Incredulity , man in weighty matters knowes not whither to flye , but onely to divine testimony ; and so by an Oath calls him to witnesse , whose Knowledge is universall , whose Truth infallible ; whereby he can neither be deceived , nor deceive others . This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( according to Procopius ) the last and most certaine pawne of Credit . In case of Exigence we may use this Pawne under divers formes , an Oath Assertory of things past or present , an Oath Promissory of things to come ; And each of them may be utter'd either by simple Attestation seeming to call God only as a witnesse ; or by Execration and Cursing conditionally added upon our selves , when he is call'd as a Judge too : and so againe either by citing Gods owne Name , or his Creatures wherein His Majesty and Truth appeares ; as the principall parts of Nature , the meanes of Redemption , instruments of Grace , Gospells , Sacraments , and the like . Our Saviour in the words before my Text hath reduc'd all Oathes by what creature soever , high or low , great or small , Naturall or Artificiall , without or within us , to God their Author and Ruler , present and powerfull in them ; wherefore being so refer'd in his ac●●ption , they ought to be so refer'd in our Intention and use ; that in Swearing we neither make too little of them by Falshood or Levity , as if God were not in them ; nor too much by Idolatry , as if they were Gods themselves . Some holier things , wherein the Divine Truth is more clearly manifested , if expresly terminated on God , ( as St Paul terminates the Rejoycing , by which he Sweares , in Christ Jesus , 1. Cor. 15.31 . ) may be used in a secondary way of Attestation ; that God by Them may make the Truth appeare : but these , as well as other Creatures , are more properly cited in Cursing ; and an Oath by any inferiour Name , in the safest sense , is an Imprecation , that divine Judgement may be exercis'd on Falshood , through the things which we love and use . Saint Paul , in another place , joynes an Attestation and Execration under one mixt forme , I call God for a Record upon my Soule , 2. Cor. 1 . 23.v . I call God for a Record , there 's the Attestative part , upon my Soule , there 's the Execrative . These wayes of assevering and establishing the Truth , though some of them be more liable to danger and suspition of abuse , ( for which cause the Councell of Carthage punish'd a Clerke Swearing by the Creature ) yet all , if rightly order'd , are allowable : but a right Oath by Gods owne Name , is not onely Lawfull , but Laudable and Religious ; Laudable in the Judgement of holy David , Psal. 63 . 12.v . All they that sweare by him shall be commended ; Religious in the most generall esteeme of the Schoole : both because it proceedes from a good Ground , Faith in Gods Omniscience and Infallibility , and because it tends to a good End mentioned by the Apostle , Heb. 6 . 16.v . namely the End of Strife ; as in the making of Leagues , Promise of Allegiance , Trialls of Law , Compurgation of Fame , and the like . The Act it selfe , unlesse it want these necessary Relations , or miscarry in the manner , is Pious and Reverent . Wherefore the Scripture measures out the due Conditions , Thou shalt sweare the Lord liveth , in Judgement , in Truth , and in Righteousnesse . Jer. 4.2 . In Judgement Discreetly , when the cause is found weighty , the doubt difficult , and an Oath necessary , That belongs to the Person ; In Truth Sincerely , when the Matter is well knowne to be so , That belongs to the Matter ; in Righteousnesse Honestly , that Justice may be fulfilled , That belongs to the End . The Rash Swearer through want of Judgement vilifies the Majesty of God , the Perjurd through want of Truth calls him to witnesse a Lye , the Wicked through want of Righteousnesse useth him as a helper of Iniquity . And therefore where these are supposed to be wanting , as in Children not come to Discretion , and in Perjur'd men past Truth and Honesty , an Oath is by no meanes allowable . If onely the principall Condition be deficient , if an Oath Assertory be found to want Truth , or an Oath Promissory to want Righteousnesse , the one is Invalid , the other not Obligatory ; Law shewes the first , and Conscience tells us concerning the second , that one Sinne cannot oblige us to commit another , nor a sinne in word to second it with a sinne in worke , for sinne ought to be broken off as soone as possibly it may . Wherefore David without scruple blesseth God and Abigail , for staying him in the prosecution of a rash and bloody Oath . 1. Sam. 25. cap. To whom should an injust Oath oblige us ? to God , or to Man ? whether it were taken Rashly in Error or Passion , whether it were taken violently by Coaction , or willingly with Deliberation , or mixtly betwixt Will and Force for Deliverance out of present trouble , yet if the Matter or End be unrighteous , or impedient to Charity , certainly it obliges not to God , because it was contrary to Gods will ; which ought to take place of our owne , upon second and better Thoughts . Much lesse can it oblige to Man ; especially when it is impos'd Fraudulently , or Compulsively , or without just Authority , because the Imposer deserves to be deceiv'd , and to beare the Imputation of that perjury which he obtruded on others . I grant , that since every Oath is of a binding Nature , it cannot but some way bind the Person in himselfe , either with a True Intention , or with Guilt of Perjurd collusion . For the Reverence due to Gods Name requires Truth of Intention ; but when the Matter is unrighteous , Gods word forbids Execution ; and when by Satans device , Gods Name is set up against Gods Word , and Truth against Rigteousnesse , no wonder if intention and execution agree not ; for as Truth carries the one , so the other is to be swayed by Righteousnesse . In this absur'd opposition , which ought to be prevented by not Swearing , the Swearer is so intangled , that which way soever he turne , he is actually Perjur'd , by Swearing either what he intends not , or what he ought not to performe , but to falsifie , though he intended . And therefore since in this Case Juramentum ligat non obligat , since the unlawfull Oath binds the Conscience with Guilt of a bad Promise , though truly made , but not to more guilt of wicked Performance , it remaines that the Oath past be recalled by Repentance ; hearty Repentance for shrinking under Gods Triall , for taking his Sacred Name in Vaine , and incurring a Denyall of him before Men . Now at length since a firme Oath must be joyntly held up with these holy Conditions , appointed by God , it selfe so upheld must needs be Holy . If rightly taken , 't is a peice of Religious worship : and not without faire ground from other Scripture , Thou shalt feare the Lord thy God , and serve him , and Sweare by his Name . Deut. 6.13 . there Swearing is commanded , and plac'd as the next Neighbour to divine Service . For to give God the better , to end all Strife at the sound of his Name , as duely ascribing to him , all Power , Knowledge , and Truth , is to yeeld him Honour and Reverence . For verily a Man sweareth by the Greater . Heb. 6.16 . per quem veneratur aut diligit , by whom he honours or loves , saith St Jerome : an Oath ( saith Aristotle ) is most Honourable as being a Token of divinity ; therefore C. Caligula ambitious of divine worship , publish'd an Edict throughout his Empire , that Men should accustome to sweare by his Name : likewise when Demosthenes swore by them that ventured their lives at Marathon , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as if the men ●ould be Saincted for that Expedition , he stir'd up the ●●●its of his Citizens , more with that one word , then with his whole Oration besides . So then an Oath ap●●ares to be the badge of Reverence . God hath not onely allow'd and commanded an Oath ●n Generall , but expresly and carefully injoyn'd it in many ●articular Cases . As in case of Theft , Ex. 22.11 . When ●●●ds intrusted miscarry , an oath of the Lord shall be be●●me them , that he hath not put his hands to his Neigh●●ors goods : In case of Murder , Deut. 21.6 . v. When a ●●n is slaine , all the Elders of the City next to the slaine shall ●●sh their Hands over the Heifer , and they shall Testifie and ●●● . Our Hands have not shed this Blood , neither have our eyes seen it , be mercifull , ô Lord : In case of Adultery , Num. 19. If the Spirit of Jealousie come upon a Man , the Priest will charge the Woman with an Oath . According to the ●●tent of these Instances , are the Oathes of Supremacy , ●llegiance , the Oath ex officio in spirituall Courts , and the Oathes in Temporall usually administer'd ; for the ●●rance of Fidelity and Truth . Likewise all sacred Con●acts betwixt God and us are tied with this Knot , Bap●●sme , Confirmation , Marriage , Consecration , Orders , Vowes , are all celebrated either with an Oath , or with ●●t which is Equivalent , the Name of the Father , the Sonne , and the Holy Ghost . I could bring a Jury of Ex●mples for godly Swearing : Abraham swore his servant , in . 24. S. Paul , in divers Epistles ; the Angell by him 〈◊〉 lives for ever . Rev. 10. God himselfe to Abraham . ●● 22. By my selfe I have sworne saith the Lord . If ●●●re be any force in Examples , these above all others are most prevalent . It is Remarkeable , that none are absolutely averse from all Swearing but the reputed Enemies of Obedience , Despisers of Order , Friends to Lying and Hypocrisie ; who having now gotten some power into their hands are become the greatest Exacters of Swearing . Whereby it is the more evident , that Judiciall Swearing is of necessary use . The chiefest Objection against all Oathes is drawne from the words before my Text , ye have heard it said , Thou shalt not for sweare , but shalt performe ( or render ) to the Lord thine Oathes ; but I say unto you , Sweare not at all ; neither by Heaven for it is Gods Throne , nor by that which followes . To answer this , the Scope of the Context must be exactly weighed . The Jewes , by Pharisaicall Tradition , or wicked practice , understood the places of * Scripture summ'd up by our Saviour , to be first a Prohibition of Swearing falsly , by Gods Name onely , secondly an allowance of Swearing by Gods Name Truely : False Swearing by the name of Creatures they did not esteeme Perjury ; True Swearing by the Name of God , though needlesse , they did not esteeme unlawfull ; whereas the same Scripture which forbids to sweare by his Name Falsly , forbids also to Prophane his Name . Lev. 19.12 . v. according to the sense of the third Commandement , Thou shalt not take the Name of the Lord thy God in Vaine ; for Vaine includes both False and needlesse : and againe the same Scripture which allows Swearing by his great Name , interdicts the Name of others . Deut. 6 . 13.v . Thou shalt sweare by his Name , and ye shall not goe after other Gods . Wherefore that corrupt Interpretation Christ clearly purges , and in one word perfects the Law , Sweare not at all . As he that speakes not at all cannot Lye , so he that sweares not at all cannot Forsweare , nor offend in the manner , saith S. Bernard . So then with one blow Christ cuts of foure Obliquities ; not onely Perjurd , but all Light Swearing by the Name of God , not onely Idolatrous , but all Deceitfull Swearing by the Name of Creatures : for Christ shewes that every Oath by the Creature is terminated in God , and that every Oath by him , whether direct or indirect , especially in Communication , commeth of Evill . This word Communication being considered together with the occasion of this Precept , shewes how the Precept , Sweare not at all , is to be understood , that is , not so farre as in you lies , not without necessity . 'T is the Judgement of Calvin , as well as others , that our Saviour bars not the substance of Swearing but the manner , not in all Cases but under all ●ermes in Communication : the Originall is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . In no Case , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not at all generally , whether True or False , in reference to the words preceding ; but how ? not irreverently in Communication , as appeares by the words following ; not at all Vainely under any Forme whatsoever , as he further illustrates this generall Prohibition , neither by God nor the Creature , since he that sweares by the Creature sweares by God also , which was not duely considered . Wherefore Caietan grants the generall substance to be also prohibited , as it stands Naked , for so it becomes irreverent ; but as it stands invested with due Circumstance , whereby it becomes necessary , so he construes it lawfull . Luther hath well endeavour'd to clear this point , by comparing Christs Sermon together with his Auditors ; here he instructs not the Maegistrate , but the People , and divers things are unfit for them in their owne Persons , which may become fit under the Magistrates command : wherefore this Prohibition of Swearing is to be understood like that of Anger and Killing : neither of them is permitted to the Communalty , nor to the Magistrate himselfe in common businesse , but to them that are called , and when they are called to the work of Justice : so that ordinarily the safe way is here prescribed ; be not Angry at all , Sweare not at all ; not of your owne wills , not in your triviall affaires , but onely when you are not your selves , when God through the Power of the Magistrate , or the necessity of the Cause , according to Justice or Charity , shall call you . For then your anger is Gods anger not yours , and likewise your Oath not yours but Gods . As killing without Circumstance is forbidden , so Swearing with Circumstance is commanded ; but as there the conditionall Negative is reduceable to a Positive , so here the conditionall Positive is reduced to a Negative ; yet both these Acts with due Condition are serviceable unto God . So then the use of an Oath is not forbidden , but the Vanity wherein consists the abuse . If it be utterly unlawfull to pronounce the Name of the Almighty , why hath he then a Name ? how shall we praise him , or pray unto him ? If it be objected that an Oath is not absolutely directed to Gods worship , but respectively , as ayming at the clearing of Truth for humane benefit , the like may be said of Prayer , that it aymes at our owne Protection and Well-fare , yet the Benefit expected abates not the Religious Reverence performed in either . For the Beneficiall Result of Divine Attestation , ( which Caietan disdaines to call the End as being lesse Noble then the meanes ) is but Extrinsecall and Appendant to the Essence of Swearing , which rather consists in the Religious Reverence of Divine Attestation ; and the dignity of the Person so elevates the Induction of his Testimony , that we ought to be more taken up with performance of due Reverence thereto belonging , then with expectation of the benefit ensuing ; as also in Prayer , whatsoever our desires are , we submit them to the overruling will of God . Doth Prayer referre all things to his Glory ? So likewise the last and principall fruit of an Oath , to which it may be Piously ordein'd , is the Glory of God , arising from the ending of humane Controversie . And then what hinders but Humane Benefit may subordinatly consist with Gods glory , as well in the act of man as in the Act of God ? God sent his Son a Ransome for Man , a Price infinitely beyond the Purchase , and a means immeasurably beyond the End ; yet not unfitly or Ingloriously , because the Salvation of Man tends lastly to the glory of God . So when divine Testimony is rightly called to be the meanes of Concord betwixt Men , 't is not called Irreligiously , or but Carnally , because this Citation of Gods Name , both begins with Reverence , and concludes with his Glory . So much for this Point ; wherein you have heard , that by reason of humane Infirmities , mendacity and Incredulity , an Oath in weighty cases not otherwise to be clear'd , is allowable ▪ of what kind soever it be ; whether Assertory or Promissory , simply Attestating or Execrating , by the proper Name of God , or by his Might in the Creature ; because an Oath having a good Ground , Faith in Gods Excellence , and a good end , decision of doubtfull Strife , being also accompanied with requisite Conditions , Judgement , Truth , and Righteousnesse , without which it cannot stand firme , redounds to Gods Honour and worship ; by attributing unto him undeniable Authority , universality of Knowledge , and Infallibility of Truth . That God hath in divers Cases both allowed and commanded Swearing ; and that his Saints , his Apostle , his Angell , and himselfe have practised the same : that the absolute Rejecters of Swearing , who now for advantage are turn'd Exactors thereof , are men of more then suspected integrity ; that the generall prohibition of all Oathes , before my Text , extends not to the substance of Swearing but the irreverent manner , or not to the substance invested with due Circumstance , but as it stands naked , and so forbids it not in all Cases before a Magistrate , but under all Formes in Communication : that an Oath taken with exact care or Reverence , and all attending Conditions , doth not onely serve ourselves , but God in chiefe . So from establishing the use of an Oath , I proceed to cut off the abuse , by the Limitation of your Talke in my next poynt . Let your Communication be yea yea , and nay nay . Not your Deposition , your Sanction or Confirmation , not your Evidence or Testimony , but your Communication : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies Speech or Discourse ; and so the sense is , Let your Talke or mutuall Communication be no more then barely Affirmative or Negative . Now for the doubling of yea and nay , many Conjectures may be yeelded : It may beare a Relation to the Persons conferring , let such Limitation of Talke be mutuall ; or a Relation to the matter spoken of , quod affirmandum affirma , quod negandum nega , ( saith Cajetan ) if the matter be so , so say , if otherwise , say no : or since Truth hath a threefold Residence , Objectively in the matter , Formally in the mind , Representatively in words , and since Truth of words should carry a double Conformity , with mind and matter , therefore yea is doubled ; yea yea for Heart and Tongue , for Word and Deed ; and so there will be no need of an Oath . Or rather the second yea is added to stint the former , and to exclude Swearing , let your Affirmation be meerly Affirmative , Let your yea be yea , and your nay be nay , according to S. James . c. 5.12 . v. or lastly , to strengthen the Asseveration , as Pharaoh's Dreame was assured by doubling it , and as the practice of our Saviour shewes , Amen Amen , Verily Verily I say unto you . Pure Affirmation and Negation without the staring Embroydery of Oathes is sufficient for Common discourse ; because things familiarly spoken are either credible of themselves ▪ or else have no absolute necessity of credence . Where nothing more then Affirmation is necessary , why should more be strain'd . To lift a Feather with both hands and with strong Engines , to hoot alowd where a whisper is better heard , is it not ridiculous ? If frequent Lying had not begot a just Incredulity , I see not why an hearty Asseveration might not supply the place of an Oath , even in the weightiest matters ; and then the Lyar might be esteemed and censured no otherwise then now the Perjur'd : the same Figure put in a higher place carries ten times more Value : so we find that the bare word of an approved honest man passeth for an Oath ; so should the word of a Priest by the Credit of his Profession , and the word of a Peere by the vertuous Estimation of his Honour . The Essens ( saith Josephus ) accounted him a Convict Liar , whose word would not passe without the Suretiship of God . We never find that our Saviour swore at all , though he uttered things of greatest consequence : for indeed his works did sufficiently confirme his words : Mans voyce passeth through the Eare onely , but Gods through the Eye also ; as Philo observes out of the 20. of Exod : where the People is said to have seen the Object of the Eare , yea to have seen the noyse of the Trumpet , the like we read in the second of Jer. v. 31. O Generation see the word of the Lord . Grant me therefore a Heart transparent in word , Reall Truth conformable to the Divine Patterne , let these grow habituall amongst us , then me thinkes all our businesse may well be transacted without such straining of Credit . Or if a single Affirmation will not sufface , let it be doubled , as here in my Text ; two yeas may stand for an Oath , two nayes for an Execration : especially when the Forme hath beene recommended by our Saviour . Doubtlesse this is the way of Perfection , pointed out by his Instruction , to them that desire it : Christ would have his so simple , as not to Deceive , so Candid , as not to distrust . St Jerome is bold to affirme that Swearing by Gods Name was allowed to the Jewes as to Children , and no otherwise then the use of Sacrifice , to prevent Idolatry ; that the Stature of Evangelicall Truth will not owne it , since every word of the Faithfull ought to weigh with an Oath . Howsoever , though the malignity of the world require , that in arduous affaires of inextricable doubt , an Oath be still indulg'd ; yet let us use this our Priviledge modestly ; let us honour God in this our weaknesse ; let not the use of his Name descend to obvious and familiar Communication ; there a double yea is superabundant : no Colour , no Pretext for more there : an Oath there taken destroyes the End for which it is allowed , and instead of Credence begets more Incredulity , more suspition : because the Bond of Confirmation is so cheaply esteemed . Swearing was never commanded Absolutely , but either Comparatively that men might rather sweare by the True God then by a False , or Respectively out of urgent necessity , or Circumstantially with due Conditions : And therefore though it may be good in it selfe , 't is not good for it selfe , not good like Health but like Physick ; which may be used for Necessity , but ought not to be desired and frequented because of the Danger . If an Oath be but Physick for Incredulity , take heed to thy selfe ; for Physick swallowed without a Cause breedes sicknesse . Above all things Sweare not ( saith S. James ) least ye fall into Condemnation , least easinesse of Swearing bring a habit , the habit continuance , continuance Perjury , and these eternall Malediction . What saith S. Austin ? Falsa Juratio est Impiae , vera est Periculosa , nulla est Secura , False Swearing is Impious , True is Dangerous , none at all is Secure . Though Danger be not considerable in case of necessity , yet beware least the past Act of necessity dispose thee to habit . Things not Absolutely , but Occasionally good , ought to be used Rarely , and with ponder'd Circumstance . To execute an Offender is Lawfull , but not to kill on particular pleasure , or in Passion : Though an Oath may be taken Religiously and safely , as occasion shall require , yet commonly to hurle it forth , is most Irreligious , and therefore most Banefull . That it is most Irreligious , will some appeare . Familiarity betwixt unequalls takes of respect , whensoever it is challeng'd ; and things most glorious are soyld by ordinary use ; so is the name of the Almighty ; it looses its due Reverence by obvious usurpation , insomuch that it failes of its binding vertue in matters of weight . Whatsoever is Sacred on earth is shut up and abstracted from Community . What 's the holinesse of the Lords day ? a separation from all worke but only His Service , any other worke prophanes it . What 's the holinesse of the Lords Place or Church ? a separation from all use but His ; any other use , as walking , or idle communing , especially in time of Divine Service , this as well as Merchandise , prophanes it . What 's the holinesse of God's name , which is nearer unto him then either of these , and shall indure when these are gone ? a separation from common discourse ; all speech but sacred and Necessary prophanes it . Then wash thy mouth with teares from thine Eye , for polluting his Holy and Reverend Name with vaine Appellation . St Paules Attestation in his Epistles gives no example to common swearing ; his matter is not so light as our Communication , neither is the Pen so rash , as the Tongue , Scribentis consideratio cautior non habet linguam praecipitem ( saith Aquinas , ) the consideration of the wary writer prunes off all headlong Expressions incident to talke , so that the Apostles Oath is not the zeale of Folly but of Vnderstanding . 'T is easily observable , that we scarce name our friends or earthly superiours without a formall respect ; sometimes we move the Hat , and sometimes we put it off , then to use the name of God unnecessarily and Irreverently is as much as to say , God is neither our Friend nor Superiour . O wretched disrespect , where the Proportion of Honour due is infinitely greater ? would the Swearing Lord , or forswearing Gallant , take it well himselfe , to be lightly talk'd of , to be call'd Dick or Tom by a rude pesant ? if such language be sawcy and rustick concerning himselfe , how presumptuous and prophane is his owne touching the Lord of Lords ? But an Oath is more then the bare Naming of God ; it calls him to witnesse , a businesse not light , howsoever vilified through Custome , but of dreadfull weight . The Supreme Judge of all Gods and People is called from his Throne to become a witnesse ; he is summoned by his Providence to declare the Truth ; if not presently , yet : ( as surely he will ) to doe it hereafter , and to execute Judgement on the Falsifier . To cite an ordinary honest man , or call him into publick for proof of a frivolous matter , perhaps a false one , is very discourteous and unfriendly : What is it then to cite thy God for nothing but an empty phrase , a noyse of no substance , a thing more worthy to be false then true , some foolish vanity or filthy Act. Reduce an Oath to the value of its meaning ; and then consider how absonous it would sound , though God were thy Vassall or Underling : Goe to thy Slave , and say thus unto him ; Lend me thy hand in this Folly , or in this mischiefe ; for my sake doe this piece of Injustice , and break a brace of Commandements , the third by Swearing , and the ninth by false witnesse : will not thy Slave start back as from a Fiend or Monster ? yet thus in effect thou invokest thy God ; Lord strengthen my words with false witnesse , cover my shame by colouring my Falshood ; thou , my God , steward my Cosenage , and hide it under the shadow of thy Name , from thine owne Eye , and the Eye of man ; serve the way of thy worme thou that art infinite , and of thy goodnesse further my sinne . Art thou ashamed thus to bespeake thy Vassall , and hast thou no Regard of thy Heavenly Lord and Father ? what thinkest thou ? doest thou beleeve he heares thee , and is every where present ? if so , how impudent is thy Brow ? if not , how Atheisticall is thy mind ? Stay stay , thou needest not call him , he is too neare already , so neare that he stands betwixt the Lips which thou openest and shuttest with an Oath . O shamelesse practice , that God should be mentioned more in Oathes then in Prayers , or in those immediately after these ; that the Creed should be runne over in such horrible Confession ; that our Religion should most appeare in our Sinne , our Faith in the worke of Infidelity . No sooner we come from Church , where we bow at the glorious Name of Jesus , but we may heare a mouth fling it out with lesse heed then spittle , carelesse how it goes , or where it lights ; we may heare him torne and rack'd againe in every part , worse then Jewishly ; because to no End at all ; his wounds are ript up , his heart melts , his blood runnes out , his feet are nailed , all his Passion is repeated ; and for no mans good , but the Speakers meere Condemnation . To bridle the mouth , and keep it from such rude sinne , first ponder your words before you garnish them with Oathes ; weigh them like Gold in the Ballance ; consider whereto they tend ; understand your owne meaning , before you lash out with your Tongue ▪ for a Birth deliver'd before it is Conceiv'd must needs be monstrous ; and better be dumbe , then speake that which ought to be recall'd . By thus brideling the mouth in the matter of Speech , your heat and folly will be throughly quell'd in the manner ; when you take care to speake Wisely , Truely , and Honestly , you will be quite taken off from speaking Irreligiously . If Opposition tempt thee to Sweare , doe not onely examine how great the matter is , how true , how well understood ; but in what case and temper you are ; how pure in Body , how pure in Soule ; before what Company , at what Time , in what Place , with what Reverence , to what End you Sweare . If still the Name of God run hastily on thy Tongue , marke how an Oath becomes another , ( for some learne better by Example of Vice then by the Rule of Vertue , because it is easier to observe the Faults of others then their owne Duties ) mark how there it sounds , and then reflect on thy selfe . Remember also , that He by whom thou Swearest , as he is ever present , so he is likewise Omnipotent , able to turne thee instantly into the Curse which thou utterest , or into the Ayre which thou breathest in Swearing . To summe up this Poynt , you have heard that a bare Assertion or at least a double one , where there is no necessity of Credence , as in common talke , is full sufficient ; that if Lying were laid aside , the weightiest matters would need no Swearing , and that such singlenesse of Speech would come nearest to Christian Perfection ; that albeit some Cases may require a Toleration , yet in slight discourse , an Oath is without colour , not without great prejudice : that being not absolutely but respectively good , like medicinall help reserv'd for necessity , it proves dangerous and pernicious , if used wantonly : that also it looseth its Majesty and Vertue by unseasonable use , and that nothing is Sacred unlesse it be secluded ; that S. Paul is no patterne for common Swearers ; that to reverence the Name of a Friend , and yet to prophane the Name of God , is great Inequality ; that God is not onely named in vayne by familiar Oathes , but cited as a witnesse and Judge ; and most Injuriously to no purpose , yea worse then none ; never man so used : that Swearing is strangely turned to a Map of Religion ; that for a restrayning Remedy , suspension of words , Consideration of Circumstance , observation of others , Remembrance of Divine Presence and Omnipotence ought to be interposed . To pull the reignes yet stricter , let me passe to my last Poynt , the Reason here given of this Restriction , because whatsoever is more then yea and nay is of Evill . Not whatsoever is more by Addition of any pure Affirmative , such as our Saviour used , but whatsoever is more by Superaddition of Divine Testimony is of Evill . Not alwayes Evill it selfe ( unlesse in Communication ) but of Evill howsoever , ( as divers observe : ) the same Reason which insinuates that an Oath is tolerable in some Cases , shewes that in all Cases 't is occasioned from Evill . Dum jurare cogeris , scies ex Infirmitate eorum venire quibus aliquid suades , quae utique Infirmitas malum est , saith S. Austin ; Indeed the aptitude of Lying in the Speaker as well as hardnesse of Beliefe in the hearer , which must needs call for an Oath to reconcile them , are both Evills of humane Infirmity , the one is malum Culpae and the other is malum Poenae . Now though it follow not , that whatsoever is occasioned from Evill is Evill too , since good medicines are occasioned from bad Diseases , and Swearing is most tolerable when it is most urged by Incredulity , yet this will follow , that because Swearing is but occasionally good , and upon bad occasion too , therefore it is not to be affected nor used without necessity . Whatsoever is more , more then yea yea in Communication , is of the Evill One , so Theophylact understands it , and not unfitly : for we read not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which word , with the Article prefixt , is an usuall appellation of the Divell ; and the Devill , rightly denominated De Evill , is the subtile suggester of all Spirituall mischiefe ; especially of common Swearing . Would you know where his Cunning is most evidently Operative ? First , where is no Inclination by Nature , where neither Pleasure nor Profit , the baytes of the Flesh and the World invite us to a Sin , as neither inviteth us to common Swearing , that Sin plainly proceedes from the Devill . Secondly , where from things usefull Evill is contracted , or from unconsidered beginnings not apparently dangerous , not presently banefull , horrible Consequents grow in the End , as from rare Swearing by God , or petty but common swearing by Creatures , there he is busie . Thirdly , where the Consequents are most suitable to the Devills maine Intentions , the Dishonour of God and the Breach of Humane Society , there he hath been shrewdly working : now common Swearing serves him in both these , by making the Name of God familiar , and the Bond of Truth disesteemed and suspected : by such worke , you may soon discerne the worker . Now God deliver the wretched Sinner , who under the sacred sound of Gods Name , hath the Devill so strong on his Tongue . When the Tempter hath once entered his Disciples into a veine of swearing , it flowes from their own Evill Condition too , most grosly and variously . First , from Irreverence of God , whose Excellence and infinite Majesty we doe not seriously consider . The Meditation of his greatnesse seldome sinkes into our hearts , and therefore his Name is so familiar on our Tongues . Also from Inadvertence ; we call on God with lesse intention then we call a Boy ; we name him heedlesly , as we touch the face or stirre our hayre , not mindeing what we doe . Or in a nearer similitude , we sweare by him as we Pray unto him , with one knee , or a knee halfe bowd , with one Elbow , a sleepy Head and a wandring Thought , least regarding that only thing which we are about . Thus through custome our sinnes passe by Vs , like house-hold people , without observance . Also it comes from much Idle talking ; the Torrent of speech carries Oathes along with it , as a violent streame teares downe Trees and Trash . Especially , where is want of Literature : he that loves to heare his owne sound , through barrennes of cleanly expression is forced to fill the gap of his speech with prophanation , and to swell his phrase with lofty Oathes , a peice of Rhetorick learnt from the Divell . Also it much prevailes through want of breeding : for they who are brought up to speak with Reverence and advice in their youth , will not be so rash of Tongue in their Age . If swearing Roysters had ever duly regarded their Parents ( unlesse their Parents were as bad ) they would shew more Reverence to their heavenly Father . Also it flowes from Lying , which seekes to deceive by the sacred bond of Credit , Swearing and Lying are joyned together by the Prophet Hosea , c. 4. v. 2. Therefore I wonder how valiant Souldiers , who most detest the Imputation of Lying , should give such suspicion thereof by unbridled Swearing . When the Lord of Hosts led forth his people to War , the Camp was not onely the schoole of holinesse , ( When the Host goeth forth against thine enemies then keep thee from every wicked thing ) but also the Schoole of Cleanlinesse , Thou shalt have a Paddle upon thy Weapon ; when thou wilt ease thy selfe abroad , thou shalt digge therewith , and shalt turne back and cover that which commeth from thee , for the Lord thy God walketh in the midst of thy Camp to deliver thee , therefore shall thy Camp be holy that he see no uncleane thing in thee , Deut. 23.9 . Shall there now be lesse care of keeping the mouth cleane , then once of covering Excrements , lesse respect now of God himselfe , then once of the Ground under foot ? considering the foulenesse of the Sin , how I pitty the poore Sinner , who being likely to come to a present account of idle words , cares not though his last breath be spent in Swearing . But there are more Causes of Swearing , and more incident to Souldiers then Lying : for it comes also from Vaine Glory ▪ Some thinke it a gallant grace to send out a Voly of Oathes roundly , loudly , and boldly ; as if they durst crack against the Thunderer , and brave God to his face . O simple ! this is Mettle . Also from untamed Passion ; as a Dogge being struck bites a Stone , or any thing that is next ; so a man that gives scope to his Fury , wrecks it on the highest , and barkes against his Maker . But most of all , it comes of ill habit ; through which mens Tongues are not their owne , but the Tongues of Custome , and have gotten words which will have vent in spite of the mind . Now if Swearing proceed from so much Evill , how Evill must it be in it selfe ? be not deceived ; the greatnesse of a sin is not to be measured by the present Punishment , but by the Object against which it strikes , and by the manner of violation . Theft is more punished then Adultery , yet the latter is the greater sin , because it offends a Neighbour in a greater matter , and more nearly ; for the Body is more and nearer then Goods ; but the Name of God is more then both . I know , the Adulterer cries out against the poore Filcher ; and the greater Thiefe , whilst he glories in his owne shame , condemnes the lesse : why ▪ because the one is hanged , the other onely mulct ; so the Swearer feeling little or no present punishment , is insensible of his Crime : but to speake Truth , the sin in it selfe is worse then any Sin whatsoever against our Neighbour , because it highly offends God himselfe . Worse and greater it is in a generall Respect of the Person offended , though lesse perhaps in the speciall manner of offending , because it proceeds from lesse Atrocity of mind , and with lesse damage to the Party , then Murder and some other sin . But if Christ , who now sits at the right hand of God , were as capable of killing , as of hearing his Passion repeated , Swearing would prove a Murder worse then Murder : if the Spouse of Christ could as easily be corrupted as scandal'd with bad example , Swearing would prove an Adultery worse then Adultery : if God could be as soon robbed of his Heavenly Glory as of his Honour before men , Swearing would prove a Robbery worse then the utmost Plunder . As it is , it stands parallell in the same degree of Opposition against God , as False witnesse or Calumny against Man , because it calls God to witnesse a Falshood , and Calumniates his Name . Let me proceed further ; since the Name of God is nearer unto him then the Day or Place of his worship , ( for the Place is appointed for the Day ▪ and both for the Honour of his Name ) therefore prophane Swearing is worse then either Sacriledge or Breach of the Sabboth . In a word , 't is next to Idolatry , I may call it for nearnesse sake {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for as Idolatry makes an Idoll God , so this makes God an Idoll , one that hath Eares and heares not . And I may adde this concerning the manner , that it is acted with more Impudence then any other sin whatsoever , and is most properly a Loud and Crying sin , because it provokes God , not secretly and obliquely , but openly and directly , with loud Prophanation to his Face . Then how many great offences are committed in this one , yet how often is this committed in one Day , by divers Persons , in one City ? It is meerly from Gods Impassibility , that he receaves not such hurt by sin as man doth ; it is therefore his Mercy not our Innocence , that suddaine Vengeance doth not follow , that we are not swallowed up quick in a moment . Lesser faults then This , picking of Sticks on the Sabboth , touching of the Arke with unwarrantable hands , sacrificing with unhallowed fire , have been punished with present death , so may this be too . What meanes St James , when he saith , Above all things , my Brethren , Sweare not . Above all respect of Creatures ? or above all things mentioned in his Epistle ? or above all things contained in that Paragraph of Patience ? whatsoever he meanes , he certainly shewes thereby the heinousnesse of the sin , which is growne so common amongst us . Yet as great and as common as the sin is , it hath lesse Temptation then any other . Profit or Pleasure hires or allures men to other Transgressions ; if one dram of either be found in thy whole Phrasebooke of Swearing , Sweare continually . What hath bewitch'd , who hath bedevil'd you ? Nemo malus gratis , no man does the worke of sin without some wages ; this elsewhere is a true saying ; onely in the Swearer it failes ; which highly aggravates the sinfullnesse , the madnesse , of this baitelesse bootelesse sin , so vainely bent . This sore Evill , which comes from much Evill , is also fruitfull in begetting more Evill : for things produce as they are produced ; Every Bird layes an Egge , like that , of which she was hatched : I can but name those Evills , ●●d so drive to Conclusion . It begets publick disrespect of God : Familiarity breeds Contempt , heedlesse Swearing will make an Oath seeme nothing , and God as little . It breeds Incredulity amongst men : who will beleeve ●hat mans word , who makes so light of his Oath ? Then ●●er the losse of Credit , it produces a desperate Impudence of Lying , as carelesse of Truth , as hopelesse of Beliefe . It gives offence to all Christian Hearers with greatest Incivility . Aristotle names two Vices opposite to Vrbanity , Swearing and Clownishnesse ; whereof the first offends in Excesse , and is therefore excessively uncivill ; for it drives the Hearer to this streight , either to reprove the Speaker , or to suppresse his zeale for God . What Company can indure to heare a man , I say a man , openly slighted , whom they all honour ? then with what patience their onely God ? how can any that are well affected to the Name of Jesus , to which all give Reverence before meat , heare it dishonoured in the mid'st of Eating ? Or why may not then a Pious Christian put off his Hat without Irony , to give it honour in the instant of such dishonour . I forbeare to shew what ill Example it gives to young Children ; who understanding but few words , can onely beare away those , which they heare most frequent . And how it hinders the Jewes Conversion , when he finds those two sins , which he most abhorres , so predominant in the Christian , Idolatry and Swearing . Shall so much Evill of sin escape the Evill of Punishment ? I will be a swift witnesse ( saith God ) against the false Swearers , Mal. 3.5 . He that hath been so often called to witnesse , will come at length with a witnesse indeed . Every one that Sweareth shall be cut off , Zec. 5.3 . God for the abuse of his Name will root out thy Name , and destroy thy House , so that thy Heire and it shall be turned to one Rubbish . For certainty whereof , unlesse ye Repent , I referre you to that Prophets Flying Roll ; sees your Phansie nothing ? the flying roll ; the length whereof is twenty Cubits and the breadth ten Cubits . This is the Curse that goeth forth over the Face of the whole Earth . I will bring it forth ( saith the Lord ) it shall enter into the house of him that Sweareth false by my Name ( as the common Swearer is apt to sweare false ) and it shall remaine in the midst of his house ; and it shall consume it with the Timber thereof and the Stones thereof ; and then what shall become of the Family ? After all this , we are not sure that the anger of God will be turned away ; his hand may be stretched out still : for since publick dishonour is done to his Name by common Swearing , scarce or not scarce punished , how shall he rest satisfied with private Vengeance ? As the whole Body doth often smart for the Tongue , so may a generall Society for some Evill Speakers ; especially if their Speech sound Treason ; but if Treason against the King of Kings , how great Vengeance may justly be feared by the whole State ? one prophane Achan indangered a whole Army ; and because of Swearing the Land mourneth . Jer. 23.10 . v. Behold , since Punishment followeth in that wherein we offend , Voluntary Swearing is now turned to a Compulsive Forswearing , to a blind Covenant against knowne Religion and Duty , against Conscience and Publick Safety , quite contrary to former Oathes of Allegiance and Supremacy , uncapable of keeping Faith on either side without Faith-breaking , as farre from Truth and Righteousnesse , as from all liberty and use of Judgement : and therefore ( as I have formerly shewed in generall ) neither Obligatory to God , nor man ; not through Excuse of Rashnesse , weaknesse , Ignorance , Compulsion , not through benefit of Equivocation , mentall Reservation , private Construction , inward Gainsaying , ( for none can be bettered by his fault ) but through the monstrous Irregularity and horrid viciousnesse of it selfe ; null by Nature ; advantagious to none but Satan , no way usefull to any End , but meerly to destruction of Soules by taking it , or accidentally to a Crowne of Martyrdome by refusing it . They that being unequall to so high a pitch of Sanctity , have submitted themselves to take it , I inquire not through what deficience , are howsoever no more bound to keep it , then Peter was bound to deny his Master for ever , because he had once denied him with an Oath . Indeed it obliges them to that which the Imposer least desires , to Peter like Teares of Repentance , to abundance of bitter sorrow according to the great absurdity of the Crime admitted , and particularly to this kind of amendment , never to sweare againe without urgent necessity in a just Cause : least all the Evill , which God hath threatned , be powred out upon them , and on all guilty Families , and for their sakes on the whole State . You have heard how Swearing comes not onely from some Evill Infirmities , but from the Devill , and from abundance of Evill Vices , how Evill it is in it selfe , how much Evill it produces , and with what Evill it shall be punished . Now for Conclusion . Aquinas hath likened an Oath to the Sacrament , ( for Sacramentum signifies both ) I wish we tooke the one more seldome , and the other more often : the likenesse consists in this , that both are intended for our good , but being illhandled they become Engines of Destruction . See the words of S. Paul concerning the Sacrament , Cor. 1.11.27 . Whosoever shall eate this Bread , and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord : but let a man examine himselfe , and so let him eat of that Bread and drink of that Cup : for he that eateth and drinketh unworthily , eateth and drinketh Damnation to himselfe , not discerning the Lords Body . The same will serve for an Oath . Whosoever shall take this Name in Vaine shall be guilty of the Majesty of the Lord ; but let a man examine himselfe and the Cause , and so let him take this Name ; for he that taketh it in Vaine or unworthily , pronounceth his owne Damnation , not discerning the Majesty and Presence of the Lord . The Apostle for his part had good successe ; for by writing these words , he quite rooted out a grievous Sin , never heard of since , namely Feasting at the time of Communion in the Church : Swearing at the time of merriment in the house is much like it : how hath holinesse been mixt with madnesse in both ! Grant me then ( O Lord ) the like successe by applying the same words , that the Custome of Swearing be never more prevalent amongst us . Grant it ô mighty Lord , that through Reverence of thy Name , we may grow up to Feare of thy greatnesse , and through Feare of thy greatnesse we may proceed to Love of thy goodnesse ; and then through Love of Thee we may come to Joy and Rest in Thee , through Jesus Christ our Lord . To whom with the Father and the Holy Ghost be all Honour , Praise , and Glory , now and for evermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A61835e-130 Jerom in Matth. 5. Ar : 1. met . Josep. lib. 18. Dem : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Lev. 19.12 . Deut. 6.13 . Num. 30.2 . Ber : de Pert●rio C●j : in Thom. 2 a 2 ae . Q. 89. Ar. 5. Phil : de Decalogo . Cap. 5. Thom. 2 a. 2 ae . Q. 89. Ar. 2. Deut. 23.9 . Ar : Eth : I. 4. c. 8. 2d . 2d . Q. 89 , Ar : 2. 
A46774	----	Two letters written to a gentleman of note guilty of common swearing. By B.J. B. J. 1691 Approx. 91 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A46774 Wing J5A ESTC R216972 99828681 99828681 33112 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46774) Transcribed from: (Early English Books Online ; image set 33112) Images scanned from microfilm: (Early English books, 1641-1700 ; 1967:09) Two letters written to a gentleman of note guilty of common swearing. By B.J. B. J. 70, [2] p. printed for Benj. Tooke, London : 1691. The final leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Swearing -- Early works to 1800. 2006-03 TCP Assigned for keying and markup 2006-03 Aptara Keyed and coded from ProQuest page images 2007-04 Taryn Hakala Sampled and proofread 2007-04 Taryn Hakala Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion TWO LETTERS Written to A Gentleman of Note GUILTY OF Common Swearing . When Clowns hear their Betters discharge loud Volleys of Oaths , they will soon find they are as well qualified for that part of Greatness as the best : Their Tongues are as much their own , and will be glad that by such an easie Imployment of them , they can be Gentlemen so good cheap . Gent. Call. By B. J. LONDON , Printed for Benj. Tooke , 1691. THE First LETTER . Worthy Sir , THO' this comes not from one that can pretend to the Honour of your intimate Acquaintance ; yet one , nevertheless , your Friend in the greatest Sincerity ; yea , much more your Friend , than such as can be unconcern'd , any further , than to make a Game of that which threatens the Ruin of a Gentleman so well accomplisht with more than ordinary Parts and Ingenuity . To deal freely with you , Sir , ( since I have lately heard you make so bold with One that 's infinitely more your Superiour , than you are mine ) That which you might reckon the Grace and Emphasis of your Talk , was to me so extreamly Noisom and Grievous , that I found it a very difficult Task to be your Patient so long as I was . And because I then spake so little to interrupt the prophane Humour , I think my self obliged in Conscience , to signifie the more in this Paper ; yea , the rather did I prevail with my self so much to stifle my Resentments at that Time , because I resolved now to pour them out more fully in this manner , as hoping I might do it with less Offence , and better Effect , to propose the Matter to your calm Thoughts , when cool and retired , than if I had offered to Ruffle before those , who might peradventure have stomach'd me as injurious to their Meeting , had I there solemnly entred the Lists to dispute that Cause , which I am going to plead with you at present . 'T is to me , Sir , a most astonishing thing , to see one whom the Bounty of Heaven has rais'd so much above the Common Level , both for Endowments of Mind , and Enjoyments of the World , so far forget himself , as to fly in the Face of his Sole Founder , and Supream Benefactor , and at the most daring rate , Tear and Blaspheme that Tremendous Name , which He has declar'd , He will not hold him guiltless that takes in vain . When 't is not only the most irregular inverting the end of your Creation , ( as if you were made only to dishonour God ) but the very height of Ingratitude , so to turn the noble Faculty of Speech against him , without whom you could not so much as speak at all . Can you chuse , Sir , but discern what an Absurdity it is to own the Christian Name ; yea , and bow at the very mention of Jesus ; and yet so slight and play upon the Great Lord of Christians , as to Swear even altogether , when he Charges every one of his , not to swear at a●l . And what does it , but still add to the Absurdity , when 't is readily confest to be a scandalous Evil , which you ought to renounce , and yet you will as confidently persist in this Guilt , as if you believ'd it harmless , or a Matter of nothing . What sort of Christian is that , who acts as 't were in spight of Christ ? And I may askt , What kind of Subject too , that is so cross to his Soveraign , as boldly to keep up that horrid Ungodliness , which our truly Christian Prince has used the utmost Care to suppress ? Letting all the World know , 't is after another rate now , he would have Men express their Loyalty to him , than to Swear and Drink for him . As being a great deal Wiser , than to expect they should ever be true to him , who stick not so notoriously to Rebel-against an infinitely Greater . And were it at all possible , they could thus be Loyal , yet how would he abhor their Service at the Cost of God's dishonour ; counting it no commendable Reflection at all on his Sacred Person , to own such bold Pretenders to his Grace and Favour : Who ( if his Signal Example will not at last shame them into better Manners ) must go stigmatized as worse Affronters of his Laws and Majesty , even than any that take upon them to dispute the Right of his Royal Authority : For tho' I do not think , that this admits of any just Scruple at all ; yet as to the Prophane Customary Swearing , there 's not the least Controversie with any Men of Sobriety whatsoever , But that he , who allows himself in such a known Wickedness , openly Resists , and Desies the Crown of Heaven and Earth both together . Whatever , Sir , be your Station , Revenue , Titles , and Dignity , you cannot imagine , sure , that you have any Authority to be a Common Swearer , as you are a Gentleman , a Magistrate , or a Souldier . First , As a Gentleman , How utterly should you scorn such Boarish Manners as infinitely below you ! That which is a Badge of Infamy to the very scum of the People ; arguing no better Rank and Quality , than to be of the Hissing Lineage of the Old Serpent , who is for Spitting his Venome most against him that is absolutely the Best . Can it become your Dignity , or ever be be reckon'd as any of your Bravery ? Be sure , that Lamp of Reputation which is fed with God's Dishonour , will cast but a very ill Whift in any Nostrils , except such as prefer the nastiest Dunghill before the sweetest Garden . The Swearing which I now make bold to capitulate with you concerning , but like an Imposthume issuing out of a dead Mans mouth , speaks you even Dead in Sin , and so rots your Name , and lays all your Honour in the dust . But the most unaccountable thing it is , that ever Swearing should be reputed a Mark of fine Breeding ; or any gentile , graceful Property , which in truth is so contrary to all good Manners , and a rude Entrenching upon all Orderliness and Common Civility ; a Nusance and Affront to every Ingenious , Sober Company ; and the greatest Offence to all that fear God , and make any Conscience at all of his Word ; who had rather you should spit in their Faces , than so outragiously abuse and mock the Sovereign Object of all their dearest Love , and highest Regard . Next as a Magistrate ; Are you not obliged , Sir , to Check and Punish this very thing , which your self have been so deep in the guilt of ? And which your own Practice so tends to Countenance and Embolden , that the Vulgus take no small Pride to be in your Fashion , thinking to ingratiate themselves with their Betters , by licking your Ulcers ; yea are afraid to be hissed off the Stage as Squeamish Precisians , should they be so Cowardly as not venture to Copy out such Presidents ; and so even to save their Credit , it seems necessary to transplant your Shame into their Soil . Thus instead of exerting your Power and Interest to quash that Prophaness and Blasphemy , which makes the Land to mourn , and cries aloud for Vengeance ; How do you sadden the Souls of the Righteous , strengthen the Hands of the Wicked , and express the greatest Spight and Enmity to your Country , in doing still so much the more Mischief , by how much the larger is your Influence ? For this makes the Wicked Swagger , and tumultuously walk on every side , when the vilest Men are exalted . When such possess the Places of Honour , Trust and Power , as not only stand for Cyphers , to let the most obnoxious escape with Impunity ; and dare not shame that which Dishonours God , least it should recoil in their Faces , and put themselves to extream Confusion ; but also serve for a Back and Skreen to the Blasphemous Rout , to make them scorn the Parson , and set every Reprover at defiance , when as they have such big Names to quote for their Justification and Warrant . O! Sir , How do you think the Eternal Judge of Quick and Dead , will in the final Audit , look upon this sort of Magistrates , that gave such singular aid and furtherance to his Ministers : Again , as a Souldier ; Can you think it your Valour , Sir , to hector God Almighty ? And that you are a stout Man , because you dare make so bold ( as no one in his right Wits would do ) with the Supream Majesty ? Whom to contemn , the very Heathens have counted it no better than Fool hardiness and Madness : Or is there any thing like a wise Conduct in the Case , when as you are engaged against other Enemies , to go strive with your Maker , and so make him your Enemy too ? O! Sir , if you would approve your self truly Great and Couragious , here 's a Combat worthy the faithful Souldier and Servant of Christ Jesus , even to encounter with all your might this reigning Sin of Swearing , that like another Mighty Goliah , sends out Challenges against Heaven , defying not only the Hosts of the Living God , but even the God of Hosts himself ; yea , that Marches through the World , Great and Terrifying , Insolent and Domineering , to dishearten , even , the Zealous for their Lord's Interest , from venturing to resist it . When this Party of Rebels is grown so big , that the Injustice of the Cause even ceaseth to be questioned , and their Numbers pass for Arguments on their side ; and therefore do so many take the boldness to list themselves into the Hellish Regiment ; taking it for a piece of Cowardice to fear an Oath ; when he that will not Swear at all , is ready to be pointed at , with ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yonder 's he ! star'd at as a Prodigy , and scoffed for a Pedant . When you hear your Company , Sir , grow Malapert and Sawcy with God himself , to toss in their unhallowed Mouths , as a thing of nought , his Tremendous Name ; and at every turn cite the Glorious Majesty , and Dreadful Judg of all the World , to vouch all their impertinent Prate ; as if their Tongues were touch'd with a Cole from Hell , and their Consciences sear'd with an hot Iron out of the same Fire ; that even as fast as they fetch'd Words out of the abundance of their Hearts , so fast this putrid Scum boils up into their Mouths from the same corrupt Fountain : yea , when they can Swear and Rant , not only out of inadvertence , but avowedly , for the Gallantry of the business , as if they were the braver Men , because they dare be such Sinners with a Witness , and take Hell by violence , scorning to be stopt or restrained , trampling under foot the Blood of Christ ; if but to make themselves sport , piercing his Side afresh with Oaths , sharper than the Soldiers Spear ; and playing away the Virtue of that Name , which alone is able to save them from the Damnation they imprecate . Here ! here 's a Field , Sir , wherein to acquit you as a Man , and approve your Conduct and Prowess in making a worthy Opposition , and daring to appear for God , when such multitudes have the Foreheads to let fly at him , and discover themselves against him . Here 's a Warfare where you have the best Cause , and the best Call ; and if you shrink back , you fall under a Curse too , even that of Meroz , for not coming to the help of the Lord , against such mighty Adversaries of his Glory . Do but think with your self , Sir , what an unpardonable Affront would such a one as you account it , to be call'd a Bastard ? And the most indelible Brand of Cowardice , not to stand up in your own Vindication , under such a vile Imputation . But , truly Sir , if a Son honours his Father , and cannot endure to see him exposed , or hear him ridicul'd ; I must be bold to tell you , that you give shrew'd suspition you are but of a Spurious Brood , and no true Child of the Heavenly Father , when you can find in your heart , so unnaturally , and even of set purpose , to load his Name with Scorn ; yea , when you can but be a tame and silent Witness of his Dishonour , and your Blood not rise , and your Spirit not be stir'd in you , to put you upon the Vindicating and Asserting of his Right and Glory . Should one offer to give you the Lye , I know , Sir , you would think your Honour so touched , there were not only Apology enough for a Quarrel , but even necessity of a Duel . And yet if you are a Swearer , pray what considering Man will you ever induce to believe that you are no Lyar ? For what should make him strain so much at a Lye , who has so glib a Swallow for Oath upon Oath ? When the very same Lord that said , Thou shalt not forswear thy self ; said also , Swear not at all : He that sticks not to thwart him in the latter , it is hard trusting him in the former . And to tye Truth to such Mens Oaths , how fond and senseless is it ? It is true , say you , for I heard such a one swear it : Pitiful Logick ! When the right Inference from the Premises is just on the other side , It 's false , or nothing like to be true , because a Swearer affirmed it . For what 's said by the Swearers , be sure comes from none of Christ's Scholars , who is Truth it self ; they are better Taught , and Swear not at all . It must then come from them , who are of his training up , that is , the Father of Lyes , and is to be credited thereafter . And such must never hope to recover their Credit among the Wise , till they cease to be found among the Swearers ; their Word then , will indeed go a great deal further than now their Oath . Do but see then here , Sir , how mischievous to the World , and what an irreparable wrong to humane Society , is the weakning these Sacred Bonds of Conscience , by the frequent use of Oaths in ordinary Chat , so to render them cheap and contemptible ; when the Awe and Reverence of an Oath is quite lost and gone , by debasing it to every toyish purpose ; And when Men can play with Oaths , even every where ; alas , who can expect they should be punctual and serious therein any where ? And after this rate , what the more satisfaction can you have , when you give Men their Oaths , that they do not make a Lye as well as make Oath ? And how can the King and Queen be sure of such Mens Allegiance , or any one else of their true Testimony or Fidelity to their Promise ? And so Kingdoms are shaken , and all Faith and Trust among Men destroyed , by the idle , trivial use of Swearing . And for all such Damages accurring to the Publick , from this horrid Abuse of Speech , every Common Swearer is responsible ; and much more those of Eminent Station , who by their Examples should teach others better . How like a Ruler then , that Rules for God , as well as Reigns by him , does the King's most Excellent Majesty now urge the hampering those unruly Beasts of the People with Penal Inflictions , that will not be wrought upon to forgo such a Barbarous Practice , by any more fair perswasive Methods ? And as they are the deadly Enemies of their Country , who will not abridge themselves of this Ungodly Pleasure , tho' it were to save a Church , to save a Kingdom , and to please God and the King both together ; So I dare refer it to your self , Sir , ( when you do but entertain any serious Thoughts ) what true Friends they can be to the Publick , who in such a Case as this , will Heal and Connive at the Offenders , and not dare , what in them lies , as far as they are bound , to bring such notorious Criminals to Shame and Suffering . But this , alas , we are not like to have the pleasure of seeing , till the Lesser Wheels move yet more regularly under the Greater . For the Vulgar will not think it good Manners to lead their Betters the way , till yea , yea ; and nay , nay ; become the Mode of their Landlords and Masters , as well as of their King and Queen ; and not only Sovereignty on the Throne , but Magistracy also on the Bench , fears an Oath . But , O! how happy then would it be with us , if every one concern'd would act as Good Subjects under the Best of Rulers , who are not for bearing the Sword in Vain , but would be ( as the Rejoycing of them that do well , so ) a Terror to Evil-doers . Now , this , Sir , I cannot but think most pertinent for your Consideration , who profess so much Love to your Country , and Loyalty to King William and Queen Mary . They are both indeed excellent Pretensions , and 't is great pity you should be therein guilty of any Self contradictions . For how can you sincerely Love your Country , when you Patronize the cursedthing that bodes nothing but its Ruine ? As His Sacred MAJESTY , most truly and piously , like himself , has laid down the Position , That our Religion , Peace , and Happiness , are all endangered by reason of that overflowing of Vice , which is too notorious in this Nation . And what Loyalty to Their Majesties , when still you are so much for the thing , which they have declared themselves so much against : 'T is , methinks , a strange sort of Loyalty , only to Cross and Provoke them . Though the Ranting Loyalty of Debauched Ruffians , it 's true , was sometime since in Fashion ; yet , pray good Sir , remember , that now it 's another Reign , and such Princes ( blessed be God ) we are under , as do not make a Jest of all Serious Religion . And the pretence of honouring them with God's Dishonour , is growing so fulsome , that nothing more uncovers the Nakedness of the Authors ; when the King 's published Letter again acquaints us , That He most earnestly desires , and will endeavour a General Reformation of the Lives and Manners of all His Subjects , as being that which must establish His Throne . What Supporters then are they of the Throne , who think still to testify their Loyalty by the most prophane Extravagancy ? And what Honour and Deference do they pay to the Royal Pleasure , who instead of striving to promote it , only give broad Significations , how much they Scorn and Contemn it ? I have heard you declare , Sir , That you are no Papist , Phanatick , nor Disaffected to the Present Government . Yea , I perceive too much , you are very forward , uncall'd , to Swear , when some will not Swear now , though called to it . But in good truth , Sir , I think it is to little purpose , what you do call your self , as long as you abide under this Heinous Guilt ; for at the bottom they can be of no Religion at all , but are the foulest Scandal to the Christian Name , and a heavy Plague to the World , who Name God in their Oaths , oftner than in their Prayers ; and have little to do with Him , but only thus to provoke him . See that you do not here symbolize too right with Rome , before you are aware , in postponing the weightiest Matters of the Law , to the Mint , Annise and Cummin ; while you inveigh most bitterly against all that ( to a hairs breadth ) conform not to the Humane Institutions , and in that mean time your self can swallow the Camels of such Monstrous Oaths , as make the greatest Violation , and the rudest Attack upon God's own express Command . One would think you owed the Church of England no real Kindness , Sir , when you so eagerly lay claim to its Membership , only to Reproach it ; as if it gave you a Protection for that open Ungodliness , which the very Light of Nature utterly Shames , and Condemns : And you would prove your self a Son of the Church , by acting like a Child of the Devil . Sir , you too much Credit those , whom you so divert your self to Bespatter ; yea , you change Names with them , while you Rant at them . For who in earnest is the bigger Fanatick and Madcap , he that boggles at an indifferent Ceremony , or he that makes no Conscience at all of the most notorious Damnable Iniquity ? Do you think to Convert Dissenters with your hairbrain'd Swearing and Damning ? Or to invite them into our Holy Communion , with such leud Communication ? Indeed , no wonder this should make the Offering of the Lord abhorred ; and bring a Scandal and Prejudice on the best Cause it self , for the sake of such kind of Patrons and Abettors appearing in it , only to turn the Adversaries Stomacks more , and open their Mouths wider against it . Be it known to you , Sir , The Church of England is no Mother of such Abominations : 'T is the silliest mistake in any , that think to find Swearing in her Litany . And he as obstinately shuts his Eyes against the Light , who sees not all irreverent Abuse of God's Name , cryed down in her Homily . But when you can so defile your own Nest , and Blemish the most Excellent Profession , as well a desperately fling at the Glory of Him that made you ; Here , if ever , The Righteous Judge of all the Earth is concern'd to shew himself , and take such Audacious Criminals in hand , to make them feel it in Judgments worthy of God , who will not leave off , so to dare him to it ; but carry on the Affront still , though their Sin hath not so much as the face of any Worldly Interest , or Fleshly Pleasure in it ; and there 's no Natural Inclination , or Impetuous Appetite to it , not so much as to make the Plea of Humane Infirmity for it . But the mad Swearer swears even for pure Swearing sake ; Sins Gratis , in Contempt of Heaven ; and sells his Soul for no Consideration at all , but out of a Fantastick Humour , to follow an inconsiderate Herd to his own Eternal Ruin. Good Sir , you have Reason to Judge and Consider in Cases much less plain than this ; what Lethargy then has seized your Sense , that it does not befriend you here ? To reflect , what a fearful thing it is to fall into the Hands of the Living God , who is a Righteous Judge , Strong , and Patient , and wretchedly provoked ( you know it ) every day . But think you not that he could Command the Earth to open her Jaws , and take the Swearers down quick into Hell , as once it did Corah and his Crew ? Or think you not , that he could Rain a Hell down even from Heaven , as he did on Sodom , and the Cities of the Plain ? For certain his Arm is not shortned , that he cannot ; but his Bowels are so tender , he waits , and gives ill Men space to Repent and Turn ; which if after ▪ all his Goodness that should lead them to Repentance , they will not , it 's time for him then to lay to his Hand , and whet his Sword , and bend his Bow , and make ready his Arrows , and prepare for them the Instruments of Death . Your self , Sir , I am sure , would never endure to have such Contempt cast upon you , and such Affronts offered you : And must he , that is so beyond all Comparison more Excellent , be thus put upon , and take all the foulest Indignities from you ? All the Patience in the World else , would never bear at this rate . And abundant Experience indeed , Sir , you have had of it , that God is Long-suffering ; But yet he that endures so long , will not do it always : Abused mercy must be righted , and will have Vengeance . Though the prophane Swearer may be ready to think himself hail-fellow with his Glorious Maker ; yet be sure his Sin will find him out . God has his Book of Accounts , in which all the Oaths stand upon Record ; and he hath said , He will not hold him Guiltless : And the Blasphemous Wretch will be like to find a Meiosis too in that Threat , which imports thus much more than is exprest , that such shall be proceeded against as the most guilty . And 't is as if he should say , I will be sure to punish them , whoever else escape ; because of my Name , I am most tender , even as the Apple of mine Eye ; such shall therefore take my Name in vain another day too , and in the last Judgment , cry Lord , Lord , but I will not hear them . And after all their time of Swearing and Slighting me , I will take my time to cast them off , and swear they shall never enter into my Rest . Thus is the Swearer's Doom gone out already : And he does but Antedate his own Eternal Dirges , as he so often Anticipates the Sentence of his own Damnation ; beginning betimes to Exercise himself in that Cursing and Blaspheming , which is like to be the best Musick of his Torments for ever ; and so well may Orcus signify , both an Oath and Hell , when they are so near a kin . The place rings with such sounds , and it gapes for such Miscreants , as use to belch out this Poyson , only to please a Devilish Humour . Now , Sir , will you cry , Damn him , he Preaches Damnation ? Though you should so vent your Indignation ; you know a Reason why I am not to wonder at the very worst you can say against your Fellow Creature . But with your leave , Sir , if I do predict the Wrath to come , that you may flee from it , I think I do but offer you a Blessing for your Imprecation ; and let my Charity find only the contemptuous Return , He Preaches ! I shall as little regard to be made the scorn of the Swearers , as the song of the Drunkards . But I hope better things yet , Sir , from such a Temper and Reason as yours . I hope that you , who can be so obliging to others , will not preversly shake off a Servant of his , you call your Saviour , only Praying you in Christ's stead to be Reconciled unto God. I hope that you , who know so much more than many of your poor Inferiors , will be Wiser than to make the sad purchase of more stripes , for striking so madly at God himself , when as Conscience cannot chuse but tell you all the while , 't is nothing but kicking against the pricks , and Strugling with Him , who will certainly prove quite too hard for you . Your fair Reception of a late Friendly Admonition , speaks you to be of another nature than those Beasts that turn again , and rent their Reprovers . And it is a thousand pities , that a Disposition and Ingenuity capable of the most Excellent Impressions , should be so over-run with rank Weeds , and the most pernicious Briars . Alas , Sir , What can you ever propose to your self , in adhering to a scandalous Haunt , that hath no manner of Satisfaction , even to the Carnal Appetite ; pleaseth never a sense ? You know what the Ingenious and Honourable Mr. Herbert says , Were I an Epicure , I could bate Swearing ; 't is Pleasure that drills on the Drunkard ; filthy Lucre that 's the Misers bait ; and the Ambitious tow'rs after the Lure of Honour ; all have some Colour , tho' false , for their Evil ; only the Diabolical Swearer embraces Wickedness even for it self . Let me beseech you then , Sir , for pity to your own Soul , ( if not for the Fear and Love of God ) Rescue it from the Bonds of this Ruining Custom , and do not yield your self to be taken Captive by the Devil at his will. But after all your impious Oaths , will you make one Religious Vow , never so to Swear again ; and Fear an Oath , even as you would dread a Chain that will bind you to Fire Unquenchable . O! let him that gave you a Tongue , and Power to use it , have the Praise and Glory of it . And do not make it the Weapon so to Fight with your Maker , against whom none did ever stand it out and prosper . Nor think it will ever at all sessen your self , should you vouchsafe most highly to magnifie Him , and for ever stand in awe of Him , whom all the Noblest Creatures in the World are Ambitious to Honour and Adore . Can it chuse , Sir , but grate hard upon your Rational Sense , to pervert that Power of speaking , which sets you so much above the Bruits , to make you even like the Devils ? And shall the Member , stil'd your Glory , only serve to shame your self , for throwing Dirt with it at your Lord and Master ? O! What hath he ever done to you , that you should so fly upon him ? Hath he filled you so full with his abundant Kindnesses of various Sorts , only that you should Swell and Burst out against him ▪ and ever and anon be speaking Evil of him , who is continually doing you good ? And what are you made of , if that most Venerable Word of his , which Awes all the World , is no more to you than the most Contemptible Ballad , which you can trample in the dirt ; venturing still to Swear so thick , when therein you are so strictly charged , Not to do it at all ? O! Sir , as you have , I say , not only any Conscience and Religion of a Christian , but any Sobriety , Decency , and Discretion of a Man ; have no more to do with such notorious Works of the Devil , but Renounce , Reprove them , and testifie your Abhorrence of them ; and make all else , that ever you are able , asham'd and afraid of them . O! use your Tongue henceforth to better purposes , than as the Boystrous Instrument to lift up against Heaven , and destroy your own Soul , and injure all your Neighbours , ( I say All ) while you nothing but harden some , and sadden the rest . And let not the same Mouth , with which you pray to God , and praise him , be ever wrung to those harsh and hideous Notes of Cursing and Blaspheming . O! be thankful to him , that he hath not long since taken you off in the Act of Swearing , and thrown you down into the Place of endless Cursing . And speak Good of his Name , which he would have to be for ever exalted above all things ; take it not into your Mouth only to pollute it ; nor ever mention it , but with all Reverence and Godly Fear . If you take not the Lord for a dumb Idol , dare not any more so to Reproach the Living God. For , alas , the little Bubble that swells , and arrogantly imagines to appear Big for huffing the Almighty himself , will but thus the sooner be dashed to pieces ; and God will get Glory to himself in confounding the proud Rebel , who after a little Blaze , shall go out in a Stench here , and awake hereafter to Shame and Everlasting Contempt . But them that Honour him , God will Honour : Honour them with that Honour that is of himself , a deserved Reputation on Earth , and Glory Everlasting in his Heavenly Kingdom . SIR , I fear you are tired with reading , and I hope you will grow as weary of the rebuked Sin , which else will bring you a far heavier Reckoning . I pray , that you may so feel the Burden of its Guilt , that you may never feel the Weight of its Punishment . And God grant that you may become as Eminent and Exemplary for your Tenderness and Zeal to Reverence the Name of God , and Assert his Glory , as ever you have been Obnoxious , and under Censure , for making bold with his Titles , and trampling upon his Honour . I am , Sir , Your most faithful Monitor , and Humble Servant , B. J. THE Second LETTER . Sure he is a very sorry Shepheard that is buisie to kill Flyes in the Sheep , but lets the Wolf Worry at pleasure . Why one Wolf will do more Mischief in a Night , than a Thousand of them in a Twelve-month , Bp. Sand. Serm. 1. ad Mag. Sir , I Must beg your Pardon , if I cannot apprehend any just Cause of Displeasure given , That a Copy of the Former was Published for the sake of others ; when as the Name is still concealed , for the sake of one best known to your self . It being upon no Person at all , but meerly upon the Thing which most grosly Dishonours any Person , that I would cast the Disgrace . And when it is to be feared , There are many equally concerned as your self in the Miscarriage : I cannot be sorry , they should all take their Share in this Publication : Which carries no Design to Libel any particular Gentleman ; but to disperse a general Admonition to as many as will be no kinder to themselves , than to make it pertinent to their own Case . At least I would Perstringe , whom I cannot Reclaim : And throw my Bucket upon that Flame , which is too Outragious for me to Flatter my self with the Hopes of quite Extinguishing . YOU may think your self out of my Thoughts , as well as out of my Reach , Sir , now you have cross'd the Waters , to abide in Parts more Remote : But as all the Waters in that Channel you have past , cannot quench my Concernment for you ; so the Kindness of a Noble Friend who divides with me the Cure of your Welfare , ( That these Applications , which carry some Heat , may not find you as the Clay , but the Wax ; ) has assured me of such a Conveyance , that this shall not fail to find you out : Yet , Sir , I had no Thoughts of sending after you the SECOND ADDRESS till I perceived you took along with you some Resentments occasioned by the Former : Which I know , told too much Truth to Please any , but such as in Earnest hate the Rebuked Evil : and count it no Exposing of themselves , to see that which Dishonours God put to Confusion . THAT I take upon me agen to Advertise you , Sir , of a domestick Enemy , which I fear may prove more pernicious to you , than you are apt to imagine , and threatens you with bigger Dangers , than any from French or Irish ( let them do the worst that God shall suffer them : ) If my Calling does not give me Warrant to do it , I am sure my Conscience would not give me Quiet till I did it . And I had rather be Blamed as too Officious , for tendering a Rejected piece of Service and Friendship ; than lye under some other Frowns and Rebukes , more grievous to be born , than any I fear from Men. However , I apprehend it a Bold Attempt , not only to Hazard the displeasure of any above me , but also to Engage against me a whole Band of Sticklers for their Diana , who peradventure upon such an Occasion , may add to their former Scores , and Bind themselves in some New Oaths of Vengeance : Yet this to me gives Encouragement enough to Ballance whatever's difficult or frightful in the Undertaking , That I am but persuing the Service which I have Vowed to God , and the Loyalty which I have Sworn to Their Majesties : And herein have not any manner of Personal Quarrel to incite me ; nor a design to defame ought in the World , but the most Odious Impiety it self : and what I can to Enervate the Force of that which I have more than a single Engagement upon me to Fight against . NOR is it at the Gentry that I have the least Pique at all : than among whom I do not know more Excellent Christians in the World : And to whose Kindness and Respects I have so many particular Obligations : ( more than are fit for my Expression , as well as above my Expectation : ) Enough to tempt me to Pride and Boasting , rather than to any other sort of Ill Humour . And I must leave others to judge , What Room there can be for the Objection , That I should invidiously derogate from that which I have nothing to shew for my self , ( though I am sensible how inconsiderable is the Honour derived from a Family , to add one Cubit to Onos Stature . ) And I count it but Loss , &c. But therefore to the Gentleman do I make my Application , both as supposing him Master of the Quickest Sense to take the Impressions of Reason ; and also to have the biggest Influence , to Credit whatever such a one as He Espouses and Favours : And , by that Medium , the more to Hurt or Benefit many others . Now for the Success , I must leave it in his Hands , who Fashions all Hearts ; hoping it will not be utterly Frustrate and Lost upon all : Tho' to some it should prove no better than a New Verification of the Prophets Old Complaint , I will get me to the Great Men , and will speak unto them , for they have known the Way of the Lord , and the Judgment of their God : But these have altogether Broken the Yoke , and Burst the Bonds . Sir , As I cannot be eager to live in the Fire , so 't is far from my Design , to be a Man of Contention : Yet you know there is a Warfare wherein I am full as much concerned as you , which engages us , upon some Occasions , to Contend , and that Earnestly too . Who ever call such Zeal and Fidelity to our Lord , nothing but Pragmaticalness and Enmity to our Neighbours : These are the same kind of Judges among whom that passes for the only Charity , which the sacred Oracles call Hating our Brother in our Heart , who think every one hates them that does not rightly humour them : And cry out of the Reprover for a Turbulent Wrangler ; though he breaks no Peace , unless that which the Prince of Peace himself tells us , He did not come to send : The Peace which nuzzles Men up in those Sins that Ripen them for Hell ; crying , All 's well , till all be Undone . But whenever I must be so unhappy to lose Friends , or procure Foes , I shall count it none of the most opprobrious , ( as I am sure it 's none of the worst ) ways to do it , in the Conscientious Discharge of that Justice and Charity which I owe to my Neighbours Soul. And I cannot think there 's much occasion to droop under the Indignation of those that shew no such Antipathy , either against the Ghostly Enemies which they have Vowed to GOD , or against the Worldly , which they are paid by Their Majesties , strenuously to Oppose ; as against the Honest Reprover whom they stomack as the bigest Offender ; and take none for such a bitter deadly Foe , as him that would bereave them of that Darling , which our Saviour calls , The Right Hand and the Right Eye : And who would much regard the Slander or Clamour of their Mouths , that can so far forget and debase themselves , as to act not only the Clown , but the Fiend , to fly in the very Face of Him that made them ? IF you thought , Sir , that I said too much to the Gentleman , the Magistrate , or the Souldier ; I must beseech you to excuse me , that herein I am so far from being of your Mind , that I do not think I have said enough ; And therefore this comes as a supplement , further to urge those things which many may judge fit for you to hear ; though I am far from Judging my self the fittest to speak : yet having my hand in , I will do as I can , where I cannot as I would . AND to begin again with the Gentleman , ( who may expect to be first served , though , if Guilty , he might better like some other Service : ) It may be thought a Solaecism in Manners , for an ordinary Man to make so bold as mention Decency to such as have had Opportunities better to know the Laws of Polite Breeding . Though it was one of the Apostles that seconded his Lord , in giving that Charge , Above all things , my Brethren , Swear not . Who knows but some Huffing Gentlemen , ( should we direct this towards them , ) might Quarrel both his Office , and his strictness in the Point . What , no more but my Brethren ? Hold Friend , We are your Masters . And Swear not Above all things ? Why is that the Worst Thing you can name ? What do you think of the Dissimulation and Hypocrysie of Godly Cheats ? Truly Sir , I think as bad as ever you can of them , wherever they are found : But I hope this Apostle was not one of 'em , for giving such a Check to the Swearers Practice . I profess I am under a mighty Mistake , if a Man may not rebuke odious Impiety , without being a Hypocrite . Yea , when upon occasion he does not testifie his Detestation of it , I see not how he can be the Faithful Servant of his LORD , with a Heart Right in the Sight of God : When one of the best Churches that ever was in the World , ( Rev. 2. 