A SUMMONS FOR SWEARERS, AND A Law for the Lips in reproving them: Wherein the chief dissuasives from Swearing are proposed, the slight objections for swearing answered, The strange judgements upon Swearers, Forswearers, Cursers, That take Gods Name in vain, related. Which may be a terror to the wicked for swearing, and a preservative for the godly from Swearing. With sundry Arguments to prove the verity of the Scriptures, and excellency of the Decalogue, against all profane and Atheistical deniers thereof. By WALTER POWELL, Preacher at Standish, near Gloucester. LONDON, Printed by Matthew Simmons in Aldersg●●● street. 1645. An Exposition of the third COMMANDMENT: Being the sum and substance into one Model, newly, briefly, properly collected out of that which by many Authors hath more anciently, largely, promiscuously been delivered. Tending to banish the Devil from men's tongues, that they do not utter oaths, and from men's ears that they do not hear them uttered, without reproving them. Librum ut Monitorem potius, quam Criminatorem, lege. Hierome. Corpore stetisti, animo fugisti; Fugisti, quia tacuisti; Tacuisti, quia timuisti; Nam fuga animae, timor est. Histo. of Adam ex Augustino. TO THE RIGHT Honourable the LORDS and Commons assembled in Parliament. THE Copy of this Treatise (Right Honourable) having for a years space in these times of danger, been buried in the ground, when other my books that lay open, were plundered away, was secure, and by God's providence, for some better use, I hope, reserved. If in the Prophet jeremies' time, Jer. 23.10. the land did mourn because of oaths, why may not such a cause produce such an effect now also? Hosea 4.1. If in Hosea's time the Lord had a controversy with the inhabitants of the land, because by swearing, etc. they broke forth, and blood touched blood: i. bloody punishments, bloody sins; why may not this heaven-daring sin be a special promover of the fury of God's wrath, so hotly incensed against this nation, at this time? I know not any one sin more universally spread over Court, City, Country, than this Laws-outfacing Gangrene. That God's sword may be sheathed, man's must be drawn forth, out of the scabbard of silence, connivance, by reprehension, by correction. It requires the labour of most skilful Surgeons, to put to their helping hearts and hands, to the healing of this festered wound, Ezek. 22.30. to make up the hedge, to stand in the gap before the Lord, for the Land, (which is as the Bush in Moses time, Exod. 3.2. burnin, though not consumed) that he may not fully destroy it. Such searchers of these sores have need of eagle's eyes, and Lions hearts, as well as Lady's hands. Knotty pieces require the more blows to break them, foul linen the more water to cleanse them, Drossy silver the more refining, and dusty garments the more brushing. If this Epidemical sin were more frequently, more fervently, preached against by Ministers, I think it would not be so freely, so fully persisted in by men, against the Lord. The ensuing Summons for Swearers will discover how this sin of swearing hath been punished by God, by men, Christians, heathens. Some Erratas you may meet with in the book, because while part of it was in the press in the City, the Author was in pressure (and that (almost a thing incredible) under the authority of the Parliament) in the country, by the malice of malevolent, and malignant adversaries. The Devil is more delighted with the quenching of the fire of zeal in the hearts of Peachers, than the Pope is pleased by the sprinkling of holy water upon the faces of the people. Your inflamed Resolutions against this, and other like sins, this Tract will no whit retard, I hope, but rather animate, enliven, enlarge. Renowned, indefatigable, reforming, eternizable Senators: consider God hath done great things by you, for you, that you may do more for him still. You may be bold to trust God upon trial. These are times of war, and who are to be accounted Soldiers, if you are not? You may be as confident as the Soldier that Eràsmus speaks of, who being told of a numerous Army coming against, answered, Tanto plus gloriae referemus, quanto sunt plures quos superabimus: The greater the opposition, the more illustrious the conquest shall be to you, 2 Tim. 4.7.8. considering all Christ's Soldiers shall have a crown, though sometimes enforced to swim to the same in streams of blood. In Exodus 32. we read of three sorts of fire; of the Israelites by sin, of God by judgements, of Moses by zeal. The first made way for the second, the second for the third. Hannibal by fire made a way over the Alps: so shall you by zeal over all mountains of oppositions. What powder is to bullets, a clapper to the Bell, fire to wood, wings to a bird, wind to sails, sails to a ship, an edge to a razor, wine to the spirits, metal to a horse, a soul to the body, vivacity to any creature, that is zeal to a Christian, it acts his soul, it moves his affection. It is oft winter within, when it is Summer without: In the cold climate of this country, let the fire of your zeal be seen more and more to unthaw this icy corruption. Why should there not be in superiors a liberty of punishing, aswel as there is in inferiors a liberty of sinning? The frantic man returning to his wits, thinks him his best friend, that bound and beat him most. He that withstands a man in the prosecution of this or any other sin, though he bears away frowns & heart-burnings for a time, yet when the offending party comes to himself, he recompenseth his former dislike, with so much the more love, and so many the more thanks. The Lord himself will for all eternity speak of such a man, such a Parliament, as sometimes he did of Phinehas, This man, Numb. 25.11. this Parliament that was zealous for my glory, hath turned away my wrath from the children of Israel, from the people of England. This was the great Council of England, that first successfully hindered the blaspheming, and effectually furthered the sanctifying of my glorious Name; that was careful to banish swearing, 1. out of their own hearts, 2. out their houses, 3. out of the Land, before swearing had banished them out of all. By so doing your active spirits may the rather expect your other works to be the more prosperous, your labour be light, your sorrows easy, our wars hushed, our peace permanent, and your own salvation certain: which hath been, is, and shall be the prayer of Your servant, Sufferer, Supplicant, WALTER POWELL. I Have perused this Treatise entitled, A Summons for Swearers, I find it fraughted with useful and delightful matter, so as omne tulit punctum, etc. In general I observe solid Arguments therein to prove the divine authority of the sacred Scripture; whereby much weight is added to the proof which thence he produceth. It doth further set out the manifold excellencies of the word of God, as in general, so in particular of the Moral Law therein contained. As for the main point whereat the Author aimeth in this treatise, it is set out with much variety. As a groundwork he hath set down sundry distinctons of God's name, and discovered above an hundred inventions of taking it in vain. Before he lays his Battery against the great sins of rash swearing, and false swearing, he judiciously setteth down the lawful and right use of swearing; and therein answereth the Anabaptists. Then he distinctly declareth wherein this sin of undue swearing lieth, how heinous it is, and how many ways committed; withal, he giveth sound answers to the several vain Apologies that are made for it, and addeth sundry motives against it; for the better observing whereof, he addeth prudent directions: yea, and to strike the greater terror into men's souls against this sin, fearful judgements of God upon false and rash swearers: The like is done about cursing. This treatise affords such sovereign remedies against those Epidemical maladies, as it is worthy to be published for all that stand in awe of God's judgements to read it. It is a fit Treatise to be commended not only to common swearers themselves, but also to others, who may hereby be directed, how to prevent those sins in such as have not been accustomed thereunto, and also to redress them in such as are too much addicted to the same. March 24. 1644. William Gouge. I Have seen a Tract entitled, A Summons for Swearers, and a Law for the Lips in reproving them. I think there is not any English Author extant, that contains more plain, pithy, pertinent dissuasives from this sin of swearing, or more variety of examples of God's judgements upon swearers, for swearers, cursers; with rules of direction for the reprehension of such sinners, for the matter, manner, time; with sundry arguments to prove the truth of the Scriptures against all profane Atheistical deniers of the same; all easy for capacity, and various for delight. I wish the Book were countenanced by Authority, that every Parish, if not Family, might enjoy one to be helpful to them, for their information and reformation, necessary for these times wherein the Land mourns in respect of this of swearing, as of any other sin. I believe the little expense in procuring the Book, would be abundantly recompensed to the souls both of these sinners, and to all such whose duty it is to reprove the same. Edmund Calamy. TO THE Honourable Sir WILLIAM LENTHALL, Speaker of the House of COMMONS. To the right Worshipful Sir Robert Harley, Sir Arthur Haselrigge, Sir john wild, Knights, Mr. Edmund Prideaux, Mr. Nathanael Stephens, Mr. Edward Stephens, Mr. Edward Bainton, Esquires, Members of the House of Commons: Sir Gyles Overbury, Knight, John Stevens, Edward Rich, Isaac Bromage, Anthony Clifford, Esquires, Members of the Committee for Gloucester, Hereford, etc. W. P. wisheth sanctity in life, comfort in death, glory in Heaven. GOOD Wine is not the worse for wanting, nor bad wine the better for having a green bush before the Door. Custom claims by prescription, that such Books as come under the Press to be made public, should be ushered with an Epistle: which if it want, it calleth into suspicion, that either the Author hath no friends of worth, or that the work is not worthy patronage. There are two principal ends (Right Worshipful) of Dedication; either that the Patrons should countenance the subject, or that the subject should work upon the Patrons. That I may be assured to be exempted from flattery, I exclude myself from neither of these ends: Seeing swearing is a sin, whereunto both religious and irreligious are too prone, the one by their common, rash, and wilful swearing, the other by their careless, cold, cowardly reproving the same: therefore cannot wholly be unfitting you, in which side soever you are to be ranked. The subject being a sin so universally spread in Court, City, Country, it hath need find some that may countenance and patronise it from the biting tongues of those, whose wounds it labours to discover and cure. I know very few who need not to have the edge of their zeal sharpened by the whetstone of God's holy word, and men's daily remembrances, the Ministers of the Lord. In many things we sinne all, and in all things some: If you be free from this Epidemical disease, both in the active and passive part, bless God for it, who hath wrought this admirable cure upon you, seeing by nature every one is so propine unto it, which occasioned God to bond this precept with so sharp thorns and threats, saith Musculus. In Loc. If you are not yet fully free, the Author entreats the work may have leave to do its best to make you free. Neither do I dedicate this Tract unto you, only that you might shelter it (being a subject of this nature) from the many storms of malevolent tongues: for I know it is sit, that whosoever publisheth any thing unfit, should bear the whole burden of his own fault; and whosoever ventureth to appear in print, must expect the common lot of all Writers, to be variously censured of various dispositions: Some (as Nebuzaradan burned the Temple, but kept the Gold) will be content to take the matter, yet blame the Author. Others will happily (or rather unhappily) read it, not out of conscience, to make themselves good, but out of curiosity to censure others to be bad. In all these I would never desire friends to defend, nor fear enemies to deprave me: for what is good will defend itself; and to flatter others (fearing their censure for what is bad) were rather impiety towards them, than policy towards myself. To fear any man's censure (in so censorious an age) were imbecility; and to think so to speak or write as to please all, were to aim at an impossibility and either to endeavour, were mere folly. But your names in a selected sort I make bold to prefix, and that the rather, seeing all of you by office and place, I know should be, and most of you by affection and practice, I believe, are professed enemies to this soul-killing, heaven-daring, land-loading, peace-disturbing, and hell-hastening sin. If these poor and unexpected papers find such kind and expected entertainment in your hearts, as the Author oft hath undeservedly found in many of your houses, I doubt not but your public weekly practice in life, will be as powerful as my pulpit Sabbath precepts by voice, to work upon your Servingmen in houses, your Tenants and many other inferior inhabitants in your Parishes, that have necessary recourse unto, and daily dependence on you. Touching the Treatise itself, I confess my manner of handling things therein, is like myself, plain and homely, without any gorgeous garment of Rhetorical Ornaments, because I hold it a Maxim (for myself ever to keep unto) to desire rather to speak to the edification of the hearers and readers, then for the ostentation of myself in speaking or writing: yet I dare promise the matter to be like them from whom I received it, sound and good, fit to feed all those Christians that desire rather to have their hungry souls fed with the sincere milk of God's word, than their itching ears tickled with the enticing speech of man's wisdom. I say no more concerning it, Deut. 25.13. but Non sit in vobis nec mensura major, nec mensura minor, that is, as some interpret it, and as I here apply it, subtract not from this much, little, old, new nothing, what is due unto it; nor ascribe unto it what it doth not deserve. As God doth, so men should esteem of the labours of Ministers, not according to the event of the work, but according to the intent of the Author. Thus fearing to make the windows or gates too wide, when the house and City is but little, I commit you hearty to the Lords undeceivable direction, and this Treatise humbly to your favourable construction, willing application, needful protection, and do rest Your Worships to be commanded, And By you to be relieved, WALTER POWELL. TO THE READER; Especially the Inhabitants of Hardwick, Standish, Saul, and Ranwicke, the Author desireth sorrow for this sin, freedom from this punishment, speedy and perfect obedience to this powerful COMMANDMENT. TO the Reader, I say: both, Tibi, to thee that art ignorant, that thou mayst be instructed; And tibi, to thee that hast knowledge, that thou mayst be confirmed. Tibi, to thee that art great, that thou think not to be flattered, but that thy greatness may be garnished with goodness; And tibi, to thee that art poor, that thy soul by thyself be not neglected, though thy body by others be not regarded. Tibi, to thee that hast zeal, that the same further may be sharpened; And tibi, to thee that hast not zeal, that presently it may be procured. Tibi, to thee that art young, that thou mayst be restrained from swearing; And Tibi, to thee that art old, that thou continue no longer in swearing. Tibi, to thee that art curious, that thou expect not to be humoured, and yet by brevity and variety to be kept from being cloyed; And tibi, to thee that art a plain and a downright Reader, that thou mayst be as well profited as pleased. Tibi, to thee that art a Minister, that thou mayst inform, to make way for the Magistrates sword; And tibi, to thee that art a Magistrate, that thou mayst reform, to countenance and confirm the Ministry of the word. Tibi, to thee that art a Parent or Master, that thou practise thy duty in reproof or punishment; And tibi to thee that art a son, or servant, that thou learn thy duty in submitting to the censure, & forfaking the sin. Tibi, to thee that sleepest, that thou mayst be awakened; And tibi, to thee that watchest, that thou mayst rouse up him that sleepeth. Tibi, to thee that art sick of this sin, that thou mayst be healed; And tibi, to thee that thinkest not thyself sick, that thou mayest not die in thy lethargy. Tibi, to thee that weepest for this sin, that thou mayst be directed and comforted; And tibi, to thee that yet scornest this caveat, that thy conscience once may be touched, or thy mouth for ever stopped. Tibi, to thee that writest, that thy own direction may keep thee from aberration, and thou fulfil in practice what thou dost deliver in precept; And tibi, to thee for whose sake it is written, that it may not be as a sealed letter, or as a clasped book, Isai. 29.11. Isa. 29.11. Tibi, to thee that lookest on, that thou mayst be encouraged; And tibi, to thee that lookest off, that thou mayst be invited. Tibi, to thee that sellest, that thou mayst have gain in thy purse; And tibi, to thee that buyest, that thou mayst have gain in thy soul. Tibi, to thee that hast many books, that hereby thou mayst have occasion to read and peruse them; And tibi, to thee that wilt have few books, that hereby thy purse may be eased, and thy larger pains spared. Tibi, to thee that stoppedst thy ears in hearing, that thou mayst open thine eyes in reading it; And tibi, to thee that diligently attendedst with the out man of the ear, that thou mayst as carefully apply it to the hid man of the heart. Tibi, to thee that reprovest, that thou be not wearied in well doing; And tibi to thee that art reproved, that thou repel not the salve from the sore. Tibi, to thee that art not converted by it, that thou blame thyself; And tibi, to thee that art converted by it, that thou bless thy God. Tibi, to thee that dwellest far, that thou mayst construe all things charitably; And tibi, to thee that dwellest nigh, that thou mayst quickly be resvoled in thine ambiguities. Tibi, to thee that swearest, And tibi, to thee that hearest swearing. Tibi, to thee that fearest, And tibi, to thee that fearest not an oath, in what place soever thou inhabitest of this County, Kingdom, World, do I propose to be observed, etc. Especially Vobis, to you the inhabitants of Lidney, Newnham, Elmore, Hasfield, Ashelworth, and Chaselye, (by whom with divers worldly favours I have been encouraged, among whom for a little while since my return from the University, I lived; and to whom by these spiritual admonitions, I do desire my thankfulness to be acknowledged) do I propose to be observed, etc. Also, vobis, to you the inhabitants of Saul & Randwick, who have by reason of annexion, some relation to my charge, but in respect of distance of dwelling, and proper provision, did not hear many of these things spoken to the ears, yet now may see them all obvious to the eye, do I propose to be observed, etc. Lastly, and more especially, vobis, to you the Parishioners of Hardwick and Standish (among whom I now inhabit, and to whom I often do speak) do I propose to be observed, the cautions and counsels in the ensuing Tract contained: To you do I commit them printed, that heard them preached. Quia, segniùs irritant animos demissa per aures, Quam, quae sunt oculis subjecta fidelibus. Hearing for the present is more profitable: Reading for the future is more permanent. Vox audita perit, litera scripta manet. Speaking is oft thought ambiguous: Writing to all is conspicuous: In that another spoke to you, In this you may speak to yourselves. That was in general, this will be in particular: that was with many intermissions, this with one uniform connexion: that was at the will of the speaker, when to end, and this at will of the reader when to begin. If in presence and speaking, the matter or man seemed base unto you, yet in absence and writing, 1 Cor. 10.1. let both be bold to warn you. Now lest you should say that this is Furtivis nudata coloribus, Furtivis. Horat. & every bird having fetched her own feather, it will appear wholly naked and white paper only: therefore have I annexed the names of the Authors whereunto I have been beholding. 1. First, that I might not derogate from what hath been invented by them. 2. That these things might have the more credit and respect (here briefly touched) in regard of the good & great account of the Authors wherein the points more fully are to be observed. Some things here are, you shall know, that elsewhere are not to be found; and many things here are, I acknowledge, that among others by search more largely are to be seen. Theirs it was in respect of matter, foundation, invention; mine it is in respect of method, building, application. That which some of them have written, Nildictum quod non fuit prius. in respect of others, was not their own: That which I have written in respect of them, is not mine: if they have not been blamed being beholding to others before them, why should I fear censuring, selecting from them before me? The flowers are not to be disliked, that are fetched from many gardens, especially if the gardens be acknowledged whence they have been gathered. But whether it be mine or theirs, sure I am, it shall be yours, if rightly you do make use of it: if for uttering every tenth oath you will but read the twenty several dissuasives from swearing. If for hearing every tenth oath, you will but read the many motives to the reproof of swearing. If you bestow but the tenth part of your spiritual pains upon yourselves, as some of you do the twentieth part of your temporal profit upon me, I dare be bold confidently to avouch, that you shall find more profit by the perusal and application, than I expect credit by the publishing and dedication. Though many have written of this subject, yet I believe, not in any one are so many several particulars, Quibus aut non vacat propter alia negotiz, aut non valetis ratione linguae, vel sumptuum in multis tam multa legere & cognoscere. as herein touching this one point, are delivered. And I know (to allude to Augustine's phrase) that some of you want skill and light to understand, some of you want time and leisure to search, many of you want wills and minds to read, most of you want wealth and money to procure so many several Authors (as here I have quoted and used) for the accumulating from so many sundry places and persons, sufficient ample store of Canonshot for the battering in pieces, if it be possible, this mouth-desiling, car-infecting, soulkilling, land-shaking sin. And it may be when this comes unto you, it shall not find you such as it would, 2 Cor. 12.20. that is, free from this sin; and when you come unto it, you shall find it such as you would not, sharply censuring the same. As for any carping critical Censurer, that is apt to condemn all, before he hear or read the one half, I say no more but as the Poet,— Si quid novisti rectius istis, Candidus imperti; si non, his utere mecum. If thou thyself canst better make, Impart, or else these friendly take. Now in conclusion, to join tibi, mibi, vobis and vestris together: To thee, to me, to you and yours, do I commit the whole, and every particular thereof: that God that works all in all, may be in us all, that the unmeasurableness of his mercies may cover all our miseries, the light of his truth inform our understandings, the power of his Spirit bear sway in our affections, the line of his law overrule all our actions, that so his word may be obeyed, his Spirit not grieved, his blessings continued, his judgements diverted, his Ministers encouraged, his Magistrates eased, our persons protected, our wars ended, our peace procured, our consciences comforted, and ourselves, bodies and souls changed from Goats to Sheep, from Serpents to Doves, from Lions to Lambs, from idle, rash, sinful prophaners, into due, sober, and reverend sanctifiers of the great, glorious & fearful Name of the Lord our God. To whose gracious goodness, that is able and ready to speak as powerfuly to the heart, as man is to the ear, I commit and commend you all, the Author and the work, that God alone