A LETTER TO A GENTLEMAN In the Commission of the Peace, Exciting him to the PERFORMANCE of his PART IN Executing the late ACT Against Profane Cursing and Swearing.  
LONDON▪ Printed for Benj. took▪ at the Middle Temple Gate in Fleetstr●et 1695.   

A LETTER TO A Gentleman, &c.  
Dear Sir,  
YOUR last Favours added to all the former were so greatly Obliging, That I could not let slip this Opportunity of expressing the grateful sense I have of such Generous Kindness: 'Tis a humility more than common that makes you so Condescending to Inferiors, and a Goodness which sets you off more than all your Birth and Fortune, that you study the ways of Pleasing the Lovers of Ingenuity and Piety with some Agreeable Entertainments. And by your Admiring and Praising such an excellent Design, as you were pleased to Communicate last time I had occasion to be your Guest; you much Commend your own acute judgement, and your good Relish of that which the Illiterate Scorn, and the profane Abhor. May you go on Sir,( so befiting your Quality) to delight yourself in such worthy Studies; for which all good men will join with me to Honour and applaud you. It would be great pity Sir, if one accomplished with such Gifts of Nature, improved with Polite Learning, and Sweetness of Manners, and who approve yourself so Orthodox, and well disposed for that which is Right and Good, As also so much in the Interest 〈◇〉 ●he present Government,( if you) should not be found Consistent with yourself, n●t, your Goodness all of a piece. But as much as I was pleased with all your other Declarations and carriage, in which you were kind to impart yourself so Free and open: yet I must take the boldness to tell you Sir, That I was not a little surprised at one thing which dropped from your Lips, and sent m away not so well satisfied as I could have wished, out of your Company. And it was this, That you who so readily concurred with me, in Condemning the Folly and Wickedness of Common Swearing, and its Mischeivousness to the public, as well as to a mans own Soul( So that you have made it unnecessary for me to take any pains to Convince you of the Sin and Evil) should, for all this not show yourself very well pleased, but rather somewhat aggrieved at the late Act, for the more effectual suppressing of profane Cursing and Swearing.  
An Act which so many Wise and Good Men thought highly Needful to be promoted, and not a little rejoice to see it accomplished. That the notorious Enemies of God and Godliness should Droop and be Sullen upon it, who can wonder? For this is but to appear in their own Likeness. But it seems to me strangely unaccountable, Sir, That any Ingenious Good Man should not be Glad with all his heart, to hear of any Remedy devised to help us against such a Crying and Prevailing Sin, such a Senseless and Odious Wickedness. If I understood you aright Sir, and if you spoken not what you did only by way of Objection, as Tempting me to express my Sense of the matter; I cannot imagine what should be the Cause of your Backwardness to comply with such an excellent Means, at least, to Restrain, if not quiter to Cure, this Rampant Ungodliness: Unless it be some of the following Considerations, which( now you have left me to Conjecture) I shall name, and( in the familiar way you have emboldened me to speak) give you my thoughts of, viz. your Despair of doing any Good. Your Tenderness of Disobliging your Friends. Your Unwillingness to Spoil Company. Or your Fear of Creating yourself Trouble; or of getting Ill-will: or to be censured for Singular, Precise, or a busy-body.  
First then, Sir, Are you so loathe to concern yourself in pursuance of the Design of this Act, because Hopeless of doing any Good, to Regulate a Disorder so Inveterate, and generally Prevalent; till 'tis grown even the Fashion of the Age? Do you think it Vain therefore to strive against the Stream, and as good do nothing as to no purpose: when the thing is past Cure, and so sets all Remedies at Defiance; that no Healing can be expected? I hearty Bewail it, Sir, That there should be so much Occasion for this Objection. Though my Calling and Course of Life( I bless God), sets me much out of the way of the dams, and mad Hectors of our Times; and so I may hear but the Parsons part of their Blasphemies: yet in every corner as I pass I am often Witness to so much as makes me fear the Corruption to be Epidemical, and the World so Incurably Evil, That I may as soon make account to stop Severn with my hand, as to put a Non ultra to the Course of its Wickedness. However most Passengers through this World, seem confident they are bound for the Joys of the next; We may guess too well by the Throng, that the greater number take the Broadway. And where Offenders are so exceeding Numerous, Rulers sometimes have thought it Advisable to make their Multitudes an Argument of their Indemnity, and let them Escape, as too many to be Punished. 'Tis a maxim indeed, Nemo tenetur ad Impossibile, you are not bound Sir, to Reform all the World.  
Yet where you cannot do every thing, as you would, that will not excuse you from doing what you can. If the Whole is not to be saved, yet 'tis a Praise worthy Attempt to do somewhat towards it, and save as much as may be, yea though you can Effect nothing to your Mind, yet 'tis a great deal but to show your Good-will Sir, and so to Deliver your own Soul. And you have not laboured in vain, nor Spent your strength for nought, though Israel be not gathered: as long as your judgement is with the Lord, and your Work with your God.( Isa. 49.4, 5.) you shall be never the less Glorious in his Eyes, for your very Desire to bring him Glory. And he will Reward you, not according to the Success, but according to your Aims and Endeavours to promote his Honor and Pleasure. And oh how much more might be done, Sir, than is done, this way? The Lazy and Ill affencted cry, They shall make Nothing of it: When indeed they have no Mind to it. But would every one thus lay out the Power and Interest which they have, soon might we see a mighty Change in the World much for the better. And such as have been outrageous, would at least be more Mannerly, with their Wickedness. Would you Sir, but hearty Espouse the Cause of God's Honor, and show yourself Vigorous for it, as far as your Influence extends, O what a Blessing would it be to your Family, and your Neighbourhood? And how much Good might you do Sir, in being, but( as you ought to be) a Terror to the Evil-doers? For, alas, they have nothing to say for themselves, but what one would be ashamed to hear. There is nothing but a silly and ungodly Custom on their side: when Reason and Conscience and all the Laws of God and Man are clear against them. Methinks then it may be to some purpose to take up the Cudgels, and contend with ' em. And where you cannot Gain 'em, yet 'tis worth while to confounded ' em. That they may not be so Impudent, when discovered to be quiter in the Wrong: Nor in such danger to Infect and poison others, when under Correction and public Disgrace themselves. 'Tis from Impunity that they take so much Boldness, and therefore Punishment must needs be some Restraint. But if you hear them Swear or Curse, and Connive or Laugh at 'em, you thus bid 'em Sin on, and make them Proud of the Office to give you such Diversion, and make your Worship so Merry. Hence the hardened Wretches are ready to infer, not only, that there's small Hurt in it, but that 'tis their Honor and Interest, and they do Well to be so Wicked. And thus, I am sure, you may do Infinite Mischief, Sir, when in yourself you betray any thing like a profane humour, and a wretched Contempt of Gods Honor: which Mischief certainly, Sir, you may and ought to prevent. And even in doing so much, you will do us no small Good. And did all such as you, who set the Fashion to so many others, but Frown upon the Swearing Crew, and show your Abhorrence of that which our Senators justly call the Detestable Sin; This must needs Contribute a great deal to the Beating of it down. Would you never Scowl and look Awry at Sobriety and the Fear of God, to dash it out of Countenance; but approve yourself in good Earnest for it, and make them know, you would never endure to hear it scorned and ridiculed; Thus your Example would help to bring it into greater Repute, and oblige them to keep a better Decorum.  
And further yet might you go, Sir, by your Authority, in doing according to the Obligation now lying upon you, to put the Act against Swearing in Execution: and let none Escape that make themselves Obnoxious in your Presence, and to your Notice. And so far should the Commonness of the Evil be from Discouraging any to Oppose it, That it should but the more Awaken every good Christians Zeal and Mettle to do what ever in them lies, to give some Check to the Spreading Plague: That, at least a Remnant may be healed and saved: and not all ruined and Lost.  
The great Council of this Land, you see, Sir, did not, from the Inefficacy of former Means; take Excuse to Supersede any further Attempts, but rather a Provocation, to try somewhat afresh, and to Enact a Stricter Law, enforced with bigger Penalties: Which their Wisdom judges may help to Suppress the Wickedness. Now that it is to be bought at a Dearer rate than ever; And they have so Stigmatized the Swearers, and made them go in Gyves and Fetters. And God knows what may be done by this means well pursued: If Witnesses and Magistrates be not shamefully wanting in their Office O be not hopeless then Sir, nor Heartless to do your Part: And leave the Issue to his Blessing, who uses to smile upon all such Pious Designs, how many soever in this Wicked World look awry at ' em.  
Secondly. Are you Tender of Disobliging your Friends, and therefore shy to meddle, lest you should be thought Unkind? Indeed, Sir, Friendship is a Sacred Bond, which every Good Man will be afraid to violate. But if the doing of Justice, and discharging a necessary Duty, must make a Breach of Friendship; I much question whether we ought to be very Scrupulous in keeping up such a Friendship. And I cannot think we are obliged to please any Friends, at the Hazard of God's Displeasure. But must rather be in Care to Honor our God, than to Humour our Friend. You know, Sir, what an Honourable and Excellent Person says in the case, 
My Bosom Friend, if he Blaspheme thy Name  
I will tear thence his Love and famed. Herb.  When such as bear the Character of our Friends will be so Unkind to their own Souls, to List themselves among Gods Enemies ( and who they are you are  told, Psalm. 139.20. Thy Enemies take thy Name in Vain) The Example of that Man after Gods Heart will warrant you to count them your Enemies. Ver. 22. i. e. As far as they are against the Lord, to be utterly against them in so ill a way: and to show more Faithfulness to him, than to Comply with such as Provoke and dare him, even to his Face. But that which looks so Disobliging to them, may yet verily, be one of the greatest Courtesies you could do 'em: For Good Sir, what true Friendship have you for that man whose real Happiness you desire not? And how can you Love your Friend, and not care for his Soul( which is his very Self) though it be Lost for ever? Is that Hearty Love, To Hate your Brother in your Heart? And if you Suffer the Sin which you see upon him, what better is it? Lev. 19.17. Is any one a better Friend, nearer or Dearer to you than your Lord and your God? Must you give up his Honour, to gratify anothers wicked Pleasure? And are you so Great with them, that you will Sacrifice your Religion and Gods Glory to ' em? Or are you so Bound to them that you must Despise him, and Pawn your Soul to do them a Kindness? But I pray you, Sir, can you indeed think it a Kindness to Embolden them in the way to Hell? And that they are so much Beholden to you, for excusing them from a little Penalty, which might help to deliver them from everlasting Misery? Not that I think such a pitiful Sum can be the Price of their Redemption: But as a Warning-piece, it may be a means to make them more Cautious in keeping off from the Wickedness, which bodes no better than their Damnation.  