2. ) tho' among other Parts of her high Elogium , was commended for her Patience , yet ) could not bear them that were Evil. And the meek Moses himself ( you know ) was Hot in GOD's Cause . Yea , even the Pacifick Lamb of God , who , for his sweet obliging Temper , heard Friend of Publicans and Sinners , yet could not forbear to Lash out of the Temple its Profaners : And had he met with another sort of Prophane , that make so Bold with a far Greater than the Temple , I cannot believe he would have thought them deserving of any Fairer Quarter . But though 't is no New Shift of Prophane Men , to put off their Admonishers with the Retort of Hypocrisie : And you may take it for Paradox , That Hypocrisie and Prophanness should ever Cohabit in the same Breast : Yet the Solution is obvious to a duller Apprehension than yours , that will but observe it . For in Conscience , Sir , what better Name than Hypocrite belongs to him that takes on him to be what he is not , yea what really he hates to be ? Now does not the rudest Swearer and most scandalous Liver among us , own himself a Christian ? And would be much aggrieved not to be so reputed and called : A Christian ! That is , A Professor of the Holiest Religion in the World : And yet if he openly act , as it were in spight of that most Holy Profession , and makes but a meer Scorn of its Excellent Rules and Precepts , particularly those against Swearing : To what purpose does he profess it , but to play the Hypocrite , and Disgrace it ? Pretending to Christianity , and yet when warn'd to Forbear those very Works of the Devil , which as a Christian , he has solemnly Vowed to Renounce : ( And which indeed common Morality as well as Christianity cries shame of : ) He is only exasperated , and moved much more to Choller , than to Amendment . As you know some , Sir , that can so ill bear to be dealt with upon this account : They do not very Genteelly use such , as even in the fairest manner , offer them the kindest Friendship . And such you know that look so big , as if all of Inferiour Rank were quite below their Notice : Or at least very Sawcy and Pragmatical , if they Offer at more Service to GOD , than Themselves : That can Rip and Tear , like those that would Banter Heaven it self , and Run down the ever Blessed Majesty that there inhabits . As if the poor angry Worm which can but just crawl along the Ground , should think to sully or put out the Glorious Sun , with squirting a little Dirt. Thus do they go to force themselves a Reputation by carrying it with a High Hand towards their Lord and Judge , as nothing afraid of Him , nor caring at all what his Word says to ' em . This , Sir , is Pure forcing things indeed ; even as if they should strive to make the Stream of a River run upwards . For the World ( however it Lies in Wickedness , ) is not yet grown so Degenerate , as to count this Carriage Lovely and of good Report . Or what if it should be never so Highly Esteemed among Men , when 't is Abomination in the sight of God ? And I may be confident that not one of the Knot can ever Believe that God thinks well of it : or can expect to hear at last from Him , Well done good and faithful Servant , for it . Though the Cry of his Companions is , A good honest ingenuous Fellow ! The most Authentick Records in the World call him , The Wicked , who through the Pride of his Countenance will not seek after God. And expose him for no better than an arrant Fool that scorns the fear of the Lord. Let them be the greatest Kings and Judges of the Earth , they are very ill instructed , and far from Wise , if they serve him not with more Fear . Were such assuming Wickedness Recommendation enough for a Gentleman , How cheap a thing would Gentility be ? When even the vilest Wretch that 's good for nothing , can soon get the Knack , to be an Egregious Bold-fac'd Sinner , lustily to Tun in his Drink , and Belch out his Oaths : And , it may be , Blaspheme GOD , and Bless the King , both in a Breath : Glorying in his Shame , instead of giving God the Glory ; and the worse he does , thinking himself the Better to pass . But how easie is it , Sir , to shew you A more excellent Way ? He that would justifie his Claim to a Brave Mind , must not count Religion , but such Impiety , far Below him ; esteeming it the Highest Birth to be Born of God , and ask the King of Heaven Blessing : And seeing more Excellence even in despised Godliness , than in all the Gallantry of this World : In whose Eyes a Vile Person is contemned , though never so Gay : But he Honours them that Fears the Lord , be they never so mean. The Mark of a truly Great Spirit , is to aspire after that Noblest Attainment , to be Great with the Most High himself . Not Lucifer-like , to Rival with him ; and think to set up for a Great Some-Body , for daring to be excessive Vngodly : Nor to huff and storm as the Lofty Pharoah , who , ( though so big a Man , ) was but a silly Rebel for asking , Who is the Lord , that I should Obey him ? As if it would too much have undervalued his Worth , to own any above him . So would some be thought more than Men , who perhaps of all others , have the least of Men in them . For let a Man appear never so Splendid abroad , ( if the TONGUE be any Index of the Mind , and he may discover that Heart to the Ear , which our Eyes cannot see ▪ ) As the Stinking Breath makes us suspect something Corrupt within : His Speech Bewrays him more than his Face . And the Blasphemous Mouth speaks his Soul to be even as Black as Hell : And then he must not think it much , that he is no more honoured , who will make himself so Cheap . Or whatever Caps and Knees and Complements come in , he may look on all the Respect Men give him , as owing meerly to his Worldly Appendages about him ; out of which Theatrical Gear if he were stript , he might , ( for any right Worthy Accomplishments of his own , ) look as ridiculous even as Aesop's Jay . METHINKS , Sir , such as have been Well-Bred , do very ill use it , when they Scurrilously Abuse their Betters , especially Him , who is so transcendently the Best , to whom they are Debtors for all the Advantages that ever they Enjoy above others . But how can it in truth deserve the name of Good-Breeding , that does not so much as teach Good Manners ? And what Worse Manners can there be , than most rudely to Treat the Noblest Friend and Benefactor we have in the World ? Has any Gentleman , think you , a Licence to make bolder with God than his poorest inferior should ? When of a Truth , God is no respecter of Persons ; but in every Nation he Accepts the Man ( though of the lowest Rank ) that Fears Him and Works Righteousness ; and in no place will he accept the Gentleman , or other , that nothing but Despises him , and works Wickedness . From Noble Organs , Sir , we expect Harmonious Sounds : and Vesse●s of Honour sure should not be prostituted to the basest uses . The Foul mouth can never at all become the fine Gentleman . Indeed no Gentleman can ever Credit such an odious Sin , which does so extreamly disparage any man. To feed on the coursest Fare , or filthyest Trash , and Carrion it self , how base and unworthy your Quality would you account it ? And yet , if you will abide by the Determination of the Best Judge in the World , you must acknowledg that no Meat which goes into the Mouth , does so much Defile a man , as the Wicked Words which come out of it . Pardon the Freedom , Sir , of such as make bold to tell you , That they who count themselves so much better Persons , ought to set much better Patterns , and excell their Neighbours in Generous Vertue , and Heroick Piety , as well as in outward Estate and Dignity , else they are Persons of such Quality , as is little to their Honour . And many whom they scorn for their vile Parentage ▪ may really prove much the Better Men ; because the more Sober , Just , and Holy Christians . Indeed the Better men are ▪ so much the Worse they make themselves , by doing thus ill : For that nothing is so Bad as the Corruption of the Best . And when the Gentleman-Swearer shall come to undress for another World , he may wish , That not only his Gentility , but all Remembrance of it too , were put off with his Mortality , rather than find it Rise up to Enflame his Reckoning , that such a one as he should do so naught , whom God so deeply engaged to do better . NEVER think then , Sir , That can at all Excuse , which does but still Aggrand the Crime ; for the more you are a Gentleman , the more should you abhor the thing which Taints your Blood , especially the most unbecoming thing in the World , which is , instead of paying Honourable Respects where Honour is due , to cast a rude Contempt on the very Head Fountain of all Honour . If no injury exasperate so much as Contempt , and no Contempt so much as that of our Superiors ; ( who as they should be most Deserving of Respects , so are most Sensible of Disparagement : ) O! what is it then to Despise the Great God himself ? The calling all men Lyars , and engaging the whole World against us , were less Rude , as well as less Unadvised than to Affront the Supream Majesty of the World , and grow upon him , as if he were a God of Clouts , that neither Saw , nor Heard , nor would ever Visit for these things . Be not deceived , Sir , As God is not Mocked , to be imposed upon by the closest Hypocrite ; so neither will he be Braved to Arrest Judgment against the most Ranting Son of Pride . Such , you know , God is said to Resist ; and if Omnipotence set it self against a Leaf ; alas , what can all its Rustling do ? Belshazzar may Dazzle and Daunt some poor Mortals ; but the Writing on the Wall will much more Damp himself . Whatever be the Figure he makes for a while in the World , though clad in Purple , underlaid with Gold , Pompously Attended , and Generally Admired ; yea , to carry it higher , in the words of Zophar , though his Excellency Mount up to the Heavens , and his head reach to the Clouds ; yet ( how short is all this Triumphing ? ) he shall perish for ever like his own Dung ; they that have seen him shall say , where is he ? He that sits in Heaven shall deride the Vanity of such Fools that mock at Sin , and thought to set at naught the Dreadful Judge of Quick and Dead ; whose least Appearance ( at his coming to Reckon with them ) will loose the Joynts of their Loyns , and make their Knees smite one against another , and set them a begging the Favour of Rocks and Mountains to fall upon 'em , and Conceal them from Him. NOW , casting my self at the Gentlemans Feet for this Parrhesia : That I may not be mistaken , for too bold with Magistracy , which none can in truth more highly Honour and Reverence , as the Ordinance of God , and for which I constantly do Bless his Name , as one of the especial Tokens of his Love to the World , in setting up these Shields of the Earth , to secure us from Wrong and Rapine ; to whom , under God , we owe our Lives , and all the Good things we can call our own here , and all the outward advantages of attaining to live for ever Blessed hereafter ; and in consideration of the continual Care and Burden they undergo upon our Account , and the sundry Benefits we Enjoy by their means ; we are not only to Accept it always , and every where , with all Thankfulness ; but for supporting the Strength and Credit of such Government , chearfully contribute all that we are able . Let me beg you 'll believe me , Sir , That my Freedom of speaking to you in this your Worshipfull Capacity , is rather from an Excess , than any Defect of Honour to your Eminent Station ; as being so highly concerned for any thing which to me seems derogating from the Dignity of your Office , and to weaken that Authority , which I know to be most usefull and necessary for the good of the World , that indeed my fear of your bringing the same into Contempt , is that which has given me all this boldness , to offer somewhat that might be cautionary to your serious consideraon ; and though every one will not tell you so much , and but few , it may be , go so far with you ; yet am I well assured , that herein I speak the sense of many , much more considerable than my self . The Celebrated Author of the Gentlemans Calling Reasons to the same effect , when he tells you , That the Zealous Endeavour of Reforming your selves and others , will rescue your Reputation from that Foulest Blot , of being an Agent for Satan ; and advance it to the highest Dignity of being Serviceable to God : So Bishop Sanderson long before ; Fear not to say to the Wicked , Lift not up your Horn , so shall you preserve your Persons and your Places from being Baffled and Blurted by every Lewd Companion . Yea , wonder not , Sir , if upon such in Authority as are your Partners in this Guilt , all Thoughtful men do charge the Blame of that Impudent Domineering Wickedness , which gives so full a check to the Compleating of those Mercies , wherewith God has been pleas'd so far to Bless us already . When he has Graciously opened such a Fountain of Justice Above , where does it stick , but at the Ministers of Justice Below , if Judgment Run not down as Waters , and Righteousness as a Mighty Stream ? Did all the Kings Representatives but Represent also his Sobriety , Piety , and every thing in his Sacred Majesty , which is so Highly Praise-worthy ; such Refulgent Mirrors every where would strike that Awe and Confusion into the Wild Prophane Generation , as might make even those who hate to be Reformed , yet afraid and ashamed to be so avowedly Wicked . But this so much breaks the Royal Design for Reformation of Lives and Manners ; when many of those whom the King Entrusts and Adjures to Assist him in it , ( if not obnoxious themselves , and fitter to abide Censure than Inflict it , yet ) are so Remiss in doing their Lords Will , to make the Vile Impious Gang feel their Power ; that these dare Swear and Curse , and act worse than the Bruit even just before their Faces ; and the Men of Might can find no Hands , nor so much as a Tongue or Frown , to make them sensible of their Evil doings : Yea would to God we had none Disaffected to the Higher Powers upon this very account ; because ( in the Opinion of such ) they take too much upon them , in attempting to amend such Matters as they judge not only tolerable , but even the Trim Ornaments , and Piquaint Relish of Society . Have we none who give Suspition , that they would much better like their Prince if he were not so stiff a Back to the Edge ▪ which he Commands us to turn against this Sin ; for how can they , who are so incensed at their Reprovers , be very well pleas'd with such as set us on , whether the Heavenly Majesty or his Vicegerents on Earth ? The snapping at us , does reflect somewhere else . And 't is not indeed to be expected , that such a Reign as casts disgrace upon them , should be heartily liked by them ; if we were in worse Hands , it might better serve their Turns ; But if Scandalous Wickedness shall not still be in Request , there 's a mighty Crew will hold themselves aggrieved : Ranging doggedly too and fro , and Grudging if they be not satisfied , to have it as they have had it . And no Wonder if Pious Rulers be Maligned and Stomached by them ; when alas , any strict Regularity is not only as Shackles , but even Death to 'em : To be curtail'd and abridg'd of their lewd Ranting Liberties , they cannot bear it . YOU may have heard of a Time , Sir , when the foulest Extravagancy was counted an Expression of Loyalty : And some of the worst Mens Wickedness was to pass for a piece of Allegiance : Yea , such as boasted themselves the KING 's best Friends , were ready to break the Heads of those that refused ( with Swearing and Drinking ) to break the Kings Laws : Speaking against such , whose Sobriety put them to shame , after the Drink had put themselves almost past speaking . And all that were against their Ryot , were against the King streight , and who would not be of the Confederacy , to be Traytors to Christ , must down in their Black Book , for ill Members of the Government . ( The old Nonsence of such as are hard put to it , still to keep their hold of those Favourite Sins , which God and his Messengers call them to Turn from . ) Some may hang the head , and bewail their Misfortune , that those days are now past . But I dare not tell you , Sir , that I am sorry for this their sorrow ; I must rather tell you , I take it for the great Greivance of all that are Decent and Orderly in the Land , that such Evil Doers are no more snub'd and curb'd : Now they are driven out of their old Fatness , and cannot shelter their Licentious Pranks , under the Kings Name , can have no Protection , but from loose Magistrates , when they offer to set up again . But should we yet after all Miscarry , where but at the doors of such Cyphers and Supine Rulers , ( the Pictures of Authority , that represent the King but only in Effigie ) must lye the Blood of a lost Nation ? When it was put into your very Hands , to Maul the Topping Mischiefs , in Executing those Good Laws we have against such Incorrigible Offenders ; and you could not find in your Hearts to do us so much Good , as to Act that Worthy Part : No , the Church might call long enough , Who will rise up for me against the Evill Doers ? Who will stand up for me against the Workers of Iniquity ? And you would not be pleased ( to bear a share with those truely Great and Sensible Patriots , which , Blessed be God we have , and Rejoyce in them , as some of our Richest Treasure , and look upon them with Veneration , as Stars of the First Magnitude , and for Ruling well , count them Worthy of more than Double Honour . And we hope they are not so thin sowed over the Nation now , as Bishop Sanderson observed in his Time , Here and there , saith he , One or two , peradventure in a whole side of a Country to be found , that make Conscience of their Duty more than the rest , and are forward to do the best Good they can : God's Blessing rest upon their Heads for it . You would not add to their Number , ) to endear yourselves , and oblige your Country so far . But by an Oscitant Slackness , and Lax Connivance , ( Bearing the Sword in vain , and never reflecting on the impudent Sinners , to expose them for Exemplary Sufferers , nor making them that do so Evil afraid : ) You even bid the Lewd Companions , be filthy still : And so let all go to Naught and Ruine ; as who should say , There , there , so would we have it . LET me beg your Patience , Sir , while I insert here some Bigger Authorities than my own ; that may peradventure move more with you : And the Excellence of their Apposite Reasonings , and Happy Expressions , will , I hope , more than Recompence for the Length . The Examples of many great Persons , who were able to be the Sovereign Restorers of Vertue , and Re-establishers of a Happy World , with the endless Bliss of many now perishing through their great Default , are at this day the onely Ruine and Despair of Goodness : Having forgot whose Lieutenants they are in the World , for what end they were placed , for what end they are honoured , and most of all , what a great Account they have to pass at the Last Audit : When their Favourites and Fancy-feeding Flatterers shall all shrink from them ; and nothing but their own Deeds and Deserts accompany them , Sir Edw. Sand. Survey . WHO , forsooth , is the Brave Spark , the Compleat Gentleman , the Man of Conversation and Address , but he that hath the Skill and Confidence ( O Heavens , how mean a Skill ! How mad a Confidence ! ) to Lard every Sentence with an Oath , or a Curse ? — 'T is wonderful , that any Person of Rank should deign to Comply with so scurvy a Fashion : A Fashion more befitting the Scum of the People , than the Flower of the Gentry . — If Gentlemen would regard , the Vertues of their Ancestors , which advanced their Families , and severed them from the Vulgar : This degenerate Wantonness and Sordidness of Language , would return to the Dunghill , or rather ( which God grant ) be quite Banisht from the World : The Vulgar following their Example . Dr. Barrow . THE Gates of Rome , the Gates of Hell , could not hurt us , if we did not hurt our selves : But as every Sin is a Traytor to a Man 's own Soul ; so every wicked Man is a Traytor to his King. Let him sooth and swear what he will , his Sins are so many Treasons against the Prince and State ; for Ruine is from Iniquity . Ye that are Magistrates then , not for GOD's sake only , but for the King's sake , whose Deputies you are , as he is God's : Not for Religion only , but for very Policy , as you tender the dear Life of our Gracious Sovereign : As you regard the sweet Peace of this State and Kingdom , the Welfare of this Church : Yea , as you love your own Life , Peace , Welfare ; rouze up your Spirits , awaken your Christian Courage , and set your selves heartily against the Traytorly Sins of these Times , which threaten the Bane of all these . Bp. Hall. Panegyr . THO' there be too many Springs which feed the Ocean of Prophanness and Impiety that overflows this poor Nation , yet there will scarce any be found to have more liberally contributed , than the open and scandalous Viciousness of the Gentry . — 'T is they that have brought Vice into Countenance ; made it the Mode and Fashion of the Times ; so that People dread the Singularity of being innocent : And a Man may with less peril of scorn , appear in the most superannuated Dress , than own the obsolete Qualities of Meekness , Sobriety , &c. When Gentlemen are Atheistical , Clowns will think themselves very modestly wicked , if they be but prophane . — This Converts the Bridle into a Spur , when those that should discountenance Vice , thus animate and encourage it . — Turning Communities of Men into Herds of Beasts ; yea , into Legions of Devils , Gent. Call. SUCH love their own Ease so well , they care not which way things go , backward or forward , so that themselves may sit still , and not be troubled . — Of Gallio's Temper , who , though a foul Outrage was committed under his Nose , and in sight of the Bench , yet the Text says , He cared for none of those things : So the forenamed Bishop . But Laws , ( saith he ) are better unmade than unkept : And without Execution , of less Regard than Scare-Crows in the Corn-Fields ; of which the Birds are a little afraid at first , but soon after they are a little used to 'em , they grow so bold with 'em , as to sit on their Heads , and defile them . He calls you Lex Loquens , who are to breath fresh Life into the Languishing Laws ; which of themselves will not let even the Great Ones break through ; but only by the Abuse of Bad Men , together with the Baseness or Cowardice of sordid or sluggish Magistrates , who let the Wicked escape , ( if not otherwise taken off : ) dogg'd off by their own Guilty Consciences . AND because you may bear such sharpness better from the Right Reverend , than from one of a much Inferiour Order : Take his Parabolical Representation of the Matter to close this Part. Imagine you saw a goodly Tall Fellow , trickt up with Feathers and Ribbands , and a glittering Sword in his hand , enter the Lists like a Champion , and Challenge all Comers : By and by steps in another Man , perhaps of his own size , but without either Sword or Staff , and does but shew his Teeth , and stare upon him ; whereat my Gay Champion first trembles , and anon for very fear lets his sword fall , and shrinks himself into the Crowd : Think what a ridiculous sight this would be : And just such another thing as this is a fearful Magistrate ; that stands on the stage , and raises Expectation , as if he would do something : But out-brav'd with big Looks and Bug-Words , draws on himself scorn and contempt . — O divide not Honorem ab Onere . Do not decline those Burdens which cleave to the Honours you sustein . Harden your face against all the Temptations that would Warp you another way . Contemn the Frowns , the Favours and the Letters of Great Ones , in Comparison of that Trust , which Greater Ones than they , the KING and State , and yet a Greater than they , the Great GOD of Heaven and Earth hath reposed in you . Gird your Sword upon your Thigh ; and ( keeping ever within the Compass of your Commission , as the Sun in the Zodiack : ) Go on as a Gyant that rejoyces to run his Race . So shall the Wicked fear you , the Good bless you , Posterity praise you , your own Hearts cheer you , and the Great God above Reward you . TO speak to you once more , Sir , in your Military Capacity : ( if I may Adventure so far upon the Sharps , to approach the Armed Champion , with nothing but this little Sling in my hand : ) as the apprehension of your Danger , and the necessity of your Case , is my Call : So the Goodness of the Cause , with my Affiance in him whom I plead it for , is all my defence . Your Post , I confess , Sir , is Honorable , appearing in the Head of a Company , to Fight for your King and Country , Laws and Religion : And we that stay at home , as we ought to Assist you all that Lies in us with our Prayers ; So to neglect no opportunity of expressing our Thankful Resentment of the Noble Service , when you are pleas'd to engage in Hazzards and Hardships for us . He very ill deserves to share in any the Advantages of your worthy Enterprize , who does not Honour , and Heartily Wish you well ; But how he should truely Honour you , who is nothing concerned for that which is your greatest Dishonour , or in earnest desire your Welfare , who nener Cares , though you lye and dye in the most dangerous Damning Wickedness ( as he would not let your Beast lye in a Ditch , if he could help it : ) I do not understand . And for my part , Sir , I cannot but take this Plain-dealing with you for the best expression of my real inclination to serve , and do you all the Good I am capable of . Should I be so unhappy , as be misunderstood , I must bear that Cross . But now a Door is open to me , I shall not spare , ( both for my own sake , and yours also that take up Arms for us , ) to Cry aloud of that which so fearfully Endangers all . IF Souldiers and Seamen , who carry their Lives in their hands , and Border so much nearer than the rest upon another World , will verifie the common observation made upon 'em , That Swearing , Damning , and all God-despising ( so rife among them , ) passes for the Fashionable Badge of their Profession , and a Characteristick Note to distinguish them from other men : They only tell us what Anomalous Creatures there are in Humane Nature , as well as of Bruital Kind ; and that Africk is not the only Part of the World which breeds Monsters , when we can find so near Home such Profligate Offenders , as give too manifest Specimens , what a Mighty Empire has the Devil , to Sweep down even Stars with his Tayl : To Metamorphose Men , and make them like himself Rage the more , Because they have but a short time ; yea , and be then worst , when they have all the reason in the world to be Best of all ; when they are going into the Field , or upon the Waters , to fly out upon their Judge Eternal , at whose Bar they are ready to hold up their Hands , and mistake the best of Friends for their chiefest Foe ; like a sort of Frantick Theomachi , that had no design upon Small or Great , but only that King of Israel who is the Lord of Hosts , to send up Volleys against Heaven , and dare the Divine Vengeance . Of whom we are Tempted to say , quite contrary to what the men of Lystra did of Paul and Barnabas , The Devils are come up to us in the likeness of Men , when , with with this Hellish Oratory , they shew themselves so Learned , in the Depths of Satan , and discharge such Eruptions , as if they carryed an Aetna or worse Fire within . Gent. Call. we need not be at the pains to draw their Picture , who Limn themselves in such hideous Blasphemies , as speak their Parentage too plain , and point out who is their Father , that Teaches them no better . To whom agrees Sir Edwin Sandy's Observation of some , that think it a Glorious Grace to Adore the King of a Country ; but to Name or think Reverently of the Creator of the World , to proceed from a Timerous very Base-mindedness and Abjectness . The Souldiers Profession and Exercise ( saies that Worthy Knight ) was of Old reputed the only School of Virtue , So that the Wisest Philosopher thought the Lacedaemonians therefore more Vertuous , generally than other Nations , because they followed the Wars more . At this day , 't is a Cause in all Places of clean contrary Effects , and now Infam'd with all Vice and Villany . Blasphemings have ▪ so prevailed now in our Christian Camps , that if any Refrain them , he shall be upbraided as no Souldier or Gallant minded Man : That the very Turks have the Christians Blaspheming of Christ in Execration , and will punish their Prisoners for it ; yea , the Jews ( in their Speculations of the Causes of the strange Successes of the Affairs of the World , ) Assign the Reason of the Turks so prevailing against the Christians to be their Blasphemies and Blasphemous Oaths , which Wound the Ears of the very Heavens , and Cry to the High Throne of Justice for speedy Vengeance . WELL may the Enemies Laugh among themselves , to see such goe to Fight for the Reformed Religion , who themselves so hate to be Reformed ; and while they carry the Bible in their Colours , nothing but bid Defiance to its Blessed Author with their Tongues . How low then must be our hopes of a Blessing upon the Service of such Miscreants ? Or though the Almighty ( who , it 's true can make the Worst Instruments serve the Best Purposes , ( as Judas himself , who meant nothing less , was made subservient to the Worlds Redemption : Though he ) should give Prosperity to the Arms of ill Men , for the sake of a Good Cause ; ( as sometimes he Flushes the Espousers of a Bad , to Fat them up for Slaughter : ) Though he throw the Bryars in the Gap , to stop the Enemies Incursions ; yet , after that service , what are those Bryars good for but the Fire ? But how much , Sir , might such as you do to stop the spreading Contagion of this Epidemick Plague so hot in our Armies , would you but ( Phineas-like ) stand up and Execute Judgment , and imploy the Influence you have upon those under you , to make them feel the smart of it on their Backs or in their Purses , if not in the very Part Offending : ( For I need not acquaint you , Sir , what are the Rules and Articles of War ; you know this is one , That if any Officer or Souldier shall presume to Blaspheme God , he shall have his Tongue Bored through with a Red hot Iron . ) At least leave your Souldiers no Cover to shelter under their Commanders Example or Authority . The Gospel tells you of a Man in Authority that had Souldiers under him , who did not think himself worthy the Lord Jesus should come under his Roof ; and can you ever act , as if you thought the same Lord unworthy to come into your Mouth , unless it be to Rally him with an Oath ? I need not tell you , Sir , That you have no Commission from the King , so to Fight against the God by whom he Reigns . And how can you really serve their Majesties , if you have not a more Awful Regard of the Heavenly Majesty ? And if you do not make those who are subject to your Discipline know their Commander for a better Leader , than to goe before them in such Desperate ways as Emboldens the Common Souldiers to be Common Swearers . For Great mens Vices are of a more Gyantly Frame ; they Proclaim solemn War with Heaven , Levy Forcs and draw in multitudes of Abettors and Confederates in their Hostilities , and God Knows , this Vnevangelical kind of Violence the Kingdom of Heaven daily suffers . O! that the Christians and Leaders of these unhappy Troops would at last think fit to sound a Retreat ; that they would in Pity , if not to themselves , yet to their seduced Followers , cease thus Desperately to rush upon the mouth of the Canon , the Jaws of Hell. Gent. Call. O! that you would set your Souldiers another sort of Coppy , Sir , and if you Punish them for any Disorders , let not that Prophaness escape unpunished , which is the Grand Root of every Irregularity , and renders the Guilty suspicious indeed to have little Conscience of any thing they say or do . Make not your self an Accessary , under pretence of Pity ; when there is no real Kindness at all in the case , but rather cruel Enmity to your Neighbour , to your Nation , and to your Soul , to Heal with Pestilent Caitiffs against God and the King. Teach their Tongues , as well as the rest of their Bodies , to keep better Rank and File ; and think it not enough to make them set their Feet right on the Earth as long as they set their Mouth against the Heavens : and so call for a Curse on every Enterprize , where in such sorry Tools are imployed . Sir , You know better things than to think this the way for Souldiers to Demonstrate their Valour in Challenging the Lord of Armies , and to prove they are no Cowards , because they can so Resist and Assault Omnipotency it self , as long as its Owner keeps silence and le ts them alone . But they that can be so sottish to think the Great God even altogether such a one as themselves ; yea , not only their Match , but their Subject : Alas , how will this their mad Courage be cool'd , when the Holy one and Just , the irresistible Judge of all the Earth , ( from whose face Heaven and Earth will fly away ) shall come to visit and avenge , to Reprove and set all these things in Order before them ? How much does it concern you to consider this betimes , all ye that so Forget God , and your selves ? Least he tear you in pieces , and there be none to Deliver ! When his Wrath shall be poured out like Fire , to divert or abide it , with all your Forces , you may as well think , with a Wisp of Straw , to withstand a mighty shower of Flames rain'd down from Heaven . NOW knowing these Terrors of the Lord , we perswade men . And O! that we could find all but so perswadeable , as to be willing to do the greatest good to their own dear Souls ! For how many Leviathans are there that laugh at the shaking of all our Spears ? And only make themselves merry at the Preachers sober sadness ? How many hardned Hearts , that like Anvils , beat back every stroke in our Faces ? Let Boanerges thunder the Denuntiations of God's Word , and even flash the Fire of Hell upon 'em : There are Rocks that stand sturdy and unconcern'd , and let themselves be out done by the Devils that Believe and Tremble . To slight their Sins , and deride the Parson , is their brave accomplishment : And 't were well , if he that shall Judge 'em could escape 'em : If their bold Drollery would stop , ere it grew up to Heaven , to give a dire proof , that they no more Fear God than Regard Men. No such disparagement in the World with such , as Repentance . Let them be sick even to Death , the haughty Spirit will not suffer them to own any Disease . What! Such as they so reflect on themselves , and oblige the Barking Priest with a Palinode ? and close up all the damning , with damning the Bedlam Humour it self ? ( As the late Earl of Rochester , when come to himself , cryed out of This Language of Fiends hanging yet about him . ( Bp. Burn. ) They scorn no dirty thing more , than to lose themselves thus among their Champions for the Cause , and be Posted up for silly Sneaks , and Contemptible Renegades : After all their Masterless sporting themselves in the wide Sea of Libertinism , to Tack about and strike Sail to dull Sobriety . No , let them alone to Immure themselves in the undisturbed Possession of all their Impieties , and steal upon Hell it self , never knowing the worst , till it be too late for Remedy . Away with these Sowr Michaiahs , that Prophecy no good concerning them , but Evil. Let the Righteous Reprove them ; It shall be at his peril . ( Though a much greater and better Man call'd it , a precious Oyl that should not break his Head. ) They that heartily love their Sins , even above God and Heaven , are too touchy so to be dealt with . Who offers to make any Breach upon their Darlings , they could ( but for endangering their own ) even break his Neck . Ah Lord , who shall convince these furious Drivers to set upon their Evil , posting along the Wide Way , and mad at any that offers to stop them ; till the Flying Roll of Curses , not only come and Enter their Houses , but , seize their Persons too : And that Execration which they prided in as their Garment , derive it self like Water and Oyl into their Bowels and Bones ; and there stick to 'em , fastned with the Final Doom , Depart ye Cursed . 'T is worthy that Almighty Spirit who comes to Convince the World of Sin , to make them so sensible as to know their Transgressions : And prevent others for impeaching them , by bringing them to do that Office upon themselves , and be first in their own Accusation : O may the Divine Power and Mercy be Glorirified in giving Repentance to such as so Oppose themselves . BUT shall I now beg of you , good Sir , for his sake , by whose Name you are called , only with Patience , and some serious Thoughtfulness , to Weigh the Considerations , that I have made bold here to set before you . And should any sharpness of Expression , herein possibly offend you ; would you look upon it , only as an Overflowing of earnest Zeal , you would not deny me your Pardon : Nor for the sake of ought , that may not be thought so fitly said , deny your self the Benefit of all the rest , which may be neither impertinent nor unprofitable , for you to bestow a few of your best Thoughts upon . O how happy , Sir , should I count my self , could I but prevail with you to renounce and abhor the thing , which I am sure never did you any good ; yea , which if you stick to it , will certainly do you the most great and irreparable Hurt . I speak to one quick and sharp to discern between Right and Wrong : O do not , for want of a little sober Recollection , degrade your self to a Level with the dullest ; suffering all your Acuteness to fail you , while you adhere still to a Senseless Sin , that the more Reproaches your understanding , because it has nothing but its own down-right Sinfulness , for a temptation . When God has given you Wisdom , and many fair Accomplishments , to render your Company and Conversation so acceptable : O why will you soyl and desecrate all your Commendable Properties , with the Allowance of that filthy Habit , like a frightful Bear-Skin , to cover ' em ? Away with it , Sir , I beseech you , and fling it from you with the greatest scorn and detestation . Let me beg of you by all that ought to be most dear to you , give me not the trouble of a Repulse , where , to grant my Request , you may do your self so great a Kindness . I am the more importunate , Sir , as upon your own particular Account , that I might be instrumental , by your leave , to do you some of the best service ; so for the sake of the Publick too , because , I most heartily concur with you in the Design , wherein you are at present engaged : On which our Peace and Safety , and all our happyest Interests so much depend : And because I take the desired Issue of that design , so much to depend upon our Reconciliation to the offended Majesty of Heaven ; especially as to the Notorious Offences , that so openly affront him , and even bid Defiance to his Holy Word . However , the securing of your own Soul , ( which you know not how soon may be dispatch'd away to its Eternal Dwellings , after so many whom you have seen cut off before you ) is for certain extreamly concern'd in your cheerful Complyance with these my earnest Solicitations . IF for Conscience it be , Sir , that you take up Arms , What is it but evident self-contradiction , to struggle still against Conscience , in harbouring so known a Wickedness ? And if you enter into War , for the sake of Peace , the Divine Promise , is , That when a Mans Ways please the Lord , he will make even his Enemies to be at Peace with him . This as far as infinite Wisdom sees fit and Good : But thus , in any Case , you shall be sure of a far better Peace , even that of GOD : And the most refreshing serenity and applause of your own Breast ; which in vain you may expect , till this curs'd Make-Bate be turned out . And if you go into the Field seeking Honour ; the Reformation I am so urgent for , will bring you in the Esteem and Praise of all , whose Good Thoughts and Good Words are worth the having . Yea , 't will make you Great and Conspicuous in the sight of Heaven it self , where nothing looks big and renowned , but what is subservient to the Divine Glory . Thus , you shall get the Noblest of all Victories , That over your self ; and over the Scoffs and Railleries of that Embittered Pack , who snarl most at the thing which pleases GOD best : ( Growing to regard their Noise no more , than that of the Barking Animals . ) And thus shall you Fight , not only for the Applause of the People , or the Favour of your Prince , or the Fulness of the World ; but for a Crown and a Throne : And that such , to which all the Crowns and Thrones on Earth are no better than the Faintest Shadows . For the Heavenly Glory admits of no Hyperbole ; and is too bright for Mortal Eye to behold , too vast for Heart of Man to Conceive . How worthy then of the best Gentlemans Ambition ? And who can ever do wiser and nobler , than to take the Excellent Way which leads to that Blessed End ? Even so to Glorifie GOD now , that GOD may Glorifie him forever . THAT you may ride on so prosperously , Sir , till you have hewed Agag in pieces , trodden under foot this inveterate Foe , and every deadly Enemy of your Soul ; and become the Favourite of God , and triumph in the Everlasting Enjoyment of the Conquerors Joy and Glory ; is the worst , Sir , that I wish you , and my Hearty Prayer to GOD for you , who am , as formerly , Sir , your , &c. FINIS . 
A67757	----	A hopefull way to cure that horrid sinne of swearing, or, An help to save swearers if willing to be saved being an offer or message from him whom they so daringly and audaciously provoke : also a curb against cursing. Younge, Richard. This text is an enriched version of the TCP digital transcription A67757 of text R25220 in the English Short Title Catalog (Wing Y162). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 66 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67757 Wing Y162 ESTC R25220 08794254 ocm 08794254 41868 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67757) Transcribed from: (Early English Books Online ; image set 41868) Images scanned from microfilm: (Early English books, 1641-1700 ; 1272:20) A hopefull way to cure that horrid sinne of swearing, or, An help to save swearers if willing to be saved being an offer or message from him whom they so daringly and audaciously provoke : also a curb against cursing. Younge, Richard. 19, [2] p. Printed by E. Cotes, London : 1652. Caption title. Attributed to R. Younge--National union catalog pre-1956 imprints. Imprint from colophon. Reproduction of original in the Cambridge University Library. eng Swearing -- Early works to 1800. A67757 R25220 (Wing Y162). civilwar no A hopefull way to cure that horrid sinne of swearing. Or an help to save swearers, if willing to be saved: being an offer or message from hi Younge, Richard 1652 12201 114 0 0 0 0 2 585 F The rate of 585 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion A Hopefull way to Cure that horrid Sinne of SWEARING . Or an help to save SWEARERS , if willing to be saved : Being an Offer or Message from HIM , whom they so Daringly and Audaciously provoke . Also a Curb against Cursing . MEMB. 1. 1. § . Messenger . NOt to admonish our brother is to hate him , as the Holy Ghost witnesseth , Levit. 19. 17. But to scorn our brother should admonish us , is more to hate our selves . That little which Cresus learned of Solon , saved his life . And had Pilate taken that fair warning , his wife gave him : it might have saved his soul ; which once lost , cannot be redeemed with ten thousand worlds : no not with the enduring of ten thousand thousand years torments in Hell . When a Dog flies in his masters face that keeps him ; we conclude he is mad ; are they then rationall men , that ( being never so little crost ) will fly in their Makers face , and teare their Saviours name in peeces , with oaths and execrations ? which is worse then Frenzie . Yea , this is to send challenges into Heaven , and make love to destruction ! And certainly it is Gods unspeakable mercy , that every such oath & blasphemy , proves not a Benoni , the death of the mother , Gen. 35. 18. § . 2. Think me not too bold , or over harsh : for I speak to you both for and from my Maker and Redeemer . Yea , be perswaded to hearken a while unto me , as you would have God another day , hearken unto you . Are you Christians , as you call your selves ? if you be , you have at least heard what God and Christ hath done for us . How when we were in a sad condition ; when by sin we had forfeited our selves and all we had , and wilfully plunged our souls and bodyes into eternall torments : When neither heaven , earth , nor hell could have yeelded any satisfactory thing besides Christ , that could have satisfied Gods justice , and merited heaven for us ; then , O then ! The eternall God would dye , viz. so far as was possible or necessary , that we might not dye eternally , Iohn 3. 16. A mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and Angels in heaven . And all this even against our wils , when we were his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his only enemies ( Sin and Satan ) as now you doe , not having the least thought , or desire of reconcilement : but a perverse and obstinate will , to resist all means tending thereunto . 3. § O my brethren ! bethink your selves ; It is his maintenance we take , and live on . The air we breath , the earth we tread on , the fire that warms us , the water that cools and cleanseth us , the cloaths that cover us , the food that does nourish us , the delights that cheer us , the beasts that serve us , the Angels that attend us , even all are his . That we are not at this present in hell , there to fry in flames , never to be freed . That we have the free offer of grace here , and everlasting glory in heaven hereafter , we are only beholding to him . And shall we deny this Lord that hath bought us ? shall we most spightfully and maliciously fight on Satans side against him with all our might , and that against knowledge and conscience ? I wish you would a little think of it . 4. § . For favours bestowed , and deliverances from danger , bind to gratitude : or else the more bonds of duty , the more plagues for neglect . The contribution of blessings , requires retribution of thanks ; or will bring distribution of judgments . And certainly , if a friend had given us but a thousand part of what God hath , we should heartily love him all our lives , and think no thanks sufficient . And in reason , Hath God done so much for us , and shall we denye him any thing he requireth of us ? though it were our lives , yea our souls ; much more our sins ; most of all this sottish and damnable sin , in which there is neither profit , nor pleasure , nor credit , nor any thing else to provoke , or intice us unto it , as in other sins ; for all you can expect by it is the suspicion of common Lyers , by being common Swearers : Or that you shall vex others and they shal hate you . Whereas if we could give Christ our Bodyes , and Souls , they should be saved by it , but he were never the better for them . Yea swearing and cursing are sins from which of all other sins we have the most power to abstain . For were you forced to pay three shillings four pence for every oath and curse you utter , as the Law enjoins : or if you were sure to have your tongue cut out , which is too light a punishment for this sin , damnation being the due penalty thereof , as the Apostle sets it down Iames 5. 12. you both could and would leave it , which alone makes it altogether inexcusable . And this know , that the easier the thing commanded is , the greater guilt in the breach of it : and the lighter the injunction , the heavier the transgression , as Austin speaks , and Adams eating the forbidden fruit , sufficiently proves . So that it is evident you love this sin , meerly because it is a great sin , and blaspheme out of meer malice to , and contempt of God , which is most fearfull , and ( as a man would think ) should make it unpardonable , I am sure the Psalmist hath a terrible word for all such , if they would take notice of it , Let them be confounded that transgresse without a cause , Psal. 25. 3. And no marvell that this fearfull imprecation should fall from the P●ophets mouth ; for that man is bottomlesly ill , who loves vice meerly because it is a vice , and because God most strictly forbids it . He is a desperate , prodigious , damnable wretch , who ( rather then not die ) will anger God on set purpose . Wherefore looke to it , and think of it , you cursing , and cursed Swearers ; You swear away your salvation , curse away your blessing . Howling and Cursing shall be your chief ease in Hell , to whom blasphemy was an especiall recreation on Earth . 5. § . Argue with all the world , and they will conclude , there is no vice like ingratitude . And meer ingratitude returns nothing for good , but you return evill ; yea , the greatest and most malicious evill , for the greatest and most admired love . It was horrible ingratitude for the Iewes to scourge and crucifie Christ , who did them good every way : for he healed their diseases , fed their bodies , inlightned their mindes , of God became Man ; and lived miserably among them many years , that he might save their souls : ( though in killing him , they did their utmost to sinke the only ship that could save them ) but you are more ingratefull to God and Christ then they were , or can be exprest by the best Oratour alive . For which read more , in a Treatise intituled , Gods goodnesse , and Englands unthankfulnesse , from Chapter 4. to Chapter 7. 6. § . O that you would but consider , that the Lord Iehovah , who is ● God , great , and terrible , of most glorious majesty , and infinite purity ; hears and beholds you in all places , and in every thing you think , speak , or do : who is a just Judge , and will not let this cursed sin go unpunished : then would you keep a narrower watch over your thoughts , then any other can do over your actions ; yea , you would assoon stab a dagger to your hearts , as let such oaths and execrations drop from your mouths : whereas now you swear and curse , as if he that made the ear could not hear , or as if he were neither to be feared nor cared for , who for sin cast the Angels out of Heaven , Adam out of Paradise , drowned the old world , rained down fire and brimstone upon Sodome , commanded the earth to open her mouth , and swallow down quick Corah , and his companie ; he who smote Egypt with so many plagues , overthrew Pharaoh and his host in the Red Sea , destroyed great and mighty Kings , giving their land for an inheritance to his people : and can as easily with a word of his mouth strike you dead while you are blaspheming him , and cast you body and soul into Hell , for your odious unthankfulnesse : yea , it is a mercie beyond expression , that he hath spared you so long . Consider of it I beseech you , lest you swear away your part in that bloud which must save you , if ever you be saved ; yea , take heed lest you be plagued with a witnesse , and that both here and hereafter : for God ( who cannot lie ) hath threatned that his curse shall never depart from the house of the Swearer , as it is Zach. 5. 1. to 5. And I doubt not but you are already cursed , though you know it not ; That either he hath cursed you in your bodie by sending some foul disease , or in your estate by suddainly consuming it , or in your name by blemishing and blasting it , or in your seed by not prospering it , or in your minde by darkning it , or in your heart by hardning it , or in your conscience by terrifying it , or will in your soul by everlastingly damning it , if you repent not . Wherefore take heed what you do before it prove too late . 7. § . Or if you regard not your self , or your own souls good , yet for the Nations good leave your swearing : for the Lord ( as now we finde to our smart ) hath a great controversie with the Inhabitants of the Land , because of swearing , Hos 4. 1 , 2. Yea , because of oaths the whole land ( even the three Na●ions ) now mourneth , as you may see Ier. 23. 10. Neither object that ye are so accustomed to swearing that you cannot leave it , for this de●ence is worse then the offence ; as take an instance , Shall a Thief or Murtherer at the Bar alledge for his defence , that it hath been his use and custom of a long time to rob and kill , and therefore he must continue it , or if he do , will not the Judge so much the rather send him to the Gallows ? Wherefore I beseech you by the mercies of God ( who hath removed so many evils , and conferred so many good things upon you , that they are beyond thought or imagination ) to leave it : especially after this warning , which in case you doe not , will be a sore witnesse , and rise up in judgment against you ano●her day . MEMB. 2. Swearer . Did I swear or curse ? 1. § Messenger . Very often , as all here present can witnesse , and Satan also , who stands by to take notice , reckon up , and set on your score every Oath you utter , keeping them upon Record against the great day of Assises , at which time every Oath will prove as a daggers point stabbing your soul to the heart , or as so many weights pressing you down to Hell , Rev. 20. 13. and 22 12. As also the searcher of hearts , who himself will one day be a swift witnesse against Swearers , Mal. 3. 5. For of all other sinners the Lord will not h●ld him guil●lesse that taketh his Name in vain , as the third Commandement tels you , Exod. 20. 7. 2. § . But wo is me , it fares with common Swearers as with persons desperately dis●ased , whose excrements and filth comes from them at unawares ; for as by much labour the hand is so hardened that it hath no sense of labour , so their much swearing causeth such a brawny skin of senslessenesse to overspread the heart , memorie , and conscience , that the swearer sweareth unwittingly : and having sworne , hath no remembrance of his Oath , much lesse repentance for his Sin . Swearer . Alas though I did swear , yet I thought no harm . 3. § Messenger . O fool ! What Prince hearing himself abused to his face , by the reproachfull words of his base and impotent Subject , would admit of such an excuse ? that whatsoever he spake with his mouth , yet he thought no ill in his heart ? And shall God take this for a good answer , having told us before hand , Deut. 38. 58 , 59. That if we do not fear & dread his 〈◊〉 and ●earful Name , the Lord our God , he wil make our plagues wonderful and of long continuance , and the plagues of our posterity . Besides , how frequently doest thou pollute and prophane Gods Name , and thy Saviours ? The Iews grievously sinned in crucifying the Lord of life but once , and that of ignorance . but the times are innumerable that thou doest it , every day in the year , every hour in the day , although thy conscience , and the holy Spirit of grace hath checkt thee for it a thousand and a thousand times . Doest thou expect to have Christ thy Redeemer and Advocate ; when thy conscience 〈◊〉 thee that thou hast seldome remembred him but to blaspheme him ? and more often named him in thy Oaths and Curses , then in thy prayers . Swearer . Surely , If I did swear , it was but Faith and Troth , by our Lady , the Masse , the Rood , the Light , this Bread , by the Crosse of the silver , or the like : which is no great matter I hope , so long as I swore not by God , nor by my Savior . 4. § . Messenger . That is your grosse ignorance of the Scriptures , for God expresly forbids it , and that upon pain of damnation , Iam. 5. 12. First , our Saviour Christ in his own person forbids it , Mat. 5 34 , 35 , 36 , 37. I say unto you , Swear● not at all , neither by heaven , for it is Gods Throne ; nor by the earth , for it is his footstool ; nor by Ierusalem , for it is the City of the great King ; neither shalt thou swear by thine head , because thou canst not make one hair white or black ; but let your communication be Yea , Yea , Nay , Nay : for whatsoever is more then these cometh of evill . And then by his Apostle , Above all things my brethren , swear not , neither by heaven , nor by earth , nor by any other oath , but let your Yea be Yea , and your Nay , Nay : lest you fall into condemnation , James 5 12. where mark the Emphasis in the first words , Above all things swear no●● and the great danger of it in the last word , condemnation . 5 § . If the matter be light and vain , we must not swear at all ; if so weighty , that we may lawfully swear as before a Magistrate , being called to it , then we must only use the glorious Name of our God in a holy and religious manner , as you may see , Deut. 6. 13. Esay . 45. 23. & 65. 16. Iosh. 23. 7. Ie● . 5. 7. Exod. 23. 13. And the reasons of it are weighty , if we look into them ; for in swearing by any creature whatsoever , we do invocate that creature , and ascribe to it divine worship ; a lawfull oath being a kind of Invocation , and a part of Gods worship ; Yea , whatsoever we swear by , that we invocate , both as our witnesse , surety , and judge , Heb. 6. 16. and by consequence , deifie it , by ascribing and communicating unto it Gods incommunicable Attributes , as his Omnipresence , and Omniscience , of being every where present , and knowing the secret thoughts and intentions of the heart : and likewise an Omnipotencie , as being Almighty in patronising , protecting , defending , and rewarding us for speaking the truth , or punishing us if we speak falsly : all which are so peculiar to God , as that they can no way be communicated or ascribed to another . So that in swearing by any of those things , thou committest an high degree of grosse Idolatry , thou spoilest and robbest God of his Glory , ( the most impious kind of theft ) and in a manner di●hronest him , and placest an Idol in his room . 6. § . And as to swear by the creature makes the sin far more heinous , so the more mean and vile the thing is which you swear by ( be it by my fay , by cock and pie , hares foot , by this che●se , and such like childish oaths , which are so much in use with the ignorant and superstitious swarm ) the greater is your sin in swearing such an Oath : because you ascribe that unto these basest of creatures , which is only proper to God , namely , to know your heart , and to be a discerner of secret things ; why else should you call that 〈◊〉 as a witnesse unto your conscience , that you speak the truth , and 〈◊〉 not , which only belongeth to God ? And therefore the Lord cals it 〈◊〉 〈◊〉 of him ; as mark well what he saith , Ier. 5. 7. How shall I spare thee for this ? thy children have forsaken me and sworn by them that are no Gods . And do you make it a small matter to forsake God , and make a God of the creature ? Will you believe the ●rophet Amos , if you will , he saith ( speaking of them that swore by the sin of Samaria ) that they shall fall and never rise again , Amos 8. 14. a terrible place to vain swearers . Neither are we to join any other with God in our oaths , for in so doing we make base Idols , and filthy creatures Corrivals in honour , and Competitiors in the Throne of Justice with the Lord , who is Creatour of Heaven and Earth , and the supreme Judge and sole Monarch of all the world . Or , in case we do , our doom shall be remedilesse , for the Lord threatneth by the Prophet Zephany , that he will cut off them that swear by the Lord and by Malcham : which Malcham was their King , or as some think , their Idol , Zeph. 1. 4 , 5. But admit the sin were small , as you would have it to be , yet the circumstances make it most heinous ; for even the least sin in its own nature is not only mortal , but rests unpardonable : so long as it is willingly committed , and excused or defended . Swearer . But all do swear , except some few singular ones , and they also will lye , which is as bad . 7. § . Messeng . You must not measure all others by your own bushell : for although ill Dispositions cause ill Suspicions ; even as the eye that is bloudshood sees all things red , or as they that have the Iaundies see all things yellow ; yet know that there be thousands who can say truly through Gods mercie , that they had rather choose to have their souls p●sse from their bodies , then a wilfull premeditated lie , or a wicked oath , from their mouths ; wherefore when you want experience , think the best , as charitie bids you , and leave what you know not to the searcher of hearts . 8 § . As for the number of Swearers , it cannot be denyed , but the sin is a most universall , and this is it which hath incensed Gods wrath and almost brought an universall destruction upon our whole Nation ; but is not this excuse [ That others do so ] a most reasonlesse plea , and only becoming a fool ? when our Saviour Christ hath plainly told us , that the greatest number go the broad way to destruct on , and but a few the narrow way which leadeth unto life , Mat. 7. 13 , 14. And S. Iohn , that the whole world lyeth in wickednesse , 1 John 5. 19. And that the number of those whom Satan shall 〈◊〉 , is as the sand of the se● , Rev. 20. 8. & 13 16. Isa. 10 22. Rom. 9. ●7 . And tell me , Were it a good plea , to commit a Felonie , and say that others do so ? Or Wilt thou leap into Hell and cast away thy soul , because others do so ? A sorry comfort it will be to have a numerous multitude accompanie us into th●t lake of fire that never shall be quenched . Besides it is Gods expresse charge , Ex●d. 23. 2. Thou shal● not follow a multitude to doe evill , and S ▪ Pauls everlasting rule , Rom. 12. 2. F●shion not your selves like unto this world . Swearer . But I may lawfully swear , so I affirm 〈…〉 . ● . § . 〈◊〉 If you be lawfully called to it , as before a M●gistr●te , or when some urgent matter constraineth for the confirming of a necessary truth ( which can by no other lawfull means be cleared ) and for the ending of all contentions and controversies , and clearing our own or our neighbours good name , person , or estate , and to put an end to all strife , aiming at Gods glory , and o●r own or our neighbours good : which is the only use and end of an oath ; in which case a man is rather a patient then a voluntary agent : You may swear , otherwise not . Neither must we swear at all in our ordinary communication , if we will obey Gods Word , as you may see , Mat. 5. 34 , 35 , 36 , 37. Ia● . 5. 12. Swearer . Except I s●ear , men will not believe me . 10. § . Messenger . Thou hadst as good say , I have so often made shipwrack of my credit by accustomary lying , that I can gain no belief unto my words without an oath ; for it argues a guilty conscience of the want of credit , and that our word alone is worth no respect , when it will not be taken without a pawn or surety . Neither will any but base Bankrupts pawn so precious a Iewel as their Faith , or offer better security for every small trifle . Besides he that o●ten sweareth , not seldome for sweareth . And so I have informed you from Gods Word , what the danger is of vain and wicked swearing . MEMB. 3. 1. § . But as if Swearing alone would not presse thee deep enough into hell , thou addest cursing to it , a sin of an higher nature ; which none use frequently , but such as like Goliah and Shimei , are desperately wicked , it being their peculiar brand in Scripture ; as how doth the Holy Ghost stigmatize such an one ? His mouth is full of cursing , Psal. 10. 7. & Rom. 3. 14. or , he loveth cursing , Psal. 109. 17. and indeed , whom can you observe to love this sin , or to have their mouths full of cursing ? but Ruffians and sons of Belial , such as have shaken out of their hearts the fear of God , the shame of men , the love of heaven , the dread of hell , not once caring what is thought or spoken of them here , or what becomes of them hereafter ; yea observe them well , and you will finde , that they are mockers of all that march not under the pay of the Devill . 2. § . And whence do these Monsters of the earth , these hellish mis●reants these bodily and visible Devils learn this their damnable cursing and swearing ? Are not their tongues fired and edged from Hell ? as Saint Iames hath it , Jam. 3 6. yea , it is the very language of the damned , as you may see Rev. 16. 1 , 21. Only they learn it here before they come thither , and are such proficients therein , that the Devil counts them his best scholars , and sets them in his highest form , Psal. 1. 1. And well they deserve it , with whom the language of hell is so familiar , that blasphemy is become their mother tongue . Besides , it is the very depth of sin , roaring and drinking is the horse-way to Hell ; whoring and cheating the foot-way ; but Swearing and Cursing follows ●orah , Dathan and Abiram . And certainly , if the infernall Tophet , be not for these men , it can challenge no guests . But see how witlesse , gracelesse , and shamelesse even the best are that use to curse ; for I passe over such as call for a curse on themselves , saying , God damn me , Confound me , The Devill take me , and the like ; which would make a ●●tionall man tremble to name ; because I were as good knock at a deaf mans door , or a dead mans grave , as speak to them . 3. § . Thou art crossed by some one , perhaps thy wife , child , or servant , or else thy horse , the weather , the dice , bowls , or some other of the creatures displease thee ; and thou fallest a cursing and blaspheming them , wishing the plague of God , or Gods vengeance to light on them , or some such hellish speech fals from thy foul mouth . And so upon every foolish trifle , or every time thou art angry , God must be at thy beck , and come down from heaven in all hast and become thy Officer to revenge thy quarrel , and serve thy malicious humour . ( O monstrous impiety ! O shamelesse impudencie ! to be abhorred of all that hear it ) not once taking notice what he commands in his Word , as , Blesse them that persecute you , blesse , I say , and curse not , Rom. 12. 14. And again , Blesse them that curse you , and pray for them which hurt you , Luk. 6. 28. which is the practice of all true Christians 1. Co● . 4. 12. 4. § . But this is not one half of thine offence , For whom doest thou curse ? Alas the Creatures that displease thee are but Instruments , thy sin is the cause , and God the author , 2 Sam. 16. 11. Psal. 39 9 , 10. Gen. 45. 8 , Io● 1. 21. from w●om thou hast deserved it , and ten thousand times a greater crosse : bu● in stead of looking up from the stone , to the hand which threw it ; 〈◊〉 from the effect to the cause , as Gods people doe ; thou like a mastiff dog , settest upon the stone or weapon that hurts thee . But in this case , Who are you angry withall ? Does your horse , the di●e , the rain , or any other c●eature displease you ? Alas , they are but servants , and if their Master bid smi●e , they must not forbear ; they may say truly what ●abshekeh usurped , Isa. 36. ●0 . Are we come without the Lord ? and all that hear thee may say , as the Prophet did to Sena●h●rib , 2 King. 19. 22. Whom hast thou blasphemed ? and against whom hast thou exalted thy self ? even against the Holy One of Is●ael . 5. § . Besides , why dost thou curse thine enemie ? ( if he be so ) but because thou canst not be suffered to kill him . For in heart , and Gods account , thou ar● a murtherer , in wishing him the pox , plague , or that he were 〈◊〉 or damned . Nor will it be any rare thing at the day of judgment , for cursers to be indicted of murther . For like Shimei and Goliah to David ; thou wouldst kill him if thou durst ; thou doest kill him so far as thou canst. I would be loath to trust his hands that b●ns me with his tongue . Had David been at the mercie of either Shimei or Goliah , and not too strong for them , he had then breathed his last . Nor is it commonly any sin committed , or just offence given thee ; that thou cursest . Who could have lesse deserved those curses and stones from ●●imei , then David ? Yea , did not that head deserve to be tonguelesse , that body to be headlesse , that so undeservedly cursed such an Innocent ? as after it fell out . For the curses and stones which Shimei threw at David , rebounded upon Shimei , and split his heart ; yea , and at last knockt our his brains ; and the like of Go● iahs curses ; which is also thy very case . For 6. § . What will be the issue ? the caus●esse curse shall not come where the Curser meant it , Prov. 26. 2. yea , though thou cursest , yet God will blesse , Psal. 109. 28. hut thy curses shall be sure to rebound back into thine own brest , Psal. 7. 14 , 15 , 16. Prov. 14. 30. Cursing mouths are like ill made Pieces● which while men discharge at others , recoil in splim●rs on their own faces , Their words and wishes be but whirlwinds , which being breathen forth , return again to the same place . As hear how the Holy Ghost delivers it , Psal. 109. As he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As he cloathed himself with cursing like a garment so shall it come unto his bowels like water , and like oil into his bones ; let it be unto him as a garment to cover him , and for a girdle wherewith he shall always be girded , v. 17 , 18 , 19. Hear this all ye , whose tong●es run so fast on the Devils errand , you loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly ; if you persevere and go on ; for Christ himself at the last day , even he which came to save the world , shall say unto all such , Depart from me ye cursed into everlasting fire , prepared for the Devill and his Angels , Mat. 25. 41. Where they shall do nothing but curse for evermore ; for they no farther apprehending the goodnesse , mercie , and bounty of God , then by the sense of their own torments ( the effects of his justice ) shall hate him , and hating him they shall curse him , Rev. 16. 11. They suffer , and they blaspheme ; there is in them a furious malice against him , being cursed of him , they re-curse him ; they curse him for making them , curse him for condemning them , curse him because being adjudged to death , they can never find death ; they curse his punishments , because they are so unsufferable ; curse his mercies , because they may never taste them ; curse the bloud of Christ shed on the Crosse , because it hath satisfied for millions and done their unbeleeving souls no good ; curse the Angels and Saints in heaven , because they see them in joy and themselves in torment ; Cursings shall be their sins , and their chief ease , Blasphemies their prayers , Lacrym● their notes , Lamentation all their harmony ; these shall be their evening songs , their morning songs , their mo●rning songs for ever and ever . And indeed , who shall go to Hell , if Cursers should be left out ? Wherefore let all those learn to blesse , that look to be heirs of the blessing . 7. § . But to be in Hell , and there continue everlastingly in a bed of quenchlesse ●lames , is not all . For this is the portion , even of Negative and vicelesse Christians ; if they be not vertuous . Of such as do not swear exexcept they ●ear an oath . That abound in good duties , if they do them not out of faith , and because God commands them ; that he may be glorified , and others edified thereby . Whereas thou doest supercrogate of Satan , in damning many souls besides thine own . Thou hast had a double portion of sin , to other men here ; and therefore must have a double p●rtion of torment to them hereafter . The number and measure of thy torments , shall be according to the multitude and magnitude of thine offences , Rev. 20. 12 , 13. & 22. 12. Luk. 12. 47. Mat. 10. 15. Rom. 2. 5 , 6. And those offences if I could stand to aggravate them by their severall circumstances , would appear to be out of measure great and num●rous . I 'le mention but one of ten . With thy swearing and cursing , thou doest not only wound thine own soul worse then the Baalites wounded their own bodies : for thou ( wilfully murtherest thine own soul , and that without any inducement , as hath been proved . ) But thou art so pernicious , that this is the least part of thy mischief ; for thou drawest vengeance upon thousands , by thy infectious and damnable example ; as how can it be otherwise ? Thou doest not only infect thy companions , but almost all that hear , or come near thee . Yea , little children in the streets , have learnt of thee to rap out oaths , and belch out curses and scoffs almost as frequently as thy self ; and through thy accustomary swearing learned to speak English and Oaths together ; and so to blaspheme God almost so soon as he hath made them . And not only so , but thy example infects others ; and they spread it abroad to more , like a malicious man sick of the plague , that runs into the throng to disperse his infection , whose mischief out-weighs all penalty . It is like the setting a mans owne house on fire , it burnes many of his neighbour● houses , and he shall answer for all the spoil . So that the infection of sin is much worse then the act . 8 § . Nor wilt thou cease to sin when thou shalt cease to live ; but thy wickednesse will continue longer then thy life . For as if we sow good works , succession shall reap them , and we shall be happy in making them so : so on the contrary , wicked men leave their evill practise● to posterity , and though dead , are still tempting unto sin , and still they sin in that temptation , they sin so long as they cause sin . This was Ieroboams case , in making Isra●l to sin : for let him be dead , yet so long as any worshiped his Calves , Ieroboam sinned . Neither was his sin soon forgotten ; Nadab his son , and Baasha his successour ; Zimri , and Omri , and Ahab , and Ahaziah , and Iehoram ; all these walked in the wayes of Ieroboam which made Israel to sin ; and not they alone , but millions of the people with them . So that it is easie for a mans sin to live when himself is dead ; and to lead that exemplary way to Hell , which by the number of his followers , shall continually aggravate his torments . As , O what infinite torments doth Mahomet indure ! when every Turk that perisheth by his jugling , does dayly adde to the pile of his unspeakable horrors . And so each sinner , according to his proportion , and the number of souls which miscarry through the contagion of his evill example . And look to it , for the bloud of so many souls as thou hast seduced will be required at thy hands , and thou must give an account for the sins , perhaps , of a thousand . Thou doest not more increase other mens wickednesse on Earth , then their wickednesse shall increase thy damnation in Hell , Luk. 16. 9. § . It were easie to goe on in aggravating thy sinne and wretchednesse ; and making it out of measure great , and the souls that miscarry through the contagion of thy evill example numerous . For is not the Gospell and the name of God blasphemed among the very Turks , Iews , and Infidels ; and an evill scandall raised upon the whole Church ; through thy superlative wickednesse , and other thy fellows ? Yea , does not this keep them off from embracing the Christian Religion , and cause them to p●ot●st against their own conve●s●on ? Which makes me wonder that 〈…〉 and all such wicked and prophane wretches , are not ( like dirt in the house of God ) thrown out into the s●●eet by excommunication : Or as ●xcrements and bad humours in mans body , which is never at ease till it be thereof disburthened ; as Austin well notes . That they are not marked with a black coal of infamy , and their company avoided , as by the Apostles order they ought , Rom. 16. 17. 2 Thess. 3. 6 , 14. Eph. 5. 5 , 7. 1 Cor. 5. 5 , 11. 1 Tim. 1. 20. That they are not to us as Lepers were among the Iews ; or as men full of plague sores are amongst us . We well know the good husband man weeds his field of hurtfull plants , that they may not spoil the good corn . And when fire hath taken an house , we use to pull it down , lest it should fire also the neighbours houses . Yea , the good Chirurgion cuts off a rotten member betimes , that the sound may not be endangered . Nor will the Church of England ever flourish or be happy in her Reformation , untill such a course is taken . MEMB. 4. Swearer . Sir , I unfainedly blesse God , for what I have heard from you ; for formerly , I had not the least thought that swearing by faith , troth , or any other creature , was so grievous a sin , as you have made it appear from the Word . And I hope it shall be a sufficient warning to me for time to come . 1. § . Messenger . If so , you have cause to blesse God indeed . For all of you have heard the self-same Word ; but one goes away bettered , others exasperated and inraged , wherein Will only makes the difference . And who makes the difference of Wills , but God that made them ? He that creates the new heart , leaves a ●●one in one bosome , puts flesh into another . 2. § . Of hearers there are usually four sorts , Mat. 13. 19 , to 24. as first , an honest and good heart , will not return from hearing the word unbettered . Yea , he will so note what is spoken to his own sin , that it shall increase his knowledge and lessen his vices . As who by looking in a Glasse shall spy spots in his face , and will not forthwith wipe them out ? A wise man will not have one sin twice repeated unto him . And these may be resembled to wax , which yeeldeth ●ooner to the s●al , then steel to the stamp . But 3. § . Secondly , others are like Tullies strange soil , much rain leaves them still as dry as dust . Or the Wolfe in the emblem , which though she suckt the Goat , kept notwithstanding her wolvish nature still . For speak what can be spoken to them , it presently passes away like the sound of a Bell that is rung . Let testimonies and examples never so much concern them , they prove no other then as so many characters writ in the water , which leave no impression behinde them . Who may be resembled to an Hour-glasse or Con●uit , that which in one hour runneth in , the same in another hour runneth out again . Or the Smiths Iron , put it into the fire , it is much sof●ned : again put it into the water , 't is harder then before . Yea , let them never so much smart for their sins : they will return to them again untill they perish . Resembling some silly flye , which being beat from the candle an hundred times , and oft singed therein , yet will return to it again untill she be consumed , Prov. 23. 35. All those Beasts which went into the Arke 〈…〉 4. § . Thirdly another sort will very orderly hear the Word , and delight in it ; so long as the Minister shall rove in generalities , preach little or nothing to the purpose ; But if once he touch them to the quick , drive an application home to their consciences touching some one sin of theirs , as John Baptist served Herod ; then they will turn their backs upon him , and hear him no farther , as those Jews served our Saviour , Ioh. 6. 66. The Athenians Paul , Acts 17. 16 , to 34. and Ahab Micaiah , 1 King. 22. 8. 5. § . Sore eyes you know are much grieved to look upon the Sun , Bankrupts cannot abide the fight of their counting books , nor doe deformed saces love to looke themselves in a true Glasse . For which read John 3. 19 , 20 , 21. But let such men know , that to flye from the light , and reject the means , puts them out of all hope . That sin is past cure , which turn● from , and refuseth the cure , Deut. 17. 12. Prov. 29. 1. As what is light to them that will shut their eyes against it ? or reason to them that will stop their Ears from hearing it ? If those murtherers of the Lord of life , Act. 2. 23. had refused to hear Peters searching Sermon , in all probability they had never been prickt in their hearts , never been saved , ver. 37 , 38. And take this for a rule , if ever you see a drowning man refuse help , conclude him a wilfull murtherer . 6. § . Fourthly and lastly , ( for I passe by those blocks that goe to Church as dogs do only for company , and can hear a powerfull Minister for twenty or thirty years together , and minde no more what they hear then the seats they sit on , or the stones they tread on . ) There are a generation of Hearers who when a Minister does plainly reprove them for their sins , and declare the judgments of God due unto the same , to the end they may repent and beleeve , that so they may be saved ; will carp and fret , and spurn against the very Word of God for being so sharp and searching ; and thereupon persecu●e the Messenger , as the Princes and false Prophets did Jeremiah , Herodi●s John Baptist , and the Pharisees Christ . 7. § . And this God takes as done to himself ; What saith Paul ? 1 Cor. 7. 10. I have not spoken , but the Lord : and therefore as the Lord said unto Saul , Acts 9. 4. that he persecuted him , ( though in heaven ; ) so they which resist any truth delivered out of the Word , do resist God himself , and not his Messenger , as evidently appears by these Scriptures , Psal. 44. 22. and 74. 4. 10. 18. 22. 23. & 83. 2 , 5 , 6. & 89. 50 , 51. & 139. 20. Prov. 19. 3. Rom. 1. 30. & . 9. 20. Mat. 10. 22. & 25. 45. 1 Sam. 17. 45. Isai 37. 4 22 , 23 , 28. Acts 5. 39. & 9. 4 , 5. Joh. 9. 4. 1 Thess. 4. 8. Joh. 15. 20 , to 26. Numb. 16. 11. 1 Sam. 8. 7. Mark . 9. 42. Psal. 79. 12. 2 King. 2. 24. O that the Gospels enemies would but seriously consider these Scriptures , and be warned by them . For certainly it is neither wise , good , nor safe , either resisting or angring him , that can anger every vein of their hearts . Yea , God hath Messengers of wrath for them that despise the Messenger of his love . 8. § . But hear why they so mortally hate the naked truth . Because it is the Word by which they are conde●ned : they loath as much to hear it , as a prisoner doth ab●or to hear his 〈…〉 the just Judg● . And indeed if many ( as we know by experience ) love not to hear the worst of their temporall causes , and cases ; nor yet of their bodily distempers , with which their lives or estates be indangered . How much more will wicked men decline from seeing their hainous abominations , and themselves guilty of Hell , and eternall damnation ? though thereof there be an absolute necessity , if ever they be saved . 9. § . Guilty sinners love application as dearly as a dog does a cudgell . And no marvail , for what Leaper will take pleasure in the searching of his sores ? Nor were Satan his Crafts-master , if he did permit them : For if they could clearly see the loathsomnesse of their impieties , it were not possible not to abhor them , not to abhor themselves for them ; but their blindnesse makes them love their own filthinesse , as Ethiopians do their own swarthinesse . Besides , they love not to have their consciences awakened , but would sleep quietly in their sins . And he that desires to sleep , will have the curtains drawn , the light shut out , and no noise made . Whence as good meates , are unwelcome to sick persons : so is good counsell to obstinate and resolved sinners . Tell them of their swearing , drinking , whoring , c●eating ; they will fiet , and chafe , and fume , and swell , and storm , and be ready to burst again to hear it . But let envy sweat , swell , and burst ; truth must be spoken . And indeed why should not Gods servants take as free liberty in reproving , as the Devils servants take liberty in offending ? Shall not the one be as loud for God , as the other are for Baal and Belzebub ? 10. § . Yea , admonish them never so mildly , they will say we take too much upon us : as Corah and his complices twitted Moses , Numb. 16. 3. not knowing how strictly God commands and requires it , Lev. 19. 17. 2 Tim. 2. 25. Ezek. 3. 18 , to 22. 2 Pet. 2. 7 , 8. Whence as the Chief Priests answered Iud●s , What is that to us ? so they will blaspheme God , tear Christ in pieces , and more then betray , even shed his innocent bloud , digging into his side with oaths , and say , when told of it , What is that to us ? when they might as well say , W●at is Christ to us ? what is heaven to us ? or what is salvation to us ? for to us the one cannot be without the other : we shall never inherit part of his glo●y in heaven , if we do not take his glories part upon earth . And with God it is much about one , whether we be doers of evill , or no hinderers . For if we must not see our neighbours oxe , nor his sheep goe astray , or fall into a pit , but we must reduce him , and help him out of it , Deut. 22. 1. we are much more bound to help our neighbour himself from droping into the bottomlesse pit of Hell . And what know we but we may winne ●ur brother , and so save his soul , Mat. 18. 15. 11. § . They will hisse like Serpents , if we trouble their nests never so little . And its a sure sign the horse is galled that stirs too much when he is touched . But what are these men like , and how are they like to speed in the end ? they are like the Thracian flint that burns with water , and is quenched with oil : their souls are the worse for Gods endeavour to better them . His holy precepts and prohibitions ; doe either harden them , as the Sun hardens clay , and cold water hot iron ; or else they enrage them , as a furious mastiff Dog is the madder for his c●ain . 12. § . But to be exasperated with good counsell , and in stead of penitency to break into choler ; when fury sparkles in those eyes which should gush out with water ; it is an evident sign of one that shall perish , Prov. 29. 1. Read the words and tremble , a man that hardneth his neck being often reproved shall suddenly be destroyed , and that without remedy : see more Prov. 1. 24 , 25 , 26 , to 33. Whence it is the Prophet tells Amaziah , I know that God hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsell , 2 Chron. 25. 16 , 20. and that the Holy Ghost speaking of Elyes sons , saith that they would not hearken unto , nor obey the voice of their father , because the Lord was determined to destroy them ; 1 Sam. 2. 25. Yea , it is an observation of Livie , that when the destruction of a person or Nation is destined : then the wholsome warnings both of God and Man , are set at nought . And in reason that sin is past all cure which strives against the cure . Herbs that are worse for watering , Trees that are lesse fruitfull for dunging and pruning , are to be rooted out , or hewn down . Even salvation it self will not save those that spill the potion , and fling away the plaster . When God would have cured Babylon , and she would not be cured , then she is given up to destruction without further warning . 13. § . Ignorant Wo●ldlings ( who will beleeve nothing which comes not within the compasse of their five senses ) think that because God strikes not , be minds not , Psal. 50. 21. Because sentence against an evill work is not executed speedily , therefore the heart of the children of men , is fully set in them to doe evill , as Solomon speaks , Eccles. 8. 11. They are like the Israelites , 1 Sam. 12. 15 , to 20. they will not beleeve without a miracle ; and it will be a miracle if ever they be saved . For should they see miracle upon miracle ; should God forthwith strike one dead with a thunderbolt , and rain down fire and brimstone upon another , and cause the Earth to swallow down a third quick while they are blaspheming him : they would be as far from beleeving as they were before ; as the examples of the old world , the Sodomi●es , Pharaoh , Balaam , Ahab , Belshazzar , Malchus , and those great Clerks , the Scribes and Pharisees , together with thousands of the Iews , sufficiently manifest . Yea , it is easier for a man possest with many Devils to be dispossest ; to raise one from the dead ; or to turn a stone into flesh ( in which God should meet with no opposition ) then perswade an habituated Swearer to beleeve these ensuing precepts , predict●ons , testimonies of the Gospell , or any other saving truth , Mat. 5. 20. & 12. 36. & 25 30 , to 46. 2 Thess. 1. 7 , 8 , 9. & 2. 12. Heb 12. 14 29. Rev. 20. 12. to the end , Deut. 29. 19 , 20. Prov. 1. 24. to 33. 14. § . Well may they beleeve what the World , the Flesh , and the Devill suggests unto them : As Satan ( that he may make smooth their way to perdition ) will perswade the most impudent and insolent sinners , Drunk●rds , Ad●lterers , Blasphemers , Sabbath-breakers , Bloodthirsty Murtherers , Persecuters of the Godly , and contemners of Religion , that they may take liberty to continue their sensuall lusts , by a testimony of Scripture , and apply Christs passion as a warrant for their licentiousnesse ; his death as a licence to sin , his crosse as a Letters patent to do m●schi●f . And hereupon , as if a Malefactor should head his drum of Rebellion with his pardon : they live as if the Gospell were quite contrary to the rule of the Law ; or as if God were neither to be ●eared nor cared for . Hence they exercise their saucie wits in prophane scoffs at Religion , and disgrace that bloud , whereof hereafter they would give a thousand worlds for one drop : hence they tear heaven with their blasphemies , and bandie the dreadfull name of God , in their impure and pollu●ed mouths , by their bloody oaths and execrations : hence they are so witlesse , grac●lesse , and shamelesse ; as to swear and curse even as dogs bark . Yea , they have so sworn away all grace , that they count it a grace to swear ; and are so far from beleeving what God threatens in his Word against sin , and what is affirmed of his justice , and severity in punishing all wilfull , and impenitent sinners with eternall destruction of body and soul : that they presume ●o have part in that merit , which in every part they have so abused ; to be purged by that bloud , which now they take all occasions to disgrace ; to be saved by the same wounds and bloud , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this : that heaven will meet them at their last hour , when all their life long , they have galloped in the beaten rode toward hell . And that though they live like swine all their life long , yet one cry for mercy at the last gasp , shall transform them into Saints . And this is the strong faith , they are so apt to boast of , viz. presumption , not confidence : Or rather , Hope f●ighted out of its wits . For not withstanding all this , in beleeving the Scriptures , they fall short of the Devils themselves . For the Devils doe really beleeve that God is no lesse true and just then he is merc●full ; as his Word declares him to be : and thereupon they tremble as S. Iames hath it , Iames 2. 19. whereas these men beleeve not a word that G●d speaks , so as to be bettered by it . 15. § . And no marvail , for their wont hath been to beleeve Satan rather then God ; as did our first parents , Gen. 3. Therefore now after they have rejected all means of grace , when they are so crusted in their villanie , that custome is become a second or new nature : God ( that he may punish their hardnesse and excesse in sin , with further obduration , ) not only delivers them up to Satan , the God of this world ; who so blindes their mindes , and deludes their understandings that the light of the glorious Gospell of Christ shall not shine unto them , 2. Cor. 4. 3 , 4. Eph. 2. 2. 2 Thess. 2. 9. But he gives them up , even to a r●probate judgment , to the hardnesse of their hearts , and to walk in their owne connsels , Psal. 81. 11. 12. Rom. 1. 21 , to 32. And bette● be given up to Satan , as the incestuous Corinthian was , then thus to be given up . For he was thereby converted and saved , as God used the matter : making the Scorpion a medicine against the sting of the Scorpion : the Horselee●h a means to abate the vicious and superfluous bloud ; so ordering Satans craft and malice , to ends which himself intended not . Whereas these are given over ; as a desperate Patient is given over by his Physitian when there is no hope of his recovery . As thus , Because they will not receive the truth in love , that they might be saved : for this cause God gives them up to strong delusions , that they should beleeve lyes ; that all they might be damned who beleeve not the truth , but take pleasure in unrighteousnesse : they are the very words of the holy Ghost , 2 Thess. 2. 10 , 11 , 12. If any would see more touching the wofull condition of a deluded worldling ; and how Satan guls wicked men with a world of misprisions , that he may the better cheat them of their souls ; Let them read The Drunkards Character , and the Cure of Misprision ; for in this I study all possible brevity , being loath either to surfeit or cloy the Swearer ; who is commonly short breath'd in well-doing ; and lest adding more should hinder him from hearing this : for Satan and his corrupt heart will not condescend , he shall hold out to hear his beloved sin so ▪ spoken against . MEMB. 5. 1. § . Only I will insert a few notions , aphorisms , or conclusions , touching the former point of Gods forbearing to punish the most flagitious sinners when they so horribly provoke him : together with some pregnant examples of some that he hath executed Martiall Law upon , even in this life . Cornelius Gallus ( not to mention many , nor any that every Author sets down ) dyed in the very act of his filthinesse , as Plutarch well notes . Nitingall , Parson of Crondall in Kent , was struck dead in the Pulpit , as he was belching out his spleen ag●inst religion and zealous professors of the Gospel . It was the usual imprecation of Henry Earl of Schuartzbourg , Let me be drowned in a Iakes , if it be not so ; and such was his end . You may remember one Lieutenant of the Tower was hanged ; it had wont to be his usuall imprecation , as he confessed at his death . Earl Godwin wi●hing at the Kings Table that the bread he eat might choke him if he were guilty of Alphr●ds death , whom he had before slain : was presently choked , and fell down dead : Yea his lands also sunk into the Sea , and are called Godwins sands : where thousands since have made shipwrack . It was usuall with Iohn Peter mentioned in the book of Martyres to say ; if it be not t●ue , I pray God I may rot ere I dye : and God saying Amen to it , he rotted away indeed . A Serving-man in Lincoln-shire for every trifle used to swear , Gods precious bloud , and would not be warned by his friends to leave it : insomuch that hearing the bell tole in the very anguish of death , he started up in his bed and sware , by the former oath that bell toled for him : whereupon immediately the bloud most fearfully issued , as it were , in streams from all parts of his body not one place left free and so dyed . Popiel King of Poland had ever this wish in his mouth ; If it be not true , I would the Rats might eat me ; and so it came to passe : for he was so assailed by them at a banquet , that neither his guards , nor fire , nor water could de●end him from them ; as Munster mentions . The Iews said , Let his bloud be upon us and upon our children ; and what followed ? sixteen hundred years are now past , since they wished themselves thus wretched ; and have they not ever since , been the hate , and scorne of the world ? Did they not ( many of them ) live to see their C●ty buried in ashes , and drowned in bloud : to see themselves no Nation ? Was there ever any people under heaven , that was made so fa●ous a spectacle of misery and desolation ? they have had what they c●iled for to the ●ull ▪ and it 's just that they who long for a curse , should 〈…〉 : yet how many among us , do familiarly curse their wives , children , &c. Nor is it seldome that God payes them in their own coin : men prophane Gods name , and he makes their names to stinke . When the pestilence rageth in our streets ; blasphemy and execration must confesse that they have their due wages . Blasphemers live swearing , and dye raving ; it is but their wages . 2. § . He punisheth some in the Suburbs of hell , that they might never come into the City it self . The evill he now suffers uncorrected , he refers to be condemned . Sin knows the doom , it must smart here , or hereafter . Outward plagues are but favour in comparison of spirituall judgments ; and spirituall judgments but light , to eternall torments . God does not punish all flagitious sinners here ; that he may allow some space to repent ; and that none may doubt his promise of a Generall Iudgment : nor does he forbear all here , lest the world should deny his providence , and question his justice . MEMB. 6. 1. § . But what do I urge reason to men of a reprobate judgment ? to admonish them , is to no more purpose , then if one should speak to life-lesse stones , or sense-lesse plants , or wit-lesse beasts ; for they will never fear any thing till they be in Hell fire ; wherefore God leaves them to be confuted with fire and brimstone , since nothing else wil doe it . If there be any here that beleeve a Resurrection ( as I hope better things of some of you ) all such I would beseech , by the mercies of God before mentioned ; that they would not be so desperately wicked , as to mock their admonisher , scoff at the means to be saved , and make themselves merry , with their owne damnations ; but that they would entertain this messuage as if it were an Epistle sent from God himself , to invite and call them to repentance . Yea , consider seriously what I have said , and do not , Oh do not mock at Gods Word , nor sport away your souls into those pains which are easelesse , endlesse , and remedilesse . Shal we give an account at the day of judgement for every idle word we speak , Mat. 12. 36. and never give a reckoning for our wicked swearing and cursing ? we shall be judged by our words , v 37. Are you willing to be saved ? if you are , Break off your sins by repentance . Dan. 4. 27. Cease to do evill , learn to doe well , Isai. 1. 16. 17. Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Saviour , and never more commit the like impiety . Yea , doe not only leave your swearing , but fear an Oath and make conscience of it , resolve not to take the glorious name of God in vain , nor place any other c●eature in his roome : though the Devill should say unto you , as once he did to Christ , All this will I give thee . For it is not enough that we abstaine from evill , unlesse we hate it also , and doe the contrary good ; Sanctifie the Lord God in your heart , 1 Pet 3. 15. Make a covenant with your mouth , as Job did with his eyes , and set a watch before the door of your lips , that you thus offend not with your tongue , Psal. 1413. 2. § . Which if you doe rightly , the like care to avoid all other sins will necessarily follow : because he that fears to commit one sin out of conscience , and because God forbids it , will upon the same ground , fear all that his law forbids , and as heartily , and unfainedly desire that he may never The Printer to the Reader . IT being observed that many meeting with some of this Authors Collections , do earnestly enquire after the rest : I think it not amisse , to satisfie their desire , and save them further labour , by setting down the severals ; which are these , The Cause and Cure of Ignorance , Errour , Enmity , &c. The Cure of Misprision ; or Mistake . The Victory of Patience . The Drunkards character , with an addition . The Character or Touch-stone of a true Beleever The Character of a formall Hypocrite , or Civill Justiciarie . Characters of the kindes of Preaching . Compleat Armor against evill Societie . Cordiall Counsell . Gods goodnesse and Englands unthankfulnesse , the second Edition , that is divided into chapters and sections . The first part of the Pastors Advocate . An Abstract of the Drunkards Character . already printed . The second part of the Pastors Advocate . The Arraignment and conviction of covetous , cunning , and cruel Governors , Polititians , Officers , Judges , Lawyers , &c. with the lovely and lively characters of Iustice , Thankfulnesse , Contentation , Frugality , Liberality , &c. The Laymans Library , or the poor mans Paradise . to be printed . FINIS . LONDON , Printed by E. Cotes . 1652. 