may have the praise for what it hath, and the Author your prayers for what he wants; who ever remains yours in all Christian duties, WALTER POWELL. Read, consider, practice, and the Lord begin, go on, and end with you in all things. Accept in it what is good: Except against what is bad. Guide thou my Pen, O Lord, and it shall publish thy praise. A SUMMONS FOR SWEARERS. EXOD. 20.7. Thou shalt not take the Name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his Name in vain. THE Word of God is honoured with many Titles, that men with fear, love and reverence might attend unto the same. It is, the Acts and Statutes of the highest Parliament: The Ark of truth: The Auchor of hope: The Antidote against poison: The Armour of proof: The alarm to the loiterer: The Aqua vitae of the languishing: The answer of all questions: The A. B. C. of Christians. It is, The bane of the wicked: The bewrayer of vanities: The beauty of the Spouse: The Bay-bush of blessedness: The Beacon of the Soul: A Bible for Bishops: The Balm from Gilead: The breath of the holy Ghost: The check of conscience: The conduit of comfort: The conduct to Canaan: The cubit of the Sanctuary: The covenant of promise: Christ his Aphorisms: The Court-roll of his fines and amerciaments: The Diadem of Princes: The Daystar of righteousness: The Day-book for all our do: The desire of the godly: The down-fall of doubting: The dolour of the Devil: The dread of the drunkard: The doom of the damned. It is, The Elephant's river to swim in, the Ford for the Lamb to wade through: The exercise of the mind to muse on: The eye-bright of the understanding: The eare-mark of Christ's sheep to be known by: The earnest of Salvation: The Epistle of God to the world: The Evidence for heaven: It is, The fullness of knowledge: The fire of the Sanctuary: The freedom for captives: The fortress of Faith: The fountain of felicity: The food of the hungry: The glass of our life: The glory of Israel: The great Goliahs' confusion: God's covenant with man: The grave of all ungodliness: The garden of all graces: The gate unto glory. It is, The hammer of hypocrites: The haven of health: The hive of the distressed: The hope of the heavy: The highway to happiness: The Jewel for the ear: The Judge of controversies: The joy of Jerusalem: The key of the Sheep-fold: The keeper of conscience. It is, The life of learning: The leader of the lame: The light of the blind: The Lantern of Israel: The land-star of the faithful Pilgrim: The Library of the holy Ghost: The Lamb's book: The Lord's Legacy: The Lord's Treasury: The lightning & thunder of the most-High. It is, Man's mirth in his misery: The Mint of the Church: A main Mast for Mariners: A make-peace for Magistrates: A meditation for mourners: A memento for mortality: Milk for the weak: Meat for the strong: Music for the melancholy: The Mystery of godliness: The mirror of Martyrs: The map of the next world: The mouth of the Lord Jehovah: The nurse of virtue: The news from Canaan: The non-such for the soul and body: The net to draw men's souls out of the waters of wickedness. It is, The Oracle of God: The oldest way of life and truth: The plea of the poor; The pain of the rich: The physic of the sick: The preservative against the plague: The privilege of Christians: The pearl without price: The Pilot to piety: The pathway to Paradise: The pledge of God's love: The promise of perfection: The proof of professors: The Palace of Protestants: The prison of Papists: The pull-down of Purgatory: The platform for all pastime: It is, The quiver of God's arrows against Atheists: The quench-coale of lust: The root of religion: The rock of God's Church: The refuge of the righteous: The rule of man's actions: The riches unperishable: The revealed will of God. It is, The staff of the feeble: The sting of fin: The Sling of David: The Spring of pleasure: The salve for the sore: The Seaman's compass: The spiritual Manna: The Sword of the Spirit: The Schoolmaster of Mankind: The Seed of the new birth: The Sea of God's mercies: The Signet of God's right hand: The Sampler of Saints sufferings: The Sceptre of Christ's Kingdom: The search for the sinner: The safety for the sorrowful: The solace of the soul: The summons to judgement. It is, The tidings of salvation: The treasure of gladness: The trial of truth: The testimony of God's favour: The touchstone of error: The twoedged sword: The Testament and Tenure of our Freehold: The Tradesman's balance: The young man's task: The Usurer's hell: The wine for the wounded: The woe for the worldling: The way for to walk in: The * Ulysses (saith Homer) caused himself to be bound to the Mast of the ship, and every one of his fellow's ears to be stopped with wax, that they might not hearken to the songs of these Monsters, the Sirens, and so be drowned in the Sea. wax for the Sailor's cars against the Sirens songs on the sea: The whetstone of zeal: The watchbell of Christians: The wisdom of the cross: The well of the water of life. And so from the Preface to provoke your attentions, I come to the Decalogues division, and Texts explication, to inform your judgements. Christ divided the Law into two Tables: The love of God, and the love of our Neighbour. Now the four first Commandments contain our duty to God; the fix last, to our Neighbour. Josephus divides and allots five unto the first, and five unto the last Table. August. Quaest. 71. on Exod. saith, there be three precepts contained in the first table, and seven in the last, making the first and second commandment but one, and the tenth two precepts. But what is his Reason? A childish reason, saith Zanchius, that the mystery of the Trinity might hereby be specified. Him hath Aquinas and the Schoolmen followed: So Luther, and those that follow him. This was brought to pass by the subtlety of the Devil, as the event itself doth sufficiently declare; seeing by little and little it came to pass, that the second Precept was by the Papists blotted out; or if added, then either joined with, or hid under the first, that it might not appear that God did absolutely and of set purpose condemn Images, but such as whereby God himself is represented; and to make up the number of ten, they divide the tenth into two precepts, as a man having stolen one of ten bags, divides the ninth into two, that none of the number might be wanting. This than you see, we rightly are to account the third precept belonging to the first table. And in it, at the first glimpse, you may discern, Two parts. first, a Prohibition: secondly, a Reason to regard it. First, the Prohibition, Thou shalt not take, etc. Secondly, the Provocation, or Reason to enforce it, For the Lord will not hold him guiltless, etc. This word Name, when it is referred to man, hath these significations in Scripture. 1. It is taken for that whereby his person is known and distinguished from another, as Peter, Paul, etc. Thou shalt call his name Jesus: He shall be called John. Mat. 1.21 Luke 1.16. 2. The testimony or report which is given of any man; which if it be for good things, and given to good men, than it is a good name, otherwise it is an evil name. Pro. 22.1. A good name is better than riches. This is that whereby we are made known unto others, as men are by their names. 3. Ourselves; Luk. 10.20 Rev. 21. ult. our own persons. Rejoice that your names are written in the book of life. That yet are known and loved of God from everlasting. 4. Honour, Deut. 26.18. Job. 30.8. renown, praise, or glory. To make thee high above all Nations in name. As vile persons are said to be men without names. 5. Appearance, Rev. 3.1. show, or seeming. Thou hast a name to live. 6. Memory, Prov. 10.7. mention. His name shall be put out. 7. The most noble and powerful creatures in heaven and earth. Act. 4.12. Eph. 1.21. There is given no other name under heaven. Above all names. The word Name, when it is referred to God, hath these Acceptions. 1. It is taken for God himself. Psa. 116.13. 2. The properties and special attributes of God. Properties; as, Strong, Almighty, Exod. 6.2, 3. & 15.3. Jealous, Exod. 34.14. Attributes; as, Justice, Mercy, Power, Goodness, Truth. 3. Our affiance in God, Psal. 44.5. 4. It is taken for his holy mysteries, as Word, and Sacraments, 1 Sam. 7.45. Mic. 4.5. Acts 9.15, 16. 5. For all the holy worship of God, and of Christ. 6. God's holy Will and Commandments, Acts 21.13 Deut. 18.19. Psal. 8.1. 1 Sam. 17.45. 7. For the glory of God, Psal. 16.1. By the word Name is here meant any title, as God, Jehovah; or Attribute of God, as Mercy, Goodness, Truth, etc. whereby he is made known or discerned from the creatures. We cannot say properly, that God hath a Name, because plurality (for which names are used) falleth not into the simple and undivided nature of God. Thou] Whether King or Subject, Pastor or people, rich or poor, young or old. Shalt not take) A metaphor taken from precious vessels, which are not to be touched without wariness and leave given; men are unworthy, yet they take this name of God into their mouths without leave or reverence. The Name] Taken for everything whereby God may be known, as men by their names, viz. by his Titles, Word, Works, Judgements, Creatures. Of the Lord thy God] Who by the greatness of of his power, hath showed himself Lord universally; and by the goodness of his mercy hath showed himself thy God particularly, by saving and delivering thee from troubles without, and terrors within; from brick and bonds of the hands of men, externally; from errors and fears by the motions of sin, and suggestions of Satan, internally; from the punishment due to both, eternally. In vain] By rash, common, sinful thinking on, speaking of, or swearing by, any the forementioned names, titles, creatures, without any reverend regard of God's Majesty, before whom, or the manner how, or the end wherefore thou thinkest on them in heart, speakest of them in word, or swearest by them in oath. For the Lord] Who is great in power, as in the first Commandment; jealous in nature, as in the second commandment, is also just in rewarding the wicked, as here. Will not hold] He will not (though Parents, or Masters, or Magistrates do) let such finners escape , live and die unpunished; but will surely punish them. For the Hebrews express that by the negative, which we do by the superlative. Him guiltless] Whom the eye of the Magistrate cannot see, nor the hand of the Magistrate will not touch, nor the tongue of the Minister dare not reach or reprehend; him, whatsoever he be; Cedar, or Shrub; high, or low; Master, or servant; noble, or ignoble; Court, City, Country, will the eye of the Lord see, and hand of the Lord reach. That taketh his Name] Reiterating what before was named, to denotate the grievousness of this sin; the abuse of his Name; and the certainty, universality, severity, and eternity of the punishment threatened to be inflicted. In vain] By abusing any of God's creatures, judgements, works, word, either by uttering rash, idle, hellish oaths, perjuries, curse, with their lips; or by hearing with the ear any such abuse, or cursed speeches, without wise, zealous, constant reprehending; or, if within the compass of our calling, punishing the faulty for the same. So much for the Exposition. Let us not think that God (as some cockering Fathers and Magistrates do) doth with pithless words, or for a countenance only, fear his people; fare be such lightness from the terrible Majesty of God. Fare also be it from us to think, but that the threaten of God's wrath, shall also be as certain, as the promises of his grace. God's Name, besides by swearing, forswearing, cursing, is also taken in vain many ways. All which ways it had not been meet for the Lord in specialties to express, lest he should have passed the mean of his Decalogue: And which I will not endeavour so much to discourse of, as to point out. God's Name is taken in vain, By 1. Irreverent mention of his Titles and Attributes upon any occasion. 2. Levit. 22.32. 1 Tim. 6.1 Not walking as becometh the Gospel of Christ, and profession of God's Name, Rom. 2.24. This is to play the Gentiles under the name of Christians: to profess God in word, and to deny him in work. Tit. 1.16. 3. An unsanctified use of any of God's creatures, or of any thing we do without thanksgiving and prayer. A good servant will adventure on nothing but what pleaseth his Master; we do not take any man's goods out of his house, without ask him leave, neither do we return home any borrowed thing without thanking our neighbour. 4. Heedless admiration; as, Phil. 2.10. Good Lord! Oh Jesus! O mercy! God, etc. 5. Vain supplications; as, For God's sake, not thinking on God. 6. Jangling or wrangling speech of any good thing, merely for contention, ostentation, victory. 7. Using jestingly any phrase or place of Scripture, Jer. 23.34. 2 Pet. 3.4. Mark. 4.6. or misalledging or misapplying the same, Esay 22.13. 8. Serving the Devils turn with any part of the Scriptures, in Spells and Charms, thus making them, as it were, the Sacraments of the Devil. 9 Oppugning the truth, though it be through blindness or ignorance; but most of all, if it be wittingly and wilfully. 10. Denying the truth, through fear or lucre, against ones conscience. 11. Maintaining, defending, disputing for, and gracing of falsehood. 12. A wicked scandalous mocking of them that profess Religion, Esay 35.21, 25. 13. By persecuting any for righteousness sake, Mat. 5. Psal. 44.22. 14. Putting holiness or unholiness, or necessity of religion in a thing indifferent, which is superstition. 15. Defending there is no God, desiring constantly there were no God, inwardly hating God, or exalting one's self above all that is called God. 16. Zeph. 1.12 Saying or thinking that God will do neither good nor evil. Esa. 29.15.23. 17. Job. 21.14. Saying or thinking there is no profit in serving the Almighty. 18. 2 King. 6.33. & 7.2. Saying or thinking that in affliction it is impossible to be delivered. 19 Job 33.13. Deut. 29. ult. Rom. 9.20. Nourishing inward boilings about such things as God showeth not the reason of. 20. Conceiving rebellious thoughts about the decrees or providence of God. 21. Saying or thinking in adversity, Esay 40.27, 28, 29. & 49.14, 15. that God cares not for him, or hath fortaken him. 22. Ask wherein God hath loved us, Malach. 1.2. 23. Abusing Gods blessings, Hos. 10.1. & 11.2, 3, 4. & 4.7. 24. Not believing God's promises, through neglect or despair, Psal. 48.22. 25. Blessing ourselves in our heart, against God's threaten, Deut. 29.19. 26. Scoffing at the signs of God's mercies and goodness, Esay 7.12, 13. hereby wearying the Lord. 27. By sacrisicing to our own net, Hab. 1.16. 28. Attending our own pleasure, and disregarding Gods works, Esa. 5.12. Luk, 13.1, 2. 29. Limiting God, 2 King. 7.2 and speaking basely of his power, Psal. 78.19. 2 Kings 7.2. alluding to Noah's flood. If the Lord did rain corn now, as fast as he did water then, this could not be so. 30. Not answering when God calleth. Esay 50.2. 31. Not performing what he promiseth in his sickness, adversities, and at the Sacraments, Psal. 50.14. & 56.12. & 60.13, 14. & 116.13, 14. 32. Falling away from the formerly professed truth, Matth. 13. Rev. 2.4, 9, 10. 33. Job 1.9. Fearing God either only for reward or for punishment, Hos. 3.5. and 5.15. Psal. 78.34. 34. Sinning because God suffereth, or forbeareth to punish, Eccles. 8.11. Psal. 50.21. 35. Trusting in men, money, carnal helps and means, Jer. 17.5. Psal. 20.7. 36. Rejoicing in the miseries, Psa. 35.25. & 137.7. afflictions, and disgraces of God's children, Esa. 57.1. Ezek. 25.6. Job. 31.29. as the Papists in these days do, against England, the Palatinate, clapping their hands, Ezek. 25.6 stamping with their feet, and rejoicing in heart with all despite against these Lands. 37. Rejoicing in baptism, 2 Chro. 29.6.7. and caring not to perform our vow, or to come to the Church. 38. Offering the blind and lame for the maintenance of God's service, Mal. 1.8.14. 39 Pro. 20.25. Devouring things sanctified that should be employed for the furtherance of God's service. 40. Dissuading from God's worship, upon pretence that it is either polluted, Mat. 1.17. or vain, Mal. 3.14. 41. Serving God after the old manner of our Forefathers, Jer. 9.13. Amos 2.4. 42. Serving God after the precepts of men, rather than of God, Esay 29.13. 43. Urging men's traditions, with opinion of necessity, and neglect of God's Law, as Matth. 15.2, 3. worshipping God in vain, v. 9 44. Urging the lesser things of the Law, neglecting the greater, Mat. 23.23. 45. Borrowing Rites and Observations from the professed enemies of God, to add them as part of God's worship, Deut. 12.4.13. 2 King. 17 33, 34. 46. Desiring to be taught vain things, that may rather tickle and please the ear, then touch and profit the soul, Esay 30.9, 10, 11. 47. Doing the work of a Minister and no Minister, upon pretence of necessity, or devotion, 2 Chron. 26.16. as Midwives baptising. 48. Conceiving of God in the likeness of any thing created, or worshipping images, or God in them; as in the preceding precept. 49. Luke 9.62. Rev. 2.10. Serving God without delight or reverence of his Majesty, or constancy to the end of our life. 50. Hearing without attention, for custom, Ezek. 33.31. and without practice, Jam. 1.22.26. 51. Praying not in his family, as well as in the Temple, Mat. 6.6. Jos. 24.15. Acts 10.2. 1 Cor. 11.22. If men will have houses to eat in, then also should they have houses to pray in. 52. Praying not with understanding, or power of the Spirit, 1 Cor. 14.15. 53. Regarding wickedness in his heart, Psa. 66.18 Pro. 21.17 1 Cor. 11.28. when he prays against it with his lips. 54. Not preparing himself before receiving the Sacraments. 55. Giving power to the Sacraments to confer grace, or holding them absolutely necessary to salvation; or giving them divine adoration, as the Papists do. 56. Perverting them to such ends and uses as God hath not appointed them; as baptism to the consecration of bells, to drive away Devils, etc. 57 Thinking or speaking basely of any of God's creatures, or discommending them and their goodness. 58. Deriding Gods workmanship in any of God's creatures, especially man or woman, in regard of some natural deformity, or infirmity of body or mind. 59 Beholding any of God's creatures without acknowledging God's wisdom and power appearing in them, Psal. 19.1. and 139.14. 60. Stealing from others to enrich themselves, not depending on God's allowance, Prov. 30.9. 61. Praying for things not agreeable to God's will, as for the dead, or to spend it on our lusts, Jam. 4.3. 62. Using prayer to unlawful ends; as to sorceries, enchantments, etc. 63. Praising God when the Devil is to be praised. For the Devil made the Pharisee not be as the Publican was, Luke 18.11. So Saul praised God for the evil treason of the Ziphites 1 Sam. 23.21. So gamesters when they cousin and rob one another unjustly of their money, without conscience or warrant; then in all haste God must be thanked for their thou very: I thank God I have spedwell; I have had good luck. 64. Murmuring in affliction against the work of God's providence, either directly, Deut. 1.27. or under the name of Chance or Fortune. 65 Saying our prayers, or reading the word cursorily without fruit, not being bettered by them in knowledge, faith, repentance, etc. 66. Abusing lots (an ordinance of God) casting them in light or trifling matters, and in sport; This is an nbusing of God's Name. 67. Perverting these Lots to wrong ends: as to search our fortunes, or to know what success. 68 Using them either ignorantly, without information of their nature; or profanely, without any regard of God's providence in disposing them; or with chase against the events manifested by them. 69. Using them in such things, when in nature no such things do need to be, God already having put the matter out of controversy (as the case is in all lotteries.) And surely God will not allow us to make a knot for him to untie. 70. Using them without praying to God, to use his power and wisdom in ordering this casual accident for the ending of this present Controversy. 71. Saying or thinking we have no fin. 1 Jo. 1.8. 72. Not using Christ as our own and only Advocate, 1 Jo. 2.1. 73. Making often repetirion of the Lords Prayer, without the endeavouring to practise what we pray for; calling him father, and not demeaning ourselves like children: Mal. 1.6. saying, Hallowed be thy Name, and yet daily profaning and suffering it to be profaned; Thy Will be done, and yet fretting and murmuring at every thing that crosseth our nature; and so throughout. 74. Esteeming Christ our Saviour, and not obeying him as our Lord; when in the Text it is, Lord thy God. 75. Harbouring Christ in our heads, not in our hearts and houses, Mat. 25. by clothing the naked, feeding the hungry, visiting the sick, etc. 76. Receiving the grace of God in vain, 2 Cor. 6.1. Tit. 2.11. or turning it into wantonness, Judas 4. 77. B. Hooper. Bulla, as much as to say, Bubble; sitly so called, saith Bulling. Prefixing holy and glorious Titles before lewd, lying and profane books, or before wicked instruments: as before Popes* Bulls & sentence of condemnation against Martyrs, was prefixed, In the name of God, Amen. 78. Wrong using of God's creatures, Moon, Stars, etc. See Bishop Hooper in loc. at large. contrary to the right use of them; which was not to the reading of Fortunes, or foretelling the things to come, Esa. 47.13. but to distinguish Nights, Days, Months and Years, Gen. 1.14. 79. Rash or covetous intrusion, Muscul. in Loc. or admission into the Ministry, Mal. 1.11. ad finem, Ps. 50.16. The roofs of the churches (saith Jerome) glister with Gold, the Temple shineth with Marble, but there is no choice made of the Ministers of Christ, whether they be Gold, or whether they be Cray; whether worthy or unworthy. And (Theodor. Basil) in an invective against Swearers observeth that St August. affirmeth, That be is no Priest that hath no knowledge in the Law of God. It is happy that Augustine is gone, and a Saint (quoth he▪) For if he were now alive, and a Bishop again, as he was in time past, and should go on visitation through the Diocese; I think surely he would depose a great sort of Priests, as ●●n more fit for the Cart then for the Church; for he measured all Priesthood by knowledge. Ye offer unclean bread on my Altar, and so do not only despise, but profane my name: ye also offer the blind for sacrifices; Mal. 1.6.7.8.11.13. ye offer the lame and the sick. The Priests offered defiled bread in coming unpreparedly and unworthily unto the Altar, in presuming by giving of gifts, in evil bestowing the Word among the people, by honouring the mighty, and despising the poor. They offered blind sacrifices, setting unlearned men in the place and room of the learned, and making them Masters, who were scarce able to be scholars. They offered the halt and the lame, placing and promoting them that seek only the riches of the earth, treading their feet two contrary ways, the one in godly matters, the other in carnal causes. They offered the weak and faint, when in stead of the Devout they placed the Vicious, Bullinger. in stead of the godly zealous, the cold and worldly minded Prelates. 80. Not reprehension of such as do break this Commandment by any means whatsoever, Levit. 5.1. etc. 81. Not entertainment of, nor amendment by a reproof for this or any other sins, but accounting such reprehension precise curiosity, and such oaths bare affirmations, 82. Unprofitable using of the means which the Lord hath given us, for our conversion from evil, or confirmation in good. 83. Often receiving, seldom praising God for, his benefits, Luke 17.17. 84. Making vows of perpetual chastity, and of such things as are not in our own power; and of wilful poverty, contrary to God's Ordinance that there should be no beggar in Israel. Deut. 15.4. 85. Giving feigned titles; as, servus servorum Dei, 2 Thes. 2.4. when men exalt themselves above all things that is called God. 86. Committing wickedness under colour of Religion; as the sons of Jacob, when they slew the Seebemites, Gen. 34.13.15. The Scribes and Pharisees under pretence of long Prayers, devoured widows houses, Mat. 23.14. All which egregiously abuse God's Name, making it a mask to cover such bloody impieties, and earthly desires under. 