If Loose Lives make the Fast Friends, soon and sad will be the End of all that Friendship; when as the Brotherhood in Iniquity are only Combined in a Confederacy against the Heavenly Majesty: and such Holding together will at last come to downright Cursing one another. We abhor the very mention of a mans felling his Soul to the Devil: But, Good Sir, what Softer Name does that League and Friendship deserve, when a man must give up the Kings Laws, and Gods Glory, and his own Conscience, and Everlasting Salvation; all to spare and favour a mad Hellish Swearer? If you take some of that Denomination for your Friends, O be not then too Cruel to them, Sir, as to let them run on in their cursed Enmity to God, and lye unmolested in the Paws of the Devil. Tho they might peradventure give you more Thanks to let 'em alone as they are: You are not to seek their Thanks, Sir, so much as their Salvation. And could you but any way, be Instrumental to Break them of the Damning Wickedness, you would Oblige them Eternally. Tho now they may be Stomachful at you, they would have cause for ever to Thank and Bless you. Never fear then thus to Lose your friends, Sir, For this is the way to Gain them, and to make them the Fastest Friends World without end.  
But if your Charity be so excessive, Sir, you think you must be Unreasonably Kind to your Friend, How can you so forget the Poor, as to give away their Portion, and never Stick to Rob them of the Relief, which the same Law whereby you hold all that you have, makes due to them? Methinks you should also Shrink at this Unkindness and Cruelty, this Fraud and Injury: And not let your fond Indulgence to a carnal Friend eat up your tender Compassion towards Gods Poor: Nor be kind to your Friend, with that which is none of your own, but Theirs. And though you are not to rejoice at this Occasion of their Relief, Yet neither must you stand in the way, to stop it from them, when by lawful Forfeiture, it falls to ' em.  
Thirdly. Are you loathe to Spoil Company, and therefore you Interrupt not the Swearers that are some of the Jolliest Sinners, least you should seem Morose and Ill humoured? The Cherefulness of Society, I confess, Sir, it is the Sweetest sauce of human Life: And I should be as backward as any to Upbraid the Innocent Mirth and Pleasantness of Conversation. But methinks 'tis very hard, Sir, if men cannot be Pleasant, but they must be profane: if it must quiter mar the Meeting, to be Merry and Wise: And no joy till they Unman themselves, and turn Bruits or Fiends, to toss and bandy in Blasphemous Mouths the Ever-Blessed Name for a Pastime: and Powder their Games with Florid Oaths and Spice their Cups with more of the same: Not knowing how to be cheerful, without being Mad, and because the liquour pleases 'em, Pelt the Name of God, to pay him so for the Comfort. I believe, Sir, you may not be a Stranger to some, that would count themselves Dull and Melancholy, as a parcel of Mop'd Fools, where all the Quickness of Conceit, and the very Life of Conversation is gone, when they are under such a Confinement, that there must be no Swearing, for fear of the Penalty. But I pray you, Sir, were not all Men so confined before this New Law, under a far more dreadful Penalty than any now Imposed in the Act? Sure their Tongues were never so their own, but by their Words they were to be Justified, and by their Words to be Condemned. And if this Spoil the Pleasure of any Society, O how well does that Mirth deserve to be so Marred? where Lewd Companions can make no Sport, but they must make God himself the Subject of their Drollery, and Swear away their God, and their Souls, and the best of all their Friends? The serious Remembrance of their Lord and Judge would strike such Rebels into their Dumps: and therefore they love to Play with the Being of God, as an Empty Name, to Swear by it, without Believing in it. yea their Customary Swearing by it, teaches them Still more to Slight and despise it: As if the God, whom they so often and Absurdly Appeal to, were but a Name for Nothing.  
Now to turn the Stream of such Corrupt and abominable Communication, is the greatest Kindness to all the Company: That they may not go on so to hue down themselves, and sadden the Souls of some, and Harden the Hearts of others. For were that which is so extremely Noisome and intolerably Offensive to God and all Good Men but once Wedded out of their Conversation; As they could not but be much Easier to themselves at the bottom, so would they take off the Infamous Brand from their Names, and Recommend their society to the Servants of God, who before fled it, as their Nuisance and Horror.  
I cannot but admire, Sir, if one of your Accomplishments should not perfectly Abhor the Ruffianly Company that make Oaths and Curses their Game and music, and are not in their Element, till the place that holds 'em, become as the Mouth of Hell; full of such Blasphemies and Execrations, as would drive away any Serious Christian, that had the Calamity to be cast upon 'em, and sand him to go and seek out a neither Air to breath in. You know better things, Sir, and are fit to keep better Company. Twill be your Wisdom then and Honor, either to Break off from 'em, or so Carry among 'em, as shall make them afraid and weary to do so Foolishly, and Wickedly: and thus really approve yourself one of the most kind and Compassionate men, and even as a Guardian Angel, and their Good Genius, shedding an Auspicious Influence, to make all about you the better for you.  
Fourthly. Are you afraid, Sir, of Creating yourself Trouble, by encountering such Offenders, the Wild Beasts that are so apt to Kick and Bite; and not like to Spare any Men, when they no more Care even for the Most-High? And therefore though you cannot Approve of 'em yet for your own Ease, you Wink at ' em? I have a greater Esteem for you, Sir, than to push you upon the Pikes, where you might better sit still and be Quiet. I wish they were out of the way, that so much Trouble you and the World. And I only desire you may take the course to prevent farther Trouble with them for the future: Or if they continue to be troublesone, I would so fortify you against them, that you may-not stand in Awe of ' em. And I would direct you to such a Noble Pleasure, in the brave Discharge of your Place, as shall more than Countervail for all the Trouble which comes from that Quarter.  
You know, Sir, there is some Difficulty in every thing that is Praise-Worthy: And he must never think of Heaven, that will not Strive to Enter at the Streight Gate. Such as are all for the Easy way are in no good likelihood for the Blessed End. And why are you Advanced above others, but that you should do More than others? your Wealth and your Honor was not given you that you should indulge to your sloth and your Lust: But the more Promote his Glory who has put you in such a Capacity: And thereby obliged you to do the Nobler and Greater Service to God and men. If you shrink at the Burden, you are unworthy of the Honor. When the Giver of all Good has put enough into your Possession, to defray your Charge, and you have a Reward even in hand, as well as infinitely Better to Expect, if you well acquit yourself. And the more you do, Sir, but the better still will it be for yourself, as well as for others. You know, the man of God's own Approbation, was not for serving the Lord his God with that which Cost him Nothing. 2. Sam. 24.24. And how will you take up the across, Sir, and lay down your Life for Christ, if you will not be but at so much Trouble, as I am putting you upon, for his sake? Does he not well Deserve it from you? And is he not Able to recompense you? Or will he Forget your Zeal for his Glory, who leaves not unrewarded so much as a Cup of could Water given to his Disciple? And will you stick at a little Trouble for such a Lord, as stuck not at the greatest Sufferings for you? But where are the Formidable bugs, at which you start back? Who or what are you afraid of in his cause; O how did the Primitive Martyrs despise all the Indignities and Cruelties Barbarous Tyrants could cast upon 'em, rather than dishonour him that called ' em! They would die bravely for him, rather than Live basely without him. God be thanked, Sir, we are not brought to that Dilemma, no body threatens us now with Death or Danger for our Obedience. But we have the Laws of God and Man both on our side: And instead of Persecution for our Religion, there are Penalties for Affronting ' its Blessed Author. And when some will be so Wicked, as to Incur the Punishment rather than not dishonour the Lord; Will you be so Pusillanimous, as to let them carry all before 'em, and say you will not Meddle, to stir in the Nests of such venomous Creatures, that have Stings instead of Tongues; least they should show themselves, Like themselves? And alas, What can they do? And why will you be Daunted with a Rout of Rebels, engaged in a Scandalous Cause? why such Cringing to their humour, for dread of their Displeasure? True Courage and Resolution, Sir, will Steel and Harden you against more Arduous Encounters than these. Where indeed the Worst is at First: And it will make the Hard things easy, but to be resolved upon 'em, and Used to ' em. When you have but made yourself known for an Avenger of Heaven's Affronts, you will not then be so dared and Tempted every where. Your Acquaintance and Company will then be more Modest and Mannerly: And( holding themselves in from the Guilt) save you the labour of Punishing. When they see that you will bring those to Submit for Wrath who will not do it for Conscience Sake. Whereas if they find you easy, and Careless of Gods Glory They'll make as Bold as they List with you, yea and take a Pride to Trample your Justice and Authority.  
Indeed if you will not Brow beat, but Encourage the Conscientious witnesses, I cannot promise you, Sir, but you may hear your Gates the oftener knocked at; and find somewhat more to do, in Hearing what they have to say. But would God, Sir, you had no worse Guests, than such as put you upon the Best work you can do: And though they give you a little Trouble at present, lay in matter for your future Everlasting Comfort. That you may hear at the last from your great Master, Well done Good and Faithful servant Enter thou in to the Joy of thy Lord.  
