A hopeful 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.  

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 ourselves. 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. When a Dog flies in his Master's face that keeps him; we conclude he is mad; are they then rational men, that (being never so little crossed) will fly in their maker's face, and tear their saviour's 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 God's 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 persuaded to harken a while unto me, as you would have God another day, harken unto you. Are you Christians, as you call yourselves? 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 ourselves 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 God's justice, and merited heaven for us; then, O 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 only 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.  
3.§ O my brethren! bethink yourselves; 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 clothes 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 Satan's 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 judgements. 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 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 liars, 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 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 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 Adam's eating the forbidden fruit, sufficiently proves. So that it is evident you love this sin, merely because it is a great sin, and blaspheme out of mere malice to, and contempt of God, which is 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, Psal. 25. 3.  
And no marvel that this fearful imprecation should fall from the P●ophets mouth; for that man is bottomlessly ill, who loves vice merely because it is a vice, and because God most strictly forbids it. He is a desperate, prodigious, damnable wretch, who (rather than 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 whom blasphemy was an especial recreation on Earth.  
5.§. Argue with all the world, and they will conclude, there is no vice like ingratitude. And mere 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 crucify Christ, who did them good every way: for he healed their diseases, fed their bodies, enlightened 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 only ship that could save them) but you are more ingrateful to God and Christ than they were, or can be expressed by the best orator alive. For which read more, in a Treatise entitled, God's goodness, and England's unthankfulness, from Chapter 4. to Chapter 7.  
6.§. O that you would but consider, that the Lord Jehovah, 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, than 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: 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 Sodom, commanded the earth to open her mouth, and swallow down quick Corah, 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. 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 threatened 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 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 darkening it, or in your heart by hardening 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 yourself, 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 controversy 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 than the offence; as take an instance, Shall a Thief or murderer at the Bar allege 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 do not, will be a sore witness, and rise up in judgement against you ano●her day.   

MEMB. 2.  
Swearer. Did I swear or curse?  
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 assizes, at which time every Oath will prove as a dagger's 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 h●ld him guil●lesse that taketh his Name in vain, as the third commandment tells you, Exod. 20. 7.  
2.§. But woe 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 senselessness to overspread the heart, memory, and conscience, that the swearer sweareth 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.  
3.§ Messenger. O fool! What Prince hearing himself abused to his face, by the reproachful words of his base and impotent Subject, would admit of such an excuse? that whatsoever he spoke 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 will make our plagues wonderful and of long continuance, and the plagues of our posterity. Besides, how frequently dost thou pollute and profane God's 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 checked thee for it a thousand and a thousand times. Dost thou expect to have Christ thy Redeemer and Advocate; when thy conscience 〈◊〉 thee that thou hast seldom remembered him but to blaspheme him? and more often named him in thy Oaths and Curses, than in thy prayers.  
Swearer. Surely, If I did swear, it was but Faith and Troth, by our Lady, the mass, the Rood, the Light, this Bread, by the cross of the silver, or the like: which is no great matter I hope, so long as I swore not by God, nor by my saviour.  
4.§. Messenger. That is your gross ignorance of the Scriptures, for God expressly 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 God's Throne; nor by the earth, for it is his footstool; 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, 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, than 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 lawful oath being a kind of Invocation, and a part of God's worship; Yea, whatsoever we swear by, that we invocate, both as our witness, surety, and judge, Heb. 6. 16. and by consequence, deify it, by ascribing and communicating unto it Gods incommunicable Attributes, as his Omnipresence, and Omniscience, of being everywhere present, and knowing the secret thoughts and intentions of the heart: and likewise an omnipotency, as being Almighty in patronising, protecting, defending, and rewarding us for speaking the truth, or punishing us if we speak falsely: 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 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, hare's 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 witness unto your conscience, that you speak the truth, and 〈◊〉 not, which only belongeth to God? And therefore the Lord calls 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 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 lie, which is as bad.  
7.§. Messeng. You must not measure all others by your own bushel: for although ill Dispositions cause ill Suspicions; even as the eye that is bloudshood sees all things red, or as they that have the jaundice see all things yellow; yet know that there be thousands who can say truly through God's mercy, that they had rather choose to have their souls p●sse from their bodies, than a wilful premeditated lie, 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.  
8§. As for the number of Swearers, it cannot be denied, but the sin is a most universal, and this is it which hath incensed God's 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 destruct on, and but a few the narrow way which leadeth unto life, Mat. 7. 13, 14. And S. John, that the whole world lieth in wickedness, 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 felony, 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 th●t lake of fire that never shall be quenched.  
Besides it is God's express charge, Ex●d. 23. 2. Thou shal● not follow a multitude to do evil, and S▪ Paul's everlasting rule, Rom. 12. 2. F●shion not yourselves 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 lawful 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 God's 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 God's 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 shipwreck 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 o●ten sweareth, not seldom for sweareth. And so I have informed you from God's Word, what the danger is of vain and wicked swearing.   