87. Going to Conjurers, Witches, Sorceress, Destiny readers, to have their children or unbewitched, to know who hath stolen their horse, or any way hurted them; as Amaziah his messengers went to Baalzebub, 2 King. 1.5. They manifest they desire acquaintance with the Devil, and say in their hearts, there is no God in England. Object. But many have been helped, and got health by such means? Sol. That help or health that hath been gotten by any means contrary to God's Word and Will, hath been obtained from the Devil; now is he our friend or so? will he ever do us any good, but to the end thereby to infer a greater plague? temporal ease he is content to bestow upon us, that endless woe and misery he may procure unto us. Shall a Christian man or woman so hunt for health of body, or goods, that they will lose for it body and soul eternally? Satan never did us any good, but to the end to hurt us more by it, and the breach of God's commandment will ring our souls a passing peal from the face and favour of the Lord. 88 Accounting some days lucky, and some unlucky; as Shipmen dare not put out of their port, and begin their voyage on certain days: as upon Tuesdays or Fridays: and therefore they are often careful to make choice of a lucky day, even the Lords Day, that by breaking the Lords Sabbath, in the beginning, they may have good luck in their whole voyage afterwards. 89. By reading or singing any thing that is part of God's Word, or appertaining to his worship in an unknown tongue, Psa. 47.17. so that it cannot be understood. 90. Psa. 58.10. Judg. 5.31. Not magnifying God's Justice in the punishment of the wicked. 91. Luk. 13.3. Dan. 5.22. Not being warned by God's Justice and Judgement upon others. 92. Not being humbled or obedient under the cross, Jer. 5.3. Esa. 22.12. 93. Envying Gods Gifts and Graces upon others. 94. Pretending impossibility of performing the vow in Baptism, when it is want of will and care. 95. Using delays in performing vows lawful, which argues unwillingness, Hag. 1.2.4. 96. Performing them by halves, which argues doubling, as in Ananias and Sapphira, Act. 3.2. 97 Calling themselves Christians, when men live like Atheists, Jer. 7.8.10. making God's House a de● of thiefs, Mat. 21.13. For he takes upon him the name of a Christian in vain (saith St. Augustine) that followeth not Christ. 98. Calling themselves Jesuits, when they serve Antichrist, and refuie the direction of the word of Jesus. 99 Interposing Gods Name or Titles in our salu●ations, when it is not from the heart: as, God give you good morrow, or, good night, etc. 100 Using kind salutations to wicked purposes; as Joab to Am●sa, 2 Sam. 20.9. 101. Graving the Name and Image of God in money, badges, and rings; which men would never do (saith Bullinger) if either they judged reverently enough, or not superstitiously of the Name of God. The wise men of the Gentiles acknowledged that men ought to judge more highly of God then to use his Name in every thing and unadvisedly. Thence came that saying ●● Pythagoras', No man ought to carry about the Image of God in a ring. 102. Lastly, to stand upon repetition of no more (for to set down all the ways, how Gods Name is taken in vain [saith the Author of the ●●ord against swearing] were a work infinite,) Gods name is taken in vain, By swearing, for swearing, cursing; for if the● transgress God's Precepts, that by idle words only do take his name in vain, then do they more egregiously sin that by wicked hellish oaths, perjuries and cursing do abuse the same. If sinners in the former kinds are subject to punishment, then much more those that offend by any of these ways. If the lesser are condemned, much more are the greater intimated to be forbidden, and signified more severely to be punished. If the father said unto his son, Look that thou ray not thy coat with any spot, though it be never so small; it may easily be understood that it may, and will be worse taken, if it be cast into the dirt and mire of the streets; but yet it will be worst of all taken, if he tumble himself into a most filthy sink, which his father cannot abide to be spotted with never so little a wemb. The lesser sins of taking God's name in vain, are forbidden, to the intent we should beware and abstain from the greater. God's Name is then also taken in vain by swearing either lightly, rashly, etc. As wickedly to swear is to take God's Name in vain; so rightly to swear is to sanctify the same. Before therefore we speak of the abuse in the negative, let us briefly touch the lawful use of swearing in the affirmative part of this commandment. Rightly to swear, is to sanctify God's Name, Doctr. 1. is plainly by God approved, and certainly by him shall be rewarded. This swearing is a part of God's worship as well as prayer, yea, such a part as is put for the whole service of God, Psal. 63.11. Esa. 48.1. For the full knowledge of which conclusion let us consider, 1. The Definition of an Oath. 2. The Ends of— an Oath. What an Oath is, we need not define, it is so well known and used (saith Musculus) that it needs no declaration. An Oath is a speech confirming the truth by itself. Definition of an oath. Greg. Gregor. Or, A saying void of strife with divine worship. So Aristot. Or, Aristot. A calling of God to witness. So Aquinas. Aquin. A solemn invocation of God, whereby we desire him, as the only seer of our hearts, to witness the truth of our speech, and to punish us if we swear falsely. Vrsin. Where the testimony of men is wanting, we fly unto God as a witness by oath, especially when that is to be averred which in the conscience lies concealed. The reason of Oaths is grounded upon this point, that forasmuch as it is presumed upon by all men, that they do believe that there is a God, unto whom all secrets are open, and of whom faith and truth is well liked: And that on the other side he is much offended with lies, and hath so great regard of justice, that he will inflict worthy punishment on such as forswear themselves: It was received by a common consent and custom of all men, to use and take the name of God (the God of all men) for witness, when we would have men credit those things which we ascertain and confirm by oath to be true; and appoint God to be the revenger thereof, in case we do swear any thing that is false. Seeing all nations were accustomed to swear by the names of their Gods: therefore the Israelites here were accustomed to swear by the glorious name of the Lord their God. The Ends of an Oath, are 1. That doubts may be cleared. 2. Good causes furthered, and bade suppressed. 3. Authority obeyed, Divine and Humane. 4. God's glory in all, much promoted. Such an Oath when we publicly take, Why men swear, laying hands on a book. 4. Causes. we do it by laying our hand upon the Bible, or Evangelists. 1. That the Swearer remembering the benefit of the redemption by Christ, might be the more afraid to swear that which is false. This love of Christ should constrain us to love him again, by speaking nothing but the truth. 2. That the Swearer might know the multitude of witnesses, Father, Son, and holy Ghost, that abide beholders of his oath: and therefore his offence in swearing falsely, to be so much the greater, by how many the more behold it. 3. That the swearer might deliberate what to speak, and might not afterwards say, that he was suddenly and unadvisedly taken, and urged to testify what he did. 4. That as the Scriptures are true, so is what he sweareth free from falsehood. 1. Uses. 1. For the justification of the godly from time to time, that have taken oaths; and of the Laws of the Land herein, that do maintain the same, as lawful to decide many controversies, which otherwise could not be decided, Heb. 6.16. 2. Use 2. Anabaptist For confutation of the Anabaptists, which utterly condemn all kind of swearing as utterly unlawful, because of Christ his words, Matth. 5.34. Swear not at all, but let your Yea, be Yea, and your Nay, Nay. So the Manichees utterly rejected the old Testament, Manichees Deut. 6.13. because it commanded to swear by the name of God, Deut. 6.13. Yea, Jerome, Hieron. in Matth. a learned Father, held that the liberty of swearing by the Name of God, was only granted unto the Jews, as unto little children, lest they should swear by Devils; even as (saith he) God would have sacrifices offered unto him rather than to Idols, Homil. 7. in Matth. The error of the Anabaptists is so stiffly maintained, because of the ill understanding of the words, Matth. 5.34. Hereby they would make Christ contrary to his Father, as though he had been sent down upon the earth to abrogate the decree of his Father, Exo. 22.11 seeing his Father doth not only permit, but also command an Oath. But Christ affirms that He is one with the Father, affirming what he doth; and his Doctrine not his own: Joh. 10.18.30. Now should God disallow what he once enjoined, and abrogate what at first he absolutely commanded? If we look into the text we shall perceive, that the purpose of our Saviour was not to restrain oaths, but only to purge the Law from the false Glosses of the Scribes and Pharisees; not wholly condemning oaths, but such only as transgress the rules of the Law. It appears that the people then only feared and shunned Perjuries, when as the Law did not only inhibit perjuries, but all idle, vain and superfluous oaths. For Christ, the best expositor of the Law, informed and admonished them, that not forswearing, but also vain swearing was a sin, and a breach of the Law. Vain swearing, I say: For other Oaths by the Law commanded, or commended, he leaves untouched, as safe and free. Whereas they (the Anabaptists) dwell so unremovably upon the word, Non omnino, not at all, we must know, that it is not to be restrained unto the word Swearing, but to the subjected forms of swearing by heaven, earth, etc. For that was the error of the Jews, that they thought when they swore by heaven, earth, or such like oaths, they took not God's name in vain, nor transgressed this third Precept, if they named not God in their oaths. Therefore our Saviour took away all colour of excuse or objection; seeing when they swore either by heaven, or earth, the light, Baptism [never naming the name of God] they notwithstanding did indirectly take God's name in vain, seeing all these benefits are pledges of his liberality, and on every of them his name remains engraven. Not at all (saith Aug. Augustine. ) not because to swear is a sin, but because to forswear is a great sin. Christ's meaning than is, Swear not at all, that is, not at all by any creature, upon what pretence soever; or not at all by God himself falsely or unadvisedly, neither disorderly for affection, nor childishly for imitation, nor desperately for custom, nor cunningly for deceit; Oher oaths which fail not in the conditions required in Jer. Jerem. 4.2. 4.2. S. james mislikes not, Christ condemneth not. If Christ's meaning had been to allow of no swearing at all, why should that addition be made, neither by heaven nor earth, & c? to have said, Swear not at all, had been sufficient. And Christ himself, who was a pattern of perfection, would not have sworn so often; neither his Apostles would so frequently have assumed God as their witnesses, Rom. 1.9. 2 Cor. 1.23. And the Apostle, Heb. 6 16. acknowledgeth an Oath to be the last remedy and means for the ending of controversies. If it be lawful, it doth not derogate from, but advance God's glory, as we see by the Prophet's position, Jerem. 4.2. Thou shalt swear, The Lord liveth in truth, judgement, and righteousness; and the Nations shall bless and praise him. How do the Nations praise the Lord? For that the Nations do swear by his Name, they do praise him, (i) they do make his Name glorious, when they do give credit to them that do swear by it, and do find so great observance and reverence thereof in the Swearer, that he doth always perform the same which he hath sworn. By the fore mentioned place of Heb. 6. it is clear, that an oath is not evil; for as he that doth begin strifes among other, or hinder their atonement, is reputed annoysome enemy, a peace-breaker, Matth. 5.9. a child of the Devil, and therefore cursed: so that must needs be a commodious matter, whereby contentions are suppressed, truth manifested, and peace established. In the place, Matth. 5.34. Mat. 5.34. so much insisted on by the Anabaptists, not the letter of the words, but the meaning of the speaker is to be considered. For if the words were to be enforced without weighing the sense, great errors would appear by that and other places easily to ensue, Christ saith in the same Chapter, Resist not revel. Therefore Magistrates, Parents, Ministers, should not oppose sin. Again, Luke 14. If any man come to me, and forsake not father and mother, etc. Therefore the precept of honouring father and mother, should be abrogated. Again, touching the Scribes and Pharisees, Whatsoever they say unto you, do. Matth. 23. Therefore according to the letter, their doctrine should of all men be embraced, contrary to Matth. 16.6. Mat. 16.6. Beware of the leven of the Pharisees. Again, Christ saith, Whosoever came before me, Joh. 10.8. were thiefs and robbers, Joh. 10.8. Therefore the Prophets and John Baptist were thiefs and robbers, if the show of the words were to be taken. Again, Paul saith, I became all unto all men, 1 Cor. 10.33.23 therefore an idolater with idolaters. And, all things are lawful for me, therefore whoredom and adultery not sinful for him. Lastly, the Anabaptists reply out of Matth. 5.37. Whatsoever is more than Yea, Yea, Nay, Nay, cometh of evil. Whatsoever cometh of evil, Syllogism is unlawful. But swearing being more than Yea and Nay, cometh of evil. Therefore it is unlawful. The Major proposition we deny: Gen. 3. For tillage is of evil, yet good, holy, and necessary. Physic is of evil, 1 Cor. 12. yet by the Apostle commended, 1 Cor. 12. Good Laws and Magistracy are of evil manners. Gualt. The use of many things is pure and good, Marlorat. ex c. the original whereof is corrupt and vicious. So much for the second use of the first point. For Caution, Use 3. to be careful to swear in truth, in justice, in judgement. The copulation of man and woman is good, Jer. 4.2. as appointed by God; but so that it be in lawful wedlock, and it is not so, if it be out of matrimony. It is good to sing, so it be to the Lord, but it is not so in banquet or wantonness, or in the Church for gain, when men sing without understanding or devotion. Musculus. An Oath likewise is good which is made by the Name of God, so that it be done in Truth, Righteousness, Judgement; Jer. 4.2. expounded it is otherwise if it be done perversely, rashly, customarily. 1. 1. In truth. In truth; i. our mind must agree with our mouth, which confutes Papistical equivocations, and mental reservations. It is naught of itself to lie; but this naughtiness is doubled by putting to an oath, saith Musculus. 2. In justice; 2. In justice. that what we promise by oath, be just and lawful: for those oaths are laudably broken which are unlawfully made. An example hereof we have in David, 1 Sam. 25.32.22. who thanked God, and blessed Abigail and her advice, for that he had not wickedly performed what inconsiderately he had sworn. The contrary we see in Herod, who performed a wicked oath with greater wickedness, in giving John Baptists head, which was more worth than all his Kingdom, doing a work of supercrogation to merit Hell, seeing he promised to keep his oath only to the losing of half his Kingdom. 3. In judgement; i. reverently, holily, deliberately, 3. In judgement. sparingly, with a serious due consideration of God's high Majesty before whom, of his dreadly Name by which we swear, and of the cause for which we swear, that it be not concerning things already out of doubt, and certain, as that it will be day to morrow, etc. or to one that will believe a bare affirmation without any oath at all, but that it be concerning such things that tend either to God's glory, or our neighbours good. For seeing an oath is not absolutely good, but when necessarily it is required; therefore to swear rashly is upon no pretence to be allowed; Which occasioned Pagnine to observe, that the Hebrew word for swearing, is passive, and signifieth to be sworn, rather than to swear: to intimate that we are not to take an oath as voluntary Agents, but as enforced Patients. The Romans had an use that he that would swear by Hercules, should go forth of the doors and be well advised, and take some pause before he swear: For they held that Hercules did swear but once in all his life, and that was to the son of King Augeas. This deliberation in their Idolatrous oaths, should admonish Christians to be well advised in swearing by the Name of God. An oath was brought in among men for necessity, and at first to be laid on men as a punishment, when one could not be believed by another upon his bare word; yet now it is not restrained so much for itself, as for the evils that do ensue thereby. And so little shall suffice to have been spoken concerning the truth and use of the first Doctrine: Rightly to swear, is to sanctify God's name, and shall by him certainly be rewarded; gathered out of the affirmative part of this third Precept. Now we are to consider this second Position (as the chief aim and end of my meditations, opposing the bent of this sinful swearing age) that, Sinful swearing, Doctr. 2. though by man it be not, yet by God shall it severely be punished. If profane, Pharisaical, Hypocritical persons shall be punished, then also shall swearers; but profane, etc. shall, etc. Ergo. Swearers are profane persons, Eccles. 9.2. Pharisaical persons, Matth. Mat. 5.33. & 23.29.33. 5.34.20. which only shunned forswearing: Hypocritical persons; If any among you seem to be religious, and refraineth not his tongue (as no rash swearer doth) that man deceives himself, and his Religion is in vain. Jam. 1.26. Where there is such a beginning as sinful swearing, there cannot but follow such a bitter conclusion, as shall severely be punished. Now before it comes by God to be punished, it comes among men to be questioned, what is sinful swearing, and what is not. You have heard in the former Doctrine, what is not sinful swearing; to swear in truth, righteousness, judgement. Jer. 4.2. Now to swear sinfully, is to swear, either 1. Lightly, without colour of cause. 2. Rashly, without regard of the matter what, or the Majesty of God before whom. 3. Falsely, in favour to another, or for profit to ourselves, without respect to truth; whereunto we should be most favourable, because this alone in the end will prove to be most profitable. 4. Commonly, without distinction of oaths from words. 5. Unlawfully, by either 1. Leaving Gods Name. Jer. 5.7. 2. Joining another with it. Zeph. 1.5. 6. Slavishly, by the creatures, making them Lords which are but servants, Heb. 6.16. As, by this light, Sun, fire, bread, drink, heaven, earth, etc. 7. Heathenishly, by the gods of the Gentiles, Deut. 6.14 which to name in oaths were forbidden. 8. Superstitiously, as, by the Rood, Mass, Saint Mary, Saint Anne, etc. 9 Ridiculously, as by Lakin, Cock and Pie, etc. 10. Hellishly, as by God's Body, Blood, Heart, Soul, Wounds, Arms, Nails, Fast, life, jesus, Lord, Passion of God, etc. The uses that we may make of this second doctrine, shall be: 1. For the reproof of the offenders. 2. For the removal of the objections usually alleged for swearing. 3. For direction, to use the means for the abandoning of the same. 4. For incitation, to hearken to the motives for the abhorring this sin. 5. For exhortation to Ministers and Magistrates, to oppose chief this sin. 6. For imitation, to imitate God in the reproof and punishment thereof. Of all these in order, with the change of the fourth into the place of the third. 1. This may justly be for a reprehension of, Use 1. & a commination against all such as offend in any the former kinds, without any awful regard of God's dreadful Majesty, in so much that if ever the land did mourn in Jeremy's time, Jer. 23.10. then much more in ours, by reason of sinful swearing, Jer. 23.10. The earth mourneth for bearing of sinners, because man mourneth not for broaching of sin. If ever, in Hoseabs' time the Lord had, then much more now hath the Lord a controversy with the inhabitants of the land, Hos. 4.1, 2, 3. both for defects and for superfluities: defects of Truth, Mercy, Knowledge; superfluities of swearing, lying, etc. 1. No truth; in heart or tongue. 2. No mercy; in hand or work. 3. No knowledge; in head or will. Hesca 4.1. Therefore they break forth for want of truth, by swearing and lying: For want of mercy, by killing and stealing: For want of knowledge, by adultery: and one bloody sin toucheth another. The foundation of all these sins is want of truth, and the first head of this monster of the body of sin that appeareth, is swearing. And this Serpent having got in her head by swearing, the rest of the body will easily glide in after. Neither is there care of making and executing Laws, either publicly in the land, Magistrates. or privately in the family against this sin. 1. For fear the Householders, Masters, Parents, or Magistrates should make a net to catch themselves. 2. Or for fear there are not enough innocent to punish the offenders: so great is the multitude of them. So fare are the Magistrates from drawing the sword of justice and punishment against swearers, that they scarce dare touch them with the scabbard of reprehension. Sanpaulinus but for reproving a man for swearing, Saupaulinus. D. jackson ex Fox Martyr. p. 904. Gentry. was by the Papists suspected to be a Lutheran, and thereupon examined, condemned, burned. The Gentry also are much infected with this sin, and why? 1. It is a grace unto their speech. They thus gracing themselves, to disgrace their creator, do glory in their shame, and their end will be damnation. 