Fifthly. Are you afraid of getting Ill-will, should you Pursue matters Home, according to the tenor of this good Law, against Cursing and Swearing? 'Tis very like, Sir, you may be spited, for your Zeal and Warmness upon such Occasions. We may well expect the Obnoxious to Bark, and make a Noise, and rather show their Rage, than their Gladness, at the Remedy newly provided: And how much they had rather, that no such Rubs and Bars had been laid across the Swearers way. But are these, Sir, to be Judges in the Case? must the Malefactors get up on the Bench to Arraign the Laws that are against them? What if they call it nothing but Ill-will and Malice, which you know to be the truest Friendship and Kindness? You must not be so much Concerned, Sir, to Please, as to Save them: Nor think it worth while to gratify their Humour, or Court their Favour, at the Loss of his Honor and Love, to whom you are infinitely more obliged, and who is infinitely more to be Regarded( not only than the contemptible Rabble, but) than the dearest Friends, or the biggest Potentates. What if Men do not Like you, when God with his Favour Embraces you? Will you value the Approbation of pitiful Worms, above his Countenance, who is the Greatest and the Best? What if they be Angry, on whom you Inflict the Penalty? When 'tis Anger without a Cause, being nothing at all but what they have pulled on their own heads? And what is the Loss of a Little Money, to prevent the Loss of a Soul, more Worth than the whole World? Such as are sooner with you, Sir, when you do them but Justice and Kindness, will after find you a better Friend, than any of their own Knot, that Swear how they Love 'em, and Swear at you, for Abusing ' em. Tis nothing but their Distemper that makes them now so frantic: If ever they come to be Healed, they will be otherwise minded. And who would regard the Exclamations of a beldame Rout against him? Or to Lose himself with such as are Lost to all that is Wise and Good? If these Stomach you, for doing them Justice, and God Glory, Does it sway so much with you, Sir, what such as they say, who care not what the Lord himself Says? What matter for the Opinion or the Prate of those, that are so extremely out? O, Sir, Scorn the Noise of such Enemies to God, as the Common Swearers: Who will all be struck Speechless in the judgement, and made to eat their Words, and the Tongues too, which they used as Weapons of Rebellion against Heaven.  
But are you startled to find some of better Note and Worth among ' em? If so, Sir, you'll be very Kind to these, in shameing and scaring them out of such Scandalous Company. Are they Good Honest Men? Wise Men? And Persons of Honor too? And of these you are most timorous to incur the Displeasure. And here you think you had best Consider well what you do. And I will now take it into Consideration, with you.  
Do you then hear the Good Honest man Guilty of profane Cursing and Swearing? If that be Possible; It's great Pity: and should such be the Case, you'll do well to Commend the man for his Honesty: but not stick to Punish him for his Impiety. Peradventure he is so far Honest, as not to be a liar, a thief, or Adulterer? Tho you know, Sir, that the Notion which some have of their Good Honest man, will take in a very Lewd man, and one that is far from being an Upright, Just man. For an Honest man, we say, will be as Good as his Word. And even common Justice will oblige him to Render unto all their deuce. But how is he as Good as his Word, who makes nothing of the most Solemn Engagement to his God? And what rendering to all their deuce? When God himself is by such, left out of the Reckoning, and no Care taken to pay unto him whom they owe most of all to, the Honour due to his Name? and what Trust is to be reposed in his Honesty, who can be so False to God and to his own Soul? Surely, Sir, that mans Goodness must lie in a very Narrow Compass, who can be found in such a Horrid Guilt against the Honor of God, and against his strictest Commands, and his most Terrible threatenings, as the Common Swearing; which gives Evidence against a man, that he is ( laesae Majestatis reus) Guilty of High Treason against the Crown and Dignity of Heaven. A Wickedness which stands in so direct Opposition to our Christian Rule, that I see not how any man can be indeed a Christian who allows himself in it. And I know not where is his Conscience or Integrity, who dare commonly Blaspheme the Blessed Name, that ought for ever to be had in the highest Veneration, and never to be mentioned, but with all Religious Reverence and aweful Regard. I doubt not, Sir, but you have heard many a Notorious Swearer called a Good Honest Fellow; But I hope such his Reputed Goodness shall not terrify you from doing him Justice.  
Again Do you think, Sir, you must not take upon you to Correct the man of Understanding, and the Scholar, who should know what they have to do, and not need to be so tutored? But if such have yet learned no better manners, than to be common Swearers, Be sure that is none of their Wisdom. And when they will so play the Fool, I think they ought never the less, but so much the more to Smart for it, because they know more than the Most, and yet do as bad as the Worst. Alas, Sir, how does the Sensible Mans Wisdom here most wretchedly fail him, To think that God does not Hear, or will not Require it, or could not Avenge it? And to venture Purse and Soul, for no Purchase, but his own, and Gods dishonour? Wise men use to make better Bargains, than to pay a dear Rate, for that which is stark nought. 'Tis the Fool that parts with his Money so Easily. And will you Reverence the Wisdom of that Absurd Creature, who can find a God to Swear by, but none to Pray to? That piece of Contradiction, who owns a Glorious God, only to Disrobe, and Plunder him of his Glory? Playing with the God-Provoking and Soul Damning Wickedness, like Horse and Mule that have no Understanding. Because the Inconsiderate wretches are Blinded and Lost in their own Follies and Impieties, they think the Omniscient God must see and know no more than such Bruits as themselves: And show what a Vile Opinion they have of God's Inspection, When they can be more dashed and awed with the Presence of a poor Mortal Man, Than with the Observation of the only Wise Eternal God. Well does the Psalmist lash such Beasts of the people, Psalm. 94.8, 9, 10. Understand ye Brutish among the people, and ye Fools when will ye be Wise! He that planted the Ear, shall he not Hear? He that formed the Eye, shall he not See? He that Teacheth man knowledge shall not he know? How Judicious and Cunning soever they may be accounted, would any Wise men, at the Peril of their Immortal Souls, make so Bold with the great God, Holy and Just, and think he will always so take it at their hands? Would they so desperately Throw at him, as if they could easily deal with him? Do they know whom they Resist? When better have the whole World, and all men and Devils, than one God against them. O what an Unequal Match is it, Sir, for a pitiful crawling Worm, to oppose the Invincible Power that reared and Sustains all the mighty fabric of Heaven and Earth? who but a Mad-Man will be for the Desperate Service, to Fight with a Consuming Fire? Silly Animals! How soon can he Kill, and Cast thee into Hell? Let the Postheard Strive with the Postheards of the Earth: Wo to that Fool-hardy Sinner, who will enter the Lists, to try Strength with his Omnipotent Maker! The Foolish people have Blasphemed thy Name. Psal. 74.18. None else would ever offer to do it. And surely, Sir, as well may you venture to Confront their Wisdom, as they to Confront the Wisdom of the Nation, in Playing with that as but a Jesting Matter, which our great Senate calls a Detestable Sin: And thinks fit to show their Horror of it, in making the Strictest Law against it. Is it so Heinous to call them to account, who can be so senseless to Exasperate the Lord and for ever to Lose God? By taking the Impudent Liberty, ever and anon to offer him such Barbarous Indignities? What if they take it ill to be controlled, who, without any sense, and against all the Fear of God( and is it were, in spite of him) take and keep up such a wickedness; which one would imagine should need no more, but any considering man's Bethinking himself, to turn his heart against it, and make him Resolve, never to have any thing more to do with it?  
But is any Great man, or Person of Honor in this foul Guilt? And must they be made Exceptions from the Common Rules of Justice? And do you think, Sir, it would be accounted an Offence greater than all their Swearing, and never to be Forgiven, should you let the Law have its Course there, and put their Honors, or their Worships upon Record? But are not they the Kings Subjects as well as others? And is there ever a Clause in the Act to Exempt the Noble or gentle Swearers? Must that Nobility and Gentility indemnify, which renders them indeed but the more deeply Guilty? Because they move in a sphere above others, and are more observed and followed; and so capable of doing the greater good or Mischief, Their Exorbitant Pattern and poisonous Influence therefore makes them more Responsible, for all whom they Seduce and ruin. And if Noble Men will profanely Curse and Swear, Sure they are never the Nobler for it: Tho they may think so to add to their grandeur, and to make themselves look Bigger still, by such thundering against Heaven, and showing how Bold they dare make with him, whom all the World Adores: Swearing for the Gallantry of the thing, to be thought the Braver men, for venturing so to set the Great God at Defiance. Is this their Ingenuity and Gratitude, so to Depress him that has Exalted them? And when they are raised to Honor, To have a Pique at his Honor, Least it should Darken them, to own a Greater than themselves; Does it not rather, Sir, extremely Lessen their Character, so to Scorn their Glorious Maker, and greatest Benefactor? O what Loses a man more, than the very Pride and Haughtiness, whereby he reckons only still more to Greaten himself? And of all the Proud Humors, which so Detestable as the Insolence against God, and Scorning to be under him? What Honor can I have for him, who has none for his God? Indeed how can he ever expect it from me? When men of outward Dignity will so Degrade themselves, by their Impiety; How can we help it that they make themselves Vile, and fit only to be Despised, by all whose eyes God hath opened? Psal. 15 4. If they will be found some of the Cursed Crew, that are the Hate of Heaven, who that is true to the Honor of his Lord, can hearty Honor such Ob●●●ts of his Contempt? who do but teach others to Slight them, As they do One that is infinitely more their Superior? What Names or Titles can Credit that Ungodliness, which makes them Enemies to God? If they will fall so stout upon Him; after he has so highly Obliged them, Is it not the more shane for ' em? For certainly God will make his Despisers Despised. In good truth they do make themselves so. And they must not think to have the Less Contempt, but the Greater, because they are such Great Enemies. Tho we must not be so Rude to deny them the Civil Honor due to their Places, yet neither must we be so Impious, to Honor them, to Gods dishonour. And what reason have we to Respect them more, than they do the Glorious Lord that made them? How can I fall down to them, as the Sons of Honor, who can take a Pride to turn their Tongues to his Reproach, without whom they could not so much as Move them at all? And like some surly Animals, lie Snapping at the Hand that gives them Bread? shall Traytors to Heaven think to be honourable, for that which makes them Abominable? If they will throw themselves upon a Level with the Rascally people, for that sort of Wickedness which even the Basest Villain has as good a Claim to, and can make himself as Eminent for. They must not take it Heinously to be served accordingly. Or take it as they will, 'Tis the most Unnatural thing for any, that have a Sense of Gods Honor, to pay a Profound Honor to his Notorious Enemies. If the Best and Greatest in the World must never be Preferred before Him: Much less must we Slight him for the sake of some of the most Corrupt Limbs of Mankind, who would be Famous for their Daring Impieties, and be thought Great for Exalting themselves above all the Commands and Threats of God: Scorning to be so Low-Spirited, as to Fear Hell and Damnation; and Flowting them that harken so much to the despised Jesus, whom it seems themselves Bow to, only in Mockery: And when our great Law-Giver bids them, Swear not at all, they in effect, reply Pish we Regard it not at all. Let him say what he will, we will be Above his Word. But they shall not be Above his Judgments. Nor are they above the Laws neither, were they but duly Executed.  