A28981	----	A free discourse against customary swearing ; and, A dissuasive from cursing by Robert Boyle ; published by John Williams. Boyle, Robert, 1627-1691. 1695 Approx. 143 KB of XML-encoded text transcribed from 94 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A28981 Wing B3978 ESTC R27221 09722010 ocm 09722010 44037 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28981) Transcribed from: (Early English Books Online ; image set 44037) Images scanned from microfilm: (Early English books, 1641-1700 ; 1350:14) A free discourse against customary swearing ; and, A dissuasive from cursing by Robert Boyle ; published by John Williams. Boyle, Robert, 1627-1691. Williams, John, 1636?-1709. 178 p. in various pagings. Printed by R.R. for Thomas Cockerill Senr and Junr, London : 1695. "A dissuasive from cursing" (30 p. at end) probably not by Boyle. cf. Brit. mus. Cat. and Fulton, J.F. A bibliography of the Honourable Robert Boyle, p. 135. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Swearing. Blessing and cursing. 2006-05 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2006-07 Jonathan Blaney Sampled and proofread 2006-07 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A FREE DISCOURSE AGAINST Customary Swearing . AND A DISSUASIVE FROM CURSING . By the late Honourable ROBERT BOYLE . Published by John Williams , D. D. LONDON : Printed by R. R. for Thomas Cockerill , Sen r and Jun r , at the Three Legs in the Poultrey , over-against Stocks-Market . MDCXCV . portrait of Robert Boyle IMPRIMATUR . April 13. 1695. Guil. Lancaster . To the Right Honourable RICHARD Earl of Burlington and Cork , Lord High Treasurer of Ireland . AND The HONOURABLE Sir Henry Ashhurst , Baronet ; Executors to the Honourable Robert Boyle , Esquire . IT has been an Injury too often done to the Memory of Persons eminent for Knowledge , Learning , and Virtue , to have after their Death such Works obtruded upon the World for theirs , as have been deservedly suspected ; or if theirs , yet were never intended by them in that squalid , broken , and imperfect condition , to have been published . But as for this Tract you were pleased to put into my hands to peruse , it is not only certain that it was Wrote by the Honourable Person whose Name it bears ; but also that it was designed by him for the Press ; as some Passages in it do apparently shew . And if this Noble and Learned Author thought it seasonable for those Times of Uncontroul'd Liberty and Confusion in which it was wrote , it is as seasonable , if not more , at the present ; when that Vice against which it is directed , has of late Years so far prevail'd , to the great Dishonour of our Nation , as well as our Religion , that the Patriots of our Countrey assembled in Parliament , have been thereby justly provok'd to prepare that late Bill ( which since has pass'd the Royal Assent ) for the better and more effectual Punishment and Suppression of it . A Design becoming so August an Assembly ; and in the Prosecution of which your Honours must be esteemed to have done considerable Service , especially by the Publication of this Treatise , which has been so happily recovered , and by a singular Providence reserved , as it were , for such a special Season and Service . I am , Most Honoured , Your most Humble and Faithful Servant , JOHN WILLIAMS . THE PUBLISHER TO THE READER . THESE Two Tracts against Customary Swearing and Cursing , lately met with amongst the Papers of a Person of Quality , and an intimate Acquaintance of the Honourable Mr. Robert Boyle , Transcribed by his own Hand ; were found upon Perusal , Perfect and Fitted for the Press ; except the Close of a Dedicatory Epistle to his Noble Sister , the Countess of Kildare , which ( as far as appears by the Copy ) he had but just begun . The Year inserted on the Title Page , as well as a passage or two in the former of these , shews that it was Penned toward the latter end of the late Vnhappy Times , when he was about Twenty Years Old ; by which time ( if I am not mistaken ) this was the Third Treatise he had prepared for the Publick ; the other Two being that of Seraphick Love , afterwards Printed , and An Essay of Mistaken Modesty , referred to in this . I cannot say ( though there is a sensible Conformity between the Style of these and others of his Books ) but that this Honourable Author , if he had been to write ▪ upon this Argument in his Riper Years , might have given it a finer Turn ; and added , out of his vast store of Learning and Thought , much to the weight and force of it . But there is in the management of it , such a strain of Modesty and unaffected Piety , such an affectionate Zeal for the Honour of Almighty God , and such a passionate concernment for the Well-doing and Happiness of those of his Acquaintance , for whose use this seems more especially designed ; and in fine , so much Truth , Reason , and Observation ( as the Pleas and Excuses here undertaken and answered shew ) that must above all recommend it to such as have his Name in Remembrance and Veneration . A Name , methinks , better than that of Sons and of Daughters , than that of Blood and Descent ; and that should provoke those of Eminent Extraction and Station , to an Imitation of so Worthy and Glorious an Example . What happy Instruments might they then be of Good to Mankind , by their wise Conduct and their exemplary Vertues ! What a restraint would this lay , above that of Laws , on their Dependants and Inferiors ! For how would such dare to offend , that are sure to find no Countenance or Protection ? And what Protection or Countenance could they expect from their Superiors , whose Lives would be a continual Reproof , and where they could find no more a President , than they do a Law to encourage them in their wicked Oaths and Blasphemies . To bring these Vices into disparagement , and to represent the Folly , as well as the Sin of them to the better-bred part of Mankind , was the Generous and Pious Design of this Learned Author ; and of those Honourable Persons , that from their Relation to him by Blood or Friendship , have been concerned in the Publication . Toward the utter Extermination of which amongst us , there seems to be , as human means , nothing more necessary than the Vigilance of our Magistrates , who are now as well and fully Empowered , as obliged by the Law to see to the Punishment of it ; and for the due Execution of which , they will most certainly have the good Wishes , Assistance , and Prayers of all Good men ; and which is more than all , the Blessing and Rewards of Heaven . I have only this to add , That the Second Tract , or Letter , seems to proceed from the same Hand with the First , being agreeable to it in the Stile as well as the Design of it ; and so the Naming Mr. Boyle in it , is but a decent Cover for the Concealment of himself . A DISCOURSE Against Customary SWEARING . THOUGH I doubt not but that it is much more easy to make most Swearers Proselytes than Converts , and a Task of less Difficulty to convince their Judgments , than to reform their Practice ; yet that they may not have any colour to father upon Ignorance what is usually the Child of some much guiltier Parent , it will be ( possibly ) no less useful than necessary , briefly to direct them to those Texts of Scripture , where all those that acknowledge God's Word , may find the Condemnation of that Vice. First then , the Third Commandment flatly forbids unnecessary Oaths , in terms that are ratified by these words of our Redeemer , in St. Matthew's Gospel ; Ye have heard what hath been said by them of old time , Thou shalt not forswear thy self , but shalt perform unto the Lord thy oaths : But I say unto you , Swear not at all ; neither by heaven , for it is God's throne , nor by the earth , &c. And a little under , But let your communication be yea , yea ; nay , nay ; for whatsoever is more than these cometh of evil . The Sum of which Prohibition is thus repeated by St. James , towards the close of his Catholick Epistle ; 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 nay nay , lest you fall into condemnation . And suitable to these clear Passages of both Testaments , the Wiseman characters a Sinner by him that sweareth ; and paraphraseth a Righteous man by him that feareth an oath . So in Hosea , Swearing has the Van of the most crying and provoking Sins , in that same dismal passage ; By swearing , and lying , and killing , and stealing , and committing adultery , they break out , and blood toucheth blood : Therefore shall the land mourn , and every one that dwelleth therein shall languish , with the beasts of the field , and with the fowls of heaven ; yea , the fishes of the sea also shall be taken away . And in another Prophet we find this Threat recorded ; And every one that sweareth shall be cut off . Which Passages might easily be reinforced with others of the same nature , if I did not think these that are already alledged , abundantly sufficient ; where we pay not our Faith to the Number of the Texts , but to the Authority of the Inditer . But alas ! how much more easy is it to make men condemn their Sins , than to persuade them to forsake them ? Certainly our Understandings are ( usually ) much honester than our Wills ; it being far easier to reconcile mens Judgments to the Truth , than their Practice to their Judgment . Customary and unnecessary Swearing ( for that 's the sole Enemy I undertake ) is so confessedly unlawful , that they are ashamed to defend it , that blush not to practice it ; and even they renounce it in their Opinions , that most cherish it in their Discourse . But methinks this knowledge of the ill they act , should make them apprehend that Menace of our Saviour , which he threatens , He that knoweth his master's will , and doth it not , shall be beaten with many stripes : For stumbles are more pardonable by Night than by day ; and the knowledge of what we do , whilst it lends us direction , robs us of excuse ; and if it do not impede , it aggravates our faults ; since he that does what he condemns , condemns what he does . Upon which score our Blessed Saviour said , That Tyre and Sidon should feel a milder Torment at the day of judgment , than those ungrateful Towns Chorazin and Bethsaida , where the light of his Doctrine had shone so clearly , and the Miracles of his Life had been so familiar . And accordingly , we may observe , That the Devils that had no Tempter to their Fall , have found no Pardon for it ; but having sinn'd against so clear a light , are hopelesly reserv'd in chains of utter darkness , to endure hideous Torments unto all Eternity . SECT . I. BUT that we may leave our Swearer as little Pretence as Reason for his Obstinacy , let us singly and orderly examine his Allegations , and tear off those Fig-leaves of Evasions and Excuses the Devil teaches him to sow together , to hide his own Deformity from himself . PLEA I. Amongst these , the first Allegation we are to remove , is this , That Swearing is indeed a Sin , but that ( as Lot said of Zoar ) it is but a little one , for were it of the blacker Dye , in what a sad condition were mankind , since the number of Swearers is not inferior to that of Men. Answer . But certainly he that seriously considers whom the least sin offends , and what it merits ; how Infinite a Justice , Majesty , and Goodness , it provokes , and how intolerable and immortal a Punishment is due unto it , will easily concede , That to believe any Sin otherwise than comparatively little , is in it self an Error absolutely great ; for the most dwarfish are to be called small , but in the sense that the Astronomers call the Earth a Point ; for so indeed it is , compar'd to the Firmament ; but in it self considered , 't is so vast , that the Spots and Shreds of it are both the Stage and the Subjects of the Ambition of Conquerors , and the Jars of Monarchs . And truly , since the least ( unpardon'd ) Sin is sufficient to damn us , methinks we should as little slight petty Faults , because there are fouler Crimes , as we do Pistols now there are Cannons used . But granting this Assertion to be true in the general , it will forfeit that Attribute in this Application ; for this Sin is one of those that are expresly and by name forbidden in the Ten Commandments ; where it is not only listed among , but has the Precedency of Murther , Theft , and of Adultery ; being the sole Commandment ( save one ) that has a Threat annexed to the Law ; which in this passage is , For the Lord will not hold him guiltless that taketh his name in vain . In which last words , the great Lawgiver foreseeing men would be very remiss in the prosecution of a Fault , in which their want of Zealous Piety makes them not to be concern'd , declares that he himself will take the Vindication of his Honour into his own hands , and inflict himself the Punishment of a Crime , that fears it but from Him. And then if those Trespasses be not severely dealt with , that are alone punishable by the Supreme Magistrate , let all consider what a fearful thing it is to fall into the hands of the living God. Which brings into my mind a pretty Extravagancy that is reported of the Turkish Laws ; which punish Blasphemy ( as they call it ) against Mahomet with inevitable Death , but enact no Penalty upon the like dishonour offer'd to God. Because Mahomet ( say they ) is not in a condition to vindicate himself ; but God is ever able to revenge his own Affronts , and therefore they resign that care to Him. Who indeed many times has ( in such cases ) done it so soundly , and so much to the purpose , that those sawcy Wretches have had cause to think it as poor a Privilege to have their Oaths out of the cognizance of the Laws of men , as thieving Beggars do to be exempted from the danger of the Beadle and the Stocks , because their Crimes are reserved for the Gallows . But to resume our Proofs of the Sinfulness of Swearing : Admit the Guilt of Single Oaths were no less venial than is pretended ; yet certainly , when in most Swearers the frequency of swearing is so great , that one day may be guilty of more than a Thousand Oaths ; ( these Sins not growing single , as Apples or Cherries , but like Grapes by clusters ; the Swearer's Devil having a title to the name of the Gadarene Spirit , that , answering our Saviour , called himself Legion ) their Multitude cannot but render them considerable : And he that remembers that a Thousand Holes may as well sink a Ship , as some great Leaks , will conclude Oaths to be extremely dangerous , at least for their Number , tho they were not so for their Heinousness . Nor are they only ruinous to the Persons that use them , but have a destructive Influence upon that State that suffers them . For whether or no what the Prophet related once of Judah , Because of swearing , the land mourneth , be not a fulfilled Prophecy of England , I wish it were rather Charity than Partiality to doubt . For tho the multitude and variety of our Sins be so great , that 't is a puzzling Task to determine to what particular Crimes our Calamities are due , yet certainly our Oaths are too considerable an accession to our sins , not to infuse a suitable proportion of Gall and Wormwood into that bitter Cup ( of Affliction ) these gasping Kingdoms drink so deeply of ; and whatsoever feather'd , I am confident our Oaths have strangely pointed those fatal Arrows that destroy these Nations . As for the supposal this Mistake is built on ( the Involvedness of all men in the Guilt of Swearing ) it is as weak as 't is uncharitable ; for ( besides that to allow no body an Innocence from swearing , is as much a Slander to mankind in its present condition , as it would be its Crime if the accusation were true ) our Saviour gives us the World's Example rather for a Caution , than for Imitation : Where he tells us , That the Way to Hell is a Road , and throng'd with Numerous Travellers ; but Heaven's Path is narrow , and the Gate that inlets to those Mansions of Bliss , as unfrequented as 't is strait . Even Mahomet himself ( in his discourse with the Jew Adia ) having at the Last Day divided Mankind into Threescore Troops , makes but Three of them Believers , and all the rest Reprobates . But certainly he whose Command this is , Thou shalt not follow a multitude to do evil , will hardly take the Practice of that Multitude for a just dispensation of the Law of that God , who having commanded us to live by Good Precepts , will scarce accept it for an Excuse , that we have err'd by Bad Examples . 'T would be a strange absurdity in Physick , because a Pestilence is more dispers'd and epidemical , to think it therefore the less dangerous ; or to believe that the Multitude of stinking Carkasses can lessen the Noisomness of the Stench . But as in Pious Duties the general Concurrence contributes to the acceptation ; so in Sins , the like Consent but hastens on Revenge : It being with the guilty Kingdoms as with leaking Boats , where the Number of the Passengers but makes them sink more nimbly . And accordingly we read , that the Universality of the Sodomites Beastliness was so far from justifying each single sinner , that they were all consum'd with Fire from Heaven , for the sole want of Ten Righteous Persons . 'T is for them only that think it no misery to burn in Hell with others , to fancy it no sin to swear with Company : But for the rest of men , let them take this from me , that Sins whose seeming Pettiness makes them less formidable , do oftentimes prove the most dangerous ; and he that dares esteem any Sin small , may soon be brought to think none great . PLEA II. Well , but objects the Swearer , I do not swear so often , and my Conscience by seldom accusing me of that Sin , assures me that I do but unfrequently commit it . Answ . But sure in Vice , whose Essence consists in a repugnance to Mediocrity , every little is too much ; and he that swears fewest Oaths , swears yet too many by the whole number that he swears . One Oath is too many by one , when one is enough to damn . And who would swallow Poyson , because obliged seldom to repeat his draught ? To pass over this , that the same Considerations that contract the Number of your Oaths , do aggravate their Guilt , by arguing both a clearer knowledge of the ill you act , and a more bridling power to restrain it . But alas ! how seldom does the silence of his Conscience make for the Swearer ? We know that Insensibility of Pain may as well proceed from the deadness and stupifi'dness of the part , as from a perfect and unmolested Health . In fighting , that is held a heavier blow , that ( stunning ) takes away the sense of Pain , than that which pains the Sense . Beware your Tranquility resemble you not to the Toad , that feels not Poyson , because he is all Poyson ; and resents no alteration from it , because 't is natural to him . There are Legions of Swearers , in whose mouths Custom swears undiscernedly ; and who being tax'd with it , ( and believe what they speak too ) swear that they are no Swearers , and thus commit the fault they would wipe off the imputation of . But wise Physicians hold it a fatal Symptom when Excrements are voided without the Patient's knowledge ; and 't is a sign that the Thief has haunted long , when the Mastiff forbears to bark at him . In such cases , Conscience , like oppress'd Subjects under an arm'd Tyrant , forbears Expostulations , not out of want of the causes of complaint , but out of use of sufferings . But certainly this Lethargy of Security is much more dangerous than the Feaver of a restless Conscience ; since in the one , the smart soon drives us to the search of Physick , but the other is so far from addressing us to Remedies , that it never lets us know we need them . In such still Consciences , as in the Sea , the smoothest Seas , the smoothest Calms fore-run the rudest . Tempests : For Conscience , when long forc'd to play the Mute , turns to a Scold at last ; being like o'erladen Muskets , which whilst no Fire comes near them , can scarce be known from them that are not charg'd ; but at the least Spark ( of serious terror ) that falls into the Touch-hole , they will be sure to fly about our ears . PLEA III. True ; but ( may you answer ) there are others that swear as much as I , and oftner ; why then are not they more reprehended for more frequent Faults ? Answ . To this I may reply in the terms of the Apostle , Am I therefore your enemy because I tell you the truth ? And add out of Solomon , That reproofs of instruction are the way of life . That poverty and shame shall be to the man that refuseth instruction , but he that regardeth reproof shall be honoured . And lastly , That he that being often reproved , hardneth his neck , shall suddenly be destroyed , and that without remedy , I know there are many Sauls , whose Choler flames against those Davids that endeavour their dispossession , tho they attempt the Cure even with Musick , I mean , the mildest and the gentlest way . But I must beg my Swearer to consider , That 't is an Inspired Writer that assures me , There is a generation that are pure in their own eyes , and yet is not washed from their filthiness . Your Excuse is just as if in an Hospital a desperate Patient should say to his Physician , Why I can need no Physick , for there are others here as sick , and many more diseased than I. To complain of being reprehended for Vice , is to complain that one is car'd for ; like the favourite Child , that cries for having the Knife taken away from him , when it is not from others , for whom we care not whether they cut themselves or no : Which is as if our Eyes had right to quarrel with us , for not enduring that dust there , we suffer in our Shoes . Certainly as we deserve not Praise for other mens Vertues , so can we not decline Censure by the allegation of their faults . Take heed there be not places hot enough in Hell , tho others fry in more tormenting Flames ; and remember , that as it is not Health to be not altogether as sick as gasping people , so it is but a very sorry goodness not to be as bad as the worst . How strangely are our Affections misplac'd ! In transitory Goods , which he rates justliest that prizes least , we think we never have enough , if any body else has more ; but in the Goods of the Mind , which cannot be overvalued , we think our selves sufficiently stor'd , if others enjoy less . We are discontented at another's Wealth , and proud of his Vices ; and whereas his greater Poverty should exalt our Gratitude , and his greater Piety create our Emulation , his Riches make us envious , and his Sinfulness secure . PLEA IV. Well , ( may you reply ) but I scorn to swear falsly ; and what know to be true , why may I not safely swear ? Answ . This weak Objection satisfies many Swearers , ( so easily men believe what they desire ) but with as little Reason as they swear with need : For that not False alone , but Rash and Unnecessary Oaths are forbidden , appears evidently by the expression made use of in the Third Commandment ; where Perjury is not alone condemn'd , but it is flatly written , Thou shalt not take the name of the Lord thy God in vain . Which if needless and customary Swearing do not , 't will be a strange Riddle to me what the Commandment means to prohibit . But that this is the genuine Sense and Design of those words , is clear'd by these express ones of our Saviour , ( cited before in St. Matthew's Gospel ) Ye have heard that it hath been said of old time , thou shalt not forswear thy self , but shalt perform unto the Lord thine oaths . But I say unto you , Swear not at all , neither by heaven , for it is God's throne , nor by the earth , &c. And to this sense the annex'd affirmative Precept expounds the negative Law ; the word Communication in the former shewing the Interdict to be chiefly meant of Oaths employ'd in common Discourse and Conversation . Nay , God himself seems manifestly to determine all the Controversy , by that clear distinction express'd in a passage of Leviticus , whose words run thus , And ye shall not swear by my name falsly ; neither shalt thou prophane the name of thy God : I am the Lord. And certainly if we must answer at the Last Day , for every Idle Word , how much more will that Account be exacted of us for every Idle Oath ? The Jews at this day , ( as I learn'd whilst I lately convers'd with them at Amsterdam ) have so profound a Reverence for that great Name of Jehovah ( commonly called Nomen Tetragrammaton , and Ineffable , so frequently recorded in the Scriptures ) that they hold it unlawful for Mortal Lips so much as to pronounce it : But tho I esteem this fancy suitable enough to the rest of the Extravagancies of their Modern Tenents , yet certainly their Superstition will condemn our Irreverence . I remember an Expositor observes upon the 6th . of Deuteronomy , and the 13th . verse , That the word there which signifies Swear , is put in the Hebrew in the Passive Sense , to imply that our swearing ought to be a kind of necessitated act . And a Father tells us of one Clinias a Pythagorean , who being fin'd in a great Sum of Money which he might have escaped with an Oath , chose rather to pay the Penalty impos'd , than not to pay unto God the Reverence that he thought due unto his Name . Besides , he that makes no Conscience of swearing vainly , will soon make but little of swearing falsly : For he that in a lower degree so voluntarily breaks God's Commandment for nothing , may soon be drawn to break it in a little higher degree for his Profit . And tho many of our Gallants ( doubtless in a pure Complement to the Devil ) are pleased to condemn the breach of this Commandment , only when the sinner wants the excuse of an advantage by it ; yet certainly he that uses to toss God's Sacred Name in his mouth without any Reverence , and employs it about every trifle , will easily be tempted not to care much what he does with it , nor to what use he puts it . And therefore holy David makes it a symptom of Hatred against God , when in a Psalm he says , Thine enemies take thy name in vain . These Considerations may clearly teach us what to think of those usual forms of speech , such as are , God forgive me , God help you ; and the like of those customary Exclamations , such as are , O God! O Jesus ! and those others that are usually employ'd to proclaim our wonders , or supply the want of a Complement , with an excess of Irreverence : For tho these unregarded Trespasses be in most persons faults venial enough , as the effects rather of Ignorance and Heedlesness , than of Design ; yet are they fashions of speaking , which besides that they are always needless , and often scandalous , do but inure our mouths to a very sawcy slighting of that Awful Name , which eternally to praise , shall be in Heaven both our Employment and our Happiness . PLEA V. Nor will it avail the Oathmonger to reply , But I do not take God's Name in vain ; for I swear not by God , or by Christ , or other Oaths of the like nature , but only by the Creatures , as by this Light , by this Bread , by Heaven , and the like ; and the Creatures name I hope it is no sin to take in vain . Answ . For sure if we will allow our Saviour to be the best Interpreter of his Father's Commandments , he will teach us a very differing Lesson , in those ( already twice alledged ) words of St. Matthew ; for doubtless he that forbids to swear by Heaven , the noblest , or by Earth , the meanest Ingredients of this vast Fabrick of the World , intended that Prohibition should reach all other Creatures ; which is as clear as light , in the ensuing words of the 37th . verse of the same Chapter ; where Christ's express Injunction is , But let your communication be yea , yea ; nay , nay ; for whatsoever is more than these , cometh of evil . Besides , either by the thing you swear by , you mean God , or no ; if the former , your Guilt is evident in the Breach of God's Commandment ; and if the latter , remember what the Spirit says in Jeremy , How shall I pardon thee for this ? Thy children have forsaken me , and sworn by them that are no gods . And in effect , 't is questionable in Divinity , whether be the greater Sin , to swear falsly by the Creator , or with truth by the Creatures ; for as the former is an act of high Impiety , so is the latter of Idolatry : Because swearing by any thing being a part of Divine Worship , ( as the Passages the Margin leads to , will evidence ) implies in us an acknowledgment of some Divinity in the thing we swear by ; which without Omniscience , is uncapable to discern the inward Truth or Falshood of our Oaths ; and without Omnipotence , unable to reward the one , or punish the other . A consideration so prevalent with many of the Primitive Martyrs , that they chose rather to expire in Torments , than swear by the Genius of the Emperor . Nor is an Oath only an Act or Species of Divine Worship , Isa . 48. 1. and 45. 23. but by a Synechdoche is taken for the whole Worship that men pay their Maker , in the 63d . Psalm , and the last , and in Jer. 4. 2. PLEA VI. Ally'd to this Plea , is theirs that will not flatly swear by God , but by certain fictitious terms and abbreviatures , as by Dod , &c. and by the like disguizing of them believe to justify their Oaths ; as if they cared not , so ( like Saul to the Witch of Endor ) they may go mask'd to Satan . Ans . To these I shall only answer with the Apostle , Be not deceived , God is not mocked ; since ( as the same Apostle elsewhere says ) He taketh the wise in their own craftiness . Well may this childish Evasion cheat our own Souls , but never him , who judgeth as well as he discerns Intents ; and regards not so much the precise signification of your words , as what they are meant and understood for ; which ( in such cases ) is usually an Oath , since the same credit is both given and expected upon these mongrel Oaths , that is paid to those they mean , but would not seem . These people bring into my mind the Bloody Persecutors of our first Christians , who cloathed them in the skins of savage beasts , that it might seem no crime to worry them ; for so these Hypocrites disguise God's Name , to give themselves the license to dishonour it . 'T is a very pretty slight of these Gentlemen , to cozen the Devil to their own advantage , and to find out By-ways to Damnation , and descend to Hell by a pair of back-stairs ; and methinks argues a Cunning much about the size of his , that pleaded he was innocent of falsifying the King's Coin , because he had displac'd some Letters in the Motto . But to Hell , as to Towns , these singular By-paths ( tho less frequented ) may lead directlier than the broad High-ways : And to these Gentlemen , and those that rely upon the last answer'd Objection , I shall at present only recommend the serious pondering of that passage of the Wise-man in the Proverbs : All the ways of a man are clean in his own eyes , but the Lord weigheth the spirits . PLEA VII . It is a usual Excuse of some sort of Swearers , That they swear only some peculiar Oath , and that one kind of Oath cannot amount to such a Crime as the more scrupulous pretend . Answ . An Apology equally excusing with the Thief 's that should alledg , that he commits all his Robberies upon the same Horse ; and the Drunkard , that should offer to justify his beastliness , by affirming , that he never foxes himself , but with one sort of Wine , or in such a peculiar unalter'd Bowl . Remember what an Apostle somewhere says of sinning , Whosoever shall keep the whole law , and yet offend in one point , he is guilty of all . Just as a man that wounds a Buck in the Vitals , is truly and properly said to have kill'd the Deer , altho the Shaft reach'd but the Head or Heart , leaving the Legs and other parts untouch'd . Thus in a Globe , tho there be numerous parts , yet he is guilty of breaking the whole Globe , that breaks it but within the Arctick Circle , tho near the Equator it have escap'd that violence ; for wheresoe'er you break it , you break the Globe ; its Essence consisting in the entireness that is ruined by the fraction of any part . Sin , because natural to us , is so readily learnt by us , that as in shooting , by practising to hit Wrens and silly Sparrows , we learn the art of killing Feldifares , Thrushes , and the other sort of Birds we never aimed at ; so by committing some small sin , we learn , tho insensibly ( and perhaps undesignedly ) to commit other and grosser kinds of sins . One act may make us do dispositively , what Moses is recorded to have done literally ( at the foot of Mount Sinai ) break all the Ten Commandments at once ; for single disobediences , if presumptuous , may have the power to exile that Fear of God , whose expulsion comprises in it the whole trade of sin , which ( Conscience once despised ) is known without being learnt . If a reverence to the Commandment were that which did place limits to the variety of your Oaths , it would not permit you the use of any one , but lay an equal restraint in relation to them all ; since the sinfulness of swearing does consist , not in the diversity of our Oaths , but in their forbiddenness . But this Excuse it self is often wanting to many of our Gallants , who not content with the received forms of dishonouring their Maker's name , do as much affect Novelty in their Oaths , as in the Fashion ; and if they have a gift of singularity in swearing , are as proud of it , as of their Mistress's favour : Such people are as Nice as Impious in their Oaths , they will never use any till it be stale and threadbare , but ( ever like their Cloaths ) leave them off before they have been worn long enough to grow old . But whilst they are thus industrious in the discovery of new ways of provoking their Creator , 't is much to be feared , that they do but ( if I may so speak ) find out for themselves a Northwest Passage to Damnation . PLEA VIII . But , continues the Swearer , if I swear not , I shall not be believed . Answ . But ( 't is replied again ) Belief is better wanted , than purchased at so dear a rate as sin ; since he that parts with Heaven , makes over a bad bargain , tho the whole world were the accepted Price . But alas ! unless men will construe their disobediences for arguments of your obsequiousness , how unlikely is it , that ( by believing you speak truth , because you use to swear you do not lye ) they should take your readiness to transgress one of God's Commands , for a proof that you dare not break another . How ridiculous would men esteem that Merchant , that should be confident to gain Credit amongst Lenders , by giving Bond for every trivial Sum , for which others are trusted upon their bare word ? For in Oaths ( as in most other things ) too constant a frequency depreciates that authority which their rareness as well as nature gives them : That not being held a sufficient Security for the belief of a doubted or important truth , that is lavish'd to authorise every trivial and impertinent assertion ; nor thought a convincing attestation of a questioned truth , that flows rather from a custom of sinning , than design of confirming . No , no ; he needs not many Oaths , that uses few ; for to be known to make a Conscience of an Oath , will gain your words more credit than the swearing of a thousand ; it being a visible and remarkable Judgment of the offended . Deity upon Oaths , that their Number discredits that Truth it self would persuade . Since then 't is your habitude of swearing needlesly , that alone engages you to a necessity ( as you call it ) of swearing to be believed , let your discontinuance remove that obligation Custom only has contracted ; and believe me , that the most persuading asseveration of all , is so to live as not to need to swear . That sociableness which you alledge to extenuate your fault , but aggravates the heinousness of the crime ; by confessing Customary Oaths to be like jealous Tyrants , whom we cannot entertain , without giving admittance to their Retinue and their Guard , since in this Vice you acknowledge the act an engagement to a repetition ; and that Oaths which are the ultimate and highest Confirmations of Truth in their nature , must yet ( by this fine Policy ) themselves derive an Authority from their Multitude ; which is very unnecessary where the Assertor is believed , and usually does but create distrusts where the Veracity is not credited . PLEA IX . Of kin to this is their Apology who plead , That if they do not swear , their words shall neither be fear'd nor obey'd by their very Servants ; mens ears being of late so accustomed unto Oaths , that they are necessary to make them think we are in earnest . This is the usual Objection of the French , amongst whom this Vice is grown so Epidemical ( as of Blackness amongst the Ethiopians ) its commonness has removed all the deformities they would otherwise find in it . Answ . But sure there are ways enough to make your servants obey your Commands , without your breaking God's . Gravity and Severity , not using them to hear you swear , are courses likelier far than Oaths to reach that end : Which if they yet should fail of , they would turn this fancied inconvenience into an advantage of necessitating you to the election of Religious Servants . Certainly , since the sole universality of Vice has drawn upon us this suppos'd necessity , a general and unanimous desertion of it must needs be the properest expedient for its removal . And , believe me , 't is but an extravagant way of teaching our Inferiors to pay us their duties , to teach them to disobey the Commands of their Superiors by our own example , and to lead them the way to despise the Injunctions of the most Ador'd Powers , to whom we confess to owe an exquisite Obedience , upon the highest Considerations . But admitting ( as the dispersedness of this Vice too often forces us ) the supposal of this Plea to be true , yet will the Inference prove consequent ? For by the same reason the Thief might justify the unreclaimedness in his Robberies , by alledging if he forsake that Trade , his Purse must soon grow empty : Or the Buona Roba excuse her Prostitutions , by saying , That unless she continue her former Profession of Wantonness , she shall no more be presented with New Gowns , and Linnen richly lac'd , nor be able any longer to maintain her wonted Riots ; her Conversion ( by forbidding her to be the Cherisher of her Gallants loose Excesses ) depriving her of the only fewel of her Bravery . Upon how few could we with justice press Religious Duties , if such petty Inconveniences attending their performance , were a warrantable dispensation or disengagement from it ? Surely he that requires that we should pull out our right eyes , and cut off our right hands , if they oppose our entrance in at the streight Gate , will scarce give them admittance , that will not purchase it by the parting with such trivial Conveniences . It is much less unreasonable that you should be neither believed nor obeyed with readiness , than that God should either not be believed when he speaks , or not obeyed when he commands . For take this for a Truth , to which Oracles are Fables , That never any man commits a sin to shun an inconvenience , but one way or other , soon or late , he plunges himself by that act into a far worse inconveniency , than that he would decline . PLEA X. Others there are that use to represent , That they swear not but when they are angry ; and then ( for all our Clamours and Exaggerations ) they mean no harm at all . A. But would you take it for a justification of your Wife's Adulteries , if she should tell you , That she never prostitutes her self , but when her Fits of Lust tempt her to give that satisfaction to her appetite ? Besides , this is but to excuse one fault with another ; and with no greater justice , than his that should defend a Bastard's Crimes , by alledging that his Mother was a Whore ; since the Nature as well as the Duty of Virtue being the Moderation of our Passions , it is evident that their excesses degenerate into sins ; and therefore how that can be a good excuse that needs one , and how that anger which in it self is sinful , can impart an innocence to productions in their own nature culpable , let those that are concerned determine . For my part , when I consider the Apostle's Command , Be ye angry , and sin not ; I cannot but apprehend , that when our Passions swell into excess , they are indeed contaminated by the Guiltiness of their Productions , but confer not upon them a meritoriousness which themselves want . But why , I pray , in every passionate mood , must you be transported to commit Sins that are as unprofitable as impious ; and to deserve your Crosses , by a sawcy Provocation of your God , whom you then endeavour to make your Enemy , when you most need his favour to protect you from disquiets ? Why must your Tongue fly in your Maker's face , and vilify his Sacred Name , because your Dice turn up Size-ace rather than Quatre-trey ? For either he is the Guider of those seeming Chances , or meddles not with their disposal : In , this last case you are palpably injurious , to make God the Object of your Choler , when he is not the Cause of it ; and in the former case your folly is not inferior , instead of propitiating , to incense that Deity , who is the sole Disposer of those Fortunes we either wish or fear . But take heed he give you not too much pretence to be so , by displeasing you , ( as discreet Mothers whip their froward Children that cry without cause ) and punish in his anger these rash and culpable expressions of yours . As for the other branch of the excuse , I mean the harmlessness of your intent ; to that I must reply , That our Actions may as well offend as our Intents , if they be subsequent to our knowledge of God's aversion to what we do . And usually men take it for a sufficient offence , to do what we are sure will disoblige them , tho with a differing design . Nor do we think our selves less injured by Robbers when they strip us , because they offer us that violence , not with intent to anger us , but only to make a Booty of our Purses . 'T is a received Maxim in Divinity which Moralists prop with their full concurrence , That no Goodness ( much less bare Innocence ) of the Intent can justify a formal sinful evil . If then the committing of this sin against the knowledge of the ill you act , be not crime enough to condemn you , you must not be deny'd my Absolution . But withal , I must acquit most sinners in the world upon the self-same score ; and believe the threatned Flames of Hell as uninhabited as insupportable ; since certainly such sinners ( if any such there be ) must be prodigious no less for their unequal'd rarity , than devilish perverseness , that are such Monsters as to offend their Maker , merely to offend him . For in Philosophy our Masters teach us , That Ill under that notion cannot be the object of our choice ; ( that being ever a real , or at least a seeming good ) ; and tho in our misguided elections we oftentimes embrace it , yet that is ever under a contrary notion , and rather by mistake than by design . But oh ! how industrious are sinners to deceive themselves ; and how strangely does the Devil fascinate and blind deluded Mortals , when ( by such silly and impertinent Excuses ) he persuades them rather to expose their judgments to a certain discredit , than let their Souls be ransom'd from an Ignoble Slavery , into a Glorious Freedom ; and rather suffer their Abilities to be believed weak , than permit their Lives to be made virtuous . Certainly , such people would make me as much astonish'd as themselves are faulty , if I did not consider this gallant property , of rather making bad Apologies to defend their Sins , than good Resolutions to forsake them , as intail'd upon them by a kind of traduction from our first Parents , who hoped with Fig-leave Aprons , and the faint Shade of Trees , to hide both their Nakedness and their Disobedience from the Omniscient Eye of God himself . I will not waste Ink upon their successless and impudent defence , that make their Drunkenness an Apology for their Swearing , and make that an excuse for their sin , which is it self a sin above excuse ; but with as little justice , as the Keeper of the Lions in the Tower could excuse any particular Tragedy they had acted , by alledging that he had voluntarily let them loose . But since the Tempers that most dispose men to a flux of Oaths , are Drunkenness and Choler , give me leave by the by , to take notice of the chief Midwives that are usually assistant to the birth of Oaths ; and to observe , That as the Thunder falls not , but when Heaven is over-cast , so we are pronest to swear , when the Beastliness of our Passions hath either blinded or deposed our Reason . PLEA XI . 'T is confest , you may alledge , that Swearing is a most heinous Sin , but I do never swear my self , but only to repeat those Oaths of another ( which are therefore his Sins not mine ) whose omission would spoil the Jest . Answ . This brings into my mind the known Story of that merry Gentleman , who to shew the sullen Justice how the Mastiff he had kill'd , had first assaulted him and overthrown him , runs full butt at the formal Sir's breast , and sends both him and his Chair to salute the ground : For when a Sin cannot be imitated , without being committed , then that you but repeat it only , is as sorry an excuse , as his must be , who to illustrate the relation of a Murder , should Pistol the first man he meets withal . Besides , when did Transgression by President turn Innocence ? and what was unlawful in the Act , become legitimate in the Repetition ? It is acknowledged , that the relating of another's Oaths may sometimes be not only lawful but necessary ; but then it must be either to discover or convert the Swearer ; or else when the Oath is some material Circumstance of a serious Narrative . But here the very End adds guiltiness to the Action , it being only to make another's Vice applauded , and render his Sin both infectious and immortal . But how will you justify this introducing of God's Name only ( like a Fool in a Play ) to make the Company laugh , and to bring it into contempt , from the disobedience to the Prohibition of taking God's Name in vain ? Unless ( perhaps ) the consequents of your sin teach you a construction that may resolve this difficulty ; and the Judgments your swearing will provoke , shew you in what sense you have taken your Maker's Name in vain . Remember how sad a Reckoning was presented to Belshazzar by the Hand-writing upon the Wall , for having turn'd the Vessels of the Temple into Implements and Furtherers of Mirth , at his sumptuous Entertainment ; and consider betimes , that God may possibly less resent the making merry in his Holy Cups , than the making merry with his most Holy Name . To this may well be added , That in this sinning at the second hand , the Copied Sin is held more criminal in the Transcript than in the Original ; for besides that this Swearer by Imitation acknowledges himself so delighted with the other's sin , that he becomes the Devil's Mountebank ( or his Zany ) to have it admired by all that hear him ( and we know that Approbation is but an after-Consent ) ; besides this , I say , the Leading Swearer has the excuse of an immediate Applause ; whereas the Apish Repeater wrongs and discredits his own Piety , only to celebrate and proclaim another's Wit ; if that be not too partially term'd Wit , that appears such only to our Corruptions : Since when the Oath must make the Jest , 't is only the Devil in us that is pleas'd with it . Handsome Replies are good without Oaths , and dull ones will not be made good by them : To the one they are needless , to the other they are useless ; that being justly enough appliable to Oaths in Apothegms , which is usually believ'd in painting of Faces , That Beauties need it not , and deformed Women look but ridiculously for it . Fools ( says the Wise-man ) make a mock of sin ; they can take pleasure to hear him affronted , in whose Communion consists happiness ; and make that the fewel of their jollity , that should be the object of their detestation . For my part I do not like this doing in jest , what a man may be damn'd for in earnest ; and I much wonder that we frail Mortals , whose faults are more numerous than the very minutes we have liv'd , should think our own sins too few to condemn us , without adopting those of others too ! and to our crimes ( too numerous already ) adding these sins of Supererogation ! But to resume our Theme . PLEA XII . There remains yet a prejudice to remove , which though very rarely the pretence of Swearers , is very often a prevalent motive to swearing , and is an evil by so much the more obstructive to these sinners reclaiming , by how much the more silently it opposes it . This is a foolish fancy that many Swearers cherish , that their Oaths make them look'd upon with a kind of admiration , as Gentleman-like sins ; and witness in them so bold and daring a courage , that it extends to a fearlessness of God himself . Answ . But though their blushing to own so childish a pretence , be a sufficient disproval of it ; yet since , as in War , so in disputes , we consider not so much the personal strength of the adversary we attempt , as the rank he holds among those that employ him ; 't will not be amiss to remove an obstacle , made considerable by being so great a Vice's motive , and so great a motive to that Vice : Though of this sort of Swearers ( as of some Savages that lurk in Rocks and Woods ) it be much more difficult to obtain a Battel , than to get a Victory ; and to draw them to the Field , than to give them a Defeat . Doubtless these needy Gentlemen will never tempt the admiration of Wise men upon any other score , than that of the greatness of their folly . They must be thought strangely necessitous of meriting qualities that do so meanly by their bad ones implore and court men's good opinion : And I know not whether be the greater , their impudence to expect it for the recompence of vice , or their profuseness that should squander it away on those who have no juster title to our esteem , than that by which the miserablest of Beggars pretend to our Charity , the multitude of their imperfections and wants . Wise men will make these poor and empty projects , the objects solely of their scorn and laughter ; and only those that want esteem for themselves , will reward you with it ; and for such peoples praises , they will but discommend you : So that that empty applause you are ambitious of , will either be impossible to be purchas'd , or not deserve to be pursued . But what , your Oaths will make men take you for a Gentleman ! you are deceived , there is too little Epicurism and Chargeableness in your vice , to be affected to that Quality . 'T was still so cheap , and now grown so common , that I wonder our Grandees , though they desist not for the sins sake , renounce it not , at least , for the Company 's . Must then Vices be arguments of the possession of that dignity , that Vertue is the sole true means to purchase ? I 'm sure it should not be so ; but grant it were , Will you pretend to Nobility , by that alone which is not the property , but the vice of Gentlemen ? and entitle your self to that illustrious Quality , by that which , in God's Eye , makes them unworthy ( if not divests them ) of it ? At that rate your pretensions would parallel his mirth , who boasted a descent from the first Caesars , barely upon his being ( like most of them ) almost deformedly Hawk Nos'd ; deriving his interest in their blood , only from his sympathy with their defects . For my part , I must confess , I am not ambitious of those badges of Gentility , that Christianity delivers for the symptoms of Reprobation : Nor do I find men desirous of the Gout , though the Proverb have appropriated that disease to Rich men . But then ( you think ) your courage will be unquestionable : And indeed it may seem that you want not probability to prop up your hopes , since you desperately hazard the incurring of Immortal Torments , for that , for which no Wise man would venture the stretching of his little Finger . But since the kindred betwixt vertues is not so remote , that the want of any one should conclude the possession of any other , and your impiety convince us of your courage ; Experience teaches us , That no men more fear what they should contemn , than those that contemn most what they should fear . And Martyrs have embrac'd those Flames with joy , that impious persons durst not so much as think of without horror . That boldness that men personate against their Maker ( were it real ) would not be the effect of their resolution , but either of their inconsiderateness , or their unbelief . The wicked flee ( says Solomon ) when no man pursueth ; but the righteous are bold as a Lyon. And indeed it is no great encouragement to despise this life , to want either hope , or at least confidence of a better . Nor will all men so easily conclude , that he that fears not to venture his Soul , dares freely venture his Body . For since it is not the essential worth of things , but the proprietary's value of them , that their dearness to us is to be measured by : That standard , and most mens actions , will present us the soul and body in a very inverted order of precedency ; the greater part of men living for the Body as if they were all Body , and slighting their Souls as if they had no Souls , or had them but to lose . It being but too true of the very greatest of those people , that in themselves as in their stables , the Employment of the Man is but to serve the Beast . And truly he that considers that the neglect of the Soul proceeds from the former dotage on the Body , will think that a very unlikely consequence , that infers a readiness to hazard the latter , from the carelessness of what becomes of the former . He that shakes off the emboldening Fear of God , betrays himself to as numerous apprehensions , as did the weak-ey'd Frantick , who to be secur'd from the offensiveness of the Sun 's brighter Beams , by pulling out his eyes , expos'd himself to all those dangers and those horrors that attend on blindness . PLEA XIII . But , say some Swearers , if I renounce this Vice , my Repentance will procure me a derision I shall be asham'd of . Ans . Must then that Bashfulness which is both the Livery and Guard of Virtue , oppose our addresses to it ? Like Ditches when the Draw-bridge is cut down ; which tho their use be to secure the Fortress from Enemies , forbid access to them that once have salley'd , when they are meditating a Retreat . But yours is an excuse as receivable as the Whores , who pretended Bashfulness for their turning honest . I was much taken with an Italian Gentleman , who spying a Friend of his peep out his head from behind the door of a Bordello , to see if he might retire undiscover'd ; Come forth , come forth , cries he , you need not be ashamed to leave that sluttish place ; but you should have been asham'd to have entred it . Have Innocence and Vice then so chang'd natures , that he that did not blush to commit sin , should blush to forsake it ? And he that hath once fram'd mishapen Characters , be ashamed afterwards to write a Neater Hand ? The blushes that do wait on our Repentance , proceed from an implicite confession it imports of some former faultiness ; and so if it have been shameful to have committed a fault , how much more should we be ashamed to continue ; and how little can it discredit us to forsake it ? And truly , he that thinks a fault a just engagement to a relapse , lest his Conversion should make him laugh'd at , deserves the Censure men would pass upon that fool , who having slipt one foot into a Quagmire , should rather proceed to be entirely bogg'd , than by timely stepping back , to confess a mischance that may provoke mens laughter . I had much rather men should laugh at my retracting , than God frown upon my relapses ; and care not so much who smiles at any action that makes my Conscience do so , ( not by way of derision , but of applause . ) How contradicting are the desires of mortals ! We are angry if we are not thought virtuous , and yet we are ashamed to appear so , and think it a just ground of quarrel , to be reported the contrary of what we blush to seem ! Like Ladies , who tho they long to live till they grow old , fret to appear what they desire to be . The sinner that is overmuch concerned in bad mens opinions of good mens actions , does as it were swear Allegiance to the Devil , and let him bore his Ear through with an Awl against the Door-Post , sealing an engagement to perpetual bondage ; for ( as the same men that crucified our Saviour , derided him ) as long as the greatest part of men are wicked enough to injure Piety , there will be found men impudent enough to mock it . For Sinners knowing that in the world's esteem , the extent of a Deformity makes it vanish , and that the Generality of a Crime does so divest it of that name , that every body's sins are thought no body's , are by the cheapness of the expedient easily sway'd to intrust the protection of their Reputation rather to common Guilt than to a private Virtue ; and to seek an innocence rather by adding to the number of the wicked , by their Calumnies and Derision , than by increasing the number of the godly by their Conversion . Thus being brib'd by their own interests to discredit such actions as they are tied to , and yet will not practice ; 't is no wonder if by scoffingly condemning what closely condemns them ( tho therein their Consciences give their Tongues the lye ) they cunningly endeavour to father their faults , not upon their want of Piety , but store of Wit , and to make their slavery to their Passions pass for the superiority of their Judgments . But sure he is very unfit to be Christ's Soldier , that blushes to wear his Heavenly Leader's Colours , and wants the Courage to disobey Example . He that will take the Canaan above by violence , must imitate the Conqueror of the Canaan below , who profest to the world , If it seem evil unto you to serve the Lord , chuse you this day whom you will serve , whether the gods , &c. But as for me and my house , we will serve the Lord. Our Saviour ( who for us endured the cross , despising the shame ) apportions Felicity to the being reviled for his sake : And congruously his Apostles being causlesly misused by the Chief-Priests , departed from the presence of the council , rejoicing that they were counted worthy to endure shame for his name . Derision for Virtue is a grievance as old as Job ; who in his time complained , that the just and upright man is laughed to scorn : And 't was even Christ's own case ; of whom one of the Evangelists in some place records , That they laughed him to scorn . But we may say of the Resolute Christian what the Wise-man says of his Maker , That he scorneth the scorners : And surely , since God is said to laugh divers Transgressors of his Law to scorn , 't is not improbable that he will not fail to laugh them to scorn , that for his Glory scorn not to be laugh'd at : Especially , since such persons are deeply accessary to their own and Piety's Disgrace , by a sneakingness which so implies a Guilt , that where it proceeds not from a fault , it is one : And themselves highly countenance the discountenancers of the Profession of Religion , by being asham'd to own it . Whereas the loss of the blind world's applause should prove as little dissuasive in the point of Conversion , as its acquisition should be a motive . The man that dares be good without a President , looks like the noblest President of good : Tho to say truth , as Horses are not much priz'd , only for not refusing to set forth unless others lead the way , and for not leaving the track they once are in , because none but resty Horses are guilty of the contrary faults ; so is not the Gallantry of contemning the opinions and smiles of sinners so meritorious as it is thought ; since none but Children ( and they too laugh'd at for it ) will let themselves be frighted from what they love , by others making mouths and faces at it . Could singularity in goodness consist with the innocence of others , a Gallant Spirit would look upon that Solitude rather as a delight than a determent ; since 't is not a greater Affliction to his Charity , than 't is a Complement to his Generosity , by assuring his Devotion of the highest extraction , and restraining the acts of it to the noblest ends . He is the welcomest to Paradise who ventures tho alone , and comes unattended thither : I mean , who by so resolute a Bravery , as setting forward to Heaven , without staying for Company , gives so good Example , that he arrives there with much difficulty . To all this I must add , That when once 't is noted that the apprehension of being derided for retracting , is the sole obstacle that stands between your Reason and so important a change as your Conversion , they will justly esteem your parvanimity so great , that you deserve derision for so poorly fearing it ; and so you will fall into that Contempt you would decline , by your very shunning of it . If then Laughter in this case cannot absolutely on both sides be avoided , sure it 's much better to endure that of Fools at your Repentance , than that of Wise Men at your Timerousness . Did not Martyrs , thorough Frowns , Infamy , and Torments , force themselves a Passage to the same Heaven you aim at , and will you with Smiles be frighted from your Happiness ? I am asham'd on 't ; and if you be not so of your self , Christ will be so of you : For , Whosoever ( says our Saviour , who before Pontius Pilate witnessed a good confession ) shall be ashamed of me and of my words , in this adulterous and sinful generation , of him also shall the son of man be ashamed when he cometh in the glory of his father , with the holy Angels . And truly , for my part , I had rather be laugh'd at by men on earth , than howl with the Devils in Hell. DIGRESSION . [ Nor need we be ( as even the best New Converts often are ) so scrupulous to own Repentance for fear of injuring Humility ; since certainly if the latter be a Virtue , she cannot enjoin a Vice so heinous as Ingratitude , by forbidding us even such a Retribution as Acknowledgment ; for sure 't is the least return we owe to God for his Gifts , to confess that we have received them . Who would not tax him of Unthankfulness , that being loaded with a Prince's Presents , should disclaim them , for fear of confessing himself to be rich . Altho a Woman prais'd for her Complexion , be bound in Modesty to gainsay those Praises , yet if the Fire have given her a good Colour , 't is not thought Pride to refrain contradicting , because the Effect being natural to the Fire , and requiring no excellent Predispositions in the Object , to refer those ascriptions to their Cause , is held to justify the not rejecting them : So tho there be an eye of Vanity in the Publication of those Graces , whose near resemblance ( or affinity ) to Virtues merely Moral , leaves their Extraction dubious ; yet true Repentance is a Grace so purely foreign , that being acted in us by a Principle not native or acquired , but infus'd , to own the having received it , is not to boast our Merits , but acknowledge our Debts ; the vanity being rather on the other side , who by pretending to disclaim so supernatural a Grace , imply that they esteem it to be their own Inheritance or Purchase . God's Goodness being so free , that 't is the only Title to its self ; and the motives of his Favours being taken from himself and not from us , his Blessings argue indeed the Bounty of the Benefactor , but infer not the Merit of the obliged ; since the Spirit 's Irradiations into our Souls ( like the Sun 's shining upon Shrubs and Hemlock ) is due to the diffusiveness of his Goodness , not the attractiveness of ours . Moral Virtues may perhaps be resembled to Great Mens Cloaths , which supply those that see them , with some conjectures of the Quality of those that wear them : But inspired Graces ( such as Repentance is ) are like their Liveries , whose Gawdiness evinces not the Footman's Deserts , but his Lord's Splendidness ; and in mens esteem entitles the Lacquey to nothing but a good Master . Those better Qualities Blood may convey , or Industry acquire , like Honours conferr'd by Princes , suppose the Party deserving ; but Heavenly Donatives are like Alms , which ever presume need ; and where they are more liberally bestow'd , stronglier conclude the greatness of the Party's Wants than Merits . Upon such Considerations , possibly , as these , the great Apostle ( after a recital of his first unworthiness ) scruples not to write of himself in such bold erms as these ; By the grace of God I am what I am , and his grace which was bestowed on me was not in vain ; but I laboured more abundantly than they all , ( meaning the College of the Holy Apostles ) yet not I , but the grace of God which was with me . ( I might produce many resembling Passages of Scripture , had I not handled this Subject elsewhere . ) But truly , since you are commanded in the Gospel to let your light so shine before men , that they may see your good works , and glorify your father which is in heaven ; you ought to consider whether or no your expressing a serious dislike of others present , and your own former practice ( in point of Swearing ) do not either proclaim your Repentance , or infer you a Hypocrite . And if your Reason ( as questionless it will ) lead you to embrace the affirmative , believe you are then further to be put in mind , that not only the Confession of our Virtues is justifiable when it is necessary to your Justification , but ( tho in all other cases our actions should commend us , not we our selves , Praise being a Debt which he that pays himself , acquits all others of ) even the mention of our own Praises is allowable , when they are produc'd , not to extol , but barely to vindicate us , and finds a sufficient defence in its being necessary unto ours . The owning of Repentance has so much of Penance in it , that there is not any Grace more indispos'd to a perversion into Vanity ; for still Repentance ( like the Pardon it endeavours to procure ) does presuppose a Fault , having this particular unhappiness above other Virtues , that men cannot arrive at it but through Vice. And therefore in the return to the disinterestedness of action , Virtue ( who can scarce more reward our love to her , than by imparting unto us a higher degree of it ) commonly recompenceth so unselfish a Duty , by making it a powerful engagement to perseverance against Relapses ; and any affront or loss sustain'd upon that score , turns to a Blessing , by producing in us towards Religion , the usual property of Sufferers for a Cause , more Zeal and Passion for the Party men have been Sufferers for . But admit you could not own Repentance , without being fancied vain , must the fear of others sins continue ( those that are immediately ) yours ? Will you rather let others sin by imitation of your bad actions , than in their misconstruction of your good ones ? And will you quench the Spirit , and refrain from being virtuous , lest men should think you know your self to be so ? Especially since our Ignorance in good Performances , tho it criminate the act , degrades the Agent from the Title of Virtuous : Virtue being a habitude elective , and election pre-requiring knowledge . Which reason I might fortify , by asking to what end Preachers should light us so many Candles , and give us so many Touchstones to discover and examine Graces with , if our being conscious to our own Repentance were a fault that deserved it ? Undoubtedly , that were ( and that were strange ) to make it our Duty to seek , what it were our Sin to find . This last Reflection I must recruit , by adding , That since our improvement of , and thankfulness for Grace , will be expected proportionable to our stock of it , ( as the Parable of the Talents , and our Saviour's declaring , that where much is given , there also much will be required , evinces ) we cannot without the knowledge of our Receits , know what our Returns must be ( of Gratitude and Duty ) to be answerable to them . The utmost that Modesty does exact of you , is the declining of those Praises your actions do deserve , not the refraining actions that deserve Praise , for fear of being suspected to affect it . But truly , Bashfulness , tho in Maids thought a Virtue , in Virtue is a fault ; for sure it is one of the worst Complements you can put upon the Spirit , to lock him up in a dungeon , for shame to own his Visits . The union betwixt Virtues is too strict , and their assistances so reciprocal , that That may be concluded to be no Virtue , that forbids the exercise of any , and does not rather facilitate than obstruct it . Certainly 't is better be accused of Vanity , than guilty of Relapses ; and if some Reputation must be lost , 't is fitter that you should be dishonoured by other mens faults , than God by yours ; for he is good enough to recompence his servants , not only for being good , but for their not being thought so for his sake ; and to make one day their Dishonour ( not only the Foil , but ) the Purchase of their Glory . I have spent the more Ink to carry away this Obstruction , because I have observed it to be a Block , at which the best natur'd Novices in Piety are the most prone to stumble ; the Devil , our subtle Antagonist , ( more Serpent far than that he tempted our First Parents in , when he insinuated himself into our credulous Mother's easy Faith ; in which sly winding Creature , he elected not a fitter Instrument than Emblem ) in the Scruple we have laboured to remove , leaving his own to assume the borrowed habit of an Angel of Light ; in that Disguise to make Virtue clash with Grace , and pervert Modesty into an Obstacle of Reformation . Thus when Man was once fallen from Paradise , even Cherubims intercepted his return unto the Tree of Life . ] The Last Excuse . Lastly , ( replies the Swearer ) All this I confess to be very true ; but what would you have me to do ? Long time and custom have so habituated me to this Vice , that I find the Impossibility of my subduing it , as great as my willingness to leave it . Answ . Well , I am very glad we have brought you to this pass : 'T is then confessedly a sin , and a great one : The question therefore is , Whether it be fitter for God to make it no sin , or you not to make it yours ; and for him to be reconcil'd to the evil of its nature , or for you to desist from its practice ? Your Apology is just as excusing as the Murderer's would be , who should alledge before his Judge , that since he had been a Murderer from his Youth , he begs to be excused ; but truly for his part he could not help it , and he must needs continue the Trade of cutting of Throats , that he had so long practic'd . Is not yours a holy consequence , I have been wicked long , therefore I will continue so still ? Sure 't is the Devil's Logick , from those sins that evidence the Justice of our suddener Repentance , to infer the legitimateness of our Relapses into Crimes . The Argument would have as much Reason , and more Honesty , that concludes out of , I have been wicked but too long already ; that , Therefore I must be so no more ; and from our former want of Piety , infers there needs a greater measure now to make amends for past Omissions . You would judge him uncharitable , that should tell you that you are scarce so much as desirous to be forgiven : But ( to shew you how little you have for your opinion , besides your wishes ) consider who would think that Delinquent very ambitious of Pardon , who refuses to accept it , unless he may have license to thieve again ; and declines to purchase it by an engagement against former Misdemeanors . Certainly , Weak is th' Excuse that is on Custom built ; For th' Vse of sinning lessens not the Guilt . And Custom in Evil rather increases than contracts the fault ; for that Custom that now is the Parent , was first the Child of Sin , since the Evil of Custom proceeds from the Custom of Evil ; ( like Ice , which tho it easily thaw into Water , was first produced out of that Element's Congelation . ) And therefore our equitable and impartial Laws , that in Theft chastise the first faults only with a Brand upon the Hand or Shoulder , punish Relapses with deserved Death . Nor are the Obstacles that oppose your cure , so stubborn as you are pleas'd to fancy them . We flatter our selves in augmenting the Difficulty of our Repentance , that we may lessen the Guilt of our Neglects . The truth on 't is , our baseness adds dimensions to these difficulties , because we are really loath to forsake our sins , and yet would fain cheat our Consciences into a belief , that our refractoriness and impenitency do proceed , not from our unwillingness to mend , but from our impotence . We do not , in this case , like many flourishing Orators , who out of ostentation use to create Monsters , afterwards to quell them ; but like Children in the dark , who fancy first horrid mishapen Bug-bears , and then are frighted by them . And yet when the slight Penalty of a Shilling is laid upon each Oath , and strictly exacted , we may easily discern a visible abatement in the tale of your sins , as long as you are true to your engagement ; which were not most men too soon weary of , would ( probably ) soon make them weary of Offences of that nature . 'T is the opinion both of Pious and of Judicious Persons , that Swearing is therefore , tho not the most unpardonable , at least the most inexcusable of Vices ; because that in it men have most power to refrain : And in effect , this sin is so destitute both of Temptations , Advantages , and Apologies , that in subduing the Custom of Swearing , we have scarce any thing but the Custom to subdue . Try ; 't is less easy to surmount the belief of the difficulty , than the difficulty it self , which nothing makes so much invincible , as our thinking that it is so . Here , a willingness to hoise Sail ( to quit this ruinous Vice ) serves for a prosperous Gale. If therefore Christ by giving you a desire to shake off the clogging Yoke of Sin , do call you to himself , give me leave to say to you , as the people did to the blind man of Jericho , Be of good comfort , rise , he calleth thee . And to compleat that comfort , I must tell you , that the Operation of Saving Grace upon the Sicknesses of the Soul , is like that of the Pool of Bethesda upon the Infirmities of the Body , since without all regard either to the age or greatness of the disease , so the remedy be but duly applied , the Cure is infallible . I shall never despair of the recovery of any , that is but heartily desirous to be reclaim'd ; since that which God was pleas'd to make me lately instrumental to work upon a Gentleman , whose Nation being French , his Vice little younger than himself , Humor extremely Cholerick , and his apprehensions of the Successlessness of his Endeavours very great , obliged him to vanquish Indispositions numerous and great enough to make that concurrence very frequent in one single person ; and yet before one Fortnight was effluxt , he obtain'd so visible a Conquest over this stubborn Vice , that he had afterwards only as many relicks of it to suppress , as might keep him from growing proud of so sudden a Recovery . So easy is it after having vanquish'd the Imagination of the Difficulty , to overcome the Difficulty it self ; for in matter of uneasy Christian Duties , we must not only consider the disproportion of our Weaknesses to the Obstacles we must surmount , but allow the disproportion of those Obstacles , to the Supernatural Assistances we ought to hope for . For God requires nothing at our hands , which his own Favour ( zealously implor'd by our addresses ) will not enable us to execute . And in this , the Commands of God , differ from those of men , that the latter but lay on us an Obligation , the former invest us with a Power to obey them . As when our Saviour commanded the sick man ( in the Gospel ) to take up his bed , and walk , at the same instant he strengthens his Sinews to perform what he enjoin'd : And in the first Creation , that powerful Command , Let there be light , gave that bright Creature an Existence , to make it capable of paying him an Obedience . Let not then Tasks above the forces of our Nature , disanimate those that may expect assistances from his Almightiness , who in the same Leaves where he commands us to perform more than we are able , promises to do in us what he commands ; since difficulties are not essential properties of obstacles , but only disproportions to the powers they are to resist . But admit that your habitude of swearing have rendred your Conversion as difficult as you pretend ; sure then , that which Custom of sinning has confessedly made so uneasy , the continuance of that Custom is very unlikely to facilitate : As probably may he , whom a Surfeit of Melons has cast into a Fever , hope for a Cure by eating more again . No , no ; remember that bad Customs , like Consumptions , admit of Remedies in the beginning , but grow still more incurable by delay ; and Vices , like young Trees , the longer they are let grow , the greater difficulty there is in felling of them ; each single sin being not bad only for the evil of the act , but the propensity it gives to repetition . SECT . II. BUT because to shew a sinner the danger of his Disease , without prescribing him the Remedies that may contribute to his Recovery , would be but to give him a perfecter knowledge of his wretchedness , and prove a Truth as uncomfortable to him as an Ignis fatuus to the benighted Traveller that has lost his way , whose horrid light serves not to guide , but to affright the Wanderer : I think it not amiss in the ensuing Directions to cast the Swearer a few Cords , by which ( if they be carefully laid hold on ) he may happily be drawn out of that deep and dangerous Pit of Sin , into which his Negligence or his Corruptions may have betray'd him . Nor let the courseness of these home spun Lines divert you from making them Instruments of your Rescue ; for Silk and Satten Ribbons , you know , are not so proper to draw men out of Pits , as homely Hempen Cords : Nor did the imprison'd Prophet refuse to be drawn up out of the Dungeon , tho by the help of old cast clouts and rags : Since in cases of this nature , 't is not the Value nor the Fineness of the Instrument , but their Fitness for our Purposes , that we ought chiefly to regard . But to begin without more Circumstance . DIRECT . I. My first Advice shall be , Seriously to consider , that Swearing is a Sin , and such a Sin too , as not its Nature , but its Commoness only , makes men count little : For if we may judge of the greatness of the Crime , by that of the Vengeance Heaven inflicteth on it , certainly God has divers times so severely punish'd obdurate and incorrigible Swearers , that were his Judgments on them as divulg'd as they have been terrible , that crying Sin would ( possibly ) be almost as unfrequent as it ought to be . Nor will the seeming harmlessness of that act do more than make a parallel betwixt your fate , and that fond Wretches ( mention'd in the Book of Numbers ) that provok'd stoning , for gathering a few sticks on the Sabbath-day . For tho Almighty God ( whose Will is the exactest Rule of Good and Ill ) should forbid actions otherwise Innocent , yet his Prohibition divests them from that property : And ( as the preceding Verses of that Passage alledg'd of Numbers intimate ) makes you liable to a just Punishment , tho not for the act , yet for the disobedience . And consonantly we find , that tho the killing of so horrid and Parricidicial a Murderer as Cain , might seem an Act of Justice , yet God by his prohibition having render'd it a sin , annexes a Sevenfold Vengeance to the Breach of that Command . Nay , tho the rebuilding of a ruin'd City be in it self not only innocent , but highly conducing to the publick good ; yet God ( to shew the Independency of his Justice ) having forbidden the re-edification of Jericho's raz'd Walls , punish'd the Transgression of that Prophetick Order , in the very Children of the Transgressor . An Example of Severity very observable , being not , that I know of , to be parallel'd . Consider not therefore so much ( in your Swearing ) the little harm you do , as the great God you offend . False Coinage is as well Felony in Farthings , as in Half Crowns , or Twenty-Shilling-Pieces . And as careful Mothers soundlier whip their Children for eating sowre Crabs , and such Green Trash , than ripe and goodly Fruit ; so often are those sins most severely dealt with , which bring us least advantage ; nor is it a Prodigy , to see men get most stripes for those offences they get least by . It is an easy matter in trivial things to transgress heinously . What Trifle could appear slighter than the eating of an Apple ? Yet this petty seeming Peccadillo lost Adam Paradise , and us a Title to it : God's Interdict enabling the Core of that Forbidden Fruit to choak his Immortality , and his Posterity's hopes of it upon earth . But I purposely decline all Instances of this nature , not only in pursuance of my intended Brevity , but because 't is much nobler and more handsom for you to owe your Repentance to your Reason , than to your Apprehension . DIRECT . II. In the next place I shall prescribe , A Zealous and Incessant Sollicitation at the Throne of Grace , for Power to subdue this stubborn Vice. This Second Advice St. James seems to suggest to us in these words , Resist the devil , and he will flee from you ; and he immediately adds these , Draw nigh unto God , and he will draw nigh unto you . And truly men presume too much , when they imagine those treacherous natural Forces of their own , are able to redeem that Spiritual Liberty they were unable to defend ; and then they lose their best advantages , when their omissions of applying themselves to their Maker , makes them neglect Supplies infallibly victorious , which wait but the imploring , to advance to their rescue . Cease not then with Moses to lift up your hands to Heaven , till you have thereby discomfited and destroy'd these spiritual Amalekites , your Vices : And believe it , Prayer ( to use a Term of Physick ) is a Specifick Remedy against this Disease , and deserves that among all the Weapons proper for this Warfare , you should say that of it , that David said of huge Goliah's Sword , There is none like that , give it me . For Prayer perform'd with those due Rites its Object requires in it , gives us such awful sentiments of God's Holy Name , that our Conscience will not in a short while after permit us to dispense with the usurping it in vain . And thus this sacred Duty does not only procure , but in a manner give us what we pray for : As when some squeamish and disrelish'd person takes a long walk to the Physician 's Lodging to beg some remedy for his Inappetence , his very walking thither does in some measure give him that good Stomach he hopes to regain by the Medicines he shall get there . But if in your first attempts this Sin meet with a success more answerable to your fears than your desires , be not discourag'd at it , but make of this delay the use it is intended for , a Rise of greater eagerness and importunity in the pursuit of your addresses . Nor think it strange , that God should make you wait a while for the grant of your requests , that have been so tediously refractory to the Motions of his Spirit , that summon'd your obedience to his commands . But lose not Patience , for the wish'd supply will infallibly arrive at last , and all your expectation will but serve to endear it when receiv'd ; for God will not be wanting with his Power to assist what is undertaken only for his Glory . Nor is it less our duty to trust in his Promises , than to obey his Commands ; and we may confidently expect from his Faithfulness to the one , what he will enable our endeavours to perform the other . The great Apostle tells us , that the same God will give us to will , that worketh in us to do : And therefore you may be confident , that ( as he elsewhere speaks ) he which hath begun a good work in you , will perform it unto the day of Jesus Christ . And on this score our Saviour , who entails happiness only to the godly , does yet pronounce them blessed , that hunger and thirst after righteousness , promising that they shall be satisfied . Thus he that graciously accepts the will for the deed , counts good desires but Infant Holiness , as things that differ from more perfect Graces , not in their Nature , but their ( Age and ) Growth . In the mean time , let this Consideration comfort you , That those sins displease God least , that displease the Doer most : And that in this our Combats against sins are differenc'd from our Battels amongst men ; that in the former the Victory depends not so much on our Success as our Resistance ; since none are there held vanquish'd , but submitters . And for your further comfort , you may take each Victory Grace wins of your Corruptions , not only for a Preparative to new ones , but an Earnest of more . For the Conquests of Saving Grace in the Soul are not like those the Sea makes upon the Strand , when it makes Acquisitions by the Flow , but to lose them again within few hours by the Ebb : But the Expeditions of the Spirit against Vices , are like those of the Crown'd Rider of the White Horse in the Revelation , of whom it is said , That he went forth conquering , and to conquer . DIRECT . III. In the next place , as far as conveniency will permit , 't were fit to fly the Conversation , or at least the Familiarity of profest Swearers . This Advice of declining Infectious Company , tho in a general Caution ever found prevalent against all Vices , has a peculiar property against this : For there being very small ( if any ) Temptation to it in our natures , it is principally imitated from others , ( as when one yawns , most of the Company , though otherwise uninclin'd to that act , do usually yawn out of sympathy ) and so subsists but as 't is cherish'd by Example and Custom , ( its Motive and its Nurse ) . And therefore , a very effectual Remedy against Swearing , is by conversing where it is discountenanc'd ; to starve it by discontinuance , forcing that shame of singularity that first begot it , to make amends for the mischief it has occasion'd , by employing it to the ruin of its own Productions . As Physicians make Scorpions their own Antidote by preparing out of them an Oyl that is Sovereign against their Stings . Lovers of the same Sin , may ( methinks ) be resembled unto Firebrands , which being laid together , kindle each other by their mutual heat ; but being sever'd and kept so asunder , each single Brand , after a little smoaking , does of it self go out . DIRECT . IV. For the Fourth Remedy , I should advise the Swearer to oblige himself to pay or suffer somewhat for every Oath he swears ; those little Forfeitures serving both as Monitors and as Penalties . But if the Bargain tye you to Pecuniary Disbursements , be sure distressed Christians be ( at least ) Sharers in them . For if ( as Divines tell us ) the Poor be God's Receivers , they seem to have a Title as well by Justice as by Charity , to the Amerciaments that are estreated upon Trespasses against their Lord. But have a care you turn not this Physick into Poyson , by imagining that when you have fin'd for your engagements , you have done Penance for your sins ; and by your Justice to your Compacts , cancell'd your Disobedience to your Maker . No , no , God requires not that you should part with your Sixpences , but with your Sins ; and the Repentance he accepts , consists not in a paying for , but in forsaking your Transgressions . Esteem then these inconsiderable Mulcts but as Remembrancers of your Faults , not Satisfaction for them . Ally'd to this Expedient is that useful one of procuring some discreet Friend , by putting you in mind of every Oath , to force you to take notice of your Faults ; which this course will very much contribute to make you both weary and asham'd of . Provided always , that these Reprehensions be as well seasonable as just ; for to correct men in the first violent transports of their Choler , is by administring Physick in the extremity of the Fit , but to exasperate instead of curing . Reason being to our Passions , as the Wind to the Fires ; the same Puff that will blow out the Flames of a Candle , will but kindle those that prey upon a Faggot . Reprehensions may suppress Passions when they are weak , but do but incense them whilst they are raging . 'T is listed amongst the Miracles of Christ , that he once chid a Storm into a Calm . DIRECT . V. The Fifth thing that I must prescribe our Swearer , is to resolve at once to renounce that Vice , by a Desertion not only sincere , but unsuspended and intire . Were it but one of these mere Moral Failings , whose Unfitness or Misbecomingness makes all the Guilt , I should possibly counsel you to wean yourself of it by degrees , whose progress were scarce discernible before its end ; just as Physicians use to reclaim those that have been long accustomed to unwholsome Diet. But as the same Physicians , when once a dangerous Surfeit is contracted , restrain not by degrees , but totally and abruptly , those Excesses that occasion'd it , and whose continuance would prove fatal to the Patient ; so here , where that which is to be forsaken , is not so properly a Fault as a Sin , we must refrain without the least Exception or Connivance ; since else ( the thing prohibited being in it self a Sin ) we allow our selves to offend God as much as ever , tho not so often ; by committing the same Sins in Quality , however not in Multitude . Indeed what is lessen'd by the Number of our Oaths in this partial Reformation , is recompenc'd by the aggravated Heinousness of their nature ; those that seem'd formerly but the slips of Infirmity , being now authoriz'd by Dispensation . This bare abatement of the Tale of our Sins is a good Refuge , but a bad Design : Many times this diminution is the utmost our Endeavours can arrive at ; but then it ought to be practis'd , and not to be intended ; for true Repentance , and a purpose of relapsing , are hugely inconsistent ; the one not being real , without a property destructive to the other ; since he but very lamely repents his Crimes , that resolves not against Relapses into the Crimes that he repents . No , no , this faint desisting from some acts of Vice , does but endear the rest that is unexil'd , and that importunately urge for the recalling of their banish'd Companions . This mild remissness , if it do not prune a Vice , at least it does but lop it ; and that prohibits not its future growth ; which the only way infalliby to prevent , is to dig it up by the Roots , with the Spade of an absolute and irrevocable Resolve , never to accord to our selves so much as by connivance , the least License that may endanger a Relapse . In this case , Extirpation is that alone which can secure our quiet ; and the only way that leads to an establish'd safety , is a severity that its object secures from all possibility of excesses . A Sinner's condition may be resembled to a Mouse in a Pail of Water ; if she can get out at one leap , well and good , otherwise her toyl will prove but fruitless , in attempting to get out by degrees . DIRECT . VI. Lastly , My concluding Precept is , To make frequent and serious Reflections upon the Vanity and Foolishness of Swearers , who live as if they meant to remove all our wonder from the Folly of our First Parents , that lost Paradise for an Apple . Sure that these people are not quarter'd in Bedlam , ( where far less Frenzies have imprison'd many ) proceeds rather from the Multitude of the infatuated , than any want of Madness in their actions : But howsoever , wise men build Cages for them in their opinions , and in their soberer Thoughts condemn them to inhabit those Frantick Lodgings . That usual expression of Scripture which sometimes puts the word Folly instead of the word Sin , seems chiefly calculated for the Swearer's Vice , to which it does so eminently belong , and which is so uncapable of being wrong'd by the appellation . But to what has been already delivered , to shew how little shelter our Swearers find from all their weak Apologies , ( as certainly the Fruitlesness and Inexcusableness of their Vice considered , almost no Sinners have more to answer for , and less to answer ) we must now add , That they want not only the Temptation of an Excuse , but the very Excuse of a Temptation , ( unless its being forbidden , pass for one ) . For ( First ) this Mungrel Issue cannot ( as other Vices use to be ) be said at Nature's door ; we cannot father it upon Traduction , since we inherit it not from our Parents ; nor is it born with us , but learn'd by us ; so that here , before we can be Sinners , we must have been Disciples . But ( then ) all other Vices have either Honour , ( as Ambition ) , or Profit , ( as Avarice ) , or Delight , ( as Uncleanness ) , to plead for their excuse ; Swearing alone can plead nothing but Guilty : So that if ever that expression of the Apostle , which mentions Superfluity of Naughtiness , belong'd to any sin , 't is certainly here to be appropriated . The silly Indians , that part with Gold and Jewels , for Glasses , Whistles , and such trifling Gugaws , are Solomons to Swearers : Betwixt whose Madness , and the fam'd folly of Lysimachus , who ( parch'd with extreme Thirst ) to get a little drink , became a voluntary Prisoner to his ( soon after vanquish'd ) Enemies , I find no disparity advantageous to Swearers ; it being a less ill bargain , to sell away ones Liberty for ones Belly-full of Water , than to sell away ones Soul for a Mouth-full of Air. This Swearing is a Hook without a Bait : And when Hell employ'd its spurious brood of Vices into the world to seduce mankind , it furnish'd every one of them with a Dowry , either of Fame , of Pleasure , or Advantage , to entice Lovers with ; only poor Swearing was left Portionless ; a Mistress ( only ) for those generous and disinterested Sinners , that need no Temptation ; but loving Wickedness ( as they ought to do Virtue ) for its own sake alone , aim'd at nothing in the act of sin , beyond the satisfaction of having committed it . To whom the Lord may justly say , as he did to the Israelites in the Prophet , You have sold your selves for nought . For whereas usually those Vices that rifle the Soul , do bribe the Senses ; in swearing the poor Soul is stript of her Graces , and robb'd of her Joys , without the least Emolument ( of Pleasure or Advantage ) accruing to the Senses . This swearing ( in my opinion ) is e'en as foolish as loving a cruel Mistress ; a man parts with his heart , and gets nothing in exchange for it . An Oath is like the Powder that charges a Granado , its properties are to make a momentary , displeasing noise , to offend those that are within the reach of it , and to spoil that from which it parts . Nor is that criminal blast unlike the Prophet's description of the Cankerworm ; of which he gives this Character , That it spoileth , and fleeth away . But the less advantages this Vice affords , the more culpable it is ; the Disobedience as well as Folly of a forbidden act being increased by the want of its being beneficial ; he that trespasses for least , transgresses most ; for sure 't is rather an aggravation than an excuse of having injured any body , that you get nothing by it . The Ambitious and the Incontinent , are like great Ladies , that surfeit upon Apricocks , Nectarines , and Melons : Whereas the Swearer is but too justly resembled to those Beggars , that kill themselves with Blackberries and Slows , and such like Trash , the Excrements of Hedges ; having Appetites as ridiculously noxious , as those of some of our Green-sickness Girls , whose Stomachs rise at Dainties , and long for Loam and Charcoal . For my part , would I renounce my interest in Virtue , it should be for the attaining of a Scepter , a Fame transcending Caesars ; and ( in a word ) where the Happiness I forfeited should seem so recompenc'd by that I gain'd by losing it , that wise men themselves should have occasion rather to compassionate my frailty , than admire my weakness . For I confess it would extremely trouble me to hang for my Thirteen-pence-half-penny ; and I am confident , that many of those this senseless Vice has damn'd , do find a vast accession to the Pains of Hell it self , in the consideration of the Cause of their enduring them . Since then , Swearing is a Vice so ill qualified , that you want a Temptation to it , you find no Pleasure in it , nor do derive any Advantage from it ; O let not your obstinacy to doat upon an empty fleeting sound , that has nothing in it of a Sin , except the Guilt , hinder you from shunning Torments that will equal your Wretchedness to your Folly , and from keeping up a Title unto Joys , whose very Hope transcends all Earthly Happiness , by opposing all your past Unnecessary Oaths , by one Inviolable Promisary One , Never to Swear Needlesly again . Advertisement . TO prevent all Mistakes that may arise from some apprehensions of mine , which ( seeming to censure Oaths without distinction ) may possibly be stretch'd beyond my meaning , I thought my self oblig'd to declare , That in no part of this Discourse my intention was to justify that plausible Error of our Modern Anabaptists , that indiscriminately condemn all Oaths as absolutely and indispensibly prohibited and abolished by the Gospel : My Design being only to restrain the Needless Abuse , not interdict the Necessary Use of Swearing . Whose Criminousness if not in this Discourse I have represented in its most enlarged dimensions , I may find an Excuse in the President and Practice of those Painters , who being to draw upon the Concaves of the Roofs of Churches , make their Pictures more Gigantick than the Originals they are to resemble ; to recompence by that advantage in the dimensions , what the eye loses by the distance from the object . For every Sinner naturally beholding Vice upon which he dotes , through the contracting Optick of Self-love , must have the Idea of his Crime enlarged beyond its true proportions , to make him see it in its just quantity . I might add , That 't is scarce possible to paint this ugly Negro in blacker Colours than his own ; especially since now this Sin is grown so much in fashion , that it expects not ( as most other Vices ) slow time or years to ripen it ; since in our very streets we hourly hear Children ( who sure offer up Oaths as the First-Fruits to the Devil ) swear , that can scarcely speak ; and see them perfect in their Father's Language , before they are old enough to speak their Mother-Tongue . But tho in the heinous Properties of this Vice I might find cause enough to justify more fierceness than I have exprest against it ; yet should I be extremely loth , with many ( much better stor'd with Zeal than Charity ) to doom all those to Hell , that through frailty or temptation sometimes let slip an Oath . For so severe a Sentence may perhaps concern too many , whose addictedness to other , not to greater sins than ours , makes often all the difference of our Guilts : And who in spite of all their slips and stumbles by the way , may by Repentance arrive safely at the Heavenly Canaan : And therefore I shall conclude what has been said of Swearing , with this sense of it , That 't is a Sin too Heinous to excuse Neglect , and too Venial ( if I may so speak ) justly to beget Despair . A DISSUASIVE FROM CURSING . For Mr. W. D. to Sir G. L. A DISSUASIVE FROM CURSING . For Mr. W. D. to Sir G. L. SIR , I Have too much Passion for your Person , to have any Complaisance for your Faults ; and still have lov'd you at so high a rate , that I had rather hazard the Loss of your Affection , than decline any Proofs of the Reality of mine . 'T is not that I am not as unwilling to employ Censure , as I am confident you will be troubled to have necessitated it from me ; but ( all consider'd ) I have too much Friendship , to have Courtship enough to let slip so fair an opportunity as your forc'd Conversation with Cleander , to shew you in him the Deformity of a Vice , from which I wish you were as free as from all other Crimes . Certainly , if Curses were as much the Badges of a Gentleman as he thinks them , men would not guess him to be of a lower Order than that of Emperors : And if the Devil were to fetch all those he bids him Take , his Water-Dog would not have half so busy an Employment ; Hell would have cause to praise his Liberality ; and were not Satan still the Father of Lies , he could not but acknowledge , That none of the Seven Deadly Sins , ( nor perhaps all together ) sent thither half so many . If I thought Cleander would take it for a Dissuasion , that I proved Cursing to be a Sin , I could be as ready to bring Prohibitions of it out of Scripture , as he is to transgress them . The Prophet David ( imitated by the Apostle Paul ) makes it the Character of the wicked , That his mouth is full of cursing . And in another place , That they curse inwardly . And suitably to his own Doctrine , when Shimei ( equalling his Curses to the Number of his steps ) rail'd at him with as many Imprecations as he deserved Blessings , he did not ( to speak St. Peter's Language ) render evil for evil , or railing for railing ; but only answers , Let him curse , it may be the Lord will look upon mine affliction , and that the Lord will requite me good for his cursing this day . Our Saviour commands us to bless even those that curse us ; nay , bless them that persecute you . Bless ( says St. Paul ) and curse not . And to shew you that it was not only his Precept but his Practice , being reviled ( says he ) we bless ; being persecuted we suffer it ; being defam'd we intreat . Imagine then you hear the Apostle saying , as in one place he does , Be ye followers of me , as I also am of Christ ; who ( says another Apostle ) when he was reviled , reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . And in effect , when upon the Samaritan Clowns refusal to receive Christ , the two Fiery-spirited Disciples desired leave to call down Fire from Heaven ( to consume those by the Fury of that active Element , who refus'd Entertainment to him that created it ) our Saviour answers , but with a Rebuke , and telling them , That they knew not what manner of spirit they were of . If then , in spite of Provocations we are enjoin'd to return Prayers for Maledictions , sure we that are forbidden to retribute Curses , are much more prohibited to lavish them . And if we will take the pains to shrive , and to look back into their Pedigree , we may discern in them a Hereditary Guiltiness , and shall find them sinful ( if I may so speak ) by Traduction , they being but the Emanations and Sallies of a Temper extremely unconsonant to Christianity ; of which our Saviour makes Love the distinguishing Signature : And St. Paul tells us , That the end of the commandment is charity . Of which in another place he gives this Character , That Charity suffereth long , and is kind ; doth not behave it self unseemly , beareth all things , is not easily provok'd ; with many other properties of the same nature . Insomuch , that St. John scruples not to affirm , that if a man say , I love God , and hateth his brother , he is a lyar ; ( as concorporating things inconsistent , and uniting things distanter than the two Poles of Heaven ) : And therefore when St. James , speaking of the Tongue with a certain kind of wonder , in these terms , Therewith bless we God , even the father ; and therewith curse we men that are made after the similitude of God : Out of the same mouth proceedeth blessing and cursing ; he adds , My brethren these things ought not so to be . And surely too , the Gospel teaches us , that these Assassinates and Murders of the Heart , for being Bloodless are not therefore Guiltless . But granting the sin to be as venial as indeed 't is heinous ; ( and that by using Curses men did not merit them ) yet certainly the Multitude of Cleander's Faults would give them that Danger that is pretended to be wanting to their Nature ; and he that considers that those little drops of Rain , which single seem but so many Liquid Atoms , do often ( united by their Confluence ) swell into Torrents , nay , ( sometimes ) into Deluges , will easily believe that Curses cannot but be extremely criminal in that Cleander , that curses as if he were an Inhabitant of Mount Ebal ; and who is so resolved not to keep the Devil's Counsel by concealing any impious suggestions , that were but his Prayers as frequent as his Curses , he would seem to obey literally that qualified Injunction of the Apostle , of praying without ceasing . I might add , that in most of these Imprecations , God's Sacred Name being clearly taken in vain , renders these Ebalites guilty of the breach as well of the Second Commandment of the First , as of the great Commandment of the Second Table ; unless they will justify themselves from that Crime , by the owning of a worse ; I mean , demonstrate , That they d●d not employ God's Name to no purpose , by confessing they employ'd it to a bad one . And now this last Consideration leads me to that of the Unreasonableness of Cursing ; For it is not a fit thing , that upon every little Accident that Cleander's vex'd at , the Creatures of God must instantly change Masters , and devolve to the Devil . Were it not very just , that God should be the Executioner of all the rash Decrees his pettish Passion makes ; and his Creator's Power should have no other Employment , but to run on Errands ( at the Moody Gentleman's beck ) often repugnant to his Justice , and ever to his Mercy ? Nay , how often has Cleander in his Passion wish'd things , whose Accomplishment himself confesses would have made him miserable ? And is it then either the part of a Good Man to make Wishes that are unlawful , or for a Wise Man to frame Desires of which he need repent the Grant ? One Imprecation amongst the rest Cleander's very ready in , which ( with as little Caution as he commonly observes ) I would not have pronounc'd for as many Kingdoms as he has us'd it times , and that 's , The Devil take me . For should God ( as we are sure he may , and know not but that he will ) give the Devil leave to take him at his word , in what a case were he ? And what Curb shall we henceforward think strong enough to bridle his Corruption , when what to the wickedest is the greatest Terror , he makes his wish ? There was some years since in Geneva , an Italian , ( both by Extraction and Humour ) who riding a handsome Mare in a solitary Angle , was by the Devil seduc'd to stallion her himself . The Fact once done , the Horror of a Crime that made him more a Beast than that on which he acted it , transported him so far , as to make him give himself to the Devil , if ever after he relaps'd : But some while after , forgetting both his Conscience , and the condition of his Vow , he was fatally tempted to repeat his former Beastliness in the self-same place ; which he had scarce compleated , before the Devil appearing to him visibly , remembers him of his forgotten Promise , and claims the Forfeiture : The trembling Wretch , to avoid the being hurried away instantly from the Hell he felt , to that he fear'd , compounds with the Devil to resign him his Soul at the expiration of a limited Reprieve : But before that time came to be effluxt , it pleased God to visit both himself and the place of his Residence with the Plague ; which rowzing his sear'd and lethargick Conscience , forc'd him to expressions of his Anguish unusual enough to make his Companions inquisitive into the Cause ; which having fully and circumstantially confest , he was after his Recovery , upon that Evidence , accus'd of having carnally abus'd a Beast , and having made a Compact with the Devil ; which latter , though upon a Repentance suitable to his Sin , God's Mercy did disannul , yet the Justice of the Magistrate did for the former Crime condemn him to a Death he richly had deserved , and penitently endured . This Story I thought not impertinent to instance in , to teach us how dangerous and unsafe it is to present that to the Devil , for which Christ shed his Blood ; and ( with more wariness than Cleander can pretend to ) to offer that to one that is greedy to snatch ( and therefore surely willing to accept ) that which the whole business of Religion is to defend and rescue from his Attempts . The Story it self may teach us , that though we are never to despair of God's Mercy , we are as seldom to provoke his Justice . I have given it you in the very Words of our Friend Mr. Boyle , who had it upon the place from an excellent Divine of that Republick ; to whom the Delinquent himself confest it , as to him that was assign'd to comfort and assist him at his Death . And the Instances are not unfrequent in the most credited Authors , of those whose Imprecations God has punish'd by granting them . But I had almost forgot to mention one opportunity to which the Devil is indebted for a vast number of Cleander's Curses , and that 's his Gaming ; for the least Frown of Chance upon him then , gives Fire to whole Volleys of Curses against Fortune ; if at least they deserve not a more heinous Title than barely that of Curses , who in severer mens Opinions are guilty of an ( at least ) Implicite Blaspheming ; since Solomon does discreetly affirm , That all these cross and happy Lucks at Play are not rashly or designlesly shuffled by a blind Hazard , but are dispensed by an All-ruling Providence . I determine not here , Whether these Words of the Wise Man ( according to the receiv'd Opinion of Divines ) may be extended to an absolute Sentence of Condemnation against all Games of Hazard ; but this I know , that ( not to insist on that Injunction of God to the Jews , Be circumspect , and make no mention of the names of other gods , neither let it be heard out of thy mouth ; ) it is very unfit that under the Sunshine of Christianity , we should build or repair the ruin'd Altars of depos'd Chance , and acknowledge a blind Deity ; that under the abused name of Fortune , Fools anciently were pleas'd to create a Goddess , and sinners now dissemble to mistake for some such thing , that they may unreproved controul and censure those Heavenly Dispensations their proud and peevish natures are displeased with . I know that many unforeseen Accidents , which the Ignorant Vulgar do impute to Fortune , are by God in the Scriptures ascribed to Providence : And therefore you must give me leave , both to take notice of , and disapprove that ungrateful expression of our Language , wherein ( to justify our Unthankfulness for the Benefits we have received ) we use to call God's Blessing to a man in his outward Possessions , his Fortune ; as if our Estates were Gifts blindly cast on us by the rash Profuseness of that fond Deity , and not the Emanations of God's Bounty , and Presents of his Providence . Old Jacob's Gratitude speaketh another strain , and will not mention his Wealth ( though never so justly the Wages of his prosper'd Industry ) without acknowledging it for the Gift of God. But since this much-abused Name of Fortune has presented it self in my way , I dare not take leave of it , till I have express'd a desire that men would be more wary how they defame her , lest through the sides of Fortune they affront Providence . If Fortune under the common Notion , had fee'd me to be her Advocate , I should alledge , That Gamesters of all others , have the least Justice to complain of her Disfavours , since the Success of the one absolutely depending upon the Losses of the other , they themselves reduce Fortune to a Necessity of disobliging some of them , by rendring it impossible for her to content them all . And I would add , That what we fondly call her Inconstancy , when she sometimes forsakes those she once smil'd on , is much more properly to be ascribed to the Justice of her Goodness , and the Extensiveness of her Affection to men ; since seeing she is not able to make them all compleatly happy at once , at least she endeavours to make them fortunate by turns , and for some Intervals of time . Nor is it her Fickleness , that in pursuance of this impartial Love she seems to desert her former Favourites , when she confers her Favours on new Persons , since she bereaves not the first possessors of them with intention , but only by consequent ; as being not able to lend her benefits to new Necessities , without redemanding them of her former Debtors ; whom , otherwise , she has as little design to offend by this transplacing of her bounties , as the Sun has to benight the Antipodes , when to bring Light into our Hemisphere he is necessitated to leave them in darkness . 