2. Or it is an argument of their valour, Obj. Phillip 3.19. seeing they dare to provoke God himself, therefore men may dread them. For indeed it falls out oft, Sol. that where solid magnanimity of heart is wanting, that it must be supplied by the valour of the tongue. It will appear commonly by the least trial, that under this hideous vizard, they hid their cowardice. If the Lion-like skin of fury be once plucked off, they will appear to be Asses, only fit to bear blows, and only valorous to leap out of the suburbs here, into the fire of hell itself, there perpetually to remain the Devils bondslaves in torments remedilessly. If any of the Gentry, or serving-men do abstain from swearing, he is among his outward equals, and daily associates, accounted a shallow fellow, a sober, dry, plain, downright Civilian, an enemy to gallantry, a crosser of the times, an unconformitant to the custom of great men, and in a word, as an Owl among birds wondered at; look what an Ass is among a sort of Apes, the same is he among his equals and fellows. They think that serving man not worthy to wear a Livery, that cannot face out the matter with plenty and variety of oaths: He that can soon swear, and give the first blow, is thought fittest to do the best service to a Gentleman. Whereas there are three ways to confirm our speech, scil. Affirmation, Asseveration, and an Oath; Men commonly make that the first, which the Lord hath appointed the last bound of speech, and resuge for upholding the truth. I have known (saith Musculus, Musculus. then public Reader of Divinity in the City of Berna in Helvetia) some Commonwealths so well ordered before these troublesome years, that if any of the Citizens did offend through lightness of swearing, he should be chastened by order of the laws made in that behalf. But now, saith he, we see that all laws of holy Discipline be broken amongst us, and all liberty given to whoredom, adultery, drunkenness, usury, and rash swearing: coupling swearing with usury, drunkenness, whoredom, the three most common banes of Commonwealths. And yet men are punished sharply if they abuse the Majesty of Magistrates never so lightly. With things well weighed (saith he) we must look for the extreme wrath of God to be kindled and fall upon our country ere long, which will be so great, that it will especially plague noble and great personages (such as think they stand upon a most sure and quiet ground) in that they have forsaken the yoke of the Lord, in shifting off the anger and displeasure of that man whose breath is in his nostrils, that they may shall into the wrath and displeasure of God, by whose breath the whole world is shaken and crushed together. So fare Musculus in his tract of oaths. As no person almost; so no place is free from Oaths. Go into the Court, you would think you are come into a school of blasphemy. Go into the City, you will imagine you are come among their scholars, who having learned this lecture of impiety, are now repeating it over, that they may grow more perfect. Come into the Country, and you shall see the silliest are wise enough to this evil, and that the rudest in speech can be eloquent in blasphemy: As though howsoever they are excelled by Courtiers in bravery of apparel, and by Citizens in abundance of wealth, yet they disdain they should surpass them in bravery of swearing, and in variety of new fashioned oaths. Thirdly, no time seems exempt from this hideous sin. Are men merry? Oaths fly out as the music of their mirth. Are they earnest in gaming, or in bargaining? Oaths are the period, if not the preface to their speeches, and thesealers to every bargain; seeking to gain the world, and to lose their souls. Are they purposed to perpetrate any wickedness? They confirm their purpose with bloody oaths, as if God were a surety for their sin. As by much labour the hand is hardened, that it hath no sense of labour: so much swearing causeth such a brawny skin of senselessness to overspread the memory, heart and conscience of the swearer, that he swears ofttimes at unawares; and having sworn, hath no remembrance of his oath, much less repentance for his sin. Fourthly as there is universality, so also variety of new fashioned oaths. As men take pride in strange kinds of apparel, so also of new fashioned oaths. As some try their wits in the invention of new-fangled attires; so many limbs of Satan devise unheardof oaths, that by this variety they may take away all satiety of swearing, & keep themselves unglutted with the common use of the same oaths: Sometime swearing, and that commonly by the dreadful name of God himself, by his life, soul, body, heart, wounds, blood: Sometime by the Lord Jesus, by Christ, heaven, air, Sun, light, Mass, Rood, our Lady, Saint Marry, Saint Anne: Sometime by my soul, this silver, cross of the coin, by these ten bloody bones, hand, bread, drink, faith, troth: Sometime mincing their oaths, at if God could not espy them, when as men may; as, by Dickins, Maskins, 'slid, burlady, 'sfoot, by my faith, by St Tan, yea Marry, by yea and by nay: Perkins. A volume will scarce contain the multitude of their oaths, and therefore the Lord hath in store for them a whole volume of his plagues, Zach. 5.2. the vials whereof being poured down upon them, in the end they shall be enforced to confess, Psa. 56.11. Doubtless there is a God that judgeth the earth. Swearing is now in the ear, which before was in the blade: the regions being now white, and this sin grown to be ripe and yellow, what remaineth, but that we look for the Angel of the Lord shortly to thrust in his sickle? Ministers they may take up the complaint of children in the marketplace, Luke 7.32. We have piped unto you, and ye have not danced; we have mourned unto you, & ye have not wept: the joyful promises have been proposed, whereby you might be alured; the doleful threaten have been delivered, whereby you might be deterred from this sin, and yet all in vain. And what then? Is the whole body of this Land full of sores and corruptions, and shall we cease to use more and sharper corrasives to cure? Do men lie, continue and delight in sleeping in this sin, and shall not we sound out the trumpet of God's threaten the more loudly? shall we with the false Prophets, speak pleasing things, sowing pillows under men's armholes, saying, Swearing is no sin; or but a small one? no surely, for this is neither good for us, nor for them; not for us, saith St Paul, There is a woe to us, if we preach not the Gospel, 1 Cor. 9.16 1 Cor. 6.16. not for them, saith the Lord, their hurt is not cured by sweet words, Jer. 6.14. when the Prophets shall cry Peace, Peace, Jer. 6.14. and there shall be no peace at all. The calmest sunshine doth less purify the air than the terriblest thunder and lightning: the pleasantest potion doth seldom purge so kindly, as the bitter'st pill: so words that to the ear are the sweetest, are not always to the heart the wholsomest. Therefore every one of us that are Surgeons of souls, have need to cut and lance this festered sore of swearing: though patients are impatient, and smart at the quick; and we ourselves endure with Moses murmuring, with Micaiah smiting, with Jeremy imprisoning, with John Baptist beheading, even for the striking at the root of this sin, of many other most heinous, of all other most common, as a general Leprosy, overspreading the whole body of this Nation from the Cedar to the Shrub, from the highest to the lowest, from the richest to the poorest, from the mightiest to the meanest. If the Cards run against them, they will be avenged, their tongues shall run as fast against God: if they are crossed in drinking of healths, in dice, in hawking, in hunting, or any other pleasures that are dearest to them, they will curse God in his honour, which is dearest to him. What mind can but grieve to conceive it? What heart but bleed to think upon it? What eye but weep to see it? What ear but tingle to hear it? But let them continue to set their tongues against heaven, heaven will send down thunderbolts against them; if they often dash against Christ, and will take no warning, at length Christ will fall upon them, Mat. 21.44 and grind them to powder. If they escape the hands of men, the Lord surely will not hold them guiltless that take his Name in vain. And, Hebr. 10. it is a fearful thing to fall into the hands of God. Though the laws of men have but meanly provided against this transgression, and do slowly punish it, men being scarce so much offended when God's name is abused, as when their own credit is questioned; Yet when the Lion hath roared, who will not fear? Amos 3.8. When the Lord hath threatened certain vengeance, who will not be terrified from this unpleasing, unprofitable sin; seeing though other sinners grow bold on God's patience, and their heart is fully set in them to do evil, because sentence against an evil work is not executed speedily, Eccles. 8.11. yet their judgement sleepeth not that offend in this kind, but vengeance is against them on the way? The zeal of the Lord will hasten, and bring this thing to pass. 1. That honour thereby may be given to God. 2. That the mouth of all wickedness may be stopped. 3. That others might fear because of the judgement; because by their cursed and hellish oaths they have been the occasions of, 1. Great grief to the godly. 2. Great scandal to the weak. 3. Great hardening to the wicked. Therefore doth he so severely threaten those that in this kind so sacrilegiously rob him of his glory. Which he will perform though the wicked dream otherwise: 1. Surely: For the mouth of the Lord hath spoken it in thunder and lightning, Exod. 19.16. 2. Swiftly: For he will be a swift witness against all such impiety, Mal. 3.5. 3. Severely: for he will not spare in the day of vengeance. God will make his plagues wonderful against this sin: his curse shall overtake the Swearer and Blasphemer in their souls, and in their bodies, in their persons and posterity, Zach. 5.3.4. in their goods, and in their houses; when he gins with them in vengeance, he will not spare; when he gins he will also make an end, and he will do a thing unto them, at which both the ears of them that hear, shall also tingle, 1 Sam. 3.11. as is verified, 1 Sam. 3.11. 1. In many examples contained in humane writings. 2. In many examples recorded in the word. 3. In many examples obvious in the world. But what hath the swearer nothing to say for himself, why sentence of condemnation should not pass against him? Let him speak for himself whether guilty or not guilty. The particulars of which justification, denial, or excuse, let us in the next use hear, and see, whether laid in the balance of the Sanctuary, they prove weighty enough to weigh down the force and solidity of this sentence definitive, The Lord will not hold him guiltless that taketh his name in vain. The second use than is to remove the light and slight objections all edged for this sin; Use 2. which if we seriously view, try, and weigh in the balance of God's Sanctuary, we shall find sandy and not solid, bark without body, bone without marrow, shells without kernels, shadows without substance. I swear that which is true. Object. 1. Sol. See Combis Compendium. Swearing either by the body of God, which tempts to blasphemy; or by the wounds of Christ, to irreverence; are mortal sins, though it be true which is sworn. We are commanded not only not to take up God's name falsely, but not vainly, idly, when the matter is not worth proving by oath. And he that usually sweareth vainly, shall now and then swear falsely. I forbear great oaths, Obj. as by the name of God, or by the blood or wounds of Christ, I swear but little oaths; by this light, by this bread, by mackins, by my troth, our Lady, etc. As the beggar is always piecing and mending his garments there where is the greatest breach; Sol. 1. so should the swearer, I acknowledge, be careful to cure first the most dangerous oaths, to stop first the widest holes, to cast out first the greatest Devils, to banish first the most pestilent enemies, to leave first the most hurtful, fearful, and abominable oaths: yet as he that sweareth by the Temple, sweareth by him that dwelleth therein: Matth. 23.20. So he that sweareth by the creatures, sweareth by him that created them, and yet will not be heard to swear by the name of God, or Christ; as if a child abhorring any bitter potion, or poison, should notwithstanding take the same under a little sugar, or the pap of an apple. He that useth to pilser small things, 2. by God's judgement will be brought to steal greater things: so he that accustometh to utter small, will by God's just judgement, be brought to broach great, horrid, hellish oaths, that justly may cause the break-neck of his soul. Again, 3. thy oaths are but little sins, thou sayest; then they are sins thou grantest, and the wages of sin, Rom. 6. ult even of every sin, is no less than death, internal, external, eternal. If thou allowest thyself in any one known sin, thou hast no assurance of any saving grace at all. Thou hast not any good grace, if thou remainest obstinate in any one of the least sins. He that abuseth God's Saints, hath not humility; he that refuseth the manifest truth of Gods revealed will, hath not knowledge, as the blessing of God. He hath not zeal or desire of God's glory, that blasphemeth God's name, nor Religion, that refraineth not his tongue, James 1.26. & 2.10. A little leaven leaveneth the whole lump of pure dough; a little fire kindleth a great flame; a little Coloquintida spoileth a whole pot of pottage; little wedges make way for great; small thiefs enter to open doors for great; a little leak unstopped, drowneth the whole Ship and passengers therein. He that commonly swears small oaths, seldom maketh conscience of greater oaths. I have been accustomed so long to swear, Object. 3. that I cannot easily leave it. Then every sin might be excused. Sol. Any sin, the more common and continual it is, the more liable it is to punishment. Guals. Thou hast been accustomed to it, it's all one, as if a thief should desire to be excused, because he hath been accustomed to steal, and he cannot alter his custom herein. Would an earthly Judge excuse such a shameless malefactor? If thou canst not alter thy custom by repentance, God can, and will alter it by punishment. Prescription is no plea against the King: much less can long customs plead for vain swearing with the Lord, to whom a thousand years are but as yesterday. Yea, Time which pleads voluntarily for continuance of things lawful, will take no fee to plead for an evil use. Hath this custom lasted long? it's more than time it were abrogated; age is an aggravation to sin. If it be once gray-headed, it deserveth sharper opposition, & speedier expulsion. To say, I will swear, because I have done so, is perilous and impious presumption; Continuance can nomore make swearing lawful, than the author of sin, no devil. If thou hast once sinned, it is too much; if oft, woe be to thee, if the iteration of thy offence cause boldness, and not rather sorrow, more detestation; woe be to thee and thy sin, if thou be not the better because thou hast sinned. I shall not be believed unless I swear; Object. 4. therefore it is for the maintenance of my credit. Wilt thou go to hell, and deprive thyself of heaven, Sol. 1. to please men upon earth? Better undergo man's unjust supposition, than God's just damnation. Wilt thou get or keep thy credit with man by swearing, and lose it with God by so offending? Whether is it better, with men for the present to be believed, or with God for ever to be abhorred? It is much creditable with men to abide a little denial, that by obedience to God's commandment we may of him for ever be believed. Thou shalt not be believed? Because there is in thy tongue no trust, 2. in thy talk no truth, thy words are but wind, and thy promises without performance, therefore thou swearest, and art not believed. If thou wilt be believed without an oath, observe the Apostles practice; Endeavour to keep a good conscience towards God and man, Act. 24.16. Act. 24.16. If we walk unblameable in our lives; if we so highly value truth, that we sell it at no rate; if we keep touch, and observe promises, though to our hindrance; our word, even in our weightiest business will be credited, and need no superior confirmation: for it is not the oath which gives credit to the man, but the man to the oath. Use but a while to speak the truth without an oath, and thou shalt find no lack of thy oaths, for thy bare word shall be taken by itself; otherwise thou art like an ill credited borrower, Licentia jurandi facit, ut jusjurandum quoque vilescat, & fides rara sit: Gualt. Object. 5. that ride up and down the country with sureties, because thy own bond will not be taken. And surely such bankrupt security, rather disgraceth than helpeth thee: oaths being the common sureties of the basest people, even the scum of highways, Alehouses and Taverns. I presently knock my breast and say, God forgive me to swear. Oh blindness, worthy to be pitied, were it not wilfully affected! Is this the mends thou makest, hypocritically to smite thy breast for piercing thy Saviour? Is this a Prayer acceptable to God, or like to return with fruit into thybosome, when thou askest forgiveness with a purpose still to offend? Thou desirest this pardon as a privilege, by verte whereof thou mayst securely go on in thy sin. Is this repentance, to smite the breast, when in the mean while the heart is not smitten? Then and there is true contrition for sin, when and where there is steadfast resolution against, and speedy reformation from the same. I mean no mischief, Object. 6. I think no harm in my ordinary swearing, and therefore I hope God will pardon me for it. There was sometimes a controversy betwixt Scotland and Ireland for a certain Isle between them both, Sol. 1. after much ado, they put the matter to the dermination of a wise Frenchman, whose judgement was, that they should put a Snake into it, and if it lived, the ground belonged to Scotland; if it died, it belonged to Ireland: I apply it thus; If poisoned and venomous oaths do live in our heart, and crawl out of our mouths, it's a sign our heart, our body and soul appertain to that country that these hellish oaths appertain unto. Thou thinkest no hurt thou sayest, yet thou dost hurt in grieving God's Spirit, offending the godly, hardening the wicked, and kindling God's wrath. Thou deniest God, and servest Satan, and yet is no man hurt? Thou undost thyself, soul and body, house and posterity; and yet is no man hurt? How possibly can he be guiltless that is cause of his own condemnation? Thy meaning is good thou sayest. Out of the abundance of the heart the mounth speaketh: Mat. 12.34 If thy words be profane, thy heart is polluted: if thy heart were a good Treasury, thou wouldst bring out of it good things, and not vent nothing but dross and filth. If thy heart were a good tree, it would never bring forth evil fruit. If it were a pure fountain, it would never bring forth such bitter streams. If thou didst bless God in thy heart, thou wouldst never blaspheme him in thy tongue, James 3.10. When God cometh to judge the world, he will pass the sentence not according to our secret thoughts, but according to our words and works. By thy words thou shalt be justified, Mat. 12.37 and by thy words condemned, Mat. 12.37. That excuse which would seem frivolous to a mortal man, will never go currant with the just Judge of heaven and earth. Now what Prince hearing himself abused to his face by the reproachful words of his base subjects, would admit of such an excuse, Whatsoever he spoke with his mouth, yet he thought no ill in his heart? And will not God, think we, be as jealous of his glory, which is most dear to him, as an earthly King? doth not he say, He will not hold them guiltless that taketh his name in vain? I do but as the most do, Object. 7. it's the common custom of all, some few excepted, who are more precise than wise, and but too scrupulous about every trifle. By this thou mayst excuse any sin, Sol. seeing nothing is more common then to lie in sin: But God hath forbidden to follow a multitude in that which is evil, or to fashion ourselves like to this world, Exod. 23.2. if at least we be spiritual inhabitants of the eternal heavenly Jerusalem. Rom. 10.2. Common use in any sin doth not extenuate, but aggravate God's wrath, and increase man's punishment: Broad is the way that leadeth to destruction; narrow is the way that leadeth to life, and Christians may yet walk in it without crowding, the company is so small. After the do of the land of Egypt, or after the do of the land of Canaan, ye shall not do. Be ye not as your forefathers, Zach. 1.4. A custom without truth, saith Cyprian, is an old error; therefore leaving the error, let us follow the truth. If Christ alone is to be heard, Mat. 16. we ought not to mark what any man before us thought best to be done, but what Christ did first, who is before all men. When the truth, is once come to light, saith St. Augustine, Let the custom give place to the truth: for Peter also, who did circumcise, gave place to Paul, preaching the truth. Seeing then Christ is the truth, we ought rather to follow Christ, than the custom and examples of others. If thou layest against me the custom of others, saith St. Gregory, I lay against thee Christ, who is the way, the truth, and the life, Joh. 14. I confess it to be a sin, Object. 8. only I am moved now and then thereto through anger, when I am thus and thus crossed, offended, wronged, which would make a very Saint to swear? Thou mightest better say a mad man, Sol. or a fool to swear; for they, if they be stricken, stick their next fellows; thou for wrongs received from men, dost revenge thyself upon God: for the least error in the Dice, or rub of the Bowl, shall God the Father, or Christ the Son endure a stab; as if they were the cause of any disorder, disturbance, wrong, real or imaginary? If I do evil, thou sayest, the fault is theirs that do provoke me, I am but the Instrument: their fault is the greater that have made me faulty. True, they are in fault for provoking thee, yet in matters of offence, the accessary is liable to offence and punishment as well as the principal. The Serpent was but the Instrument, abused by Satan to deceive man, yet in the punishment the Serpent hath his doom as well as the devil. If wicked men cross thy humour, do not thou in revenge set up the flag of defiance against heaven; Suffer rather, oh suffer the fire of thy surious passion to be quenched by the water of this godly meditation, saying thus with thyself; Am I greater than Philip that mighty Macedonian? yet he was wronged by the rongue of a Peasant, and would not take notice of it. Am I greater than Augustus, who had the taxing of the whole world? yet he was content to wink at the tongue that taxed him. Why should I be incensed with a few evil or idle words? Many have pardoned their enemies, shall I not forgive these that may be my friends? If he be a youth, or an old man that hath thus crossed or provoked me, his age may excuse him; if a woman, her sex; if a stranger, his liberty; if a familiar, his acquaintance may seem to privilege him. Hath he thus once offended? it may be he hath often pleased: Hath he thus often offended? we may the more better endure that to which we have been long enured. Is he a friend? he did that the would not; is he an enemy? he hath done no more than we might well expect. If he be wise, let me yield to him; if a fool, let me pardon him; the very best are not without blemishes, none so faultless but may fail; let me not do this great evil against my God, for a little imaginary evil offered me by man. If man have wronged me once, let me not wrong myself again; If man have wronged me in my name, let me not wrong myself more by avenging on God, in wronging him in his name, which is so precious, great and fearful: so should I add sin to sin, my sin to the sin of mine adversary; so should I derogate from God's prerogative; Vengeance is mine, and I will repay; so should I disobey God's Precepts, Bless those that curse, pray for those that persecute, overcome evil with goodness, sinfulness with suffering; so should I hasten mine own destruction, in pulling down vials of wrath upon mine own head, in stead of lastening mine enemy's salvation, by heaping coals of fire upon his head; so shall I not only retain man to be mine enemy, who could do nothing without God's special permission, but purchase God also mine adversary, who is a consuming fire, able to destroy body and foul, and cast both into distraction. It's a grace to my speech, Object. 9 it seems more eloquent, and myself the greater gallant. It is pharasaical to desire the praise of men more than the praise of God. Sol. That credit is dear bought that is gained in pawning thy soul unto the Devil: It is sorry reputation that is gained by transgression. Woe be to that eloquence which robbeth God of his glory and pre-eminence, it's loathsome in his eyes, harsh in his cares, stinking in his nostrils. It is a grace to thy speech to disgrace him that gave it? Thou manifestest thyself to be no gallant, but a servant and slave to Satan the Prince of darkness. By swearing thou settest these things as Lords above thee, which God hath appointed as servants to thee, as the Sun, light, fire, bread, drink, etc. For men swear by him that is greater than themselves, Heb. 6.16. Therefore swearing by the creatures, thou inthrallest thyself to thy very servants. Faith and troth likewise are the chiefest jewels of a Christian; thou therefore swearing by these, dost not hereby gain credit, but proclaimest thyself a very bankrupt in grace, in laying thy best Jewel to pawn for every trifle. I find swearing enjoined by God himself as a part of his worship: [Thou shalt fear the Lord thy God, Obj. 10. Deut. 6.13. Psa. 63. ult. and serve him, and swear by his Name: Every one that sweareth by him shall glory.] Hereby thou showest thyself a gross hypocrite, Sol. covering thy foul sin under the fair vizard of Scripture, whereas by swearing in the Scripture mentioned in the Psalm, is meant the whole worship of God; Thou swearing ordinarily dost now and then swear falsely: Now it is there added, That mouth that speaketh lies shall be stopped, if not by man, yet surely by God himself. As for that in Deut. 6.13. the Text is no commandment to swear; for than they that swear most, should be most holy and religious men (as many of the Jews thought and taught by occasion of that place, as Willet on Exod. noteth) but loyvitur expermissione, by way of permission, that when one is to swear, Ex Tostato he may a●d must swear by the name of God only. The reason of which permission chrysostom unfoldeth thus: When evil things, saith he, began to increase in the world, when there was a confusion in every place, when all faith was lost, & unfaithfulness reigned, then began the Infidels (seeing one would not trust or believe another) in matters of controversy to call upon their Gods for witnesses, protesting they spoke the truth, seeing they called their Gods to witness in the matter (whom to name they thought it not lawful, but in grave and weighty matters) and by this means obtained they faith one of another. Now for a smuch as God had selected the Israelites from the Gentiles, to be his peculiar people, and would by no means that in any point they should follow the wickedness of the Gentiles, he gave a commandment unto them, that in all matters of controversy, and in such affairs as should make for his glory, they should not call any of those false gods whom the Ethnics worshipped, unto witness, as to swear by their names: But to call him to witness, and to swear by his name, and so every one to believe another for the reverence and honour that they own to his most great, fearful, holy, blessed, glorious name. I swear by good things, Obj. 11. as by God the creator of all, by Christ the Redeemer of Man: our Lady the mother of the Messiah, Sun, the light of the world, Fire, God's Angel, etc. This makes thy sin the greater; Sol. for the goodness of the thing doth aggravate the offence in the abuse thereof. As the sweetest wine proves the sourest vinegar, being once corrupted. I see others do worse, that are yet so precise, Obj. 12. that they will not swear an oath. Thou shouldst not be so much glad that others are bad, Sol. as grieved and sorrow that thyself art no better. If others go to hell one way, it may not excuse thee to go to hell another way: they must answer for their sin, and thou for thine. Ezech. 