You see, Sir, in the late Posthumous Print, What a Person of Honor has said, to the everlasting dishonour of Customary Swearing: 
Mr. boil.  In showing how Silly and Defenseless is the Wickedness; and taking so much pains to Expose it: that he might A●gue, and School, and shane those of his Quality, out of that Rudeness with Heaven, which casts such a Blot on their Nobility, that he counts it Impudent in them to expect our Esteem, and Profuseness in us, to Squander it upon them, for the recompense of their 'vice. And I hope, Sir, you will think that Renowned Author fitter to be Heard than any the Proudest Swearer. The World knows he had sense and Honor all over. But all profane Swearers make themselves Senseless and Ignominious, And so they are to be Regarded thereafter.  
Be they who or what they will then, Sir, that put themselves under the Devil's Banner, to engage in that Cursed Cause, they are not too Wise, nor too Good, nor too Great, to Answer for it to God in another World; nor to the Powers Ordained of God in this World. And therefore, Fear not, Sir, to show yourself for the God of Heaven, tho it be against a whole Host of the Proudest of his Foes, who must and shall be all confounded and quelled. And though you should thus be out with them, The Wisest and Best of men will Like you never the worse for that. But you shall have the sweet Satisfaction from Within, and that Blessed Peace from Above, as will more than make you Amends for all their Flouts and Frowns.  
Sixthly. Are you afraid, Sir, to be Censured for Singular, Precise, and a busy-body; should you faithfully Acquit yourself in your Place as a truly Christian Magistrate; To Countenance the Pious and Suppress the profane? Do you ask me, What, shall I be like No body, to go and set myself vigorously against the Common Swearers? I am hearty sorry, Sir, if the Age be so Degenerate that you should justly Doubt of Company in so Laudable an Enterprise. Yet I hope you will not stand alone; but find a happy Concurrence of such as shall equally Concern themselves in the Trust committed to you I am Sure of some, and Hopeful of many more, that will be with you.  
But should never so many stand off; what Hazard would it be to your Reputation, that you are not like the Most, and that you keep in a Narower Path than is commonly taken? If your Example must be the Reproof of others, the shane will be theirs, but the greater Honour still to yourself; That you do the thing, which they ought to do, and are greatly to Blame, to hid themselves in the most Glorious Case. Tis Grating, I know, Sir, That your Zeal should pluck some of your Brethren by the Sleeve; but must you, in such a grand compliment to them, bear them Company in the Notorious Neglect of their Duty? And not offer to be Faithful to your Trust, because so Few will be your Partners in the Work? Can you think it Best to do as the Most do? When he that Made you, and will Judge you, Forbids you to Follow the Multitude, if it be to do Evil? Whatever be their Names or Numbers, as they can none of 'em, by their Examples, Extenuate, or alter the Nature of Guilt, to make the Detestable Sin, a Venial Peccadillo; So neither can they Prevent or Alleviate the Punishment of their Followers, who on the Presumption of their judgement or practise, will Venture to be their Companions in the common Corruptions, and Palliations of ' em.  
Sociable Sinners, that followed the Multitude in their Lewd Courses, must look to share with them in their Just Curses. And to be found Upright in the midst of a Crocked and Perverse Generation, is no small Commendation, and will find more than a Common Salvation. But how can you, Sir, be trusty to your Lord, when Determined more by others ways, than by his Word? And what Life of Grace do you show, when you Swim as Dead things do, only down the Common Stream? O let your Zealous Concern, like a mighty Torrent, show but the greater Fierceness for Opposition. And let others Perfidiousness have no other Influence upon you, but only to provoke you in a holy Indignation at them, to go beyond them.  
But if you think it such Ill manners, Sir, not to Comply with the Rest, be they never so much out, or Shamefully Deficient: Then where is the Good Manners to Heaven, and now to King and Parliament, the highest Powers we have on Earth, when they shall all be Slighted, in compliance with a Sorry Pack, and a very Criminal Party? If you look about you for company, Sir, to see who will be on your side, before you Stir: If you ask, as Psal. 94.16 Who will Rise up for me against the Evil doers? Or who will Stand up for me against the Workers of Iniquity? God be thanked, Sir, No such room now for the Objection of that Singularity, When you have the King himself, to whose Example all use to be so Proud of Shaping themselves, and one of the most August Assemblies in the World, to be your Abettors, in standing up to Fight the Lords Battels.  
Or should you, by some still, be thought never so Singular, yet I see no Cause you have to be ashamed of it Singularly, which the Wisdom of God, and the Wisdom of the Nation puts you upon. And though you had no● so much Company as you have, yet how much better, Sir, to be Pious alone, than Ungodly, with never so much Company? I know you will, one day, be glad to be found among the Little Flock; and I understand not why you should count it so Infamous, though you be one of 'em at present.  
And as little Startling( if you well Consider it, Sir) is the Charge of Preciseness. For you cannot but know what sort of men use to call that Holiness, without which no man shall see the Lord, by this Name. And there are Terms of Reputed Infamy, that much more Credit, than Disgrace the persons they are cast at: If we but observe what kind of Nomenclators they come from: such as Brand every thing with a hard Title, that does not jump with their own debauched and profane humour. And you shall quickly have never a virtue, Grace, or Good Quality left you, Sir, if you must be run out of it, as fast as any Silly Tongues or Black mouths Mis-call it. If they have called the Master of the house beelzeebub, how much more shall they call them of his household? Mat. 10.25. And if you are Derided on this account, It will be with abundance of the Best Company: When not only all Conscientious Magistrates and Ministers, but King and Parliament also are now some of these Precisi●ns. You are a Young Christian if you cannot Slight and Scorn the Slanders of such Authors: For Displeasing whom, any cause is indeed but so much the Better to be liked. But you know, Sir, who charges you to Walk Circumspectly, be they never so many of your Acquaintance, who are for walking at Large, after the Course of this World, And you know What manner of persons we ought to be in all holy Conversation and Godliness: And when alas, so Few are really such, The Word which you profess to Believe for Eternal Truth, will tell you, How few are like to be for ever Happy. And God grant, Sir, That you and I may be of that Number, however they hear now from a Vain Mistaken World.  
But you would not be thought a Busy-Body? Nor would I ever persuade you, Sir, to be such, in the Infamous sense which holy Scripture condemns. For, as Impertinents can be busy, without Working at all, and take a deal of Pains to do Nothing( All their Fermentation being but a more Nugation, and the eager pursuit of that which turns to no Account) So 'tis a Fault that Creates abundance of Mischief in the World, when we will be such Eccentricks, to concern ourselves in others Affairs, without any good ●all, and to no good End: More for Curiosity, or Malignity, than for any necessity or charity. And there may be the great Outcry against others vices, but to hid our own: And a heavy Crimination of them, only to Set off ourselves. But ill does the Office sit upon any one, to be such a Keeper of the Vineyards, as to let all lye Uncultivated at Home. When he is to Begin there, and to be Severest upon Himself, where he may make Boldest. Nor must our Zeal out run either our Discretion, or our Meekness, or our tender Consideration of others Infirmities, and our Charitable Allowance for their Unavoidable Failings. But when Prosecuting our Brother overtaken with a Fault we must consider ourselves, lest we also be Tempted. And not be so biased with any pikes or Partialities, but that we Cautiously proceed by Regular steps, in the Uprightness of our hearts; and carefully keep within the Compass both of Gods Laws and Mans.  
Yet this notwithstanding, Sir, There is a Looking also on the things of others, which is a Commanded Duty. Phil. 2.4. And the best of the Seven Churches, Rev. 2.2. was Praised for this, That she could not Bear them that were Evil. And though some expect much Commendation for their quiet peaceable humour, when they cry, Let every one look to themselves, We will not Meddle nor make: yet you know, Sir, How good a man he was that doggedly replied, Am I my Brothers Keeper? Gen. 4.9. And indeed such as have turned up the Reins, and forgot the Government of themselves are like to be no well-willers to any good Discipline, but had rather all should be left at Random, than any Restraint laid upon such as need it, to Oblige them to be better than they have a Mind to. Such as most put forth themselves for the Glory of God, and the Good of our Souls, these are the Pragmatical meddlers, which of any, they can least away with; As most Disturbing their beloved Security; and Labouring to Introduce that Reverence of God, and Regularity of Life, which sevres only to Exasperate them, and put 'em to Confusion.  