'T is not the malice or instability of Fortune , but our mistakes of the nature of her Presents , that occasion our Complaints ; for we mistaking those Benefits for absolutely given to us , which are indeed but deposited in our hands , repine and murmur at their restitution , instead of being thankful for their Loan , and having had their use . And surely they that pretend to be so perfect in her inconstancy , must be guilty of more madness in trusting her , than she can be of treachery in deceiving them . But were I to frame an Apology to vindicate Fortune under the notion of Providence , I might represent , that what we attribute of her envious partiality , when she does shower most Favours on those that least deserve them , is but the effect of God's immenser Bounty , that gives even them a larger portion of Pleasures in this life , to whom he reserves none at all in the next ; and withal casts a disesteem upon these glittering Goods , Fools over-value , by heaping them upon his very Enemies . I might farther alledge , That what our discontents , call Fortune's Spitefulness , and her Injustice , when she seems to persecute those most , that are most Virtuous , is in effect but God's Care of his Children , which by these Afflictions both Exercises and improves their Piety , secures them from the Allurements of Prosperity , endears his Assistances and his Recompences by these difficulties ; which both add Lustre to their Victories , and make their Vertues more Exemplary and more Meritorious . And ( Lastly ) I might say , That what we miscall Inconstancy in Fortune , when her Changes invalidate the title of Prescription to her Favours , and make their residence ( when possess'd ) as incertain as their wish'd stay is welcome ; is indeed but a merciful stratagem of Providence , to wean us from a dangerous fondness of these transitory Goods ; lest if the continuance of their fruition were as certain as the contentments of it are great , we should by neglecting forfeit all nobler joys , and lose far greater Pleasures reserved for us in Heaven . But we have too long wandered from our Theme ; let us return to Cleander and his Cursing ; which over and above those other good qualities we have already observ'd in it , has that of being a Sin as useless as it is Unchristian . All other Vices have something to extenuate their Guilt ; all other Sinners serve Satan for his Pay ; but the Curser , ( as the Swearer ) is the Devil's Volunteer , valuing his Soul so cheaply , that some suspect , that the reason of its stay in the Body , is , that the Devil scarce thinks it worth the fetching : And certainly , Esau's Bargain , who sold his Birth-right for a Mess of Pottage , becomes no more absurd when parallell'd to this ; which makes those it Damns as much admir'd for their folly , as tormented for their sins , and so casts upon them the imputation of Madness , that it deprives them of the privilege of Mad-men ; for whereas Frantick Persons ( who innocently act all Crimes ) may Kill men without Murther , the Curser ( on the other side ) does Murther without Killing . Cleander may indeed give himself to the Devil by his Curses , but never his Enemy ; for if Solomon's Authority be credited in this point , we shall believe that , as the bird by wandering , as the swallow by flying , so the curse causless shall not come . But the best on 't is , that these Intentional Sins , for being ineffectual against others , divest not the being criminal in themselves : For the Curser is as uncharitable to himself as to his Enemies ; he commits Murders without acting them ; and contracts the Guilt of his Neighbours Blood , without shedding it ; and incurs the Penalty , without once tasting the Sweetness of Revenge . For 't is not only in Good that God accepts the Will for the Deed ; he makes the same reception to our Endeavours and Designs of Ill. And justly may God punish the Ill by us intended , tho by him prevented , since that disappointment in which we think to find our justification , is not the effect of our want of Malice , but our want of Power , and so does not excuse our Ill , but magnifies God's Goodness . Let us therefore cease to wonder , that whilst we curse one another , our Maker curses us ; and that the Plague is so raging in our Houses , so long as it is so rife in our Mouths : But rather let us tremble at that dismal Fate , that David praying against his Enemies , Prophecies against God's . As he loved Cursing ( says he ) so let it come unto 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 . I might yet further alledge , That Curses are of so culpable a Nature , that their very Apology concludes them Guilty , by Pleading them to be Idle Words : And I might add to all the past Dissuasives , The Ill Repute that Curses gain a man , amongst the most Scrupulous and Preciser sort of People , who judging of the greatness of the Vice , by the smallness of the Advantage that is derivable from it , will hardly believe him to be the owner of much Piety , that will Slight it upon so little a Temptation . And those of our Divines that hold Curses to be the Dialect of the Reprobates in Hell , will think it but an ominous Piece of Providence in Cleander to imitate Travellers , who use to accustom themselves before-hand to the Language of those Climes they design to Visit . But the last Consideration that I shall employ to persuade you to divest , with the Practice of using Curses , the means of Provoking them , and the Fears of suffering them ; is that of the scandal this vicious Custom gives to weaker Christians . And as the former Considerations relate properly to Cleander , so this I must more peculiarly address to You , whose Vertues have acquir'd you so high a Reverence , that they have put it in your Power , not only to excuse , but almost to Canonize the worst Actions by your Example ; and therefore ought to make you so much the more Wary and Strict in your Behaviour : Since men believing it impossible to fail in imitating you , your Exemplary Faults will contract a deeper Guilt by being Presidents , than by being Sins . But , Sir , lest I should give you too Just an occasion to encrease the number of your Curses , by bestowing some fresh ones upon my tediousness , I will now put a Period to your trouble , by saying to you as once our Saviour did to the young man in the Gospel , ( that so resembled you in the Possession of so many Vertues ) One thing thon lackest ( yet ) ; and that one thing in you is but , by Sacrificing your Habitude of Cursing , to make your self capable of as transcendent Blessings as constantly are implor'd for you , by SIR , Your most Affectionate , most Faithful , and most Humble Servant , W. D. ERRATA . PAge 3. l. 8. read Wise Man. P. 127. l. ult . r. Promissory . THE CONTENTS . VAIN Swearing , as well as Perjury , forbidden in Scripture . Page 2 SECT . I. The usual Pleas and Excuses for Vain and Rash Swearing , considered . As , 1. It 's a Venial Sin. 7 2. They swear but seldom . 16 3. Not so often as others . 19 4. They swear what is true . 22 5. They swear by the Creatures , and not by God. 28 6. They swear by fictitious terms . 31 7. They swear some peculiar Oath . 34 8. If they swear not , they shall not be believed . 38 9. If they swear not , they shall not be fear'd , nor obeyed . 43 10. They swear not , but in Passion , or in Drink . 46 , 52. 11. They repeat but the Oaths of others . 53 12. By using Oaths they are looked upon as Gentlemen . 59 13. If they renounce it , they shall be derided for it . 66 A Digression about Repentance . 77 14. It 's impossible to subdue it . 88 SECT . II. Directions for the Cure of it . 99 1. Consider , it 's not the Nature , but the Commonness , makes Swearing thought a little Sin. 101 2. Be zealous and incessant in Prayer . 3. Fly the Conversation and Familiarity of Profess'd Swearers . 110 4. Let the Customary Swearer oblige himself to pay , or suffer somewhat for every Oath . 112 Or procure some Friend to take notice of it . 113 5. To resolve at once to renounce it . 115 6. To reflect frequently upon the folly of it . 119 A Discourse against Cursing . Pag. 1. BOOKS Printed for , and Sold by Thomas Cockerill . HIstorical Collections , the Third Part , in Two Volumes , Never before Printed ; containing the Principal Matters which happened from the meeting of the Parliament , November the 3d. 1640. to the end of the year 1644. wherein is a particular account of the Rise and Progress of the Civil War to that Period ; Impartially related . Setting forth only Matter of Fact in Order of Time , without Observation or Reflection . By John Rushworth . Fol. Life , Reign , and Trial of Mary Q. of Scots . Stitch'd . Speculum Theologiae in Christo ; or a View of some Divine Truths . By Edward Polhill of Burwash in Sussex , Esq 4to . Christus in Corde : Or the Mystical Union between Christ and Believers , considered in its resemblances , bonds , seals , privileges , and marks . By Edward Polhill , Esq 8vo . Precious Faith considered in its Nature , Working and Growth . By Edward Polhill , Esq 8vo . A Discourse of Schism . By Edward Polhill , Esq 8vo . The Evidence of Things not seen ; or divers Spiritual and Philosophical Discourses concerning the state of Holy Men after Death . By that eminently Learned Divine , Moses Amyraldus . Translated out of the French Tongue by a Minister of the Church of England , 8vo . Geography Rectified ; or a Description of the World in all its Kingdoms , Provinces , Countries , Islands , Cities , Towns , Seas , Rivers , Bays , Capes , Names , Inhabitants , Scituations , Histories , Customs , Commodities , Government . Illustrated with about 80 Maps . Third Edition . By Robert Morden . 4to . Geography Anatomiz'd ; Or a compleat Geographical Grammar ; being a short and exact Analysis of the whole Body of Modern Geography ; after a new , plain , and easy method ; whereby any person may in a short time attain to the knowledge of that most noble and useful Science , &c. To which is subjoined the present state of the European Plantations in the East and West-Indies ; with a reasonable Proposal for the Propagation of the blessed Gospel in all Pagan Countries . Illustrated with divers Maps . By Patrick Gordon , M. A. Essays on Trade and Navigation . By Sir Francis Brewster , Knight , 8vo . The Almost Christian discovered , in some Sermons on Acts 26. 28. With a Blow at Prophaneness . By the Right Reverend Ezekiel Hopkins , late Lord Bishop of Londonderry . The Possibility , Expediency , and Necessity of Divine Revelation . A Sermon preach'd at St. Martins in the Fields ▪ Jan. 7. 1695. at the beginning of the Lecture for the ensuing Year , founded by the Honourable Robert Boyle . By John Williams , D. D. Chaplain in Ordinary to His Majesty . The Certainty of Divine Revelation . A Second Sermon by Dr. Williams , at the same Lecture . Advertisement . WHereas Proposals have been formerly made for the Reprinting Mr. Pool's , &c. Annotations on the Holy Bible , ( to be Review'd by Mr. Samuel Clark , and Mr. Edward Veal ) with the Addition of a Concordance and Large Contents before each Chapter ; This is to give Notice , That it is now in the Press ; and the Subscribers are desired to send in their Subscription by the 25th . of June next ; after which Time the Undertakers will not be obliged to make the Allowance of the Seventh Book . The Undertakers are , Thomas Parkhurst , Brabazon Aylmer , Thomas Cockerill , Jonathan Robinson , John Lawrence , and John Taylor . Notes, typically marginal, from the original text Notes for div A28981-e260 Anno 1647. Notes for div A28981-e600 Mat. 5. 33 , 34. V. 37. James 5. 12. Eccl. 9. 2. Hos . 4. 2 , 3. Zech. 5. 3. Luke 12. 47. Matt. 11. 21 , 22. Gen. 19. 20. Exod. 20. 7. Heb. 10. 31. Mark 5. 9. Jer. 23. 10 ▪ Mat. 7. 13. Exod. 23. 2. Gen. 18. 32. Gal. 4. 16. Prov. 6. 23. Prov. 13. 18. Prov. 30. 12. Mat. 5. 33 , 34 , &c. Lev. 19. 12. Psal . 139. 20. Mat. 5. 34. Jer. 5. 7. Deut. 6. 13. & 10. 20. Isa . 65. 16. Josh . 23. 7. Jer. 12. 16. Exod. 23. 13. 1 Sam. 28. 8. Gal. 6. 7. 1 Cor. 3. 19. Prov. 16. 2. James 2. 10. Exod. 32. 19. Matth. 16. 26. Heb. 6. 16. Mat. 5. 29 , 3● . Eph. 4. 26. Dan. 5. 5. Prov. 14. 9. Prov. 28. 1. Exod. 21. 6. Josh . 24. 15. Mat. 5. 11. Acts 5 41. Job 12. 4. Mat 9. 23. Prov. 3. 34. Mark 8. 33. The Lines included within this Parenthesis [ ] may perhaps pass for one , and appear somewhat foreign both to the Theme and Style of this Discourse : I have yet ventur'd to insert ▪ them here , to please a Person that I much affect ; leaving to the Reader a liberty to skip them if he please ; but if he chance to vouchsafe them ▪ a perusal , I must beg for them his attention , not that they deserve it , but because they need it . It ends p. 87. 1 Cor. 15. 10. In an Essay of mistaken Modesty . Mat. 5. 16. Gen. 3. 24. Mark 10. 49. John 5. 2 , 3 , 4. Mark 2. 9 , 12. Gen. 1. 3. Jer. 28. 11 , 12 , 13. Numb . 15. 32. Gen. 4. 15. Josh . 6. 26. 1 Kings 16. 34. James 4. 7 , 8. Exod. 13. 11 , &c. 1 Sam. 21. 9. Phil. 2. 13. Phil. 1. 6. Mat. 5. 6. Rev. 6. 2. Mat. 8. 26. Gen. 34. 7. Josh . 7. 15. Judges 20. 6. Jam. 1. 21. Isa . 52. 3. Nahum 3. 16. Notes for div A28981-e5100 Psal . 10. 7. Rom. 3. 14. Psal . 62. 4. 2 Sam. 16. 5. & 13. 1 Pet. 3. 9. 2 Sam. 16. 11 , 12. Mat. 5. 44. Rom. 12. 14. 1 Cor. 4. 12 , 13. 1 Cor. 11 ▪ 1. 1 Pet. 2. 23. Luke 9. 54 , 55. John 13. 35. 1 Tim. 1. 5. 1 Cor. 13. 4 , &c. 1 John 4. 20. James 3. 9 , 10. Deut. 11. 29. 1 Thes . 5. 17. Prov. 16. 33. Exod. 23 : 13. Gen. 33. 11 , & 5. Gen. 25. 33. Prov. 26. 2. Psal . 109. 17 , 18. Matt. 12. 36. Mat. 10. 21. 
A67779	----	A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex. Younge, Richard. 1664 Approx. 137 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A67779 Wing Y191A ESTC R218572 99830154 99830154 34604 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67779) Transcribed from: (Early English Books Online ; image set 34604) Images scanned from microfilm: (Early English books, 1641-1700 ; 1942:23) A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex. Younge, Richard. 32 p. printed by J. Hayes, and are to be sold by Mrs. Crips in Popes-Head Alley, with 39 other pieces composed by the same author, London : 1664. Caption title on p.2 and running title: A sinner rescued from Satans subtilty and slavery. Imprimatur above imprint dated: Feb. 5. 1663. and signed: G. Stradling. Reproduction of the original in the Bodleian Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Vices -- Early works to 1800. Swearing -- Early works to 1800. Christian life -- Early works to 1800. Redemption -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2006-04 John Latta Sampled and proofread 2006-04 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A Sovereign ANTIDOTE , Or , A Precious MITHRIDATE : For Recovery of Souls twice dead in SIN , and buried in the Grave of Long Custome , to the Life of Grace . With hopeful Means ( God blessing the same ) to prevent that three-fold ( and worse than Aegyptian ) Plague of the Heart ; Drunkenness , Swearing , and Profaneness . Wherein is a sweet composition of Severity and Mercy : Of Indignation against Sin , of Compassion and Commiseration to the Sinner ; with such Christian moderation , as may argue Zeal without Malice ; and a desire to win Souls , no will to gall them . By R. YOUNGE of Roxwell in Essex . Imprimatur , Ex Aed . Lamb. Feb. 5. 1663. G. Stradling , S.T.P. Rev. in Christo Pat. D. Gilb. Archiep. Cant. à Sac. Domestic . London , Printed by J. Hayes , and are to be sold by Mrs. Crips in Popes-Head Alley , with 39 other Pieces composed by the same Author , 1664. A Sinner rescued from Satans subtilty and slavery . SECTION I. NOt to admonish our brother is to hate him , as the Holy Ghost witnesseth , Lev. 19.17 . But to scorn our brother should admonish us , is more to hate our selves . That little which Croesus learned of Solon , saved his life . And had Pilate taken that fair warning his wife gave him , it might have saved his soul ; which once lost , cannot be redeemed with ten thousand worlds : no not with the enduring of ten thousand thousand years torments in Hell. Enough I suppose ( together with a desire of my Readers eternal welfare ) to encourage me to speak , others to hear . Wherefore let none in the least be offended with what I shall deliver , or with me for it : For ( not only the searcher of hearts , but ) the world shall witness , that I fight not against you , but against your sins ; and you have no such foes as your faults . And these are they I seek to subdue , and batter down before you : as well knowing , that unless they die , you cannot live . Yea , if I make you smart , give me the more thanks , love me the better for it : Sharp reprehension is the healing of the soul ; and love to the soul , is the soul of love ▪ And let this serve for an Apologie , and if you please for a Protection . Sect. 2. Considering the numberless number of those that by professing themselves Protestants , discredit the Protestant Religion : Who because they have been Christened , as Simo● Magus was , received the Sacrament of the Lords Supper , like Judas ; and for company go to Church also as Dogs do , are called Christians , as we call the Heathen Images gods : yea ▪ and ( being blinded by the Prince of darkness , 2. Cor. 4.4 . ) think to be saved by Christ , though they take up Arms against him ; and are no more like Christians , then Michals Image of Goats-hair was like David : Who make the world only their god , and pleasure or profit alone their Religion : Who are so graceless , that God is not in all their thoughts ; except to blaspheme him , and to spend his daies in the Devil's service : Who being Christians in name , will scoff at a Christian indeed : Who honour the dead Saints in a cold profession , while they worrey the living Saints in a cruel persecution : Who so hate Holiness , that they will hate a man for it ; and say of good living , ( as F●stus of great Learninq ) It makes a man mad : whose hearts will rise at the sight of a good man , as some stomacks will rise at the sight of sweet meats : Whose Religion is to oppose the power of Religion ; and whose knowledge of the Truth , to know how to argue against the Truth : Who justifie the wicked , and condemn the just : who call Zeal , madness ; and Religion , foolishness : Who love their sins so much above their souls , that they will not only mock their Admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but even hate one to the death , for shewing them the way to eternal life : who will condemn all for Round-heads , that have more Religion then an Heathen , or knowledge of heavenly things , then a child in the womb hath of the things of this life ; or conscience , then an Atheist , or care of his soul , then a Beast , and are mockers of all that march not under the pay of the Devil : Who with Adam will become Satans bondslaves for an Apple ; and like Esau , sell their birthright of Grace here , and their Blessing of Glory hereafter for a mess of pottage : Who prefer the pleasing of their palates before the saving of their souls : who have not only cast off Religion , that should make them good men ; but reason also , that should make them men : Who waste vertues faster then riches , and riches faster then any vertues can get them : Who do nothing else but sin , and make others sin too : who spend their time and patrimonies in Riot , and upon Dice , Drab , Drunkenness : who place all their felicity in a Tavern or Brothel house , where Harlots and Sycophants rifle their Estates , and then send them to rob : Who will borrow of every one , but never intend to satisfie any one : Who glory in their shame , and are ashamed of that which should and would be their glory : Who desire not the reputation of honesty , but of good fellowship : Who in stead of quenching their thirst , drown their senses ; and had rather leave their wits , then the wine behind them : who place their Paradise in their throats , Heaven in their guts : and make their belly their god : Who pour their Patrimonies down their throats , and throw the house so long out at windows , that at length their house throws them out of doors : Who think every one exorbitant that walk not after their Rule : Who will traduce all whom they cannot seduce ; even condemning with their tongues , what they commend in their consciences : Who as they have no reason , so they will hear none : Who are not more blind to their own faults , then quick-sighted in other mens : Who being displeased with others , will flie in their Makers face , and tear their Saviours Name in pieces with oathes and execrations , as being worse then any mad dog that flies in his Masters face that keeps him : Who swear and curse even out of custom , as Currs bark ; yea , they have so sworn away all grace , that they count it a grace to swear ; and being reproved for swearing , they will swear that they swore not . Sect. 3. Or perhaps they are covetous Cormorants , greedy Gripers , miserly Muck-worms ; all whose reaches are at riches : Who make gold their god , and commodity the stern of their consciences : Who hold every thing lawful , if it be gainful : Who prefer a little base pelf before God , and their own salvation ; and who being fatted with Gods blessings , do spurn at his precepts : Who like men sleeping in a Boat , are carried down the stream of this World , untill they arrive at their Graves-end [ Death ] without once waking to bethink themselves whither they are a going [ to Heaven or Hell. ] Or Ignorant and Formal Hypocrites : who do as they see others do , without either conscience of sin , or guidance of reason : Who do what is morally good , more for fear of the Law , then for love of the Gospel : Who fear the Magistrate more then they fear God or the Devil ; regard more the blasts of mens breath , then the fire of Gods wrath ; will tremble more at the thought of a Bailiff , or a Prison , then of Satan , or Hell , and everlasting perdition : Who will say , they love God and Christ , yet hate all that any way resemble him ; are slint unto God , wax to Satan ; have their ears alwayes open to the Tempter , shut to their Maker and Redeemer ; will chuse rather to disobey God , then displease great Ones ; fear more the Worlds scorns , then His anger ; and rather than abridge themselves of their pleasure , will incur the displeasure of God : Who will do what God forbids , yet confidently hope to escape what He threatens : Who will do the Devils works onely , and yet look for Christs wages ; expect that Heaven will meet them at their last hour , when all their life long they have galloped in the beaten Road towards Hell : Who expect to have Christ their Redeemer and Advocate , vvhen their Consciences tell them , that they seldom remember him , but to blaspheme him ; and more often name him in their oaths and curses , than in their prayers : vvho vvill persecute honest and Orthodox Christians ; and say , they mean base and dissembling hypocrites : Who think they do God good service in killing his servant● , Joh. 16.2 . Who vvill boast of a strong faith , and yet fall short of the Devils in believing , Jam. 2.19 . who turn the grace of God into wantonness ; as if a condemned person ▪ should head his Drum of Rebellion with his pardon ; resolving to be evil , because God is good : Who will not believe what is written , till they feel vvhat is written , and vvhom nothing vvill con●ute , but fire and brimstone : vvho think their villany is unseen , because it is unpunished ; and therefore live like Beasts , becau●e they think they shall die like Beasts . Sect. 4. Considering the swarms , legions , millions of these I say , and many the like , vvhich I cannot stand to repeat . As also in reference to Levit. 19.17 . Isa . 58.1 . I have deemed it no desertless office , to say something toward the saving of those poor ignorant and impotent vvretches , that are neither able , nor vvilling to help themselves . And indeed , what heart would it not make to bleed , that hath any Christian blood in his veins , to see vvhat multitudes there are that go blind-fold to destruction ; and no man offer to stop or check them before they arrive there , from vvhence there is no redemption , Matth. 7.13 , 14. 1 John. 5.19 . Rev. 20.8 . and 13.16 . Isa . 10.22 . Rom. 9.27 . 2 Tim. 2.26 . 2 Cor. 4.4 . Eph. 2.1 , to 4. Phil. 3.18 . Joh● ▪ 8.44 . and 1● . 30 . Yea , how should it not make all , that are themselves got out of Satans clutches , to plot , study , and contrive all they can , to draw others of their brethren after them . We read that Andrew vvas no sooner converted and become Christs Disciple , but instantly he drew others after him to the same Faith , John 1.41 . and the like of Philip , ver . ●5 . and of the woman of Samaria , John 4.28 , to 41. and of Peter , Luk. 22 32. Act. 2.41 . & chap. 3. & 4.4 . and so of all the Apostles ▪ Yea , Moses so thirsted after the salvation of Israel , that rather than he vvould be saved without them , he desired the Lord to b●ot h●m out of the Book of Life , Exod. 32.32 . And Paul to this purpose saith , I could wish my self to be separated f●om Christ for my brethre● , that are my kinsmen according to the flesh , meaning the Jew● , Rom. 9.3 . And indeed all heavenly hearts are charitable . Neither are we of the communion of Saints , if we desire not the blessedness of others , it being an inseparable adjunct , or relative to grace ; for none but a Cain vvill say , Am I my brothers keeper ? Yea , vvhere the heart is thankful , and inflamed with the love of God , and our neighbour , this vvill be the principal aim : As by my sins and bad example , I have drawn others from God : so now I will , all I can , draw others with my self to God. Saul converted , will build up , as fast as ever he plucked down , and preach as zealously as ever he persecuted : and we are no whit thankful for our own salvation , if we do not look with charity and pity upon the gross mis-opinions and mispr●sions of our Brethren . And what though we cannot do what we would ? yet we must labour to do what we can , to win others ; not to merit by it , but to express our thanks . Besides it were very dishonourable to Christ not to do so . Did you ever know that wicked men , thieves , drunkards , adulterers , persecuters , false prophets , or the like , would be damned alone ? no , they mislead all they can , as desiring to have companions . Yea , the Pharisees would take great pains , compass sea and land , to make other ▪ two-fold more the children of hell than themselves , as our Saviour expresly saith , Mat. 23.15 . which may cast a blush upon our cheeks , who are nothing so industrious to win souls to God. And what a shame is it , that our God should not have as faithful servants , as he hath unfaithful enemies ? that wickedmen should be at more cost and pains to please an ●ll mast●● , then we can afford to please so good a God , so gracio●s , and so loving a 〈…〉 they labour so hard , for that vvhich vvill but 〈◊〉 be●● damnation ? 〈◊〉 shall we think any pains too much for that whi●h will ad●● to the we 〈…〉 our eternal glory and salvation ? Sect. 5. And what though their case be not onely desperate , but almo●● hopeless ? yet there is a mercy due even to them : and it is our duty to ●se the means ; leaving the issue to him vvho is able to quicken the d●ad , and to make even of stones children to Abraham ? Witness Manasses in the Old Testastament , and Paul in the New. Yea , I suppose , that this their sad on 〈…〉 calls for our more than ordinary compassion . Since they have precious so●ls , that must everlastingly live in bliss , or woe . And hence it is , that the A●gels are said to rejoyce more at the conv●●sion of such a sinner , than for the building up of ninety and nine that are already converted , Luke 15.7 . because he to vvhom God hath given a new heart , and spiritual life , vvill be sure to seek out for , and use the means of growing in grace , and in the knowledge of our Lord and Saviour Jesus Christ . Whereas the former , are not onely dead in sin , but so buried in the grave of long custome , that they cannot stir the least joynt ; no , not so much as ●eel their deadness , nor desire life , but resist all means tending thereunto . Insomuch , that the conversion of such an one is held by Divines a greater work , or miracle , than the creating of the whole World : For in every new creature are a number of miracles ; A blind man is restored to sight ; a deaf man to hearing ; a man possest with many Devils , dispossest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh : in all vvhich God meets vvith nothing but opposition , which in the Creation he met not vvith . I know this is Greek to a Sensualist , that hath onely the Flesh for his Tutor vvhence it vvill not be amiss to shew , how it fares vvith the parties vvith vvhom I am , to encounter ; Drunkards , Blasphemers , and Prophane persons . Sect. 6. Even such is the power of sin , that it made God become man , Angels become Devils , and men become beasts . For each man by nature , every one , vvhose heart is not changed by the Loadstone of the Gospel , is a very beast in condition , as Jeremy affirms , Jer. 10.14 . and St. Peter , 2 Pet. 2.12 . But that 's not all ; for vvhen the custom of sin , hath so brawned mens hearts , seared their consciences , and blinded their minds , that they can swear and curse as familiarly as Dogs bark : When the just and true God , hath for their rebellious wickedness in rejecting him , and despising all good means of being bettered , given them up to their own hearts lusts , and to Satan the God of this world , to be taught and governed by him : even as a just Judg , having passed sentence upon some hainous Malefactor , gives him up to the Jaylor , or Executioner : ( as you may see by sundry places , 2 Thes . 2.10 , 11 , 12. 1 Kings 22.20 , 21 , 22. 2 Tim. 2.26 . Ephes . 2.2 . Joh. 13.2 . Acts 5.3 . 1 Chron. 21.1 . Gen. 3.1 , to 6. Rev. 2.10.3.15 . Joh. 8.44 . & 12.31 . & 14.30 . 2 Cor. 4.4 . ) Then they become so devilized , that as Paul being guided by the good Spirit of God could say , I live not , but Christ lives in me , Gal. 2.20 . So may they say , we live not , but the Devil lives in us . For he is not only their Father , Gen. 3.15 . Joh. 8.44 . But their God , 2 Cor. 4.4 . And their Prince , Joh. 14.30 . And works in them his pleasure , Ephes . 2.2 . 2 Tim. 2.26 . So that they are ready and willing to say or do , what he will have them : as you may plainly read , Joh. 13.2 . Acts 5.3 . & 12.1 , 2 , to 12. 1 Chro. 21.1 . Gen. 3.1 , to 6. Rev. 2.10 . True , these poor simple souls know none of all this : as those four hundred of Ahabs Prophets , in whom this evil Spirit spake , did not know that Satan spake by them , 1 King. 22.22 . Neither did Judas know when he eat the sop , that Satan entred into him , and put it into his heart to betray Christ , Joh. 13.2 . Nor do Magistrates when they cast the servants of God into prison , once imagine that the Devil makes them his Jaylors , but he doth so . They are his Instruments , but he is the Principal Author ; as is plain by Rev. 2.10 . Neither did Ananias and Saphira once think , that Satan had filled their hearts , or put that lye into their mouths , for which they were strook dead , Acts 5. yet the Holy Ghost tells us plainly , that he did so , Vers . 3. Nor Eve in Paradise , had not the least suspition , that it was Satan that spake to her , by the Serpent : Nor Adam , that it was the Devils mind in her mouth , his heart in her lips , when tempted to eat the forbidden fruit . Nor did David once dream , that it was Satan , who moved him to number the people , 1 Chron. 21.1 . Much less did Peter , who so loved Christ , imagine that he was set on by Satan , to tempt his own Lord and Master with those affectionate words , Master pity thy self : For if Christ had pitied himself , Peter and all the world had perished . Yet it was so , which occasioned Christ to answer him , Get thee behind me Satan , Mat. 16.22 , 23. Much less do Drunkards , Blasphemers , and prophane persons know , that it is not they , but the Devil in them , when they scoff at Religion and holiness ; when they tear Heaven with their blasphemies , and bandy the dreadful Name of God in their impure and poluted mouths , by their bloudy Oaths and Execrations . These things premised , I come to deal with the parties first mentioned , with whom my business lies : and they are Drunkards , Blasphemers , and profane persons , who swarm so in all places . And to these , their faithful and impartial Monitor presents a few Considerations . I 'le begin with Drunkards ; O that they would mind what I shall say , but so much as it concerns them ! The Blemish of Government , the Shame of Religion , the Disgrace of Mankind ; or a Charge drawn up against Drunkards , and presented to his Majesty , in the name of all the sober Party in the three Nations . Humbly craving , that they may be kept alone by themselves from infecting others ; compelled to work and earn what they consume : And that none may be suffered to sell Drink , who shall either Swear , or be Drunk themselves , or suffer Others within their Wals. 1. BRANCH of the Charge . THat as the Basilisk is chief of Serpents : so of sinners , the Drunkard is chief . That Drunkenness is of sins the Queen : as the Gowt is of diseases : even the root of all evil , the rot of all good . A sin which turns a man wholly into sin . That all sins , all beast-like , all serpentine qualities meet in a Drunkard , as rivers in the sea : and that it were far better to be a Toad , or a Serpent , then a Drunkard . That the Drunkard is like Ahab , who sold himself to work wickedness . That he wholly dedicates , resigns , surrenders , and gives himself up to serve sin and Satan . That his only employment is to drink , drab , quarrel , swear , curse , scoff , slander and seduce : as if to sin were his Trade , and he could do nothing else ; like the Devil , who was a sinner from the beginning , a sinner to the end . That these sons of Belial , are all for the belly : for to drink God out of their hearts , health out of their bodies , wit out of their heads , strength out of their joynts , all the money out of their purses , all the drink out of the Brewers barrels , wife and children out of doors , the house out at windows , the Land out of quiet , plenty out of the Nation , is all their business . In vvhich their swinish swilling , they resemble so many frogs in a puddle , or water-snakes in a pond : for their vvhole exercise , yea , Religion , is to drink ; they even drown themselves on the dry land . That they drink more spirits in one night , then their flesh and brains be worth . That more is thrown out of one swines nose , and mouth , and guts , then vvould maintain five sufficient families . 2. Br. That it is not to be imagined , vvhat all the Drunkards in one Shire or County do devour , and vvorse then throvv away in one year : vvhen it hath been knovvn ( if vve may give credit to Authours , and the Oaths of others ) that two and thirty in one cluster have made themselves drunk ; that six and thirty have drank themselves dead in the place , vvith carovvsing of healths ; that at one Supper , one and forty have killed themselves , vvith striving for the conquest : that two have drank each of them a peck at a draught : that four men have drank four gallons of vvine at a sitting : that one man hath drank two gallons of vvine ; and two more , three gallons of vvine a piece at a time : that one Drunkard in a fevv hours , drank four gallons of vvine : that four ancient men drank as many cups of vvine at one sitting , as they had lived years , vvhich vvas in all three hundred cups of vvine amongst four men : and lastly , that three women came into a Tavern in Fleet-street ( vvhen I vvas a boy , take it upon Claptons Oath and credit , vvho drevv the Wine ) and drank forty nine quarts of Sack ; tvvo of them sixteen a piece , & the third to get the victory , seventeen quarts of Sack. Which being so , vvhat may the many millions of these ding-thrifty dearth-makers consume in a year in all the three Nations ? It is much to be feared , that as we turn the sanctuary of life into the shambles of death : so God may send a famine after such a satiety , and pestilence after famine . Or rather , that our Land , which hath been so long sick of this disease , and so often surfeted of this sin , should spue us all out who are the Inhabitants . Nor need it seem incredible , that common drunkards should drink thus : for they can disgorge themselves at pleasure , by only putting their finger to their throat ; and they will vomit , as if they were so many live Whales spuing up the Ocean : which done , they can drink a fresh . Or if not so , yet custome hath made it to pass through them , as through a tunnel , or streiner ; whereby it comes out again as sheer wine as it went in , as hath been observed . Nor hath the richest Sherry or old Canary any more operation with them , than a cup of six hath with me . And no marvel ! for , if Physick be taken too oft , it will not work like Physick : but nature entertains it as a friend , not as a Physician . Yea , poyson by a familiar use becomes natural food . As Aristotle ( in an example of a Maid , who used to pick spiders off the walls and eat them , ) makes plain . 3. Br. That as Drunkards have lost the prerogative of their Creation , and are changed ( with Nebuchadnezzar , Dan. 4.16 . ) from men into beasts , so they turn the sanctuary of life into the shambles of death : yea , thousands ( when they have made up the measure of their wickedness ) are taken away in Gods just wrath in their drink ; ( as it were with the weapo● in their bellies ) it faring with them as it did with that Pope , whom the Devil is said to have slain in the very instant of his Adultery , and carry him quick to hell , being suddenly struck with death , as if the execution were no less intended to the soul , than to the body . That by the Law of God in both Testaments ; He that will not labour , should not eat , Gen. 3.19 . Pro. 20.4 . 2 Thes . 3.10 . because he robs the Common-wealth of that which is altogether as profitable as land , or treasure . But Drunkards are not only lazie get-nothings , but they are also riotous spend-alls ; and yet these drunken drones , these gut-mongers , these Quagmirists , like vagrants and vermine , do nothing all their life-long that may tend to any good , as is storied of Margites , and yet devour more of the fat of the Land , than would plentifully maintain those millions of poor in the Nation that are ready to fami●h . A thing not fit to be suffered in any Christian Commo●-wealth : yea , far sitter they were stoned to death , as by the Law of God they ought , Deut. 21.20 , 21. since this might bring them to repentance ; whereas now they spend their days in mirth , and suddenly they go down into hell , Job 21.13 . Drunkards being those swine whom the legion carries headlong into the Sea , or pit of perdition . 4. Br. That every hour seems a day , and every day a month to a drunkard , that is not spent in a Tap-house ; yea , they seem to have nailed their ears to the door of some Tavern or Tap-house , and to have agreed with Satan , Master , it is good being here . That where ever the Drunkards house is , his dwelling is at the Ale-house , except all his money be spent , and then if his wife will fetch him home with a lanthorn , and his men with a barrow , he comes vvith as much sence as Michals image had . That the pot is no sooner from their lips , but they are melancholy , and their hearts as heavy , as if a milstone lay upon it . Or rather they are vexed like Saul , with an evil spirit , which nothing will drive away but drink and Tobacco . They so wound their consciences with all kind of prodigious wickedness , and so exceedingly provoke God , that they are rackt in conscience , and tortured with the very flashes of bell-fire . That they drink to the end only , that they may forget God , his threats & judgments ; that they may drown conscience , and put off all thoughts of death and hell ; and to hearten and harden themselves against all the messages of God , and threats of the Law : which is no other in mitigating the pangs of conscience , than as a saddle of gold to a galled-horse , or a draught of poison to quench a mans thirst . That if they might have their wills , none should refuse to be drunk unpunished , or be drunk unrewarded at the common charge . As how will they boast what they drank , and how many they conquered at such a meeting , making it their only glory . That the utmost of a Drunkards honesty is good-fellowship : that temperance and sobriety with them is nothing but humour and singularity ; and that they drink not for strength or need , but for lust and pride ; to shew how full of Satan they are , and how near to swine . That though these swinish swill-bowls make their gullet their god , and sacrifice more to their god-belly , than those Babylo●ians did to their god Bel , Bel and the Drago● , v. 3. yet they will say , yea swear , that they drink not for love of drink ; though they love it above health , wealth , credit , child , wife , life , heaven , salvation , All. They no more care for wine , than Esau did for his pottage , for which he sold his birthright , Isa . 56.12 . 5. Br. That Drunkards are the Devils capti●es , at his command , and ready to do his will ; and that he rules over , and works in them his pleasure , 2 Tim. 2.26 . Eph. 2.2 . that he enters into them , and puts it into their hearts what he will have them to do , Joh. 13.2 . Acts 5.3 . 1 Chron. 21.1 . opens their mouths , speaks in and by them , Gen. 3.1 , to 6. stretcheth out their hands , and they act as he will have them , Act. 12.1 , 2. Rev. 1.10 . he being their father , Gen. 3.15 . Joh. 8.44 . their king , Joh. 12.31 . & 14.30 . and their god , 2 Cor. 4.4 . Eph. 2.2 . And which is worst of all , that drunkenness not only dulls and dams up the head and spirits with mud , but it beastiates the heart , and ( being worse than the sting of an Asp ) poysoneth the very soul and reason of a man , whereby the faculties and organs of repentance and resolution are so corrupted and captivated , that it makes men utterly uncapable of returning , unless God should work a greater miracle upon them , than was the creating of the whole world . Whence Austin compares it to the very pit of hell , out of which ( when a man is once fallen into ) there is no hope of redemption . That Drunkenness is like some desperate plague , which knows no cure . As what saies Basil , Shall we speak to drunkards ? we had as good speak to liveless stones , or senceless plants , or witless beasts , as to them ; for they no more believe the threats of Gods Word , than if some Impostor had spoken them . They will fear nothing , till they be in hell-fire ; resembling the Sodomites , who would take no warning , though they were all struck blind ; but persisted in their course , untill they felt fire and brimstone about their ears , Gen. 19.11 . That there is no Washing these Black-moors white , no charming of these deaf Adders ; blind men never blush ; fools are never troubled in conscience , neither are beasts ever ashamed of their deeds . That a man shall never hear of an habituated , infatuated , incorrigible , cauterized Drunkard , that is reclaimed with age . 6. Br. That as at first , and before custom in sin hath hardened these Drunkards , they suffer themselves to be transformed from men into swine ; as Elpenor was transformed by Circes into a hog ; so by degrees they are of swine transformed again into Devils , as Cadmus and his wife were into serpents , as palpably appears by their tempting to sin , and drawing to perdition . That these Age its for the Devil , Drunkards , practise nothing but the Art of d●baunching men ; that to turn others into beasts , they will make themselves devils , wherein they have a notable dexterity , as it is admirable how they will wind men in , and draw men on by drinking first a health to such a man , then to such a woman my mistress , then to every ones mistress ; then to some Lord or Lady ; their Master , their Magistrate , their Captain , Commander , &c. and never cease , until their brains , their wits , their tongues , their eyes , their feet , their sense , and all their members fa●l them : that they will drink until they vomit up their shame again , like a filthy dog , or lie wallowing in their beastliness like a bru●ish swine . That they think nothing too much either to do or spend , that they may make a sober man a drunkard , or to drink another drunkard under the table ; which is to brag how far they are become the Devils children : that in case they can make a sober and religious man exceed his bounds , they will sing and rejoyce , as in the division of a spoil ; and boast that they have d●eached sobriety , and blinded the light ; and ever after be a snuffing of this tape● , Psal . 13.4 . But what a barbarous , graceless , and unchristian-like practice is this , to make it their glory , pastime , and delight , to see God dishonoured , his Spirit grieved , his Name blasphemed , his creatures abused , themselves and their friends souls damned . Doubtless such men have climbed the highest step of the ladder of wickedness ; as thinking their own sins will not press them deep enough into hell , except they load themselves with other mens ; which is Devil-like indeed ! whose aim it hath ever been , seeing he must of necessity be wretched , not to be wretched alone . That as they make these healths serve as a pulley , or shooing-horn to draw men on to drink more , then else they would or should do : so a health being once begun , they will be sure that every one present shall pledge the same , in the same manner and measure , be they thirsty , or not thirsty , willing , or not willing , able , or unable : be it against their stomacks , healths , natures , judgments , hearts and consciences , which do utterly abhor , and secretly condemn the same . That in case a man will not for company grievously sin against God , wrong his own body , destroy his soul , and wilfully leap into hell-fire with them ; they will hate him worse then the hang-man ; and will sooner adventure their blood in the field , upon refusing or crossing their healths , then in the cause and quarrel of their Countrey . 7. Br. How they are so pernicious , that to damn their own souls , is the least part of their mischief ; and that they draw vengeance upon thousands , by seducing some , and giving ill example to others . That one Drunkard makes a multitude , being like the bramble , Judg. 9.15 . which first set it self on fire , and then fired all the Wood. Or like a malicious man sick of the plague , that runs into the throng to disperse his infection : whose mischief out-weighs all penalty . And this shews , that they not only partake of the Devils nature , but that they are very Devils in the likeness of men : and that the very wickedness of one that feareth God , is far better than the good intreaty of a Drunkard . That with sweet words they will tole men on to destruction , as we tole beasts with fodder to the slaughter-house : And that to take away all suspicion , they will so mollifie the stiffness of a mans prejudice , so temper and fit him to their own mold , that once to suspect them , requires the spirit of discerning . And that withal , they so confirm the profession of their love with oaths , protestations , and promises , that you would think , Jonathans love to David nothing to it . That these pernicious seducers , devils in the shape of men , have learned to handle a man so sweetly , that one would think it a pleasure to be seduced . But little do they think , how they advance their own damnations , when the bloud of so many souls , as they have drawn away , will be required at their hands ! For know this thou tempter , that thou dost not more increase other mens wickedness on earth , ( whether by perswasion , or pro●ocation , or example ) than their wickedness shall increase thy damnation in hell , Luke 16.27 , 28. Non fratres dilexit , sed seipsum respexit . And this let me say to the horrour of their consciences , that make merchandize of souls ; that it is a question when such an one comes to hell , whether Judas himself would change torments with him . 8. Br. That the Drunkard is so pleasing a murtherer , that he tickles a man to death , and makes him ( like Solomons fool ) die laughing . Whence it is , that many who hate their other enemies ( yea , and their friends too ) embrace this enemy , because he kisseth when he betrayeth . And indeed , what fence for a pistol charged with the bullet of friendship ? Hence it is also , that thousands have confest at the Gallows , I had never come to this , but for such and such a Drunkard . For commonly the Drunkards progress is , from luxury to beggery , from beggery to thievery , from the Tavern to Tyburn , from the Ale-house to the Gallows . Briefly , That these Bawds and Panders of vice breathe nothing but infection , and study nothing but their own , and other mens destruction . That the Drunkard is like Julian , who never did a man a good turn , but it was to damn his soul . That his proffers are like the Fowlers shrap , when he casts meat to birds , which is not out of pity to relieve , but out of treachery to ens●are them . Or like traps we set for vermine , seeming charitable , when they intend to kill , Jer. 5.26 . And thou mayest answer these cursed tempters , who delight in the murther of souls , as the woman of Endor did Saul , 1 Sam. 28. Wherefore seekest thou to take me in a snare , to cause me to die ? ver . 9. That he is another Absalom , who made a feast for Amnon , whom he meant to kill . And there is no subtilty like that which deceives a man , and hath thanks for the labour . For as our Saviour saith , Blessed is the man that is not offended at their scoffs , Mat. 11.6 . So blessed is the man that is not taken with their wiles . For herein alone consists the difference , He whom the Lord loves , shall be delivered from their meretricious allurements , Eccles . 7.26 . And he whom the Lord abhors , shall fall into their snares , Pro. 22.14 . 9. Br. That Taverns and Tap-houses are the drinking-schools where they learn this their skill , and are trained up in this trade of tempting . For Satan does not work them to this heighth of impiety all at once , but by degrees : When custom of sin hath deaded all remorse for sin ; as it is admirable how the soul that takes delight in lewdness , is gained upon by custom . They grow up in sin , as worldlings grow in wealth and honour . They wax worse and worse , saies the Apostle , 2 Tim. 3.13 . they go first over shoes , then over boots , then over shoulders ; and at length over head and ears in sin , as some do in debt . Now these Tap-houses are their meeting places , where they hear the Devils lectures read ; the shops and markets where Satan drives his trade ; the schools where they take their degrees : these are the Guild-hals where all sorts of sinners gather together , as the humours do in the stomach before an Ague sit ; and where is projected all the wickedness that breaks forth in the Nation , as our reverend Judges do find in their several Circuits . That these Taverns and Ale-houses ( or rather hell-houses ) are the fountains and well-heads from whence spring all our miseries and mischiefs : these are the Nurs●ries of all riot , excess and idleness , making our Land another Sodom , and furnishing yearly our Jayls and Gallowses . Here they sit all day in troops , doing that in 〈◊〉 which we have seen boys do in sport ; stand on their head , and shake their heels against heaven ; where , even to hear how the Name of the Lord Jesus is pierced , and God's Name blasphemed , would make a dumb man speak , a dead man almost to quake . 10. Br. That it were endless to repeat their vain babling , scurrilous jesting , wicked talking , impious swearing and cursing : that when the drink hath once bit them , and set their tongues at liberty , their hearts come up as easily as some of their drink ; yea , their limitless tongues do then clatter like so many windows loose in the wind , and you may as soon perswade a stone to speak , as them to be silent : it faring with their clappers as with a sick mans pulse , which always beats , but ever out of order . That one Drunkard hath tongue enough for twenty men ; for let but three of them be in a room , they will make a noise , as if all the thirty Bels in Antwerp steeple were rung at once : or do but pass by the door , you would think your self in the Land of Parrats . That it is the property of a drunkard to disgorge his bosom with his stomack , to empty his mind with his maw : His tongue resembles Bacchus his Liber pater , and goes like the sayl of a Wind-mill : For as a great gale of wind whirleth the sayls about , so abundance of drink whirleth his tongue about , and keeps it in continual motion . Now he rayls , now he scoffs , now he lies , now he slanders , now he seduces ; talks bawdy , swears , bans , foams , and cannot be quiet , till his tongue be wormed . So that from the beginning to the end , he belcheth forth nothing , but what is as far from truth , piety , reason , modesty ; as that the Moon came down from heaven to visit Mahomet : As oh ! the beastliness which burns in their unchaste and impure minds , that smoaks out at their polluted mouths ! A man would think , that even the Devil himself should blush , to hear his child so talk . How doth his mouth run over with falshoods against both Magistrates , Ministers , and Christians : what speaks he less then whoredoms , adulteries , incests at every word ; yea , hear two or three of them talk , you would change the Lycaotians language , and say . Devils are come up in the likeness of Men. 11. Br. That at these places men learn to contemn Authority , as Boyes grown tall and stubborn , contemn the rod ; here it is that they utter swelling and proud words against such as are in dignity , as St. Peter , and St. Jude have it . They set their mouths against Heaven , and their tongues walk through the Earth , Psalm 73.9 . So that many a good Minister and Christian may say vvith holy David , I became a song of the drunkards , Psal . 69.12 . And in case any of them have wit , here they vvill shew it in scoffing at Religion , and flouting at holiness . From whence it is that we have so many Atheists , and so few Christians amongst us ( notwithstanding our so much means of grace ) and that the Magistracy and Ministry are so wofully contemned by all sorts of people . That these tippling Tap-houses are the common Quagmires of all filthiness , where too many drawing their patrimonies through their throats , exhaus● and lavish out their substance , and lay plots and devices how to get more . For hence they fall , either to open courses of violence , or secret mischief , till at last the Jayl prepares them for the Gibbet ; for likely they sing through a Red Lattice , before they cry through a Grate . 12. Br. I speak not of all , I know the calling to be good , and that there are good of that calling ; ( and these will thank me , because vvhat I have said , makes for their honour and profit too : ) but sure I am too many of these drinking houses are the very dens and shops , yea , the thrones of Satan ; very sinks of sin , which like so many Common-shores , refuse not to welcome and incourage any , in the most loathsome polutions they are able to invent , and put in practice : as did you but hear , and see , and smell , and know what is done in these Taverns and Ale-houses , you would wonder that the earth should bear the houses , or the Sun endure to look upon them . That lest they should not in all this , do homage enough to Satan , they not seldom drink their healths upon their knees , as the Heathen-witches and Sorcerers ( of whom these have learned it ) used to do , when they offered drink-offerings to Beelzeoub the Prince of Devils , and other their Devil-gods . That these godless Ale-drapers , and other sellers of drink , in entertaining into their houses , and complying with those Traytors against God , and in suffering so much impiety to rest within their walls , do make themselves guilty of all , by suffering the same , and that a fearful curse hangs over their heads , so long as they remain such . For if one sin of theft , or perjury , is enough to rot the rafters , to grinde the stones , to level the walls and roof of any house vvith the ground ; as it is Zech. 5.4 . What are the oaths , the lies , the thefts , the whoredoms , the murthers , the damnable drunkenness , the numberless , and nameless abominations that are committed there . For these Ale-house-keepers are accessary to the drunkards sin , and have a fearful account to give for their tolerating such , since they might , and ought to redress it : so that their gain is most unjust , and all they have is by the sins of the people ; as Diogenes said of the st●umpe● P●rine . 13. Br. That of all seducing drunkards , these drink-sellers are the chief : their ●hole life being nought else but a vicissitude of devouring and venting , and their whole study , how to tole in customers , and then egg them on to drink : For as if drinking and tempting were their trade ; they are alwayes guzling within doors , or else tempting at the door , where they spend their vacant hours , watching for a companion , as a spider would watch for a poor fly ; or as the whorish woman in the Proverbs , laid wait for the young novice , until with her great craft , and flattering lips , she had caused him to yeeld , Prov. 7.6 , to 24. Though when he sees a Drunkard , if he but hold up his finger , the other follows him into his Borough , just like a fool to the stocks , and as an Ox to the slaughter-house , having no power to withstand the temptation . So in he goes , and there continues as one bewitch'd , or conjur'd with a spell ; out of which he returns not , until he hath emptied his purse of money , and his head of reason : while , in the mean time , his poor wife , children and servants want bread . That did Sellers of drink aim at the glory of God , and good of others , as they ought , 1 Cor. 10.31 . there would not be an hundredth part of the drunkards , beggars , brawls , and famished-families there are : whereas now thousands do in sheer drink , spend all the cloaths on their beds and backs . As be they poor labouring men , that must dearly earn it before they have it , these Ale-house-keepers , these vice-breeders , these so●l-murtherers , will make them drink away as much in a day , as they can get in a week ; spend twelve pence , sooner then earn two-pence , as St. Ambrose observes . That thousands of these Labouring men may be found in the very Suburbs of this City , that drink the very blood of their wives and children , who are near famished , to satisfie the Drunkards throat , or gut , wherein they are worse then Infidel● , or Cannibals , 1 Tim. 5.8 . who again are justly met withall : For as if God would pay them in their own coyn , how often shall you see vermine sucking the Drunkards blood , as fast as he the others . 14. Br. That these Drunkards and Al●-drapers are always laying their heads together , plotting and consulting how to charm and tame their poor wives , ( for the Drunkard and his wife agree like the harp and the harrow ) which if maids did but hear , they would rather make choice of an Ape-carrier , or a Jakes-farmers servant , than of one that will be drawn to the Ale-house . For let them take this for a Rule , He that is a tame devil abroad , will be a roaring devil at home ; and he that hath begun to be a Drunkard , will ever be a Drunkard . True , they will promise a maid fair , and bind themselves by an hundred oaths and pro●●stations ; and she ( when love hath blinded and besotted her ) will believe them ; yea , promise her self the victory , not doubting but she shall reclaim him from his evil company ; but not one of a thousand , scarce one of ten thousand that ever finds it so , but the contrary . For let Drunkards promise , yea , and purpose what they will ; Experience shews , that they mend as sowre Ale does in Summer ; or as a dead hedg , which the longer it stands is the rottener . And how should it be other , when they cannot go the length of a street , but they must pass by perhaps an hundred Ale-houses , where they shall be called in . And all the while they are in the drinking-school , they are bound by their law of good fellowship to be pouring in at their mouths , or whiffing out at their noses : one serving as a shooing-horn to the other ; which makes them like rats-ban'd Rats , drink and vent , vent and drink , S●llengers round , and the same again . Oh that a maids fore-wit were but so good as her after-wi● ! then the Drunkard should never have wife more to make a slave of , nor wives such cause to curse Ale-house-keepers , as now they have . And indeed , if I may speak my thoughts , or what reason propounds to me , Drunkards are such children and fools ( to what Governours of families ought to be ) that a rod is fitter for them than a wife . But of this by the way only , that maids may not so miserably cast away themselves ; for they had better be buried alive , than so married , as most poor mens wives can inform them . 15. Br. That to speak to these Demetriuses , that get their wealth by drinking ; yea , by helping to consume their drink , and that live only by sin , and the sins of the people , were to speed as Paul did at Ephesus , after some one of them had told the rest of their occupation . Yea , to expect amendment from such , in a manner were to expect amendment from a Witch , who hath already given her soul to the devil . That to what hath been spoken of Drunkards and Drink-sellers in the particular cases of drinking and tempting , might be added seventy times seven more of the like abominations . For the Drunkard is like some putrid grave , the deeper you dig , the fuller you shall find him both of stench and horror : Or like Hercules's monster , wherein were fresh heads still arising one after the cutting off of another . But there needs no more then this taste , to make any wise man ( or any that love their own souls ) to detest and beware these Bawds and panders of vice , that breathe nothing but infection , and study nothing but their own , and other mens destruction . These Brokers of villany , whose very acquaintance is destruction : As how can they be other then dangerously infectious , and desperately wicked , whose very mercies are cruelty ? 16. Br. That I have unmasked their faces , is to infa●uate their purpose : that I have inveighed and declaimed against Drunkenness , is to keep men sober ; For vices true picture , makes us vice detest . O that I had Dehortation answerable to my detestation of it ! Only here is a discovery how Drunkards tempt ; if you will see directions how to avoid their temptations , read my Sovereign Antidote against the contagion of evil company . Only take notice for the present , that the best way to avoid evil , is to shun the occasions : Do not only shun Drunkenness , but the means to come to it ; and to avoid hurt , keep thy self out of shot ; come not in drunken company , nor to drinking places : As for their love and friendship , consider but whose Factors they are , and thou wilt surely hate them . Consider what I say , and the Lord give you understanding in all things . That ( by the blessing of God ) our children , and childrens children may loath drunkenness , and love sobriety ; let this be fixed to some place convenient in every house , for all to read . The Persians , Parthians , Spartans , and Lacedemonians did the like , and found it exceeding efficacious : And Anacharsis holds it the most effectual means to that end . A Hopefull way to Cure that horrid Sin of SWEARING , Or an help to save SWEARERS , if willing to be saved : Being an Offer or Message from Him , whom they so Daringly and Audaciously provoke . Also a Curb against CURSING . Member 1. 1. Sect. Messenger . SIr , Me thinks you Swear and Curse as if he that made the ear could not hear , or as if he were neither to be feared , nor cared for : who for sin cast the Angels out of Heaven , Adam out of Paradise , drowned the old world , rained down fire and brimstone upon Sodom , commanded the earth to open her mouth , and swallow down quick Korah and his company , he who smote Egypt with so many plagues , overthrew Pharaoh and his host in the Red sea , destroyed great and mighty Kings , giving their land for an inheritance to his people : and can as easily with a word of his mouth strike you dead while you are blaspheming him , and cast you body and soul into hell for your odious unthankfulness : yea , it is a mercy beyond expression , that he hath spared you so long . When a Dog flies in his masters face that keeps him , we conclude he is mad : are you then rational men , that ( being never so little crost ) will fly in your Makers face , and tear your Saviours name in pieces , with oaths and execrations , which is worse than Frenzy ? yea , this is to send challenges into Heaven , and make love to destruction ! And certainly it is Gods unspeakable mercy , that every such oath and blasphemy , proves not a Benoni , the death of the mother , Gen. 35.18 . Sect. 2. Think me not too bold , or over-harsh ; for I speak to you both for and from my Maker and Redeemer . Yea , be perswaded to hearken a while unto me , as you would have God another day hearken unto you : Are you Christians , as you call your selves ? If you be , call to mind what God and Christ hath done for us . How when we were in a sad condition , when by sin we had forfeited our s●lves and all we had , and wilfully plunged our souls and bodies into eternal torments : when neither heaven , earth , nor hell , could have yielded any satisfactory thing besides Christ , that could have satisfied Gods justice , and merited heaven for us : then , oh then ! The eternal God would die , viz. so far as was possible or necessary , that we might not die eternally , John 3.16 . A mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and Angels in heaven . And all this even against our wills , when we were his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his onely enemies ( Sin and Satan ) as now you do , not having the least thought or desire of reconcilement ; but a perverse and obstinate will , to resist all means tending thereunto . Sect. 3. O my brethren ! bethink your selves ; It is his maintenance we take , and live on . The air we breath , the earth we tread on , the fire that warms us , the water that cools and cleanseth us , the cloaths that cover us , the food that does nourish us , the delights that cheer us , the beasts that serve us , the Angels that attend us , even all are his . That we are not at this present in hell , there to fry in flames , never to be freed : That we have the free offer of grace here , and everlasting glory in heaven hereafter , we are only beholding to him . And shall we deny this Lord that hath bought us ? shall we most spitefully and maliciously fight on Satans side against him with all our might , and that against knowledge and conscience ? I wish you would a little think of it . Sect. 4. For favours bestowed , and deliverances from danger , bind to gratitude : or else the more bonds of duty , the more plagues for neglect . The contribution of blessings requires retribution of thanks , or will bring distribution of judgements : and certainly , if a friend had given us but a thousandth part of what God hath , we should heartily love him all our lives , & think no thanks sufficient . And in reason , Hath God done so much for us , and shall we deny him any thing he requireth of us ? though it were our lives , yea , our souls ; much more our sins ; most of all this sottish and damnable sin , in which there is neither profit , nor pleasure , nor credit , nor any thing else to provoke or entice us unto it , as in other sins : for all you can expect by it is the suspicion of common Lyers , by being common Swearers ; or that you shall vex others , and they shall hate you . Whereas if we could give Christ our bodies and souls , they should be saved by it , but he were never the better for them . Yea , swearing and cursing are sins from which of all other sins we have the most power to abstain . For were you forced to pay for every oath and curse you utter , as the Law enjoyns ; or if you were sure to have your tongue cut out , which is too light a punishment for this sin , damnation being the due penalty thereof , as the Apostle sets it down , James 5.12 . you both could and would leave it , which alone makes it altogether inexcusable . And this know , that the easier the thing commanded is , the greater guilt in the breach of it ; and the lighter the injunction , the heavier the transgression , as Austin speaks , and Adams eating the forbidden fruit , sufficiently proves : so that it is evident you love this sin , meerly because it is a great sin , and blaspheme out of meer malice to , and contempt of God , which it most fearful , and ( as a man would think ) should make it unpardonable : I am sure the Psalmist hath a terrible word for all such , if they would take notice of it , Let them be confounded that transgress without a cause , Psalm 25.3 . And no marvel that this fearful imprecation should fall from the Prophets mouth ; for that man is bottomlesly ill , who loves vice meerly because it is a vice , and because God most strictly forbids it . He is a desperate prodigious , damnable wretch , who ( rather then not die ) will anger God on set purpose . Wherefore look to it , and think of it , you cursing and cursed swearers ; You swear away your salvation , curse away your blessing ; Howling and cursing shall be your chief ease in Hell , to vvhom blasphemy was an especial recreation on Earth . Sect. 5. Argue with all the vvorld , and they vvill conclude , there is no vice like ingratitude : and meer ingratitude returns nothing for good , but you return evil ; yea , the greatest and most malicious evil , for the greatest and most admired love . It was horrible ingratitude for the Jews to scourge and crucifie Christ , who did them good every way ; for he healed their diseases , fed their bodies , enlightned their minds , of God became Man , and lived miserably among them many years , that he might save their souls , ( though in killing him they did their utmost to sink the onely ship that could save them : ) but you are more ingrateful to God and Christ then they were , or can be exprest by the best Orator alive . For which read more in a Treatise intituled , Gods goodness , and Englands unthankefulness , from chap. 4. to chap. 7. Sect. 6. O that you would but consider , that the Lord Jehovah , vvho is a God great and terrible , of most glorious Majesty , and infinite purity , hears and beholds you in all places , and in every thing you think , speak , or do ; who is a just Judge , and will not let this cursed sin go unpunished : then would you keep a narrower watch over your thoughts , then any other can do over your actions ; yea , you would as soon stab a Dagger to your Hearts , as let such oaths and execrations drop from your mouths . Consider of it I beseech you , lest you swear away your part in that blood which must save you , if ever you be saved ; yea , take heed lest you be plagued with a witness , and that both here and hereafter ; for God ( who cannot lie ) hath threatned that his curse shall never depart from the house of the Swearer , as it is , Zech. 5.1 , to 5. And I doubt not but you are already cursed , though you know it not ; that either he hath cursed you in your body , by sending some foul disease , or in your estate , by suddenly consuming it , or in your name , by blemishing and blasting it , or in your seed , by not prospering it , or in your mind , by darkning it , or in your heart , by hardning it , or in your conscience , by terrifying it , or will in your soul , by everlastingly damning it , if you repent not . Wherefore take heed what you do before it prove too late . Sect. 7. Or if you regard not your self , or your own souls good , yet for the Nations good , leave your swearing : for the Lord ( as now we find to our smart ) hath a great controversie with the inhabitants of the Land , because of swearing , Hos . 4.1 , 2. Yea , because of oaths the whole land ( even the three Nations ) now mourneth , as you may see , Jer. 23.10 . Neither object that ye are so accustomed to swearing that you cannot leave it , for this defence is worse then the offence ; as take an instance , Shall a Thief or Murtherer at the Bar alledge for his defence , That it hath been his use and custome of a long time to rob and kill , and therefore he must continue it ? Or if he do , will not the Judge so much the rather send him to the Gallows ? Wherefore I beseech you by the mercies of God ( who hath removed so many evils , and conferred so many good things upon you , that they are beyond thought or imagination ) to leave it : especially after this warning , which in case you do not , will be a sore witness , and rise up in judgement against you another day . Memb. 2. Swearer . Did I swear or curse ? Sect. 1. Messenger . Very often , as all here present can witness , and Satan also , who stands by to take notice , reckon up , and set on your score every Oath you utter , keeping them upon Record against the great day of Assises , at which time every Oath will prove as a daggers point stabbing your soul to the heart , or as so many weights pressing you down to Hell , Rev. 20.13 . and 22.12 . As also the searcher of hearts , who himself will one day be a swift witness against Swearers , Mal. 3.5 . For of all other sinners the Lord will not hold him guiltless that taketh his Name in vain , as the third Commandment tels you , Exod. 20.7 . Sect. 2. But wo is me , it fares with common Swearers as with persons desperately diseased , whose excrements and filth comes from them at unawares , for as by much labour the hand is so hardened that it hath no sense of labour , so their much swearing causeth such a brawny skin of senslesness to overspread the heart , memory , and conscience , that the swearer swears unwittingly ; and having sworn , hath no remembrance of his Oath , much less repentance for his sin . Swearer . Alas , though I did swear , yet I thought no harm . Sect. 3 Messeng●r . O fool ! What Prince hearing himself abused to his face , by the reproachfull words of his base and impotent Subject , would admit of such an excuse , That whatsoever he spake with his mouth , yet he thought no ill in his heart ? And shall God take this for a good answer , having told us before-hand , Deut. 28.58 , 59. That if we do not fear and dread his glorious and fearful Name , the Lord our God , he will make our plagues wonderful and of long continuance , and the plagues of our posterity . Besides , how frequently dost thou pollute and profane Gods Name , and thy Saviours ? The Jews grievously sinned in crucifying the Lord of Life but once , and that of Ignorance : but the times are innumerable that thou dost it , every day in the year , every hour in the day , although thy conscience and the holy Spirit of grace hath checkt thee for it a thousand and a thousand times . Dost thou expect to have Christ thy Redeemer and Ad●ocate , when thy conscience tels thee that thou hast seldom remembred him , but to blaspheme him ? and more often named him in thy Oaths and Curses , than in thy Prayers . Swearer . Surely , If I d●d swear , it was but by Faith and Troth , by our Lady , the Mass , the Light , this Bread , by the Cross of this Silver , or the like ; which is no great matter I hope , so long as I swore not by God , nor by my Saviour . Sect. 4. M●ssenger . That is your gross ignorance of the Scriptures ; for God expresly forbids it , and that upon pain of damnation , Jam. 5.12 . First , our Saviour Christ in his own person forbids it , Mat. 5.34 , 35 , 36 , 37. I say unto you , Swear not at all ; neither by heaven , for it is Gods Throne ; nor by the earth , for it is his foo●stool ; nor by Jerusalem , for it is the City of the great King ; neither shalt thou swear by thine head , because 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 . And then by his Apostle , Above all things , my brethren , swear not , neither by heaven , nor by earth , nor by any other oath ; but let your Yea be Yea , and your Nay Nay , lest you fall into condemnation , Jam. 5.12 . Where mark the Emphasis in the first words , Above all things swear not ; and the great danger of it in the last word , condemnation . Sect. 5. If the matter be light & vain , we must not swear at all ; if so weighty that we may lawfully swear , as before a Magistrate , being called to it ; then we must only use the glorious Name of our God in a holy and religious manner , as you may see , Deut. 6.13 . Isa . 45.23 . & 65.16 . Josh . 23.7 . Jer. 5.7 . Exod. 23.13 . And the reasons of it are weighty , if we look into them ; for in swearing by any creature whatsoever , we do invocate that creature , and ascribe to it divine worsh●p ; a lawful oath being a kind of Invocation , and a part of Gods worship : Yea , whatsoever we swear by , that we invocate , both as our Witness , Surety , and Judge , Heb. 6.16 . and by consequence , deifie it , by ascribing and communicating unto it Gods incommunicable Attributes , as his Omnipresence , and Omniscience , of being every where present , and knowing the secret thoughts and intentions of the heart ; and likewise an Omnipotency , as being Almighty in patronizing , protecting , defending , and rewarding us for speaking the truth , or punishing us if we speak falsly : all which are so peculiar to God , as that they can no way be communicated or ascribed to another . So that in swearing by any of those things , thou committest an high degree of gross Idolatry , thou spoilest and robbest God of his Glory , ( the most impious kind of theft ) and in a manner dethronest him , and placest an Idol in his room . Sect. 6. And as to swear by the creature makes the sin far more hainous , so the more mean and vile the thing is which you swear by ( be it by my fay , by cock and p●e , hares foot , by this ch●ese , and such like childish oaths , which are so much in use with the ignorant & superstitious swarm ) the greater is your sin in swearing such an Oath : because you ascribe that unto these basest of creatures , which is only proper to God , namely , to know your heart , and to be a discerner of secret things ; why else should you call that creature as a witness unto your conscience , that you speak the truth , and lie not , which only belongeth to God ? And therefore the Lord calls it a forsaking of him ; as mark well what he saith , Jer. 5.7 . How shall I spare thee for this ? thy children have forsaken me , and sworn by them that are no Gods. And do you make it a small matter to forsake God , and make a God of the Creature ? Will you believe the Prophet Amos ? if you will , he saith ( speaking of them that swore by the sin of Samaria ) that they shall fall , and ne●er rise again , Amos 8.14 . A terrible place to vain swearers . Neither are we to joyn any other with God in our oaths ; for , in so doing we make base Idols , and filthy creatures Co●●●vals in honour , and Competitors in the Throne of Justice with the Lord , who is Creator of Heaven and Earth , and the supreme Judge and sole Monarch of all the World. Or , in case we do , our doom shall be remediless ; for the Lord threatneth by the Prophet Zephany , That he will cut off them that swear by the Lord and by Malcham . Which Malcham was their King , or as some think , their Idol , Zeph. 1.4 , 5. But admit the sin were small , as you would have it to be , yet the circumstances make it most heinous ; for even the least sin in its own nature is not only mortal , but rests unpardonable , so long as it is willingly committed , and excused or defended . Swearer . But all do swear , except some few singular ones , and they also will lye , which is as bad . Sect. 7. Messenger ▪ You must not measure all others by your own bushel : for although ill Dispositions cause ill Suspicions , even as the eye that is bloud●hot sees all things red , or as they that have the Jau●dies see all things yellow ; yet know , that there be thousands who can say truly , through Gods mercy , that they had rather choose to have their souls pass from their bodies , than a w●lful premeditated Lye , or a wicked Oath , from their mouths : Wherefore when you want experience , think the best , as Charity bids you , and leave what you know not to the searcher of hearts . Sect. 8. As for the number of Swearers , it cannot be denied , but the sin is almost universal , and this is it which hath incensed Gods wrath , and almost brought an universal destruction upon our whole Nation : But is not this excuse [ That others do so ] a most reasonless plea , and only becoming a fool ? when our Saviour Christ hath plainly told us , that the greatest number go the broad way to destruction , and but a few the narrow way which leade●h unto life , Mat. 7.13 , 14. And S. John , that the whole World lieth in wickedness , 1 Joh. 5.19 . And that the number of those whom Satan shall deceive , is as the sand of the sea . Rev. 20.8 . & 13.16 . Isa . 10.22 . Rom. 9.27 . And tell me , Were it a good plea , to commit a Fel●ny , and say that others do so ? Or wilt thou leap into Hell , and cast away thy soul , because others do so ? A sorry comfort it will be , to have a numerous multitude accompany us into that lake of fire that never shall be quenched . Besides , this is Gods express charge , Exod. 23.2 . Thou shalt not follow a multitude to do evil . And S. Pauls everlasting Rule , Rom. 12.2 . Fashion not your selve● like unto this world . Swearer . But I may lawfully swear , so I affirm nothing but the truth . Sect. 9. Messenger . If you be lawfully called to it , as before a Magistrate , or when some urgent matter constraineth , for the confirming of a necessary truth ( which can by no other lawful means be cleared ) and for the ending of all contentions and controversies , and clear●ng our own or our neighbours good name , person , or estate , and to put an end to all strife , aiming at Gods glory , and our own or our neighbours good ; which is the only use & end of an oath ; in which case a man is rather a patient than a voluntary agent ; you may swear : otherwise not . Neither must we swear at all in our ordinary communication , if we will obey Gods Word , as you may see , Mat. 5.34 , 35 , 36 , 37. Jam. 5.12 . Swearer . Except I swear , men will not believe me . Sect. 10. Messenger . Thou hadst as good say , I have so often made shipwrack of my credit by accustomary lying , that I can gain no belief unto my words without an oath ; for it argues a guilty conscience of the want of credit , and that our word alone is worth no respect , when it will not be taken without a pawn or surety . Neither will any but base Bankrupts pawn so precious a Jewel as their Faith , or offer better security for every small trifle . Besides , he that often sweareth , not seldom forsweareth . And so I have informed you from Gods Word , what the danger is of vain and wicked swearing . Memb. 3. Sect. 1. But as if Swearing alone would not press thee deep enough into Hell , thou addest Cursing to it ; a sin of a higher nature , which none use frequently , but such as like Goliah and Shimei are desperately wicked , it being their peculiar brand in Scripture : As how doth the Holy Ghost stigmatize such a one ? His mouth is full of cursing , Psal . 10.7 . Rom. 3.14 . or He loveth cursing , Psal . 109.17 . And indeed , whom can you observe to love this sin , or to have their mouths full of cursing , but Ruffian ▪ and sons of Belial ? such as have shaken out of their hearts the fear of God , the shame of men , the love of heaven , the dread of hell , not once caring what is thought or spoken of them here , or what becomes of them hereafter : yea , observe them well , and you will find , that they are mockers of all that march not under the pay of the Devil . Sect. 2. And whence do these Monsters of the earth , these hellish miscreants , these bodily and visible devils learn this their damnable cursing and swearing ? Are not their tongues fired and edged from Hell ? as S. James hath it , Jam. 3.6 . Yea , it is the very language of the damned , as you may see Rev. 16.1 , 21. Only they learn it here before they come thither , and are such proficients therein , that the Devil counts them his best Scholars , and sets them in his highest form , Psal . 1.1 . And well they deserve it , with whom the language of hell is so familiar , that blasphemy is become their mother-tongue . Besides , it is the very depth of sin : roaring and drinking is the horse-way to Hell ; whoring and cheating the foot-way ; but Swearing and Cursi●g follows Korah , Dathan , and Abiram . And certainly , if the infernal Tophet be not for these men , it can challenge no guests . But see how witless , graceless , and shameless even the best are that use to curse ; for I pass over such as call for a curse on themselves , saying , God damn me , Sink me , Co found me , T●e Devil take me , and the like ; which would make a rational man tremble to name ; because I were as good knock at a deaf mans door , or a dead mans grave , as speak to them . Sect. 3. Thou art crossed by some one , perhaps thy wife , child , or servant , or else thy horse , the weather , the dice , ●owls , or some other of the creatures displease thee ; and thou fallest a cursing and blaspheming them , wishing the plague of God , or Gods vengeance to light on them , or some such hellish speech falls from thy foul mouth . And so upon every foolish trifle , or every time thou art angry , God must be at thy beck , and come down from heaven in all haste and become thy Officer to revenge thy quarrel , and serve thy malicious humour ; ( O monstrous impiety ! O shameless impudency ! to be abhorred of all that hear it ) not once taking notice what he commands in his Word , as , Bless them that persecute you ; bless , I say , and curse not , Rom. 12.14 . And again , Bless them that curse you , and pray for them which hurt you , Luk. 6.28 . which is the practice of all true Christians , 1 Cor. 4.12 . Sect. 4. But this is not one half of thine offence , For whom dost thou curse ? Alas , the Creatures that displease thee are but Instruments , thy sin is the cause , and God the Author , 2 Sam. 16.11 . Psal . 39.9 , 10. Gen. 45.8 . Job 1.21 . from whom thou hast deserved it , and ten thousand times a greater cross : but instead of looking up from the stone , to the hand which threw it ; or from the effect to the cause , as Gods people do ; thou like a mastiff dog , s●ttest upon the stone or weapon that hurts thee . But in this case , Who are you angry withal ? Does your horse , the dice , the rain , or any other creature displease you ? Alas , they are but servants , and if their Master bid smite , they must not forbear ; they may say truly what Rabshakeh usurped , Isa . 36.10 . Are we come without the Lord ? And all that hear thee may say , as the Prophet did to Senacherib , 2 King. 19.22 . Whom hast thou blasphemed ? and against whom hast thou exalted thy self ? even against the Holy One of Israel . Sect. 5. Besides , why dost thou curse thine enemy ? ( if he be so ) but because thou canst not be suffered to kill him . For in heart , and Gods account , thou art a murtherer , in wishing him the pox , plague , or that he were hanged or damned . Nor will it be any rare thing at the day of judgment , for cursers to be indicted of murther . For like Shimei and Goliah to David ; thou wouldst kill him if thou durst ; thou dost kill him so far as thou canst . I would be loath to trust his hands that bans me with his tongue . Had David been at the mercy of either Shimei or Goliah , and not too strong for them , he had then breathed his last . Nor is it commonly any sin committed , or just offence given thee , that thou cursest . Who could have less deserved those curses and ston●s from Shimei , than David ? Yea , did not that head deserve to be tongueless , that body to be headless , that so undeservedly cursed such an Innocent ? as after it fell out . For the curses and stones which Shimei threw at David , rebounded upon Shimei , and split his heart ; yea , and at last knockt out his brains ; and the like of Goliahs curses ; which is also thy very case . For , Sect. 6. What will be the issue ? the causeless curse shall not come where the Curser meant it , Pro. 26.2 . yea , though thou cursest , yet God will bless , Psal . 109.28 . but thy curses shall be sure to rebound back into thine own brest , Psal . 7.14 , 15 , 16. Pro● . 14.30 . Cursing mouths are like ill made Pieces , which while men discharge at others , recoil in splinters on their own faces . Their words & wishes be but whirlwinds , which being breathen forth , return again into the same place . As hear how the Holy Ghost delivers it , Psal . 