18. That soul that sinneth, shall die. It should be a small encouragement unto thee to leap into the fire or water, because thou seest another or drowned before thy face. Their and thy sin must be forsaken, before their or thy soul can be saved. Thus have you heard and seen the many several objections and excuses for the maintaining or extenuating of rash and ordinary swearing, and the same also taken away, that the ship of thy soul may not be split by falling upon any of the former rocks. Now to the end thou mayest wholly be won, and prevailed withal to the loathing in thy heart, and the leaving in thy lips, this no more common than dangerous and damnable vice of swearing; suffer, oh suffer, these ensuing arguments and motives not only to swim in the shallowness of thy ears, but also to dive into the depth and bottom of thy heart; that they may not be as water spilt upon the ground, or as stones cast against the wind; but may effect that to which they are sent, preached and printed, to wit, the informing of thy judgement, and the recovering and pulling thy soul out of the fire of this fearful threatening, The Lord will not (by any man, money, means, be persuaded to) hold him guiltless that taketh his Name in vain; assuring thyself that if thou wilt not suffer them to further thy conversion to thy comfort, they will (whether thou wilt or no) hasten the greater measure, and heavier loads of the vials of God's wrath for thy final subversion to thy remediless torment; A quo libera nos, Domine. To persuade by motives to hate and eschew this sin of swearing. Use 3. 1. Motive The Devil is the author of it: Whatsoever is more than yea and nay, cometh of evil, that is, Mat. 5.37. of the Devil. Now he is our friend or foe, did any ever receive any good from him the enemy of mankind? We agree with the Pharisees and are hypocrites: Mot. 2. The Pharisees forbidden not swearing by smaller oaths, Matth. 5.33. Again, If any man among you seem to be religious, (as many seem which are not) and refraineth not his tongue (as I am sure no vain swearer doth) he deceiveth his own heart, Jam. 1.2. and his religion is in vain. Now shall we hate the names of Pharisees & hypocrites in our profession, and practise their deeds in conversation? Absit. 3. It is an argument of a profane person. Mot. 3. Eccles. 9.2. As is the good, so is the sinner, and he that sweareth, as he that feareth an oath. It is a great indignity offered to God's Majesty, Mot. 4. to call him to witness for every triffing matter: no man will offer the same to his familiar friend, less to his Landlord, lest of all to his Prince, Exod. 18.22. presuming to appeal to him in every slight business, which any under-officer may decide. Nay, herein we deal worse with God, then with a good suit of apparel, which we will not wear every day, but precious garments we will reserve to be used on high days; Theodoret. much more should God's great and precious name be reserved to be used in great and special matters. Tiberius' brought up this custom of speaking to the Prince by writing, to the end that nothing might escape the mouth that were not well considered of before in the mind. It was accounted and punished as sacrilege for any man to anoint himself with the holy oil appointed for the Tabernacle: And can they hope to escape that sacrilegiously meddle with the sacred name of God? The Jews had the name of God in such reverence, Willet on Exod. Buxtorf. Heb. Lex. verb. jehovah. that they held it lawful for the high Priest only to pronounce the same, and that only in the Temple, and then only when he blessed the people. Yea, among them the name of God was so reverenced, that being written in plates, it was lawful for none to carry it but the high Priest: But now as a thing most common, chrysost we every where carry about the name of God. It was an use among the heathen to keep secret such names as they would have in reverence. There was a hidden and secret name of the City of Rome, which is not now known, which they say by the decree of the gods is kept secret, and one Marenus Soracius for naming the same but once, was adjudged to death. The name Demogorgon, which the Gentiles held to be the first God, was not uttered; they thought when he was named, the earth would tremble. And Lucan writeth how Erito the Sorceress would thus adjure the Furies, that if they would not consent, she would name Demogorgon. Thus the name of the true God among the Jews, the names of false Gods among the Gentiles, were highly reverenced: And if the Gentiles were thus curious in not profaning the names of their Idols, it teacheth that it is a shame among Christians irreverently to name and swear by the name of the great God of heaven and earth. Mercurius Trismegistus was in such respect among the Egyptians, that in reverence of him it was not lawful to pronounce his name commonly or rashly. Augustus' the Emperor gave charge to the Praetors of Rome, Sueton. in Vit. that they would not suffer his name (obsole fieri) to be worn threadbare. Haro, Duke of Normandy, would have his name so terrible, that at the very hearing of it, men should crouch. Now if the names of sinful men have been had in such respect and reverence, what reverence may we think due to the name of God, which is, as one saith, a name to be feared for power, admired for wisdom, praised for goodness: For this is a great God, and therefore to be feared; a wise God, and therefore wonderful; a good God, and therefore praiseworthy. It was death among the Egyptians, in case that any person swore by the health of Pharaoh; and how can he be reputed guiltless that sweareth by the heart, life, blood of God? It was a forsaking of the true God to swear by any other. Mot. 5. How shall I pardon thee for this? (arguing not any impossibility in God to remit, but a difficulty in man to repent for this sin) thy children have forsaken me, Jerem. 5.7. and sworn by them that are no Gods. Now, is the Rood, Mass, our Lady, Faith and Troth, a God? Shall we go under the name of Protestants, and yet by such swearing proclaim ourselves Papists? Shall we wear King James his livery on our backs, and the Pope's badge upon our bosoms? He can be no true subject to the King on earth, that is a Traitor to the King of heaven. They that swear by the sin of Samaria, Amos 8.14 (by the sin of Rome and Spain) they shall fall and never rise again: A fearful doom against swearing by the Mass, Rood, etc. For, Qui jurat, aut veneratur aut diligit eum, per quem jurat, Aquinas. saith Thomas Aquinas, either we worship, or love that by which we swear. I will cut off the remnant of those that swear by the Lord, and that swear by Malcham; and them that are turned back from the Lord: Intimating, that they that swear by any other but by God only, do more offend than they that swear by God; and that swearing by another, they do forsake the Lord, and make Mass, Lady, Light, Fire, Gods instead of him. It is to play the Traitors not only against Christ, Mot. 6. but also the Kingdom and Nation wherein we live, when as by swearing, or by connivance against it, we pull down God's judgements upon the same. Hos. 4.2. Jer. 23.10. By swearing men break forth, therefore shall the land mourn. It is in vain to make laws for the punishing of foreign foes, when in the mean time we hatch, harbour, and leave unpunished these homebred Traitors. These secretly, though insensibly, are powerful blasts to blow up Parliament-houses, are sharp swords to pierce the bodies of Prince and people. Shelomiths' son, Levit. 24.11. is said by his blasphemies to pierce through the name of God: So Rabshakeh, Esay 37.23. If it be in the common law treason to counterfeit the King's seal, Henry 8. Anno 33. and to abuse his name to the prejudice of his Laws; then to counterfeit the privy Seal of the King of Kings, and abuse his name to countenancing of a lie, is surely treason against the King of heaven, making herein also our own tongue, either as an Herald to proclaim this treason, or a Doctor to teach it, or a Proctor to plead for it. It is an argument, we are bastards, Mot. 7. and not the true sons of God. The Author of Destructorium vitiorum tells of an Harlot who had three sons, Part. 4. cap. 7. and told her husband that only one of them was his; whereupon at his death he bequeathed his estate to him who should be found out to be his natural son; the sons fell at contention, the Judges to decide it, commanded that their father's dead body should be set against a tree, and he that could shoot nearest his heart should be his heir; The two bastards shot, the third refused it, and was much offended with the other for doing it. By which natural love, they concluded him the natural son, and gave him the Inheritance. Those wretches that pierce and wound the name, yea, the heart of God, and tear him in pieces with oaths, and stab him, as it were, with arrows, that cry with the Harlot, Divide him, 1 King. 3.26. divide him, are not sons, but bastards; not Sheep, but Goats; not servants of God, but slaves of Satan; not heirs of heaven, but firebrands of hell. It is an argument of great ingratitude against the Lord our God: Mot. 8. who having poured down his multitude of blessings upon thee, thou spuest forth multitude of blasphemies against him. Hos. 4.7. As God's blessings were increased, so thyblasphemies were increased: For great men, that seem most to partake of God's blessings, commonly do most abound in this sin; Therefore will I change their glory into shame, their health into sickness, liberty into thraldom, plenty into penury, mirth into mourning; sinning in tongue, into suffering in tongue. The tongues of such mighty men shall mightily be tormented, and with Dives scorched in that fiery lake of brimstone, that were in their life set on fire of hell itself, Jam. 3.6. by their oft, eager wilful, and despiteful blaspheming of the glorious name of God. The rich man in hell torments, complained most of the torments of his tongue; he was clothed gorgeously, Luke 16.24. and fed diliciously, and that every day, but these things are not so much noted to be recompensed, as his little (All in all) unruly tongue, as if hell flames were most fiery against that, and that most sure to endure the same. He equalizeth the Devil, and in some respect exceedeth him; Mot. 9 for the devils believe and tremble at this fearful name of God, but swearers do not so. In this respect the swearer offereth as great injury to God, as the Devil himself, because he commits Idolatry against God, and adultery with the soul of man, and hereby endeavours to make a divorce betwixt God and her maker. He that forsakes the Lord by swearing by those that are not Gods, committeth adultery and Idolary against the Lord: But the swearer forsakes the Lord, swearing by those that are not Gods; Rhoods, Mass, Marry, Faith, Troth, etc. Therefore he commits adultery and Idolatry against the Lord, Jer. 5.7. Jer. 5.7. He that turns from the Lord, and worshippeth the host of heaven in stead of worshipping the Lord, commits adultery and Idolatry: But the swearer worshippeth the host of heaven, swearing by St. Marry, Peter, Paul, Sun, Light, Star, Fire: Therefore he forsakes the Lord, and commits adultery and Idolatry against the Lord. Zeph. 1.5.6. For in swearing, either Gods holy name is polluted by the fleshly tongue of a profane, carnal and sensual man; or if some other thing it sets in stead thereof to swear by, it is spiritual Idolatry. Now Adultery is known to be spiritual Idolatry, Hos. 1.2. and adultery is known to make adivorce between God and the soul of man, yea, Hos. 2.2, 3.10.13. between God and the nations. Swearing then can be no friend to the soul of man, making such enmity between her and her maker. He offereth by swearing great wrong to his best friend, as also to himself. Mot. 10. To his friend. I prove it thus: Reas. 1. He that gives cause to the world to believe that his friend will not believe him in trifles without an oath, Arg. 1. doth greatly wrong his dearest friend: But the swearer that often sweareth to his friend in trifles, gives cause to the world to believe that his friend will not believe him without an oath: Therefore he swearing in trifles, doth greatly wrong his best friend. We know there is no greater scandal to friendship, then want of trust, yet by swearing this scandal unhappily lights upon the swearers sworn-brother. Here it may be the swearer flies in the face of the minor or younger proposition by a strong denial, Object. that he sweareth not, because he distrusts his friend's belief, but to procure grace to his words in the ear of his friend. A filthy grace, Sol. 1. and a beastly friend in whom such a grace hopes for entertainment. Howsoever his friend may take it, yet the greatest part of the world will not be persuaded that he can have any other probable cause but fear and distrust, and so among wise men his friend is subject to scandal still. He that needlessly puts his friend to a great deal of pains, Arg. 2. without any profit procured to himself, doth greatly wrong his friend: But the swearer puts an honest man to a great deal of pains, of grief, and reproof without any profit procured to himself. But an honest man is in the middle proposition, and the swearers friend in the major proposition, which will not be one in the conclusion; if therefore the swearers friend were an honest man, it might happily save the life of the Syllogism, and the swearer too. He greatly wrongs himself, because he proclaims unto the whole world, that he is a liar, and a fool. A liar; 1. Liar. for if thou mayest be believed, why dost thou swear? and if thou canst not be believed (which thy swearing imports) than thou goest for a common liar. A rotten tree must have a leaning post, and a lying man must be kept up in credit and belief by swearing; Thou must then leave thy swearing, that thou mayst be thought to have left thy lying; For if thou art not an ordinary liar, thou hast no reason to be a common swearer. A fool he proclaims himself to be: 2. A Fool. Arg. 1. 1. He is a special fool that falls into the company of friends that are met together for honest society and comfort, and throws stones, cups, or candlesticks in the midst of the company, he is surely thought to be a mad man or a fool: But the Swearer is such a one, striking not so much the head as the heart of a Religious man. And surely it's no point of wisdom to bring vexation to them, and hatred from them upon himself. 2. He is a fool that speaks before there is need, Arg. 2. or more than is needful; but the Swearer doth so: therefore he is no wise man. Swearing is for confirmation of things doubtful, Heb. 6.16. But our ordinary Swearer is commonly employed about things plain and frivolous, wherein can be no doubt at all; as often times about what a clock it is, or that he drunk so many under board, or that he was at such a play, such a Whore-house, etc. Now what greater foolishness, then for a man to bombast his speeches continually with unnecessary, impertinent, superfluous, very sparable words, and for which a man may chance to be damned? unless thou leavest such words, such oaths, thou unavoidably proclaimest thyself a fool to the whole world. It is punished with many other sins; as lying, Mot. 11. drinking, filthy talking, quarrelling, murder, neglect of Prayer, and many other religious duties, yea, most commonly insensiblness of all sin. Therefore, Hos. 4.2. we read that lying and swearing, and many other sins are yoked together; and indeed swearing and lying for the most part are inmates, they dwell both under one roof, and walk hand in hand, like the thief and the receiver, or as the Usurer and the Broker. It's to be feared that a common swearer is a liar; he that feareth not the one, feareth not the other; he that will dishonour God, will deceive his neighbour; he that will make no conscience of the first, will make no conscience of the second Tatble. Mot. 12. God forbidding it after a special manner, The Lord will not hold him guiltless, etc. Let your yea be yea, nay, nay, for whatsoever is more cometh of evil, Mat 5.37. But I say unto you, swear not at all, vers. 34. Above all things swear not, lest ye fall into condemnation, Jam. 5.12. Thus it's prohibited by God the Father in the Law, Christ the Son in the Gospel, the Holy Ghost the sanctifier in the Epistle. By the first it was enacted, by the second ratified, by the third renewed: Swear not at all, lest swearing beget facility, Mot. 13. facility custom, custom perjury. Because we can name no sinners whom we do not outstrip by swearing; Judas betrayed Christ for thirty pieces of silver, but swearers without any inducement of credit, pleasure, profit. The soldiers sinned grievously in parting the garments of Christ; these divide his glorious and indivisible person, his manhood from his Godhead, his soul from his body, and all his members one from another. Many think it no great offence if they take the name of God in vain, Rabbi Aben Ezrain Dec. but surely this sin is more grievous than the breach of any of the Commandments that follow. The murderer and adulterer cannot sin always, because they are in fear; but the customable Swearer uttereth an hundred oaths, and perceiveth not when he sweareth; being reproved he sweareth he did not swear. They sin no less that blaspheme Christ reigning in heaven, Argum. than they which crucified him walking upon earth. 1. The Jews sinned of ignorance, not knowing Christ to be the promised Messiah: these of knowledge, after they have confessed Christ the Saviour of mankind. 2. They called upon Pilate to have Christ crucified: these crucify him themselves. 3. They with across and nails: these rend him in pieces between their teeth. 4. They commited this sin but once: these every month in the year, every week in the month, every day in the week, every hour in the day. 5. They sinned against him in the state of humiliation, being in form of a servant: these in his exaltation, sitting as Judge of heaven and earth. 6. Many of them did rend their garments when they heard God's name blasphemed; which if we should do in our days, we should seldom go in whole apparel; yea, the wealth of the land were scarce enough to clothe the people; the rich would want clothing for their backs more than the poor do now want bread for their bellies. 7. Many of them were pricked in conscience, and repent at the hearing of one Sermon: Act 2.37. these have no feeling or remorse, though enjoyed means of conversion for many years together. As therefore the Swearers pass them in sin, so shall they in pwishment: and as it shall be easier for Tyre and Sidon, Sodom and Gomorrah, at the day of judgement then for the Jews; so shall it be easier for the Jews at that day, then for blasphemers. The Sodomites and Gomorrians finned against nature, and therefore were they punished, consumed with fire and brimstone from heaven: Swearers sin against the God of nature; and is it to be thought that they shall escape unpunished? If they that commit the less sin be punished, how can they then escape that offend in the greatest? It is much discreditable to Christian profession; Mot. 14. for a Christians speech should be po●dered with salt, Col. 4.6. and not with oaths; it should not be unsavoury, much less stinking and noisome; it should minister grace unto the hearers, and not like a contagious Leprosy infect the weak; or like thorns and swords, vex and grieve the strong. God hath given thee the use of thy tongue, without whose gift and help thou couldst not move hand or foot, tongue or finger: Now wilt thou make this which should be the trumpet of God's praise, the trumpet of Satan, to proclaim war against heaven, God and all goodness? God, heaven, and all good men dissuade thee from such ingratitude. It is an argument of want of faith, Mot. 15. or trust in Christ. For how can we believe that Christ his body was crucified for us, which we so often and despitefully crucify afresh; or that his blood should wash away our sins, which by impious swearing we have so often trampled under our feet as an unholy thing? It overthroweth our affiance in him as our Saviour, whom we daily despite, as though he were our enemy. How can we with assurance hold up our heads at the Tribunal of Christ, when our conscience shall tell us, we seldom remember him but to blaspheme him, and have more often named him in our oaths then in our prayers? If you do believe in God, why do you so dishonour the glory of his name? If you do not believe in God why would you have me to believe in you, when you swear by that God in whom yourself do not believe? It is a forerunner of perjury: Mot. 16. He that often sweareth, often forsweareth; because custom of swearing taketh away all reverence of an oath, and so followeth forgetfulness, and by consequence perjury. Saul being the greatest we read of in the Scripture, made as little account of perjury, as is exemplified, 1 Sam. 19.6.10.11, 15. The very occasion of perjury is to be shunned: fear an oath we must, though we may justly take it; for, put out the fire, there can be no flame; Take away the sword, there can be no murder, so swear not at all, there can be no perjury. Perjury, (saith Augustine in Jam. 5.) is a dangerous pit, he that sweareth is nigh to it, he that sweareth not, is far from it. As Solomon speaketh concerning suretyship, Prov. 11. Prov. 11.5. Suretyship for any is dangerous, suretyship for strangers sharp and cutting, suretyship for none is safe and sure: so may we say, concerning swearing; any swearing is dangerous, forswearing damnable, no swearing secure. As wine is to be used warily, not for that it is evil, but because being used it procureth drunkenness; so the frequent use of an oath is not good, because it makes way for perjury. It is altogether unprofitable; Mot. 17. other sins have their several baits to allure us, some of profit, some of pleasure, some of honour: This sin of vain swearing is destitute of all, and being no profit, but loss, even the loss of God's favour, of a good conscience, the assurance of salvation, and of our reputation among the faithful: shame and utter destruction shall attend all those, who either through custom, wantonness, or maliciousnness fall into this sin, having no reason, in respect of credit, pleasure, profit, to persuade them thereunto, according to the Prayer of the Psalmist, Psal. 25.3. Let them be confounded that sin without a cause. Were it not for fear of humane Laws, they would as easily commit adultery, theft, or any other sin, when the baits of pleasure, profit, or preferment did provoke it: For he that will not stick to offend God gratis, and for no benefit, will much more do it when he is hired with pleasure or profit. He that will sin for nothing, will sin for something. It is severely threatened in the Word: Mot. 18. The second and third commandment above all other, have severe threats subjoined unto them, to manifest how great the sins of idolatry and swearing are in God's ●●ght above all other sins. This Text shows how in a special manner the Lord sets himslfe against the same. In the 5. of Matthew, the 5. of James, the 5. of Jeremy, and the 5. of Zacharie, as in a clear glass we may behold the fiery face, and fierce wrath of God against this custom of vain swearing. The beginning of it is from the Devil, Mat. 5.37. The end of it is damnation, Jam. 5.12. Jer. 5.7. How shall I pardon thee for this? Zach. 5.2.3. Though our oaths, which being registered, Zach. 5.2, 3, 4. expounded. would fill a volume, by the Swearer and Magistrate, are buried as soon as broached, yet by God are they registered in a book. In which place the Prophet describing the punishment laid up for Swearers, sers down, 1. The nature of it; it is a Curse; Deut. 29.19. and the Swearers being liable to God's curse, they do enjoy but small benefit by the Devil's blessing. 