MEMB. 3.  
1.§. But as if Swearing alone would not press thee deep enough into hell, thou addest cursing to it, a sin of an higher nature; which none use frequently, but such as like Goliath 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 find, that they are mockers of all that march not under the pay of the devil.  
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 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 footway; but Swearing and Cursing follows ●orah, 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, Confound me, The devil take me, and the like; which would make a ●●tionall man tremble to name; because I were as good knock at a deaf man's door, or a dead man's 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 God's 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. Co●. 4. 12.  
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, Io● 1. 21. from w●om thou hast deserved it, and ten thousand times a greater cross: bu● in stead of looking up from the stone, to the hand which threw it; 〈◊〉 from the effect to the cause, as God's people do; thou like a mastiff dog, settest upon the stone or weapon that hurts thee. But in this case, Who are you angry withal? 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 thyself? even against the Holy One of Is●ael.  
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 God's account, thou ar● a murderer, in wishing him the pox, plague, or that he were 〈◊〉 or damned. Nor will it be any rare thing at the day of judgement, for cursers to be indicted of murder. For like Shimei and Goliath 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 b●ns me with his tongue. Had David been at the mercy of either Shimei or Goliath, 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 stones from ●●imei, 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 knocked 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 bless, Psal. 109. 28. hut thy curses shall be sure to rebound back into thine own breast, 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 clothed 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 devil's 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 devil and his Angels, Mat. 25. 41. Where they shall do nothing but curse for evermore; for they no farther apprehending the goodness, mercy, 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 recurse 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 blood 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, 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 bless, that look to be heirs of the blessing.  
7.§. But to be in Hell, and there continue everlastingly in a bed of quenchless ●lames, is not all. For this is the portion, even of Negative and vicelesse Christians; if they be not virtuous. 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 dost 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 several circumstances, would appear to be out of measure great and num●rous. I'll 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 murderest 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 dost not only infect thy companions, but almost all that hear, or come near thee. Yea, little children in the streets, have learned of thee to rap out oaths, and belch out curses and scoffs almost as frequently as thyself; 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 outweighs all penalty. It is like the setting a man's own house on fire, it burns many of his neighbour● houses, and he shall answer for all the spoil. So that the infection of sin is much worse than the act.  
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 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 jeroboam's case, in making Isra●l 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 ways of Jeroboam which made Israel to sin; and not they alone, but millions of the people with them. So that it is easy for a man's 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 juggling, does 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 men's wickedness on Earth, than their wickedness shall increase thy damnation in Hell, Luk. 16.  
9§. It were easy 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 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 profane 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 man's body, which is never at ease till it be thereof disburdened; 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 Jews; or as men full of plague sores are amongst us. We well know the good husband man 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 neighbour's houses. Yea, the good chirurgeon 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.  
1.§. Messenger. If so, you have cause to bless God indeed. For all of you have heard the selfsame 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 ●●one in one bosom, 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 glass 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 yieldeth ●ooner to the s●al, than steel to the stamp. But  
3.§. Secondly, others are like Tully's strange soil, much rain leaves them still as dry as dust. Or the wolf in the emblem, which though she sucked 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 than as so many characters writ in the water, which leave no impression behind them. Who may be resembled to an hourglass or Con●uit, that which in one hour runneth in, the same in another hour runneth out again. Or the smith's Iron, put it into the fire, it is much sof●ned: again put it into the water, 'tis 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 〈…〉  
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 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 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 murderers of the Lord of life, Act. 2. 23. had refused to hear Peter's searching Sermon, in all probability they had never been pricked 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 murderer.  
6.§. Fourthly and lastly, (for I pass by those blocks that go to Church as dogs do only for company, and can hear a powerful Minister for twenty or thirty years together, and mind 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 judgements of God due unto the same, to the end they may repent and believe, 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 gospel's enemies would but seriously consider these Scriptures, and be warned by them. For certainly it is neither wise, good, nor safe, either resisting or angering 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 loathe 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 temporal causes, and cases; nor yet of their bodily distempers, with which their lives or estates be endangered. How much more will wicked men decline from seeing their heinous abominations, and themselves guilty of Hell, and eternal 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 cudgel. And no marvel, for what leper will take pleasure in the searching of his sores? Nor were Satan his craftsmaster, if he did permit them: For if they could clearly see the loathsomeness of their impieties, it were not possible 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, 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 God's servants take as free liberty in reproving, as the devil's 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 than betray, even shed his innocent blood, 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 glory's part upon earth. And with God it is much about one, whether we be doers of evil, or no hinderers. For if we must not see our neighbour's ox, nor his sheep go 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 drooping into the bottomless pit of Hell. And what know we but we may win ●ur brother, and so save his soul, Mat. 18. 15.  