But the Charity, Sir, which teaches you to Love your Neighbour as yourself, can do no less sure, than oblige you to be Concerned for Preventing his Hurt, and Promoting his Good, by all means under your Power, whenever it falls in your way. And if every Christian in his capacity, what in him lies, stand engaged to care for the public Good, and for his Neighbours Good, Much more the Magistrate and the Minister. And who then but the Silly or Perverse, will call them Busy Bodies, for the Faithful and Zealous Discharge of their Offices? which chiefly consist in the Discipline and Regulation of others? But whatever Censors are hard upon 'em for it, they ought to be so busy, and Hoc Agere: That they may not teach the people to Transgress, nor leave them to Stray and be Lost as sheep without Sheppards: But watch over 'em, and be Intent upon this very thing, as those that must be Accountable for all that Perish, through their Neglect and Default. And such as are now Traduced, for doing more than Others, will not think they have Over-done it, when they come to die: But the Lazy and Perfidious Magistrates and Ministers, that are only busy in Censuring such as Exceed them, shall then too late wish, they had done Like ' em.  
Be pleased then, Sir, to accept in good part that Word of Exhortation, wherein I shall also think myself concerned to take a Share. Seeing now a Price is put into all our hands, and every one is impowered if not by admonition or correction to reclaim others, yet by Testimony, to bring the Offenders that Plague us to Punishment: O that it may Awaken all our Zeal, to Suppress and Grub up the Rampant, Topping Wickedness, that so long has reigned and Swaggered, to set all the former Laws at Defiance. However the Children of the Devil, his Trusty Servants, swell and hang their heads at the Attempt, to Dispossess their Master. Sure all that Fear and Love God will rejoice in the New Opportunity now set before us. And in the name of God, Sir, let us take Heart, and make some fresh Experiments, to see what will be done now, more than yet has been done; to Deliver us from this Curse and Reproach, that has so long lain upon us. And let not such an Excellent Statute lye as a Dead thing among us; Lest it one day Rise up in judgement against us. Let us neither be Ashamed nor Afraid to do the Justice, whereby those. Ends may be obtained, that are now Designed. Instead of Pleasing the Criminal Faction into their Ruin, and Suffering them quiter to undo the Land which so long they have made to Groan under 'em: Rather be pleased, Sir, to Imitate our Wise and Pious Law-Makers, who from the common Corruption, and even Universal Prevalence of this Crying Wickedness, have taken occasion to express their Keener Resentments against it; Contriving the Good Law, which Blessed be God that put it into the hearts of some to Promote, and answered 'em in the wishes of their hearts, to see it brought to perfection. And O that none of those who should Awe the profane Generation, and make them Afraid to be so Rude with Heaven in their Presence, may give 'em Boldness yet farther to carry on the wicked humour: But, if it be Possible, help to Stop them in the ill Damnable way they are upon, and make others dread to follow ' em.  
But before I press you, Sir, with the Enforcements of this Exhortation, let me here give you the Apostles Caution, Jud. 22. Of some have Compassion, Making a Difference. For even of Swearers that are Faulty, all are not alike Guilty; And some therefore to be used with Lenity, Others to be handled more Severely. They be profane Swearers, whom the Act has marked out for Prosecution: and though all Swearing is profane, that is not Sacred: And none is Sacred, but what is made an Act of Religious Worship; Solemnly to Invocate the Searcher of Hearts, and the Judge of Right and Wrong, as the Witness of our Truth, and Sincerity, and the Avenger of all falsehood and Iniquity: which we are never to do, but upon very Weighty occasions, and when we have a Just Call to it, and good Warrant for it. Yet by profane, I humbly Conceive, the Act intends all such Bold and Rude Swearing, in common chat, as is Inconsistent with the Fear of God, and so highly Offensive to all Sober Good men. For even the man whose heart, in the main, is Right with God, may yet Transgress through Inadvertence, and surprise, and the Violence and urgency of Temptations: And as soon, as he is made sensible of the Slip, declare his Concernment with Sorrow for it, and severely Judge himself, and hearty thank his Monitor, and seriously promise Amendment. And in my opinion, Sir, such a case calls for Pity, rather than the Penalty. Surely, Sir, a great Distinction is to be made between this, and the Mad Customary-Swearer? That Swears on, as in Defiance of Laws Human and Divine; and Extenuates, if not Justifies the Guilt, makes a Mock of his Sin, and Advocates for it: And instead of Recoiling upon himself, is ready rather to fly in the face of his Reprover: Scorns all Warning, will not be Reclaimed, is far from being Ashamed, and Hates to be Reformed. What is the Law designed for, Sir, if not to Maul and Batter, or at least to muzzle and Chain up such Head-Strong Beasts of the People; that make even a Trade of Swearing, as if they had been Bound to the Devil, and served their apprenticeship; and become such Masters of the Hellish Craft, that they are past all Apprehensions of the Horror, and scarce so much as take notice, even of the thing itself: And instead of Fearing an Oath, count nothing more Ridiculous, than such Preciseness: Swearing so thick, as if they were in Hast, to fill up the Measure of their Wickedness, and would take the Shortest Cut to that Damnation which they so often Imprecate. When they scarce use the Name of God, but as their Bauble, and make him the matter of their Infernal Merriment; Where the Children of Hell Smile, and show how much they are taken with the Humour; to see their Maker and Saviour Run down and Trampled: As if the gread Lord of all were not so good as their Servant; And he whom they fall on their Knees to in the Church, were fit only to be ridiculed somewhere else. Even in such Fraternities, whose Dearness arises only from the Humour of profaneness; and they are great Friends, for being all of 'em Gods Enemies: such Enemies as can never let him alone, but Pursue him even Continually. And as our Enemy is for hitting us in the place where he thinks we can least Endure to be touched, and we are too Free in pouring out words to the Disgrace of those whom we do not Love, so if God be most Tender of his Glory, they are most madly bent against it: If their Impious Swearing so Highly Affront him, he shall be sure to have Enough of it; and nothing more usually heard amongst them. As if they would even pluck the Crown off his head, and strike into the very Apple of his Eye. O what a Sting and rancour does it argue at the bottom, when from the Abundance of the Heart the Mouth so pours out! Such monstrous Excrescencies and filthy Botches of their common Discourse, notoriously betray the Malignant Putrid Principle whence they Proceed. But I need not add any thing to Blacken their Names, who are so hard at it, to Foam out their own shane. But truly, Sir, such Captains in the Devils Troops, the Jeroboams that make others Sin, they need the Lash which the Law has provided. And I must tell you Sir, 'Tis very dangerous to be any Abettors of 'em, or to have any part or Lot with the Rebels, at whose Destruction God will Laugh, as they do at his dishonour. Even to Excuse for them, may be Innuendo, sufficient to make you reckoned as one of ' em. And such as make Light of the Wickedness, do but make themselves too well known for greater Friends to Gods Enemies, than to Himself: And more forward to take their Part than to Appear and Contend for his Honor.  
Ah, Dear Sir, who that has any thing of God's Grace in his heart can sit still, and Tamely hear Peals of Oaths Rung in his ears, and the Almighty Lord of all dared and Vilified, by every Wretched Swearer? O here if ever, Sir, show your Zeal for the Lord of Hosts. Let your Spirit be Stirred, and your Heart Burn within you, to hear the Horrid Oaths and Curses, whereby the great name of God is so dishonoured, and our Religion made a Very Scorn to Jews and the Infidel World. Especially Look narrowly to all within your particular District; as many as ever you can Influence, that what so highly Provokes God may never Thrive under your Shadow. For this is the Filial Ingenious Love of God, more greviously to Resent the dishonour done to our Heavenly Father, than any Disgrace reflected on ourselves: And to count his Foes more noisome to us, than any that touch us so in our own Dearest Interests: yea to Pursue them as our worst Enemies, tho not to reek our Vengeance, yet in Legal ways, to help them to Justice.  
In your own Wrongs, Sir, it will become you to Personate the Deaf man: But so to put up the Indignities against the Majesty of Heaven were such Misprision of Treason, as would render yourself Obnoxious. And if at one time you can Diessmble your Observation of that, which you Publish at another, telling how many Oaths you heard such a one swear: what do you but thus bear Witness against yourself, what a Subject you are to God and the King both; And how many Forfeitures you should have taken, which you did not; And so how many bigger Amercements ought to be levied upon you for that Default? When such Injury and Affront is offered to the best Laws, That in cases so Notorious, Justice should no better be done, even by those that are set up on purpose to do it.  
Whoever beg your Pardon here, Sir, 'tis not in your Power to Forgive ' em. All that I understand you can Lawfully do, is as an Equitable Judge, to Temper your Summum Jus, and Abate the Rigor, according to the Quality of the Offender: i.e. e. If he be not Impudent and hardened, But Relenting and Hopeful. But to let the Laughing and the Resolute Swearer Escape, is not Mercy, but Treachery yea and Cruelty: Cruelty to his Soul, and to the public, both which he is Labouring to ruin.  
In a common Calamity, Sir, As when a Town is on Fire, every Neighbour is to Lend a Helping hand, all to do what they can. And if there be no Saving the Whole, yet to Rescue as much as they are able out of the devouring Flames. And when our Nation is under such a Calamity, by reason of the Common Wickedness, this in particular of Customary Swearing, so Flagrant and Raging every where, the Tongue being such a Fire as inflames the very Course of Nature, and is itself set on Fire of Hell. Jam. 3.6. shall we stand by as Unconcerned Spectators, and instead of offering any Help, show ourselves much pleased with the Sight? Like Nero who Fiddled, and made himself merry with the Fire that burnt down his City.( A Pleasure fit for one of such a Stigmatized Name as all do abhor!) O no Sir, God forbid, we should be so wretchedly Stupid, so obdurately Wicked. But as in a dreadful Fire, the doleful Cry is, Help, O Help for the Lords sake: so here, let Magistrates and Ministers and all private Christians, in their respective Places, Help, Help for the Lords sake. And for our dear Church and Countrey's sake; Yea for Credit, and Conscience sakes; and for all our precious Souls sake: That we may not bring them, nor our Land in Jeopardy any more, either by falling into the Heinous guilt ourselves; Or by our Connivance, or Indulgence, make ourselves Accessary to the guilt of others.  