2. The trueness of it; it is recorded in a book; one tittle of which truth shall not be left unacaccomplished, but as certainly performed as if it were already inflicted. 3. The nearness of it; it is in a flying book; oaths fly up to heaven, and the Swearers souls with posting speed hast towards hell. 4. The greatness of the punishment; filling a book of twenty cubits long, and ten cubits broad; this book being as fully fraught with their. woes, as the world is with their oaths. 5. The universality of it; it goes over the face of the whole earth: every one (without respect to any one) that sweareth, shall be cut off according to it. 6. The invincibility or irresistibleness of it; it is brought forth, immediately, very often, even by the Lord of Hosts himself. 7. The perpetuity or durableness of it; it takes possession of the midst of his house, with resolution to abide, as having commanding authority; and enters not into remote rooms or corners of the house, as a foreigner, or stranger, quickly to be gone. 8. The severity of it; it shall consume it, and every part of it, with the timber and stones thereof, to signify the greatness of the sin, and grievousness of the punishment due to the same, seeing the very house that harboured, the timber that sheltered, the stones that heard the hideous Swearer, shall also partake of God's judgements, because they did not presently take up arms and fly about the ears of the Swearer: Ribera in Zach. 5.2. Ex Chrysost. hom. 15.19. Ad pop. Antiochen. or (as Ribera well observeth) the timber and stones shall be consumed, that the memory of the punishment may not be blotted out, but whosoever passeth by that house, and sees the ruins thereof, may be admonished how greatly God hates this sin of swearing, and how certainly, suddenly, severely, he doth punish the same. If thou wilt not fear this glorious and fearful name, The Lord thy God, Deut. 28.58. (as no vain Swearer doth fear it) than the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. Accustom not thy mouth to swearing, for in it are many falls, neither take up for a custom the naming of the holy One, for thou shalt not be unpunished for such things. For as a servant that is oft punished, cannot be without some scar: so he that sweareth, and nameth God continually, shall not be faultless. A man that useth much swearing, shall be filled with wickedness, and the plague shall never go from his house; when he shall offend, his fault shall he upon him; and if he acknowledge not his sin, he maketh a double offence; and if he swear in vain, he shall not be innocent, but his house shall be full of plagues. Ecclus. 23.9, 10, 11. Many are of opinion, (which judge without discretion) that it is evil to do any thing for fear of punishment, but all for love; and if we abstain from any evil for fear, we are in a wrong course; But we see here in this Text, and in lamb. 5.12. the Lord is content to use this as a reason good and strong, and will be beholding to us, if we fear to swear because of his wrath and our condemnation. Hear what Augustine saith, Fac, fac, veltimore poenae, si nondum potes amore justitiae; leave ' this sin, if not for love of obedience, (enjoined in the first part) yet for fear of punishment (threatened in the latter part of this precept.) Love of obedience indeed doth allure the best, but fear of punishment doth compel the most. We know that fire will burn, and because we know it, by no means almost can be brought to put our finger in the fire; and doubtless, if we were persuaded that fin would burn as a fire, we would not so easily act it with our hands, utter it with our tongues, or hatch it in our hearts. The discourse between Esop's Fox and Goat will inform us, that it is easy to fall into sin, but hard to come out; The Fox persuaded and prevailed with the Goat to go down with him into a pit to drink; having done, the Fox by the help and height of the Goats back, got out again: The Goat requiring help to come up, the Fox replied, If thou hadst as much wit in thy head, as thou hast hair on thy beard, thou wouldst have looked not only how to go in, but also beforehand how to come out. Let the dungeon of darkness cause us to walk and talk as the children of light. The great account to be made by swearers at the day of judgement. Mot. 19 Although he seem to live, yet is he dead already, having received his deadly wound as soon as he hath uttered a sinful oath. As he that taketh an halter before he goeth out of the City, and cometh unto the place of execution, having the Hangman following him, is dead so soon as he goes out of the place of judgement: So likewise the Sweaeer, the oath is no sooner gone out of his mouth, but he is come to the place of judgement, he is condemned straightways unto eternal condemnation, wearing the halter ready to be hanged. Though he be freed from God's plagues, as the thief is till he comes to the gallows, yet he may be as sure to endure them, as if already they were inflicted. And the longer their punishment is deferred, the sorer will it be when they come to be judged. Swearers think, seeing they take no notice of God, that God will take no notice of them. But I say unto you, that every idle word they shall speak, Matth. 12.36. they shall give account thereof at the day of judgement. If of every idle word, then much more of every idle, horrid, abominable oath. As they have dishonoured God's name on earth, so will he glorify it again in the fearful punishment of swearers at the day of judgement. But if the punishment, say they, be forborn so long, we do not so greatly care, therefore consider lastly, The present punishment of Swearers even in this life: God taking them in the manner, Mot. 20. as it were, in the very act of their sin, which might be examples to other offenders, and an entrance and a full assurance of the eternity of the punishments hereafter to be endured. Charilaus the Ethnic or Pagan, being asked, why the Images of the the Gods in Lacedemonia were armed: To the end, saith he, that men might fear to blaspheme the gods, knowing that they are armed to take vengeance. Swearing hath been punished by men; by God. By men, heathen and Christians. It was punished of the Romans with throwing down from the rock Tarpeius: Therefore when they did swear, they held a stone in their hand and protested; If I lie or swear aught but truth, cast me down from the hill violently, as I fling this stone from me. Of he Egyptians with loss of head, of the Grecians with loss of ears, of the Scythians with loss of goods, of the Turks with no admission of government, of Maximilian the Emperor with forfeiture of money, of Justinian the Emperor with putting to death, of Lewis King of France with searing the lips, of Henry the first King of England, with a payment to the poor for every oath vainly uttered, who caused within his Palace a Duke to pay 40. shillings, a Lord 20. shillings, a Knight or Gentleman ten shillings, a yeoman three shillings four pence, a Page or Servant to be scourged. A good Law to banish oaths out of a Land, Court, City, Country, lest oaths banish men out of all. Josephus counselleth, that the Blasphemer should be stoned, and then hanged up one whole day, afterwards being taken down he should be thrown into a pit, without any solemn burial. And our late King James, the first of that name (and for ever to be eternised) for learning and liberality) confirmed the Parliament Act against this sin, though under the mulct of a small purse penalty, yet questionless with great effect, if the same were as rightly executed as it was religiously enacted; especially if Ministers would more frequently and fervently by their exhortations labour to inflame the Magistrate's zeal unto a punctual imposing the said penalty upon the parties delinquent. Thus by men hath swearing been punished, so also by God hath it been punished. And this our little Island hath not been barren of examples in this kind. Fox in his Acts and Monuments makes mention of one John Peter, that being an horrible swearer and blasphemer, usually was wont to say, If it be not true, I pray God I may rot ere I die: which though it was not an oath, yet was it taking God's name in vain, and so directly comes within compass of this Text. Thus, I say, commonly he took God's name in vain, and yet not in vain, his wish was not frustrate; for he rotten away indeed, and so died in misery. A fearful caution to such that by wishing pull down God's judgements, which by wishing they cannot remove again. In the time of King Edward the 6th. a young Gentleman of Cornwall, who in the company of other Gentlemen, began to use ribald talk; being reproved for it, he sweareth more, and rageth worse and worse; unto whom one of the company answered with gentle words, he should one day give an account for that: the younker taking snuff thereat, Why, said he, takest thou thought for me? take thought for thy winding-sheet. Well, quoth the other, amend, for death giveth no warning; assoon comes a Lamb's skin to the Market as an old Sheep's. God's wounds (said he) care not thou for me; still raging on this manner, worse and worse, till at last, passing on their journey, they came riding over a Bridge, (transporting over an arm of the Sea) upon which this Gentleman-swearer spurred his horse in such sort, that he sprang clean over with the man on his back, who as he was going, cried, Horse and man, and all to the Devil. This terrible History Bishop Ridley preached at Paul's Cross, and one Haines a Minister in Cornwall, the reprehender of this Swearer, was the reporter of it to Mr. Fox, who records it in his Acts and Monuments, whence others have extracted it. Perkins in the government of the tongue tells of a servingman in Lincolnshire, who for every trifle had an use to swear no less oath, than God's precious blood; He would not be warned by his friends to leave it; at last he was visited with grievous sickness, in the time whereof he would not be persuaded to repent thereof, but hearing the Bell to toll, he did very hardly, in the anguish of death, Stubs Anatomy. start up in his bed, and swore by his former oath, That Bell tolled for him, or, (as others relate it) Gods wounds he shall not have me yet; whereupon the blood abundantly from all the joints of his body (as it were in streams) did issue out most fearfully, from mouth, nose, wrists, knees, heels and toes, with all other joints, not one left free, and so died. Oh consider these fearful examples, ye Gentlemen, serving men, and all men that heretofore have, and still do, offend in this kind; consider them, I say, and learn by them to forsake your sinful swearing, lest God (that will not hold you guiltless) suddenly and severely tear you in pieces, and there be none to deliver you. Psa. 50.22. Let these be examples to you, lest you be examples to others. Thus you have heard how swearing hath been punished here in this life, and it shall be punished also in the life to come. There is no middle between these two extremes; they that will not amend their swearing by persuasion, God will end it and them by destruction: their judgement was here threatened in thunder and lightning, and will be inflicted there with fire and brimstone. If Railers and Revilers of men shall be excluded heaven, 1 Cor. 6.10. then much more swearers and blasphemers of God. The Devil that set them on work, will hereafter pay them their wages; howling and cursing shall be their chief ease in hell, to whom blasphemy was a special recteation on earth: Gall and Wormwood shall be their meat and drink; as swearers like these dishes, so let them feed on, wallowing in their sordid sin, which will be seconded with sourer sauce. He that soweth to the flesh, shall of the flesh reap corruption: and he only that soweth to the spirit, (as no common swearer doth) shall of the spirit reap life everlasting. Gal. 6.8. As their tongues while they lived were set on fire of hell itself, so being dead, they shall be for ever tormented in that flame that first inflamed them, James 3.6. Judas 23. the least finger of them (whose helping hands they refused to pull them as brands out of the fire of this their sin) shall not be procured for one time to be dipped in water to cool their tormented tongue, Luke 16.14. for the least intermission of time from being scorched in this fire which ever burneth, and never will be consumed. Thus with many Motives we may be dissuaded (if we be reclaimable) from this horrid, hideous, heaven-daring sin of swearing; considering that, 1. It defileth God's Name, which we must honour. 2. It diminisheth God's reverence which we must increase. 3. It obscureth God's glory, which above all things we must advance. 4. It breaketh faith and credit with men, which we must maintain. 5. It increaseth infidelity, and makes way to perjury, which we must abhor. 6. It is wholly unprofitable, and never did good unto any, which we must do unto all. 7. It is the work of the Devil, which Christ came to destroy. 8. It deprives of salvation, which in our whole life we should study to attain. 9 It discrediteth our profession, which we should sdorn. 10. It increaseth Satan's kingdom, which we should extenuate. 11. It makes us accord with the Pharisees and Hypocrites, whose deeds we say we allow not of. 12. It proclaims us propha●● which we are loath to be called. 13. It's a 〈◊〉 of the true God, whom we have vo●● 〈◊〉 Baptism constantly to serve. 14. It arg●●● 〈…〉 traitor's and bastards, which we see● 〈…〉 count the greatest danger and disgrace. 15. It shows our ingratitude to God for the great gift and blessing of the tongue, with which we should labour most to publish our thanks and Gods praise. 16. It equalizeth the Swea●●● with, and exceeds the 〈◊〉 of the Jews, yea, of the Devil himself, which we do seem to hate and defy. 17. It's an offering of great wrong to our best friends, and to ourselves, all whose welfare we say we labour daily to provide. 18. It proclaims us liars and fools to all wise men in the world, which we eat they should see to bring us to shame. 19 It's punished with many other sins, the least whereof deserves death. 20. It's forbidden, and threatened in a special manner, that we might chief avoid it. 21. It's punished severely both here & hereafter, the least part of which punishment willbe more than we can endure. With all which Motives, he that will not be dissuaded from this unpleasing, unprofitable, dangerous, damnable sin of swearing, to him a thousand arguments more will be insufficient. And so much be spoken concerning the third Use containing the twenty several Motives to dissuade from ●●earing. The fourth Use containing the means to be used for the avoiding of this 〈…〉 followeth to be briefly prosecuted. For Direction: Use 4. 〈…〉 that means to use, whereby this poison may be expelled, this traitor beheaded, this disease cured, and thereby this commandment obeyed. 1. Means 1 Pray often against this vice: for, Eccl. 9.2. he is noted to fear an oath, that useth to sacrifice (i) to pray. And Psal. 141.3. Set a wach before my mouth, keep the door of my lips. 2. Hear and meditate much on God's Word, a preservative as against all sin in general, so against this sin of swearing in special. Psal. 119.11. 2 Cor. 7.11 3. Be avenged on ourselves for oaths, by abstaining even from speech in such company and cases wherein we have been so much overseen. 4. Be ready to admonish one another of this sin, if we would be thought to show any love to our neighbour offending: The Swearer hath the Devil in his tongue, Levit. 19.17. the non-reprover in his ear. If we see our neighbour's sheep straying, we tell him of it; and shall we see his soul ready to drop into hell, and not admonish & bring and pull him (as a brand) out of the fire? Heb. 3.13. Ju. 23. 5. Fear the glorious and fearful name of the Lord thy God, Deut. 28.58. & 6.13. Fear it so, that you name it not, or think of it but with reverence. 6. Be sparing in the use of asseverations: for these are the hedges and utmost fences, as it were, of God's name from being profaned. For as it is good policy, not only to avoid the plague, but to eschew every little rag that might seem to carry the plague with it: so it's heavenly policy, not only to avoid gross oaths, but also all such vain asseverations and vain protestations, that through custom would easily draw on swearing. Asseverations are the brink of the water, as it were, and swearing a deep pit to swallow us in it; now if we be still leaping and dancing carelessly upon the brink, it is a thousand to one we shall slip in and perish also, unless we recover ourselves by speedy repentance. 7. Avoid the company of Swearers, because our corrupt nature is easily infected. If we do but breath in the contagious air of Pharaohs sinful Court, we may be infected with Joseph: If we inure ourselves to the company of those Edomites, we shall quickly leave off to speak the pure language of Canaan. There is little hope that we shall stand in such slippery places, but that we shall fall either by swearing ourselves, or not reprehending others: The tinder of our corruption is easily set on fire with the touch of the least spark of an evil precedent, if it be not moistened by the water of God's holy Spirit. Meditate often on those threaten recorded in the word, and denounced against Swearers, that these thunderbolts may restrain thee from setting a flag of defiance against heaven. 9 Let custom of swearing be broke with contrary custom; Let us, if we cannot break it off at once, bring it into a consumption by disinuring our tongues from the use thereof. 10. Take away the causes thereof, as, 1. Impatiency or anger, revenging ourselves on God for injuries done by man. 2. Pride or vainglory, making men undervalue their oaths, lest they should be undervalved themselves. 3. Greedy covetousness; men not depending on God's allowance, but thinking by lying and swearing to buy or put off their wares at cheaper or dearer rates: imitating commonly in their trade Lysander, that fraudulent treacherous Greek, whose saying was, That if the Lion's skin would not serve, the Foxes must be sowed to it: and that children were to be cozened with trifles, as Dice and Cockalls, and men with oaths. So covetous worldlings think if strength of words will not, then slives of oaths shall prevail with the buyers: children will be deceived with smooth words, but old men must have deep oaths. Yet that Fox Lysander was taken in the trap, for all his force by sword, or fraud by oaths, and was slain at the foot of the Theban walls: so these swearers with their wares sell away their souls, the Devil catching them in that whereby they catch others. Coverousness the cause being taken away, swearing the effect will not ensue. 4. Breach of promise, which men will endeavour to make up with swearing, thinking to pay debt with oaths. Pull up these four roots of swearing, so shall swearing itself be pulled up by the roots: 1. If in thine anger thou sinnest not by being avenged on God. 2. If humility attend on all thy actions. 3. If thou dependest on God's allowance. 4. If thou be thy words master, perform by hand what thou promisest by tongue. Apply particularly to thyself, Mot. 11. the punishments from time to time inflicted on other sinners in general, and on swearers in particular. Many have been taken tripping in their wickedness; Baltashar in his mirth; Herod in his pride; the Philistims in their banqueting; the men of Ziglag in their feasting; the Israelites in their rioting with Manna and Quails in their mouths; Jobs children in their drunkenness; the Sodomites in their filthiness; the old world in their marrying; the Steward in his security, and the Churl in his plenty: judgement receiving them where sin left them: & many wretched swearers have been surprised with the sleep of death, when they were rocked asleep in the cradle of their sin. Socrates in his Ecclesiastical History relates concerning Michael a Jewish Rabbin, who broke his neck as he was swearing and blaspheming the name of Jesus. Three soldiers passing through a wood in the Country of Samartia; there arose a tempest of thunder and lightning, which, though commonly it maketh the greatest Atheist to tremble, yet one of them to show his contempt of God and his judgements, burst forth into blasphemy and despighting of God: But the Lord soon tamed his unruly and rebellious tongue; for he caused the wind to blow up by the root a huge tree that fell upon him and crushed him to pieces, the other escaping to testify unto the world of his destruction. At a Village called Benavides in Spain, two young men being together in a field, there suddenly arose a terrible rempest, and withal so violent a whirlwind, that it amazed those that beheld it; The two young men seeing the fury thereof coming amain towards them, to avoid the danger, ran as fast away as possibly they might, but make what hast they could, it overtook them; who fearing lest the same should swing them up into the air, fell flat down on the earth, where the whirlwind whisking round about them a pretty while, and then passing forth, the one of them arose so altered and changed, and in such an agony, that he was scarce able to stand on his feet; the other lying still, and not stirring, some others afar off that stood under an hedge, went to see how he did, and found him to be stark dead; for all his bones were so crushed, that the pipes and joints of his arms and legs were as easy to be turned the one way as the other, as though his body had been made of Moss: and besides, (which is principally to be noted) his tongue was pulled out by the roots, which could not by any means be found, though they sought for it diligently; and this was the miserable end of this wretched man, who was noted to be a great outrageous swearer and blasphemer of Gods most holy Name: The Lord chose him out, saith the writer Anthonio de Torquemeda, to make him an example to the world, of his justice against Swearers. I myself knew too most notorious Swearers (whose names I conceal in reverence to the living) that broke their necks as the common fame filled all men's ears; the one from a pair of stairs, the other from off his horse: Their lives were sinful, their deaths fearful, and their now present estate, as only known unto God, I leave as doubtful. The author of the Arraignment of an unruly Tongue, relates of a swearing Courtier at Mansfield, who in the midst of his blasphemous oaths was taken up, and carried away by the Devil. Philip Stubs tells us of one whom he knew for a dozen (for that is his own word) or sixteen years together, whose usual and common oath was to swear by God's Arms; In the end his arm being hurt by a knife, could never be healed by any means, but still wrankled and festered from day to day, and at last so rotten, that it fell away piecemeal, and he himself through anguish and pain thereof died. As he offended by swearing by God's arms, so the Lord plagued him in his arm also. The Germane histories tell us, that at Tabinga, a desperate boy devised new oaths as were not common in use; but the Lord sent a Canker, or some worse disease, that eaten out his tongue, even the very instrument wherewith he blasphemed God. Thinkest thou, as Christ spoke concerning those Galileans and Silonions (Luck 13.) that these punished were greater swearers than thou thyself? I tell thee nay, etc. If thou marchest with them in their sins, how canst thou but smart in their punishments? Happy art thou if their falls cause thee by repentance to rise from this sin of swearing. The last, though not the least means to be used against swearing, for the prevention and expulsion of the same, is, Ministers to use the spiritual, and Magistrates the temporal sword for the striking at the root of this sin, so common, so hurtful. In an universal and contagious sickness, a wise Physician would leave the study of all other diseases to find out the cure of the present raging evil: no sin so common as swearing and drunkenness; Magistrates and Ministers should join hand in hand for the cutting down of these predominant sins, and that the rather, because herein they resemble and imitate God, who in a special manner threatens to punish and not suffer to scape , those that take his Name in vain: which is the fifth use against common swearing. Of exhortation, Use 5. for Magistrates and Ministers, to set themselves against this sin, because God doth in a special manner; and seeing it is grown to such strength, that it will not in haste be repressed by both. Magistrates are not to judge for man, but for the Lord, and as the Lord, with whom is no iniquity, nor respect of persons, nor taking of gifts, 2 Chron. 