11.§. They will hiss 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 God's 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 mastiff Dog is the madder for his c●ain.  
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 hardeneth 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 Chron. 25. 16, 20. and that the Holy Ghost speaking of Ely's sons, saith that they would not harken 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 wholesome 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 itself 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, than she is given up to destruction without further warning.  
13.§. Ignorant Wo●ldlings (who will believe nothing which comes not within the compass of their five senses) think that because God strikes not, be minds not, Psal. 50. 21. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men, 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 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 believing 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 Jews, sufficiently manifest.  
Yea, it is easier for a man possessed with many Devils to be dispossessed; to raise one from the dead; or to turn a stone into flesh (in which God should meet with no opposition) then persuade an habituated Swearer to believe these ensuing precepts, predict●ons, testimonies of the gospel, 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 believe what the World, the Flesh, and the devil suggests unto them: As Satan (that he may make smooth their way to perdition) will persuade the most impudent and insolent sinners, Drunk●rds, adulterers, Blasphemers, Sabbath-breakers, Bloodthirsty murderers, persecutors of the Godly, and contemners of Religion, that they may take liberty to continue their sensual lusts, by a testimony of Scripture, and apply Christ's passion as a warrant for their licentiousness; his death as a licence to sin, his cross 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 gospel 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 saucy wits in profane scoffs at Religion, and disgrace that blood, whereof hereafter they would give a thousand worlds for one drop: hence they tear heaven with their blasphemies, and bandy the dreadful name of God, in their impure and pollu●ed mouths, by their bloody oaths and execrations: hence they are so witless, grac●lesse, and shameless; as to swear and curse even as dog's 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 ●o 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 blood, 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 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 believing the Scriptures, they fall short of the Devils themselves. For the Devils do really believe that God is no less true and just than he is merc●full; as his Word declares him to be: and thereupon they tremble as S. James hath it, James 2. 19 whereas these men believe not a word that G●d speaks, so as to be bettered by it.  
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 villainy, 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 to Satan, the God of this world; who so blinds their minds, and deludes their understandings that the light of the glorious gospel 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 judgement, to the hardness of their hearts, and to walk in their own counsels, Psal. 81. 11. 12. Rom. 1. 21, to 32. And bette● be given up to Satan, as the incestuous Corinthian was, than 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 blood; so ordering Satan's 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 Thess. 2. 10, 11, 12. If any would see more touching the woeful 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 drunkard's 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.  
1.§. Only I will insert a few notions, aphorisms, or conclusions, touching the former point of God's 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. 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 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 wi●hing at the King's 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 Godwin's sands: where thousands since have made shipwreck. It was usual with John Peter mentioned in the book of martyrs to say; if it be not t●ue, I pray God I may rot ere I die: and God saying Amen to it, he rotted away indeed. A servingman in Lincolnshire for every trifle used to swear, God's precious blood, and would not be warned by his friends to leave it: insomuch that hearing the bell toll 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 blood 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 de●end him from them; as Munster mentions. The Jews said, Let his blood 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 C●ty buried in ashes, and drowned in blood: 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 seldom that God pays them in their own coin: men profane God's 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.  
2.§. He punisheth some in the Suburbs of hell, that they might never come into the City itself. 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 judgements; and spiritual judgements but light, to eternal 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 general judgement: 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 judgement? to admonish them, is to no more purpose, then if one should speak to lifeless stones, or senseless plants, or witless 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 God's Word, nor sport away your souls into those pains which are easeless, endless, and remediless. shall 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 evil, learn to do 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, 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 c●eature 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; sanctify 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 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    

The Printer to the Reader.  
IT being observed that many meeting with some of this author's Collections, do earnestly inquire after the rest: I think it not amiss, to satisfy their desire, and save them further labour, by setting down the severals; which are these, 

The Cause and Cure of Ignorance, error, Enmity, &c.  
The Cure of Misprision; or Mistake.  
The Victory of Patience.  
The drunkard's character, with an addition.  
The Character or touchstone of a true believer  
The Character of a formal Hypocrite, or civil justiciary.  
Characters of the kinds of Preaching.  
Complete armour against evil society.  
Cordial counsel.  
God's goodness and England's unthankfulness, the second Edition, that is divided into chapters and sections.  
The first part of the pastor's Advocate.  
An Abstract of the drunkard's Character.   already printed. 

The second part of the pastor's Advocate.  
The Arraignment and conviction of covetous, cunning, and cruel Governors, politicians, Officers, Judges, Lawyers, &c. with the lovely and lively characters of justice, thankfulness, Contentation, Frugality, Liberality, &c.  
The layman's Library, or the poor man's Paradise.   to be printed.  
FINIS.   

LONDON, Printed by E. Cotes. 1652.