First then, Good Sir, Help for God's sake: and do somewhat like the Obliged of the Lord, for him that Made you, and has been so abundantly Kind to you. Will you Espouse the Quarrel of your Friend and in a Generous Indignation, show your Warmth and Mettle, at his Defamation, 
If any touch my Friend or his Good Name,  
It is my Honor and my Love, to Free  
His Blasted famed  
From the least Spot, or thought of Blame.  And does not your Supreme Benefactor Deserve as well from you? When one in Heaven is infinitely more your Friend than all your Friends upon Earth, Can you be, not only so could, but so Perfidious to him, when he is most coarsely used; yea and most basely Affronted, not to think yourself Concerned? O Sir, I hope you will not so Imitate those whom you ought to Punish, the Swearers that can stand upon the nicest Punctilios for themselves, but leave Gods Honor to shift for itself. Can you hang the head at a Reproachful word spoken against you, and boil with secret Indignation, where the Enemy is to Big for you; and Burst out upon him, if you can Cope with him? And is his Name and Honor worth Nothing with you, who is Infinitely, more Regardable than Ten Thousand of us? O where is your Zeal and Fidelity to him, and to what yourself do Profess, when you would be called his Servant, if you can see all Betrayed and Ravished, and be no more Touched, than if all were according to your Wishes? When one speaks villainy, another Laughs at it, a Third Defends it, who that is not all Earth can bear this?( Bp. Hall.) Is it Gods Cause only that makes you lukewarm and phlegmatic? O Sir, when you but Remember, Who he is, Sure you will never think you can do enough for him, that is so Infinitely Great and Good. And when you know what is most Grateful to him, and he has put it into your Power, will you refuse to do so much for him? After he has so Declared himself to be most Jealous of his Glory, shall any thing be so Dear to you, as that which is so Tender to him? Can you Love him and Honor him, and yet signify no Indignation against such as treat his Glorious Name with the greatest Contempt and Scorn? Can you Laugh at those that Grieve his Spirit? and make some of the Bitterest of his Foes your Intimate Friends? who but his Enemies take his Name in Vain? And shall such inherit your Kindness and Caresses, as if they had done the most Obliging Meritorious Service, to throw Dirt at your Lord? Do you so Provoke the Lord to Jealousy? Is any better than He? And is that your Loving him above all, to prefer a Vile Sinner before him? Yea to take part with his very Enemies against him?  
Sir, We shall not find it enough in the great day of Final Accounts, to say, Lord we have not Profaned thy Name. For he will tell us, I sent you into the World to glorify my Name upon Earth: And where you might, and would not, Stand up for me, you did Despise me. O then for Gods sake Sir, Appear in vindication of his Aspersed Honor, that when so Few care for it, or will do any thing in Faithfulness to Promote it, He may give you that Elogium, Gen. 7.1. Thee have I seen Righteous before me in this Generation.  
Secondly. What will you do, Sir, for Christs sake, who poured out his very Hearts Blood for yours? Can you Forget or Slight him, who is your very Life and your only Hope? And make the Lightest account of his Love and his Death? Have you no more Kindness, nor Gratitude, or Honor for such a Friend? And how will you express your Resentment of all his Astonishing Favours? Will you only give him a Jewish Hail, and the Lying compliment, to cry, Glory be to the Son, and pay your Nod to his Name, while you make but a Scorn of his Religion, and count his Yoke Intolerable, Not to Swear at all? But when he has so signified his Pleasure, can you love him; and yet take no Care to Promote it? You know, Sir, how Studious and forward true Love is always to Please. And I am sure, you can never gratify and Pleasure a Greater and Better Friend. Were you no more than a private Christian, yet you were obliged to do all that ever you could for Jesus Christ. But when you are a Christian Magistrate, how Awkward Sir, will the Office sit upon you, if you can Tolerate and allow this most Unchristian practise? And wear a Dignity under him, only to Oppose him? I say to Oppose him: For himself tells you Mat. 12.30. He that is not With me is Against me. And the Magistrate that is a Swearer, or a Conniver at his Lords dishonour, does only use the Advantage of his Place, to do a great deal more mischief to the Christian Religion, than otherwise he could ever have done. And I wonder how any such can ever expect to hear from their Judge at the last, Come ye Blessed of my Father.  
Thirdly. Will you do nothing Sir, for your dear Countrey's Sake? When God has given you so Large a soul in other respects, will you not be so public-spirited, to put in among the Worthy Patriots that greatly concern themselves in seeking the Common Good? And how can you better Promote it, than in helping to Redress that Cursed Grievance, under which the Land Mourns? And to Cure those Corrupt Members that are such a shane and Plague to the Church? For what an insufferable Absurdity is it Sir, to Toss that Great Name in Common-Oaths, which we Invocate in our most Solemn Prayers? It is not to be endured in a Christian Community. It has too much and too long been let alone already; to our great Infamy and just Reproach. And an Odious Brand it would be upon us, were we no more than a Civilized, and not a Christian Nation. For the very Heathens would never Suffer the Gods whom they Worshipped, to be so Scorned and egregiously Vilified. This, this, Sir, is one of the Cursed things, for which the Lord hath a Controversy with us, and for which Wrath is gone out against us. And till it be cast out, O what Expectation, but of Fiery Indignation! We Look for Peace and Good days, but, alas, Sir, what Peace and Good can the Toleration, of Ungodliness, and such Connivance at Gods High dishonour Prognosticate? How can it consist with the Equity and Glory of God, to Espouse the Cause of an Incorrigible People, that go on still in their Trespasses, and even justify their Offences; as if they had done nothing Amiss, or had no Need to Turn and Alter their Course? Let our Cause be never so Right; tis much more Disgraced, than ever its li●e to be Promoted, by such as think to Carry it with Hectoring and Swearing and Damning. Yea even our successses in the World, and the very Blessings of Heaven, will but help the faster to Undo us; as long as we continue in such a posture of Hostility against the Blessed Giver.  
Indeed Guilt is not then National, nor so Crying, when there are strict Laws against it, and Magistrates and Ministers join their Forces to kerb and Disgrace it. But O how Rueful is the Prospect, Sir, when they on whom our Eyes are for Help, are False or could, and show little Concern, unless it be their grievance and spite at any thing that looks towards Amendment; And their Forwardness to stand in the Way of the Best Intentions, and Crush all Endeavours to do us Good? And are rather Deriders and Opposers of them, than any Well-willers or Contributers to Promote ' em. 'Twas Phineas his Standing up to Execute judgement, that stopped the Plague. Psal. 106.30. And such now is our most Hopeful Remedy, Sir, to do Justice upon Notorious Offenders, whose Crying Provocations will not Suffer the Sword of God's just Indignation to be put up into the sheathe. The Merciful God, who is loth to strike, even when Provoked, how ready is he to hold his hand, upon any occasion for it? O that we may not Hinder him of the Opportunity, so to show his Mercy! May it not stick Sir, at your door, nor mine, that Wars do not Cease, and that we are not blessed with Sweet and Happy Days.  
You complain much of Perjury, that some who come before you seem not to Care what Oath they take. And if that be so, Good Sir, do what you can to Remove the Cause; And that is the Common-Swearing, which makes Consciences so Case-Hardened, they neither Tremble or Flinch even at the Nefandous Guilt of Forswearing. You seem much Concerned for the Land of your Nativity: And I really believe you Desire to see it Prosper. And to this End, Give me leave to tell you Sir, you may Contribute yet a better Assistance, than with your Purse: What shall Cost you Less, yet will do us much more Good, yea and further Oblige us, to turn the Sword of Justice upon the Enemies of our own House, than to draw the Military Sword in open Field, against another Enemy. For what is it that so arms and strengtheners them against us, as our own Enmity and Rebellion against Heaven? And therefore the more Instrumental you are Sir, to Beat down that, the better Friend you must needs be to your Country, and the more Formidable to all our Infernal and Anti-Christian Foes, and follow the Likeliest Method to Suppress them. For this is to take away the very Ground of Offence, that provokes the King of all the World, to make them his Scourge, to Correct us. And could we but thus Engage him to be with us, what need we Fear then who is against us?  
Fourthly. Will you show your Esteem and Concern Sir, for Precious Souls, made after the Image of God, and that are the Price of his Son's Blood, yea each of 'em more worth than a World? Can you see them sink and perish, and never Care for it? And when madly Running upon their own Damnation, will you do nothing to stop and Prevent them? When every Oath is as a Stab, and like so many Seals annexed to the dead of Conveyance, whereby they make themselves over into the Devils hands:( God having straightly Forbidden all the World, under Pain of Damnation, so to Meddle with his Tremendous Name.) And is this Charity and Loving our Neighbour Sincerely and Fervently; When you see them in a way that is so far from Good, Posting Hell-ward, and are for sending them Packing, and Down with ' em? If not to Drink them down, yet to let them Swear themselves down, and you Laugh at the Sport, and Applaud the humour? For ought I know Sir, The very Laughing at this Sin, has helped to lay many a Soul in Hell. Because they saw how the humour took, and so many Oaths, so many Jests; Thus they were Tempted to make their Damnation your Recreation. And if this be your Kindness to your Friend, O what's your Cruelty to your worst Enemy! If to Suffer Sin upon your Brother, is to Hate him in your Heart; And if S. Johns logic be good with you, that the Hatred of your Brother makes you a Murderer; Then by so Kind a Gentleman as you are Reputed Sir, I think this is fit to be considered. For all the Kindness of your House, will never Compensate for such Unmercifulness to Souls.  