19.6. They are the Ministers for the good of his people, and the punishment of evil doers; and therefore if they oppose not this and other sins, they bear the sword in vain, Rom. 13.4. 1. Ministers are Gods spiritual watchmen, who must lift up their voices like Trumpets, Isai. 58.1. they must be severe in preaching against it, that the commonness of preaching it, may overcome the practice of it. The wisdom of these watchmen must be, not only to foresee enemies, but also to discern which are most strong, nearest approaching, most dangerous, and first to be encountered. 2. They are Stewards of God's family, who must not only have liberty, but also discretion to give to every one his portion in fit time, and see that they that have most need, be first relieved. 3. They are Gods gardiner's, whose knowledge must be not only to discern weeds from flowers, but also to pluck up those that are most noy some and overspreading, with the first care and grea● 〈…〉. 4. They are Gods Orators and Ambassadors, who are not only to be furnished with wise instructions, but also with judgement and circumspection to deliver them, with respect to time, person occasion and place. 5. They are Bonaerges, sons of thunder, whose properties must be not only to bruise and batter stony hearts by denouncing Gods fearful judgements, but also by applying them to such sins, as the people and present auditors are most infected with. For if chief among the covetous we should reprehend prodigality, or pride among the sorddious, or superstition among profane and irreligious swearers, this were not to reprove, but to backbite sin, to fight valiantly in the absence of an enemy, with a strong arm to beat the air, and to contend against a shadow, which may sprain a joint, and for reward move scornful laughter, rather than admiration of any true valour, or expectation of victory. That Shepherd that doth not rebuke those that offend, without doubt, he slayeth them by holding his peace; we do put to death so many as we see go to death and are silent. chrysostom whiles he was at Antioch, spent most of his Sermons or Homilies against swearing, that if not the fear of God, yet his importunity might make them weary of the sin: the report of whose practice in preaching, hath encouraged me to insist the longer about this sin of swearing, especially seeing the bent of this swearing Age hath, and still doth invite me to make it the bend of my preaching against this hideous monster, and never to 〈…〉 reprove it, till in some of the members thereof it may be so mangled and wounded, that at length for fear, or shame, or importunity; fear of the punishments, shame of the unprofitableness, or importunity of God's Ambassadors; it may so languish 〈◊〉 consume, till it hath breathed its last breath. But alas! some cannot preach against this or any other sin, some do not, some dare not, some though they can, d●e, and dare, yet do all to no purpose at all. 1. Some cannot, because they want skill. 2. Some do not, because they want will. 3. Some dare not, because they want courage. 4. Some do to no purpose, because they want carriage, endeavouring to reform others, but are not reform; they speak, but they do not; teach others, but not themselves, Rom. 2. Making their hearers thin●●●ere is some great mystery of Atheism, 〈…〉 ever yet imparted unto them, seeing they 〈…〉 your to dissuade others from that which the● 〈◊〉 themselves; or that something did overslip them in the Pulpit, which now by their corrupt swearing they do retra●●▪ Poisoning the peck of their holy admonition with the infectious leaven of their swearing and corrupt communication; like Ponelope, wove and unweave in the night of their hellish oaths as much as they wove in the day of their golden words; they say and unsay, do and undo again. They are like him that carried treacle in the one hand to resist death, and poison in the other hand to take away life; or like a painted fire without heat; or like a fair vizard put on a deformed face; or like an Idiot, standing by the Sea side, and seeing strangers pass 〈…〉 danger of the tide, cryeth out unto them, Away, away, the tide cometh; who looking back, and seeing thee fool stand still, begin to say one to another, Surely this fellow doth but jest, if it were so dangerous as he faith, he would certainly make more haste away himself. They are as the Bells that call others to the place, where they come not themselves; or as the whetston, sharpening other things, itself continuing blunt; or as Soap, whitening other things, itself remaining black and foul; or the stalk bearing flowers, itself continuing unsavoury. Like Spittle 〈◊〉, skilful in the ways they never went, or 〈…〉 go. Like Heralds 〈…〉, or dering others to fight, themselves not 〈…〉 a stroke. Like to the statues of Mercury by high ways, pointing to others which way to travel, themselves rotting away. Like to ragged files, smoothing other things, themselves remaining rough and unchanged. Like to Scribes and Pharisees, laying heavy burdens on other men's shoulders, they themselves not touching the same with their least finger. Like Noah's Shipwrights, that made the Ark, but themselves were not saved in it. But oh! Tell it not in Gath, lest the uncircumcised rejoice, 1 Sam. 1. r. 20. Esa. 58.1. etc. They should indeed not only lift up their voices, but also lift them up like trumpets, Esa. 58.1. Now the mouths of the trumpets are not only blown into by the mouth of the Trumpeter; but also lifted up with his hand: So should God's Orators do themselves, what they persuade others to; yet if they do not, suffer, oh suffer thou their voices to draw thee to thy duty: the Whetstone of their reprehension to sharpen thine affection, the Soap of their admonition to scour off the filth of thy pollution, the point of their tongues to show thee the right in many cross ways. Take the comforts of their flower-like exhortations to thyself, and leave the stalk of infectious swearing and filthy communication to remain, whither, or fall to themselves. Refuse thou not their good and timely direction to keep thee from aberration, though they be cripples and stir not themselves, take their counsel, and go thy ways. Thus having with the Cock clapped my wings upon mine own breast, that so more boldly I might crow towards, cry and call upon you, even upon you that are either Magistrates over subjects, Masters over servants, Governors over families, Parents over children, and in all these respects, as Gods over his people and inheritance: Suffer, O suffer the words of exhortation, and work of imitation; imitate God in your duty, whom you do imitate indignity. Swearing is a sin of such insolent growth, that it scorns to be quelled by the tongue, or slain by the pen, but like the Princes of Midian, it calls for a Gideon himself, the power of the Magistrate to fall upon it. If ever then, I would to God that in this time, and in this point, my voice were like the voice of some thundering Pericles, my sides brass, and my tongue as the pen of a ready writer, that my words were tipped with an Adamant, to make deep impressions in your souls, touching this point. Oh that I had the silven Trumpet of Hilary, the golden mouth of chrysostom, the mellifluous speech of Origen, that my prayers might be powerful, and words effectull to persuade and prevail with you, that this duty of oppressing the growth of swearing, might not only float upon the fugitive streams of the ear, but also be landed upon the solid shore of your hearts. Suppose there could not be found any other sin in the land, suppose swearing had not any other sin to bear it company, suppose there were not any foreign enemy in the world to invade us, yet the frequent use of this infernal language of the Devil would prove an Engine strong enough to batter our walls, a sword keen enough to martyr our flesh, an arrow swift enough to drink up our blood, a plague overspreading enough to make a flaw in our State, a breach in our peace, a scar in our Church, a hot Fever, a shaking ague, sure enough to shake our land from one end to another, and make all to quiver and tremble from the lowest Shrub to the tallest Cedar. Do you therefore that have conscience and calling, in your several persons and places, resist, oppose, suppress this proud sin, that scorns to quarrel with any under God; this stout sin, that is always heaving at the foundation and strength of our Lord: Oh suffer not this crafty Sinon to be lodged and succoured within the cabinet of your own souls, to sit at your boards, to jet in your streets, to dwell in your houses, to nestle in your ears without any check or control: why should this above all other sins submit itself to no censure or sharp reproof? If common Swearers (saith Bishop Hooper) be suffered to sin without punishment, the sin is so abominable, that surely the Magistrates and whole commonwealth are like in time to smart for it. The gangrene hereof not cut off in the Toe, it spreads forwards till it putrify the whole body. The Persians made them slaves that could not be rulers of their own tongues. Philip, King of France, ordained, that whosoever by swearing blasphemed God, yea, if in a Tavern, he should be drowned straightways. Turneb. in Ja. Maximilian the Emperor decreed, that whosoever should be deprehended for a vain swearer, should pay 13. shillings four pence; which money whoso refused to pay, and repent not of the wickedness, should lose his head. Henry the first of this land, appointed the payment of forty, twenty, ten, three shillings four pence, according to the degrees of the swearers, to be employed for the poor. The Romans, Egyptians, Grecians, Scythians, Turks, Justinian the Emperor, Lewis of France, appointed and inflicted several punishments (as you heard before) upon the heads, ears, lips, goods, bodies, lives of Swearers. And now after so many dehortations from this sin, and several judgements upon the sinners, what cause or reason have our rash, fearful Ruffianlike swearers, to expect freedom from the like punishment from the hands of men, seeing they deserve greater at the hands of God, then either with the Roman Swearers to be thrown down from an high rock, that have endeavoured by their continual cursed swearing for every trifle, to pull down God from the height of heaven. Or with the Grecian Swearers to lose their ears, since by their swearing they have infected the ears of others. Or with the French Swearers to be scared in their lips, that have not been a bridle to their words. Or with the Egyptian swearers to lose their heads, because it harboured such bloody Traitors against God and man, heaven and earth. Or with the Scythian swearers, to be punished with loss of goods, because oft by their swearing they have wronged others in their estates. Or with the Turkish swearers, to have no admission to the government of others, that could not guide their own unruly tongues. Or with the Persian swearers to be made slaves to other, because they could not be masters over themselves and their say. Or with Philip of France his swearers, to be drowned in water, because by their sin they have caused the fish to be destroyed in the Sea: Or with Maximilian and King Henry the first their swearers, to be punished in purse for the good of the poor, because for their swearing the land hath not yielded like food and aliment for their bellies, or clothing and indument for their backs, as otherwise it would. Or with Justinian his swearers, to be put to death, because they have assayed afresh to crucify the Lord and giver of life. Or with the English King his servant-swearers, to be whipped in their body, for making it a cage of unclean birds, a sty of filthy hogs, and a den of Hellish thiefs which should have been preserved as first it was created, an Habitation for God, a member of Christ, and a Temple of the holy Ghost, 1 Job. 4.15. 1 Cor. 6.15.19. Oh that some good Phineas, who is zealous of the name of God, would break us the ice, and take in hand to purchase and procure from our Senate, the now assembled Court of Parliament, some sharp and cutting Statute, if purse penalty only, (to preserve the poor from perjury, and rich from impiety) that might snap the growth, and staunch the bloody issue of this heinous sin, the taking of God's name in vain: Verily, God would say of such a man as he did of Phineas, This good man that was zealous for my glory, Numb. 25.11. hath turned away my anger from you. Surely, happy should be that day, immortal should be that memory, and renowned ever should be the name of that man, by whose zealous endeavour so good a work should be effected; his memory should never perish, but wheresoever there should be mention of his name, there also should the good work that he had done, be spoken of for a memorial of him, and every man would say: Oh that was the man that first hindered the blaspheming, and furthered the sanctifying of God's glorious name, that was careful to banish swearing, first out of his own heart; secondly, out of his house; thirdly, out of the country, before swearing banished him out of all. Oh that we were so happy as once to see that day, that so our ways might be prosperous, our sorrow easy, our comforts many, our life holy, our peace permanent, and our salvation certain. That this may be so, all ye that desire to rest with David in God's Tabernacle, aim to attain to his courage and resolution, He that telleth lies, and blasphemeth God's name, shall not tarry in my sight, Psal. 101.7. or dwell in my house; I will hasten soon to be rid of all such wicked persons, lest they should bring God's judgements upon mine house, and plagues upon the whole land, whose wrath already seems to be incensed against the same; the coals whereof not otherwise can be quenched, then by having courage and resolution against this & other sins, and by making our hearts springs, our heads fountains, and our eyes rivers of tears; nay, let us turn our fountain of tears into a stream, our stream into a flood, and that flood into an ocean, and let that ocean be bottomless, and that spring boundless, that God may be pleased to forgive all our sins, and remove all his fearful judgements which he hath threatened, and crown us with those Myriads of blessings which he hath promised to all those that love him, and leave their sins, and sanctify the great, holy, and glorious Name of God, in giving laud, honour, and praise to the same for ever. So much be spoken of the fifth use. The sixth and last followeth, scil. of imitation, God holds not swearers guiltilesse; Use 6. For imitation. Psa. 39.1. So must not we. I will keep my mouth with a bridle, I will take heed unto my way, that I off end not in my tongue, saith the sweet Singer of Israel: which one lesson Pambus, a famous professor in the primitive Church, plying hard nineteen whole years together, (as Socrates in his Ecclesiastical history speaks out of his own mouth) yet could not learn it so perfectly, as to take out anew; which the author imputes not so much to the dulness of the scholar, as to the difficulty of the lesson, insomuch that if there be any man that offends not in his tongue, the same is a perfect man, and able to bridle his own body. But because this difficulty of bridling this little-great unruly member, is so great, and the danger breaking forth by neglect, so manifold, therefore am I willing, and as it were, enforced to stand the longer, and with Pambus, to bestow the greater pains about the same. God will not hold them guiltless that take his name in vain, saith the Text. Therefore we imitating God, after whose image we were created, must oppose this sin to the uttermost of our power, by setting ourselves against the sin of them that set themselves against God himself. The wicked fact of Jezabel, covering bloody impiety in proclaiming a Fast, when she would have Naboth slain for blasphemy, 1 King. 21.9, 10. shows the custom of those times was both to punish and have public humiliation for such sins, lest the wrath of God should come upon the land for the same. And when good King Hezekiah heard the blasphemy which Rabshakeh uttered against the Lord, he fell to his prayers, and to humble himself before God. Shall this good King do this for another man's blasphemy, and shall not we do the like for our own, but continue in swearing, and suffer others to continue therein, without any redress of others, and remorse for our own sins? We must resemble God in our zeal here, or else not reign with him in glory hereafter. God, 1. Reproves and punisheth swearing. 2. Is himself pure from it. 3. Absents himself from the company of such. We must be holy, as he is holy; pure, as he is pure; just, as he is just. In the application of this last use. I will propose and prosecute these particulars: 1. The matter what we must do. 2. The men whom we must reprove. 3. The time when. 4. The manner how. 5. The motives why. And when I have run through these particular passages, you may expect a period to this discourse of swearing, and reproving the same. 1. The matter what: We must reprove and punish this sin of swearing, 1 The matter what. if ever we expect the suppression thereof. Reprove and punish, for I join them both together, because reproof is a verbal punishment, and punishment a real reproof: herein following the method of Mr. Perkins, that judicious Divine, who on Mat. 7.5. confounds reproof and correction together. And to some it appertains to reprove only according to their conscience and calling, and to others both to reprove and punish: such are Magistrates in respect of subjects, Masters in respect of servants, Tutors in respect of scholars, Parents in respect of children, and householders in respect of their families. For every King or mighty Monarch, is but Magnus Paterfamilias, a great householder, and every householder is parvus Rex, a little King in his family: And therefore if Kings may, and aught to make laws for the suppressing of this Gangren-like disease, that hath fearfully already overspread Court, City, Country, Kingdom; then also may and aught every Magistrate, Parent, Master, Housholder, make some laws, and take some sharp course, that this horrid, hellish sin may at length be banished from our lips, ears, and land. Some sharp course, I say, some having power and authority to deal herein more sharply than others, that so private men privately in their own families, may in time effect that which by a more public law and sharp punishment were to be wished to be enacted for the whole land. Till some such sharp course and general law by some godly Phineas be procured, let us in our several callings go so fare as God's word doth enjoin, and man's law permit for the suppressing this sin, which being so directly and immediately practised against God himself, cannot be too much preached against by his ministers. For if you say to me, Why do you harp so long upon this string? I say to you, Why do you continue so long in this sin? Your practice, your practice, which hath been evil, hath occasioned my preaching, which then hath been good, if by this great pains and long labour, you are at length brought to the sight of the greatness of this your sin, and the severity of God's judgements against the same, that so you may endeavour to perform for the good of others also, which I endeavour now to persuade you unto; namely, to reprove and punish swearers. Reprove, I say, and punish; for I told you erewhile, that in this discourse I confound both together, and you in the application may be pleased to take them asunder. You who are Masters, Parents, Governors, whose calling is to punish, when I name reprove understand you punish: And you whose calling is to reprove only, when I name punish, understand you reprove; that so my speech may not be misapplied that is rightly intended, but that the fish of your souls may be caught by one of those baits, you performing one of these duties; reproving, or punishing swearers. And so relying upon God's good blessing for success, I launch into the deep, entreating you to suffer this net of God's word, not to swim in the shallowness of your ears alone, but also to sink into the depth of your hearts, that so at length you may have true cause to say and sing with Zacheus, O God I thank thee, this day is salvation come into my house. I that before blasphemed thy name by my vain, rash, hellish oaths, now am persuaded, resolved, to endeavour to sanctify thy name by reproving, punishing others that do blaspheme the same, that so hereby my repentance to others may be manifested their conversion to themselves assured, the former negligence of either by the future diligence of both requited and countervalued. And so from the wide gates, I make haste into the little City, for fear you should imagine my gates to be greater than the City, the windows than the house, the circumstance than the substance of this ensuing discourse. That this duty of reproving and punishing swearers, is to be performed, is proved by the Prophet, the only means to divert God's vengeance from a land, is to hinder sin, that men break not forth by swearing, lying, whoring, stealing, etc. For these sins breaking forth, God's judgements break in. But how shall I hinder either judgements or sin? Quest. Verse 4. is added a cause why men break forth into this sin, Answ. because they are not reproved; Yet let no man strive nor rebuke one another: intimating that the means that will hinder the breaking forth into this sin, is striving against, by reproving and punishing the swearer. For this people are as they that strive with the Priest; showing that Satan strives by the sin of the swearer, to overcome the admonitions of God in the mouth of the Minister: And should not the Minister and every Reprover strive as much for the enlargement of the Lords Kingdom, as the Swearer doth for the enlargement of the Devils? There must be striving you see between the Swearer and the Reprover: Think not (saith our Saviour) that I am come to send peace; Matth. 10.34. I came not to send peace, but war. We must have war with sinners, before we can have peace with God, or our own souls. If by our timely admonitions we plead not for Christ, by our dumb silence we really plead against Christ. He that gathereth not with me, scattereth abroad. If God be God, let us cleave to him: but if Baal be God, and the sons of Belial true saints, let us say nothing against, but cleave unto them. Ye cannot serve two masters, Gog and Magog, Christ and Antichrist; your delight cannot be in the Saints, and those that do excel in virtue, and your ears sheaths for those that break forth with swearing. Therefore there must be no silence, but striving, contending. And why should we refuse the combat, and doubt of the victory? Swearers have the world on their side, we have the word; They custom, we conscience; They men, we God; They darkness, we light; They error, we truth, which is strongest of all. Through God's mercy, and the might of Christ, we shall be more than conquerors. But if we refuse to strive for the Lord of Hosts, then hath he a controversy, and will strive against us. Therefore shalt thou fall in the day, and the Prophet also shall fall in the night, both the swearer and the sufferer; scil. the non-reprover of him. And will the Lord strive, plead, job. 12. 