109. As he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As he cloathed himself with cursing like a garment , so shall it came into his bowels like water , and like oyl into his bo●es ; let it be unto him as a garment to cover him , and for a girdle wherewith he shall alwaies be girded , Ver. 17.18 , 19. Hear this all ye , whose tongues run so fast on the Devils errand ! you loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly , if you persevere and go on ; for Christ himself at the last day , even he which came to save the world , shall say unto all such , Depart from me y● cursed into everlasting fire , prepared for the Devil and his Angels , Mat. 25.41 . Where they shall do nothing but curse for evermore ; for they no further apprehending the goodness , mercy , & bounty of God , than by the sence of their own torments , ( the effects of his justice ) shall hate him , and hating him , they shall curse him , Rev. 16.11 . They suffer , and they blaspheme : there is in them a furious malice against him ; being cursed of him , they re-curse him ; they curse him for making them , curse him for condemning them , curse him , because being adjudged to death , they can never find death ; they curse his punishments , because they are so unsufferable ; curse his mercies , because they may never taste them ; curse the bloud of Christ shed on the Cross , because it hath satisfied for millions , and done their unbelieving souls no good ; curse the Angels and Saints in heaven , because they see them in joy , and themselves in torment : Cursings shall be their sins , and their chief ease ; Blasphemies their prayers ; Lachrymae their notes ; Lamentation all their harmony : these shall be their evening songs , their morning songs , their mourning songs for ever and ever . And indeed , who shall go to Hell , if Cursers should be left out ? Wherefore let all those learn to bless , that look to be heirs of the blessing . Sect. 7. But to be in Hell , and there to continue everlastingly in a bed of quenchless flames , is not all . For this is the portion , even of Negative and viceless Christians , if they be not vertuous . Of such as do not swear , except they fear an Oath . That abound in good duties , if they do them not out of faith , and because God commands them ; that he may be glorified , and others edified thereby . Whereas thou dost supererogate of Satan , in damning many souls besides thine own . Thou hast had a double portion of sin , to other men here ; and therefore must have a double portion of torment to them hereafter . The number and measure of thy torments , shall be according to the multitude and magnitude of thine offences , Rev. 20.12 , 13. & 22.12 . Luk. 12.47 . Mat. 10.15 . Rom. 2.5 , 6. And those offences , if I could stand to aggravate them by their several circumstances , would appear to be out of measure great and numerous . I 'le mention but one of ten . With thy swearing and cursing , thou dost not only wound thine own soul , worse than the Baalites wounded their own bodies , ( for thou wilfully murtherest thine own soul , and that without any inducement , as hath been proved . ) But thou art so pernicious , that this is the least part of thy m●schief ; for thou drawest vengeance upon thousands , by thy infectious and damnable example ; as how can it be otherwise ? Thou dost not only infect thy companions , but almost all that hear , or come near thee . Yea , little children in the streets , have learnt of thee to rap out oaths , and belch out curses and scoffs almost as frequently as thy self ; and through thy accustomary swearing , learned to speak English and Oaths together ; and so to blaspheme God almost so soon as he hath made them . And not onely so , but thy example infects others , and they spread it abroad to more ; like a malicious man sick of the plague , that runs into the throng , to disperse his infection , whose mischief out-weighs all penalty . It is like the setting a mans own house on fire ; it burns many of his neighbours houses , and he shall answer for all the spoil . So that the infection of sin is much worse than the act . Sect. 8. Nor wilt thou cease to sin when thou shalt cease to live ; but thy wickedness will continue longer than thy life . For as if we sow good works , succession shall reap them , and we shall be happy in making them so ; so on the contrary , wicked men leave their evil practices to posterity , and though dead , are still tempting unto sin , and still they sin in that temptation ; they sin so long as they cause sin . This was Jeroboams case , in making Israel to sin : for let him be dead , yet so long as any worshipped his Calves , Jeroboam sinned . Neither was his sin soon forgotten ; Nadab his son , and Baasha his successor , Zimri , and Omri , and Ahab , and Ahaziah , and Jehoram , all these walked in the wayes of Jeroboam , which made Israel to sin ; and not they alone , but millions of the people with them . So that it is easie for a mans sin to live , when himself is dead , and to lead that exemplary way to Hell , which by the number of his followers , shall continually aggravate his torments . As , O what infinite torments doth Mahomet endure ! when every Turk that perisheth by his jugling , doth daily add to the pile of his unspeakable horrors , And so each sinner , according to his proportion , and the number of souls which miscarry through the contagion of his evil example . And look to it , for the blood of so many souls as thou hast seduced , will be required at thy hands , and thou must give an account for the sins perhaps of a thousand . Thou dost not more increase other mens wickedness on earth , than their wickedness shall increase thy damnation in hell , Luk. 16. Sect. 9. It were easie to go on in aggravating thy sin and wretchedness , and making it out of measure great , and the souls that miscarry through the contagion of thy evil example numerous . For is not the Gospel and the Name of God blasphemed among the very Turks , Jews , and Infidels ; and an evil scandal raised upon the whole Church ; through thy superlative wickedness , and other thy fellovvs ? Yea , does not this keep them off from embracing the Christian Religion , and cause them to protest against their ovvn conversion ? Which makes me vvonder that Swearers , Drunkards , and such vvicked and prophane wretches , are not ( like dirt in the house of God ) throvvn out into the street , by excommunication : Or as excrements and bad humours in mans body , vvhich is never at ease till it be thereof disburthened ; as Austin vvell notes . That they are not marked vvith a black coal of infamy , and their company avoided , as by the Apostles order they ought , Rom. 16.17 . 2 Thes . 3.6 , 14. Eph. 5.5 , 7. 1 Cor. 5.5 , 11. 1 Tim. 1.20 . That they are not to us as Lepers vvere among the Jews ; or as men full of plague sores are amongst us . We vvell knovv the good husbandman weeds his field of hurtful plants , that they may not spoil the good corn . And when fire hath taken an house , we use to pull it down , lest it should fire also the neighbours houses . Yea , the good Chirurgion cuts off a rotten member betimes , that the sound may not be endangered . Nor will the Church of England ever flourish or be happy in her Reformation , until such a course is taken . Memb. 4. Swearer . Sir , I unfeignedly bless God , for what I have heard from you ; for formerly , I had not the least thought that swearing by faith , troth , or any other creature was so grievous a sin , as you have made it appear from the Word . And I hope it shall be a sufficient warning to me for time to come . Sect. 1. Mestenger . If so , you have cause to bless God indeed . For all of you have heard the self-same Word ; but one goes away bettered , others exasperated and enraged , wherein Will only makes the difference . And who makes the difference of Wills , but God that made them ? He that creates the new heart , leaves a stone in one bosom , puts flesh into another . Sect. 2. Of Hearers there are usually four sorts , Mat. 13. 19 , to 24. as first , an honest and good heart , will not return from hearing the Word unbettered . Yea , he will so note what is spoken to his own sin , that it shall encrease his knowledge , and lessen his vices . As who by looking in a Glass shall spy spots in his face , and will not forth with wipe them out ? A wise man will not have one sin twice repeated unto him . And these may be resembled to wax , which yieldeth sooner to the seal , than steel to the stamp . But Sect. 3. Secondly , others are like Tullies strange soil , much rain leaves them still as dry as dust . Or the Wolf in the emblem , which though she suckt the Goat , kept notwithstanding her wolvish nature still . For speak what can be spoken to them , it presently passes away like the sound of a Bell that is rung . Let testimonies & examples never so much concern them , they prove no other than as so many characters writ in the water , which leave no impression behind them . Who may be resembled to an Hour-glass or Conduit , that which in one hour runneth in , the same in another hour runneth out again . Or the Smiths Iron , put it into the fire , it is much softned ; again put it into the water , 't is harder than before . Yea , let them never so much smart for their sins ; they will return to them again until they perish . Resembling some silly fly , which being beat from the candle an hundred times , and oft singed therein , yet will return to it again until she be consumed , Prov. 23.35 . All those Beasts which went into the Ark unclean , came likewise out unclean . Sect. 4. Thirdly , another sort will very orderly hear the Word , and delight in it ; so long as the Minister shall rove in generalities , preach little or nothing to the purpose : But if once he touch them to the quick , drive an application home to their consciences touching some one sin of theirs , as John Baptist served Herod ; then they will turn their backs upon him , and hear him no further , as those Jews served our Saviour , Joh. 6.66 . The Athenians Paul , Acts 17.16 , to 34. and Ahab Micaiah , 1 Kings 22.8 . Sect. 5. Sore eyes you know are much grieved to look upon the Sun. Bankrupts cannot abide the sight of their counting books , nor do deformed faces love to look themselves in a true glass . For which read , John 3.19 , 20 , 21. But let such men know , that to fly from the light , and reject the means , puts them out of all hope . That sin is past cure , which turns from , and refuseth the cure , Deut. 17.12 . Prov. 29.1 . As what is light to them that will shut their eyes against it ? or reason to them that will stop their ears from hearing it ? If those murtherers of the Lord of life , Act. 2.23 . had refused to hear Peters searching Sermon , in all probability they had never been prickt in their hearts , never been saved , ver . 37 , 38. And take this for a Rule , if ever you see a drowning man refuse help , conclude him a wilful murtherer . Sect. 6. Fourthly and lastly , ( for I pass by those blocks that go to Church as dogs do , only for company ; & can hear a powerful Minister for twenty or thirty years together , and mind no more what they hear than the seats they sit on , or the stones they tread on . ) There are a generation of hearers who when a Minister does plainly reprove them for their sins , and declare the judgments of God due unto the same , to the end they may repe●t and believe , that so they may be saved ; will carp , and fre● & spurn against the very Word of God for being so sharp & searching , & thereupon persecute the Messenger , as the Princes & false Prophets did Jeremiah , Herodias John Baptist , and the Pharisees Christ . Sect. 7. And this God takes as done to himself ; What saith Paul ? 1 Cor. 7.10 . I have not spoken , but the Lord : and therefore as the Lord said unto Saul , Act. 9.4 . that he persecuted him , ( though in heaven ; ) so they which resist any truth delivered out of the Word , do resist God himself , and not his Messenger , as evidently appears by these Scriptures , Psal . 44.22 . & 74.4.10.18.22.23 . & 83.2 , 5 , 6. & 89.50 , 51. & 139.20 . Prov. 19.3 . Rom. 1.30 . & 9.20 . Mat. 10.22 . & 25.45 . 1 Sam. 17.45 . Isa . 37.4.22 , 23 , 28. Act. 5.39 . & 9.4 , 5. Joh. 9.4 . 1 Thes . 4.8 . Joh. 15.20 , to 26. Num. 16.11 . 1 Sam. 8.7 . Mar. 9.42 . Psal . 79.12 . 2 Kin. 2.24 . O that the Gospels enemies would but seriously consider these Scriptures , and be warned by them . For certainly it is neither wise , good , nor safe , either resisting or angring him , that can anger every vein of their hearts . Yea , God hath Messengers of wrath for them that despise the Messengers of his love . Sect. 8. But hear why they so mortally hate the naked truth . Because it is the word by which they are condemned : they loath as much to hear it , as a prisoner doth abhor to hear his sentence from the just Judge . And indeed , if many ( as we know by experience ) love not to hear the worst of their temporal causes and cases ; nor yet of their bodily distempers , with which their lives or estates be indangered . How much more will wicked men decline from seeing their hainous abominations , and themselves guilty of Hell , and eternal damnation ? though thereof there be an absolute necessity , if ever they be saved . Sect. 9. Guilty sinners love application as dearly as a dog does a cudgel . And no marvel , for what Leper will take pleasure in the searching of his sores ? Nor were Satan his Crafts-master , if he did permit them : For if they could clearly see the loathsomness of their impieties , it were impossible not to abhor them , not to abhor themselves for them ; but their blindness makes them love their own filthiness , as Ethiopians do their own swarthiness . Besides , they love not to have their consciences awakened , but would sleep quietly in their sins : And he that desires to sleep will have the curtains drawn , the light shut out , and no noise made . Whence as good meats are unwelcome to sick persons ; so is good counsel to obstinate and resolved sinners . Tell them of their swearing , drinking , whoring , cheating ; they will fret , and chafe , and fume , and swell , and storm , and be ready to burst again to hear it . But let envy sweat , swell , and burst ; truth must be spoken . And indeed , why should not Gods servants take as free liberty in reproving , as the Devils servants take liberty in offending ? Shall not the one be as loud for God , as the other are for Baal and Beelzebub ? Sect. 10. Yea , admonish them never so mildly , they will say we take too much upon us : as Korah and his complices twitted Moses , Num. 16.3 . not knowing how strictly God commands and requires it , Lev. 19.17 . 2 T●m . 2.25 . Ezek. 3.18 , to 22. 2 Pet. 2.7 , 8. Whence as the Chief Priests answered Judas , What is that to us ? so they will blaspheme God , tear Christ in pieces , and more than betray , even shed his innocent bloud , digging into his side with oaths , and say , when told of it , What is that to us ? when they might as well say , What is Christ to us ? what is heaven to us ? or what is salvation to us ? For to us the one cannot be without the other : we shall never inherit part of his glory in heaven , if we do not take his glories part upon earth . And with God it is much about one , whether we be doers of evil , or no binderers . For if we must not see our neighbours ox , nor his sheep go astray , or fall into a pit , but we must reduce him , a●d help him out of it , Deut. 22.1 . we are much more bound to help our neighbour himself from dropping into the bottomless pit of Hell. And what know we but we may win our brother , and so save his soul , Mat. 18.15 . Sect. 11. They will hiss like Serpents , if we trouble their nests never so little . And it is a sure sign the horse is galled , that stirs too much when he is touched . But what are these men like , and how are they like to speed in the end ? They are like the Thracian flint that burns with water , and is quenched with oyl : their souls are the worse for Gods endeavour to better them . His holy precepts and prohibitions , do either harden them , as the Sun hardens clay , and cold water hot iron ; or else they enrage them , as a furious mastiffe Dog is the madder for his chain . Sect. 12. But to be exasperated with good counsel , and in stead of penitency , to break into choler ; when fury sparkles in those eyes which should gush out with water ; it is an evident sign of one that shall perish , Prov. 29.1 . Read the words and tremble ; A man that hardneth his neck , being often reproved , shall suddenly be destroyed , and that without remedy : see more Prov. 1.24 , 25 , 26 , to 33. Whence it is the Prophet tells Amaziah , I know that God hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 Chro ▪ 25.16 , 20. and that the Holy Ghost , speaking of Ely's sons , saith that they would not hearken unto , nor obey the voice of their father , because the Lord was determined to destroy them , 1 Sam. 2.25 . Yea , it is an observation of Livy , that when the destruction of a Person or Nation is destined ; then the wholsome warnings both of God and Man , are set at nought . And in reason that sin is past all cure which strives against the cure . Herbs that are worse for watering . Trees that are less fruitful for dunging and pruning , are to be rooted out , or hewn down . Even salvation it self will not save those that spill the potion , and fling away the plaister . When God would have cured Babylon , and she would not be cured ; then she is given up to destruction without further warning . Sect. 13. Ignorant Worldlings ( who will believe nothing which comes not within the compass of their five senses ) think that because God strikes not , he minds not , Psal . 50.21 . Because sentence against an evil work is not executed speedily , therefore the heart of the children of me● is fully set in them to do evil , as Solomon speaks , Eccles . 8.11 . They are like the Israelites , 1 Sam. 12.15 , to 20. they will not believe without a miracle ; and it will be a miracle if ever they be saved . For should they see miracle upon miracle ; should God forthwith strike one dead with a thunder-bolt , and rain down fire and brimsto●e upon anoth●r , and cause the earth to swallow down a third quick while they are blaspheming him , they would be as far from believing as they were before , as the examples of the old world , the Sodomites , Pharaoh , Baalam , Ahab , Belshazzer , M●lch●us , and those great Clerks , the Scribes , and Pharisees , together with thousands of the Jews , sufficiently manifest . Yea , it is easier for a man possest with ma●y Devils to be disposs●st ; to ra●se one from the dead , or to turn a stone into flesh , ( in which God should meet with no opposition ) than perswade an habituated Swearer to believe these ensuing precept , prediction , testimonies of the Gospel , or any other saving truth , M●t. 5.20 . & 12.36 . & 25.30 ▪ to 46. 2 Thes . 1.7 , 8 , 9. & 2.12 . Heb. 12.14.29 . Rev. 20.12 , to the end , Deut. 29.19 , 30. Prov. 1.24 , to 33. Sect. 14. Well may they believe what the World , the Flesh , and the Devil suggests unto them : As Satan ( that he may make smooth their way to perdition ) will perswade the most impudent and insolent sinners , Drunkards , Adult●●ers , Blasphemers , Sabbath-breakers , Blo●d-thirsty murtherers , Persecuters of the godly , and ●o●●emners of Religio● , that they may take liberty to continue their sensual lusts , by a testimony of Scripture , and apply Christs passion as a warrant for their licentiousness , his Death as a license to sin , his Cross as a Lette●s patent to do mischief . And hereupon , as if a Malefactor should head his d●um of rebellion with his pardon , they live as if the gospel were quite contrary to the rule of the law , or as if God were neither to be feared nor cared for . Hence they exercise their saucy wits in prophane scoffs at religion , & disgrace that blood , whereof hereafter they would give a thousand worlds for o●e drop . Hence they tear heaven with their blasphemies , and bandy the dreadful Name of God , in their impure and polluted mouths , by their bloudy oaths and execrations ; hence they are so witless , graceless , and shameless , as to swear and curse even as dogs bark . Yea , they have so sworn away all grace , that they count it a grace to swear , and are so far from believing what God threatens in his Word against sin , and what is affirmed of his justice , and severity in punishing all wilful and impenitent sinners with eternal destruction of body and soul ; that they presume to have part in that merit , which in every part they have so abused ; to be purged by that blood , which now they take all occasions to disgrace ; to be saved by the same wounds and bloud , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this : That heaven will meet them at their last hour , when all their life long , they have galloped in the beaten road toward hell . And that though they live like swine all their life long , yet one cry for mercy at the last gasp , shall ●ransfo●m them into Saints . And this is the strong faith they are so apt to boast of , viz. presumption , not confidence : Or rather , Hope frighted out of its wits . For notwithstanding all this , in believing the Scriptures they fall ●hort of the Devils themselves . For the Devils do really believe that God is no less true and just then he is merciful ; as his Word declares him to be : and thereu●●n they tremble , as St. James hath it , Jam. 2.19 . whereas these men 〈◊〉 not a word that God speaks , so as to be bettered by it . Sect. 15. And no marvel , for their wont hath been to believe Satan rather than God ; as did our first Parents , Gen. 3. Therefore now after they have rejected all means of grace , when they are so crusted in their v●llany , that custom is become a second or new nature : God ( that he may punish their hardness and excess in sin , with further obduration ) not only delivers them up ●o Satan , the God of this world ; who so blinds their minds , and deludes their understanding● , that the light of the glorious Gosp●l of Christ shall not shine unto them , 2 Cor. 4.3 , 4. Eph. 2.2 . 2 Thes . 2.9 . But he gives them up , even to a reprobate judgment , to the hardness of their hearts , and to walk in their own counsels , Psal . ●1 . 11 , 12. Rom. 1.21 , to 32. And better be given up to Satan , as the incestuous Corinthian was , than thus to be given up . For he was thereby converted & saved , as God used the matter ; making the Scorpion a medicine against the sting of the Scorpion : the Horseleech a means to abate the vicious and superfluous bloud ; so ordering Satans craft and malice , to ends which himself intended not . Whereas these are given over ; as a desperate Patient is given over by his Physician when there is no hope of his recovery . As thus , Because they will not receive the truth in love , that they might be saved : for this cause God gives them up to strong delusions , that they should believe lies ; that all they might be damned who believe not the truth , but take pleasure in unrighteousness : they are the very words of the Holy Ghost , 2 Thes . 2.10 , 11 , 12. If any vvould see more touching the woful condition of a deluded worldling ; and how Satan gulls wicked men with a world of misprisions , that he may the better cheat them of their souls ; Let them read The Drunkards Character , and The Cure of Misprision : for in this I study all possible brevity , being loath either to surfeit or cloy the Swearer ; who is commonly short-breathed in well-doing ; and lest adding more should hinder him from hearing this : for Satan and his corrupt heart will not condescend he shall hold out to hear his beloved sin so spoken against . Memb. 5. Sect. 1. Only I will insert a few notions , aphorisms , or conclusions , touching the former point of Gods forbearing to punish the most flagitious sinners when they so horribly provoke him : together with some pregnant examples of some that he hath executed Martial Law upon , even in this life . Cornelius Gallus ( not to mention many , nor any that every Author sets down ) died in the very act of his filthiness , as Plutarch well notes . Nitingal , Parson of Crondall in Kent , was struck dead in the Pulpit , as he was belching out his spleen against Religion and zealous Professors of the Gospel . It was the usual imprecation of Henry Earl of Schuartzbourg , Let me be drowned in a Jakes , if it be not so ; and such was his end . You may remember one Lieutenant of the Tower was hanged ; it had wont to be his usual imprecation , as he confessed at his death . Earl Godwin wishing at the Kings Table that the bread he eat might choak him if he were guilty of Alphreds death , whom he had before slain ; was presently choaked , and fell down dead : Yea , his lands also sunk into the Sea , and are called Godwins sands : where thousands since have made shipwrack . It was usual with John Peter mentioned in the Book of Martyrs , 〈…〉 say , If it be not true , I pray God I may rot ere I die : and God saying Ame 〈…〉 t , he rotted away indeed . A Serving-man in Lincolnshire for every trifle used to swear Gods precious bloud , and would not be warned by his friends to leave it : insomuch , that hearing the bell tole in the very anguish of death , he started up in his bed and swore by the former oath that bell toled for him : whereupon immediately the bloud most fearfully issued , as it were , in streams from all parts of his body , not one place left free , and so died . Popiel King of Poland had ever this wish in his mouth , If it be not true , I would the Rats might eat me : and so it came to pass ; for he was so assailed by them at a banquet , that neither his guards nor fire , nor water could defend him from them ; as Munster mentions . The Jews said , Let his bloud be upon us , and upon our children ; and what followed ? Sixteen hundred years are now past , since they wished themselves thus wretched : and have they not ever since been the hate and scorn of the world ? Did they not ( many of them ) live to see their City buried in ashes , and drowned in bloud ? to see themselves no Nation ? Was there ever any people under heaven , that was made so famous a spectacle of misery and desolation ? They have had what they called for to the ful ; and it 's just that they who long for a curse , should have it : Yet how many among us do familiarly curse their wives , children , &c , Nor is it seldom that God pay them in their own coin : men profane Gods Name , and he makes their names to stink . When the pestilence rageth in our streets , blasphemy and execration must confess that they have their due wages . Blasphemers live swearing , and die raving ; it is but their wages . Sect. 2. He punisheth some in the Suburbs of Hell , that they might never come into the City it self . The evil he now suffers uncorrected , he refers to be condemned . Sin knows the doom , it must smart here , or hereafter . Outward plagues are but favour in comparison of spiritual judgments ; and spiritual judgments but light , to eternal torments . God doth not punish all flagitious sinners here , that he may allow some space to repent , and that none may doubt his promise of a General Judgment : nor does he forbear all here , lest the World should deny his providence , and question his justice . Memb. 6. Sect. 1. But what do I urge reason to men of a reprobate judgment ? to admonish them , is to no more purpose , than if one should speak to life-less stones , or sence-less plants , or wit-less beasts ; for they will never fear any thing till they be in Hell-fire ; wherefore God leaves them to be confuted with fire and brimstone , since nothing else will do it . If there be any here that believe a Resurrection ( as I hope better things of some of you ) all such I would beseech , by the mercies of God before mentioned , that they would not be so desperately wicked , as to mock their admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but that they would entertain this message as if it were an Epistle sent from God himself , to invite and call them to repentance . Yea , consider seriously what I have said , and do not , oh do not mock at Gods Word , nor sport away your souls into those pains which are easeless , endless , & remediless . Shall we give an account at the day of judgment for every idle word we speak , Mat. 12.36 . & never give a reckoning for our wicked swearing and cursing ? We shall be judged by our words , v. 37. Are you willing to be saved ? if you are , Break off your sins by repentance , Dan. 4.27 . Cease to do evil , learn to do well , Isa . 1.16 , 17. Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Saviour , and never more commit the like impiety . Yea , do not only leave your swearing , but fear an Oath , and make conscience of it ; resolve not to take the glorious Name of God in vain , nor place any other creature in his room : though the Devil should say unto you , as once he did to Christ , All this will I give thee . For it is not enough that we abstain from evil , unless we hate it also , and do the contrary good ; Sanctifie the Lord God in your heart , 1 Pet. 3.15 . Make a Covenant with your mouth , as Job did with his eyes , and set a watch before the door of your lips , that you thus offend not with your tongue , Ps . 141.3 . Sect. 2. Which if you do rightly , the like care to avoid all other sins will necessarily follow : because he that fears to commit one sin out of conscience , and because God forbids it , will upon the same ground fear all that his law forbids ; and as heartily and unfeignedly desire that he may never commit it , as that God should never impute it , 2 Tim. 2.19 . Neither can a regenerate mind consist with a determination to continue in any one sin ; as when Christ cast out one Devil , we read that he cast out all , even the whole Legion , Mar. 5.2 , &c. And he that makes not some conscience of all sin , makes no true conscience of any sin . And the same is to be understood also of duties commanded ; for the same law which in joyns us to hate and forsake all sin , commands us also to strive after universal obedience to every precept . And it is a true Rule , He that hath not in him all Christian graces in their measure , hath none ; and he that hath any one truly , hath all . He that is not sanctified in every part , is truly sanctified in no part , 1 Pet. 1.15 . 2 Pet. 3.11 . Mat. 5.48 . 2 Tim. 3.17 . 2 Cor. 7.1 . And the least sin allowed of , be it but a vain thought , or one duty omitted , is enough to cast thee into hell ; for the wages of sin ( any sin , be it never so little ) is death , Rom. 6.23 . Jam. 1.15 . Yea , admit thou hadst never acted any the least evil in all thy life , it were not enough to save thee from hell , much less to bring thee to heaven ; for we need no more to condemn us , then what we brought into the World with us , Gen. 2.17 . Psal . 51.5 . Rom. 5.12 . Whence the new-born child in the law was commanded to offer a sin offering , Lev. 12.6 . Sect. 3. Wherefore as you tender the good of your own soul , set upon the work presently , before the Drawbridge be taken up : provide with Joseph for the dearth to come ; With Noah , in the days of thy health , build the Ark of a good conscience , against the floods of sickness . Imitate the Ant , who provides her meat in Summer for the Winter following . Yea , do it whilst the yearning bowels , the bleeding wounds , and compassionate arms of Jesus Christ lie open to receive you . Whiles you have health , and life , and means , and time to repent , and make your peace with God in Christ , as you tender I say the everlasting happiness and welfare of your almost lost and ●●owned soul , as you expect or hope for grace or mercy , for joy and comfort , for heaven and salvation , for endless ▪ bliss and glory at the last ; as you would escape the direful wrath of God , the bitter sentence and doom of Christ , the never dying sting and worm of conscience , the tormenting and soul-scorching flames of hell , and everlasting separation from Go●s blissful presence , abjure and utterly renounce all wilful and affected evil ; and in the first place this abominable sin of swearing and cursing . Sect. 4. The which Grace if you would obtain , omit not to pray for the assistance of Gods spirit , otherwise thy strength is small : yea , except God give thee repentance , and removes all impediments that may hinder , thou canst no more turn thy self , then thou couldst at first make thy self . We are not sufficient of our selves to think , much less to speak , least of all to do ought that is good , 2 Cor. 3.5 . Joh. 15.4 , 5. We are swift to all evil , but to any good immoveable . Wherefore beg of God that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the Sun when it ariseth . Importune him for grace , that thou mayest firmly resolve , speedily begin , and continually persevere in doing and suffering his holy will. Desire him to regenerate thy heart , change and purifie thy nature , subdue thy reason , rectifie thy judgement , reform and strengthen thy will , renew thy affections , and beat down in thee whatsoever stands in opposition to the scepter of Jesus Christ . Onely this let me add ; Be sure you wholly and only rest on your Saviour Jesus Christ for salvation , abhorring to attribute or ascribe ought to doing : for our very righteousnesses are as filthy rags , Isa . 64.6 . And the sole perfection of a Christian , is the imputation of Christs righteousness , and the not imputation of his own unrighteousness , a rule which we are very apt to swerve from , either on the right or left hand : wherefore if you would not err , observe this golden mean , endeavour to live as if there were no Gospel , and to die as if there were no Law. And now for conclusion , If thou receivest any power against this great evil , forget not to be thankful , and when God hath the fruit of his mercies , he will not spare to sow much where he reaps much : & so having set before you l●fe and death , I leave you to choose which of them you like best . Onely think what account you shall give of that you have read ; for if this warning prevail not , it is much to be feared the next will be that of the Son of man , Mat. 25.41 . Depart from me , &c. POST-SCRIPT . YOu that fear God , or have any bowels of compassion towards the precious souls of those poor ignorant men , women , and children , whom you hear to swear and curse as Dogs bark ; ( that is not more of curstness then out of custom , ) wish them to read these few pages , neither count it as a thing indifferent , which may either be done or dispensed withal ; for besides that God hath commanded the duty of admonition , Heb. 3.13 . 2 Tim. 2.25 . and commended the practise of it , Rev. 1.2.6 . and condemned the contrary verse 20. If you do not it , or the like , you hate your brother , Lev. 19.17 . and make your self guilty both of his sin and ruine , Ezek. 3.18 , to 22. For as none but a Cain will say , Am I my brothers keeper ? so these could never continue their cursing and swearing as they do , if they were but so happy as to meet with timely and faithful admonition . Nor can you love God , and patiently hear these miscreants blaspheme his holy Name as they do , 2 Pet. 2.7 , 8. Or manifest your self his by adoption and regeneration , for well-born children are touched to the quick with the injuries of their Parents , and not to be moved in this case , is to confess our selves bastards . Yea , it is a base , vile , and unjust ingratitude in those men , that can endure the disgrace of them under whose shelter they live . Which being so , make it a part of your charity , to give of them as you meet with occasion ; as that you shall hourly do , even as you pass the streets , if you but mind it . FINIS . 
A39572	----	One antidote more, against that provoking sin of swearing, by reason of which this land now mourneth given forth from under the burden of the oppressed seed of God, by way of reply both to Henry Den's epistle about the lawfulness, antiquity, and universality of an oath, and his answers to the Quakers objections against it, recommended (by him) to all the prisons in this city and nation to such as chuse restraint, rather then the violation of their consciences : and also to Jeremiah Ives his printed plea for swearing, entitituled, The great case of conscience opened, &c. about the lawfulness or unlawfulness of swearing, which said reply to these two opposers of the truth, as it is in Jesus, is recommended not onely to all the prisons in this city and nation, and to all such real Christians, as chuse restraint rather then the violation of their consciences, but also, to all such nominal Christians out of prison, as, rather then restrain, chuse to purchase their earthly liberties by swearing, to the violation of the command of Christ, who saith, Mat. 5.33, swaer not at all. Jam. 5.12, above all things my brethren swear not / by Samuel Fisher ... Fisher, Samuel, 1605-1665. This text is an enriched version of the TCP digital transcription A39572 of text R5750 in the English Short Title Catalog (Wing F1054). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 225 KB of XML-encoded text transcribed from 42 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A39572 Wing F1054 ESTC R5750 12581148 ocm 12581148 63753 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39572) Transcribed from: (Early English Books Online ; image set 63753) Images scanned from microfilm: (Early English books, 1641-1700 ; 960:19) One antidote more, against that provoking sin of swearing, by reason of which this land now mourneth given forth from under the burden of the oppressed seed of God, by way of reply both to Henry Den's epistle about the lawfulness, antiquity, and universality of an oath, and his answers to the Quakers objections against it, recommended (by him) to all the prisons in this city and nation to such as chuse restraint, rather then the violation of their consciences : and also to Jeremiah Ives his printed plea for swearing, entitituled, The great case of conscience opened, &c. about the lawfulness or unlawfulness of swearing, which said reply to these two opposers of the truth, as it is in Jesus, is recommended not onely to all the prisons in this city and nation, and to all such real Christians, as chuse restraint rather then the violation of their consciences, but also, to all such nominal Christians out of prison, as, rather then restrain, chuse to purchase their earthly liberties by swearing, to the violation of the command of Christ, who saith, Mat. 5.33, swaer not at all. Jam. 5.12, above all things my brethren swear not / by Samuel Fisher ... Fisher, Samuel, 1605-1665. [2], 78 p. Printed for Robert Wilson ..., London : [1660?] Reproduction of original in Cambridge University Library. eng Denne, Henry, 1606 or 7-1660? -- Epistle recommended to all the prisons in this city and nation. Ives, Jeremiah, fl. 1653-1674. -- Great case of conscience opened. Oaths -- Early works to 1800. Swearing -- Early works to 1800. A39572 R5750 (Wing F1054). civilwar no One antidote more, against that provoking sin of swearing, by reason of which this land now mourneth. Given forth from under the burden of t Fisher, Samuel 1660 39420 146 255 0 0 0 0 102 F The rate of 102 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-06 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 Judith Siefring Sampled and proofread 2003-07 Judith Siefring Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion One Antidote more , Against that Provoking SIN of SWEARING , By reason of which this Land now mourneth . Given forth from under the Burden of the OPPRESSED-SEED of God , By way of REPLY both to Henry Den's Epistle about the Lawfulness , Antiquity , and Universality of an Oath , and his Answers to the Quakers Objections against it , Recommended ( by him ) to all the Prisons in this City and Nation , to such as chuse Restraint , rather then the violation of their Consciences . And also to Ieremiah Ives his Printed Plea for Swearing , entitituled , The Great Case of Conscience opened , &c. about the lawfulness or unlawfulness of Swearing . Which said REPLY to these two Opposers of the Truth , as it is in Jesus , is recommended not onely to all the Prisons in this City and Nation , and to all such Real Christians , as chuse Restraint rather then the violation of their Consciences ; but also , to all such Nominal Christians out of Prison , as , rather then restraint , chuse to purchase their Earthly Liberties by Swearing , to the violation of the Command of Christ , who saith , Mat. 5. 33. Swear not at all : Iam. 5. 12. Above all things my brethren swear not . By Samuel Fisher , now Prisoner in Newgate for his Testimony to the Truth of Iesus , this 20th . day of the 12th . Month , 1660. For the Land is full of Adulterers . For because of Oaths the Land mourneth , &c. Jer. 23. 10 , 11 , 12 , &c. By Swearing , and lying , and killing , and stealing , and committing adultery , they break out , and blood toucheth blood . Therefore shall the Land Mourn , and every one that dwelleth therein shall Languish , Hosea 4. 2 , 3. Lond●● Printed for Robert Wilson , in Martins near Aldersgate . One Antidote more against that provoking Sin of Swearing , by reason of which this Land now mourneth , &c. THe Ministers of Justice ( so called ) taking occasion ( whether justly or no , God will judge ) by the KING's late Proclamation , ( occasioned through that late desperate attempt in this City of London ) to flye with great force and violence upon thousands of People living peaceably and quietly , professing Godliness ; and more fiercely then on any others , upon those called Quakers , whose Practice , Principle , Profession , Purpose and Promise it hath been , and is , to forgo all fighting with Carnal Weapons , so as never to lift up an outward Sword against the King , or any other man , so much as in the Defence of themselves , much less the Offence of others , nor to learn War ( in that kind ) any more ; have driven the●… by droves into prison , insomuch as ( England never saw the like ) the prisons are so full , that there is hardly any room for more . And though the Innocency of the foresaid People appeareth many ways , as well by the Confession of the dying offenders , as their own Protestations , and the Confession of the men that would be glad to find occasion against them , but are not able , neither will they in any thing , save pertaining to the Worship of God ; yet are they kept in Bonds , as with a Snare , which at this day holds them in , and shuts the prison doors upon them , in that , though they are taught by Christ and his Apostles , Matth. 5. 33. Iam. 5. 12. not to swear at all , or in any wise , no not by any Oath whatsoever ; yet that Oath of Allegiance ▪ ( required at first for no other end but the finding out of Popish Recusants , and the tryal of mens faithfulness to the King , after the discovery of that Papistical piece of Treachery in the horrid Powder-Plot in K. Iames his dayes ) is now ( besides the first true intent and purpose of it ) by some ( who more deeply despited & dis-served the late King , his Father , then they can ever serve the King now reigning by their furious drivings ) more in malicious hatred against the Quakers , his truest friends , then in any right love or friendship to him , most illegally and unduly imposed on the Quakers , who by Hen. Den himself , in his Quaker no Papist , are prov'd to all men to be no Papists ; and of whose active obedience to him in all things lawful , as well as of their passive obedience , or patient suffering under the Imposition of things unlawful , without violent resistance , both the King and his Council , as well as most sober-minded men throughout this Nation not only may be , but ( I verily believe ) even are also , by this time , informed sufficiently to satisfaction . I say , the said Oath is unduly imposed , or rather unjustly used , as a Spiders Web , as some Net or evil Engine , wherewith many envious minded men design the entrapping , entangling and ensnaring such harmless , honest , innocent , and tender-hearted people , against whom they bear any private grudge , particular spleen , or personal enmity ; so that when they would ( in way of revenge ) express themselves to the terrifying of such fools as they think will be frighted by it , Some that judge themselves to be Iustices , more by their Commission from the King to do Iustice , then by their doing it , threaten them with the imposition of the Oath ; Which silly doings of some men , that know not how rightly to rule themselves in their place of Power when they are got into it , made ( as I have heard ) one , who was not ●…o tender of taking the Oath , as his Adversary thought he was , when he received this threatning Message from the Iustice , viz. Tell him , I will tender the Oath to him , Very readily return this Answer to his foe , who hoped to fright him by it , viz. Tell him , that I will take it , if he do . Thus crookedly and cruelly are things carried among the unjust Iustices , and that Seed of evil-doers which is never to be renowned , in the dark places of the Earth , which are full of the ●…abitations of cruelty , against the Righteous Seed , and the Children of the Light , who are more Conscientious then to be ( as the other are ) Conscious to themselves of evil-doing ; yea , and so partial in the Law , and in the administration of that they call Iustice , are some of the Ministers of it , that such as they have a spight at , though living ●…ar from them , and known in their Enemies own consciences to be both peaceable and unsusp●…tious persons , shall be pulled out of their friends houses , and pick't up in the very streets , to have the Oath , on pain of imprisonment , and loss of all , imposed on them ; when others whom they are willing to wink , and very careful to connive at ; yea , profess'd Popish Re●…usants ( in security of the King against whom onely the Law for the Oath was at first intentionally and directly made ) may sit securely under the very Noses of some of these new-found lawless Iustices of neither Peace nor Truth . Insomuch that though the Quakers generally , and some few Baptists ( while at liberty ) rather chuse Imprisonment , then to take that Oath , or any other ; and those thousands of Quakers , and some of those Baptists who are in prison , and have Liberty proffered upon condition of taking the Oath , do rather continue there , then purchase their Liberty with Swearing : Yet very many Baptists both in prison and out , in Kent , and elsewhere , being misled by the crooked examples , and mis-taught by the crude conceptious of their untaught Tea . chers , that it is lawful to swear in some cases , do chuse rather to purchase their Liberty by Swearing , then either to come into , or continue in prison : Yea , and three or four of those who have sometime gone under the denomination of Quakers also , to the great terror , distraction , and wounding of their spirits , so that some of them have cryed out for horror of heart , and have confessed they were in greater bonds then those in prison * [ Witness the tenor of a Letter from one of them at Windsor , for a Warning to such as yet stand , set down here in the Margent ] have rashly subiected themselves for fear , to mans will , against God's in that particular . Now that I may prevent the impendent evil consequences necessarily following those men first or last , who for fear of man shall venture to violate Christs Command against Swearing ; to which not only I. Tombs in his late trifling Treatise , ( replied to already by my self briefly in the Epistle to my Book , stil'd , the Countrey correcting the Clergy ; and more fully by R. Hubberthorn ) but also more lately H. Den in his Epistle to all Prisons , and more lately yet Ier. Ives , in proof of the lawfulness of Swearing , have done their best to perswade men . I shall first examine the weakness of H. D's , and I. ●…'s . proofs for it . 2. Strengthen those of ours against Swearing , from those two Capital Texts , Matth. 5. Iam. 5. which , they two with as little strength of Reason , as to little purpose labour to overturn . I shall begin first with H. Den's Do-little , ( since his Sheet came came out first ) a man that was wont to do better , and much more , ( being a man of more than ordinary ability ) when he disputed against the Priestly Darkness behind him , yet here left justly of the Lord to bewray great weakness , for his pushing at a people that are in the Light before him : So let all the Wisdom of such , as know not thy hidden ones in that , in which alone thou and thine can be manifest , perish from them ( O God ) and be converted into foolishness . Next I shall shew the n●…rrowness and shallowness of those two sheets under which ( lest H. D's single one should not be enough ) Ier , Ives having sham'd himself among the Saints by Swearing , ( seeks more subtilly and shufflingly then su●…cessfully ) to shroud himself out of sight , that the shame of his nakedness may not appear to all men . Yet where their words and arguments are coincident , I shall take notice of them so , as to return answer to them both together . In proof of the Lawfulness of some Swearing now , Henry Den propounds two things : First the Antiquity , Secondly , the Universality of that practice . In proof of its Antiquity he propounds two Periods : The first is about three hundred years after the Moon , in the daies of Seth. The second about four hundred years after the Flood , in the daies of Ahraham . From the first of which he conjectures onely that probably it might be . From the second he concludes undoubtedly that it was then in being . As to the first of these two Periods , I have two things to say to it , whereby to discover its invalidity to evince the now lawfulness of that once ( confessedly ) lawful , or at least allowed Course , or Custom of Solemn Swearing . First , that 't is but upon a meer fallible , uncertain , unwarrantable conjecture at best ( by H. D's own confession ) on which he derives the now-warrantableness of solemn Swearing from so high as those daies of Seth ; witness his own words here under-cited , out of p. 3. of his Paper , viz. For the Antiquity of it , although I cannot say that the practice is as old as the Moon ; yet I have cause to conjecture , that it is not above 300 years younger : Indeed what the old world did in this case the Scriptures do not speak plainly , and therefore I will pass it by . By which we plainly see as concerning the first P●…riod pitch'd upon by H. D. as his proof of the Antiquity of Swearing , that , were it an Antiquity high enough from whence to argue the lawfulness of that Ceremonious Custom ; yet it is but doubtfully conjectured , and but probably concluded by him , That it is so Antient , as to be in use at all in the Old World before the Flood ; for he confesseth , That what the Old World did in this Case , the Scriptures do not speak plainly : And can H. D's cloudy conjecture , that probably 't is not above 300 years younger than the Moon , be a cogent consequence to 20000 tender Consciences in a Case of such Concernment as this ; wherein they prizing their peace of Conscience , with prison and confiscation , before Liberty and All they have , with the violation of them , do lack no less evidence to their Conviction and Satisfaction , then infallible and Scientifical Demonstration ? Secondly , That if it were as certain , as 't is but conceived by H. D. that That practice of Swearing , by him now pleaded for , was then in use ; and were it as undoubtedly , as 't is but doubtfully derived thence ▪ yet that is not a Period so Antient , as can serve to prove the now-lawfulness of any sort of Swearing since Christ , who put an end to it , any more then it may serve to prove the lawfulness of now sacrificing the fruits of the ground , and the firstlings of the flock in that Ceremonious manner as was once , and that long before that of Swearing , apparently in use , till Christ the substance of all Ceremonies and Sacrifices ended it by the sacrificing of himself ; yea , no more than it may serve to prove the lawfulness of sin it self , which ( though not de jure , yet de facto ) was apparently practised by mankind before either Sacrificing or Swearing . Which said Ceremony * of Swearing , as now used and imposed , with the hand laid on a Book , with kissing , or lifted up , is now ended in Christ , the Witness , Covenant , or Oath of God . That it was used de facto , before Christ ( had it been clearly derived from the time pretended to by H. D. ) cannot clearly prove , that it now is in use de jure . God under Moses and the Law , as he suffered other things that were not so from the beginning , because of the hardness of men's hearts ; so because of the hardness of men's hearts to believe each other , while they are besides the Light and Truth , in the fall , in the lye , in the deceit , in the darkness and the strife , and so under the Law ; suffered it so to be as it was in the case of Swearing , in order to their satisfaction of each other ; but from the beginning , before sin entered , it was not so ; nor is it now so among the Saints and true Churches , that are in God ; nor shall it be so in the end , as men by the Light come back out of the strife , and other deeds of darkness , into Christ the Image of God , after which man was at first made ; the substance of all shadows , the end of the Law , that Alpha and Omega , the first and the last , the beginning and end of all things . And as to H ▪ D's second sort of new Antiquity , wherein he sinks well nigh two thousand years lower , and falls almost as far below the Flood , as he fell below the Moon in the former , ( which second period he mainly insists , and puts the greatest stress upon ) though it is not denied , but that Swearing was then in use , ( and so H.D. might have spared his pains in proving it , for I know none deny it to have been used from that time to Christ's ) yet it is such a young piece of Antiquity , as is not worthy to bear that denomination of Antiquity , being but a time of meer novelty to the former ; which former yet , is but meer novelty with us . Much less then is it an Antiquity old enough to be urged in proof of the Lawfulness of all such actions , as were used i●… its dayes . For , as when H.D. argues probably from Seth's time , thus ; Then began men to call on ( i.e. ) ( according to his meer Conjectural Construction ) to Swear by the Name of the Lord : Therefore swearing by the Lords Name is now lawful : I might lawfully by way of Argument from Seth , yea higher , from Cain & Abel , urge thus : Then began men to burn Sacrifice to the Lord ; therefore to burn sacrifice to the Lord in the old ceremonious way is now lawful ; yea higher yet , from Adam , thus ; Then began men to Sin against God ; therefore to Sin against God is now lawful : So when H.D. argues more positively from so low as Abraham's time , thus : Abraham sware by the Name of the Lord ; therefore to swear by the Lords Name is now lawful : Let him but excuse me in stepping but two or three Rounds low●…r , i. e. two or three generations further , viz. to Ioseph from Abraham , who was but his Great Grandfather , and ( on the same account of but a little younger Antiquity , if any man's practice , and not Christ's Precept onely , were a Christians Rule ) a man may prove it now lawful to swear by other matters , which all men judge it unlawful now to swear by , as namely by the Life of Kings and Princes , on this wise , viz. to swear by the Life of Pharoah , was in use in Joseph's days , and usual also with Joseph himself ; therefore the Christians who are Brethren of Ioseph , whose afflictions men mostly forget , may now lawfully swear by the Life of Charles ; the lawfulness of which , H.D. himself , I deem , and all his Brethren also , the modern Baptists , do utterly deny . I have done with H. D.'s Argument of Antiquity , which he makes so much of , as to judge it clearly carryes the case his way , glorying in it in this manner , ( viz. Ye see the practice may justly plead Antiquity ) as if he had urged some great , important , and impregnable matter ; whenas , as it brings not a jot of Prejudice to our purpose , who implead that practice of Swearing ; so it adds not a pins worth of profit or proof to his own , who is pleading for it ; sith as the highest Antiquity he pretends to , can ( by his own confession , for ought appears from Scripture ) at best but probably , and therefore not justly plead its patronizing of , or claim any acquaintance with that practise of Swearing , so ( were it as infallibly evidenced , as 't is but dubiously conjectured ) that it was at all before the Flood , or but three hundred years younger then the Moon , yet ) even this , much more that , which was since the Flood , is but an inferior Antiquity in comparison of that from which sacrificing and sinning may both be proved to have had a being ; yea , but an upstart piece of novelty in the eye of that Church , which is now coming out of the Wilderness , fair as the Moon , clear as the Sun , terrible as an Army with Banners ; even the Woman that bears the Man-Child , and is clothed with the Sun of Righteousness himself , by whom the Moon was made ; and hath the Moon also , even all moveables , under feet : Thus H.D. hath faultred fowly in ipso limine , at the very entrance of his Work , in alledging that in proof of another thing , which he dares speak but conjecturally of himself , and its ill stumbling at the threshold . H. D.'s next is the universality of this Ceremonious course of swearing , and that as to persons , places , times : All sorts of persons ( quoth he ) God , Christ , Angels , Apostles , Kings , Princes , Priests , Prophets , righteous , holy men in all places , Heaven , Earth , and all Nations , by Practice , Precept , Prophesie , at all times swear warrantably without blame , therefore so may we now , Here 's the sum●…nd strength of H. D's second stilt , on which stands the decrepid proof of his crazy cause , or piteous poor plea for Swearing ; all which particulars , ( with most of I. I's miserable matters , which fall in very fitly with them for it ) are now to come under consideration . Rep. 1. That God sware , we affirm & deny not ; but that confirms what we deny against H.D. and I. I. who affirm it , that swearing is now to be us'd among men , as in dayes of old , God's Word of the Oath , which is since the Law , under which ( as a Type of the Truth of God's Word , Covenant and Promise to men in Christ ) men used to swear by God one to another , which Word of his Oath also consecrateth not such men High Priests , as were of old , who were subject to change , and had infirmity ; but him who is holy , harmless , undesiled , separated from sinners higher then the Heavens , a perfect High-Priest for evermore , after the Order of Melchisedec , of Salem King of Righteousness , and also King of Peace , made ( not as they , after the Law of the Carnal Commandment , but ) after the power of the endless life ; I say , That Word of Gods Oath , is that one Eternal , Substantial Oath , that ends all strife , of which all Oaths us'd for confirmation by men , that are in strife with God and one another , were but the Figure , Ceremony , or Shadow for a time , and before which at Christs coming in , they ( though ( de facto ) they do not ) yet ( de Iure ) ought to end , cease , decrease , vanish , and flee away , as sacrifice , and all other fleshly Forms and Figures , Ceremonies and Shadows of Christ , the Truth , ought , which are not the very Substance or Thing it self , Heb. 10. 1. for the Law , or Letter in the time before Christ , having but the shadow of things to come , and not the very substance of the things themselves , gives way with all its sacrifices and ceremonies , to Christ ; wherefore it 's said when he cometh into the World , Sacrifice and offering thou delightst not in , but a Body hast thou prepared me ; in which ( as 't is written of me in the Volume of thy Book , ( or everlasting Counsels ) Lo , I come to do thy will O God : So God taketh away the first Will , Testament or Covenant , that he may establish the second ; the first sacrifices , that he might establish the second , the sacrifice of himself ; the ceremonies and shadows , that he might establish the substance ; the Type , that he might establish the Truth ; the first kind of Oaths , or course and custom of swearing , which Oaths men brake by forswearing themselves oft , that he might establish that of the second or New-Testamnet , even the unchangeable Oath of God , which can never be broken , made by God himself to men , between whom and him , through sin , the strife and enmity was , that they might have full satisfaction that he is in Christ , in whom all his promises are , Yea , and in him Amen , reconciled to the world , not imputing trespasses to them , but as they shall persist in irreconcileableness to him , and that they might have strong consolation concerning his love to them : For as under the Law of old ( as in these dayes also it is ( but not lawfully ) us'd among men that are under the Law , i.e. in the strife , and other works and lusts of the flesh , and unbelief toward each other , which who are in , and led by , and not of the Spirit , are under the Law ) an Oath for confirmation was used to end strife ; so Gods Oath or Swearing , which is without repentance , ( as mens rash oaths and swearing now-a-dayes will not be ) for he sware , and will not repent of what he hath by Oath confirmed in Christ , I say , God's Oath for confirmation to us , may end the matter among any , but utter unbelievers , and give satisfaction and full assurance to any , but such as being out of that love , which believes all things , and in the hatred and enmity , which believes nothing , that Christ is the High-Priest for ever , by whom his Wrath , who hath had the wrong , is appeased , and is his well-beloved Son , in whom , with all that will be reconciled to him , he is ( all their enmity , rebellion and iniquity notwithstanding ) well pleased : Therefore it 's said Heb. 6. We desire you to give all diligence to the full assurance of hope unto the end , that ye faint not , ( i.e. ) in your faith ; but be followers of them who through faith and patience inherit the promise ; for when God made the promise to Abraham , because he could swear by no greater , he sware by himself ; for verily men swear by the greater ; and an Oath to confirm , end●… the strife : So God , willing more abundantly to shew unto the heirs of promise the immutability of his Counsel , as concerning peace with them , though they have acted enmity against him , added an Oath , that by two immutable things , i.e. not his bare Word , or single Promise only ( which had been enough , if man by his enmity and hatred of God , had not made himself hard of belief that God should now love him ) but his Oath also ; in either of which two 't was impossible for God to lye ; we might have strong consolation , who have fled to the hope set before us , ( Christ in us the hope of glory ) which hope we have as an Anchor of the soul , sure and stedfast , which 〈◊〉 into that within the vail , where the fore-runner is for us entered , even Iesus , who is made an High-Priest for ever after the order of Melchisedec . And now forasmuch as the very stress of H. D.'s Argument from the example of Gods swearing , lies in this unanswerable Question ( as he supposes it ) p. 4. Can that be accounted an evil ( if not easily undertaken ) whereof we have the Lord for a President ? I answer , That may be accounted an evil in us to do by way of imitation of God , because we read he did so ( how uneasily soever undertaken by us ) which yet was onely and purely good in God when he did it , unless we have him in that , propounding himself , as our President , and have his express command to do the self-same ; God both slew his own Son , and as a Type or Figure of it , in the same Chapter wherein he is recorded as swearing by himself , Gen. 22. 2. 16. 17. bad Abraham slay his own Son ; yet though 't was good in God , 't would be evil in us , and the worse , by how much the more seriously undertaken by us , to bid any one slay his onely Son , upon the account of Gods bidding Abraham do so , without Gods express Commission to us to command another to do the same ; so though God sware , and ( as a figure of his Oath , to end the strife between men and him ) allowed men under the Law that Ceremony of Swearing ; yet 't is evil in us either to swear , or enjoin men to swear now , without Gods special and express command for it , whose express Prohibition against it we have in his New Will or Testament , which we are now under , who are not under the Law , but under Grace . Finally , To H. D's Question , What thing God did , which can be evil in us if we do it ? I reply ; Some things are prohibita quia mala , forbid to us because evil in themselves , as lying , doceit , &c. and such things God never did at all , ( muchless as a President to us ) Some things are mala quia prohibita , evil to us meerly because forbidden , yet were good when commanded ; and such if God should do , we may not ; and of this sort is that of sol●…mn swearing , which to us is now as unlawful and evil , as circumcising children in the flesh , and requiring the old customs of the Iewish Law , and the Letter , which now the Gentiles are crept into , to whom is given the outer Court of carnal Commandments , shadows , signs , figures , types and ceremonies , fleshly , empty formalities , beggarly rudiments , bodily exercises , divers baptisms , eatings , drinkings , and other outside observations , and ordinances of divine services performed in worldly sanctuaries , in which the old Covenant stood , impos'd only till the time of reformation , restoration , regeneration , and restitution of all things to the beginning by Christ , the Substance & End of all those , Acts 21. 22. Heb. 9. 1. 9. 10. Psal. 23. 2. Matth. 19. 28. Acts 3. 21. Such God once permitted , yea commanded , as dark , obscure , external , and temporal representations of future more clear , spiritual , substantial , soul-saving , powerful , internal , and eternal truths ; but now forbids ; the one sacrifice of his Son , the one circumcision of the heart , the one Baptism and Supper ; his own one immutable Oath to us , and our yea and nay in Christ , standing among the holy Seed , which is the substance of the Oak , whose fair leaves are now falling off , and instead of all these , and as the Substance of them all , and that for ever . Isa. 6. 13. 2. And as for the Angels swearing , which is alledged by H.D. as an ensample to us ; for ( quoth he ) An Angel swears , Rev. 10. 5. 6. What 's that to us ? If an Angel from Heaven should preach any other Doctrine then what is preached by , and received from Christ and the Apostles , let him be accursed ; I say it again , let h●…m be accursed : Yet I say not that the Angels , who are Ministers of the Law , ( for the Law was given by the dispensation of Angels in the hand of the old Mediator Moses ) though they sware , are accursed ; for that Ceremony of Swearing belonged to the Law , that was given by them ; but I say , this is no President for them who are under the Doctrine of the Son himself , who are not to go back , so as to rebel against the Commands of the Son , to follow the bare example of the servant Moses , in whose hand the Law was given by the dispensation of Angels : Moses was faithful in all his house ( the old Israel ) as a servant , for a Typical Testimony of those true things that were to be spoken after Heb. 3. 5 , 6 , but Christ , who is counted worthy of more glory then Moses , is the Son over his own House , the true Israelites indeed , in whom is no guile ; the Great and chief Shepherd over his own sheep , who hear his voice ; on whom the servants and their Law , i.e. Moses and the Angels , have now nothing to do to impose , read Heb. 1. 1 God who , &c. to the end . We see how the Angels are inferior , not only to the Son himself , the heir of all ; but also ( as Ministers and servants ) unto the least of those , who are heirs of Salvation , and of all things , both with , in and through him , whom yet H.D. represents as inferiour unto them , as those , who are but on Earth , may be said to be to such as abide in Heaven : For when he comes on to tell of the swearing of Christ from the Angels , which Angels he ranks with God among such as swear in heaven , Come we ( quoth he ) to the Earth ; as if the Being of Angels were onely in Heaven , and the Being of Christ only upon earth ; whereas that very Angel he instances in , as a President of Swearing to us , is in that very place , Rev. 10. recorded as standing no higher then on the Sea , and Earth ; but Christ the Son ( were H. D. capable to read the mystery and riddle of it ) had he sworn in that Iohn 3. 5. where H. D. reckons on him as swearing on Earth , might well have been rankt among the swearers in Heaven , being at that very present in heaven , as he saies himself ver. 13. The Son of man which is in Heaven . But H. D. being yet where I once was with him , among those who look for the Kingdom of Heaven , which is ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) within men ( even those men that never enter it , as Christ said to the Pharisees , bidding his Disciples not to go forth to look for it among them , who drew outwards with their Lo here , and lo there ) in outward observations , with which it comes not , is so innocently ignorant where heaven is , that ( though more darkly and diminutively , then some others , who open wider ) in some degree ( witness his two secret jerks at the Quaker , and the Light within , p. 5 , and 8. of his perverting Paper ) he rather blasphemes the name of God , and his Tabernacle , i. e. the Light in which God dwells , is , and is known ; and those , ( i. e. those Quakers ) who dwell with Christ in Heaven . 3 The next Argument then , ab Exemplo urg'd in proof of swearing now , is that of Christ , of whom H.D. and I. I. both do intimate it ( as their own conceit at least ) that he sware ; and therefore lawfully may we now , think they . In evidence of his thoughts that Christ sware , H.D. alludes to Ioh. 3. 5. saying ( not positively , but suppositively onely , p. 3. ) If the Verily , Verily of the Son of God , and our Redeemer , should not amount to so much as an Oath , as some think ; yet is it more then a bare Yea and Nay : In evidence of his more confident conceit and thoughts that Christ did sware , and consequently that we now may , I. I. cites and alludes to Matth. 26. 63. and that in two places of his prittle prattle , des●…anting as emptily as amply on it in them both , viz. p. 2 , 3. and again p. 7. whose words are here set down , that he may have no just occasion to say I wrong him in my Answer . A man may be solemnly sworn when he is adjured by another , for to adjure ( quoth he ) in plain English , is to charge one to swear , or to exact an Oath , & therefore we read Mat. 26. 37. that the High-Priest Adjured Christ by the living God : Beza more plainly reads it , that the High-Priest charged him to swear by the living God , if he were the Christ the Son of God : So p. 7. Swearing was used by Christ himself , Mat. 26. 36. the High-Priest adjures him by the living God ; or as it is in plain English , he charged him to swear by the living God , to tell him whether he was the Christ the Son of God ; 〈◊〉 which adjuration Iesus answers , Thou saist , or I am ; for so it is ( quoth he ) Mar. 14. 62. Now to answer to a matter when one is adjured by the living God , though it were but Yea and Amen , is sweating . Rep. To H.D. & I.I. I return two things ; 1. That if Christ had sworn in the two places and times respectively , in which these two men seem to say he did ; yet it proves not the legality of it now to us . 2. As 't is but doubtfully delivered by themselves , so it 's utterly denyed by me , that in th●…se cases , phrases , and places of their alledging , Christ did swear at all . First , had Christs Verily , Verily , and his answering I am , when the High-Priest asked & charged him to tell him whether he were the Christ , amounted to a formal Oath , such as is now imposed and pleaded ( but it was far from it ; for there was no requiring to lay his hand on a Book , and kiss it , and swear by God , and the Holy Evangelist , and such like ; without which our present Iustic●… wil not own any man as giving sufficient satisfaction or confirmation to end the strife , let us speak never so solemnly as in the sight of the living God , but strive endlesly with us , as suspitious persons , from whom the King can't be secured , unless we take the Oath in that old mee●…shadowy way ) yet this was all in the time of the Law , and under it , before Christ by his death had put an end to it : For though in the last a●…d latest of the two Terms which these two men take their texts and talk from , to prove Swearing lawful under the Gospel , from Christs Example , he was so nigh it , as to be summon'd before the Priests in order to it ; yet he was not actually offered , no●… had as yet actually suffered , & so not actually put an end to the Law , which till he had , he was under the Padagogy of it , as the Iews were , and therefore might use some such swearing as was used under the Law , and that be no warrant neither for us now to swear , who together with him that was once made under it himself , are now redeemed from under the Law , to under the Gospel , and are now no more under the Law , but under Grace , Rom. 6. 14. The Heir himself under age , differs not from a servant , though Lord of all , but is under Tutors and Governors , &c. so we , when children , were in bondage to the Elements of the world ; but when the fulness of time was come , God sent forth his Son , made of a woman , made under the Law , to redeem them that were under the Law , that we might receive the adoption of sons , Gal. 4. 1 , 2 , 3 , 4 , 5. So that if Christ had sworn before he was offered , yet to argue thus ; Christ while under the law , a little before he dyed , did swear ; therefore may we swear now under the Gospel ; is as poor a piece of proof , as to say , Christ under the law before he dyed , was circumcised , had two Turties offered for him , eat the Passover just before he was betrayed , and was subject to other Rudiments and Ceremonies of the law ; therefore we now must be circumcised in flesh , offer sacrifice , eat the Passover carnally , and be sub●…ect to the other carnal Ordinances of the Law , in these dayes of the Gospel . But secondly ; Howbeit H. D , sayes , some ( of whom himself surely is one , or else it were silly in him to cite other mens think-so's , which are not his own , in prosecution of his own Argument ) do think that Christs Verily , Verily , was an Oath : Yet verily , and of a truth 't is but their bare , unwarrantable , and groundless thought ; which bare thought also H.D. is so far from backing with any matter of evidence to prove it sound , that he rather falls back from it , sinking through this meer supposition , ( viz. If Christs Verily be not an Oath ) at last into no other then this slender Position , ( viz. Yet it s more then Yea and Nay ) In which he miserably mistakes himself too ; for though ( as to degree , which varies not the nature of any thing ) it 's a more strong one , yet ( as to its nature ) it s no more then a strong Asseveration , which amounts no more to the nature of an Oath , then Yea or Nay does : Or if H.D. and others , who impose it upon us to swear , will needs have it so that Verily , Verily , is an Oath , we are willing to any truth we testifie , whether in an Assertory , or Promisory way , before either Magistrates , or any other men , to do it under that form of Verily , Verily , might that be taken ; but we have experience sufficient , that so much as that , and much more , will in no wise satisfie H.D. who fights without an Adversary in quarrelling with the Quakers , as un-free to say verily , verily ( for they are free to that ) or those Magistrates whom the Quakers have to do with ; for how free soe're any of us are to assure them with Verily , Verily , that is to say , Truly , Truly , which lyes in the Yea , that we have no evil intents toward the now King ; and both truly and sincerely to acknowledge him , before any other man , to be the right Heir to these his Kingdoms ; and to profess , testifie and declare in our Consciences before God and the World , against the Pope , That the Pope neither of himself , nor by any Authority of the Church or Sea of Rome , or by any other means , hath any Power or Authority to depose the King , or to dispose of any of his Kingdoms or Dominions , or to authorise any Forraign Prince to invade , or annoy him , or his Countreys or to discharge any of his Subjects of their obedience to him ; or to give license or leave to any of them to bear arms , raise ●…umult , or to offer any violence or hurt to his Person , State or Government , or to any of his subjects within his Dominions ; and to declare from our hearts , according to our often professed and published Principle , That , notwithstanding any Declaration , or sentence of Excommunication or Deprivation made or granted , or to be made or granted by the Pope or his successors , or by any Authority derived , or pretended to be derived from him or his Sea , against the said King , his Heirs or Successors , or any of the Popes Absolutions of the said Subjects from their obedience ; yet we will be faithful , trusty and peaceable towards him and all men , & , though for Conscience-sake we cannot take up Arms nor Carnal Weapons for our selves nor any man , yet in what ways we are capable with good Conscience to God , we wil seek to secure him against all Traiterous Conspiracies and Attempts made against him or any man , by reason or colour of any such Popish Sentence or Declaration : And to declare , that we do from our hearts abhor , detest and renounce as Impious and Heretical , this damnable Doctrine and Position , That Princes which be excommunicated or deprived by the Pope , may be deprived or murdered by their Subjects , or any other whatsoever ; And to declare as in the sight of God , who is Witness that we lye not , and knows the truth of our hearts , and in the presence of the living God , which H. D. says at least is an Oath , ( for an Oath is nothing else but a Religious Promise , quoth he , p. 3. ) our real intentions as much as is possible , and in us lies , to live peaceably with him and all men , and to wrong , injure , defraud nor him , nor any man , &c. and to submit our selves to every Ordinance of man for the Lords sake , whether King as Supream , or those that are sent of him for the punishment of evil-doers , and the praise of them that do well ; and to be subject in Civil things , to all just Laws made by that of God in the Conscience ; and where unjust Laws are made , to suffer patiently without Rebellion or violent resistance ; which is such a passive , as is equivalent to other mens active obedience . Yet all this , though most substantial , ( if accepted by H.D. ) shal in no wise be accepted by those Oath-Imposers with whom H.D. and I. Ives side aginst us , unless there be a conforming to the Ceremonious Customs of the Nations , which are vain , so as to swear upon a Bible , and kiss the Book , and lay one Finger at least upon it , and to be sworn by So help me God , and the Holy Evangelist , and his holy Gospel , which ( though the Copy of it may ) is more spiritual then to have Carnal hands laid on it , and a number of such superstitious superfluities , which issued forth from the Womb of that dismal Darkness , which dwelt here in the time of the Popes undue Power over this Nation ; which Romish reliques all true Protestants against his Peterdom , may in these dayes of Light be asham'd of ; yea , though they tell us it's Oath enough to assert , deny , or promise as in Gods presence , and to say , God is Witness that we lye not ; yet if our Testimony be given forth freely from our selves in any such form as this ; that is not then own'd for swearing by themselves who do so call it , if the Book be not fingered : Witness the case of one Friend call'd a Quaker , who calling God to Witness , See ( quoth the Magistrate ▪ he swears : But when the said Friend replyed thus ; Wil ye take that for an Oath ? 't would not then be own'd as an Oath by the said Magistrate who so call'd it ; and if any Magistrate in this City or elsewhere , upon the reading hereof , knows assuredly that I speak of him , I speak of him indeed . 2. Howbeit I. Ives ( not for want of Ignorance ) Asserts , That the High-Priest's charging of Christ by the living God to say whether he were the Christ , was a charging Christ to swear ; and that Christ answering , when he was charged by him , did swear , and so that Christ's answer was an Oath ; yet to any but such a one whom the fear of Suffering drives to swear , and the shame of swearing drives by hook or crook to defend it when he has done , These two things are clear enough : 1. That neither the High-Priest did command Christ to swear . 2. That Christ in his Answer to him did not swear at all , as I. I. more ●…naingly then clearly suggests he did . I. I. saies the High-Priest adjured him by the living God ; or ( as it is ( quoth he ) in plain English ) he charged him to swear by the living God . 2. That to this Adjuration Jesus answers , Thou sayest , or I am ; and so sware . Rep. Both these two things are false . 1. The High-Priest did not charge him to swear by the living God . 2. He did not swear by the living God . In proof of the first , that the High-Priest did charge Christ to swear , I. I. insists at large on the word adjure ; for to adjure ( quoth he p. 2. ) in plain English is to charge one to swear ; or , to exact an Oath : The High-Priest adjured Christ by , &c. Beza ( quoth he ) more plainly reads it , Charged him to swear by the living God . Rep. Both I. I. and Beza also are besides the business ; for how beit the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is Englisht , I Ad●…ure , yet it 's not absolutely necessary it should be so ( as it must be , if it be demonstrative of I. I's Assertion ) but as it may and doth signifie strictly to Adjure ; so it properly may , and often doth signifie to charge , command , or oblige one , as by Word , or Promise onely : for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being either of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to 〈◊〉 : or ( as some ) of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a bo●…nd , or limit ; signifies originally to bind , limit , confine , or engage one any way ; viz. as by b●…re promise as well as Oath : And no less doth Io. Tombs in a m●…nner plainly intimate and confess , to the consutation of himself in his Trivial talk for swearing , by saying that Pauls charge to the Church , 1 Thes. 5. 27. where the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used and rendered I Charge ; & those his two charges to Tim●…hy , 1 Tim. 6. 13. 2 Tim. 4. 1. where the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are used , & Englished ▪ I charge , are all alike ; for the two last Greek words are at most no more then to engage one , as in the sight of some Witness , ( God or Man ) or solemnly to charge or command , not so strictly as to swear one , though {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may be taken in the more moderate sense , i. e. any way to charge one , as well as in that rigid way of swearing , and is at most no more then thus , viz. I en●…oin thee as strictly as if thou hadst promised or sworn . Moreover its most evident to the contradiction of I. Ives and Beza also , from whom , and Ainsworths meer Opinion , if not male-Construction , he furtively fetches two or three of his sorry shifts , wherewith to salve the absurdity of his own sorry sayings ; that to adjure ( if we render {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that strict sense ) is not ( as I. I. sayes it is ) in plain English to charge one to swear , or exact an Oath ; and that the High-Priest did not ( as Beza sayes he did ) charge Christ to swear by the living God : For if the phrase ; I adjure thee by God , be to charge or command one to swear by God , then to say I adjure thee by Iesus , is to command one to swear by Iesus ; which sence is as absurd , as 't would be most absurd to read that passage where the Vagabond Iews imitating Paul , charged the evil spirits in the Name of Iesus to come out of men , Acts 19. 12 , 13. thus , viz. We charge you to swear by Iesus whom Paul preacheth ; for 't would suppose the whole design of those Exorcists was to cause the evil spirits to swear by Iesus , whereas their design was to cause them to depart out of the men ; and 't would suppose that the commands of Paul ▪ Acts 16. 18. 1 Thess. 5. 27. 1 Tim. 6. 13. 17. 2 Tim. 4. 1. who sayes to the Thessalouians , to Timothy , to the Spirit of Divination ( respectively ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I adjure or charge you that this Epistle be read , &c. I charge thee in the sight of God , or before God and Christ , that thou preach , that thou keep the Command without spot , that thou come out of the Maid , ( which Io. Tombs himself says were charges all alike ) I say , 't would suppose that Pauls charges there , were not charges of the foresaid charged ones , to do the things which he commanded them to do respectively ; but commands or charges of them only to swear by God and Christ Iesus , that they would do them ; which to suppose , is absurdity in the abstract . It being so then ( as is evident against I. Ives bare conjecture to the contrary ) that to say , I adjure , or charge thee By , Before , or in the sight of the living God , is not I charge thee to swear by the living God , or I exact an Oath of thee ; it wil consequently follow , that to answer Yea , or Nay to him that should say , I adjure , or charge thee before God to speak to a Case in Question , is not to swear , or to take an Oath , as I. I. supposes ( who ( put his words together ) saies , To answer to a matter when one is Adjured , alias , Charged by the living God , though it were but Yea , or Nay , or Amen , is as solemn an Oath , as if one sware by the living God with his own mouth . That if the Iudge in our Common-Law ask a question of a party sworn , and testifying his consent to the Oath , by his kissing and laying his hand on the Book , and the party do but answer , and give in his testimony in naked assertions , without saying , I swear by the Lord , or by the Oath I have taken , or the like , his bare answering to the Question , is as much as if he had pronounced an Oath with the highest asseverations that could be thought on , p. 3 , 4. ) as I. I. ( having pinn'd his Faith first upon Ainsworths sleeve ) saies p. 3. He could wish this were seriously considered by those that make conscience of Oaths , as if himself were now grown past making conscience of them , so I could wish this were as seriously considered by I. I. himself , and those whom he would have to make no conscience of Oaths , that if it be so as I. I. asserts it is in our Common Courts , then so many several answers as the party ( once sworn ) makes by Yea , or Nay , to the Judges questions , so many several Oaths with the highest asseverations that can be , are by him taken ; and so if he answer Yea , or Nay , an hundred times , being so many times askt in the case in hand ( as one Witness may be at one Court ) he takes no less then an hundred solemn Oaths , and so his first Oath ( he once assenting to swear ) like sin , which is ever of a multiplying nature , when man once begins to fall under it , spawns it self quickly into an hundred ; and consideratis considerandis , our Courts of Iudicature , which H. D. and I. I. will both confess ought to be places of punishment for that common swearing , or swearing commonly , ordinarily , wholly , frequently ( as H. D. frivolously descants upon that phrase of Christ , Swear not at all , Mat. 5. ) which ordinary , common , frequent Swearing all men grant also Christ there forbids , will rather appear to be the most common places of swearing commonly , frequently , ordinarily , that are in all the Land beside them . And besides I. I.'s instance in the Oath in our Common Law , reaches not the case he brings it in evidence of ; for there the party answering is supposed by I. I. first to be sworn by his own consent , and then to answer yea or nay ; but the case in hand supposes the party onely answering yea or nay , to one that saies , I adjure thee , without shewing his consent to the others adjuration , by that assenting Ceremony , which I.I. when he was charged to swear , declared his assent by , of kissing and fingering of a Bible ; which if I.I. ( for customs sake ) had not done , he would have found the Court he sware in , would not have counted him a person sworn sufficiently to their satisfaction , had they said , We adjure thee , we charge thee to tell us whether thou renounce the Pope , and wilt be true to the King , yea or nay , and I.I. answered , yea , or I will , no less t●…n an hundred times over . So we see that if Christ had answered , I am ( as Ior. Ives falsly sayes he did ) to the High Priest , when he said , I adjure thee by the living God to tell me whether thou be the Christ , or not , he had not sworn ; sith by that word , I adjure thee , he said ( in effect ) no more then I command , or charge thee , as in Gods presence , as strictly as if thou hadst promised or sworn ; and its silly to think that Christ who sayes , Swear not at all , no not by Heaven , for its Gods throne , which whoso swears by , swears by him , even God that sits thereon , Matth. 18. would swear by the living God that he was the Christ , at the command or charge of the High-Priest that was his Inferior , ( as being but the Type of himself ) to tell him whether he was so or no . But secondly , in very deed when all is done , there 's no such matter as I. I. affirms ; for when the Priest barely asked him onely whether he was the Christ , or not ; he answered , I am : In that place of I. I's own quoting ( which had he not been in haste , he might have seen also Mark 14. 7. ) but when the Priest said , I ad●…ure thee by the living God , he is recorded by Matthew , Mat. 26. ▪ 63. as answering not , I am ( as I. I. saies he did ) but Thou saiest ; which seems to be a waving of all positive answer , rather then such a positive answer , as , I am ; which yet had he said , he had not sworn . Thus as he that 's blind cannot see ; so he who is not cannot but see the shuffling ways whereby H D. but specially I. I. seeks to prove Christ to have sworn , that he may shroud and shelter himself from the storm of his guilty Conscience , under some Shrub ; under a shadowy shew of Christ's example , when he had stooped to mans command , contrarily unto Christ's . The other examples from whence H. D. and I. Ives endeavour to prove the lawfulness of swearing now , are those of Kings , Priests , Prophets , righteous and holy men of God in old time , as Abimelech , Abraham , David , and others ; in which they belabour themselves to no purpose , since this was all under the Law , under which ( among those that were under it ) we deny not that swearing to be in use , which hath now no use nor place among them that are not under the dominion of the Law , but under Grace , and the teachings , power and domin●…on of Gods Grace , which redeems from the strife , and other fleshly works , which it is one of : Which consideration confutes I. I's Fifth Reason for swearing , viz. Because strife continuing , still there 's as much need of Oaths , the use of which is to end it , as ever there was ; quoting Heb. 6. 16. An Oath among men for confirmation , is an end of all strife . Rep. 1. To say nothing how much our Courts are in that case of Tythes , beside the end of Oat●…s , if that be the true end thereof ; to end strife ; since they use Oaths to begin the strife with ; for if a man will not swear how many 〈◊〉 , and Ducks , and Hens , and Eggs , and Piggs , &c. he hath had in so many years together , they admit him not to answer to his 〈◊〉 . An Oath when used to its right end , i. e. to end strife , is so used among men onely in the fall , who live in hatred , variance , strife , and such deeds of darkness and the flesh , but not among the Saints , that are saved from it , and live in love and peace , and do ( as Christ Disciples are bid to do ) to others as they would be done by , and no evil nor injury to any , which they would not have done to themselves , which is the sum of the Law and the Prophets , &c. For here both the Law , which is owned by us as good in its place ; but is not for the righteous , but the unrighteous , and murderers , stealers , &c. hath no place , nor Oaths , nor Lawyers neither , who can live no longer in that calling of theirs , which they much corrupt and spoil , as blind Priests do the Gospel , then while men live in trespasses and sins ; For if men live by the light of Gods grace in their own hearts , which hath appeared to all men , bringing salvation to them from the sin , leading and teaching such as learn of it , to deny ungodliness and worldly lusts , and to live godly , righteously and soberly in this present world ; they will need no longer ( as the World doth , while it chuses to lie in Wickedness , and in the bondage of its own corruption ) to throw away their estates on Lawyers , to end their strifes about them , nor to be such slaves to their own wills and lusts , as to spend 20. l. ▪ upon them , to recover 20. s. for themselves ; but will see ( as some have done who have been where others now are ) the way out of strife , which is the Light ; and come to that love , innocency , honesty , righteousness , peace and pity to themselves , and one another , as shall end all strife without Oath●… or more ado : Yea to see that in the Light of the Gospel , which under the Law was not seen by Prophets and righteous men , while under that Paedagogy : Yea , as Christ said to his Disciples , so say I to those that are turn'd to learn of him now ; Blessed are your eyes , for they see , and your ears , for they hear ; for verily I say unto you , that many Prophets and Righteous men in former dayes of the Law , have desired to see and hear those things which ye do , and yet have neither seen nor heard them . And this above may serve for a return to H. D. who insists much on it , that this Testimony that an an Oath is to end strife , is after the Law ; the Apostle sayes men do swear ; and I have written do swear ( quoth he ) because the Greek word Heb. 6. 16 : is in the present tense ; and the rather , because one Preacher , perswading his Hearers against all swearing , told them it ought to be read did swear , and was a confirmation , not is . Rep. Who that was , I know not ▪ I can afford to grant it 's written do and is , and yet give H. D. and I. Ives no ground in their controversie against us ; against whom in two respects that consideration of Oaths being used in Pauls time , can't prove the lawfulness of them among the Saints , either then or now ; there were many customs in use , and contended for by many Naturalists , about which the Apostle says , But if any man list to be contentious ; yet we have no such custom , nor the Churches of God . 'T is but among men still , though 't was in the Apostles dayes , and now is , and not among the Saints and true Churches of God , which are in God , who is light and love , and not in the enmity , the curse and strife , where the oaths are used ; among men under the Law , and so under the curse , as all are that live in sin and strife , but not among Saints , who walk and live in , and are led by the Spirit , and bring forth the fruits of the Spirit , love , joy , peace , meekness , &c. such are not under the Law , but Grace ; and against such there is no Law , Rom. 6. 14. Gal. 5. 18. 23. But H. D. and I. I. makes much a-do , to as little effect , to evince it , that the Apostle Paul himself sware , yea and that very frequently too : Some have noted it ( quoth H. D. p. 5. ) as frequent with the Apostle Paul in serious matters to use such expressions as are equivalent to an Oath , as Rom. 1. 9. God is my Witness whom I serve , &c. with many more of the like nature , which are well known to you . And quoth I. I. pag. 9. 10. ( as one of his brown-paper Pellets against our proof of no swaring , from Matth. 5. 34. ) some such swearing as was commanded under the Law , not onely Christ , but the Apostle Paul did both practice and enjoyn , using his words , 2 Cor. 11. 19. As the truth of Christ is in me , Rom. 1. 9. God is Witness . Phil. 1. 8. God is my record . 1 Cor. 1. 23. I call God to record upon my soul . Rom. 9. 1. I speak the truth by Christ , ( quoth J. I. because Beza sayes so ; though it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Christ , most properly in the Greek ) I lye not , my Conscience beareth me witnesse in the holy Spirit ; ( there he renders {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} right , in , and not by ; and why not in the former part of the verse ? ) Gal. 1. 20. Before God I lye not : And as they practis'd swearing , so they did exact it in the like solemn cases upon others ; for to adjure ( quoth J. I. ) is to exact an oath , or charge one to swear , 2 Tim. 4. 1. Paul charged Timothy before God ; and Thess. 1. 5. 27. I charge you by the Lord that this Epistle be read ; Beza reads it Adjuro vos per Dominum , I charge thee to swear by the Lord : to this agrees that of the High-Priest who adjured Christ . Now if all swearing now were forbidden by those two Texts , Mat. 5. 34. Iam. 5. 12. the Apostle would neither have done it , nor charged others so to do . Rep. 1. That to use such expressions as these above was frequent with the Apostle is well known to us indeed , as H. D. saies ; but that this was at all such swearing as is contended for by H. D. and I. I. who hath sworn upon a Book , and kissed it ( as the custom is ) I am yet ignorant , and yet not so ignorant as to give such an Answer as I. I. saies some do for want of a better , viz. That the Apostle did evil in swearing ; for I as verily believe , as I. I. saith he himself doth in the same place , That he that will swear wickedly , and contrary to Gods Law ( & so he does in my judgment that swears at all , sith Christ , Mat. 5. 33. 34 , &c. forbids it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} omnino , in any wise , or altogether ) the same wil Lye also upon occasion : yea 't is my Faith , and the Faith of some who are set to swear others also , that thousands of those who now swear out their present and future saithfulness to the King , for fear of some malicious Magistrate that exacts it , out of envy more then any true love to him , would for all their swearing prove more unfaithful , if occasion should happen suitably to their hopes of insurrection in arms against him , then those Thousands of Quakers who living in the true fear and love of God , can in conscience neither for fear or love of themselves or any man , either take up arms at all for themselves against King , or any man , or , to escape the loss of all they have , swear at all . But the Answer I give shal be as follows : 1. Some things ( though swearing is none of them ) Paul did by permission then , which we are not now to do because he did them , witness his circumcising Timothy , shaving his head and taking a Vow upon him according to the Law , Act. 16. 3. 21 , 23 , 24 , 25. which things were parts of the Law , then ( by right ) abolished , in favour of the Jewes weakness , who yet could not bear the actual abolition of them : For as for the Gentiles that believe we command ( say the Apostles ) that they observe no such thing : So that if Oaths had then been ( de facto ) used by the Apostles , that of it self would not prove they now are ( de jure ) to be used by us . But 2. That Paul either sware , or exacted Oaths upon others I deny . 