But to be Sharp upon the Swearers Sir, you can never be Kinder to your Friends; Whether they be Guilty of this Wickedness, or not Guilty. If they will be so much their own, and Gods, and their Countrey's Enemies, to make themselves so Obnoxious; The best thing then you can do for 'em, is to go as far as ever the Laws will allow you, to reclaim ' em. But if they be of the other sort, that Hate the profaneness, you cannot oblige them more, than to show your Concurrence with them, to save us all from such a Plague, that is the Bloody Bane of so many Souls.  
Fifthly. Give me leave to Argue with you Sir, a little from the topic of Honor, and to solicit you here to put forth yourself with vigour, for your Credit Sake: That you may not bring yourself under a just Suspicion, for no true Friend to Gods Honor; when you partially Lean to such, as nothing but Despise and Defy him. For but to Palliate the Corruption, betrays a man to be Rotten and nought; That( if himself do not practise it, yet) he can well enough away with it. And when he does not Abhor the Evil, a very Great man will make bold to tell him, There is no Fear of God before his eyes. Psal. 36, 1, 4. And indeed too much Suspicion do they give, that themselves are of the same Confederacy against Heaven, who will sooner side with the Swearer, than with the Reprover.  
Therefore though you may know too many Sir, who will be like to turn that to your Reproach, which is indeed your greatest Honor; Counting nothing more Ridiculous, than to be truly Conscientious; Yet I hope you will never make yourself really Vile, to come off the better with such Judges. As S. Aug. Confesses, Before he was a Christian, ( Ego ne Vituperarer, Vitiosior fiebam.) I was the more Vicious, to save my Credit; Least I might be thought the more Abject, for being the more Innocent. And though some that Name the Name of Christ are Ashamed of him before men, and count it a Diminution to their Honor, to Stand up for His; Yet I hope Sir, you know a better way to Honor: And that nothing in the World does more really Recommend and Endear even the Noblest and the Greatest than their serious Piety, in Profoundly Reverencing God; and their mighty Usefulness, in doing abundance of Good to men. For what is true Honor, but the rumour of Actions Pious and Good, rebounding from the Soul to the Notice of the World? And the highest Kings and Queens could never yet pretend to higher Titles, than Servants and Handmaids of the most High God. Who are really the most honourable, but such as do the Worthiest things, and are most Considerable for that which is truly Great and Good? The Blustering Swearer then that would rudely snatch away Gods Honor, to adorn himself with the Spoils, gets only the Honor of a Notorious Rebel, and a bold Thief and Usurper.  
And such Scandalous Sinners do not only ruin their own Reputation, but also help to bring a Blot even upon those with whom they are Intimate, to make the less Obnoxious, the worse thought of, for being any way concerned among them. Here therefore Sir, it is advisable, to take care of your own, as well as of God's Honor. Because in taking part with such as are out with him, you Pollute your own name; and by Inclining to such a Crew, expose yourself to be Reputed no better than one of 'em: and nothing like the man whose heart is Right with God, and whom the King of Heaven will Honor. To put away from you then Sir, the reproach of being Gods Enemy, and a traitor to Heaven; I know no better Expedient, than to show you are affencted to his Honor, by your burning Zeal against all the Rude Violators of it. till you are able to declare with the man after his own Heart, Psal. 139.31, 22. Do not I hate them, O Lord that hate thee? And am not I grieved with those that rise up against thee? I hate them with perfect Hatred, I count them my Enemies. No Enemies that give me more Disturbance, nor any to whom I have a greater Aversion. Thus Sir, will you Interess yourself in the Controversy of your Lords Honor; and never be Ashamed to take his Part, whose very meanest servants may make themselves Glorious, in being Zealous for his Glory? And how much more may you Ennoble yourself, by Adorning the Noble Post you are in, and choosing rather to have it said of you, He acts like a Good Christian, a Worthy Magistrate, and a Brave man; so to Honor his God, and Oblige his Country; as the Favourite of Heaven, and the Darling of all Righteous men upon Earth: Than that the Character belonging to another sort should be fit for your wearing, to be of such a strain, That let Church and Souls, and the Glory of God Sink or Swim, he is otherwise taken up, than to Mind any such matters: Let Swearers pour out their Blasphemies, in his very Face, he has nothing to say against them, but will sooner partake with them, than, in any other way, Reflect upon ' em. He has no Zeal, but for his Lusts and his Sports: No Revenge, but for his own Petts and Quarrels. Such as are most out with God, find the best welcome with him: And the Godliness which he should help to Support, he Hates in his heart. Not a Child of God that he can abide: But if youll ' show any Zeal for Gods Honor, you must never hope for his Favour. Alas, who can expect he should Correct that which is his own, not only practise but Pastime? He will sooner Persecute Gods Servants, than Punish his Blasphemers. Let him get but any the least Advantage, he will take a Swinging Vengeance upon a Zealous Godly man; but struggle hard to help off the most Flagitious Offender, if he has but the good Hap, to be one of the Lewd Knot. Can you think it a Credit Sir, to have such a Report as this? I have more Charity for you, and cannot entertain so hard a thought of my Worthy Friend: God deliver you Sir, from that Honor. May your share be such Honor as have all God's Saints. May he Love you and Good men Praise you: And then no matter tho the rest do not so well Approve of you.  
Sixthly. Let me also pled with you, Sir, the Cause of the Poor and beseech you to do this Justice, for their Sakes. If you think it too mean for me to mention your own Worldly Interest, concerned in the Forfeiture incurred, by your wilful and Willing Omission, and neglecting to do it: For 'tis like you may most commonly Escape here; Though sometime it may be your Hap, to meet with such as shall Fear God, and the Rebukes of their own Consciences, more than your Displeasure; who will venture to go as far as the Law Authorises them, to make you Sensible of your Default. And then you would deserve to be called somewhat worse than a Sorry Husband, for Incurring the Penalty, rather than you would perform your Duty, and be seen to stand up in the Vindication, of God's Glory. But if you are careless of your own Profit Sir, or think that none will dare to touch you there: Yet sure you will not be a Defrauder and Oppressor of the Poor, instead of reaching out Kindness to 'em, to withhold their own Right from ' em. Instead of Feeding the Hungry, and clothing the Naked; O do not Strip and Starve them; to gratify the Full and Wealthy, who in being Swearers, become the Poors Debtors. Help them at least to the share which belongs to ' em. That you may not have only the Precious Souls, which perish thro' your Fault, but the Poor-Bodys also, pinched and wronged by the same Neglect, to Cry against you.  
Seventhly. Be thus Just Sir, for your own Peace sake, that you may not go Self-tormented with a Guilty Consciousness of your own Falsehood to your Lord; Nor lie under his Frowns and the Dread of his Wrath, for Betraying your Trust and Deserting the cause which you were set up to Promote. I confess your Zeal in opposing the Enemies of Gods Glory may give you some more Trouble from without, than such do find, as more Consult their own Ease, than his Honor. But that trouble, Sir, will be more than recompensed, by such a Peace within, as passes Understanding. When your Conscience shall give you good words, and the Spirit of God witness with your Spirit, that you are the Child of God; Because so hearty Concerned for the Honor of your Father, which is in Heaven. O Sir, the Light of his Countenance, the Tokens of his Love, and the Hope of his Glory, will give you that Heavenly Satisfaction, which shall make you slight all the clamours and Contradictions of obnoxious Sinners: and count such Peace with God no hard Bargain, tho Purchased with the Ill will of some men, that were never well affencted to the Government of Heaven. O what can ever give you such a true, Noble, and Divine Pleasure, as to be like God himself; A Sanctuary to the Distressed, a kerb to the Wicked, and a Patron to the Good? Mens Conscia Recti, this is the Brazen Wall against all Assaults of Adverse Fortune in the present Life. And this will be the Comfort of a Dying Hour; such a Comfort as preponderates all the Pleasures of the Flesh, and the Joys of the World. When you have done judgement and Justice, you may then with Confidence and Boldness in your God, address to the great Protector of such, as his holy Servant does; Psal. 119.121. Leave me not to my Oppressors. O Remember, Sir, your Future Accounts, and what will bring you Peace at the Last, as well as make your Mind Serene, and easy at Present. And that the Testimony of Conscience may be your rejoicing, Dare to do your Duty, as an Upright and truly Worshipful Minister of Justice; Who are for Approving yourself to Heaven, and for securing that precious Treasure, and Continual Feast within you, the Blessed Peace with God through our Lord Jesus Christ.  
Eighthly. For Conscience sake, Sir, and in Pursuance of that Truth and Justice, which alone can make you deserve the Character of an Honest Worthy man: Remember the Obligation of your Vow in Baptism; when first you got the Christian Name, as the Faithful Soldier and Servant of Christ, Manfully to Fight the Battles of the Lord, against all the Enemies of his Honor. And also the Obligation of your Oath in the Commission you have received, as a Magistrate, to do Right unto all, according to the Statutes of the Realm. And ma●e it appear, Sir, that you are a man of Conscience and Integrity, not to be Warpt with Fear or Favour, but set upon the Execution of Right, whoever stands in the way.  