1. As to his not enjoining or exacting swearing on others , which I. I. draws by the head and shoulders from the place where Paul saies to the Thessalonians and Timothy , I charge you by the Lord , I charge thee before the Lord ( in which places ( quoth he ) he charges them to swear by the Lord ) I have said so much before , that here I shall add onely this consideration , viz. That Paul did not charge them to swear there , but to read his Epistle , and to preach the Word . 2. If he had commanded them to Swear , or exacted an Oath of them , his command was not answered by them ; For shal we think the Thessalonians did swear to him , that they would read his Epistle , before they did read it , or that Timothy sware to him that he would preach the Word , before he preached it ? Or if they sware not to him , did they swear before any other that were his Proxies at that distance which they were in from him , who was at Athens when he wrote to the Thessalonians , and at Rome when he wrote to Timothy , then Bishop among the Ephesians ? And if there were no Representatives of his person then with them , to tender the Oath to them , then it appears , That I. I's eies are out , who cannot see that the commands of Paul to them , which they ( respectively ) obeyed , were to read his Epistle , and preach the Word , and not to swear that they would do so . 2dly , As to Pauls own swearing , though I will not say ( as I. I. sayes some say ) he did evil in swearing ; ( for he sware not ) yet in swearing he had done evil , had he sworn in those many expressions wherein H. D. and I. I. assert he did swear ; and no less then this , H. D. and I. I. must be forced to confesse with me ( if each of them will own his own Book in other places ) for H. D. and I. I. ( as busie as they be in banding against our interpretation of Christs Prohibition universally against swearing at all , allowing swearing only before Magistrates to end strife ) yet they both confess , that at least it extends to the forbidding of ordinary , frequent , or common swearing , or swearing in our common communication , when we are not called before Magistrates : But if Paul did swear so often as J. I presents him to us as swearing , in the many Epistles of Paul above cited by him ; and if it were so frequent with Paul to use expressions equal to an Oath ( that is to say , to use Oaths ) as H. D. says some have noted , it was from Rom. 1. 9. with many more of like nature ; then he had come under the guilt of that , swearing commonly , ordinarily , frequently , or in his common communication with the Saints , and in his Letters to them , uncall'd to it by any Magistrate ; which kind of swearing , these two strict sticklers for Oaths in some cases , do both confess , are by Christ Matt. 5. 33. 34. condemned and forbidden . Obj. But quoth J. I. p. 10. If calling God to witness what we say , be not swearing , I confess I am ignorant what swearing is ; but if it be , then it was not onely used under the old , but under the New-Testament . Rep. If it be not , then J. I. stands condemned here under his own hand , as ignorant of what Swearing is , and so is unfit to meddle so much as he hath done in that matter , who ( witness his Title-page ) takes on him to open that great Case of Conscience about the lawfulness or unlawfulness of swearing : But if it be , then ( methinks ) H. D. and J. I. should sit still , and save themselves the labour of writing so much as they do against the Quakers , in vindication of the lawfulness of some swearing ; for such swearing ( if they will needs have it to be swearing ) as Paul used when he said , God is my witness ; God is my record ; I call God to record ; I speak the truth in Christ , I lye not ; my Conscience beareth me witness in the holy Spirit ; and such like , the Quakers gainsay in solemn cases no more then themselves ; yet they have put themselves to so much pains , as to prove the lawfulness of that , the lawfulness of which , we know none that do deny . 2dly . If it be , then , methinks the wise , prudent and potent imposers of the Oath upon the Quakers , and others , who have been ever willing to express their Renuntiations of the Pope , and all forreign Powers , and their Fidelity to the King , by any of those strong Asseverations , or fervent Expressions which Paul used , and J. I. calleth Oaths , should accept of the like from them ; but that they neither do , nor will , as they would not have accepted the like from Jer. Ives himself , so as to have excused him from falling under the danger of the like Premunire with such as cannot conform to that ceremonious kind of swearing , which he hath sworn in , without kissing , and laying one of their fingers at least upon a Bible , Object . But , quoth J. I. if any one should confirm the truth of what he speaks , after this rate ( meaning the rate at which Paul spake in the places fore-cited ) what did ●…e less then Swearing ? However it were more then Yea and Nay . Reply ; If it was more then Yea and Nay , as it was in sound of words , but not in substance , ( yea and nay being spoken solemnly as in Gods sight , amounting in substance to no less then all that ) yet it was less then swearing , however less then such formal , customary , ceremonious , superstitious swearing , as that J. I. is found in , which was no less foolish , needless , vain and superfluous , then it was superstitious , if less then that of touching and kissing the Book ( as aforesaid ) might in the Court ( where he was sworn ) have passed for swearing . So then all H. D.'s and I. I.'s instances in proof of Oaths , being practis'd and used in old time , before Christ , and since , prove altogether useless to that purpose . Obj. But ( quoth H. D. p. 4. ) it is warranted not onely by Practice , but by Precept also , Deut. 6. 13. Thou shalt fear the Lord thy God , and serve him , and shalt swear by his Name . Rep. Under the Law it was ( as other types , shadows and ceremonies also were ▪ warranted not by practice onely , but precept also ; but still we demand , where is there either practice of it , or precept for it among Christ and his Disciples under the Gospel ? If there had been any precept for it ( for practice of it , I have proved there was none ) among any but men ( yet degenerate ) in the New-Testament since the death of Christ , we should surely have had it cited by H. D. in this , wherein he stood concern'd to have cited it above all other places of his Paper-work ; but since he mentions none here , we may safely take it for granted he had none to mention ; and since H. D. among all his Old-Testament-talk for swearing ( which had been better spar'd then spilt in proof of what none denies ) nor does , nor can possibly produce one pittance of a precept for it in the New ; we shall rather adhere to Christs and his Apostles plain precept against it , or positive prohibition of it , in the two Texts , which these two men , H. D. and J. I. ( as will be seen anon ) traduce , Mat. 5. 33 , 34. &c. Jam. 5. 12. then either to H. D's nameless Scripture-Precepts , or J. I.'s deceitful , self-saving shuffles , for a practice that is now as flatly forbidden ( with other ceremonial customs of the Law ) in the Gospel , as ever it was required in the Law . Obj. It is also confirmed by Prophesies ( quoth H. D. p. 4. ) the Prophets prophesie that some swearing shall be used in the time of the New Testament ( quoth J. I. p. 9. of his piece of proof ) and to make good their ground against us who plead Christs Precepts , both these two Archers who plead old prophesies , 1. Unite their strength , and discharge at us with one single string . 2ly . Lest that should prove too slender for it , one of them viz. J. I. has two more strings to his Bow , wherewith he hopes to carry the Cause without controul . 1. They jointly urge that one prophesie , Isai. 65. 16. He that sweareth in the earth shall swear by the God of Truth , because the former troubles are forgotten , &c. the meer mention of vvhich H. D. deems enough , and therefore actually urges nothing from it ; but J. I. dilates at large upon it , insisting o're and 〈◊〉 that circumstance of time vvhich H. D. hints ( as that vvhere the stress lyes ) vvhich J. I. thinks clears his case beyond all controversie . Here 's a prophecie ( quoth J. I. ) that foretells some svvearing shall be lawful in those times that are to come ; after the Ascention of Christ , and the death of the Apostle James , then he that swears shall swear by the God of Truth , THEN when the former troubles are forgotten . When shall that be ? the 17 ver. resolvs us , It shall be when the New Heavens and the New Earth are created , and the former Heaven and Earth is forgotten ; So that here is a Concatenation of Divine Truths ; Men shall swear by the God of Truth , because the former troubles are forgotten ; their former troubles shall be forgotten , because the former Heaven and Earth shall be forgotten : That this prophesie respected the times of the New-Testament , let Peter witness , 2 Pet. 3. 13. We look for a new Heaven , and a new Earth , wherein dwelleth Righteousness : So that these Scriptures foretell , that though under the former Heavens , and upon the former Earth men sware by false Gods ; yet in the times of ●…the new Heavens and new Earth , wherein dwelleth Righteousness , men shall swear by the God of Righteousness . To all which , somewhat must be said by way of Reply . Reply ; That this is spoken with reference to the time of the new Heavens and Earth , I deny not ; but I deny that this clause , He that sweareth , shall swear by the God of Truth , is understood of swearing at all ( formally and properly so taken ) much less ( as I. I. sayes 't is ) of such ceremonious swearing , as was under the Law , and as I. I. ( contrary to his former professions , as I have heard ) conforms himself to now in this day of the Gospel . 1. Because often the name and phrase , which is peculiar and proper only to the Type under the Law , is by the Prophets speaking of the times of the Gospel , attributed to the Anti-type or Thing it self thereby deciphered ; yea how ordinary and usual was it with the most Evangelical Prophets to speak of Evangelical matters under the ( then ) usual , though but legal phrases , and to hold forth the substantial , eternal and everlasting Gospel truths , under the dark , shadowy forms of ceremonious and legal phrases , which if any should now interpret as spoken of the meer ceremony or figure , by the name of which the truth figured out onely with reference to Gospel times is express'd ; one might thereby usher in well nigh the whole bulk of outward eatings , drinkings , divens ▪ baptisms , circumcision , passeover , sacrifices , and other carnal ordinances and ceremonious Rites , which belonged to that Paedagogy of the Iews , as well as that ceremony of swearing . See Ier. 31. and compare v 31. 32. 33. which none deny to be spoken of the Gospel glory , which transcends that of the Law , which is done away ( though a glory ) with v. 38. 39 40. Will any take that as spoken of the old legal Ierusalem , that was in bondage with her children , and not of that onely which is above , free , and the Mother of all Saints ; for it 's not a truth of the other , for it ( though built after the Babylonish ruines ) was pluckt up , and thrown down again . So Zach. 14 from v. 9. 10. to the end . How are the Pots of the Lords House now as bright as the Golden bowles before the Altar ; but as those that have lien among the pots ( as black as they have been ) shall be as a Dove covered with silver , and her feathers with yellow gold . So Ezek. 36. 25. There speaking of the Gospel purity , I will sprinkle clean water upon you , and ye shall be clean . Will any think this is that water onely that puts away the outward filth of the outward flesh ? So Ezek. 40. to the end of that Prophesie ; The Temple Worship , Sacrifices , & orders of the holy City , of which its said , Iehovah Shammah , the Lord is there , are described under the legal phrases , and according to the old ceremonial orders : Will the Baptist think therefore there 's a material Temple made with hands ? Rev. 21. confuteth him , where it s said , I saw no Temple there ; but the Lord God and the Lamb are the Temple of it . An hundred more there are of the like nature ; yea all the Prophets speak over the external type and ceremony of that eternal Truth , which is one , one sacrifice , one passeover , one oath of God , which ends all strife and wrath to such as look to it , one circumcision for ever ; and yet under the name of the temporal Type onely which was in the times of the Law , wherein they wrote , and wherein those were used . That of Circumcision was calld an everlasting Covenant , and an everlasting sign in the flesh of Abrahams Seed ; yet we are that Seed , that Circumcision , they but the Concision , and the bastard Seed of scoffing Ishmael , not of Isaac , nor of Israel ; yea in that very place of these mens quoting , and those following , many things are said , which ( in words ) found out the Laws , by which is intended onely the Gospel-services , and the Gospel-superstitions ; He that sacrificeth a Lamb , cuts off a Dogs neck ; He that burns Incense , blesses an Idol , n●…w , as well as then , if his soul delight in abomination ; yet the Sacrifices and Incense now , is not of fed Beasts , and sweet smells , but prayers and praises , which who offers to God from an unclean conscience , is in it abomination to the Lord , as the sacrifice of the wicked is ever said to be , Prov. 15. 8. They that eat Swines flesh , and the abomination , and the Mouse , shall be consumed , in the Anti-type that 's done in these dayes , to which that Prophesie ultimately relates : I create Ierusalem a rejoicing , her people a joy ; yet the Ierusalem which then was , is now a curse among Gods chosen , and her Name translated unto these : Semblably he that sweareth in those days , shall swear by the God of truth , is not spoken of the Ceremony which these times practice , and these men plead for ; but of a substance , a speaking , ( though calld by that name of swearing , which was the shadow ) the truth from the heart , a speaking in righteousness ( though by no more then yea & nay ) in his sight , in whom Gods oath and promises are all yea , or truth itself ; as Christ is said to do , of whom the Saints are , Isa. 63. 1. a saying , ( though call'd a swearing ) the Lord liveth , in truth , and in righteousness in these days , by such as know their Redeemer living . In old time there was a saying , calld also a swearing , the Lord liveth , in falshoold , unrighteousness and deceit , by such as know him not living in themselves , of whom God sayes , Though ye say God lives , yet ye swear falsly ; i. e. who though ye say the truth , yet ye know not that to be truth which ye say , while ye say it , not feeling him living in your selves . Men sware then by the God of Truth in a sound of words , and ceremonious forms ( though J. I. sayes they sware by false Gods , as if they had not at all sware by the God of Truth ) but they did not swear by him in truth and righteousness when they mentioned his Name , but in deceit , as a company of hypocrites ; so that God counted them as swearing falsly , when they uttered the very truth . And that those Oaths these men plead as necessary to end strife , are in no wise meant here , is evident by that very circumstance on which they insist most strictly in proof thereof , if considered but a little more exactly . For 1. whereas they both intimate it , and I. I. very strenuously urges it as a clause necessarily clearing the present lawful use of such oaths , because 't is foretold there shall be such swearing ; at that time ( sayes H. D. ) THEN , yea THEN ( sayes J. I. ) when Jacob and Judahs former troubles , and the former Heavens and Earth shall be forgotten , in the new Heavens and Earth wherein dwelleth righteousness , Any of those wise men whose eyes are in their head when the fools are abroad in the ends of the Earth , would from that self-same clause have seen clear ground to conclude no less then the very contrary ; i. e. the unlawfulness , because the utter uselesness of any such oaths at all in those dayes , as among men are for confirmation and end of strife ; seeing that very place expresses , that all the former troubles , which arise from strife , which is it self the most troublesome thing to it , and the grand ground of all other troubles in the World ( for where envying and strife is , there is the confusion , and every evil work , Iam. 3. 14. 15. 16. ) shall in those days totally be done away . See also Rev. 21. 1. I saw a new Heaven , and a new Earth , for the first were past away , and there was no SEA ; that is , trouble , strife , tossing , tempests , tumults ; wars , hatred , nor contention . Where trouble is forgotten , or ended , there all strife , which is its cause , must be forgotten and ended , ( else as posita causa ponitur effectus , where the cause is , the effect will be ; so where strife is , confusion and trouble will be ) and where all strife is forgotten and ended , there those Oaths , which these men plead for , the very e●…d of which is ( as themselves say ) to end all strife , must necessarily cease , end , and be forgotten also . Again , this Prophesie ( say they truly enough ) relates to the time of the new Heavens and Earth wherein dwelleth Righteousness , when the old , wherein unrighteousness dwelt , together with its unrighteousness , is removed . Which if so , where is any room or use for strife , and the oaths that are to end them , when strife , which is unrighteousness , and the root of all unrighteousness is buried in the bottomless pit from whence it came ? J Ives argues p. 11. in his fifth Reason ( as is above said ) from the being of strife , to the necessity of a being of Oaths to end them ; but to run down and rout that reason , I shall render another reason out of J. I's paper p. 9. viz. in the latter days , when the new heavens and earth are created , wherein dwelleth righteousness , and former troubles are forgotten , there shall be no more of that unrighteousness , those fleshly works , which strife is none of the least part of ; therefore no more need of Oaths then to end all stri●…e . Thus as of those that argue against our Tenet of perfecting holiness ( as to purging from sin ) here , from the necessity of sins continuance in them to this end , that they may be kept humble , I would fain know what need of sin to humble , when perfect holiness , which can't be without true humility , which is a prime part of it , is brought in ? and what shall become of Pride , when all sin , which it 's not the least of , is done away ? So of them that say in the new Jerusalem there 's need of Oaths to end all strife , I would as fain know ( if they be able to tell me ) what must become of all strife , ( which is such a troublesom piece of unrighteousness , and the root of all other trouble & unrighteousness also ) in the day when all such sin and transgression as strife is , must be finished and made an end of , and nothing but the everlasting righteousness brought in by Christ , who to such as wait for it in his Light , is bringing near that his righteousness , so that it shall be revealed , and his salvation from sin so quickly , that it shall not tarry ? We see then how these two men make one head agaist one man , viz. H. Den and J. Ives against J. Ives , to push him down ; and how both these men ( well weigh'd ) interfeer and hack their own shins , so as to come limping home in that lame cause they ventured out in : What need we any further witness against them ? Ye your selves ( O people ) who have but half an eye , and do not shut it , may see their confusion under their own hands ; and how instead of building their house ( as Wisdom doth hers ) they have with folly pull'd it down with their hands . So ( as H. D. and J. I. hath done ) let all hasty Opposers of Christs plain Commands in print , when ( to save themselves a whipping ) they have violated them , contrarily to their own comfort , if not their Conscience , make Rods for their own tayles , and soundly slash themselves with them when they have done . H. D. does no more ( as to this point of Prophesie ) in proof of Swearing ; but J. I. doubles his Files , and fights on as follows , pag. 9. J. I. That Text Psal. 15. 4. is by many understood to respect the time of the New-Testament ; and if so , then one of the great Qualifications that is required of those that shall dwell in Gods holy Hill , is that they shall swear to their own hurt , and change not . Rep. If so , that it relates to the New-Testament , as it s understood by many to do ? This is a supposition onely , therefore can be no sound proof of the point , unless I. I. durst lay it down in a position , that so it is . 2. Yet ( to take it as I. I. would have it ) let I. I. consider again whether this be one of the great qualifications that 's required of such as shall dwell in Gods holy Hill , viz. that they shall swear to their own hurt ? Does God , or did he ever require any man , on pain of exclusion from his holy Hill , to swear to his own hurt ? I. I. sayes so , and the simple may believe every word that he sayes ; but the prudent will look well to his going . And if I. I. sayes I abuse him in taking the two Clauses as under that he puts together ; affirming it a blessed duty when a man hath sworn ( though to his own hurt ) not to change , I grant that , unless it be so that ( no Oath being any bond at all to any iniquity ) a man hath sworn to do any sin , as I do not say I. I. hath in swearing to be peaceable toward the King ( though I judge he hath so far sinn'd in swearing that , which , had he feared God more then man , he ( speaking the truth in his heart ) should but have promis'd or asserted , that he may lawfully change , so as to repent of his rash act of swearing ) otherwise , if a man have rashly sworn or spoken to his loss or damage in outward things , it appears by this place he had better keep that oath or word , then break it : But what will I. I. get by all this , if to swear in this Text were not ( as in truth it is ) to be understood the same way as in that above spoken , viz. for speaking in righteousness , or uttering no more then the very truth from the heart , viz. thus much and no more then we freely do , and can afford to grant , namely , that this Text commendeth in no wise ( much less commandeth ) swearing , any more then Matth. 5. which condemns it altogether as no Gospel-duty , but onely condemneth Forswearing ( a thing in use in these days , and in fashion well-nigh as much as swearing is ) which sin of Forswearing ( though it s fear'd it may befall many seeming Saints , that for hast and fear , make no conscience of some swearing ) both we , and Christ also approves not in that place , where he downrightly ( as an evil ) reproves the other . I. I. Isa. 45. 23. God sweareth , That to him every knee shall bow , and every tongue shall Swear ; and because sacred swearing by GOD is a confessing of him , the Apostle translates every tongue shall Confess , Rom. 14. 11. plainly expounding the prophesie to relate to New-Testament times . Rep. This I. I. saies proves what I said above as fully as I need , or can desire to have it proved my self : for it shews to him that 's willing to see it , that the Antitype now in the times of the Gospel , answering to the Ceremony of Swearing , which was the Type of it under the Law , is Confessing , and not denying when we witness affirmatively , though by but Yea ; or denying onely , though by but Nay , when we witness negatively to any truth : If confessing and denying to God , from our hearts , or before God now , who knows our hearts , but by yea or nay be so under the Law , then confessing or denying from our hearts to men by but yea and nay ( as before God who knows our hearts ) is the substance of those shadowy Oaths that were under the Law , and that eternal Truth into which that Temporal Type or Ceremony is now resolved ; so that whereas J. I. sayes thus , viz. And because sacred Swearing by God is a confessing of him , the Apostle translates every tongue shall Confess ; I return thus , viz. And because the confessing ( in truth ) of the spirtual holy Seed , ( which is the substance of that carnal holy Seed which was the Type ) is the Sustbance of that sacred , ceremonious Swearing which was under the Law , The Apostle who wrote in the dayes of the Gospel , expounds that thus , Every tongue shall confess ; which the Prophet that wrote in the times of the Law when the Type of Swearing was in use , expresses thus , Every tongue shall swear . H. D. in pursuit of the proof of his propounded universality , proceeds to the eonsent of all Nations . I will add one thing more ( quoth he ) which is the consent of all Nations whatsoever , whether Jews or Gentiles , Greeks or Barbarians , between Princes & Subjects , Enemies & Friends , for the reconciling differences , ending controversies , assuring of faith one towards the other : This appears among the Greeks by several unquestionable Authors , and Authentick Records amongst the Romans by the Laws of the twelve Tables , among all other Nations under Heaven , by sufficient evidence and demonstration , which is able to put it out of all doubt . Now how great is this Authority , namely , the consent of all Nations ? It is doubtless a demonstraiion of the second rate , some there are that account it of the first rate , viz. That the consent of Nations is taken for Divine Evidence , and in many things we do so take it : What doth it speak less , then that the taking of an Oath is one of the dictates written and engraven in the heart of man by Nature●… finger , seeing that there is no Nation so barbarous , but doth acknowledge the solemn and religious use of an Oath , in calling their God to witness , which considered , I have sometimes wondred why the people distinguished by the name of Quakers should say , that the Light within them teacheth them to deny an Oath , when as that Light which is Universal , teacheth all the Nations of the earth the contrary . Rep. This seems to be given out by H. D. with more pomp and triumph , and shew and ceremony , then all its fellows , as some grand ground that adds weight to all those as light , as lightless ones that went before it ; but mole ruit su●… ( saving its greatness ) it hath not so much goodness in it , as will make good the ground against the Qua , who by H. D. ( like as Ioshua and his fellows of old to the Light-hating Professors ) are as men wondered at , nor so much force as will save it from falling by its own falshood to the ground : and were it as true ( as H. D. onely saies 't is ) that Swearing was us'd amongst all Nations under heaven , by sufficient evidence and demonstration which is able to put it out of all doubt , yet that would not put it out of all doubt , nor be sufficent evidence and demonstration that Swearing is now to be used among true Christians : But alas , as great as H. D. saies this Authority is , namely , The consent of all Nations ; which ( quoth he ) is a demonstration of the second rate , at least , and some account it of the first rate ; yet as 't wil not prove Swearing lawful among Saints , were it true that it hath been so used , so neither is it true that it hath been so universally used ( as he supposes ) by universal consent among all Nations . There 's yet no demonstration or evidence scientifical afforded by H. D. that there 's the use of an Oath among all Nations whatsoever , Iews or Gentiles , Greeks or Barbarians , especially that it hath been us'd as universally in all times and places , as by all persons , which is the uuiversality of swearing , at first propounded by H. D. to be proved , in prosecution òf his proof of the universality of the use of Oaths by all persons in all times ; who after he had only conjectured that practice of swearing to be not above 300 , years younger then the Moon , falls a confessing p. 3. ( as is shewed above ) that ( for ought he knows by Scripture , which speaks not plainly what the old world did in this case ) 't is no elder then about 400. years younger then the Flood : Now how can that be said to be universally us'd in all times and places , by all persons and Nations by consent , of which 't is not plain by Scripture-evidence that 't was in use at all for 1600. years together in the old world , nor till 400. ( which with the other amount ▪ to 2000 years in all ) were spent and gone even of the new ? Who is so blind as not to see how H. D. dashes himself against himself , by pinching his own propounded universality into a meer particularity , as he renewed his first propounded high Antiquity , into no less nor more then that meer novelty of 2000. years after the Moon . But 2ly . admit it had been 2000. years elder then H. D. makes it appear to be , and so in all times , yea and by Consent of all Nations used also ; yet was it used neither by the consent of all , nor without the dissent of sundry persons and parties in sundry Nations ; and so H. D.'s Authoritative Doctrine still goes down the wind , and can't be own'd at that high rate , at which he prizes it . Now that it neither is , nor hath been so universally assented to by the Nations , as H. D. nakedly affirms it hath , but dissented from by sundry in the Nations where it hath been used , and that not single persons of note onely , but whole parties , and by those persons and parties still that were grown to discern best between the Ceremony and the Substance , and to prefer the truth , power , equity and end of the Law , before those thin , empty , thred-bare , trashy and chaffy forms and formalities , which ( like as Pharaohs seven lean Kine , and blasted ears of corn , that ▪ did eat up the fat and well-liking ) devoured ever the equity it self , and destroied things ( as to their first good , honest , innocent and true intents ) is evident enough to be seen in sundry instances of men eminent in their generations , among whom was Philo , who saith , It is best and most profitable , and to the rational nature most convenient to abstain from Swearing , and so to accustome ones self to veracity , that ones Word may be taken for an Oath . Also we read of the Essaeans , the honestest of the three Sects of the Jewes in Christ's time , of whom some judg most of the believing Iewes came in Christ's time , that by faith in him became Christians ; because the Scripture mentions none but the other two , viz. the Sadduces and Pharisees , few of which heeded Christ , and most of which did ever vehemently oppose both him and his few followers ; Of those Essaeans I say we read in Iosephus , That Whatsoever they say is firmer then an Oath , and to Swear is among them accounted a thing superfluous . Also from the Essaeans and those Hebrews whom the Essaeans followed , the same seems to be received by Pythagoras , whose sentence was on this wise ; Let no man swear by the Gods , but every one take care of his credit , that he may be believed without an Oath . And whereas H. D. speaks of all Nations , yet if he had heeded what Curtius writes and relates of the Scythians in their sayings to Alexander , he would have found them testifying to him thus of themselves , viz. Think not that the Scythians confirm their friendship by Oath ; they Swear by keeping their Word . And because H. D. speaks so much of the Laws of the Greeks and Romans , by which they in their twelve Tables so strictly ratifying and injoining that practice of Swearing , he might have considered , how ( according to Cicero's relation in one of his Orations ) when one at Athens , who had lived among them in great repute for his gravity and sanctity , had publikely given his testimony , and approached the Altars to make his Oath , all the Iudges with one accord reclaimed , and would not let him swear upon this account , viz. Because they would not have it thought that Truth depended more upon the Religion of an Oath , then upon the Word of an honest man : All which serves to refute H. D. his peremptory position concerning the consent of all Nations under heaven , to the solemne and religious use of an Oath ; at least , if by all Nations he means , as he well may ( denomination being ever more ex meliori , then ex majori ) the best , most solemne , and truly religious persons in those Nations . Thus we see to the confusion of H. D. that Heathens consent , it 's needless just men swear , Forbid it , and cry out ( for shame ) forbear . However ●…et it be ne'er so universally now assented to by all Nations , yet all in the Nations assent not to it , nor yet that peculiar people , and holy Nation that is redeemed unto God by the blood of the Lamb from among the Nations , Tongues , Kindreds and People of the Earth , even the holy Seed , that is the substance of that holy Seed , or Iewish Nation , which with their Ceremonies were but Types for a time of them and their more spiritual and substantial services . And this dissent from that practice of Swearing upon a Bible ; with fingering , kissing , holding up the hand , or other vain , superfluous customs of man's imposing , so much consented to ( as H. D. saies ) among all Nations , is not now so newly entered in this Nation of England , but that we can give Presidents of holy Martyrs suffering for it , as well as for other things before us , even in Q. Maries daies , and before ; whose sufferings H. D. and I. I. do what in them is to make of none effect . Take some Examples and Testimonies of some Martyrs concerning Swearing . In the Reign of Richard the second , William Swinderby said , The Pope , the Prelacy , neither any Ordinary , can compel any man to swear by any Creature of God , or by the Bible Book . In the Reign of Henry the fourth . William Thorp was accused , that the second Sunday after Easter he said openly in St. Chaddes Church in his Sermon , That Priests have no title to Tythes , and that it is not lawful to swear in any wise . Again , Will . Thorp accounted it not lawful to swear upon a Bible-Book , it being made up of divers Creatures ; and that he ought not to swear by any Creature . The Arch-Bishop menaced him with great punishments , and sharp , except he left that Opinion of Swearing . He replyed , It is the Opinion of our Saviour and St. Iames , and doth conclude , if Chrysostome counteth him worthy of great blame , that bringeth forth a Book to swear upon ; it must needs follow , that he is more to blame that sweareth upon that Book . Then ( as William Thorp relateth ) the Clerk said , Lay the●… ▪ thine hand upon the Book , touching the holy Gospel of God , and take thy Charge . Then said William , I u●…derstand that the holy Gospel of God may not be touched with mans hands : Walter Bruce in his Answer concerning Swearing , saith , I believe and obey the Doctrine of Almighty God , and my Master Iesus Christ , which teacheth , that Christian men in affirmation of a Truth , should pass the righteousness of the Scribes and Pharisees of the old Testament , or else he excludeth them from the Kingdom of Heaven ; for he saith , Unless your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye cannot enter into the Kingdom of Heaven . And as concerning Oaths , he saith , It hath been said to them of old time . Thou shalt not for swear thy self , but shalt perform unto the Lord what thou vowest ; But I say , Thou shalt not swear at all ; but let your communication be , yea , yea , nay , nay ; for whatsoever shall be more then this , proceedeth of evil . Therefore saith he , as the perfection of the antient men of the Old Testament was not to for swear themselves ; so the perfection of Christian men is , not to swear at all ; because they are commanded of Christ , whose commands in no case must be broken . Although that the City of Rome is contrary to the Doctrine of Christ . Likewise in Queen Maryes dayes , in the fourth Examination of one Elizabeth Young , before the Bishop of London , Docter Martin , and others . See Fox 2d . Vol. pag. 1874. D. Martin said , She hath a certain spirit of the Anabaptists ; for she refuseth to swear upon the four Evangelists before the Iudge ; for I my self , and Mr. Hussy , have had her before us four times ; but we cannot bring her to swear , &c. Then said the Bishop , Wilt thou not swear before a Iudge ? that is the right trade of the Anabaptists . * Eliz. I will not swear that this hand is mine . No , said the Bishop ; and why ? Eliz. Christ saith , Whatsoever is more then yea , yea , or nay , nay , it cometh of evil . Then said Cholmly , Twenty pound it is a man in womans clothes . Twenty pound it is a man . Eliz. I am a woman . Bishop , Swear her upon a Booke , seeing it is but a Question asked . Then Doctor Cook brought her a Book , commanding her to lay thereon her hand . Eliz. No , I will not swear , for I know not what an Oath is ; but I say , That I am a woman , and have Children . Bishop , That know we not ; wherefore swear . Cholmly , Thou ill-favoured Whore , lay thy hand upon a Book , I will lay on mine . Eliz. So will not I mine . D. Cook , Swear before us whether thou be a man or a woman . Eliz. If ye will not believe me , then send for women into a secret place , and I will be tryd . Then Cholmley called her ill-favoured Whore ; and the Bishop began to question her concerning the Sacrament of the Altar . This last passage of those Popish Priests and Bishops , I was the more free to relate here , because it is so resembled to the life , or rather to the death , by that light , unsavory deportment of some in these days , who , when they should reprove or punish , at discountenance rather then i●…tate that leud demeanour of those Massy Ministers ( which is indeed unbecoming meaner men , much more either Ministers or Magistrates , when they sit in Iudicature ) do put sober Maids , when they are brought before them about the Oath of Allegiance , to swear whether they are Maids or not . Thus we see these Dying Martyrs , that lived and died in their measure of the Light of Christ to them then given ( whose Testimony one would think H. D. at least should take for divine evidence before the Consent of the Nations that are universally erred , and universally alienated from the life of God through the ignorance that is in them , and because of the blindness of their hearts , and are past feeling , being in the Fall from the Light of God ) did enter their dissent in this case of Swearing , and seal to their dissent from it with their blood . What a miserable thing is it then that H. D. should now dissent from the holy Martyrs and Suffering Saints of God both now , and of old , in their Testimony against Popish Superstition , and cleave to those customs ( as the Truth of Christ ) which ( excepting by the Saints ) are universally consented to by th●…Nations : As he saies , What Nation so barbarous , but doth acknowledge the solemne and religious use of an Oath , in calling Their God ( mark , Their God ) to witness ; so may we not as wel say , What Nation so barbarous , but that it hath some false God to worship , som false way of Worship ? What Nation so barbarom , but it commits Idolatry , and approves it as good ? What Nation so barbarous , that will not fall down before some golden image , or superstitious worship or other with approbation , if the Kings and Powers think fit to impose it ? What Nation so barbarous , but it will alter , or for fear fore-go the Worsh●…p of their God , and their Religion , if their Rulers require it ? But what 's this to the few Saints ? Are they to fashion themselves therefore according to the Nations , as H. D. would have them ? When Nebuchadnezar made a Decree for it , all the people and Nations ( it is said ) and the Languages consented , with their Princes , Governors , Captains , Iudges , Counsellors , Treasurers , Sheriffs and Rulers , and fell down and worshipped the golden Image which Nebuchanezar the King set up , excepting the three children of God : Was truth , therefore 〈◊〉 the Nations sides ? Was their consent to be taken for divine evidence , or the dissent rather of those Three ? And when all the people forbore to pray to their God , except Daniel , because Darius forbad them , was his dissenting and praying , or their consenting to leave it off whether , to be taken for divine evidence ? Judge O Saints , Dan. 3. 3 , 7. & 7. 7 , &c. Yet what doth it speak less then that the taking of an Oath ( quoth he ) is one of the dictates written and engraven in the heart of man by natures ●…inger , seeing there's no Nation so barbarous , but doth acknowledge the solemne and religious use of an Oath ? Hath he forgotten that the Nature and Image which the Nations are now universally degenerated and gone out into , from that of God , after which they were at first created , is that of the Divel , by which all ( till they be renewed and regenerated back unto the other ) are children of wrath ? Is he ignoran●… that the vail is over all hearts , and the face of a covering and cloud of darkness is spread over all Nations ; till it be removed and destroied by the Light of him , who is manifested a Light to the Nations , and is come a light into the world into men in their own consciences by a measure of his Grace , that he might destroy that nature , image , work and kingdom of the Divel , who is the Ruler of the darkness of this world ? Is he ignorant that the world lies in wickedness , 1 Joh : 5. excepting those few who know they are of God ? Is he ignorant that the whole world hath wondred after the Beast , and worshipped the Dragon that gave his power to the Beast , excepting those few whose names are written in the Book of life ? What a thing is this that H. D. should bring the consent and customs of the Nations which are va●…n , that lie under a corrupt nature , none doing good in that , no not one ; that are all gone out of the way , altogether become abominable , as a President for Christ's people to be conformed to , who are charged not to be conformed unto this world , but to be transformed by the renewing of their minds , Rom. 12. 2. He might almost as well have alledg'd this to prove the lawfulness of prophane , ordinary , frequent , common swearing , and exorbitant , extravagant Oaths , which himself condemns , as in proof of any swearing now , sith all the Nations are consented ( though they make Laws against it ) yet to live and dye together in that ungodly practice , which the Light within them ( but that they heed it not in one , nor yet in t'other ) teacheth them to deny as well as t'other . What the corrupt natures finger writes in mans heart , is as corrupt as the Nature by which it 's written . Yet ( quoth H. D. ) Considering the use of an Oath is writ in man's heart by Natures finger , I have sometimes wondered why the People , that are distinguisht by the Name of Quakers , should say that the Light within them teacheth them to deny an Oath , when as we see that Light , which is universal , teacheth all the Nations of the Earth the contrary . And p. 8. If the Quaker say the Light within forbiddeth him to swear , the consent of Nations confuteth him . Monstrum horrendum , cui lumen ademptum ! What confusion is here ! Will H. D. make Natures finger , and the measure or beams of the true Light that comes from the living God , and enlightens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , every man that comes into the world ▪ John 1. 9. all one ? Or will he not blush to argue , that what the Light of God within men forbiddeth , and teacheth to forbear , that the consent of the Nations ( as they are fallen ) and that corrupt Nature they are fallen into , approveth and commandeth men to practice , and therefore they may practice it ; as if it were safer to follow the imaginatious dictates of the Devils nature , which man hath contracted since he is gone out from that of God in which he was created , then to follow God's own Counsel , which is the Light in the Conscience ? Doth he not know , that what is according to the consent of Nations in the fall , is not according to the Light , and and so not according to God the Author of that Light , and so stands condemned by them both ? Doth the Baptist say the consent of Nations confutes the Quaker in the point of Swearing , which the Light within him biddeth him to do ? Doth not the consent of Scripture herein confute the swearing Baptist , while it sayes , Swear not at all , and that the customs of the Nations are vain ? Is not the Law that 's in Heathens hearts , whereby they are accused or excused , the Law of God , whose Law is Light ? And is not that Law spiritual , ( though universal ? ) yet will H. D. here call it natural , Natures finger ? Which , if he speaks of the Nature that the world ( excepting the f●…●…aints ) is found in while in the fall , and in the imagination of mans heart , is a Nature , and a Finger that writes onely evil , vanity and deceit ; for whatever is good , holy , true and just , is written in man by the Law , by the Light and Spirit of the living God , by the finger of ●…od in the fleshly Tables of his heart , of which his writing with his finger in Tables of Stone of old , was but the Type , 2 Cor. 3. but Swearing & Oaths which are of no use where strife hath no place , which hath place onely in the fall , are none of those things that are written there thereby : But if by Natures finger H. D. intends Nature in its primitive purity , while man stood in innocency , ( as perhaps , yea probably and very likely he does ) and by the writing of Natures Finger , he means what was written in man , when he was made upright by God himself , who made him , and gave him light and understanding . If he will needs have that to be natures finger , and that Light and understanding to be but natural ( which being God's Law in his heart , was purely spiritual , and flowing from God by gift , and not ex traduce , nor ex princip●…s natur●… ) what gets he by it in his cause ? For till Strife came in , Oaths could not come in , which were to end it ; and therefore no strife being before the Fall , after which the enmity had its being in man , before the Fall the Light that was natural ( let him call it natures finger , or what he will ) could not write in man's heart the solemn and religious use of Oaths : nor doth when man ( the enmity being slain in him ) recovers purely out of the strife and hatred back again into the love and peace . Obj. But quoth H. D. p. 7 , 8. How can that be accounted evil which is approved by all Nations ? Recollect your thoughts , and consider whether you can give me one instance of any one evil which hath been allowed and approved among all Nations : if you cannot , then 't will be a sufficent demonstration that the taking of an Oath is nothing simply evil . Rep. But if we can , then 't wil be a sufficient demonstration , that ( for ought H. D. hath at all urged to the contrary ) the taking of an Oath may be something that is simply evil , and that we may think it unlawful to swear , though the consent of Nations doth confirm it as lawful . I shall therefore give one instance of something that is not lawful to be used among the Saints and Church of God , and Christs Disciples , which yet is allowed , and approved , and judged , and called good among the Nations . Luk. 22. 25 , 26. The Kings of the Nations ( saith Christ to his Disciples ) exercise Lordship over them , and they that exercise Authority upon them , are called Benefactors , i. e. Well-doers : Here 's a thing agreed to by consent of all Nations , that their Kings , alias , Rulers , should exercise Dominion over them . Yet it shall not be so among you ; but he that is greatest among you , let him be as the yo●…ger ; and he that is chief , as he that doth serve : Yea , Paul said , the Apostles had not dominion o're the Faith of the meanest ; and Peter ▪ forbids the Ministry to Lord it , or have Dominion over the Clergy , or Heritage of God ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) yet that 's a thing commonly consented to among the Nations , that their very Priests , as well as Princes , shall Lord it over them and their Faith , which they universally ( excepting the Saints still ) do pin upon their Priests and Chemarims sleeves . Here 's an instance of one thing universally approved of , and allowed by consent among all Nations , which yet is an evil that ought not to be found among Christs Disciples , nor true Christians . I have done with H. D. as to his disputative doings in this point of Swearing from these two Common places , or Topicks that are common to him and Papists , viz. Antiquity , and Universality ; neither of which can prove the things they plead for , so Catholick , as to either time , place or person ; but that we can shew both when , where , and by whom they were dissented from , and both impleaded and disproved . So that how lame these two legs are , upon which H. Dens false witness walks , he must be well-nigh as blind as they are lame , who cannot see . We have seen also how pedlingly these two men have proved the lawfulness of that practice of Swearing , from the consideration of its being prophesied of , and also its being practised by precept in former dayes by holy men , viz. the Prophets under the Law , and the Apostles under the Gospel : Under the Law we grant holy men us'd it as they did the other types , figures , shadows and ceremoni●…s that pertained to it ; but its being practised then by precept , pr●…es not that there 's any precept now for its being practised : Under the Gospel it would prove it practicable now , had it been both practised and enjoined by either Christ or his Apostles ; but here they can give us neither President nor Precept for ( though we bring them no less then express prohibition of ) such a practise . Obj. Christ forbids not swearing by God , but swearing by any thing besides God , as Heaven , Earth , the Head , the Temple , the Altar ( as Ier. Ives saith , p. 14. ) whose words are these , They did not matter what they sware by , so they performed the things they promised ; therefore Christ forbids their swearing any Oath , either by Heaven , or Earth , or the Temple , or Jerusalem , or by their Head ; but would it not be illogical to conclude from hence , That therefore we must not swear by the Lord in things lawful ? So that by this Text , and that in James , we are forbid to swear by anything below God ; it also forbids all voluntary Oaths , which they swore to perform to the Lord by any Creature . And p. 13. All swearing : in our common communication is forbidden , ( quoth he ) as appears by these words , but let your communication be yea , yea : Our Saviour and the Apostle forbid all common swearing in our ordinary conversations , and not solemn and sacred swearing . Also , as H. D. saith , p. 7. It appears to be the aim of our Saviour , not to forbid solemn Oaths before the Magistrate , &c. and between man and man upon grave and mature deliberation ; but onely to put a stop to common and frequent , light and trivial swearing . And p. 6. Christs words in proper speech should be read , Let not your whole Conversation be interwoven with Oaths . And p. 8. Christ indeed forbids those exorbitant and extravagant Oaths ( meaning whether by the Name of God , or other matters in ordinary conversation ) whereof the streets and Houses are full . Rep. Christ does indeed forbid all such voluntary Oaths as were in use under the Law , and all swearing by any thing besides , or below God ; also all swearing in common communication , and ordinary conversation ( as I. I. confesseth ) but that he doth not forbid also all swearing , even that which H. D. calls solemn Oaths before the Magistrate , & which I. I. pleads for under the term of solemn and sacred swearing , is more then H. D. & I. I. have yet made good , or ever will ; whose confession of that , which none can deny , viz. That common and frequent swearing , and also all swearing , even by God himself in common communication , and ordinary conversation , is forbidden , will serve us sufficiently to make it good against H. D. I. I. or any other , that he doth forbid all that swearing before Courts and Magistrates , which H. D. and I. I. having of late so publikely practised it , begins now with shame enough , as publikely to plead for ; for if Christ forbids ( as I. I. pleads he does ) all swearing by God in our common communication , & ordinary conversation , wherein yea and nay should serve the turn , and all swearing commonly , frequently , ordinarily , ( as H. D. to the same tune phrases it out ) doth he not then forbid that ordinary , common , frequent swearing by God , which is now in Courts , and imposed by Justices , then which , nothing almost is more ordinary , frequent and common ? If our Communications and Conversations must be without swearing , and not interwoven with Oaths , is not this exclusive of swearing before Iustices and Magistrates , as well as other men , in Courts and Consistories , as well as other places , where men have their Conversation and Communication with each other , as ordinarily , frequently , and commonly as elsewhere ? Which considered , I have often mused why these men are so inconsiderate , as to interpret Christ's Prohibition as exclusive of mens swearing in their ordinary converse and discourses , and not in their entercourses with Magistrates , and in Courts , where Oaths ( whether de jure they ought so to be , or no ) are yet de facto , as ordinary , frequent , and common , as in any places whatever ; especially that some men plead so much for Oaths before Magistrates onely , and yet can bring no proof for swearing before them , nor of their right to impose Oaths , more then others , among the many false Instances they bring of Pauls swearing frequently in his ●…etters to the Churches , and imposing Oaths upon them . 2dly , As to H. D. Christ does indeed forbi●… all such exorbitant and extravagant Oaths , as H. D. means ; let him by those phrases of exorbitant and extravagant , mean what he can o●… will . I say , Christ forbids such exorbitant and extravagant Swearing , ( as above-said ) but whether more swearing then that onely which H. D. accounts on , for which the Land mourns , be not by Christ forbidden as exorbitant and extravagant now , is worth H. D. and I. I.'s most deep inquiry ; yea whether swearing by God now , be not as exorbitant and extravagant , i. e. beside Rule , forbidden , as well as by ought else , and that as well in serious , as in trifling matter : Wshich if it be , then swearing at all , or all swearing ( though some is much more so , then some ) will seem to be beside the Way and Will of God , as well as some ; and that it is there , needs not much proof to him that is not minded to wink ▪ against Matth. 5. 33. Iam. 5. 12. And here I shall take occasion to fall in with H. D. & I. I. about those two Texts from whence ( as to our Scripture-grounds ) we conclude against them the now unlawfulness of any swearing ; yea , the cessation of such swearing as not onely was then in use , but ( by permission and commission from God , as a Type for a time ) is yeilded by us to have been lawful under the Law ; and to the end it may be the more clearly seen on which side the Truth lies , whether ours , who speak plainly according to the Text , and the true intent of it ; or on theirs , who most palbably pervert it ; I shall set down the words as they lye in both those places , of both Christ and the Apostle Iames ; Matth. 5. 33 , 34 , 35 , 36 , 37. Ye have heard that it hath been said by them of old time , Thou shalt not forswear thy self , but shalt perform unto the Lord thine Oaths . But I say unto you , Swear not at all , neither by Heaven , for is is Gods Throne , neither by the Earth , for it is his footstool ; neither by Ierusalem , for it is the City of the great King . Neither shalt thou swear by thy head , because thou canst not make on●… hair white or black . But let your communication be , Yea , yea , Nay , nay ; for whatsoever is more then these , cometh of evil . Iam. 5. 12. 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 nay , nay ; lest ye fall into c●…demnation . In which two Texts say we ( in the affirmative ) all manner of swearing is forbidden ; for the truth of which construction there are many reasons to be given , as 1. Because All manner of swearing is expresly instanced in those Disjunctive clauses , which are expresly conclusive , and confequently ( because spoken by way of Probibition ) exclusive , exceptive of all swearing that ean be thought on . Swear not , swear not at all , say the Texts ; that 's enough to any save such as list to be contentious ; ye●… that none might imagine ( as H. D. and I. I. would make men do ) that this general Rul●… here admits of any exception , but all know that the prohibition is so strict , as to allow of no permission in that point , to swear by any thing but God , he adds●… , either by Earth , neither by Ierusalem , neither by the Head . And lest any should think he forbids onely and no more then the extravagant Oaths of such as swear by the creatures ; as Earth , Ierusalem , the Head , and such like , when as who ever sware lawfully under the Law , was to swear by none but God himself ; he adds , not by heaven , for it is Gods Throne ; Which is exclusive of all swearing novv by God himself , by whom men might swear in old time : For 23. 22. He that shall swear by Heaven , sweareth by the Throne of God , and by him that sitteth thereon . And lastly , that there may be no root at all left for any reasoning for swearing against this flat prohibition of it , he concludes and shuts up all in such universal terms , as exclude both all Oaths , and all possible pretence of plea at all also for any swearing ; adding , neither by any other Oath , when these are ? What words so few as these ( if one would devise a form of speech to speak in to such a purpose ) can be more expresly exclusive both of all kinds or sorts of Swearing , and of all sorts of particular Oaths of every kind . 2. It 's most evident that Christ prohibits somewhat more here then was forbidden under the Law , yea whatever Oaths were lawful under the Law ; therefore it must be either all swearing at all , or else none at all ; either all such swearing as was lawfully used and allowed as a type for a time in the Law , Oaths made lawfully and acceptably to God , or else nothing more at all then what was forbidden in the Law : for all false ▪ swearing and forswearing , or breaking solemne Oaths made ( as unto God ) was forbidden in and by the Law ; see Numb. 30. 2. ( the place which Christ seems to allude to ) therefore here swearing it self , or nothing . Mat. 5. Ye have heard it said by them of old time , not of late by the Scribes and Pharisees onely putting their false Glosses on the Law ( as I. I. intimates out of other authors , with whose Heifer he plows , p. 13. saying the words [ But I say ] Imply not that there was any thing in his precepts which was not in the Law , but rather somewhat that he would reinforce from the Law , which by reason of their false Glosses upon it , had no force upon their lives ) but of old by Moses and the Law , Thou shalt not forswear thy self , but shalt perform to the Lord thine Oaths ; But I say , Swear not at all , no not by any Oath at all : Note the opposition in that adversative particle [ But ] which is between the old , lawful , legal swearing , and no swearing at all ; not between no swearing , and such prophane swearing as was unlawful under the Law . The summe is thus ; The Law said , Break no Oaths ; but I say , Take none : For if he intends no more in these phrases , Swear not at all , not by any Oath , &c. Then thus ; Swear not vainly , prophanely , ordinarily , exorbitantly , extravagantly in your common communication , forswear not your selves ; What forbids he more then the Law forbad ? which Law he came not to destroy , but to fulfil , by taking away the Ceremony of swearing , & establishing the substance in its stead , which is , speaking the truth , as in the sight of God , from the heart : yea what saies he more to his Disciples else , then the Scribes and Pharisees from the Law to theirs ? For they said , Swear not prophanely , exorbitantly , but by God onely ; Swear not falsly , forswear not ▪ swear and perform to the Lord thy Oaths ; they were as touching that righteousness which was in the Law blameless ; therefore Christ saies more to his Disciples , and that must be , as 't is in express terms , swear no Oath at all ; otherwise how could their righteousness exceed that of the Scribes and Pharises , which except it did , they could in no case enter the Kingdom . The perfection and righteousness of the Law therefore in this point of swearing was Not forswearing , the perfection and righteousness of the Gospel in the same is Not swearing at all : So the Gospel exceeds the Law in every point ; the Law says , Kill not ; the Wisdom of the Gospel , Be not angry ; the Law , Commit not Adultery ; the Wisdom it self in the Gospel , Look not on a woman , lust not ; the Law , Love thy Neighbour , hate thine Enemy , ( for the Iew that was of the Law , might spoile the Gentiles their Enemies , but must lend to each other ) the Wisdome , Love Enemies : Which thing , though it might be spoken in the time of the Law , yet 't was the Wisdom and the Spirit spake it , and not the Law , which allowed the Israelite to spoile the Aegyptian and the Amalakite ; he was to help his Enemies Ox or Asse under a burden , i. e. if he were belonging to a Iew , that personally hated him , and not an Amalakite , one of the cursed race : But this Type is a riddle , I see , too hard for I. I. to read and unfold , who saies , the Law required to love the Enemy . The Law said , An eye for an eye , a tooth for a tooth : The Gospel , Resist not ev●…l ; but put up , pass by , bear ; In all points the Word of the Wisdom went beyond the Law , also in this of Swearing ; yet it did not , if now there be any swearing at all . Moreover I. Ives his words would imply , as if the Law had no force on the lives of Christs Disciples now , as if they were short of its righteousness , but they were not now ; and 't is his Disciples to whom he here directs his speeches , and not the Pharisees , and such as were guided and gull'd by their Glosses . So 't is Oaths lawfully taken of old time that Christ here forbids , which the Iewes when they had taken , did not keep , though they should have kept them ; as in the points of that Circumcision , Passeover , Sacrifice , &c. which were injoined before ; so in that of Swearing by God to end strife , Christ puts an end to the Ceremony and the Type , fulfilling it , and resolves it by the sacrifice of himself into the very substance and Truth it self , the Circumcision not made with hands , Himself our everlasting Passeover , the everlasting Word , Covenant , or Oath of God : So that ( saving that men make so much ado about the shadow ) we indeed are in the very substance of all Oaths , ●…n Christ Iesus the Truth it self , in whom all the promises of God are Yea , and in Him Amen . We are in that Truth , in which and from which speaking , promising , and witnessing , though but by Yea or Nay , we witness more Evangelically , more acceptably to God , more credibly to men , more substantially , more unchangeably ( our Word standing without variation , when once past from us ; our Yea being Yea , and our Nay , Nay ) then all the unconstant , shuffling , shadowy and ceremonious Swearers upon a Bible with touching and kissing , or by the sacred Sacrament , by the blessed Eucharist , by the holy Evangelist , &c. that are in all the world . Yea our Yea and Nay is as firm , as free from change and fit to be trusted , as all their Oaths upon a Book , with whom there is nothing but yea and nay , so and no , and subjection to forswear and lye , ( our Adversaries themselves being Iudges ) so that as there is not cause for it , sith ( as I. I. saith ) he that will swear wickedly , or against his conscience , will lye ; and he that cannot violate his conscience so as to swear against it , cannot violate it by lying neither ; so there is not more belief begotten in each others hearts by their own Oaths , then is by the bare word of an honest man ; yea they confess they believe we are innocent as from Plots , faithful to the ▪ King , peaceable with all men . But alas ! Heu quam facile est invenire Baculum ad caedendum canem ; we are made worse then Dogs by the misrepresentations of malicious men , and then it 's an easie matter to find a matter against us , & a staff to beat us : Et Damnati lingua vocem habet , vim non habet ; the tongue of a condemned man , let him speak what he wil , hath a voice , but little force to free him from such as have more resolution of mind , then reality of ground to persecute him ; otherwise Christ who had more innocency , would have had more indemnity then any man , if innocency might indemnifie a man from the envy and merciless cruelty of the wicked , who watcheth the righteous , seeking to slay him , & gnasheth upon him with his teeth ; but though the Lamb hath the clearer , and the better Cause , yet the Wolfe hath the longer , and the bigger teeth ; and therefore the Lamb must be worried and devoured by him , for no more then meerly drinking at the Fountain . Many more circumstances there are that clear the 2. Texts aforesaid , to be intended as we take them , as an universal Prohibition of all swearing ; but verbum sat sapienti , a wise mans faith needs few words to confirm it . I shall therefore onely take notice of what H. D. and I. I. our joint opposers herein , do make against it ; and so shut my hands at once of these two shufflers and their shuffles , beginning first with I. I. who last appeared . 1. This Text ( quoth I. I. p. 7. ) of Matth. 5. 38. cannot be understood to forbid all such swearing as was under the Law . His reasons , which are five ( four of which have been spoken to above already , and therefore need no more refutation ) are as follows : R. Because some such swearing was used by Christ himself . ep. 1. That Christ did not swear . 2. That if he had sworn to the High-Priest ( as I. I. falsely sayes he did ) yet it being before the Law ended at his death , to which , till then , Christ was conformable , it had been no more president for us , then his eating the Passeover , and other things , is shew'd above . Reas. 2. The Ordinances of the Law , or Old-Testament , of which Swearing was one , ended not till Christ's death , the Testator ; but swear not at all was spoken before his death ; therefore all such Oaths as were commanded under the Law , are not forbidden by that Text , Matt. 5. 38. Rep. Though spoken before his death , yet with reference to the Gospel-times after his death ; And ( ad hominem ) if all that was uttered or instituted by Christ , before Christs death , ended at his death , let I. I. leave baptizing in water , and breaking Bread , which both were enjoined , and actually used before Christ's death ; but that he will not do to this day : And if he plead a reiteration of the Commands for Water-baptism and breaking bread . Acts 10. ult. 1 Cor. 11. let him own the prohibition of swearing to be reiterated , Iam. 5. 12. after Christ's death . Moreover if I. I. had had his wits well about him when he wrote this Reason , he might clearly have seen how it renders his foregoing Reason reasonless , as to the end he renders it for ; this weakens the force of his argument for some swearing , from the example of Christs swearing ; for the time wherein I. I. ( but falsely ) sayes Christ sware , was before his death , for he had not yet suffered ; and that first Testament which the Ceremony of Swearing belonged to , continued till the Testators death ; And after his resurrection J. I. himself ( who falsly sayes he sware before it ) will not say he sware . God concerning him sware once for all , even that Oath of which there 's no repentance , which stands for ever , saying ( as concerning the everlasting Righteousness and Peace that ends all strife ) Thou art a Priest for ever after the order of Melchisedec ; And ( as concerning the day of his Resurrection ) Thou art my Son , this day have I begotten thee , Psal. 110. No more Oaths now to him that stands fast in this Oath or Covenant of God , which is of Truth and Righteousness , Life and Peace . Reas. 3. The Prophets prophesie some such swearing shall be us'd in the times of the New-Testament ; therefore neither Matth. 5. nor Jam. 5. forbid all such swearing as was lawful under the old . Rep. That the Prophets in the places cited by H. D and I. I. intend not such swearing as was under the Law , but the substance it self , i.e. speaking the truth in righteousness , denominated by the name of the shadow , or type of Swearing , is shew'd so abundantly above , that here needs no more . Reas. 4. The Apostle Paul both practised and enjoined such swearing , and exacted Oaths . Rep. How false all that is , is sufficiently declared above against both H. D. and I. I. to which satis-diction I refer the Reader for his satisfaction . Reas. 5. As much need of Oaths now to end it , as ever , because as much strife . Rep. One sin ever begets another ; the men of this world are in strife , hatred , hard-heartedness , and unbelief one towards another ; in fears , jealousies , suspitions of treachery and deceit among themselves , every one measuring others by himself ; and therefore they lack such sinful security from each other , as that of Swearing against Christ's Command . Thus the Creation in the fall from the Light within , which would lead it forth into love , truth and peace , wrestles in the chains of its own darkness , groans heavily under the bondage of its own corruption . But where the Light and Spirit is walk't in , there the lusts of the flesh are not fulfill'd , but the hatred , strife , envy &c. denyed , and the love witnessed , which believes and hopes the best of all things , and thinks no evil of others , because it 's true , honest , innocent , pure & peaceable within it self ; and there 's no lack of Laws to make such swear to be faithful to each other , every one living by that , by which he is before God and men made a Law to himself : But to this Reason more is spoken also in the Book before . Having prov'd ( quoth J. I. ) that all swearing is forbidden , it necessarily follows , that those general Terms [ Swear not at all ] do admit of an exception . Sometimes Universal Prohibitions are taken with Restrictions , as Exod. 20. 10. compared with Matth. 12. 5. and Numb. 28. 9. Matth. 23. 9. 15. 42. 44. Luke 6. 30. Rep. How well I. I. hath prov'd all swearing not forbidden , is seen above ; and the wise in Christ , though never so weak , will judge , when they read the foregoing disproof of all his Reasons . As for general terms , and universal Prohibitions admitting of exceptions and restrictions , I know well enough they do so now and then ; but when they do , those exceptions and restrictions are usually in one place or other of the same Testament , where they are made , either expressed , or at least most manifestly and apparently implyed by him that gave out those general terms or prohibitions ; and so are all or most of those very exceptions from , and restrictions of those generals , which I. I. himself hath instanced in . As for example , the exception of such works as pertain'd to sacrifice , that the Priests prophan'd it by , from , thou shalt do no manner of work on the 7th . or Sabbath-day , is abundantly elsewhere expressed in the Law , where the Priest's services on every Sabbath are appointed them , and the exception of dressing what every one was to eat , was expressed . And the exception of doing good , and of works of mercy in saving the life of man or beast , which was to take place ever against the Typical Sabbath , and all its service ( I will have mercy , and not sacrifice , saith God ) was exprest ( as I. I. also intimates against himself , citing Luk. 14. 5. ) though the Scribes and Pharises , more out of malice to Christ then out of ignorance of those expressions , would not see all those express exceptions that were made against that general Rule and Prohibition , viz. In it thou shalt do no manner of work ; and therefore grumbled at Christs healing on the Sabbath ( as I. I truly notes from Luke 13. 14. ) and forbad the people then to come unto him . And when Christ sayes to his Disciples ( as so ) Call no man Father on Earth ; it 's a Prohibition that universally holds among them ( qua tales ) for the Saints have no Earthly Father , but one is their Father in Heaven , even God the Father of Spirits , who of his own will begat them into the Image of himself , in holiness ; in which capacity no Fathers of their Flesh are by them to be called Fathers : The Rule is general without exception , to him that rightly reads it ; not requiring so much express exception as yet is expressed , if other Texts be consulted , which speak of God only being the one Father of all believers ▪ As for his two Texts that talk of giving to all that ask , and not turning from any that would borrow , which I. I. is loath so generally to understand , as Christ would have him , for fear least he should turn himself ( as he saies ) out of doors , and be reduced to a morsel of bread , and therefore pleads a necessity of a restriction in that case : Seeing he lacks to be restrained here , or else ( in his common Reason ) he thinks he must needs perish ; let him consult but his own confession of it , and hee 'l find enough ( at least to serve his own end and turn , so as to save himself from sinking into a morsel of bread ) of express exception in other Scriptures : For to Christ's saying , From any one that would borrow of thee , turn not thou away ; Do not other Scriptures ( quoth I. I. ) inform us that these general terms must be restrained ? The general terms also wherein H. D. asserts the antiquity and universality of that practice of Swearing , which ( saith he ) was used by and in all persons , places and times , admits also of exception and restriction ; yet that exception and restriction from his general assertion is expresly made by H. D. himselfe , who excepts all the old world , and the persons that liv'd therein for the time of 1600 years together , of whom and which ( after his avouching , in proof of the lawfulness thereof , the antient and universal use of Oaths ) to shew that his general terms do admit of an exception , and are to be taken with restriction , expresses that exception , p. 2. on this wise ( as is shew'd above ) viz. What the old world did in this case ( i. e. of Swearing ) the Scriptures do not speak plainly , and therefore I will pass it by : which is as much as to say , Swearing was ever generally and universally used by all the world and Nations of it ; by all persons , times , and places , excepting onely all such persons , times and places by whom , and in which it was not used , or ( exceptis excipiendis ) excepting all such as are to be excepted , which is all the old world by whole sale ( for ought appears by Scripture to the contrary , quoth H. D. himself ) and except so many persons in the New , as used it not at all ( say I ) which , as appears above , were Christ & his Apostles and Churches , the Sect of the Essaeans , many holy Martyrs in Maries daies and upward , and ( as appears at this day in this Nation , as wel as others ) the many thousands of sincere hearted Saints and Christians of this Age , called Quakers , who consent not with the world , and actions of it , in that or any other vain and evil customs , being chosen and redeemed by Christ's blood from among them . So Christ uttered many Truths in general terms , which must admit of exception , but then those exceptions also are expressed ▪ Christ said Luk. 13. to all the sinners that stood about him in these general terms , ye shall all perish , this was not without an exception of such as should repent ; but then that exception was not without an expression ; viz. Except ye repent : he said oft to all his hearers , Ye cannot enter into the kingdom of God , that was not without exceptions , nor those exceptions without expressions , viz. Except ye be converted , and become as little children , and Matth. 5. Except your righteousness exceed that of the Scribes and Pharises , many of whom yet were blameless , as to that righteousness of the Letter of the Law . Yea in the Verses immediately before this universal prohibition , Swear not at all , Matth. 5. 30 , 31. Christ saies , 'T was said of old , if any will put away his Wife , let him give her a Bill of Divorce : but I say whosoever shall put away his Wife , causeth her to commit Adultery : this general term admits of an exception , but then that exception is thus exprest , viz. Saving for the cause of Fornication ; i. e. Except she play the Harlot . But now as to this general term and universal prohibition , Swear not at all , it cannot be taken with restriction , or as admitting of any exception ; because there is not onely no expression made anywhere ( after it ) of any such exception , but a fuller amplification of it by such particulars , as are more particularly exclusive of all kinds of Oaths , and of all Oaths of any kind , thus , viz. Nor by Heaven , nor Earth , &c. nor any other Oath : And also by the Apostle Iames 5. 12. a reinforcement and reduplication of the said universal prohibition : Whereas if Christ had intended any exception here , he might as easily have exprest it , and would as assuredly , as he did immediately above , in the case of Divorce by , Except in the case of Fornication ; and so have said , Swear not at all , except it be solemne and sacred Oaths , in Courts , when yee are called to swear before a Magistrate upon a Book : But as I said , in stead of expressing any exception , he adds that which more strengthens and clears , beyond all exception , the universality of his prohibition . Thus we see in how mean a manner J. I. hath managed this matter he hath undertaken , of informing those who are tender , conscientious and dis-satisfied in that great Case of Conscience concerning Swearing , and those two difficult Texts ( as he calls them , truly enough in reference to himself , on whom they sit too hard , for him to wind himself from under the condemnation of ) Matth. 5. Iames 5. Which instead of opening , he hath by his silly shuffles , and blind blurres about them ( which yet have a golden gloss in the eyes of such as , rather then imprisonment , chuse to purchase their Liberty by Swearing ) what in him lies , rather shut many men out from seeing into the true mind and meaning of the Spirit in them : So running himself upon both those two Rocks , he pretends to carry people from suffering rack upon , viz. Ignorance and Scandal , which he , in the same ignorance in which he wrote all the rest , likens to Scylla and Caribdis ( whcih are not two Rocks , but the one a Rock , the other a Gulf ) 1 Ignorance in as blindly defending that sin of Swearing , which in the blindness of his mind he had before fell into . 2. Scandal in offending and stumbling the tender Consciences of many an honest man , by his both taking and talking for the same . And howbeit he hopes he hath the price he runs for , and so ( in words ) wishes that God may have the glory ; yet in deed and truth God's Name hath dishonor , and his Truth shame by his dawby doings . And if he have the price he runs for ( as he hath not , if it be no more then the proving of Oaths now lawful , for he fails in that , but yet hath ( for a time at least ) if it be the saving his Estate , as some not ungroundly suspect it is ) yet what will that profit him , had he not onely sav'd his own , but gain'd the whole world to boot by it , seeing thereby he hath lost himself ( unless he yet repent and recant his rashness in so running ) in the sight of God and good men . And now a word or two more with H. D. as to his doings in denying the true mind of Christ , which we defend from Mat. 5. 33 : Iam. 5. 12. From whence when we argue , though 't were lawful in former times to swear , yet it 's unlawful to us now , having received here a countermand from the Lord Jesus Christ . H. D. answers as follows : H. D. Have patience I entreat you , while I take liberty to examine your grounds , and to weigh them in the Ballance of the Sanctuary . Rep. Whoever is out of the Light of God which is in himself , wherein God dwells ( as H. D. yet is , or else he would justifie both it , and the children of it , more then he seems to do in his two last pages , where he Quips at the Quaker and his Light within him , as confuted in the case of Swearing , by the consent and common custom of the Nations in the fall , whose customs the Scripture sayes are vain , Ier. 15. as if wha●… the Nations say and do in their state of alienation from the Light , were more consonant to the Light , then what they say or do , who are come to it , and continue in it . ) He is out of the Sanctuary , & hath none but the uneven Ballance of his own Brain to weigh what 's truth withall ; and condemns the Generation of the Iust , and is himself , by such as abide in the Sanctuary with the Lord , weighed in the Ballance of it , and found too light : And so is H. D. in his driblings about the point in hand . Howbeit we shall have so much patience as to weigh his Exceptions against our Translations of the Texts aforesaid . And first to our Saviours own Prohibition , Swear not at all ; That which I bring in answer to this ( quoth he ) is an exception against the Translation ; the Greek word At all , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth wholly or altogether , rather then at all ; so that in the proper speech it should be read , Swear not wholly , or altogether ; let not your whole communication be interwoven with Oaths . Rep. H. Den peradventure may seem very bold indeed to some ( as he sayes p. 3. about his rare rendition of that other place Gen. 4. 26. ) in taking on him to translate this against the common course and consent of Nations , and their Commentators , so selfishly and singularly , as he do's , to his own turn also ; & though he seems as bold to my self as any , yet is he in what he do's , not very much more bold then welcom to me ; for though I will not allow every one to read it so ( for it 's rather to be read at all , then altogether ) yet I can afford , him without prejudice to the truth we plead , to wrest and scrue it so far as he does bedsies it self ; sith swear not , nor is , nor can be denied to be a Prohibition of Swearing : Let H. D. put his terms wholly or altogether to it ; what then will it appear to be to any ( but such a one as H. D. who does as it were , Jurare in suam ipsius sententiam ) but an injunction totally to forbear it , an universal Prohibition of it , that is , a Prohibition of Swearing , even totally , alias wholly or altogether ? What gets H. D. then by this ? What difference is there here ( if the case be candidly considered by one that is not devoted to cast Clouds in clear Cases over Christian Consciences ) between swear not , and forbear swearing , ( these two Phrases being both Prohibitions of one and the same thing , i. e. of swearing , it is undeniably forbidden in them both ; and though by the unusualness of the promiscuous use of those phrases at all , and altogether , in our English Tongue , it seems at first somewhat harsh , course , odd , uncouth , and well-nigh non sensical to use them indifferently , or one instead of the other in all places ; yet , in reality , being rightly heeded , there is no more difference ( as to their sense and signification , though not their sound ) between at all , or in any wise , and wholly , totally or altogether , then there is between {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , yea between {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , omnino & omnino , the self-same Greek , and the self-same Latine words , vvhich are rightly enough Englished by them all . And though to H. D. whose fancy works so strongly to fetch it about his way ( that he might maintain that swearing now , vvithout vvhich men are not like to be maintained ) says , Swear not wholly , or altogether , seems to vary so much from swear not at all , or in any wise ; making the first exclusive , of some swearing onely , and the last onely exclusive of all swearing ; yet ( hovvever it does in sound ) in sense verily it varyes no more then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , nè jurate omnino , & nè jurate omnino ; that one Greek , and that one Latine phrase , vvhich is truly Englisht by them both : And let any man that confesses swear not to be the same in English vvith forbear to swear ( as vvho does not ) put that term at all , vvhich is in universum , totaliter , omnino , after one or t'other , & he shall see it amounts to the same in sense ( though not in sound ) for forbear to swear at all , and swear not at all , are ( as to their signification ) are one and the self-same prohibition , in which swearing at all is forbidden , and in which swearing at all is wholly , totally , altogether , or universally forbidden : So I say , What such difference is there between forbear to swear at all , or leave swearing wholly , totally , universally or altogether , and swear not at all , if men be not minded to muddle their own and others minds with they know not what ? Nevertheless though H. D. get nought by it if we should give it him , yet we will not give it for granted to every one , that the Word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must be rendered wholly , or altogether , rather then at all ; for it may be , and is at all , as well as so ; and yet at all and altogether ( being both the English to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or omnino ) are much at one . But H. D. that he may seem to do something now he is once entred ( though hoc aliquid nihil est , it is no more then nothing to his purpose ) siddles on as follows . That I may shew you ( quoth he ) what warrant I have for this interpretation , co●…sider three places of Scripture where the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used ; the first is 1 Cor. 5. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Fornication is reported commonly among you ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( quoth he ) is here translated commonly , ordinarily , frequently , and it ▪ can have no other sense ; for if it should be translated here by the word at all , it would be sound without sense : If I may take the liberty then to translate it so in Matth. 5. 33. then it will run thus , Swear not commonly , ordinarily or frequently : And you see I have good Authority ( quoth H. D. ) for what I have done . Rep. Here H. D. by a pretended Authority takes a liberty to himself to translate Matth : 5. 33. such a way as both varies from his own above , & overthrows him also in his cause ten times more then that did ; he translated {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Matth. 5. before , wholly or altogether ; and to shew ( as he sayes ) what warrant he hath so to interpret it , he brings another place wherein himself says it 's translated quite another way , viz. Commonly , ordinarily , frequently , and according to that he would have Matth. 5. ru●… thus , Swear not commonly , ordinarily , frequently , which is another thing , as different from altogether or wholly , as it is in sense and signification from at all . What strange twinings and turnings doth the Serpent here use to save his head , by which he rather wounds it himself , the●… saves it , either altogether or at all : For swear not wholly , altogether , totally or universally , is one thing ; Swear not commonly , ordinarily , frequently , is another : Men may swear commonly , frequently , ordinarily ( as 't is common , frequent and ordinary for men now to swear before Magistrates ) who do not swear universally , totally , wholly or altogether , or in all manner of conversation : There 's a difference between saepe and semper , often , and alwayes ; men may swear ordinarily , or often , who do not swear in all cases , nor at all times . Let H. D. then have it this way by the Authority pretended , viz. of its being so rend●…ed 1 Cor. 5. 1. ( though I would have him to see it , how the Authority of all Translators rendring a word so or so , is no good Authority at all with him , when he is minded on his own head to vary from it ; Witness Mat. 5. 33. which though all Translators that ever I read , render it , Swear not at all ; yet the Authority of them all is not worth a rush with H. D. yea who sees not how he wrests it from them all , to have it otherwise in his piece of wrangling for some swearing ? ) But I say , let him have it this way , Swear not commonly , ordinarily , frequently ; What follows ? Even this to his own confutation , ( viz ) That at least that swearing before Magistrates that is in our Courts , which H. D. sayes p. 7. it is the aim of our Saviour not to forbid , and which he and I. I : ( without any colour of Scripture ) so eagerly contend for , is forbidden as vvell as any other sorts of common , frequent , light and trivial swearing ; for swearing is a thing us'd there as commonly , as ordinarily , as frequently as any thing else , or as it self is in any other places ; yet for this sense H. D. contends on from his second place , viz. 1 Cor. 6 : 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : If this should be read ( quoth he ) there is at all a fault in you , what sense is in these words : But if I read them thus , There is vvholly , altogether , commonly , frequently , ordinarily a fault in you ; the sense will be good . Rep. It s to be noted , that the Corinthians in going to Law one with another for their own , thought they did very well , & that there was no fault at all , in so doing , in them : Now his business being to convince them to the contrary , there is as good sense in answering their false Opinion by praeocupation in these words , there is at all a fault in you ( i. e. though you think ther 's none at all , yet there is ) as in the other by which it 's rendered , ther 's utterly or altogether a fault in you . H. D's third place is 1 Cor. 15. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , if the dead rise not at all ; this he confesses is according to the English trunslation good sense ; yet he appeals to all ( among whom I am one ) whether it be not better and nearer to the scope of the place if we read it thus , If the dead rise not wholly , fully , or compleatly . Rep. I answer , Not better for this one reason ( which I urge as an Argument ad hominem onely , cogent enough to H. D. sith 't is his own , else there 's little in it ) viz. Because we have the good Authority of the Translators on our side , so rendring as it is , viz. If the dead rise not at all , 2. Not better , nor yet nearer , but much further off from the the scope of the place , if we read it thus , If the dead rise not wholly , fully , compleatly ; then if thus , If the dead rise not at all , & that for this reason , viz. Because the Apostles business all along in that part of the Chap. where this clause is , and downward to 35. ver. where he first begins to speak of the manner of the resurrection , insists wholly upon the proof of the matter of it , viz. That the dead do rise , against them who deny they shall rise at all ; and not how they shall rise , viz. Whether wholly , fully or compleatly , or not , till he comes past this verse to the 35. Witness ver : 12. 13. How say some that there is no resurrection of the dead ? Now if there be no resurrection , ( i.e. none at all ) then we are false witnesses in testifying that God raised Christ , whom ●…he raised not up , if the dead rise not ( i.e. not at all . ) Ver. 15. And if the dead rise not , v. 16. ( i.e. not at all ) then they that are fallen asleep in Christ , are perisht ; ( if they be not made alive again , and rise not ; not , if they be not fully , wholly alive , for that would suppose as if he vvere pleading against a sort of men that deemed men at the resurrection must be raised by the halves , or left half alive and half dead , vvhich vvere absur'd ) but ( quoth he ) all shall be made alive , v. 22. And then v. 29. Si omnino mortui non resurgunt , If the dead rise not at all , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , if they be not made alive at all , but perish wholly or altogether ; why then are we baptized ? and v. 32. why do I fight with Beasts , or beastial spirited men ? What advantage is this tō me if the dead rise not ( i.e. at all ) Besides , let H. D. tell me what sense is in this , viz. If the dead rise not commonly , ordinarily , if they rise not freqently , but seldom , or sometimes only , then our Faith is vain , &c. viz. as much as is in this : The Law says , Forswear not your selves ; but I say , swear but seldom . But if we read thus , If the dead rise not at all ; the word at all bears good sense there , as he yeilds himself ; and say I , as good as , swear not at all ▪ And lastly , further to inculcate on him the sense of at all , as very proper to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the New-Testament , where he saies he finds it but three times ; I shall shew H. D. one place where the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( which no Schollar will deny to be altogether the same with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , both which ( I confess ) signifie as universally as may be , per totum , in universum , &c. ) is rendred [ at all ] where , if it should be rendred his way by [ ordinarily , frequently , commonly ] the absurdity that would follow , would be intolerable , viz. Acts 4. 18. where the ▪ chief Priests commanded the Apostles to preach no more at all in the Name of Iesus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ●…e omnino praedicarent ; where if it should be rendred as H. D. would have the Word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which in sense is the self-same : thus ; viz. That they should not preach ordinarily , commonly , frequently , it would intimate that the Priests charge to the Apostles not to preach at all , was not an universal Prohibition of their preaching ( as it was ) but rather a toleration given them to preach sometimes , as they say ( in effect ; Christs prohibition of them is , Matth. 5. concerning swearing : For to say , Preach not , Swear not commonly , ordinarily , frequently , gives as much dispensation to preach and swear sometimes , now and then a Sermon , now and then an Oath ( which would be a plea for some moderate vain Swearers , that rap out an Oath by God but seldom , or now and then ) as it gives prohibition to men to swear so often , so frequently , so ordinarily , so commonly as they do in Courts . Yet hath H. D. one fetch more in justification of his singular Translation of Matt. 5. 33. against the Qua. and all men , and in proof that it should not be swear not at all , but swear not ordinarily , commonly ; the Hebrew Text ( quoth he ) in which Tongue it 's generally judg'd Matthews Gospel was written , reads it thus , Be col derek , which is Englished , in every way . Rep. I have seen and can shew one Hebrew Text which reads it Be col da●…ar , which ( if it may not be English't in any wise ( as I know not why it may not ) yet may be , in any word , or in any thing●… though at the rate at which H. D. reads his Be col derek , in every way , I know he will read it in every thing : But had he well heeded the manner of the Hebrews speaking , he would have found Be col derek to be as truly translated in any way , as in every way , and so have seen we are at least upon even ground with him as to that ; for there 's an Hebraism in the words , and Col is as well used in the Scripture to express any , as every , and signifies not onely all , but also ( as the Hebrews often speak by it ) any at all ; and if H. D. look into the self-same place which his Brother Ives urges in another case ( and truly enough to a false end ; but falsly , if it be not to be rendered there as I have said ) he will find Col so used , viz. Exod. 20. 10. where in one verse it 's rendered All ; in the next , any at all ; six dayes thou shalt labour and do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all thy work , but the seventh day is the Sabbath , &c. in it thou shalt not do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} any work , or as it is rendered , Thou shalt do no manner of work , &c. So that I have as much right to read Be col derek , Be col dabar , nullo modo , ne nullo pacto , ( as Munster hath it ) Swear not at all , not in any wise , not in any way , or in any word or thing , as H. D. hath to read it , Swear not in every way , or every word or thing . But besides , considering the reasons in this Book above alledg'd , and the circumstances intimated from the Context , or foregoing and following passages , I appeal to all men that have not sworn away their common sense and reason , whether there be not ten , yea an hundred times more reason to render it as it hath been hitherto , till H. D. entered his dissent , and found out this ●…rotchet whereby to cross the current of all Translators about it , thus ; viz. Swear not at all ; then thus , Swear not wholly , commonly , ordinarily , frequently , as H. D. o're and o're vainly reiterates it ought to be . Now some few words in answer to H. D's and I. I's exceptions against our reading and sense of Iam. 5. 