Now here I ask you not, Sir, for a courtesy; but a Debt; What you owe to the public, and to your own most Solemn Engagement. You have Sworn, Sir, and must Perform it. And I hope you will never add to the Perjuries, which yourself Bewail; nor Falsify your sacred Oath, to Court any ones good ●iking and Approbation; Nor for Dread of any ones Ill-will or Indignation. But let the Law have its Course, and the Justice which, thereafter, you are to dispense, let it be done; whoever Scoff or Censure, whoever Grumble or Threaten. Consult not so much your own Carnal Ease, or Ill mens Frowns or Applause, as how you shall Answer it to God, and your own Conscience, in the Discharge of your Place; and in Faithfulness to the Depositum entrusted into your hands. To Betray which were a Wrong, not only to your own Honor and Soul, but to him whom you Represent, and to All for whom you are bound to do Justice, according to your skill and Power. You are a Guardian of the Laws, Sir, to keep them, as far as you can, from being violated and wronged: And also the Steward, to Distribute out to every one that Portion which the Laws allot them. Such, you know, Sir, is your weighty Charge: and Faithfulness here will be your greatest Praise.  
And in the Execution of Laws, which are not all Equal, but greatly Differ, according to their Subject-matter, 'Twill be no Partiality more than is Praiseworthy, if you think yourself concerned and obliged, to have respect unto those Laws, in the first place, which set Entrenchments and Fences to secure the Glory of God, and make Provision for the Exercise of his holy Religion. For such Laws are only some new Enforcements of the Divine; whereby you are Antecedently engaged, truly and Indifferently to Minister Justice, to the Punishment of Wickedness and 'vice; and to the Maintenance of God's true Religion and virtue: And above all things, to Seek his Honor and Glory. Studying to preserve the people under your Inspection, not only in Wealth and Peace, but also in Godliness.  
Lastly, Sir, Look narrowly to the Execution of your Office, especially in the suppression of ungodliness and the Encouragement of Good Manners, for your own Salvation Sake: That you may not pull down the Guilt of others blood upon your own Head, and be charged with the Sins, which you should and might have hindered: Nor yet fall under the Doom of the wicked and Slothful Servant, for neglecting to trade with the Talents put into your hands, for the Glory of your Lord. You make the Wickedness your own, which you bear witness to, Uncorrected: And you Allow, what you do not Punish. O Remember, Sir, what a judgement the Lord did denounce upon Eli's house, at which 'twas said, Both the ears of him that heard it should Tingle. 1. Sam. 1.11. And what was the Reason for it, but because his Sons made themselves vile, and he Restrained them not. ver. 13. The Swearers Wickedness, 'tis true, is their own, and they make themselves vile: But the Guilt of not Restraining them as you ought, will lye heavy upon you, and for that you you must look to Answer. Tho it be a Negative thing, and but an Omission. to be so slacken and Remiss; One of the sharpest curses in the Bible is for an Omission. judge. 5.23. Curse ye Meroz, said the Angel of the Lord, Curse ye bitterly the Inhabitants thereof. And why so severe an Imprecation? Not because they Fought against the Lord: But because they did not Espouse his Cause, to Fight his battles against his Provoking Enemies: They came not to the Help of the Lord against the Mighty. O may you hear and fear so to Tempt the Lord your God, and to Provoke his jealousy, by your carelessness of his Glory.  
Remember, Good Sir, how short your time is; And how soon the Part you have to Act on the present Stage will be at an end; And that your Eternal State in another World will be Determined, thereafter as you now Acquit yourself in this. And having Death, and the great judgement, and Everlasting Life in your eye, O be not in such Care to cury Favour with Men, as to Ingratiate yourself with your Judge, and so to Negotiate for his Honor and Interests; That you may hear from him, at the Finishing of your Course, that Reviving Sentence, which will be more worth than a World: And that after you have been Instrumental to turn many to Righteousness, you may Shine as the Stars in the Kingdom of your Father for ever and ever. Your great Business in this World, Sir, is not to Please men, or to Please your Flesh, but to Please and glorify God, and save your Soul. And should you Miscarry and Perish, Alas, what Good would the Good thoughts of a Multitude of the Damned Creatures do you? Sure you can nethink that the Partaking of their Sins, will be any Valuable Consideration, for sharing in their Plagues: Nor that Herding or Holding with the Ungodly Crew in their wild Risques, and Extravagancies of Living, is the way to be Numbered with Gods Saints in Glory everlasting. O Sir, you know who has  told us, That Narrow is the way thither, and few find it: and those Few that Enter, must Strive for it. And pray Sir, what Striving is that, to Swim with the Stream of Flesh and Blood, after the Course of the World, and to do as the Most, and serve God only with that which puts us to no expense? To Shrink from all Trouble for his Sake and not so much as venture to Displease a Wicked Swearer? If this will serve the Turn, we may say then, Wide is the Way to Heaven, who can miss it? O may you never venture your dear Immortal Soul, Sir, in such a Way, nor run your Everlasting Salvation into these Desperate Hazards. But so Concern, and Bestir yourself, to Vindicate your Lord's Right's, and to bring him Glory; That your Case may look Hopeful indeed for Heaven, and you may be like one that shall dwell in his Holy Hill, and Inherit the Blessed things Inconceivable, which God has prepared for them that Love him.  
Now Sir, if there be any Weight in what I have here offered, Consider it, I beseech you, without Reflection on the Unworthy hand, from whence it comes. And reject it not under the Scornful name of Preaching; When 'tis not only the Parsons, with their old story; but King and Parliament who Quicken and Oblige us now to make the Quarterly Pay to our People; to save their Purses from the Penalty, and their Souls from a worse Punishment. That we might not be thought to do it only Pro Forma, from the Pulpit, to fill up the Hour; The Nobles and Worthies who Constitute the the Highest Court in the Land, have( under the Kings most Excellent Majesty,) interposed their Authority; That where our words were Despised, Penalties might be Inflicted. And you Sir, are one of their Trustees and Executors, to see their Laws put in Force, and their Pleasure fulfilled. And after such Provision made, shall Blasphemy still play the Bear, and the Devil amongst us, and none to stop the Outrage? shall the floods of Ungodly men make you so Afraid, that your Contrivance is rather to hid yourself, than to Discharge your Office? And will you be Poor and timorous in Heaven's Cause, where you should be Bold as a Lion? seeming to own a Guilt, where you are Exercising one of the greatest Uertues? O Sir, call up your Zeal and Courage here, and make some brave Efforts, to show yourself, Worthy of yourself. The Sword which God has put into your hands, Dare to turn it against them, who Dare to turn their Tongues against him. And in standing up as one of the Avengers of such Horrid Crimes Raging among us, you will Interpose as one of the Barriers, to keep off the Judgments they are pulling down upon us. While you have no part or Lot with those Betrayers of our Government and Religion, who would make the Good Law, even Good for Nothing.  
Yet after all, let me add, Sir, That where other means will serve the turn, It will not argue your Injustice, but rather Commend your Prudence, to Supersede this: So that the End of the Law be but answered. For what a wretched sort of Christians are they,( and Indeed no better than Pagans under the Christian Name,) that cannot forbear Swearing, but for fear of Paying? They are the Wild Beasts of the people who are to feel the kerb and the Lash, and they to be hampered with such Laws of men, that show nothing of Conscience or Regard to the Holy Law of God. All sincere Christians are a Law to themselves, and such towards God in the very Secret of their hearts, that his Fear and Love, and their own Consciences and Principles, are a greater Restraint, and a better Guide to them, than all the Commands and Ordinances of Men.  
But such as are not otherwise to be dealt with, 'Tis fit the Law should have its Force upon ' em. For Execution is the Life of Laws. And the present Law was not intended only to be Derided and Trampled, as a Toothless thing, that could not Fasten upon Offenders. Nor to lye by Dormant and Idle, as if there were no such thing at all, to Reduce those to some better Manners, whom nothing else would Restrain, from Flying at God, and Plaguing their Neighbours.  
The Great God Bless this, and all Means of every sort, to do us Good. And the Blessing of Heaven be their Portion, who shall Prudently and Faithfully concern themselves to help forward a serious Reformation, particularly of this Provoking Abomination. Amongst which best of all our Benefactors, may you Sir, be as Willing as God has made you Able, with good Effect, to concern yourself O Rise up, like one Awaking out of Sleep, and shake off that Sluggishness to Vindicate Gods Glory, which still,( as a heavy Clog,) holds down so many. And go forth like a man of Conscience and Valour, to do things Worthy of your Name and Place. And that you may Proceed on with all Happy Success, and find the Work Prosper in your hands, the Lord be with you, and Guide and Quicken and Enable you for the Office lying upon you; To Accomplish your Warfare, as his Faithful Soldier. That your Lord when he comes, may find you So Doing. And then Blessed shall you be; and in good time, Rest from your Labours: and at last, Receive the Honor without any Burden; and see the Glory of God, without any Clouds upon it; In that Kingdom of his Glory, where all that faithfully served him, shall Eternally rejoice in him, and Live and Reign most Blessedly with him.  
I Beg your Pardon Sir, for the long Trouble, I have now given you; And that you will be pleased to Favour me with so much of the candour and Kindness I have ever found with you, as to Accept this pathetic Epistle, for the Expression of my Desire to Approve myself,  
Sir, Yours in all Thankfulness and Humble Service,  
FINIS.   

ERRATA.  
page. 13. Line 26. for too red so. p. 17. l. 1. for wedded r. weeded. p. 19. l. 10. for your r. the. p. 22. l. 1. for tenor r. tenor. p. 23. l. 5. for sour r. sour. p. 27. l. 28. for thee r. them. p. 35. l. 11. r. crooked. p. 36. l. 20. r. that Singularity p. 40. l. 12. r. serves. p. 47. l. 14. deal so. l. 23. dissemble. p. 49. l. 17. r. sake. l. 18. r. sakes. p. 15. l. 17. r. Horrid. p. 23. l. 14. r. Bedlam. p. 27. l. 29. r. potsherd, and potsherds. p. 29. l. 16. for it r. that. p. 30. l. 23. for stout r. foul. p. 40. l. 7. deal our. p. 48. l. 10. for your r. the. p. 61. l. 18. show how well.