12. and then I come to a Conclusion with them , or rather to conclude against them both , as they two in their several senses on that one place conclude one against the other . To your second ground ( quoth H. D , ) out of Iam. 5. Above all things swear not : I do appeal to the judgment of any rational man whether skilful or unskilful in Languages , whether this have the sound of a true interpretation , Above all things it is worse to swear then to commit Adultery , then to kill the King who is our Political Father , to kill Father or Mother ? I know you will not say it . Rep. Dost thou know we will not say it ? Why then dost thou so vainly ask whether this be a true Interpretation , which thou knowest not that any body makes ? What vanity is this to frame an Interpretation which thy self confessest is no but thine own , viz. That its worse to swear then to commit Adultery , to kill the King , to kill Father or Mother , and then to appeal to all men whether it be true or no ? Risum teneatis ? This is as ridiculous a piece of business , as if one , having rashly undertaken to disprove a man to be truly a man , should set forth a Bull to publike view , and then appeal to all men skilful or unskilful , to judge whether that have the shew or shape of one that is truly a man , yea or nay ? Who sayes its worse to swear then to commit adultery , to kill the King , to kill Father or Mother ? We who are call'd Quakers do not say so ; and I know none does ; and ( to the clearing of all from so saying to whom he writes ) I know ( quoth H.D. himself ) you will not say it . But ( quoth H. D. as objecting on behalf of his Opponents ) how then doth the Text say , Above all things swear not ? If you ask , how I will read it , I answer ( quoth he ) the Greek is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifies , Before all things , not Above all things : my warrant for this is ( quoth he ) not onely the Vulgar , Erasmus , Beza in the Latine Translations , who do all agree to translate it , ante omnia , but also the comparison of other places where the same phrase , is used , as Rom. 16. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Col. 1. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is well translated , He is before all things : many more of the like nature may be alledged ( quoth he ) but these shall suffice . Rep. 1. Many more of the like nature might have been alledged ( I confess ) which had they been alledged by H. D. would too plainly have discovered the untemperedness of that morter wherewith he dawbs , whereupon , these seeming best to serve his untoward turn , he was rather willing that those only should suffice . 2. Had H. D. asserted onely , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies Ante omnia , Before all things , I should not contradict him in that , though our concession of that reading adds so little to that simple sense whereinto he would wrest that phrase ( ante omnia , before all things ) by interpretation , that to shew how little either we lose , or he gets by our granting him his Translation , I have so rendered it in my Title-page , viz. Before all things my Brethren swear not : But sith H. D. asserts that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth not signifie Above all things , herein ( if he mean neither formally nor vertually ) I shal ( whether himself wil see it , yea , or nay ) shew him his error in the sight of all men : For ante omnia , or before all things , ( and so H.D. will see if those ▪ Logicals ( called modi prioris & posterioris ) i.e. the several manners of first and last , before and after , be not worn utterly out of his memory ) signifies before in worth , as well as time , and is as truly and properly used in one of these senses , as in the other ; and when that praeposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is ante , is ( as it ought to be in Iames 5. 12. ) taken for before in worth , as well as time , it is as rightly rendred by above , as by before ; and as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is Englisht First , sounds out a priority , antecedency , or preheminency in place or dignity , as truly as in time or season ; so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a superiority in power , place or worth , and not a priority in time and season only ; and so is as ordinarily and truly Englisht above , or over all things , as before them : In proof of which sith H. D. ( whether for fear or forgetfulness ) was loath to alledge any places that make against him ; I shall alledge one ( besides this of Iam. 5. ) where the same phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which he says does not signifie above all things , is Englisht truly in the self-same way , i.e. above , and not before , which shews that if it were rendred before all things , ( as I deny not but it may be ) yet it there signifies before in Excellency onely , and not in time , 1 Pet. 4 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , above all things have fervent love among your selves ; I could afford to grant H. D. if he will , to read it here before all things have love ; but if he do , he must grant me that ante omnia , before all , sounds out no other then super omnia , above all things ; for love is the last thing attain'd to perfectly ( as to Time ) and yet in worth is above , or before all knowledge , prophesie , tongues , and other spiritual gifts , as being indeed the more excellent way then any beside it : So above , or before all things have love , is as much as to say , with all your gettings , chiefly see to get it ; so above or before all things swear not , is as much as to say , Chiefly take heed to this thing , that ye swear not : In which sayings , I say above or before , because these two sound forth the same thing in sense , and are promiscuously and indifferently used by us , as it happens , the one being in such cases altogether the same in signification , as the other . And howbeit H. D. makes such ado about his ante omnia , as if he gaind some great ground against us by reading it before all things ; yet as we can without loss allow him to read it before all ; so I. I. who writes after H. D. sees so little in H. D.s quibble in that particular , that he leaves H. D. his own fellow-falsifier of the Truth , and therein falls in with us against him , and reads and renders it as we do , Above all things my brethren swear not : Onely so unhappily blind he is , as to say , that such passionate Oaths are forbidden in Ia. 5. 12. as that of David was , when he sware and vowed not to suffer his eyes to sleep , nor his eye-lids to slumber , till he found out a place for the Lord , an habitation for the God of Iacob ; in which case David sware most innocently and solemnly , not passionately ( as he spake in the case of Nabal , 1 Sam. 25. 21. 34. ) if ever he sware an innocent Oath in all his days , and accordingly performed what he sware and vowed ; for though Solomon built the House , as I. I. intimates , yet David in his affliction going up to the Floor of Araunah , there found out , and appointed the place for the House to be built in and gave the pattern of it , and prepared the Materials for the building , 1 Chron. 21. 18. 19. 20. 22. 1. 2. &c. 2 Chron. 28. 10. 11. and the Lord took it well at his hand , that it was in his heart to build it , 2 Chron. 6. 8. But the scruple that seems to hang behind in H. D. s mind still , and the gnat he seems to strein at , while he swallows Camels , is this ; Why should the Apostle say , Above all things swear not ? Is that a sin worse then Adultery , Murther , and all other sins . Rep. We do not say it is ; but if it be not , are there not more wayes out of the wood , as well as into it , then one ? If that be not the reason why he sayes , Above all things swear not , because swearing is a sin above all sins , can no other reason then barely that be rendered for it ? I et I. Ives resolve H. Den in that difficulty , if it be too hard for him to resolve himself in it : For I. I. ( but that he reaches too short in his rendering of it , while he mentions passionate Oaths onely , when he should have mention'd solemne Oaths also ) renders a right reason of it so far as it reaches , and it 's this , the usualness and commonness of that sin of swearing ; he saies , Above all things my Brethren swear not , for it was very usual with them ( quoth I. I. ) to make passionate Oaths ; and so say I , and not onely ( in former times ) passionate , exorbitant , and prophane , but other serious Oaths also , in which ( they being Iews , who were not yet so fully inform'd of the ending of the Law in Christ , under which among them some Oaths were lawful ) they were apt to think they did as wel in swearing so now , as they did before , So though adultery and murder may be as bad and worse then swearing , yet the Law being so express against them , which yet in its time allowed some kind of swearing , it was more hard to bring them off from some ceremonious services of the Law , that were once lawful , then from such sins as were known and hated by them ; and held accursed by the very Letter of the Law ; and so he saies , Above all things take heed of Swearing , that they might know that now to be unlawful , which in former times was accounted as lawful for them : So it 's ordinary to say to men Above all things take heed of that to which they have been long accustomed , and with which , through heedlesness of the unlawfulness of the thing , they are apt most easily to be overtaken . One thing more , which is not a little considerable to evince the now lawfulness of any Swearing is this , viz. That by the Eternal Wisdom of God ( in that Book of Ecclesiastes , or the Preacher , wherein not the Legal , but the Evangelical duties and righteousness , and the sins and unrighteousness opposite thereto are written of , and the spiritualities and moralities of the Everlasting Gospel , and not the ceremonialities of the Law pointed out ) whereas To fear an Oath is made the Character of the wise , good , clean and righteous man that sacrificeth acceptably to God , To swear ( at all ) is made the Character of the wicked , the unclean , the sinner that ( so ) sacrificeth not , Eccles. 9. 1 , 2. the bare reading of which is enough to win a wise man from the sin of Swearing ; for howbeit men shall once return and discern the happiness of him that serves God , from his wo who serves him not , yet here one event is to the righteous and the wicked , to the good and to the clean and to the unclean , to him that sacrificeth , and to him that sacrificeth not : as is the good , so is the sinner ; as he that sweareth , ( mark , not he that sweareth exorbitantly onely , or forsweareth ) so he that feareth an Oath . Much more might be said to these mens shuffles ; but a little strength may serve wherewith to overturn a little strength ; and as it's superfluity to insist too long in disproving such palpable pedling , and discovering such open subtilty , as shews it self in their two pieces ; so it s but meer vanity to use a Beetle and Wedges to kil a flye . I shall therefore conclude much what i●…●…en . Dens words , as I began : All these things considered , the ground for solemn swearing before Magistrates in Courts and Consistories , appears not to be so sure as it was fancyed ; if ( as the Quaker sayes it for biddeth him , the Baptist sayes th●… Light within him biddeth him to swear , the consent of that holy Nation ( the Quakers ( so called ) even those thousands among them that truly tremble at Gods Word , hated and cast out by their Brethren , the English nominal Christians of all forms and professions , chosen out of all the Nations , that consent to consult against them ) confuteth him ; if he or others plead the Scriptures , you see how weak it is which they say ; therefore let such as chuse to swear , rather then to suffer in this case , beware , lest they hear , Who hath required these things of you ? Christ indeed forbids those exorbitant and extravagant Oaths whereof the streets are now full ; but he forbids also that ceremonious , customary , superfluous , superstitious , vain , needless , extravagant , Anti-Evangelical , Antichristian , ordinary , frequent , forcibly imposed , common swearing , of which all Courts are full ; A sad presage of some Iudgement at hand , that Prisons , Streets , Princes and great mens Courts , and Places , Universities , Colledges , and almost all houses , at least all Alehouses are full of Oaths , and mens discourses interlin'd and interwoven with worse then So help me GOD ; even with GOD CONFOUND , GOD DAMN ME , and such like ; and their Conversations converted from the Truth , so totally into perjury and for swearing : It was hoped by some , that ( as H. D. speaks ) his Majesties Proclamation would have restrained ; and 't were to be wished ( say I ) that the Kings said Proclamation might yet be used to restrain such debauchery and deceit ; but alas , it is nothing so ; for ( as H. D. sayes ) such men reverence his Majesty no more then the Wolf in the fable did St. Anthony : So many Magistrates ( not to say many to one , that is otherwise ) reverence the King ( say I ) so little , as to take as little care to execute his good Laws and Statutes against such exorbitant Oaths , as the most exorbitant swearers do in their common commerce to 〈◊〉 them ; yea , as little , as the Iustices themselves take much care ( even much more then they will have thank for at last from either God or the King , or good men ) too hastily and strictly to execute those Laws and Statutes , that are of old extant for those forced Oaths , or those ordinary , frequent and common swearings , which are imposed by them in their Courts and Sessions : And indeed , how can it be expected that such as ●…ear not Gods Majesty ( as few of the subordinate Powers , Priests , and Priest-beguil'd People do ) should regard [ as H. D. speaks ] the Kings Majesty , who is but as the drop of rain in comparison of him ; or regard the Kings Laws and Proclamations against swearing , whose Prohibitions of it are but subordinate to Gods own , which they regard not : Besides , they are so totally taken up now-adayes with over-executing those entangling Laws , and ( as they dream and deem them ) most profitable Proclamations , that ( under pain of forfeiture of Estates ) are extant for Oaths , and for swearing , that there 's no leisure left to look after those most truly profitable and wholesome Laws and Proclamations of both God and the King , which cry out against both Oaths and Forswearing ; though in this case if they acted all as legally , honestly and earnestly , in order to the encreasing of the Poors poor-●…x in every Parish , as many do illegally , dishonestly and 〈◊〉 to●…ards the decrease of that little which the righteous 〈◊〉 with which more good is every way done , then with th●… 〈◊〉 ●…venues of many wicked , who ( while poor men pe●…h ) expend many thousands on vainshews and kick-shaws , there might accrue ten times more money to the maintenance of the poor , were that lowest penalty of 12. d. an Oath , according to the Law , exacted from every prophane Swearer , then will ever accrue to the enriching of the Kings Coffers , by punishing the poor Quakers for keeping Christs Command , so as not to swear at all , with the loss and forfeiture to the King ( to whom the least part of it commonly comes also ) of no less then All they have . But what times do we behold ! Nothing but extreams of evil are presented to our eyes and ears ; Some do little but swear ordinarily , frequently , commonly , in all kind of communication and conversation , not onely in their usual entercourses in Courts with Iudges and Magistrates , but in their hourly Discourses also , with other men , contrary to the Laws of both Christ and the King , and such are most mad in prosecuting the Laws of the King for swearing , on others who will not swear at all , contrarily to the Laws of Christ the King of Kings . Some fill their mouths with direful execrations upon every trifle , though therewants no good Laws against either Drunkenness , Cursing , Swearing ; or other prophaness ( as the late Irish Proclamation given out at the Court at Dublin , very well and wisely observes ) but onely this one , That all those good ones that are made to curb these exorbitances , might ( as carefully and speedily as the more unwholsome ones are ) be put in execution . Others flye with fierceness upon such as for Conscience of an Oath onely will not yeeld to sweare when w●…ighty Causes are before them , wherein they could declare enough , and with cruel threatnings vehemently urge them . Who shall heal these distempers ? Surely none can do it without the mighty Power of God break sorth in all your Consciences ( O thou much pityed King and thy Council , thy Iudges , Iustices , chief Captains , Sheriffs , and all other Ministerial Officers under Thee ) to convince You and all People not onely of the unlawfulness of all , but of the utter unnecessariness of any swearing , sith as it 's evident , that a true Christians word was wont to be taken for a true Testimony without an Oath , in that Testament which we are under , 2 Cor. 13. 1. So it 's no less evident , that his witness of his own peaceableness towards the King and all men , who walks in truth , and ( to preserve his peace with Christ ) makes Conscience of an Oath , is more worthy acceptation ( seeing such a one wil not lye , and can do nothing against the truth , but for the truth , 2 Cor. 3. 9. ) then that of those unpeaceaceable and deceitful spirits who walk not in truth , who making no Conscience of either Swearing or Forswearing , will ( to preserve themselves meerly from a present suffering ) swear future faithfulness to that , to which upon occasion they would prove unfaithful . Of the first of these , most Magistrates in their Consciences do ( without their Oath ) believe verily they are Gods people , and Children that will not lye , and that God also is their Saviour . As for the second , few that are concerned to take security from them ( for all their Swearing ) either will , do , or can trust them one jot further then they see them . The † Ppthagoreans forbad Oaths , so did the Essaeans * , because they thought him A noted Lyar who could not be believed without an Oath . The Lord open the eyes of all men ; to whose Grace I commend this Work , and resolve to remain , as wel Your Friend , ( H. Den and I. Ives ) against whom I write , as Your Friend , ( O People of all sorts ) to whom I write , S. Fisher . POSTSTSCRIPT . HEre followeth so much of a Letter of Jeremiah ives , as is sufficient to shew him his deep Degeneration in Spiritual Matters ; Dated about five dayes before he himself took the Oath , while he ( in that Case ) stood in his Integrity , and was imprison'd himself for not taking it ; and directed to two of his Brethren : In which he declares what great Scandal they brought upon the Truth , and Offence to him , and his then fellow-Sufferers for it , by their Swerving for fear of men , from the fear of the Great God , so as to obey their Precepts for it , rather then Gods own plain Precept against Swearing . Brother Pitman and Brother Shewell . I Am at this time surprized with a holy passion ; and though Ionah could not say concerning the Gourd , that he did wel to be angry ; yet ( if my experience in the Word of the Lord doth not deceive ) I can truly say , I do wel to be angry with you ; who I have had a godly jealousie of all along ; viz. That you would be as easily perswaded to part with , — as unwilling to suffer for , your Spiritual Liberties : Oh my Brethren ! where is your first love ? How unlike the Christians in former times are you ? whose zeal was so hot for God , that their eyes prevented the morning , that thereby they might prevent the rage of the adversary , who ( as it is now ) Commanded them no more to worship in the Name of the Lord . — I always did conclude , that those that would — quit the Cause of Righteousness — would quit the Ways of Holiness , as yesterday sad experience hath taught , to the perpetual joy of your adversaries , and the sadning the hearts , and adding afflictions to the bonds of the Prisoners of the Lord : I do therefore conjure you , as you wil answer the great God another day , to consider , That now is the time for you to look to your Ministry , and to the Flock over which the Lord hath made you overseers , that you may be able through grace to say , You are clear from the blood of all men ; and observe , that God is now come to prove you , to see whether you wil keep his commandements or not . Remember when that Apostates Case was debated , you had no zeal nor indignation against him , but you smothered all with this , If it were in a matter of Faith and Worship that he had fallen from , you would have been as one man against it : Wel , behold the Lord is come home to you ; the matter now is purely for worshipping God ; now God is proving to see if you wil obey him or no , and did not yesterdays work witness , that you were willing to prefer the fear of a man that must dye , before the fear of the great God ; and the fear of them that can kill the body , before the fear of the Lord that can cast body and soul into Hell ? I have no more to say but this , That your Cowardly Temporizing and complying with the precepts of Men , makes me jealous , that your fear towards the Lord is taught by the precepts of Men : I would not be too censorious , but my Grounds are great , and my Bonds are my Crown , but your , Cowardly spirit is my great Cross : you little think what a scandal it is amongst us to hear it affirmed , that one of you should say , You had rather a given fifty pound then haue sworn , and yet swear that you swear willingly . Oh for the Lords sake do somewhat that may roul away this Reproach ; which that you may , is the praiers of your Brother , who could be contented to write himself , your Companion in Tribulation , Ier. Ives . Ian. 14. 1660. Brother Ward my Fellow-prisoner desires to present his love to you , and so do some others . Which Letter above printed , is here represented , as a Looking-Glass for J. Ives to see himself in : not so much to shame him , as ( if yet it may be ) by the sight thereof ( which being his own , may yossibly have more force upon him then another mans ) to recover him again to that true Honor of taking the shame of his fall to himself , and also of suffering shame with the Saints for the Name of Christ , which he once stood in , and since very easily fell from ; and that he may remember from whence he is fallen , and repent , and do his first works ( for his last have not been found perfect before God ) and do somewhat that may roul away that reproach he hath rais'd against that Righteous Cause now suffer'd for by the Saints , lest the Light be at last totally taken from him ; For as Humanum est errare , so Humanius nihil est quam errantem revocare : Or at least , ( if J. I. be too far gone , and past recovery ) then to recover the Honor of that Truth which , to the utmost that in him is , he hath dishonored by his shameful shuffles ; that is to say , 1. By his shuffling departure from it in his sinful passion of slavish fear of man , so soon after his holy passion ( as he calls it ) of Anger against his Brethrens lesse shameful ( because less sinful ) departure ; for J. I.'s suffering for it first , as ( its likely ) they two did not , declares his Conscience was convinced that he should not swear . 2dly . By his shuffling so much to defend and vindicate that same Evil of Swearing , when it became his own , which he had but a little before so egregiously condemned , wh●…le it was found not in himselfe ; but in his Brethren ; and this in order meerly to the palliating of his meer painted Piety in that his paultry departure : For he that builds again those legal things which once himself destroied , therein makes himself no smal transgressor , Gal : 2. 18. 3dly . By his shuffling so much ( though with as little success among such whose eyes are in their head ) being once departed from the Truth himself , to draw all others after him into the Ditch . Had he onely ( when he saw no other way to escape suffering ) contented himself rather to swear to his own inward loss , then to suffer loss outwardly for refusing it , his recovery might likely have been more hopeful , and his Relapse less hurtful in all likelyhood then now it is : But seeing he sets himself so zealously to solicite others to sin by swearing together with him , the danger of its infecting others who are set to see with his eyes , as well as the desperateness of his Disease , in respect of himself , calls for a more desperate Cure , and searching Corrosive , then need else be used : And if by all that is , in no less then true love to his soul , though never so sharply , tryed towards him ; his wound appears to be uncurable , then Ense recidendum est , ne pars s●…cera trahatur . THE END . Notes, typically marginal, from the original text Notes for div A39572e-560 * A Copy of a Letter from one that professeth the Truth , but fell from it , and took the Oath . MY dear Friends , I desire to lay before you this my condition in this my fall : that my fall may be no cause for you 〈◊〉 stumble , but that you by it may be the more ●… ▪ ouraged to stand ; for I have yeilded to the ●…etrayer , and so betrayed the innocent Seed in ●…ne ; ●…or I forsook the counsel of the Lord , and ●…onsulted with flesh and blood , and so I fell in●…o the snare of the world , and yeelded to ●…he ●…ovenant ; and so I rested satisfied in what I ●…ad done , for some certain hours ; but when ●…he Lord in his Power looked back upon me , ●…hen I remembred what I had done ; then I remembred that I had denyed Truth , which once I had professed , though once I thought I should have stood when others fell . So the terrors of ●…he Lord have taken hold on me , and I lye under the judgements of the Lord . And now I feel the truth of ●…he words that were spoke by Ch●…ist , Tha●… h●… that faileth in one tittle , is guilty of all ; and now I feel th●… truth of that , That it is better to forsake wife , and children , and all a man bath , even life it self , for Christ and the Truths sake , then to break one tittle of the Law of God written in the heart . So I hope tha●… by mercy and judgement the Lord will redeem me to himself again . The Lord may suffer some to fall , that the standing of them that stand faithful , may seem to be the more glorious , a●…d for them to take heed least they fall . Now I know and feel , tha●… it is better to part with anything of this world , though it be as dear to one as ●…he right hand , or the 〈◊〉 , ●…hen to break our peace with God . Pray for me , for my Bonds are greater than yours . Windsor the 22. of the 11th . Month. 1660. Edw. Chilton . * So called , of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for a season onely . So H.D. himself seems also to call it , p. 3. quoting , Gen. 14. 22. I have lifted up my hand , &c. i. e. I have sworn to the most high God ; because the Ceremony of lifting up the hand was used in Swearing . * It seems the Baptists in these dayes , many of whom do swear for fear against th●…●…nsciences , to their terror afterward , as I could , instance in some at Nor ▪ thampton , and elsewhere ) and many of whom plead in print for swearing , are now degenerated from that integrity , which the Baptists of old ( coli'd then ▪ as now , by the name of Anabaptists ) did keep to at the first in that point of swearing : And as for such ( for there are a few , and but a few of those ) that are counted to the Quakers , ( whose fall I mention , that I may not seem partial , as one justifying them more then the Baptists , in their denyal of the truth ) who have taken the Oath , they fall into the same condemnation with them ; witness not only the ●…etter above printed , but also this Relation that came concerning two or three more lately from Ilchester , and is here underprinted in way of warning to such ●…s stand , that they may take heed l●…t they fall . Ilchester 5th . d. of the 1. m. ONe R. Moon at Perin in Cornwall , formerly own'd a friend , took the Oath through slavish fear ; but afterward had no peace till he went to a Iustice , and denyed what he had done ; and now he hath some peace in Lanceston Prison , in denying what he hath done in disobedience to Christs Command ; and the last week two on the same account were sent to this Prison . So that all people may see the eminent hand of the Lord in it ; for we know none else in all these parts that denie the truth , and the Lord hath found them out , and executed judgement speedily upon them . T. S. † Laert. in vita Pythagorae . * Philo Iudaeus . 
A87056	----	Gods judgements upon drunkards, swearers, and sabbath-breakers. In a collection of the most remarkable examples of Gods revealed wrath upon these sins with their aggravations, as well from scripture, as reason. And a caution to authority, lest the impunity of these evils bring a scourge upon the whole nation. By W. L. Hammond, Samuel, d. 1665. This text is an enriched version of the TCP digital transcription A87056 of text R230554 in the English Short Title Catalog (Wing H623bA). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 187 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87056 Wing H623bA ESTC R230554 99896409 99896409 154184 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87056) Transcribed from: (Early English Books Online ; image set 154184) Images scanned from microfilm: (Early English books, 1641-1700 ; 2403:14) Gods judgements upon drunkards, swearers, and sabbath-breakers. In a collection of the most remarkable examples of Gods revealed wrath upon these sins with their aggravations, as well from scripture, as reason. And a caution to authority, lest the impunity of these evils bring a scourge upon the whole nation. By W. L. Hammond, Samuel, d. 1665. [64], 128 p. Printed for William London, [London] : 1659. Title page and leaves A2, A6, B3.6, C3-8, F2, and F3 are cancels. Divisional titlepages: Of blaspheming the name of God, by cursed oathes. With the judgements of God upon cursers & swearers (G1r); Of the Sabbath day, with Gods judgements upon the profaners thereof (I1r). In fact, by Samuel Hammond--Wing (CD-ROM edition). Reproduction of original in the Folger Shakespeare Library. eng Alcoholism -- England -- Early works to 1800. Swearing -- Early works to 1800. Sunday -- Early works to 1800. God -- Wrath -- Early works to 1800. A87056 R230554 (Wing H623bA). civilwar no Gods judgements upon drunkards, swearers, and sabbath-breakers. In a collection of the most remarkable examples of Gods revealed wrath upon Hammond, Samuel 1659 34444 255 20 0 0 0 0 80 D The rate of 80 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-04 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 John Pas Sampled and proofread 2008-09 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Written by Wm London a bookseller in Newcastle upon Tyne . Local Cases . Houghton le Spring p 42 Carlisle pp 44 , 45 , 77 Stanhopep 76 Dalston &c. p 44 , 78 Cockermouth p 44 Callerton p 85 GODS JUDGEMENTS Upon DRUNKARDS , SWEARERS , And SABBATH-BREAKERS . In a collection of the most remarkable Examples of Gods revealed wrath upon these sins : with their Aggravations , as well from Scripture , as Reason . And a Caution to Authority , lest the Impunity of these evils bring a scourge upon the whole Nation . By W. L. 1 Cor. 10.11 . Now all these things happened unto them for Examples , and they are written for our admonition , upon whom the ends of the world are come . Luke 13.3 . Jesus said , Suppose ye that these Galileans were sinners above all Galileans , because they suffered such things ? I tell you , Nay , &c. Printed for William London , 1659. TO THE Right Worshipfull , The Mayor , Recorder , Aldermen , Sheriffe , and Common-Councell ; TOGETHER With the most Ingenuous Inhabitants of the Famous and Flourishing Town of New-Castle upon TINE : THe Authour in Testimony of his sincere desires for the Peace and Prosperity of the Town in general , and every person in particular , Dedicates this his labour to their kind acceptance . Christian Reader , WHen I consider how the great Moderator of the World , the holy and just God is concerned in the Regular or Irregular conversations of men , and how much he hath interested himself in the providential notice he hath taken of them , I cannot but judge that the brandishing of his sword , the recording of the signal Judgments of God ; may be both acceptable to the Lord , and useful to many an habituated rebellious sinner , for the allaruming his drowsie conscience . Shall a Trumpet be blowne in the City , and the people not be afraid ? the Lord is known by his judgment which he executeth . God will not suffer the worst part of the world to sink into Atheisme : the wretched Emperour shall have claps of Thunder to fright him into suspitions of a deity . Julian the Apostate shall be made to throw his blood into the ayre with a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Judgments have been one of the usuall wayes of Gods asserting his Authority in the world : and that the usefulnesse of the following Treatise may be the more discovered , I have a few things to intimate about the number of the judgements of God . 1. That Gods judgments are not not like arrows shot into the Aire at randome , he does not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , God hath blessed ends , either to reclaim the party smitten , i● judgements short of death seize on them , or to be ● Pillar of salt to others , that they may hear , fear , and do n● more so : those Jews that exemplarily fell in the wildernesse ; they are said 1 Cor. 10.6 . to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , types to future generations ; they are engraven characters of divine vengeance , that we should read their punishment , and avoid their sin . 2. Consider the principles that judgements have to work upon . Bondage , Fear , and Self-love ; the one like the Spaniel , forbearing to offend for the Cudgel over it , the other from a principle of self-preservation , had rather want the bait , then swallow the hook ; God having left some reliques of these in the most debaucht consciences , that he might have somewhat to treat with in the vilest sinners , when his judgements were abroad . 3. Weigh the convictions they leave of an over-ruling Deity ; Atheism is one of the natural fruits of the first Apostasy , and as it is heightned by impenitency , so it is strengthned by impunity ; now God by his judgements gives some evidences of his Being and Soveraignty ; he hath , his coecum in mente flagellum , he hath his fulmen in orbe , and fulgur in animo Pharaohs bold challenge of Who is the Lord , shall shrink into a , Moses , pray for me when the Lord is in the way of his judgements . 4. He will convince the world that Scripture-threatnings are not only a voyce of words , but when and where the Lord pleases , they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they are fiery darts , the breakings forth of fiery indignation against impenitent sinners , especially when they meet with sinnes that do devastate conscience , such as the sins here witnessed against ; Sins that provoke the eyes of Gods glory , which in no Nation , if raigning , he will suffer to go unpunished : he is a jealous God , & where his honour is so eminently concerned , he will unsheath his wrath , the first of these in a bestial Metamorphosis , strives to raze out his Image , the second to tear his Name , the third to deprive him of his Worship ; and I cannot but approve and encourage the design of the ingenuous Author ; who , whilst these crying sins dare with an open and brazen face , so frequently shew themselves , will set a brand upon their foreheads , of the notable Judgements of God against them ▪ and for my own part , I would not be wanting to countenance such publick designes for God , for the discovering of the eminent judgments of God against these sins , may like the Angell to Balaam , stop the Career of some sinner , provoke the zeale of those Magistrates , and under officers , upon whom God and man , so loudly call for a severe proceeding against these sins , and draw forth from the people of God that glorious confession , Psal. 58.11 . Verily he is a God that judgeth in the earth . Books of this nature may do much good , where Sermons cannot reach through the prophane absence of many of those that are most guilty of these sins . I shall say no more , but recommend the ensuing Treatise to thy serious perusall , and subscribe my self one willing to be A Servant to any design for God , J. HAMMOND . TO THE JVSTICES of PEACE In the NATION ; Especially these Northerne Parts . Gentlemen , THe chief Pillars of a Nation , are the Magistracy and Ministery ; the one for punishing Sin , the other for advancement of Righteousnesse . These are the Officers of State , which , like the two great Luminaries of Heaven , give Law to all the rest ; and amongst the Wisest , and Best of men , are accounted as useful to a Common-wealth , as Castor and Polux , to the Mariners in a tempestuous night : So that as the flux and reflux of Nile , portends plenty , or dearth ; so these Sword-bearers of God , are pledges of his favour , to that Nation , or Place , where they are Honoured and Respected ; and great care ought to be had in the due election of such as may be for the promotion of the great end of such Places : for , as one lately said well , They should not be like brambles , which teare the wool off the poor sheeps backs that come to shelter , for protection , under them . The Lacedemonians chose none into the Senate as Magistrates , but onely upon account of Honesty and Vertue ; forgeting the bare consideration of Riches , Friends , &c. where piety was a stranger . And Cicero tells us , A good Magistrate is the Common-wealths Physitian , Badge of Vertue , Staff of Peace , and Pillar of Honour . I would onely beg leave to break my thoughts to the first of these : and though to some this may seem boldnesse to be free ; yet considering that A good cause teacheth confidence . I think in this case I should offend if I presumed not ; and I have taken care so to order my flight , as not to soare above the Region of Duty and Civility . Gentlemen , I set before you three Grand Impieties , viz Drunkenness , Swearing , and Sabbath-breaking , sins that are opera tenebrarum ; It 's your work to look to them , they are Rageing , Reigning , Polluting sins ; sins for which a Land mourns , and the Nation puts on the Sable garments of sorrow and heavinesse : these sins beget a controversie betwixt a people , a place , a person , and God , and who is able to abide his indignation ? for if once his wrath be but a little kindled , blessed are all they that put their trust in him . These therefore are sins that ought not to go unpunished , and that without the strictest severity in a Christian common-wealth . Magistrates are not to beare the Sword in vain ; if you do not quarrel with sin , God will with you ; you are , or should ●e , the Banks of the Common-wealth , to keep us from a Land-flood , and Torrent of confusion ; you are the Hed●es to prophanesse : The life of the Law is executions ; It s a principle in Moral Policy , That not to execute the Lawes , is worse than to break them , Acts and Ordinances will not beat down prophanesse , unlesse the first be throughly acted , and the last set on fire by authority : many take encouragement by the slack execution of Justice , which otherwise might with care prove a hinderance , not onely from sin , but punishment , nay , it may be , from Eternal flames . I am much afraid that many are guilty of others sins , more than they dream of , by suffering their understandings to be darkened in the sense of their duties , thorough the sight of their Honours ; not seriously weighing what trust God hath committed to them : They cannot deny presentments , but think it a work below them to search and find out debaucht houses , or persons , or examine who idlely stayes from the Word ; or take care in publick resorts , to find out Blasphemers , Cursers , and Swearers , and punish them in the Act. How sad would it be to us , if we heard the sad cryes in Torment ? it may be some saying , O that the Magistrate had hedged up my way with thorns ! had he set bounds to my drunken meetings , cursed oathes , and prophane Sabbath-breaking ; then had I not been now roaring in anguish , under the fury of a Revengful God! The mild punishment of obstinate transgressors , makes sin grown to an excrescency : It festers a body Politick , as well as Natural , to have the wounds not thoroughly dressed ; it forces to a relapse , where the causes are not diverted or rooted out . Seeing Drunkennesse hath so great confidence , as if Authority led it by the hand , let me strike at the bowels of it , that hath so many thousands crawling out of it ; Oh that we might see this sin reel with the Drunkard ! that there were a frequent visiting of Ale-houses , and none suffered , under the greatest engagements , Not to suffer any to be drunk , or drink to excesse ! and methinks , as I travel these Northern parts , especially about ( I had almost said in ) the Metropolis of these Counties , it s scarce possible to passe without infection , the streets are lined with these Pest-houses ; the greatest wonder is , that they are under the roof of Authority , and yet suffered to breath . Oh down with disordered Ale-houses , that ●rove the Hell and Damnation ●f many a poor soul ! where many poor wretches sit securely , and there drown their families bread in Drunkennesse ! where many a person of respect , buyes the ruin of his families honour , together with his own ▪ at a vast expense ! One said , If it were not for secret Drunkennesse , they might bar up their doors ; Oh , set a Barica● do to the entrance of such impieties and villanies , which flow hither as the humours to the stomack ! Banish these fire ships from the Coasts of ● Christian Common-wealth , o● we shall be set on fire from hell● then your Towns , Counties Cities , and the whole Nation will move in a Regular Orbe , & Congregations be well filled We may say , it would be a wonder in England if it were in any great Town , as it was in Rome , where there was a street called Vicus Sobrius , because there was not an Ale-house in it . What if some have no other living ? the question is , can they live no otherwise , than by making men drunk ? I admire the neglect of this foundation of Reformation in this place , which so oft by the faithfull Servants of God hath been reiterated in our Congregations ! If these corners of Hell were blown down with the breath of Authority , all the traine of Attendants , like a great Courtiers , would fall with himself ; as Cursing , Swearing , Blaspheming , the Holy Name of God , Murthers , Adulteries , and all other such wickednesses , for which the hand of the Lord is ready with his judgements to reach us : till this be done , till we see the Sword of Justice make sin stagger , and like that mighty wind that came from the Wildernesse upon Jobs children , blow down the four corners of these places of iniquity ; I say , till this come to passe , every moment will thrive towards a dismal no one , the minutes of time will swell into ages , and those into eternity of punishments , if not prevented . If Gods wrath and anger be the evils that compasse these sins about , like sparks of our own kindling , and if the reformation of sin , be the removing of Judgement ? what need then to strike at the root of iniquity ? If Ahabs Humiliation , and the Ninevites Sackcloth and Ashes , caused God to let the resolution of his Judgements run backwards ; If Phineas Zeal stayed the plague , and saved many thousands ; I say , if outward reformation tyes Gods hands from outward plagues , what need then to look about and reform ? lest we that are left of so many thousands lately swept away by sicknesse , diseasses &c. be made examples because we learn not to beware . I could instance many Examples of Gods severity , to such as were slack in their Duties ; as Eli , whose impunity to his sons impiety , shrunk him under the heavy stroke of Justice ; but I had rather lead you by examples of Piety and Justice , than drive you by those of Judgements . Look to Nehemiah , he sets servants at the Gates of the City , and laid hands on such as prophaned the Lords Day . It s worthy Observation , what Ambrose sayes to Theodosius ; That he was more earnest and careful , to observe the things of God as a Magistrate , than himself as a man . The Lacedemonians had their Ephori ; Magistrates that took care to all manner of intemperance and excesse in the City , and if any were found , they were beaten publickly . The Carthaginians made a Law , That no Magistrate should drink wine ; such was their care to avoid this beastly sin of Drunkennesse : Solons Law was death to a Prince that was drunk . In Carthage , Lacedemon , and Creet , this sin was so abominable , that all which were found guilty of it , were thrust out of the Senate , and dismantled of all manner of liberty to bear any office in their Cities . What zeal was here in Heathens against this odious sin ? And this may not unfitly be accounted as the reason why a woman reflected upon King Philips unrighteous sentence of Judgement , by desiring to have her cause removed from Drunken Philip , to King Philip Sober : and it may be , this sin of his , was the cause of his death , which by a Lacedemonian Gentleman was executed by a thrust in his body , because he refused to do Justice . We read of Lewis King of France , upon reading Psal. 106.3 . Blessed are they that keep judgement , and he that doth righteousnesse at all times ; was so wrought upon , that he presently said ; He that doth not punish sin , is the patron of it . These sins I speak of , are grown now so bold by impunity , as if Justice were afraid to look them in the face ; like the Snake in the Fable , rise up against the greatest and most noble Ingenuity possible ; Its severity must subdue them . When true zeal bends the bow , and draws the arrow of Justice to the head , then it strikes sin to the heart ; it flyes home to the life of the Law , and death of the offence . A Modern example we have of an Irish Lord , who lodged at West-Kirby waiting for his passage , and being a prodigious Swearer , the Officers serve a warrant upon him , at which he rages with Curses and Oathes ; but they seize upon his horses , and forced him to pay 20 pound to the use of the poor of the Parish ; and all the while he stayed there , his tongue was held as with a bit and bridle . This is the true effect of Justice , which looks not asquint upon any man ; like Aristides , who without an eye of favour to father , or friend , or malice to his enemies , distributed alike to all , so that he purchased the deserved name of Aristides the Just . In the Areopagite Judicature , they onely heard the Cause , and never saw the persons , giving judgement in the night , that all might have equall Justice . I cannot omit the example of one * Mr. Jourdain , of whom it might be said as of David , That the zeal of Gods house had eaten him up ! for when the Book of Sports came forth , he sent an expostulatory Letter to the King , inclosed to the Bishop of Exceter , who carefully conveyed it to his Majesty , who reading , said in a rage , He should be hanged that wrote it : The Bishop fell on his knees , and begged pardon , saying , That God had not a better servant , nor his Majesty a better subject . The Bishop after being visited by Mr. Jourdain , said ; Ah! Mr. Jourdain , would you put me upon so hot service , knowing how many eyes * are upon me ! who replied , Yea my Lord , the eyes of God , and his holy Angels , are upon you , to see how you discharge your office and duty . By his justice upon Swearers , he brought such an awe and dread upon men adicted to that sin , that many Citizens observed , that in places of Publick resort , they heard not an oath sworn for many years together . I le end with one pretty passage recorded of King James , who being upon Removal to Theobalds , his Majesties Carriages went out of the City upon the Lords Day , which the Lord Mayor hearing of , commanded them to be stopt ; which affront , was represented to the King , with as great asperity , as men in Authority crossed in their humours , could expresse . The King swears , He thought there had been no more Kings in England but himself ; but when it may be he thought there was a King in Heaven ; he sent a warrant to the Lord Mayor , whom with these words he obeyed . While it was in my power , I did my duty ; but being taken away by a higher power , it is my duty to obey ; which afterward it 's said , the King took well , and thanked him for . But least I be taken for one ▪ transported with an over-hea● of Zeal , without a regular and proportioned mixture of Knowledge , give me liberty to clear my self , and leav● my thoughts behind me , th●● I may not be found guil● of that asperse , ( which some men pressed with a fiery zeal , vented more in passion than discretion ) which fixes a scandal to Justice , more than it promotes Gods Honour or Reformation of men : were to consult with the prudent part of our duties , mannaging punishment to such as are drawn aside by temptation , &c. with reproof , and that secretly : But to incorrigible transgressors , such as are so accustomed to do evil , as if they professed debauched courses , let the severity of the Law proceed ; for to such onely , the Law strikes , to such as will not be warned : who can they blame but themselves , if they smart ? And if I should here plead for respect to be had to persons , it may by some be thought , to be out of the way ; but however , I am much for it , and do account it no lesse than a Grand Master-piece of Prudence ; for if such as seem to lead others by their example , be won from prophanesse , the fruits cannot be bad . If therefore there be any of the better ranke which digresse from the good orders of Government , either of the Nation , or themselves , we are to use such with all the winning respect imaginable ; and if the Law be satisfied , not to provoke their displeasure : the Law aimes more at Reformation than punishment ; and to persons of Quality , whose reputations in the beame of Honour weighs down the rate of their punishment : we ought to deal with candid behaviour , and to extend meeknesse and respect , as far as the greatest Civility , and favour of Law will reach . Vpon this ground , no Question , was that prudent Piece of Administration of Justice ; performed by a chief Magistrate , upon a Person of Quality , not long ago ; by sending a Letter , begging his excuse , and hoping as ●e was a Gentleman , he would not be angry at the Administration of Justice , which was his honour ; demanding satisfaction which was due by Law for so many oathes , which in such a place he had sworn ; The Gentleman with a High acknowledgment of civility , freely submitted . I would not be thought a favourer of debauchedness in any , much less in the Gentry , in whom , if such vice● be set , they have a bad foil ; Ye● I must needs say , they ough● to have more allowance that common persons ; especially if they be ingenious ( as alas many that are most ingenious most often fall into the snar● of temptations ! ) A little liberty they expect more than others , and as much as is not an affront to the Law , let them have ; because , its fit to win such by civility , which the Law cannot by force do , without a Rape upon their honours and reputations ; and one great reason is , because many times inferiour persons are the inflictors of punishment , which cannot have over good a relish , unlesse sweetned with a kinde of submission ; and therefore when drink or passion is departed , then to write or send to them : Yet where civillity and meeknesse will not allure , to that just decency and order , which holds conformity to the wholesome Lawes of the Nation , then Currat lex . All which I could wish were done without Malice , Prejudice , Revenge , a spirit of domineering , or to be accounted some petty some body ; but with a principle , that may not onely approve the integrity of a mans soul to act for the glory of God , but also a not expecting your reward from popularity , or any other secret advantage below the truth and intent of the action ; guided by the best principles both Divine and Moral . Now , Gentlemen , to you that are guilty , or may be found in these disorders ; If Lawes were not , we had as good live amongst Salvages ; you could not say your lives were your own , if another through fear of the Lawes , were not kept from murdering you ; if we had none to punish transgressors , we had as good be without Lawes : for your own honours therefore , beware you involve not your reputations to the punishment of every mean officer ; be not angry at Justice which is more the Honour of the Gentry , then any ; because they are looked upon as patrons of it : be rather like King Henry the fourth , who thanked God , that Justice was executed , though it lighted upon one of his own loyns . To conclude , Are not these sins fitter ( if for any in any sense ) for Brutes , Beasts , Beggars , and the scum of a Nation , than for Gentlemen or Christians ? for shame then , you that are in any degree guilty of such foul spots of dishonour , to the Nation , to Christianity , to your Families , good Names , and your own Souls , let these wicked , debauched , beastly , prophane sins , be abandoned from your thoughts and actions , and hate it in others , that the Nation ( the Gentry first leading the van ) may make iniquity and sin blush , and even shame these vild courses to the eternal Honour of England . And now Gentlemen , to whom I have been bold to Dedicate my paines , I beg you to look upon the Work , in that which you see it doth drive at , and not at the unworthinesse of the Authour , whose desire in it is nothing lesse , than may be concluded in this wish : That by your Good Government , they that are to come , may blesse your remembrance , and we present , may together with your selves , live a comfortable , peaceable , and quiet life , and that in all godlinesse and honesty . So prayes Your humble servant W. L. TO THE READER . WHen I weigh my owne unworthinesse in the ballance with any thing that may be called a work for God , I am extremely discouraged to adventure ; wondring more that the Lord should not rather make me a warning to others , by his Judgements upon me for my own sin , then to write examples of others ; In the deep sence whereof , I cannot say that I was constrained to this work , purely from those noble and divine principles , which should move in the wheeles of all undertakings for the glory of God ▪ and good of others , lest I deceive my own spirit ; though ● desire a heart for both ; Fo● upon a strict scrutiny , it will be found a difficult , and more then common attainment● though most men are loath ▪ but in all their designes to plume themselves with these fair feathers ; so that in modesty I choose to be rather jealous it is not so , then boast it as a reason that it is , I can indeed say and that truly , that I am an honourer , and lover of Order , Decency , and good Government in a Nation , City , or Town ; and from a naturall and moral principle , do detest these three sins of Drunkennesse , Swearing , and Sabbath-breaking , as they strike at the Honour of Order , Government : and the Reputation of a Nation , place or person : and I wish this principle were wrought in such ingenuous persons , as otherwise are not perswaded of a greater evill in these sins ; they are evills that wound the glory of God , honour of a Christian state , and the good of a civill Government ; yet have I been wound up to more then a common hatred of these notorious sinnes , since I have seen the face of them in the glasse of Gods Judgements . I have observed Drunkennesse , Swearing , and the slight observance of the Lords day , with the profanation of it , to grow the more by opposition , which I think is , because but slenderly punnished , like the Seas , where but bounded with weak banks , rages and roares the more , when they are broken down ; I have likewise observed , that that which should be our greatest honor , is turned into sin , in that they which are under the strictest tye to Christianity by profession , should so profane the Lords day , and keep it with lesse exactnesse , then the Heathens do their dayes of worshiping the Devil , whilst we in troops runne to the profanation of God and his holy Ordinances , by more then the one halfe of most Parishes absenting themselves from the Congregation , and either prophane the day by drinking , or , which is as sad , by a more then Heathenish idlenesse and sloathfull contempt of their own salvation ; nay , and this is so common , that it seems not otherwise , then if it were turned into a Law to contemne the meanes of salvatien , and slight , and abuse such as would turn them aside from hell and eternal damnation ; and by this meanes they slight the faithful Ministers of the Gospel , that labour night and day for the good of our soules , which I account the first step to Apostasy from the ways of God . I have likewise observed the slack execution of lawes , by Justices not performeing their duties , discourageing under Officers , and leaving them a scorn and a reproach to wicked and ungodly men ; and if it please not the Lord to stir up the hearts of Justices of the Peace themselves , to search diligently , to go about and find out disordered houses , ( the plagues of the Nation ) and hunt men out of their houses to the congregation , sin will grow impudent , and bold ; If I say they do not shew their faces , to encourage and set a rate upon others under them ; men will be hardened in their wayes , and be taught to grow worse by the faintnesse of justice ; and this I account a duty , which a good conscience rightly principled cannot shift , nor excuse before God or their own consciences . The consideration of these things , with the tendency of all to ruine , where these evills are not redressed , put me upon this , ( I hope useful , and may I not say necessary ? ) work ; especially considering the use of Judgements ; their Energy if pondered in a sober and deliberate mind ; they walk not alone , the causes and ends are to be examined ; nor are they only limited to the persons or sins they punish , but for warning others from the like sins , or any other sinnes whatsoever . And we see how God loves to warne before he strike , so he did to Nineve and Belshazar , and used very much of long-suffering and patience to Pharaoh , whose heart at last not taking warning , he ●ardened ; what are examples of Gods Judgements upon others for , if not to keep us from being the examples our selves ? And though Precepts in●eed are very binding , yet they never shine so much , as when set in examples . We are all acquainted how little hold reproofs , admonitions , and exhortations from the Pulpit take of men : therefore it is , that I have great hopes , that these examples may do good ; for as one in another case sayes , A Verse may find him whom a Sermon flyes , And turn delight into a Sacrifice . So such as come not to hea● their sins ript open in a Soul● searching Sermon , may by reading , or hearing these examples , be frightened at the voyce of Gods Judgements . To consider the severity of God to those that fell , may well make us think with our selves , shall I that am guilty as much as others , be yet in the land of the living ? will not the Patience , Goodnesse , and Long-suffering of God , lead us to repentance ? I say examples are of more force to move , nay to instruct , then the Arguments and proofs of Reason , or their precise Precepts ; for they shew things not onely ●n the Theory , but in the practice and execution . It 's reported of one Waldus in France , that at the sight of Gods Judgement upon on● that was suddenly struck dead ; went home , and admonished his friends to repent , and turne from their evill wayes , and wa● himself a famous Christian● from whom also sprang the name of the Waldenses . Examples mix so with the Apprehensions , as they force the mind to a deeper understanding , and search , of the ends and causes of them . What I have collected are not of common examples , which daily present themselves before our eye● but such as are the most notorious and remarkable , and I question not but authentick ; those of modern and more late experience , I have taken from such Authours as are living , and who from their own knowledge have given testimony to the truth of them . Now what am I , that should undertake to direct others in that , wherein I am to seek my self by walking below the strictnesse of what I prescribe to others , and short of my own duty , having , it may be , that found upon my trencher , which I disswade others from as pernicious ? yet I consider the advantages of the undertaking , and , it may be , this may be one to my self , that these strict limits to others , will girt me more straitly within the compasse of my own duty ; and though this hath been strugling for a Birth a long time yet now the truth and integrity of my intentions have prevailed to launch into a Sea of censures , and if I aim at the good of others in the reformation of their minds and manners ; I am sure it cannot be any hurt to them or my self : and this is the Rock on which I hope to stand against the proud assaults of envy or detraction ; for if any thing in the ayme or intention be good , it 's made of more value by the diffusive Quality of it , in disaffecting that humour of Aspendius , who delighted to play on his Harp , so that none should heare but himselfe . I shall conclude in the words of the Apostle , and pray : That the love of God which hath appeared unto all men , may teach us to deny all ungodlinesse , and worldly lusts ; and to live soberly , righteously , and godly in this present world . W. L. THE CONTENTS of the whole . THe Character of Drunkards . Page 1.2.3 . Drunkennesse a sin against the lawes of Temperance and Sobriety , and the practice of Heathens against it . 4.5 . The strict lawes of Heathens against Drunnkennesse . 6. The spiritual evils of Drunkennesse . 7. Drunkennesse the fountain of other sins . 8.9 . The outward evils which accompany this sin of Drunkennesse , consumption of estate , ruine of relations , losse of health , a shame to friends , scorn to servants , derision to boyes , losse of sences , &c. 10.11.12 . &c. A friendly exhortation to such Gentlemen as are tempted to this sin ; especially to the most learned , and ingenuous persons . 16.17 . &c. Gods threatnings aginst Drunkennesse . 21.22 . Gods righteous and terrible Judgements upon such as take not warning ; in a collection of the most choyce examples , such only as bear the strongest remark of Gods displeasure . 23.24 . to 45. Some few disswasives from this sin of drunkennesse . 46.47 . Of profane taking the Lords name in vain by cursed oathes , &c. 51. The several aggravations of this sin of cursing and swearing . 52. Swearing a sinne directly against God himself . ibid. It 's a sin of high ingratitude . 53 The sin of the Devils in Hell . 54 No profit by it . ibid Heathens detest it . 55 Dissuasives from it . 56.57 The severity of former lawes , and time against wicked swearing . 57. Gods threatnings against it . 58. Gods severity in his just Judgements upon such as practised it , in a few sad and doleful examples . 59 , 60. to 59. The sin of profaningg the Sabbath day , a great sin . 83.84 . The strict command of God himselfe to observe it . 85. Gods own practice for our example , to keep one day in seven from labour , &c. 84. Gods end in commanding us to observe it , is for our own good . 88. The reasonablenesse of Gods command , for one in seven . 89. The breach of this day a great sin by many high aggravations of it , &c. 90. A sin against Gods daily blessings and mercy to us . 91. A word to such as sit idly at home on the Lords day . 92. A word to such as profane it , by playing , drinking , &c. 91. Perswasions to hear the Word , and attend Ordinances , as the greatest advantages to our soules . 93.94 . Objections answered . 95. Gods threatenings against Sabbath-breakers . 96.97 . Gods severe examples of Judgement and Justice upon the profaners of the Sabbath day . 98.99 . to 125. Conclusion . 125.126.127.128 . OF DRUNKENNESSE , AND GODS JUDGEMENTS UPON DRUNKARDS : THe sin of Drunkenesse being the womb of all others , I chuse first to speak of ; by shewing , What a loathsome creature a Drunkard is ; how it 's condemned by the lawes of Nature , as well as Nations ; the sad consequences of it , to soul , to body ; by setting a full point to his life , when nature hath not yet made a Comma : Ruining his family and relations , leaving himself at last a prey to necessity , and scorne to fooles . The Aggravation of this sin to the Gentry , who by their Birth , Estates , Parts , &c. are seated above the reach of such vulgar rudenesse ; and therefore should soare so high with a Noble mind , as to scorne to prey upon such garbage , as is only fit to feed swine with . The threatnings of God against this sin , with his Judgements for it . First then , A Drunkard may be called a Monster ; such as entred not into the Ark ; unlesse you account Noah one , who fell through temptation ; he made no practice of it , yet smarted for his pregnant curiosity , to make an assay upon the unruly spirit of wine ; but let 's more strictly visit him , it's charity to visit the sick . I take him to be no man ; God indeed made him one , but that stamp and superscription of God set upon him to distinguish him from other creatures is so defaced , that if all other of Gods creatures had done the like , who could have traced in the search of the knowledge o● God in his creatures ? If then he be n● man , he is no beast ; for in this sence they are sober , content with the liberty of Natures choyce ; if neither Man , nor Beast , then sure God never made him ; his soul is drowned , so n● man ; his sence is lost , so no beast ; If we grant he have a rational being , it is like those Idols mentioned , that have eyes and see not , eares and hear not , neither do they perceive any thing ▪ the man is turned out of possession ; here lies the Cabinet , the jewel's lost . He is Antipode to all other creatures , nay to God himself ; if you will have him a Beast , he must be a beast of Prey , whose belly is the very Sepulcher of Gods Creatures , as if his life were but potestas vivendi ut velis ; Like him that mourned , because his sences were not incorporated into that one of tasting ; which pleasure he wished had been spread over all his body , whereby he might have ranged over all the sweets of nature , with a prolonged delight . Hannah gives the fittest name to him , in her Answer to Eli , Count not thine handmaid a daughter of BELIAL . In a word , he is a poor dead creature , a Lazarus , whom God in mercy raise to life again ; that out of this Chaos of insensible bestiality , God would please to speak a word of power , another Fiat , even a voyce saying ; Awake thou that sleepest , and arise from the dead , and Christ will give thee light . Let 's now see how much this sinne contributes to the breach of Natures Lawes , and how much condemned and rooted out by Heathens . Temperance and Sobriety , those just Stewards are dismantled of their Authority , whilst this sin with Schollars , shut the door against their Master when they rebell ; it forces Nature to run the Gant-lope , which without violence would best provide for her self , if she could but spread her own table ; Go to the Crib you that are given up to Ebriety , who cares for no more than what justly relieves the urgency of Nature : I am too much afraid that it may justly be said of us , as it was once of Philosophy ; That it was taught at Athens , but practised in Sparta . Temperance and sobriety is taught in England , but practised in Turkie ; Alphonsus King of Aragon , alwayes tempered his wine with water , least it should flie above his understanding , and betray his reason . It was a Christian reply of Alcamen to his frugal reprovers ; saying , That Gods blessings should prompt us to live up unto reason , and moderation , not of ●ust , by turning Gods mercies to a wanton liberty of excesse : The wicked man , sayes Plutarch , liveth to eat and drink , but the good man , eateth and drinketh to live : And Salust said , Nothing can be more abject and hurtful than to be a slave to thy mouth and belly : Gorgius being demanded how he came to live in health , to so great an Age ; Answered , By forbearing to eat or drink through pleasure . There is a breach of this temperance , A power to drink to a greater excesse in measure , and abuse of Gods creatures , than many a weaker constitution can endure , without being drunk with the fourth part of other's riot : to drown and force Nature beyond her due proportion , is a drunkennesse before God , though thou beest never overtaken with the power of it to the sight of the Law . If a Heathen could say , It becomes not a King to extinguish that by excesse of drink , which suports the name of an Emperour : How much ought a Christian to value his profession at a higher rate ? How sweet and comely a thing is it for men to live soberly , wisely , and temperately , by mixing our enjoyments with an equal proportion and measure of sobriety ? The opposite was that which stained the glory of Great Alexander . The Lawes of Heathens and former Nations , condemn our impunity and cheapnesse of this sin : we do as it were sell drunkennesse ; for where forfeitures bite not above the pleasure of it , men will be content to pay for it . The Ancient Romans banished all Epicures out of their Cities , accounting them the plagues of youth . Romulus made a Law to punish drunkennesse in women with death . Minos King of Creet , suffered none to drink one to another unto drunkennesse , without the censure of the Law . Severer Lawes are not in the World against this sin , than in Turkie ; A story whereof I remember of one , that at a Festival time , had been too liberal with his cups , and being carried before the Grand Vizier , had lead poured into his mouth and eares , and so died : not that one act needed such severity , so much as to suppresse the growth and progresse of sin : The Law rather intends Reformation than Punishment , if the one might be without the other ; for Lex non Irascitur . Let 's see the spiritual evils of this sin ; A Drunkard wounds his own soul , his heart is like mare mortuum , where no grace can live , he drowns the voice of Nature , and Conscience , the two great lights which God sets up in every man ; He sells himself with Ahab , to work wickednesse : Tell him of God , he replies as the Cyclops in the Tragedy to Vlysses ; I know no other God but my belly : Or like that Monk mentioned , who upon the news that all Abbies were voted down , and yet his maintenance continued for life , stroaked his belly with these words , Modo hic , sit bene ; his care was past , so long as his camp was victualled : with Solomons fool , Come let 's drinks , for to morrow we shall die ; but Remember , Post mortem nulla voluptas . Is it not a sad thing , to see men drown body and soul together ? men may play with their eternal estates , and dance about the flames , and never see their danger till irrecoverable . How many like Amnon , die drunk , carry their own condemnation with them ; That as Sir Gervise Elloway said ; His own hand which he took such a pride in , appeared to his condemnation , when nothing else could have wrought it : and such judgements are heavy , seeming as if the execution were alike intended against the soul , as well as the body ; They spend their dayes in Mirth , and suddenly they go down to Hell , Job 31.13 . What art thou guilty of that occasions this sin ? which is accompanied with so great tokens of Gods sore displeasure ? thou that in company forcest down drink , or takest pleasure in thy sad profit , by suffering them in thy house : read the Prophet , Wo to him that giveth his neighbour drink , that putteth the bottle to him , and maketh him drunken also . It swells greater yet , as its the fountain of other sins ; As Nero wished the people of Rome had but one neck , that with one stroke , he might cut it off : so the Devil , makes up all his compounds of this one sin ; this he makes the onely rode to the breach of all Gods Commandments at once : as one well said ; Prove a man ungrateful , and he is every thing that is evil : So let a man be a Drunkard , and I le secure , he shall not stick at the vilest Murther , Rape , or whatever mischief come in his way . This sin is without a guard , and though it be the King of other sins , yet it hath not so much as a life-guard : for some kill their dearest friend , who when sober , account him according to that wise standard of Solomons , friendship ; better than a Brother : others their Father , Sister , and the Wife of their bosom . Cyrillus was slaine by his drunken son , who not content with his Fathers blood , sends his Mother with child to another world , in a bloody winding-sheet ; wounds one of his Sisters , and deflowers another . Uncleannesse escapes not this beastly sin , any more than Murder , an example whereof is recorded of one , that tempted to Adultery , Murder , or Drunkennesse , chose the last , as the least , but proved the greatest ; it was all of them : for now drunk , he commits Adultery with one , whose Husband at the same time coming in , he murders : the sin of uncleannesse is the channel wherein Drunkennesse runneth : Nunquam ego ebrium castum putabo , sayes one : I will never believe that chastity lodgeth in the Drunkards bed : As its said of Pumming-stones amongst the Mediterranean Islands , that they are produced of the scum of those Seas ; so I may say of uncleannesse , that it is the froth of drunkennesse . Wine is to most men the milk of Venus ; he can never have a pure soul in a chast body , that sucks at these breasts , that frequents the society of this Baude of lust . It is the furnace of lust , the forge on which the devil frames all other sins upon . As in Nature all things spring from the Root , so all sins are incorporated into this one of drunkennesse ; As our natures contain the seeds of all impiety , and there lie for mintage : so when once a man is drunk , he is ready to coine any mischief , and set the devils stampe on every action . I pray God keep every man from this sin . The outward evils are not few ▪ thy Estate , Family , Relations , smart for thy drunken excesse ; and when thou art under the extremity , what thinkest thou is the greatest smart , but to consider , that thy distraction is of thy self ? If a severer judgement prevent not , this misery of want and need ●n old age , will be the inseparable ghost of this sin . A Drunkard makes himself the living tomb of his Ancestors , travelling from luxury to necessity , never till now writes an omnia vanit as upon his extravagancies . This sin , sayes one , is like gun-powder , which blowes up many a faire fortune . And , no doubt , that which cuts sore , is , To consider , not onely my own misery and poverty , but that my poor and innocent relations , should come to misery , thorough the road of my sin ; that thorough want , they should be put upon such rocks of sin and temptation , as post them out of the World with lamentation and woes , against such courses , the guilt whereof lyeth at my door . This is the vinegar , and gall . The next evil is , the miserable estate of their bodies ; some mens sins run before to judgement , and some come after : This sin , I think , is foremost in every thing ; for whereas God sayes , I will destroy both the meat , and the belly ; he cries , No , no , I will not stay so long , I le destroy my self by Rhumes , Dropsies , Gouts , Inflammations , Apoplexies ; who sees no● complexions altered , countenanc● changed ? how many destroyed by ● violent death ? infinite numbers drowned , some broken in pieces by falling into pits , fall off horse-back dead● fareing with them as it is said of tha●Pope whom the Devill carried away with him in the very act of Adultery Intemperance is a root proper to every disease ; sayes Plato : and sicknesse is the chastisement of Intemperance . Seneca Who hath woe ? Who hath sorrow● who hath contention ? who wound without cure ? those that stay long a● the wine , saith the Royall Phylosopher . He is next a shame to his relations , his servants scorn and slight him so cheaply doth he part with his honour , and authority , that his groom i● his Master ; Is any thing in the world so much the subject of folly and laughter , to the meanest persons , even to the boyes in the street ? As once at a meeting , a company of persons having a tempest in their heads , by reason of a Sea o● drink , verily thought the house a Pinnace at Sea , and the storm so vehement , that they unladed the vessel , throwing all they could get hold of , out of the windowes , instead of over-board , cal●●ng the Constable Neptune ; some got under the Tables , as under the Hatches , Another holds a great pot for the Mast , ●hinking that that which once threw him down , might now hold him up ; all of them crying out , what pitty it was ●o many brave Gentleman should be ●●st , and founderd at Sea ! that could not find the way home by land ; not ●uch unlike a Gentleman of no mean ●rts , attending a funerall in the ●hurch , pulled out his keyes , and ●hockt at the pue door , calling of the ●●awer for a reckoning : or him that ●ught his horse in every Inne , when he ●me on foot to the Town . The most remarkable story I find recorded , is of one ●hom the Duke of Burgundy found dead ●unk , and carried to the Pallace ; dis●●bed of his own apparell , and equiped ● the Court mode ; as soon as he a●aked , the Dukes attendants wait upon ●●m , perswade him he is some great ●ince : They serve up dinner with ●e same state as to the Duke himself , ●t a word spoke , all in silence , to the ●eat astonishment of the poor man , and ● small recreation of the Duke and ●dies : after supper they began to revell it in his presence , the musick play and dances begin , with a great shew ● much splendor , according to the custo● of the Court ; which done , they fill b● belly as full of drink , as his head w● empty of wit and reason , so convey● him to the place where he was foun● putting on his own apparell ; The m● when recovered , when invested wi● reason , made better sport with his ow● imagination ; the jest being all the ear●est of his confused conceptions , w● now had his understanding as farre● seek in pursuit of his own information as when he was drunk ; hardly believin● but that now he was drunk , if ● thought it any thing above a pleasa●● and delightful dream ; this he resolve● that a vision he had seen , and could n● by any means be disswaded from i● Thus are the sences besotted , the m●mory that Noble Recorder lost , an● reason it selfe more stupified , then ● any capacity to use it . This is the evi●● of it , that let him do the greatest evil● he remembers it not . He knowes not what a secret i● though it concern his own life or ● state ; and this is the reason that i● some Courts they tempt Embassado● to ebriety , knowing that he will then be as leaky at the mouth , as an old ship at Sea ; all he knowes , comes up with as much ease , as his drink went down ; It is just with a Drunkard , as it is said of a Spaniard , and a Frenchman ; That all the drugges in Egypt , is not able to purge a secret out of the former , which is a sicknesse and punishment for the latter to retain . I could have said much more of the evill effects of this sin , but I affect brevity , though I fear to be tedious . We see it is a wofull , doleful sinne ; damnes the soul without repentance , destroyes Body , Estate , Reputation of a good name ; In a word , undoes in this life , and that which is eternall . Me thinks I see the whole Nation reel under the depression of this sin , as in that though often cut , yet like quick hedges grow again ; Hydra-like , increases by his wounds ; but if once cut at the Root the Cedars as well as the Shrubs would fall to the ground ; So long as the tall Okes stand to shelter the storms of Authority from the Brambles ; lets never expect a hopefull Reformation of this Abuse . For as Gondamar said at a Councel at Madrid , Never let 's expect good from the Netherlands , so long as England feeds the Humours ; let 's begin at the cause , and the effects will follow ; so I say if exhortations , threatenings , nor civility , will serve to find out common ingenuity from the great ones , let a handle be cut out of the Bowels of greatnesse it self , to lop of these exuberant branches of wickednesse , which hinder the buddings o● vertue , and promote the worst of vices ; but because I account my self strictly related to wish them well , give m● leave to treat civilly with the Gentry . And oh that I could perswade som● Gentlemen from this foolish sordid and unmanly trade of Drinking ! some few there are , and I hope but few , tha● think it an honour to be drunk , swear and roar with debaucht company ; Many there are in these Counties as wel● as other , which bear the remarks of exemplary piety ; persons , who for their vertues , are the Honour of their country , whose conversations alone set a brand upon debauchedness ; of such I be● the honour to honour them : but such as are addicted to this sin , I would distill better perswasions into their minds ▪ especially to such as in all points save this , are extreamely ingenuous ; and such as through their too much ingenuity cannot resist temptations , I pity their easie natures , and wish their temperatures had been more steril and morose ! Oh that I could reach the most inward part , and there plant the force of perswasion if it were but to a Moral and Philosophical kind of life ! that in the sight of this debauched and beastly custom of excesse , and riot , they might live like sober and discreet men , rather glorying in their sobriety like Christians , than ●mpiety like beasts . Mirth , chearfulnesse , and sobriety , may be nourished without the foolish custom of Drinking healths , on purpose to be drunk . As Lord Bacon in his Speech in Star-Chamber , upon the consideration of ●hat cruelty acted against Sir Tho. ●verbury , by imprisonment said ; It s ●are in the Island of Brittain , it s neither of our Country , nor Church ; In ●ome and Italy there is a Religion for 〈◊〉 ; if it should come amongst us , it were ●tter living in a VVildernesse , than a court . May I not wish , that Drunken●esse were a sin rare in the Island of Britain ? This , I say , Let other Nations have a Religion to be debauched and drunk , let it be to other Nations as their natures ; but let England account it self a Wildernesse o● wild beasts , when this sin reigns : le● us say , It s better to live amongst Salvages , than such beasts as Adam never found , nor God never created . This sin formerly was practise onely by Tinkers , Beggars , &c. it wa● a shame to a Gentleman to be drunk but alas ! how many now glory i● their shame , instead of being ( b● their moderation , knowledge , and sobriety ) a glory to their Country ▪ Would but shame attend this sin , ● would soon be left , but this boastin● of such a dayes meeting , wipes off ● shame ; so that men grow hardned ● their iniquity . He that tempts me ● passe the bounds of moderation , a ● sobriety , does but civilly invite ● to a fever , or some ruinous distemp●Ile Drink my own health , sayes a w● man , and pray for the Kings . Wh●intollerable madnesse● sayes a Learn●● Divine , hath seized upon great porti●● of mankind , that this folly should poss●● the greatest spirits , the wittiest men ! ● best company ! the most sensible of the word Honour ! the most jealous of loosing the shadow , but throw away the thing ! Thou hadst better give away thy estate , than say thy belly was the grave of thy Patrimony . Is it not a horrid thing , that a Wise , Learned , or Noble Person , should lose his honours , become an Apellative of scorn , a Scene of abuses , a dishonour to that party for which he with ●thers have suffered ? That which I ●eplore , sayes he , is , that most men pre●er a cause before their life , and by one Drunken meeting , set it further backward in its hopes , and blessings , than a whole year of counsells and arms can ●epair . Indeed the Nation would hardly ●lush , if onely the scum and froth of ●t were tainted ; but for this disease ●o fall upon the vitals , it s a dye in ●rain , a ruine to honour without a ●emedy . I hope there are sparkes of ●ngenuity yet remaining in some , as well as this sin , which if once they take ●re , from the consideration , either of ●hreatnings , judgements , reason , honour , ●eputation , or a good name , this de●auchednesse would soon be blown ●nto the aire ; and if once the Gentry left it , then it would become a shame indeed in the very Nation : But I fear the habit and custom of this sin , will force us at last to the sordid practise of some Nations , where it s not accounted friendly entertainment , if men be not drunk before they part ; I wish it may not be found a practise in some Gentlemens houses in this Nation ! Let me conclude with lamenting , and perswading ; Is it not a great pity , that men of the greatest Honour , and expectations of the Nation for Gentility , Breeding , Learning , &c. should suffer the shipwrack of every thing that can be called good ! That such should be so sadly ruined in this se● of drunkennesse ! which like a Hericane , spareth none , but such as feel a lesse punishment than ruine it self . A● one said , he could willingly lose half his learning , to redeem his health ; so many may lament and wish half their knowledge and learning which once they had ! May I perswade you , let me tell you , it s as much below Gentility , as a Gentleman is above other by birth , and that which should distinguish him from other more peasantly deportments . Can there be no medium in your mirth and chearfull repasts , below this sinne of Dishonour , Beastly , and Debaucht behaviour ? Let me beg you to hate it , and remember that nothing more ennobles a Gentlemans name , or blazons forth his Honour and Reputation , but studying an Aptitude for his Countries service , purchased not by drunkennesse , and beastlinesse ; but by Learning , Parts , Knowledge , Wisdom , Sobriety , Temperance , Vrbanity , and all which , this sin destroyes , if you escape with the shipwrack of a good conscience : Let Solomons instruction be remembred ; My son , be not among the wine bibbers , for the Drunkard and the Glutton shall come to poverty . If perswasions built upon the prin●iples of Reason , the sad fruits of it , ●ame , dishonour , &c. Gods threatning must nextly have place , which indeed are not small , and yet will but ●ake way for his more severe dispensations in his Judgements . Wo to the Drunkards of Ephraim ; the Lord as a mighty and strong one , which as a tempest of haile , and a detroying storme , as a flood of mighty waters and overflowing , shall pull down the pride of the Drunkard ; for with wine they have erred , and with strong drink have gone out of the way : thy are swallowed up of wine ; for all Tables are full of vomit , and filthinesse : for which the overflowing scourge is threatned , as a just reward for so great a sin ; together with famine , which saith the Prophet in the last verse , cometh forth from the Lord of Hosts . And again , the Lord calleth for weeping , howling , and lamentation , which shall come upon Gluttony and Drunkennesse ; and the Lord of Hosts , saith the Prophet , hath revealed it in mine eare , that this iniquity shall not be purged from you , till y● die . In another place . VVo to them tha● are mighty to drink wine , and men o● strength to mingle strong drink ; for ● the fire devoureth the stubble , and the flame consumeth the chaff , so their root shall be rottennesse , and the blossom shall go ● as dust ; therefore is the anger of the Lord kindled , and hath smitten them and the Hills did tremble , and their carcases torn in the midst of the streets If these denunciations were deliberately weighed , how would the ver● joynts of sinners tremble , and smite one against another , as Beltshazars , when he saw the hand-writing upon the wall . Hear the Prophet Joel . Awake ye Drunkards , and weep and howle all ye Drinkers of wine . God oft comes when we are asleep , and many poor souls have never awakened from their Drunkennesse , till in Hell with Dives ; this is a sad awakening . Go to , weep and howl , sayes St. James , ye have lived in pleasure and wantonnesse , and nourished your hearts as in a day of slaughter . If yet all will not warne , what must Gods appearances then be when he comes in terrour and wrath , by his visible examples of judgement , which I have collected from Scripture , History , and Modern experience . Elah , King of Israel , was murdered by Zimri , in the midst of his cups , as a judgement of God upon his excesse . Ammon , when his heart was merry with wine , was murdered by Absoloms servants . Righteous Lot , by this sin commits incest with his own daughters ; and as one well observes , made a Sodom of his own Family . The heavy curse , that to this day lieth upon Noah's son , Cham's Posterity , was through this sin , whereby he discovered his own shame . Holofernes , having too much exceeded in wine , lost both wit and head at once . Alexanders sorrow after his sin , will tell us the sad fruits of it ; for seldom some or other of his dear friends escaped his fury when he was drunk . Cleomena , King of Lacedemonia , at a time being drunk , was never sober after ; but as a judgement of the Lord , he lost his senses for not having judgement to keep them . Another is as justly rewarded with the fruit of the vine , Anacreon , that grand engulpher of wine , was choaked with an empty grape . The Earl of Aspermont drained his estate so dry by his excesse in this sin , as he justly died in misery ; for at a meeting , he drunk so deep , as he could never rise again ; for he died with it . The Emperour Bonosius , through his custom in this sin , was said , not to be born so much to live , as to drink . This was he that would force drink into Ambassadours , the better to pump up their secrets : He was shamefully hanged with this Epitaph . This is a Tun , and no man . Zeno , Emperour of the East , became so hateful by his intemperance , that none could endure to see him ; his wife Ariadne one day when he lay senselesse ( as he oft did ) cast him into a Tomb , and buried him alive , as a just reward of his drunkennesse . August 18. 1629. Tho. VVilson labourer , a known Blasphemer , and Curser , by oathes , &c. was also given up to this beastly sin of Drunkennesse ; who through the justice of God , against both sins , in an angry passion stab'd himself with his own knife , and so died in the midst of many neighbours . May 10. 1629. John Bone of Ely , Coachman to Mr. Balnum of Beenham , was a very vild Swearer , and Drunkard ; who on a Sabbath day , in Sermon-time , being drunk , and not able to sit in the Coach-box , fell under the horses feet , and was troden to death . You Sabbath-breakers , and Swearers , hearken to this doleful example of Gods immediate hand . Nov. 16. 1618. one Tho. Alred of Godmanchester Butcher , being very prophane , and given to this sin , was desired by a neighbour to unpitch a load of hay , and being drunk , let his pitchfork fall , and stooping to reach it , standing with the forks upwards , fell upon it , that it run into his body , and so fell down dead , as a warning to others . July 16. 1628. One John Vintner of Godmanchester , being a known drunkard , and given ( especially in his drink ) to scoff at Religion and godly people , fell from the top of a Peare-tree , and broke his neck , and so died under the hand of justice : an example for all prophane drunkards , and scoffers of God and his people . A Gentleman of good reputation , and demeanour , being not addicted to this sin , was through temptation overtaken with this snare ; but lo , justice will be satisfied on some , to be an example and terrour to others ; for riding home , his horse threw him , and beat out his brains : He being void of reason , and so not capable of advice , would follow no way but his own , which led to destruction ; for without fear or sense , he spurred his horse over all sorts of crosse and desperate wayes , till he thus fell under the stroak of Divine wrath . About the year 1630. nigh Maldon , five or six notorious Drunkards had plotted a meeting , and laid in beer for their prophane drinking healths : But ( Divine Justice that can with his breath blast all our undertakings ) did so justly give them up to excesse in this sin and meeting , as they never met more , but all yielded up their spirits to the Justice of that God , whom they abused by his creatures . A man coming home drunk , would needs swim in a Mill dam , which his servants and wife disswaded him from , because he could not swim , and once got him out after he was in , but he gets in again , and by the just hand of God there perished . I was , says my Authour , at the house to enquire of the truth thereof , and found it too sadly true . And one of Alisham in Norfolk , a notorious drunkard , was drowned in a shallow brook , with his horse standing by him . A Butcher in Haslingfield , scoffing at the Preacher for his reproving of this sin , was in the instant of his railing , choaked by somewhat that stuck in his throat , which could by no means be got up or down ; but strangled him . Oh the Divine Justice ! how Righteous and Just is the Lord in all his wayes ! how are his judgements past finding out ! At Tillingham in Essex , 3 young men meeting to drink , one fell down dead , and never rose again ; the other two escaped through mercy ( by the gates of much sicknesse ) that they might repent , and if not , to be the lesse excusable , if God followed them by the like severity . At Bungey in Norforlk , three drunken companions coming out of an Ale-hous in a dark evening , swore they thought hell was not darker ; but observe the end of Justice ; one fell over a Bridge , and was drowned ; the second slain with a fall from his horse : a third sleeping by the River side , was found frozen to death . At Hedly , a Bayliffe being drunk , got upon his Mare , saying , she would carry him to the Devill ; she indeed casts him off , and broke his neck . This Justice was the more remarkable , being upon the Lords day . A company meeting in an Ale-house in Harwich at night , over against Mr. Russels house , was once or twice desired to depart and avoyd such wickednesse ; but they would not : he comes to the place himself , and apprehends one of them , and offering to carry him to prison , he drawes his knife , and made his escape ; But oh the Justice of the Lord ! the strange and wonderfull wayes of his Providence ! this man was not heard of for three dayes , and at last was taken out of the Sea with his knife in his hand , justified by Mr. Russell himself , who was the Mayor of the place . At Tenby in Pembrokeshire , A common and frequent Drunkard , in the midst of this sin , fell from a high Rock , and was broke in pieces ; and four other instances , my Authour sayes he could relate wallowing and tumbling in their drink , slain by Carts , &c. But being the common wayes of Gods Justice , he forbeares them in the midst of so many extraordinary and remarkable passages of Gods Justice and power , and indeed innumerable might be such instances , which the experience of every place prevents in this . A Glasier in Chancery Lane London , having some sparks of profession , but falling from them , fell into this sin ; who being often reproved by his Christian friends , and no better : God hardened his heart against them , and once being drunk , by the violence of vomiting , broke a vein , continued two dayes in extremity of Anguish and torment , not without great conflicts and distresse of mind , his conscience being awakened , and God in much mercy breathing some comfort to his distressed soul , he yielded up his soul to God , as he had done his body to Sathan , attested by a kinsman of his own to my Authour . O that , if it had been Gods will , all examples of justice were accompanied with such sweetnesse and mercy , as to give any hope of the safety of the soule , when the body in the act of sin is destroyed . A Knight given to this wicked sin of Drunkennesse , did sometimes order pailes of drink into the fields to make people drunk . On a time drinking with company , a certain woman comes in , and giveth him a Ring with this posie ; Drink and die ; which he accepted of and wore ; and in six dayes died through excesse of drink , justified by a Minister dwelling within a mile of the place . Two children my Authour sayes , he hath known to murther their Mother in drink ; and another that attempted to kill his Father , of which being frustrated , he set fire of his barn , and afterward came to the Gallowes . In Broad-street London , Many Gentlemen drinking healths to their sole Lords on whom they depended , one wicked wretch takes up a Pottle pot of Sack , sweares a deep oath , saying , will none drink a health to my Noble Lord and Master ? and without any more words he begunne himselfe , and drank up the pot full to the bottome , and suddenly fell as if dead , snorting , but not speaking ; he is layd by as one overcome , and covered with cloathes , till they drink as large a proportion , as their insatiate appetites would take in ; when done , expecting their friend should rise , they found him dead indeed . Oh sad to go to Eternity swearing and drunk ! who would not dread the Issue ? At Barnwell nigh Cambridge , a young man and a woman , with a hundred more in company , met at the sign of the Plough , agreeing to drink off a Barrell of Beer , which they did ; but will not examples of others warn us ? then let 's expect to be monuments to others ; three of them died in twenty four houres , the fourth escaped with great sicknesse , and by the gates of death had life given him , witnessed by a Justice of Peace of the County near by . Two servants of a Brewers in Ipswich , whilst I was Minister there , said my Authour , drinking for a Rump of a Turky , in their drink they strugled for it , and both fell into a scalding Caldron , the one died presently , the other in Torment and Anguish pined away . At a Tavern in Essex , a Constable was threatned by a drunken Serving-man , to be forced out of the house by his oathes and curses , if he would not be gone , and in his drink pursuing one of his company to force him to drink off a pint of Sack , he fell down stairs , and immediately fell under the stroke of divine vengeance ; oh ! you swearers and cursers , remember these examples of God! let them be examples to you ; will not the wrath of God revealed stand in our way , and encompasse us about with terrour and fear ? Oh be not proud of your strength , to devour and engrosse the creatures of God to satisfy your lusts ! It is recorded of a Noble-man coming to Ipswich to visit his Kinsman in that University , that demanded how he profited in his studies , to whom they reply very well , and that amongst one thousand five hundred , he had the garland given him for the ablest drinker . Gods Judgements will find us sooner or later . In Salisbury , one in the midst of his drink began a health to the devill , saying , if he would not pledge him , he would not believe there was either God or devill , his associates being terrified at his words , with fear runne away ; the Vintner hearing a hideous noyse , and smelling , and unusual and noysom savour , ran up to the chamber , but his guest was gone , & the windows broken , the Iron barres of the windows bended and bloody ; and the poor wretch never more heard of . These are sad instances of Gods displeasure , if he would please in mercy to set them home upon some poor sinners . In the year 1551. in Bohemia , five drunkards were met together to drink , who seeing a picture painted upon the wall , for the devill , drank healths to him ; the next night they were all found dead with their necks broken , and their bodies crusht in pieces , blood running out of their mouthes , nostrils , ears , &c. In the County of Cavan in Ireland , a Gentleman of Castle-terra , was much given to delight in drunken company , wherein healths went down swiftly , and glasses broke against the walls at every health ; by this sin he was so much addicted to wickednesse and impenitency , as his sport was to repeat the Ministers Sermons in scorn , and derision , especially at one time having heard a Sermon upon faith , demanded of the Minister if he could remove mountaines , else he would not believe he had faith . This Gentleman is by Gods hand struck with the small pox , which gets into his throat , in such extremity , that he could not swallow any meat or drink to cool and refresh the violence of his internall heat ; that throat that had been the gutter and channel of many a pounds worth of drink , could not now , in torment like Dives , suffer one drop to refresh him . In this sad and bitter conflict , he breaks out into these expressions to an honest man standing by . Oh Thomas , would I could now receive one of those glasses of drink , which formerly I profusely and profanely have thrown against the walls ! And growing worse and worse , without hopes of life , perceiving no remedy but death for all his soares , he breaks out again in his agony and torment ; oh that now I had but as much faith as a grain of Mustard-seed , and so expired the 57. year of his Age . I pray , and cordially desire , that such sinners as parallel this example , may not be reacht with the like Justice ! Many there are in this Nation grown up to a height of Malice , and Rage against Gods Ministers , and some in this place boyled up to a proportion of envy , ready to break ; The Lord break their hearts , and humble their soules , under that two-edged sword of his word , that they may be saved in the day of the Lord . A Gentleman of Quality being drunk , and rising to urine , evacuating that into the fire , that prepared fuell for himself , he fell into the fire , and not being able to rise again , his belly was gathered together like a piece of Lether , the chamberlain coming in , helped in , that could not pity or help himself , and though in great torture and pain , through the piercing anguish of Gods Judgement , yet he called for , and drank off two and twenty double Jugs of Beer , and so in this sad and lamentable estate , died ; Roaring , and Crying , that he was damned for breaking his vow of Reformation , Oh that the Lord would work a Reformation indeed ! that poor creatures may not thus fall under divine Justice , too much to be feared , as well to soul as body . Remarkable is the example of that tragical story of two Drunkards , who the fourth of July , 1580. at Nekershofew in Almain , came into an Inne , called for bread and wine , and drinking to an infinite excesse ; at last , one of them drinks a health to God , demanding what wine God would pledg him in ? and reaching forth his arm with a cup full sayes , God I know not what wine thou likest best , but this I think is too good for thee , unlesse thou hadst sent better ; but such as it is I give thee , take it , pledge me presently , and carouse it off every drop , as I have done to thee , or thou dost me wrong . Here 's a piece of blasphemy , which I am confident the most wretched creature in the world , durst not speak sober ; Oh this sad sin ! we little know what the fruits of one drunken hour may produce . This vile wretch , no sooner ended his hellish courtesie , but that just and wise God ( who must be provoked before he will execute his severe Judgements ) whom he had blasphemed , pledged him with a witnesse , for he left him as a pledge to the world of his wrath , and displeasure against this sin . His arme which he stretched out , was never able to be pulled in again ; his body stupified as well as his senses , not able to stirre from the place , continuing a long time , in this sad condition , his eyes rolling to and fro in a terrible manner , his breath and speech lost , yet seemed to all alive ; The people flock in droves to see this sad spectacle of fury and vengeance , some offer to remove him , but could not ; horses are tied to him , but could not stir him : they put fire to him , which would not take hold : so perswaded God had set him there as a warning to Drunkards , they left him so , and to this day , sayes my Author , he stands as a Pillar and Mark , to bid others avoid the like wickednesse , least they participate of Gods wrath , which though it moves a slow pace , will in the end light heavier , in as much as Gods patience provoked , turns to the most irresistable punishment . His companion who had escaped the imediate hand of God , fell into the hands of Justice also ; for as the other died a terrible , so this a shamefull death , being hanged by the common people before the door of the house where the sin was committed . O that you would consider this , ye that forget God , least he teare you in pieces , and there be none to help ! At one of Alexanders great meetings , appointed for his Officers and Favourits , no lesse died with excesse of drink , than 41. and after many a health , Promachus , at the bottom of four gallons of wine found the prize and jewel appointed for the Conquerour . Another time he ended his own health and life , by drinking a health out of Hercules Cup , which to effect , 35. drunk their last also . These are direful and pregnant testimonies of Gods Judgements upon this impious custom of drinking healths . Against that good law of the Spartans : Vt bibat abitrio pocula quisque suo . Every man to his own liberty : Or that of the Goths , where it was death to drink or force a health . It s placed in the Records of time , that Popelus , second King of Poland , doubting the fruits of his male-government to be the peoples deposing him ; by his Queens counsel , faines himself sick , sends for twenty of the Elective Princes out of Pomerania , intreating their visit , ( who as well now as at other times ) came , and for their just reward and punishment of their great excesse in drink , and custom of healths , they now drunk their last , without being drunk at all . The King makes a Speech , intreates his Son may be elected Heir to the Crown , after his departure , which they promise , if the Nobility consented to their resolves ; The Queen to seal the bargaine , brings a cup of poisoned liquor , intreating to drink his Majesties recovery : they had been so often used to this sinful custom , as it would have seemed ridiculous to refuse it ; but the Kings health cost them all theirs , to the utter ruine of the Polonian Race . But this Justice of God upon Health-drinkers , ceases not in their deaths ; but after also , for ( to admiring of Justice ) from these poisoned bodies , such infinite troopes and swarmes of Rats and Mice proceed , as pursued the King , Queen , and Family , from place to place , from land to sea , and from sea to the strong Castle of Cracovia , where they were forced to flie , and neverthelesse al● arts were used , all opposition made , by Guards and Garrisons , Water-works and Fire-works , yet were they eaten up , and destroyed by these Rats and Mice . The Lord I hope will awaken some to see the evil of sin , by that o● punishment . At Kesgrave nigh Ipswich , three Serving-men taking their leave , the woman of the house would needs perswade them to drink wit , money , and her Ale out ; but oh ! that this wonderful example of Gods Judgement upon her , may warn all people , not to suffer , much lesse to provoke , any to this sin under their roofe ; for this woman stands with Lots Wife , a Pillar and Statue of Gods wrath : she no sooner approaches with the pot in her hand , but was suddenly deprived of her speech ; her tongue ( that smooth oratour of the Devil to perswade to sin and wickednesse ) swells in her mouth , and without a word more died . Sir Anthony Felton Justice , and others , sayes my Author , related it to me , as a thing they were eye-witnesses of : And within these few years , sayes he , upon mine own knowledge , three being drunk nigh Huntington , were all undone and destroyed by a water , which passing , they were forced into the stream and drowned ; leaving behind them the remarks of Gods Righteous Judgements . On November 14. 1650. saith a Divine of this Nation , a company of odious drunkards met at a house , and one coming home was drowned in a shallow ditch , his body not yet buried ; concluding , oh ! those Ale-houses the pest of the Nation ! Another as sad , from a Reverend Divine also , of the same County , who at my request , gave it me under his hand , which he could have done many others of falling off Horseback ; into Rivers , &c. but I onely aime at such as are most remarkable , knowing that the sad experience of most places , gives intelligence sufficient of such examples , which indeed are sad enough though the commonnesse take away the sense of them . The example thus . About the year 1621. There dwelt in Houghton on the Spring , in the County of Durham , one Christopher Hull , a Taylor who kept an Ale-house in the said Town , and at West Herrington in the same Parish , lived one Mr. Punshon , a most infamous and notorious Drunkard , and every way most wretchedly prophane ; He being a frequent haunter of Hulls house , did one day fall out with him , and coming out of the door said , If ever I come within these doors , the Devil shall bring me in : some few dayes after , Punshon , going up the street of Houghton , Hull stood at the door , and said to him , Will you not come in ? No , said he , for I have sworn the Devil , &c. Then said Hull , I will be the Devil for this time ; so taking Punshon on his back , carried him in , where they drank one another drunk , and quareling , Hull stab'd Punshon in the throat , who immediately died : Hull was cleared at Durham Assizes by the favour of his Clergy , but soon after died , and , as it s reported , very penitent . In the year 1624. a Blacksmith in Oxford , being a very frequent drunkard , after he had continued so some dayes together , did in a desperate manner , cut his own throat , yet lived some dayes , during which time , some Schollars and others , came to visit him ; he often thrust his hand into the wound , and pulling out handfuls of blood , did spread it before the company , crying out , See here Gentlemen the fruits of Drunkennesse . This was affirmed by a Gentleman of the County of Durham , who saw and heard it . In the year 1649. James Fairburne , in the Town of Mellerston , nigh the River Tweed , died in a most miserable , and roaring condition , through excesse of drink . On Easter Monday , 1656. One Tho. Foster , Carrier of Carlisle , being drunk , rode out of Town , and had not rode above a quarter of a mile from the Town , but in the very High road , fell off his horse , and in a water , not above a quarter of a yard deep , he miserably perished . In the year 1651. James Bouch of Cockermouth , being a most notorious Drunkard and Swearer , being drunk at Rosley Faire , did quarrel with two Troopers , who there killed him , as a judgement of God upon his former and present drunkennesse and swearing . Robert Copeland , a Butcher in Carlisle , being a common Drunkard , and prophaner of Gods Name , by cursed oathes , being drunk , did in the year 1651. break his neck in a stable hard by the Castle . 1632. John Emerston of Dalston , in Cumberland , was a very notorious Drunkard for many years , and one time in an Ale-house , died suddenly with a cup of drink in his hand . In the year 1656. One Mr. Herridge , who formerly was a Linnen-Draper in Colchester , now living in this place , being too often found in the sin of drunkennesse , was at last overtaken with Justice ; for coming on horseback from Sunderland , full of drink , he fell off his horse ; and there died , without speaking one word . God will be glorified in his Judgements , where mercy and patience will not perswade and allure . Anno 1654. One John Coultred of Orton Parish nigh Carlisle , coming drunk out of an Ale-house from Thursby , fell from his horse , not far from the Ale-house , and died immediately . 1650. VVilliam Howe , who kept an Ale-house in Carlisle , one time was drunk with two of his guests that were borderers , and going to convey them over the bridge , did all three fall into the River Caud ; the two guests were drowned , Howe escaped by means of some bushes , and was taken up alive : which may be as a warning to such as keep drink , to beware of other mens blood ; I would be loath to be so guilty , though I might escape with my life : it s a sad thing to be a means of any mans outward ruine , but to have a hand in mens dying in their sins , it s much more to be accounted for . These are sad examples of Gods Severity and Justice , Who can stand before a consuming fire ? when once his anger is but a little kindled , blessed are all they that trust in him . Our Judges find in their Circuit , few that are arraigned , which are not brought to it by this sin , like slaves to the Judgement-seat ; and are sent quick , from their sins to judgement , forcing charity it self to censure their eternal estates ; the eccho of whose sins , resounds in their punishments with vengeance from heaven . Were I to prescribe prophilacticks , I would intreat thee to blesse thy self from this sin : none knows whither the wind of a distempered brain will hurry thee , or whither this spirit of Bacchus will drive thee : if once thou put thy foot into the stirrup to mount his saddle , when thou art up , thou must needs run when the Devil drives thee . Play not with healths ; if thou lovest thy own , drink not other mens : flie evil society ; they are the Devils Trapanners : be afraid with the Fuller in the Fable , who for fear of infection , durst not entertain the Collier , lest he should make that black , which he made white . Be in this like the River Danube , that will not mixe it self with the muddy streams of Sava . Evil fruit grows in bad company ; they have no Autumn : wickednesse withers not ; the mischiefs attending them are like the Spanish Indies , which the Ambassadour told the Venetian , had no bottom . Ephes. 5.16 . Be not drunk with wine wherein is excesse . OF BLASPHEMING THE NAME of GOD , By Cursed OATHES . With the Judgements of God upon ●VRSERS & SWEARERS . OF BLASPHEMING THE NAME of GOD , By Cursed OATHES : With the Judgements of God upon CVRSERS & SWEARERS . THis cursed and crying sin of taking the Lords Name in vain by wicked Oathes , hath like the River Nile , so overflowed the banks of Authority , that many who should restrain the fury and rage of so horrid an Impiety , are too sadly guilty of it . This sin , to the sad experience of this Nation , doth swarm in all corners of it ; A man can hardly negotiate in the World , unlesse he resolve it no sin to hear the holy Name of God , that God that made us , blasphemed by all sorts of people ; Amongst poor people its common , and for Gentlemen its sadly accounted Generous and Valorous . That it is a sin against God , I hope so few doubt it , as I may be spared to prove it ; the most forcible argument against it , lieth open in the possitive Command of God Almighty , which made Heaven and Earth . Thou shalt not take the Name of the Lord thy God in vain ; and the reason is a terrible one , by way of threatning ; For the Lord will not hold him guiltlesse : Which Commandment is seconded by Christ in his Sermon upon the Mount ; Swear not at all , neither by heaven nor earth , marg but let your yea be yea , and your nay nay . The aggravations of this sin are great , if parallel'd with the little reason for it , or profit by it : It must needs be a horrid sin that can propound nothing as the object , but God himself : we may in this sin confesse with David , Against thee onely have I sinned , and done wickedly . All the creatures he hath made bow to him , and to the remembrance of him : Shall that mouth that sucks breath from God that made and daily preserveth thee , breath out oathes and curses against him ? Oh impiety in the greatest dimensions ! wickednesse with an Emphasis ! Would not such ingratitude look odious in vulgar friendship ? to sit at thy friends Table , and there receive daily food at his care and cost for thee , and for thee to make him the subject of thy malice and rage , and that to manifest it against his good name ; Is not this ● say , monstrous ingratitude ? would not this swell provocation to the greatest latitude of revenge ? Is not the Lords Name as the Apple of his ●e ? A thing he is jealous of : If ●alousie be the rage of a man , which he ●ill not spare in the day of venge●●ce , nor wil regard any ransom ; What ●nst thou expect from the Eternal ●od , with whom is terrible Majesty ? It must be presumed , thou knowest ● to be a sin ; How inexcusable then ●st it be unto thee , whose consci●●ce is convinced thereof ? It is a ● therefore with the full consent of ● will , and for want of due care over thy heart and lips . Oh man , what is it can provoke thee , unlesse the height of a Reprobate mind by blaspheming the blessed Name of God! How canst thou expect that blood to expiate thy sins , and to wash away thy iniquities , that hath so often spit his blood and wounds out of thy mouth ? I think I should not be guilty of over-rash censure , if I say to such as are given up to this horrid impiety ; that it s but as an earnest of that cursed condition in torment , and that the Devil teaches thee in this world , that thou mayest be the more ready to blaspheme God in the world to come ; else what can be the meaning of mens giving up themselves to this wickednesse ? Considering The little profit got by it , A fa● advantage God knowes ! no more than to rob out of sport , not need● and be punished for it . What profit have you of those things wherein one day you shall be ashamed ? Is it because God forbids , that we will swear like that man of Venice , who for nine years , never stept out of the City , b● when on occasion he was commanded upon forfeiture of his life not to sti● then he was seen abroad : Much like that of the Apostle , Sin took occasion by the Commandment . How canst thou call on the Name of that God in the time of calamity and distresse , which thou hast so often cursed and blasphemed ? He that will mention the Name of God , must depart from iniquity . Shall I , saith Polycarpus , that have served God to such an old age , prophane his sacred and blessed name , that so lovingly hath preserved my life unto this day ? And being urged by the Proconsul to save his life , onely replyed , Know I am a Christian . It is indeed a sin that makes men lesse believed . A Heathen could say , He was unwise that put trust in the words of a common swearer . And another Philosopher sayes , Virtue is never in that heart , which breaths out curses and oathes . He is accounted by all sober men , to be a prophane , wicked , and ungodly man , and its the greatest height of prophannesse that can be ; It s the onely sin and practise of devils in hell , to curse , swear , and blaspheme God . The godly have this Character given them , That they fear an oath ; but the wicked are not afraid of a world of oathes . The common excuse of this sin is the custom of it , which is so slender , that it strengthens it , and indeed aggravates it ; for custom in sin by degrees hardens the heart from the fear of God . This sin indeed is hatcht in the bowels of passion , which boiling to a height , vomiteth up all the corrupt filth and scum of the soul , casting it in the face of God . Beware therefore of passion , which through the depravednesse of our natures make us like mad dogs , that run at every thing in their way , they bark at the Moon : To see a man rage against God because his neighbour hurteth him , is a perfect madnesse in reason . Strive against the custom of this sin , thou wilt lose thy senses else , and the sense of it , which is the height of sin ; Its Gods giving up a soul to sin , when it loses the sense that it is a sin . Beware of little ones , they are the spawn of greater , Faith and Troth , are the livery of Gods Wounds and Blood , and God damn thee . We damn our souls by this sin at a low rate , if we consider the little , either pleasure or profit of it . Avoid evil society , cursers , and swearers , are not to be associated with , lest partaking of their sin , thou taste of their punishment . If a Master of a Family ; or School-Master ; destroy it there , nip it in the bud , and resolve with David , that none such shall be under thy roof . I conclude with Psal. 25. Let them be confounded that sin without a cause . If reason prevail not , remember the penalties of the Lawes , which though severe at this day , yet short both in the greatnesse and execution of former times . Philip King of France , made a Law ; That whosoever blasphemously swore should be drowned : And Max. the Emperour ; That every vain swearer should pay 13 shillings 4 pence , or if he refused , to be executed . In Hen. the fifth's time , A Law was made against prophane and vaine swearing ; The forfeiture for a Duke 40 shillings , a Barron 20 shillings , a Knight or Esquire 10 shilling , a Yeoman 3 shillings 4 pence , and a servant , to be whipt ; and this Law was so well executed , that all the Nation over , very few were heard to swear an oath . These were times of lesse light , than we pretend unto , yet a spirit of Reformation for God , was much more above our Age we live in . If still we will not forbear , see Gods threatnings against this sin . In the Law stoning to death was the lowest punishment : Bring him forth , that all the people may stone him . In that black and forlorne band of sinners , the Swearer leads the Van , which together with other sins , maketh blood to touch blood , and the land to mourn . In Zachariah 5.3 . The thief and the swearer are linked together , against whom the flying Roll , with the curse of God is threatned to the consumeing of their House , Timber , Posts , and Stones . As he clothed himself with cursing , marg saith the Psalmist ; So let it come into his bowels like water , and like oyle into his bones . There is nothing more usual and certain , then for the arrows of this cursed Quiver , to reverberate and fly back upon a mans own face . God will be a swift witnesse against such as dishonour his holy name by profane swearing . Now those that will not be warned by the nature of this sin , nor danger to soule and body , nor be diverted from it by Gods threatnings ; let such harken to his just Judgements in these following examples , which are not only as a cloud of witnesses against profanenesse , hut also stand as a Pillar of Salt to warn thee from disobedience , and wilfull running in a carreer , of sin to thy eternal ruine . Earl Goodwin having slain Alfred , wished at the Kings Table , if it were so , that the bread he was eating might choak him , which God in Justice suffered , ere he stirred . A Fisherman ( known to the Authour ) coming with a Boat of Mackarell to a Town in Suffolke , and being the first that came that year , the people pressed hard to be first served ; one steps into his Boat , he presently taketh up a stone , swearing by God he would make them stand farther off ; which was no sooner said , but he fell down and died presently : How many have I heard swear by God as commonly as speak ? Oh take heed of Gods judgement ! consider what a mercy it is to thy soul , that thou art not thus judged . A Gentleman in Edward the sixths time riding with other Gentlemen , being reproved for swearing , opened his mouth wider , and raged worse and worse ; Mr , Haines Minister , tells him mildly the danger of it , and that at the great day an account must be rendred ; he with Solomons fool refuses instruction , bids him prepare , and take care for his own estate . Mr. H. replies , repent and amend , for death is as sure as uncertain . But raging and roaring with cursed oathes , he sayes ; Gods wounds , take no care for me ; and and coming to a Bridge , his horse leapt over with him ; who like an impenitent wretch ended his dayes . As he had lived , crying , Horse , and man , and all to the Devill . In Lincolnshire , there lived a Servingman , who was so accustomed to sweare , as at every small occasion he used Gods blood in his mouth , his friends mildly warne him from the evill of those wayes , lest vengeance follow at the heels of his impiety ; but he takes no notice of friendly admonition , being visited by the hand of God , his friends again advise him to repent of his wickednesse , but God intended not that affliction to have so sanctifying a vertue in it , as to soften his obdurate heart ; who by his accustomed oathes had forfeited the patience and long-suffering of God , and turned his mercy into fury ; He grows worse , and nigher to the chambers of death ; and hearing the Bell toll for him , starts up ; and under the pains and violence of death , cryes , Gods wounds the Bell tolls for me , but he shall not have me yet . Suddenly the blood from his Nose , Mouth , Wrists , Knees , and all the joynts of his body flowes out in abundance , that he became a spectacle of Gods wrath , and died . O the dreadfulnesse of Gods Judgements . There was a man in Germany so much accustomed to use the Devill in his mouth ; that if he did but stumble , the devill was uppermost ; he was often reprehended for it , to no purpose , except to make his sin the lesse excusable ; which he continuing in , coming to a Bridge , stumbled and fell down ; saying , Hoyst up with a hundred Devils , instantly the Devill appears , and carried him quite away , that he was never heard of after . One who was given much to cursing & ●wearing , being on his death-bed , most wickedly desired those that stood by , to help him with oathes : and to swear for him and himself , swearing so fast , as one would think there was little need of any other then himself in the world , that could so quickly find out a way for to blaspheme God , and damn his own soul . In the City of Savoy , There lived one , who after much exhortation and reproof , hardened his neek against all admonition ; the plague breaking out light upon him , he with his family retires to a garden , the words of reproof by the mouth of Gods Ministers follow him , that if possible the plague of his heart might not at the same instance , together with Gods outward hand , contribute to the eternal ruine of his soul , with that of his body , but all in vain ; as good turn the course of the Sun , as his soul accustomed to sin , at last swearing and cursing , with the Devill in his mouth , the Devill suddenly hurries him away into the ayre , in sight of his wife and Kinswoman , who saw the Devil flying with him over their heads ; his cap fell off his head , and was found at Kosne , but himselfe was never heard of to this day . The Magistrate at the noyse of this exemplary piece of Gods just Judgement , repaires to the witnesses of it , who testify , with a sad relation ; their woful experience , no lesse horrid then true . Three souldiers travelling through a wood in the Coutrey of Samurtia , A tempest of thunder and lightening arose , one of them breaks into his usual oathes , and in the instant of swearing , the violence of the wind ( no doubt directed by God ) throwes a tree upon him , whereof he presently was crushed to pieces . Another that was very much habituated to swear by Gods Armes , had his own arm hurt with a knife , and could find no remedy , but it festered daily , till it rotted and mouldred away gradually , and he through Anguish and Torment died , And one Michael a Jewish Rabbin , as he was swearing by the Name of Jesus , fell down and broke his neck . A boy at Tubing in Germany , invented strange and unusual oathes , but God sent a Canker , that eat out his tongue ; these are signal tokens of Gods anger ; they are so immediate from himself , that none can see lesse then a wonderful hatred in God of them . At Benevides , a village in Spain , a whirlwind arose ; two young men being in a field , apprehending the approaching danger , fall down upon the ground , lest the violence of it might carry them into the ayre ; when it was past , the one arises in great amazement ; the other being a very notorious curser , and swearer , lyes dead ; his bones so crusht , that his joynts turned every way , his tongue rooted out , and could not be found . In June 1649. A souldier at Warre , goeth with others to wash in a shallow river , asked whether there was a deeper to swim in , and they answered there was one nigh hand , but dangerous , by reason it was a deep pit , who replies , God damne me , if it be as deep as hell I will in ; he was no sooner in , but sunk to the bottom , and never rose again ; which , sayes Mr. Clark , was attested by good witnesses . And God met with that swearer and curser in France , a Citizen of Paris , whom Lewis 9. ordered to have his lips seared together with a hot Iron , saying ; I would to God that with sear●ng my own lips , with a hot Iron , I could ●anish out of my Realm all abuse of ●athes ! A souldier falling sick in his jour●ey through Marchia , in Almain , stay●d in his Inne ; and when recovered , ●emanded of his Landlady the mony ●e gave her to secure for him , but con●ulting with her husband ; resolved ●ot to confesse any ; so denied it : the ●ontroversie arose to a contention , till the Landlord interposed , and justifi●d his wife , and thrust him out of his ●ouse ; the souldier drawes , and ●rusting at the door , the Landlord ●ries , theeves ! the souldier is impri●oned , and ready for Judgement : The ●ay of pronunciation of death , the devil ●●ters into prison , tells him , he is con●emned , but if he will resign up soul and ●●dy to him , he would free him ; he like a ●hristian , repells those fiery darts ●ith a strong denial ; which the de●●ll seeing , perswades him when called ● the Bar , to intreat the Judge to ●●ant him the man in a blew cap to ●ead his cause , for he was , ( and that ● was ) innocent of the crime brought ●●ainst him . The poor souldier being arraigned , had this blew-cap't Attourney allowed him for his Advocate , who affirmed this poor man to be much abused , relating all the circumstances of the money , with the place where it was laid , the Landlord denied all with an imprecation , wishing the devill might take him , if it were true ! The devill looking for this advantage , took this poor man , and carried him up into the ayre ; who was never more heard of : Oh that the Lord would open some mens eyes to see Gods mercy to them , that though they have often been guilty , yet God in mercy spared them ! tremble at the justice of God , and let these warning● be so to us . A certain Priest in Ruthnerwall wished if Luthers doctrine were true a thunderbolt might destroy him ! a●ter three dayes a Tempest , with lightning and thunder , so terrified him that he run to Church , and at his devotion was struck down ; who recovering , and led homewards , a flash o● lightening burnt him to death , a● black as hell it self . One in France , of some knowledge and profession in Religion , in passion wisht the Devill to take one of his children ! the child immediately was possessed , and , though the prayers of the Church prevailed with God for the release from this evill spirit , yet , dyed of it . A man in anger , wishing his wife to the Devil ! she was forthwith possessed , and never recovered it . A young Courtier at Mansfield , whose customary asseveration was , the Devill take me . The Devill when he was asleep , took him indeed , and threw him out of a window , where though he was not slain , yet he learnt to curb that unruly member of the tongue , by escaping the danger of a severer punishment . At a Horse-race , where divers Noble-men were present , some cries , the Devill take the last , which happened ●o be a Horse that broke loose , which the Devill carriad away , and was never seen more . These examples may ●artle us , and not only to warn us , ●ut also as a Lanthorn of the Lord to direct our feet from these paths of sin ●nd Ruine . At S. Gallus in Helvetia 1556. A man that made foul linnen clean , and coming out of a Tavern drunk , wished the Devill to take him if ever he followed his Trade more ! next day being sober , he regards not his oaths , the devill appears to him in the likenesse of a tall man , and told him of his promise , presently smiting him upon the shoulders , so that his feet and hands presently were dryed up , and he trembling with horror ; yet God gave the devill no farther power , that it might be an example both to himself and others . Relates of a Taylor , that whilst the Fleet was engaged in fight with a Portugal Galleass , he cometh running out of the Cabbin with his Goose in his hand , swearing , he would never follow his Trade more , throwing the Goose into the Canon mouth ; suddenly came a Bullet from the enemy , and shot him to pieces . Henry Earl of Schwartburg , by frequent and wicked wishes , was at last answered in his own coyn , for at every common occasion , he desired he might be drowned in a Privy , if such a thing were not so or so ! which God in Justice answered ; for he died that filthy death . A very remarkable story is recorded of a woman in the Dutchy Megalopole , at a village called Oster , who gave her selfe to the devill by her frequent cursings , and wicked oathes ; and at a wedding she was publickly reproved , and dehorted from her sins ; but taking no warning , the Devill , when they were all merry , came in person , and with horrid cries and roarings , mounted her into the ayre , before the face of all the company , and hovering over the Town , the people that saw it were extremely perplexed with fear ; she is torn into four parts , which are let fall into as many high wayes ; as directions to avoyd the road to hell . The Devill returns to the Feast , and before the Mayor , and all the company , threw her intralls upon the Table , saying . Behold these dishes of meat belong to thee , whom the like destruction ●wayteth , if thou dost not amend thy wicked life . This is testified by Mr. Herman Minister of Oster ; the Mayor and all the Town ; who desired it to ●e communicated to posterity for an example , and land-mark to avoyd eternall destruction . A Gentleman of Gorlitz , having invited many friends to supper , who failed him ; in a rage , wished , That all the Devils in Hell would come : presently his Table is furnished as well with guests as meat , whom he welcomed , but perceiving clawes instead of hands , it was not time to bid him be gone ; his Wife follows him , leaving in the house onely a child and a fool , by the fire side , who through mercy were not hurt . We are by these , bid to beware of rash imprecations to our selves or others . It s fresh , the story of Hacket o●Oundle in Northamptonshire , who ( 159● in the Raign of Queen Eliz. the 3● year ) in his common discourse use● to say : If it be not true , then let a v●sible confusion come upon me : and h● had his desire ; for being delivered u● of God to Sathan , he fell foul off ● many errours , that at last he arrive● to the height , and called himself Christ : with himself he seduced to Gent. Coppinger , and Arthington , w● believed all Hacket said ; and wh● he bid them proclaim , That Christ u● come with his fan in his hand , to Ju●● the Earth ; they did , through 〈◊〉 City ; and in Cheapside , got upon two Carts , Crying Repent , repent ! for Christ Jesus is come to judge the VVorld ; they affirmed also , that Hacket presented Christ , by taking his Glorified body , &c. Hacket hereupon is apprehended , brought before the Lord Mayor of London , and at last , hanged on a Gibbet in Cheapside , uttering to the last horrid blasphemies against God . This was a visible confusion indeed . Before Mr. Luther and others : A woman at VVeteburg , whose Daughter was possessed , did confesse ; that she in fury wished the Devil to take her ! who instantly possessed her , with an evil spirit , to their great terrour and fear . John Peter , son to the cruel Keeper of New-gate London , was a horrid swearer and curser , usually saying , If it be not so , I pray God I may rot ere I die ? and so he did with great misery . In Misina , Sep. 11. 1552. A child not quick enough to dispatch his fathers will as he ought , provoked the fathers rage into this imprecation ; That he might never stir from that place ! its presently granted , his son sticks immoveable , for his body could not be moved or bent : Some godly people meet and pray for him , whereby his anguish is asswaged : yet he continued three years standing with a post at his back ; and four years he continued sitting , and then ended his life ; yet this was a mercy to him , For that he doubted not of the mercy of Jesus Christ to save him : and being demanded how he did ? frequently replyed : That he was there fastened of God , and his mercy onely could release him . Here was a living example of rash oathes . At Neoburg in Germany , a cursed mother , wishing she might never see her son alive again , was answered ; for the child was drowned the same day . In Astorga , A woman cursed her son , wishing the Devils of Hell to take him from her presence ! with many horrible execrations : it being late at night , the child was afraid of her anger , retiring to a little court behind the house , to whom appeared men of grim aspects , and large composures , who carried him into the aire with such swiftnesse , as was not possible to believe , and alighting amongest some bushes , trailed him , to the great torturing of his body , and tearing of sundry parts thereof . The boyes thoughts being better fixt than his mothers , craved aid of God , and so was delivered . The devils bringing him back through the aire , put him in at a little window in a chamber , and there he was found almost out of his wits , and sadly tortured and mangled , in his face , hands , legs , &c. That penitent Gentleman , Sir Gervise Ellowis , being drawn in to be a partaker in the sad death of that poor Gent. Sir Tho. Overbury , in the Tower ; was at last brought as a sufferer to Tower-Hill , acknowledging the just hand of God against his rash and unpreserved vow , which a great losse at Cards one time occasioned ; in the sense whereof , clapping his hands upon his breast , he vowed seriously betwixt God and his own soul ; That if ever he played again , he wished he were hanged ! and being upon the ladder , Now , sayes he , God in Justice hath made me keep my imprecation , and paid my vow , by this just , though violent , death ; and so wished all to take warning by his sad example ! Mr. Young reports of Nichanor , who for his blasphemous cursing and swearing , had his tongue cut out , and in small pieces thrown to the fowls . A young Couple in love together , solemnize their private promises alone , the maid being rich , and the young man poor , she to assure him of her love , promises that unlikenesse of fortunes shall not disoblige her engagements , nor disinherit her of that loyalty which she hoped grace as well as good nature , had planted in her ; which he , though before earnestly fearful , that she might be as changeable as others ; did now neverthelesse content himself in the strength of this assurance , and so at the giving their faith one to another , she with many more imprecations tied her self most strongly with this , That the Devil would take her away that day she married to another . She marries another , and on the Wedding-day two guests uninvited , come well mounted to the door , and dine with them , and were made welcome ; after dinner , one of them complements the Bride , and borrows her hand to lead the Dance , and after a turn or two , lead a Dance which none could follow ; for in presence of all her friends , he carries her out of doors , and notwithstanding her crying for help , she is mounted into the aire , and with his companion and horses , was never seen more . See the fruits of rash vows , oathes , and imprecations , they are not to be slightly dealt withal ; for God takes notice of our own desires , when we never think of our words , how we must give an account of them . Two prophane young men striving who should be most exquisite in oathes , were met with by Gods Judgement in Justice ; for he that out-vied the other in swearing was immediately distracted . Also he relateth of two young men , delighting themselves in swearing ; sporting with oathes , as the flie with the flame , are overtaken with Gods Judgement , the one is struck dumb , and never spake word more , the other was distracted : both of them standing to the example of all young men , that do not remember their Creator in the dayes of their youth , unlesse by blaspheming and cursing it . A Noble person of the City of Eflinghen , at a losse by gaming , began to swear and curse bitterly , in which rage and madnesse , he mounts his horse for home , the Devil meets him , pulls him off , who with his servants was misguided all the night by evil spirits ; and in the morning finding themselves not lost , they get their Master safe to Bethen-Hansen , where in great torment for three dayes , he yeilded Justice victor . A woman in Marchia , being a prophane curser and swearer , was justly left by God to Sathan ; for in sight of many people she is snatched into the air , and thrown down again , which brake her neck . God we see can break us from our sins and lives together , if we do not from the first , break off by repentance . One Margret VVood , of Allercleugh , in the Parish of Stanhop , in the County of Durham , was notoriously known for many years , upon every slight occasion , to use this imprecation , I wish I may sink into the earth . Upon the last day of August 1655. she with one Elinor Mason of the same Parish , being both washing of lead oare , to fit it for the Lead-mill , and standing upon the same spot of ground , where many horses laden with Lead had passed the immediate day before ; the earth suddenly failed under them , and swallowed them both up ; next day , when their dead bodies were digged out , Elinor Mason was found with her body erect , but Margeret VVood was many yards deeper within ground , and her head direct downwards . One Elinor Short , of the same Parish , did frequently use this imprecation ; I wish my feet may rot off , if this or that be not so or so : It pleased the Just God about 20 years ago , to visit her with a pain in her feet , which by degrees did rot quite off , as afterwards did her legs also ; and she is yet alive at this day , as a Monument of Gods signal Judgement : she creepes upon her hands and thighs , and doth often acknowledge Gods just dealing with her . Robert Durance , Butcher in Carlisle , was a known Swearer and Drunkard , who about 30 years ago , being playing at Cards with some of his companions , and having lost all his money , except 30 s began fearfully to swear he would be revenged upon himselfe , whereupon he run out at the gates of the City towards the River Eden , and though he was followed by divers , some on Horse-back , yet did he destroy himself by leaping into the River ; in which River , hard by the place where he leapt in , he lay for the space of four years ; at the end of which , a Fisherman found the lower parts of his body , only the other parts being consumed . William Knot of Dalston in Cumberland being a common swearer , when he was a servant to Alderman Grey of York , he fell into a lead full of boyling liquor , by which means in ten days he dyed . John Prestman of Weighton in Cumberland , A Sheriffes Bayliffe , being accounted a common swearer , one night when he was drunk at Carlisle , went out in the night ; and notwithstanding the perswasion of his Landlord , leapt over the Bridge with his horse , and was drowned in the River Caude . One Hudson of Dalston in Cumberland , did wager with another man , who should swear more oathes by God ; the other man was by the just judgment of God struck dead ere he parted , & Hudston was struck dumb to his dying day ; and though he lived many years after , yet could speak nothing , but swear by God , which he did upon every occasion . Oh the justice of God to some , and the patience and forbearance to others , waiting to be gracious : let such as swear by the name of God , look upon this example , this sad example . On May Eve , 1634. one Troe of Gloce●ter a Carpenter , in the Parish of St. Michael , being demanded by some , whether he would go with them and fetch the May-pole , swore by the Lords wounds he would go , though he never went more . But mark the justice of God ; on May day morning , as he was working on the May-pole , before it was finished , he was by a Divine stroke of Justice smote with such a lamenesse , and swelling in all his limbs , that he could neither goe , nor lift his hand to his mouth , to feed himselfe , but was forced to keep his bed for half a year together , and to this day goeth lame , May 4. 1636. OF THE SABBATH DAY , WITH GODS JUDGEMENTS UPON THE PROFANERS thereof . OF THE SABBATH DAY , With GODS JUDGEMENTS upon the profaners thereof . I Am now to treat with the Sabbath-breaker , who for many reasons will appear to be lesse excusable before God for this sin , then either the Drunkard or Swearer . Here is a double sin , profaneing it and neglecting that which is ordained by God for the eternall good of our soul ; besides , it is a premeditated act , and goes along with a great aggravation , as we shall see in a word presently . It is now become so great a custome to prophane the Lords day , that he almost becomes a scoffe to others , that offers to reform or punish it ; and that men may not so much slight it , I have collected a few reasons to perswade men to observe it , and disswade from the profanation of it , for God will not be mocked . That we may know this day is no mock-day , The Lord that made heaven and earth , That great Jehovah stiles himself Lord of the Sabbath ; and the Lord hath in a more speciall manner singled out this Commandement with a memento . Remember , by no meanes forget the Sabbath , for the Lord rested that day , and he blessed the Sabbath day , and hallowed it . It 's a great consideration to make us weigh the duty of keeping it , for six dayes the Lord made heaven and earth , and when the seventh day came , he rested on it . The Lord , as it were , hasted to finish the world in six dayes , that he might himself be an example to lead us to the understanding of the great weight which God himself put upon this day , And that we may see it is no ordinary nor common thing to break this day , see how strictly God in his holy Word commands it . This is that which the Lord hath said , To morrow is the rest of the holy Sabbath unto the Lord , six dayes may work be done , but the seventh is the Sabbath of rest , Holy to the Lord ; he that works shall be put to death ; that soul shall be cut off from amongst the people , it shall be observed throughout their Generations for a perpetual Covenant . The Lord threatens sore Judgements , and why . Because they have hid their eyes from my Sabbaths , and I am prophaned amongst them ! Blessed is the man that keepeth the Sabbath from polluting it ; It 's called by the Prophet the Holy of the Lord , Honourable ; there might be many more places quoted , but these few are enough to let people see that it is not a trifling matter to profane the day , and that we ought to give all diligence and respect to this day , as a day greatly valued , prised , and esteemed of by God himself . Anno 1647. there was a deplorable accident , a tremendous instance of the justice of God upon a person , a ●armer in a Village called Little-●allerton in the County of Northumberland , about six miles distant from New-Castle . The Relation is thus . The Minister teaching upon that Scripture , 1 Epist. Pet. 2. cap. 2. latter part ; Who hath called you out of darknesse , into his marvellous light , and in the fore-noon Sermon insisting upon the spiritual darknesse and blindnesse of unregenerate men , and aggravating the many evills attending upon that condition in this life , and asserting the wofull condition , period state , and conditon of such as should die in that estate of spiritual darknesse ; how that to such is resreve● the blacknesse of darknesse , which was occasionally improved to discove● the miserable condition of the damned in hell , by reason of their separation from God , called utter darknesse . Mat. 22.13 . and 8.42 & 25 . 1● At the ending of the first Sermon this miserable man accompanied others of his neighbours to the Al● house for refreshment : the time of r●paire to the second Sermon bein● come , some of them moved him to return with them , to whom he replye● that the Minister was preaching upo● darknesse , and he would not hear hi● till he should treat upon the light ; and so continued drinking in the Alehouse with some other profane souldiers , and by having immoderately taken Ale and Hot Waters , was in the height of his drunkennesse , carried to bed in the Ale-house , where after a short time , he ended his miserable life , dying in the very act of sin , without any visible act of Repentance . This Relation is inserted verbatim , as I have it from a godly Minister of the Gospel , in the same County , and not farre from the same place , and is indeed a sad example of Gods Judgement ; not only against the sin of profaning the Lords day , but also of drunkennesse , and contempt of the Gospel . Now because I observe this day so greatly neglected by the generality of the Nation , not onely neglecting to hear the Word preached , which is able to save their soules , but also violating of it by profanation ; give me a word , and that only to such as professe the observance of it as lawfull ; for if such a slighting of this day grow , we shall from it , run to Atheisme , by contempt of Gods holy Ordinances , and Commandments . Let us first consider the end of God in the Sabbath , which is chiefly for sanctification of his name ; and what creature dare say he is not strictly tyed by all the obligations expressable ; It is a day of liberty , not of bondage , God can be sanctified without us ; he shineth not with borrowed lights , these tapers that burne from mortall breach , can adde no glory to God , but as in his great mercy and condescention , he is pleased to accept of us . Then the intent of this day as to our advantages , it 's for the eternall good of our soules , that the Lord may by this occasion reach our slow understanding , and with his Word preached , that he may dwell with the humble & and contrite spirit . We are not only to avoyd profaning it , by not Working , Drinking , Playing , Idlenesse , Travelling , &c but we ought to frequent the publick worship of God in the Assemblies of his people , and there to hear his word with Godly reverence and fear . The reasonablenesse of one day in seven for God and our own souls , may convince us in a great measure of this day , & that is a sin less excusable that 's so reasonable , & that we may have the lesse to say for our excuse , he gives us 6 for our outward affairs , oh then who can grudge the 7th ! especially when God links in our immortal happinesse together with his own glory . It was the custom of Christians in Trajan the Emperours time , to meet on the Lords Day morning , sing a Psalm , receive the Sacrament , and covenant to flie sin on that day : and when Christians were summoned before the Heathen Governours , and demanded ; Dost thou believe the Lords Day ? the answer was , I am a Christian . Take away the Sabbath , sayes a Reverend Divine , and Religion will soon wither and decay . The Indians might as well have been chosen the subjects of this profitable Obedience , and we in their conditions , keeping , instead of a Sabbath to God , every day to the Devil . It will be more tollerable , I am afraid , for them at that Great day , than for us . If we had been left to our own choice , What squarer division of time could have been thought upon , than one day for our souls , and another for our bodies , one for the World , another for Heaven ? This had been the reasonable rule of proportion ; it s more grace than reason , that God should desire but one day in seven , and that day also to be for our eternal good . Oh how inexcusable will it be for us that prophane it , or neglect the advantages of it ! Is refraining from labour a toil to us ? Is to be eased of sin a burden ? Lord then let me be burdened ? for Lord , thy yoke is easie , and thy burden is light . What is a more unspeakable mercy , than for souls to have communion with God , as well as our own hearts ? And , as Divines say , glory is but grace perfected : So that eternal Sabbath of rest , is but , as I may say , this perfected . This sin is accompanied with many aggravations , and this is none of the least , that we have a will given us to refuse to prophane it ; Besides its a deliberate act of the mind , it s not sudden , as an oath , or murder ; but in the very act it self , thou canst not but know thou art sinning against the light of thy conscience : it s the greatest sin , that is accompanied with time to consider , an enlightened mind to understand the evil : to purpose to evil , is an aggravation as high as the sin . If aggravations face not this sin with a dreadful countenance , consider , and in reason think ; Is it not just with God to suffer thy frail composure of corruption to shrink under his heavy judgements ? that at night Gods protection should leave us , as in our graves , when we are in our beds ? Or canst thou expect any blessing upon thy outward estate , when it is in the power of God to dispose of life , being , health , estate , and all ? Is it not just ; if we travel on this day , that God should judge us with sudden death in the like severity , as he hath made others examples of to all Ages ? Yet if God do suffer thy corn , wine , and oil , to encrease , fear a curse under the Strawberry leaves of thy enjoyments ; for a blessing is not the shadow of sin , it will not follow thee in the wayes of wickednesse ; rather fear some judgement will overtake thy swift motion to impiety . A word to two sorts . First those that prophane it , contemning not onely Gods Lawes , but the Lawes of the Nation ; know that what is lawful on other dayes , are sins on this day ; and such of you as need not ( by Gods blessings in a full estate ) toil all the week , whereby you cannot plead a wearinesse to waite on God upon his own day , you turn his blessings into a curse , if you prophane it : you play all the six dayes , it s a sin with a witnesse if you play away the seventh also . You that cannot close this Holy Day without an evening sacrifice to Bacchus , instead of prayers to the Lord that made Heaven and Earth , Gods Judgements sleep not , you are preparing your selves as fuell for the fire of Gods vengeance and displeasure . Nextly , to you that sit idly at home , never dreaming how to escape that wrath to come ; methinks I read your sad conditions in your conversations ; That never think of God all the week ; you cannot for your callings , you will not for your pleasures on the Lords Day : if there be any difference betwixt you and Heathens , it is , that you know your condemnation before it come : you will be at the Great Day , witnesses for God against your selves . To see so many idly sit at home , and never mind to hear the Word , methinks I am amongst the Indians ; It s a very heavy thing to consider in some places , half the Parish at home in idlenesse , or walking abroad in Sermon-time ; nay , I have heard it credibly affirmed from the mouth of a Minister in this County , that of some thousands in a Parish , there hath not been , sometimes , a hundred at a Sermon , nay , not fifty , nay not twenty , shall I say not ten ? Is not this a sad case to be in a Christian Common-wealth ? Nay it s the sad experience of this place where I live , and I may speak it to my own knowledge , that three quarters of the people able to come , of this populous place , do idly stay at home , or walk abroad , not a family of ten , but the most of them are at home in idlenesse , if not at play or drinking . Upon this account I would conclude with one word ; Good people , let me perswade you to serve God , rather than gratifie the Devil with your own damnation : Is your labour lesse to sit at home , than in the Congregation ? Do you think you have no souls to save , nor to lose ? you had better be working than idle , for that is a sin in it self , and is made greater on this day . You live more like the brute beasts that are fed by the senses onely . How can you be saved if you will not come unto him that you may have life ? Are you Christians or Infidels ? Do you professe to worship God , or Mahomet ? How shall you believe on him of whom you have not heard ? how can you hear without a Preacher ? not to hear that Blessed Gospel which Christ hath sent into our Coasts , our Houses , is to do as the Gadereans did , drive Christ from our Habitations . Such as followed Christ and his Apostles , were converted , I read of few else ; and such onely as lay at the Pool , were healed : To see people flocking to hear the Word , like Doves to the windows , it is a blessed sight ; But instead hereof , we have some that entertain Quakers meetings in their houses on the Lords Day ; They have a sad account to give . I hear some excusing their staying at home sometimes , by their going other times ; these are common excuses : But thou knowest not but that day thou stayest from the Ministery of the Word , God may have intended thy eternal salvation , and that with Zacheus , God might have said , This day salvation is come into thy house . But I read good books ; That thou mayest do when thou canst not hear good Sermons : and though it be good to read , yet here its a sin , and a temptation , because thou neglect'sta greater good . The Word stirs the soul under it , and commonly cometh with power and demonstration of the Spirit ; and I know ther 's great difference between hearing and reading ; and the later is no lesse an evil thus used , than the ejection of different thoughts in prayer from the subject and nature of the duty , is an evil by consequence . But I do no body hurt , I am not playing , nor drinking , nor swearing , so that I need not fear Gods judgements : What judgement dost thou think a hard heart is , which commonly is the fruit of the neglect of Gods Ordinances ? is it not the worst of judgements ? for thou mayst be destroyed with bodily punishment , as Eli and others were , and yet thy soul be saved : but thou canst not have a judicial hardnesse of heart upon thee , and be saved : therefore take heed of this sin , and fear lest a worse judgement befal thee than an outward destruction ; for how canst thou escape , if thou neglect so great salvation ? My design is not to direct others to the keeping this day , so much as to keep from prophaning it ; yet if any be perswaded to look to the keeping of it , by way of sanctifying it , I refer them to such Learned Divines as have spent their labour in it . To those that are not moved by reason , nor perswaded by their own advantages , from polluting this Holy day by their wickednesse , debauchednesse , idlenesse , or playing at Cards , &c. Read Gods threatnings , that his judgements may appear to be more just , by his forewarning us from the sin , as well as the punishment . If you will not hearken to me , to hallow the Sabbath , then will I kindle a fire in the gates of Jerusalem , and it shall devour the Palaces thereof , and shall not be quenched . Fire in the Palace , sayes a Divine , is ment , fire in the seats of Justice , and the ornaments of a City : fire in the Palace , no going in , fire in the Gates , no going out ; because Justice was not executed upon Sabbath-breakes , therefore the place of Justice shall be destroyed ; those gates that suffered any co come in to profane the Lords day , must be now on fire , that none shall escape his Judgements : If we should see our Towns flaming with the wrath of God , and the fire of his indignation taking hold of our habitations , it is then in vain to offer to quench it ; it hath been thus in our Nation , as in the examples following . If such a judgment be threatned against such as keep not this day ; what must be the fearful looking for of Judgment by the profaners of it ? Did not God bring all this upon us in this City , yet bring you more wrath upon Judah by profaning the Sabbath , sayes the Prophet . Ezekiel mentions the sin of the Sabbath , and therefore have I powred my indignation upon them , I have consumed them with the fire of my wrath , and in the 23. Chapter is threatned Plagues and Judgements , and v. 18. the Reason ; for they have profaned my Sabbaths . If these serve not the end intended , take a prospect of Gods terrible examples , which stand as Beacons to warn us from the like sins . The poor man that did but gather sticks on the Sabbath day , may stand as a monument of Gods severity . A Noble-man that used to hunt on the Lords day , had a child born unto him with a head like a Dog , with eares and mouth crying like a Hound , which was a very remarkable judgement of God , Reports of an Husband-man , that went to plough on the Lords day , and cleansing his plough with an Iron , it stuck so fast in his hand for two years , that he carried it about with him as a signal tostimony of the Lords just displeasure against him . Another that gathered corn into his barn upon the Lords day , had it all with fire from heaven consumed , together with the house . At Kimstat in France , 1559. there lived a woman that neither would go nor suffer others of her family to go to Church on the Lords day ; as she was drying flax , fire issued out of it● but burnt it not : she taking no notice , next Sabbath day as she was busie with it , miraculously again fire proceeds out of it , and burnt it ; but was put out , this poor creature was ● blind , as not to see or take warning by these foot-steps of Gods mercifull providences , but the third Sabbath day , when she was busied about her flax , as before , it fires of it self , and could not be quenched , till she , and two of her children were burnt to death . And in the year 1126. One grinding corn upon the Lords days it took fire , and gave him timely warning not to break the Sabbath day , by the works of his calling . In Helvetia , nigh Belessina , three men were playing at Dice on the Lords day , one called Vlrick Schraeterus , having hopes of a good cast , because being crost to the losse of much money before ; he now expected fortune , or rather the Devill to favour his desire ; and therefore he uttered these horrid words . If fortune do dececeive me now , I will thrust my dagger into the Body of God as farre as I can ; O the cursed frames of our naturall tempers , if once God cast the reins into our own wills , the Dice favours him not , and presently he drawes his dagger , and with a powerful force throws it up towards heaven , which never was seen more ; and immediately five drops of blood falls before them all upon the Table , and as suddenly comes the Devill amongst them , carries away this vile wretch , with such a terrible and hideous noyse , as the whole City was astonished at it . Those two remaining alive , endevoured to wipe off the blood , but to so little purpose , that the more they rub'd , the more the drops of blood were perspicuous . Report carries it all over the City , multitudes flock to see this wonder , who found only the Sabbath profaners rubbing the blood to get it out ; these two by decree of the Senate of the City , were bound in Chains , and as they were led to the prison ; one of them was suddenly struck dead ; from out of whose body , a wonderful number of wormes and vermin was seen to crawle . The City thus terrified with Gods judgements , and to the intent that God might be glorified , and a future vengeance averted from the place ; caused the third to be forthwith put to death : And the Table with the drops of blood on it , preserved as a monument of Gods wrath upon this sin , not only of Sabbath-breaking , but swearing , and wicked gameing : O the depth of the knowledge of God , How unsearchable are his judgments , and his wayes past finding out , January 13. 1583. At the Bear-garden in Southwark on a Sabbath day afternoon , many people pressing on the Scaffolds to see the sport , forced it suddenly down , with which fall eight were killed , and many spoyled in their bodies , who lived not long after . Much like to it was that at Risley in Bedfordshire , 1607. where many people , rather then resort to hear the the word of the Lord by the mouth of his Minister , came in great numbers to see a Stage-play on the Lords day ; the Chamber floor fell down , and as a judgment of God upon this sad & wilful sin , many were killed and wounded , thus we see , when the works of piety and mercy are neglected , to prosecute sinne and wickednesse , Gods judgements are swift to overtake us ; thereby endeavouring to hedg up our way with thornes , which examples may push us back from the like impiety and vengeance of an angry God . A sad example of Gods severity , in ●is hot and sore displeasure against ●abbath-breakers , is recorded of Feverton in Devonshire ; which place , saith he , , was frequently admonished of the profanation of the Lords day , by a Market kept the day following ; which without reformation , would inevitably pluck down divine vengeance : A little after the Ministers death , upon the third of April 1598. A sudden fire from heaven consumeth the whole Town in lesse than half an hour ; excepting only the Church , Court-house , and Almes-house , where was consumed in this fire of Gods wrath , four hundred dwelling houses , and fifty soules destroyed . Who will not say this was a sad and immediate hand of the Lord ? but alas ; what will not poor creatures do , that follow sin with greedinesse ! The same Town fourteen years after , on the fifth of August , 1612. for the same sin , was wholly consumed , except some thirty poor peoples houses , School-house , Almes-houses : these Judgements are not recorded for Historical Perusall , but to consider of , and remember those on whom the Tower of Shilo fell . At Alcester in Warwick-shire where the Authour lived , there were of his own knowledge , four remarkable Judgements of God . One that upon the publishing of the Declaration for sports and pastimes upon the Lords day ; A young woman on this day comes to the Green , and sayes , She would dance as long as she could stand , and dancing , in the midst of her sin , God struck her with such a violent disease , that in two or three dayes she died in misery ; as an example to all that delight more in serving their own pleasures , and sinfull desires , then to wait upon God , and delight in his wayes . The other of a young man of the same place , and not long after the other ; who on the Lords day , immediately after the evening exercise was finished , brings into the street a pair of Cudgells , layes them down nigh unto the Ministers house , and invited divers to play with him ; who refusing , at length comes one , and taking up the Cudgels sayes , Though I never played in my life , yet I will play one bout now . A little after , sporting with a young woman , he takes up a Birding-piece charged , saying , Have at thee ; the piece goes off , and murders her immdiately ; for which , as a deserved judgement , he suffered the Law . Another of a Miller at Wootton in the same County , who going forth to a Wake , and coming home at night , found his House , Mill , and all that he had , burnt down to the ground . A fourth upon Mr. Clarks own knowledge , is of many wicked and prophane persons , at Woolston in the same County ; who on the Lords day met at a Whitsun-Ale , in a Smiths Barn , and though it grieved the holy man of God , who was Minister of the place , as the Sodomites did Lot , yet he could not help it ; but in their profanenesse they proceeded ; not long after , a fire kindles in the place of this impiety , and burnes down not onely his House , Shop , and Barn , but rages so vehemently , as it reaches many other houses with ruin , all being chief actors in this horrid profanenesse . In the year 1634. upon a Lords day , when the River Trent was frozen over , fourteen young men were at foot-ball upon the Ice near Gainsborough , and meeting all in a cluster together , the wrath of God met with them , and suddenly the Ice broke , and they were immediately drowned . Oh the justice of the Lord , upon the prophaners of his Holy day . The same painful and useful Author of Gods examples , relates a sad one , of Gods Judgements upon two fellows in Essex near Brinkely , that were working in a Chalk-pit ; one of them boasting that he had vext his Mistresse , by coming so late in from his Sabbath-dayes Sports and Recreations ● but sayes he , I will anger her worse next Sabbath day : which words were no sooner out , but Justice seizes upon him ; for the Earth falls upon him , and he never stirred more to his Sabbath prophanesse ; his fellowes limbs were broken ; both being sharers in the sin of the Sabbath , are made also to be so in their sufferings and punishments . The Lord will be known in the paths and wayes of his Judgements , to such as will not be led and allured by his tender mercies . And of one Mr. Ameredith , a Gentleman of Devonshire , being recovered from a pain which he had suffered in his feet , one of his friends saying he was glad to see him so nimble : the Gentleman replies ; He hoped his hopes should not be frustrated of the great expectations he had to dance about the May-Pole the next Sunday : But behold the Lord in a just punishment ( for such impious and wicked resolutions , and no doubt also for his former prophanesse on that day ) smites him suddenly with feeblenesse and faintnesse of heart ere he stirred from the place , and with such a strange dizzinesse in the head , that he was forc't to be led home , and from thence to his last home , before the Lords Day shined upon him . Now tell me , any that can , what little hopes the poor souls thus ushered to the chambers of death , have to keep an eternal Sabbath with God , that will not keep his Sabbath from prophaning on earth ? Truly , these are sad symptoms of Gods heavy displeasure against soul as well as body : his mercy ( if any be in such dismal dispensations ) are occult and hidden ; the Lord in mercy warn poor sinners to avoid the wrath of such an Infinite God , that such as will not be intreated to keep the Lords day , as they ought , may be terrified from prophaning of it . Another as severe he relates , which together with the three former , are attested by sufficient witnesses . At Walton upon Thames , in Survey , upon a great frost , in the year 1634. three young men having in the forenoon heard a Sermon , from 2 Cor. 5.10 . We must all appear before the Judgement-seat of Christ , &c. they went over the Ice into an house of disorder , and gaming , where they prophanely spent away the rest of the Lords day , and night also , in revelling , and drinking ; the one of them next day boasting merrily of his pleasure upon the Sabbath day , and his adventure over the Ice . All three on Tuesday return the way they went , and upon the Ice suddenly sunk to the bottom like stones , one of them onely miraculously preserved . These judgements may be mercies to some that are yet prophaners of the Lords day , if God please . At Burton upon Trent , Mr. Abberly a godly Minister , often took occasion to reprove and threaten such as make no conscience of the Lords day , by prophaning it : in a more peculiar manner , such as bought and sold meat upon this day ; which it seems was a sin as great , and as commonly practised in this place , as it was lately at Buntingford , where in my journey , some Gentlemen of Newcastle being my fellow-travellers , we took occasion after Sermon to acquaint the Minister withal : I pray God it may not be so still , lest such a judgement befal the place , as did this prophane wretch : which was thus . A Taylor being a nimble and active man , dwelling at the upper end of the Town , must needs in a bravado go to the further end to buy some meat before morning-prayer , but coming home with both his hands full , in the midst of the street he fell down stark dead . I was , sayes Doctor Teate , an eye-witnesse both of his fall , and burial ▪ and that it wrought a reformation in the place , both among the Butchers and others . It was a remarkable Providence , and I wish , I say , that other places may be reformed of this bold and impudent sin ; or truly they may repent of it when it s too late . A Pious Divine : sayes he , The Lord hath spoken so loud from heaven against Sabbath-sinners , that I cannot be silent ; We hereabout , have had in a short time , terrible tokens of God severe vengeance , upon such as mind not the service of his Day : amongst our selves a sad example ; A Townsman going to gather Cherries on the Lords Day , fell from the tree , and in the fall was so battered , and bruised , that he never spake more , but lay groaning in his blood , until the next day , and then died . Another man , not far from this place , in Cherry-time , as he was gathering fruit , fell from the tree , and with the fall was so hurt , that he lay in anguish and dreadful dolour , all the week , till Sabbath day , and then ended his miserable life . And of a young man , that on the Lords Day , in a place nigh unto Mr. Goodwins , scrambling with others for Peares , thrown out in the Church-yard , broke his main thigh-bone , and the bone of his leg , on the same side , which was so miserably and strangely broken , as that the Bone-setter ( who was a godly man ) told Mr. Goodwin , though he had seen many , yet he never saw the like . God here dealt in mercy , as well as in judgememt , in that he 〈◊〉 him space to repent , and see his sin . The Lord warn us all by these examples . A company of prophane young men in 1635. near Salisbury , upon the Lords Day morning , went to Clarington Park , to cut down a May-Pole , and having loaden the Cart with the tree , and themselves with the bitter fruits of sin , they are severely punisht by the hand of God : For entring into the City of Salisbury , through a place called Milners Bars , unawares the Cart gives a turn , and the end of the tree , struck one of the Sabbath-breakers such a mortal blow that his brains flew out , and there on the place , he yeilded himself a conquered sinner by the Just hand of the Lord , lying there , as a sad spectacle of Gods indignation : and sayes Mr Clark , I enquired of the truth of this at my first coming to Sarum , and very many godly persons in my hearing , attested it to be true , upon their own sight and knowledge . And further , Doctor Teate , he gives a second example upon his knowledge thus . To my knowledge , at Compton-Chamberlin in VViltshire , at the house of Sir J. Penruddock , a dancing match was held on the Lords Day , where a stranger ushers in , to act his part , and after a few turns about , and a few capers , he in the midst of the sin , falls dead to the ground , before all the company . Here was a sad dispensation of Providence from Gods immediate hand , as many else besides are ; here was no instrument to take off any of the most severe vengeance of God ; and such examples in my mind , should be taken as pregnant testimonies , to let all men know this day ought to be kept as Holy . Oh take heed of slighting this day , that God so severely punishes in his sore displeasure . And Mr. Clark upon his own testimony , brings in a sad relation thus . When I lived in Cheshire , there was one Sir T. S. a Papist , and at that time a Favorite at Court , who at his appearance in the Country was very much feasted and entertained by the Gentry : once amongst the rest , he was invited to a Knights house on the Lords day , where many accompanied him : towards evening , the proper time for the deeds of darknesse , they fell to dancing : but look to the finger of God , and see what fell upon their sinful prophanesse ; In the midst of their sport , there was one Sir J.D. had a blow given him on his leg by some invisible hand ; for none was seen to touch him , as was attested by all the company : and thus he went lame for a good while after . It may be it set him upright in his practise and conversation ever after ; if it did , it was a good providence that saved him from a more severe Judgement . One Sabbath day in the afternoon , a match at Football was made in Bedfordshire : as two of the company was tolling a Bell to summon the rest together , some that sat in the Porch of the Church suddenly hear a terrible clap of Thunder , and saw a flash of Lightning , coming through an obscure lane ; which flasht in their faces , to their great terrour and fear , so passing on to these that were tolling , it trips up the heels of the one , and leaves him stark dead : the other so blasted , that he died also in few dayes . These are the swift Messengers of God , which overtake poor sinners in the way of their sins , before resolution can be proud of any actions ; God will be seen in his wrath and terrour , to all wilfull and impenitent sinners . At Tidworth on the Lords day , many were met in the Church-yard to play at football , where one of this wicked company had his legge broken , which by a secret judgment of the Lord so fester'd , that it turned to a Gangrene in despight of all means ; whereof he speedily died . Stratford upon Sluon , was no lesse then twice consumed , by the fire of Gods wrath for this sin of Sabbath-breaking , and on one and the same day twelve-moneth : besides , they were great contemners and slighters of the Word of God by his Minister ; A sin that is commonly followed with hardnesse of heart , if no visible judgement get before it . It is recorded of Pompey , that he shrunk under the depression of Gods sore displeasure , for profaning Gods Sabbath , and Sanctuary . That which God consecrates , must be kept holy , or woe to the profaners of it . And of Herod who profaned Gods name by his wickednesse , and that , when for some treasure which he supposed to be hid , he caused the Sepulcher of Gods Saints to be pluckt up ; The Lord in Judgement caused a fire to breake forth of the earth , and destroyed those that he imployed , which when he saw he desisted , and durst go no further . Nov. 26. 1621. One Richard Bourn servant to Gasper Burch of Ely , was so accustomed to travell on the Lords day , that he made no conscience of it , seldom or never coming to the Assembly to hear the Word of God on that day , but went to St. Ives Market , where he stayed and spent the day ; wher being drunk , he was overtaken by Gods Justice ; for coming home fraught with commodities , he fell into the River , and was drowned ; a just reward of other sinnes in the punishment of one . In the year 1635. A Miller at Church-down nigh Gloucester , would needs make a Whitsun-Ale ; notwithstanding the private and publick admonitions of the Ministers , and of his Christian friends , large provision was made , and musick was set out , as the Minister and people in the afternoon went to Church ; when prayer and Sermon was ended , the Drum beat up , Musick played , and the people fell a dancing till evening ; at which time , they all resorted to the Mill : but O the Justice of God! before they had supped , at 9 of the clock , a sudden fire seized on the house which was so sharp , that it burned down his House and Mill , and the most of all his other provision , and houshold-stuffe . At Baunton in Dorcetshire , some being at Bowles on the Lords day , one threw his Bowle at his fellow , and hit him on the ear , whereupon blood issuing out at the other ear , he died ; he that threw it fled . At Simsburg in Dorsetshire , one rejoycing at the erection of a Summer-pole on the Lords day , said , He would go see it , though he went through a quickset hedge ; A Proverb here Going with wood in his arms to cast into the Bonfire , profanely uttered these words ; Heaven and earth are full of thy glory O Lord : He was immediately smitten by the stroak of God , and in two or three days died , and his wife also . At Dover , the same day that the Book of sports was read in St. James Parish , one profanely went to play upon a Kit , which drew a rude multitude of the younger sort together . But oh the terrour of the Lord ! He was struck with a divine hand , and in two dayes died . Two Boyes of St. Albans , going into Verolans pond to swim upon the Lords day , one of them was drowned , the other narrowly escaped , as a warning to others . Two young men of St , Dunstans in the West London , going to swim on the Lords day , in September , 1635 , were both drowned . A fellow in Sommerset-shire , being to make a Tent on the Lords day , for a Fair , which was to be on the day following , said on the Satterday , that he would make it on the morrow ; which was the Lords day , and being drunk , he died the same day roaring . One Mr. Prince Chyrurgion of the of the Tower of London , did on the Lords day ride upon his horse to pace him for a Chapman , but see the justice , yet mercy of God , he broke his leg , and lay in great pain and anguish eight weeks ; His son had disswaded him from so great a sin , which now he acknowledged as a judgement of God upon him for prophanation of his day : and ever after he became a more frequent resorter to the congregation , and hearing Gods word . At Thornton nigh Worcester , upon the publishing of the book of sports on the Lords day , the people prepared for a solemn prophanation , by ordering purveyors on purpose , to provide things fit for it ; A proper maid went to the Mill on Satterday , to fetch home the meal on the Lords day , the maid passing by a hedge with the meal upon her head , was overtaken with a sudden and sad stroak of Divine Justice , for she fell down dead into a ditch , there she lay all Sabbath day ; on Munday she was carried to her grave , where all their intended mirth was buried with her , &c. such a terrour it wrought in the people , and such Reformation in the place , that no more Summer-Ales were kept ; they took down the May-pole , and none durst set it up again , or have to do with the publick prophanation of that day . One at Ham nigh Kingstone , a scoffer of goodnesse , and a common prophaner of the Lords day , did on that holy day presume to visit his grounds , where finding some cattle grazing , which were not his own , & running to drive them out , he fell down , and suddenly died upon the place . Upon May day , being the Lords day , a maid in Cripple-gate London , being married to one that had three children , one of them being at nurse in the Country , they did on the Lords day spend the whole afternoon in feasting and dancing ; but God is just , and will be seen in his judgements to warn others ; for a week after the plague began in the Parish , & the first house it entered into , is this new married couples , with which , both himself , wife , and two children were swept away by death . These things are not to be scoffed at , they are not things of chance or blind fortune ; no , no , they are providence ; and though they are judgements in themselves , yet in the issue , I hope they will be mercifull warnings to others . Not far from Dorchester , lived one widow Jones , whose Son Richard upon the Lords day ( notwithstanding her admonitions , and perswasions did with his companions go to Stoak to play ; where after they had done , and drank somewhat freely , they return home ; and by the way fell out , whereupon John Edwards one of his consorts stabbed him under the left side , vvhereof at seven a clock the next night , he died . One David Price , a servant to T. Hill , a Grasier , offering to drive his cattel from Banbury , was dissvvaded by his Landlord , and told him he vvould be stopped , and forced to satisfie the Lavv , to vvhich he replied , let me see who will hinder . In the morning he set out , and not yet out of the Tovvnes end , one met him , and said , What David , to day , to day ? he ansvvered not , but passed on ; and although he never complained , nor any other saw any signes of the least sicknesse , yet in a stones cast of the Town , he fell down dead suddenly , and was buried in Banbury Church-yard , the next day after . At Wicks , betwixt Colchester & Harwich , upon Whitsunday last in the after-noon , two fellowes meeting at the Foot-ball , the one killed the other . At Oxford , one Lords day , one Hawkes a Butcher would needs mend his ditch , his wife disswaded him from it on that day ; but he would , and did go , but behold the remarkable justice of God! he is struck dead in the ditch : a sad example , amongst other of Gods terrible Judgements , One Mr. Powel upon the Lords day did at Lemster serve a Writ of Sub poena upon one , Mr. Shuit a Gentleman , ( which he did on purpose upon that day , as is credibly reported ) as soon as he came out of the Church into the Church-yard ; to whom Mr. Shuit said , I thought you had been an honester man , than to do so upon this day ; who replied , I hope I am never a whit the more dishonest ; which he had no sooner spake , but suddenly he fell down dead , and never spake word more ; his wife seeing it , was immediately struck with sicknesse . May 31. 1635. being the Lords day , one Rich. Clark Apprentice to Timothy Donorell of Sherston in Wiltshire , was drunk in company with one H. Parrum , to whom he said he vvould hang or drown himself ; desiring to know which was the best , who replied , that he hoped he would do neither : But oh the judgements of the Lord upon the prophaners of this day , and upon the sin of Drunkennsse ! for on Monday morning , he was seen going thorough the Town , as if he were going about his Masters businesse , and having got up upon the midst of a Tree without the Town , he there did hang himself . At Billericay in Essex , one Theo. Pease the Ministers son , would needs ring the Bells on the Sabbath day , but was hindred by the Officers ; the next Lords day , he had gathered many together , and in despite of any , would ring , and whilst he was ringing , a giddinesse surprized him like one drunk , of which he fell sick , and in three dayes died . The Tapster and Chamberlain of Queens Head Southwark , rode upon the Lords day to be merry , and having been too bold with drink , one of them riding homewards , fell off his horse , and broke his neck . Being the Lords day , an Apothecaries man in Lime-street London , rid with another to Barnet , to be merry , and being drunk , upon their return they met with a man travelling , to whom offering some abuse , the man strikes one of their horses , one of them bid the other run him through , which with his Rapier he did through the left breast , so that he fell down dead ; and being both apprehended , they confessed , and were sent to New-gate . At Baildon in Yorkshire , two men sitting drinking at a Wake , they quarrelled with one another ; but being parted , and one of them sitting by the fire side , the other presently falls upon him with a Hatchet and cleaves him down the back , insomuch as his bowels fell forth ; the murderer being hotly pursued leapt into a River , and drowned himself . Four travelling from London to Maidenhead , one of them would needs travel on the Lords day , the rest refused , spending the Sabbath there ; this man rode in the morning to Henly , and there heard a Sermon , after that travelled again in the afternoon , and on his way , leading his horse down a smooth descent , his horse suddenly fell , and broke both his fore legs ; He was suddenly amazed at so strange and unexpected a Providence , and could not but attribute it to the immediate hand of God : whereupon seeing him past recovery , he knockt his horse on the head , and so left him . The next day , being overtaken at Abington by his fellow-travellers , they wondering , demanded the reason how it came to passe , he was no further on his way ? He smote his breast , and related the strange Providence of God , towards him , saying , He had heard many a good Sermon , but none of them ever wrought so much upon his conscience , as this Providence of God did : and since it was no worse , it should be an example and a warning to him for ever after . Oh that it might be so to others , that may heare of it or read it . In the year 1644. was a Beer-Brewer ( dwelling in Giles-Criplegate London , nigh unto the white Horse ) that usually followed the sinful practise of Brewing upon the Lords Day , for which he was warned , and told of the greatnesse of the sin , and how severe God was to such sinful practises , but he reformed not : Once upon a Lords day at noon , the Reverend M. T. VVeld , Lecturer of the said place ( from whom I had the Relation ) went into the house , and taking them at work , lovingly , yet sharpely , admonished them , to whom they promised to do so no more : within a Sabbath or two after , the same servant of the house , which before was taken in the act , was now again found guilty of the same sin ; but mark the Justice of the Lord ; for setting fire to the Copper , when it was scalding hot , he fell over into it , and was immediatly scalded to death . Another , which I had from the same hand . A Cook in the same Parish , using to make it his trade , on the Lords day , to heat Ovens , and bake meat , whereby all the family was imployed as on other dayes , without regard to the Lords day , unlesse to his own profit ; never , or seldom , frequenting the Word preached ; was often admonished , yet went on in his sin : One Christmas day , which fell upon the Lords day , as he was working , and labouring ( as if no time were unlawful to gain the world , though he neglected his eternal soul ) he was consumed to death by fire . A Vintner , that was a great swearer and drunkard , as he was standing at his own door upon the Lords day , with a pot in his hand to invite his guests , was by the wonderful justice and power of God , carried into the aire with a whirlwind , and never seen nor heard of more . Much might be said ; but my Work swells upon the Loome , yet have I left many example , to have the choice . I shall conclude with one word , and that is to pray us to consider , that God blessed ( that is , say Divines , with intention of bestowing favours and benefits ) this day : O let 's then labour for Gods blessing above all things ! Read those Promises in Esay , 56.4 , 5 , 6 , 7. Jer. 17.24 , 25. let us labour for hearts to attend with delight to his Lawes and Ordinances ; when once we leave off Ordinances , I durst almost say , we are in a more sure way to ruin , than the most outward prophane . They are mercies not so much prized as they would , if we wanted them ; A confluence brings a glut , and that a disgust of the most relishing mercies . A ten or five mile Sermon formerly , tasted sweeter than now greater opportunities of grace and mercy nigher hand , and within our reach : I say , let us set a high value upon the favour and means of conveyances : let 's love and honour the faithful Ministers of the Word : to love them , is to love to hear them ; Hate thy Minister , and then follows contempt of the Word , and so hardnesse of heart : this is commonly the sad effect of this sin . Scoffers of Religion , the Ministers of his precious Gospel and people , have been made spectacles of Gods anger ; Judgements are prepared for scorners , Prov. 19.29 . They are blessed that sit not in their seat , Psal. 1.1 . One present in this Congregation , ( sayes a Reverend Divine ) was an eye-witnesse of a woman scoffing at another for piety , immediately she had her tongue strucken with a palsie , and in two dayes died thereof . Value therefore , I say , thy Minister , for he is set over thee for to watch for the good of thy soul ; the love of the Minister , and the Word , is no small help to the keeping of the Lords day . I conclude with the Psalmist . Consider this all ye that forget God , lest he teare you in pieces , and there be none to deliver you . Reader , These following sad Examples came to my hand , since the Printing of the former part of the Treatise ; which I thought good to insert here . On Thursday , in the last week save one , of June 1620. A house was burnt down at Hether set in Norfolk : there being a jar in the morning between the man and his wife ( as is said ▪ ) The woman wished that her husband going out , might never return to his house ; which was burnt down e're he came home . On the 22th of July 1627. at Barnham-broom , some would needs draw up a Bell ( it being the Lords day ) into his place , that it might be ready against the Bell-founder came on Friday , that so they might not hinder their businesse . Some went unwillingly to it , but others went forewarned , and did it : when it was up , he that was one of the readiest W. Baynes , setting his foot on a board that brake or slipped , fell and beat out his braines , and miserably ended his dayes . Aug. 6. 1627. At Scolebridge , a man drunken being fastned on a Cart , the horse turning suddenly , overthrew the Cart into the River , loaden with lime upon the drunken man , where he was drowned , and fearfully burnt with lime . In the former part of Summer , a man being drunk at VVimondham , fell into a watery , miry place , and was drowned . Another Drunkard vomiting , a Sow followed him , and eat up his vomit , at last falling from his horse , the Sow pulled out his throat , and so he miserably died : reported by the Judge at the Assizes . FINIS . Notes, typically marginal, from the original text Notes for div A87056e-420 Amos 3.6 . Psal. 9.16 . Notes for div A87056e-720 Epistle to Mr. Murcots Wo. * Mayor of Exceter . Mr. Mantons Epist. to his life & death . * Suspected to favour Puritans . VVilsons . K. James . Notes for div A87056e-2010 Tit. 2.11 , a 2. Notes for div A87056e-3140 Turkish Hist. Wilson . K. Ja. Prov. 23.29 . R. Junius . L. Bacon . D. Taylor . Esay 28.1 , 2 , 3 , 7 , 8 , 19. Chap. 22.12 , 13 , 14. Chap. 5.22 . Joel 1.5 . 1 King. 16.9 , 10. 2 Sam 13.28 . Gen. 9.21 . Peards . Theatre . Non ut vivat fed ut bibat . Mr. Nealson , Minister , his Letter to Mr. Taylor in Theatre of Gods Judgements . Mr. Ward , his Wo to Drunkards . D.T. Taylor . Mr. Beadles Diary . Mr. Clerks Examples Mr. Young . Mr. Stubs Anatomy of abuses Mr. Young . Doctor Beards Theatre . Mr. Trapp . M. L. marg Math. 5.34 . Prov. 6.34 . Levit. 24.14 . Hosea 2.4 . marg Psal. 109.13 . Neh. 13 , 2. Mal 3 4. Mr. Beadles Diary Mr. Ridsley Serm. R. Junius . Theatre of Gods Judgements . Mr. Bolton . Theatre of Gods Judgements . Mr. Clerks examples . Theatre of Gods Judgements . Luthers Colloquia . Theatre of Gods Judgements . Mr. Terry's East-India voyage . Theatre of Gods Judgements . Theatre of histor● . Theatr. Gods Judgements . Stow. Cron. Theatre of God , Judgements . Fox Acts . Theatre Histo. Theatr. of Gods Judgements . Wilson K. James . Sin stigmatised . Sword against Swearers . Dr. Williams true Church . Mr. Nowel . These two I have from a reverend Divine of this County . The Relation from his Brothers own mouth now alive . 1645. 1627. Mr. Burtons Tragedy , &c. Mat. 12.8 . Exod. 20. Exod. 16.23 . & 31.15 . & 35.3 . Ezech. 22.26 . Isay 56.2 . & 58.13 . Rom. 10 , 14 , 17. Mr. Goodwin . Mr. Cawdry . Jer. 17 , 27. Neh. 13.18 . Ezek. 22.26 . & 31. Theatr● of History . Theatre of Gods Judgements . Mr. Clarks examples . Rom. 11.33 . Theatre of Gods Judgements . Luke 13.4 Mr. Clarks Examples 1657. Mr. P. Goodwin . Dies dominicus redivivus . 117. Mr , Clarks Examples . Dr. Twiss on Sabb. Dr. Beards Theatre . C. Tacitus , Josephus . Mr. Nelson Minister , his letter to Mr. Taylor in Theatre of Judgements . 1634. 1634. 1635. July , 19. 1635. July , 1654. 1634. July , 1634. Octoct . 1633. 1634. 1634. January 1634. March , 1634. June 1635 Feb. 9. 1634. April 18. 1635. Mr. Weld . Mr. Clark . 2 King. 1. 2 King. 2 : Mr. Greenhill , on Ezekiel . Psal. 50.22