1 Sam. 15.22. Levit. 26.24. Psal. 18.26. and have a controversy with us? If he come to wrestle with man, though with the stoutest of men, the commander of heaven and earth with dust and ashes, it cannot but prove impar congressus, an unmeet match, as the wrestling of a Giant with a Dwarf. We can make no match with him who poureth contempt upon Princes if they contemn him. Now look how severe the Cedar would be towards the Shrub resisting him, the mighty towards the meanest; ten thousand times more will the Lord be in opposing and striving against those that oppose and strive against him. Doth he in any wise command thou shalt rebuke thy neighbour? Levit. 19.17. And shall I see and hear him swear, and not open my mouth to sanctify when his is open to pollute the glorious name of the Lord; knowing herein what God commands, and what I myself practice? Shall I not herein profess myself an enemy to God, by rejecting his word, by hating his soul, whose body I seem to love? Doth God command, Ephes. 5.12. Have no fellowship with the unfruitful works of darkness, but rather reprove them? And shall I sit with the swearer, and drink with the drunkard, plead not a word for God, when others spew forth many oaths against him; knowing herein what God commands, and I myself practice? Shall I not herein profess myself a striver against the Lord himself, a hearer of his name taken in vain, and therefore not to be held guiltless; a lover of darkness, and therefore not a child of light, Ephes. 5.12. seeing I approve in not reproving the works of darkness? which is the means the Apostle professeth for the frustrating this, and all other works of darkness. When the Ark was present, Dagon fell down, they could not both stand together: When the Ark of Reprehension comes in place, the Dagon of darkness will fall down. Have no fellowship of needless, long, and daily familiarity with them, by sitting, lodging, dwelling with such unfruitful works, i workers of darkness, by approving, defending, countenancing, extenuating their finfull swearing, but rather reprove them for it: as God the Fatther here doth, Christ the Son, Matth. 5. God the holy Ghost, Jam. 5.12. Above all things, etc. Shall that which S. James above all things commands to be regarded, lest and last of all things be heeded, remembered, and observed? Or was it needful in his time, and is it not in ours? We are they that live in the last and worst days, wherein it seems to be a lesser offence to swear ordinarily, rashly, falsely, then to reprove men for their so swearing. The first thing that our Saviour teacheth us to pray, is, that God's name may be hallowed; and shall it be our last care, or rather no care at all, to reprove such as do dishonour the same? Thus out of the Prophet and Apostle, we have heard what we must do, scil. reprove, punish swearers, by all means possible, striving against this sin that causeth God to strive against a whole land. Secondly, the men whom we must reprove: 2. The men whom The object is Swearers; the extent is all Swearers. The Lord will not hold him guiltless. The greatness of the Oak, the tallness of the Cedar, the smoothness of the Poplar, the greenness of the Laurel, or the lowness of the Shrub, shall not exempt themselves from the blast and fierceness of this censure. The greatness of the wealthy, the meanness of the poor, the ignorance of the simple, the knowledge of the learned, the passions of the angry, the mincing of oaths, the unpunishing by the Magistrates, shall not be placcards to defend men from this definitive sentence: The Lord will not hold him guiltless that taketh his name in vain. With him there is no respect of persons, Acts 10. neither must it be with us. The soul that sinneth must die: Ezek. 18. Therefore that man that sinneth by swearing, must be reproved, that he may live. Sin is sin wheresoever it is; the bodies of great and rich men shall become the like preys to worms and rottenness; and their souls shall undergo like strict examination, as the bodies and souls of the meanest persons: When this great game at Chess is here ended, they must with others be laid up together in the common bag of nature, and then there shall be no difference between their dust, and that of the poor beggar. They all proceed from the same lamp, and they all without envying either the other, shall be content to lodge in the same Inn. Great men may need admonition, and why should not they have it, if they need it? For else were they more miserable than common men; and Solomon's woe were especially upon them, because when they fall, there is none to help them up again, Eccles. 4.10. It being granted that they may fall, and that falling they are to be raised by reprehension and admonition, if they are so fast rocked asleep, that a soft speech of admonition will not, they are then to be roused by the thundering trumpet of louder reprehension. The matter of admonition it is to be fitted to the fault, but the manner is to be framed to the best advantage of prevailing, with a regard to the dignity of his person, and the remainder of his virtues. Let it appear that, that which speaks is love, and that for which it speaks, salvation. And how can any heart shut itself against love, bringing with it salvation? Miror, si aliqu is rectorum potest salvari, It is a wonder if any great man be saved (saith chrysostom) alleged by Bishop Latimer before King Edward: The reason is ready, because there are so few to tell and admonish them of their faults, the greatness of the one much daunteth the goodness and courage of the other, that it dares not so freely and fully reprove their faults. If Swearers be so great that Ministers dare not reprove, or that the Magistrates will not lay hold on them; or so cunningly mince their oaths, that the Law cannot reach them; yet then, and there will God's Law begin, when and where man's law doth leave and end: where Ministers and others dare not speak vocally, there God dares and will speak really. Though they dazzle the eye, stop and seal the lips, and manicle the hands of men, yet of God they cannot; and the less they feel at the hands of men, the heavier shall they feel the hand of God, either in their estates, or in their bodies, or in their souls, or in their posterities, or in all. Though before men they refuse to come to shame, by submitting themselves to reproof, yet God will not forget them, but bring them to it, either in this life to their conversion, or in the world to come to their full and final confusion. David, Hezekiah, Jehosophat, Peter, were reproved; therefore great men, if sinners, if swearers, may, must be reproved; yea be they otherwise good and wise, Prov. 9.9. Rich garments require brushing, fine linen washing, pleasant gardens watering. All men will grant that a child or servant ought willingly to be reprehended of a father or master, but few will in practice grant that a father or master should listen to the reprehension of a son or servant: Job therefore may be a good precedent to all such, either masters or fathers: He durst not open his mouth, as himself witnesseth of himself, to contemn the judgement of his servant, or maid, when they did contend with him; because in a duty of piety, we must look to them, not as servants, but as brethren, not to the speakers so much, who in respect of calling may be our inferiors, as to the things spoken in the ordinance of God, unto whom every man is an inferior, and with whom there is no respect of persons. As great and good men, so kindred and friends as well as strangers and foes, must be reproved, if by their swearing they presume to take God's Name in vain. Many offend against this rule, who will never rebuke this or any other sin, until God revenge it from heaven. But such are not properly friends, because whereas they might by admonition in time prevent the judgement of God upon them (whom they in show, and not in substance, in tongue, and not in truth love most dearly) they do not admonish them. But what sin, whether swearing or the like, they do mislike in strangers, or neighbours, the same sin they do allow and not mislike by reproving, when it comes to kindred, wife, children, parents, as though the diversity of subjects could make that to be sin in some, which is not sin in other some. But to end this point, let not the glittering beams of any outward respect either of great men or kindred, so dazzle or blind our eyes, as that we shall not espy sin in either to reprove it. He loveth most naturally, that hath loveth most spiritually; and he in goodness comes nearest to God, that hath no respect of persons with men in matter of sin, Psal. 82.2. 1 Tim. 5.21. 3. The time when we must reprove Swearers; 3. The time when. as it must be universally without exception, so presently without delay, whiles this sin is tender, a plant of little growth, and most easily to be plucked up, whiles it is shamefast, whiles it hath blood with blushing in the face. David wounded the Philistine in the forehead, 1 Sam. 17. We must endeavour to kill this Serpent in the egg: this sin, not come to full ripeness, is easier cut down, then in its height: Words spoken in due season, are like apples of gold with pictures of silver, Prov. 25.11. When timely opportunity is neglected, facility in dispatch is seldom attained unto. When thou perceivest the Devil by oaths to roll upon the tip of the tongue of the Swearer, he thereby endeavouring to enter into the heart through the wicket of the ear of thee the hearer, let oaths no sooner drop into the ears, but let them as soon drop out of thy mouth by reproving the swearer. Be thou impatient till thou be delivered of them, as a woman great with child, or as a stomach that is full of wind. As soon as occasion and opportunity is offered, as soon as reason and religion doth require, let us endeavour to apply the salve to the sore, the wine of reprehension or correction to the wound of sin and transgression; Correction, I say, if we be parents, and have children, or masters and have servants; Let us, to show our detestation of this sin, and our love to their souls, endeavour to banish oaths from them, or (to show the fear of God's judgements) themselves from us and our habitation, and that speedily. 2 Reas. for spe d. 1. For general uniformity in one family. 2. Because of delays inutility. 1. For dost thou thyself sanctify Gods name, and shall thy sons or servants blaspheme it? What communion should righteousness and unrighteousness have? What fellowship light and darkness? What concord Christ and Belial? 2 Cor. 6. Shall thy house be of divers dispositions, as Hamibals' Army was of divers Nations? Shall thy household, which should be as the Church of God, be like a Motley cloth, or a Medley colour, some of thy house of one die, and some of another? God will have all his family wear one and the same Livery; herein must thou imitate God, let all thy family be uniform and suitable, that all agreeing and according together, they may all look, walk, and draw in the service of God their maker, and thee their master. How then should my business be performed, Quest. if I should have no such sinful swearing servants in my family? And how can God's service be performed by thee, or them, if thou keep such? Answ. Turpius ejicitur quam non admittitur— It is less shame not to admit, then to cast out such a servant; but it is as true, Tutius ejicitur, like a raw morsel that sits ill in the stomach, he is more safely cast out, then retained; or if he be a retainer, yet not to dwell under thy roof, he should not setup his rest there. If David will not have a liar tarry in his sight, (Psal. 101.) then much less a swearer sit, sup, lodge, year and day with him: He will not have his family a mingle-mangle to confist pellmell of men of all sorts and conditions. If men know that any have been in that place where the plague reigneth, and would come into their houses, they presently bar the gates against him, they shut him out, by no means will they suffer him to enter; and why? verily because they would not have the plague brought in amongst them, lest they should be infected and die. But alas! why should not the death of the soul be much more feared? Why should not masters banish out of their services and families, such pestiferous caitiffs, which through their assiduous and abominable swearing, infect all their household, not only their bodies, but also their souls, on which alone and wholly depends the woe and weal of their bodies? Awake therefore ye Knights, Gentlemen, Yeomen, all men; suffer, oh suffer no swearers in your houses, eschew them more than a venomous serpent; entertain a Dragon sooner in your houses, than any such one that hath pleasure in swearing: the former only hurt the body, the other destroy both body and soul of such as are infected by them. Maintain none of them that shall bring the plague of God upon your houses. Suffer not the tender breasts of your children to be poisoned in their youth, with the pestilent communication of these abominable Sweaters. If you cannot always prevent the entrance, yet prevent their continuance. Search them out, (for they will not easily manifest themselves) and being manifested, reprehended, and not amended, cast them out. A bird may light upon, or fly into a man's house, but he may choose whether he nestle and breed there. If their seeming sanctity drew servants into thy house and service, yet let their impiety, daily blasphemy, drive them out again. Nay, if sons be disobedient to parents, Deut. 21.18. & 13.6. the parents themselves are to bring them out to the Judges, and the people to stone them. Nay, a brother, a daughter, a wife offending, in some cases are not to be spared. Nay, Asa King of Judah is commended for his uprightness in this respect, that, when Maacha his own mother committed idolatry, 1 King. 15.13. would not spare her, but deposed her from her Regency: And is not continual swearing a great sin, breaking this great commandment of our great God? Henry the fourth of that name, King of England, when his eldest son the Prince was by the Lord chief Justice for some great misdemeanour commanded and committed to prison, he thanked God that he had a son of that obedience, and a Judge of such unpartial and undaunted courage. For indeed, Religion or Justice, Non novit patrem, non novit matrem, veritatem novit, neither knoweth father or mother, but only the truth. Jer. 22.24. Though Coniah were as the Signet of God's finger, yet would he pluck him thence. Governors, Masters, Householders, as they communicate with God in his name; Psa. 82. I said ye are Gods: so should they in his nature, who judgeth without respect of persons, 1 Pet. 1.17. not holding any guiltless that taketh his name in vain. 2. Reas. 2. Delays inutility: Delays in other things are not good, but in this of reprehension and punishment, stark naught. 1. Evils ensuing are 3. Because the Swearer not presently reproved, doth against another time his next swearing, get the examples of others swearing in his company for his protection, as favourers and actors of this sin, and so consequently makes them the means of evasion. 2. Because petty oaths (if a man may call any little that are committed against the great God) by our silence, and not punishment, grow to hellish oaths. A little fire which at first might have been put out with a spoonful of water, being let to burn, in short time turneth Towns and Cities into ashes. Reproofs and punishments are like medicines, which being kept too long, hazard the patiented, and lose their virtue. Magistrates, Parents, Masters, must not let this disease go too long, lest by suffering, that proves incurable, which might have been helped by timely administering. The ulcer is to be lanced betime, before it grow to a Gangrene; the Tetter to be killed, before it spread to be a ringworm. God commands Fathers, if they love their children, l ro. 1 3.24 to correct them betimes, and to chastise them while there is hope. Artaxerxes said to Ezra, Ezra 7.26. Whesoever will not do the Law of thy God, and the Law of the King, let judgement be executed speedily upon him, etc. And the reason is given, Eccles. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men, is fully set in them to do evil. 3. Because he that should reprove, many times in tract of time proves colder in his zeal of reproof and punishment: for if thou wilt not adventure to pass through at low water, how wilt thou do at full sea? If thou durst not pull up a twig, how wilt thou do when it comes to a tree? If thou fearest the skirmish with a single, how wilt thou endure to encounter with an host of hellish enemies? If thou art silent at the hearing of one, how wilt thou be emboldened to reprove many horrid oaths? Thus you see the spurs for speediness in reproving Swearers. 1. For general uniformity. 2. Because of delays inutility: as, 1. The examples of others will be alleged. 2. The Swearers sins increased. 3. The edge of our zeal abated. If David had good cause to destroy all the wicked in the land early, Ps. 101.8. then have we no colour to rebuke or correct black-mouthed swearers, lately: yet let there be no more hast then good speed; If thou in the company of Swearers art an inferior, and there be other superiors, thou art a private, and other are public persons, Magistrates or Ministers, then expect one of them to perform the duty of reprehension, that so from the gravity or greatness of the person reproving, the reproof itself may the more piercingly work, and ungainsayably be entertained in respect of the authority, calling, and estimation of the person whence it proceeds: as a man suddenly falling sick, rather takes the prescription of an experienced Physician there present in the company, then of an ordinary meaner person standing by. But if such a Physician be careless in prescribing a remedy, better it is for any to put to his helping hand, than the suddenly sick Patient to sink away in a swound. If thou perceivest such superiors, Magistrates or Ministers; to be slack, (as very few are forward enough in this duty) then others coldness must put an edge to thy zeal, their silence untie the strings of thy tongue, to stand for the honour of thy God, endeavouring by thy due admonition to remove the Devil from possessing the heart and tongue of the swearer, and to raise his siege from assaulting the heart and ear of the hearer, which otherwise for want of wise reproof might endanger the body and soul of either: And so Satan should with Caesar triumphantly say with change of one of his three words, veni, dixi, vici, I came to the heart and lips of the Swearer, I spoke to the ear and heart of the non-reprover, and without any opposition have in an instant obtained the victory against one and the other. When thou perceivest this office of admonition to be slighted by those which for place and ability might in better manner, more fitly and to better purpose perform it, be not overmannerly by straining courtesy who shall begin first: for some one must strike, some must strive, how else can there be a combat, how else a conquest? The Devil himself first making the assault, some one must as speedily counterpoise his assault: That our celerity may answer his sedulity, and the Lord beholding our zeal for him, may assist us in the combat, and crown us with the victory; so shall such as are as strong as we, by our pious examples be confirmed; such as are as yet colder, shall be encouraged; we ourselves shall have more heart to resist Satan, and he less power to assault us. Being, I hope, by this time animated to perform this biparted duty of reprehension, or correction of Swearers, let us listen to the direction in the fourth particular, to wit, the manner how we must perform it. 4. part, the manner how. 4. The manner how. 1. By our works towards them. 2. By our words with them. 3. By our departure from them. 1. Reprove swearing and Swearers we must, by our deeds, our own purity, and freedom from the sin. As we must be holy, because God is holy, so we must be pure, as he is pure, 1 Joh, 3.9. That thou mayst have the more comfortable success in banishing this sin from thy Family, thou must be sure that thou banish it first from thine own heart. Thou being a Magistrate, Minister, Father, Master, must cause thy practice to be as powerful as thy naked precept. For if thou practise thyself what thou reprovest in another, thou hereby bluntest the edge of thy reprehension, and emboldenest him in his sin and tansgression. Lesser Planets look to those that be greater, Regis ad exemplum totus componitur or bis. A 'bove majoridiscit arare miner. and the meaner sort look to those that be higher, from whom there is great force to draw inferiors either to good or evil. Great men are like to great stones in the wall, if they stand, the wall stands; if they fall, many of the little stones soon clatter after. They are like to a garden full of sweet Flowers, if they be well ordered, Laban's sheep conceived according to the rods laid before their eyes, Gen. 30, 37, etc. their examples yield much good savour, prosperity, counsel, comfort, encouragement to inferiors beholding them; but they are like dunghills, if they be ill ordered, they be contagious and noisome to such as are about them, their poison is strong, and their infection dangerous. Men desire to find occasion whereupon to refuse the means ordained for their good. If they can espy any fault in those that reprove or admonish them, than they presently imagine, that such should neither reprove nor punish, repelling all their say with the proverb, Medice, cura teipsum, heal first thyself. And to say the truth, we can have no countenance to reprove, or courage to punish swearing in others, when we ourselves make no conscience to commit the same. The Pharisees lost their authority, because they taught and did not. He that will have others do what he commands, Judg. 9 must speak in the stile of Abimeleeh, What thou hast seen me do, make haste, and do like me. I and my house, (saith Josuah, 24.15.) will serve the Lord; I first, than my house; not first my house, and then I. A small fault in Magistrates, Ministers, Parents, Masters, is as a Wart or Mole, in the midst of the face, which cannot be hid. It is as a spot on a Ruff, or a Beacon on the top of an hill. If the eye be dark, how great will that darkness be? Matth. 6.23. Men most greedily gaze on the Sun when it is eclipsed; so the multitude and inferiors more willingly discourse of the imperfections and vices of their governor's and superiors, then of their virtues, thereby hoping to justify themselves, and so to escape unpunished, uncontrolled. The best rule then, to have this law against swearing well executed, is, for Superiors first to keep it themselves in their own persons, it being the nature of man rather to be led by reason and example, then by precept, penalty, or force of Law; the lives of their superiors being by them esteemed the fairest and safest copy they can rule their actions by. They do more good by their godly practice, then by their virtuous precepts; and more harm by their bad example, then by their sin; because being swearers themselves, they convey the poison of their corruption into the bowels of the beholders. Amend it in thyself, or else endeavour it not in others. 2. 2. By words. Reprove Swearers we must by our words. It is the most thankless office in the world, to be a man's Pander unto sin; In other wrongs one man is a wolf to another, in this a Devil. And though at first this damnable service carry away a reward, yet in conclusion it is requited with hatred and curses; For the Conscience once sound detesting sin, loathes the means that induced him to commit it: As Amnons' love was not so great to his sister Thamar before the Incest, 2 Sam. 13.15. as his hatred was after it was committed. Contrariwise, he that withstands a man in the prosecution of this or any other sin, bears away frowns and heart-burnings for a time, but when the offending party comes to himself and to his right reason, he recompenseth his former dislike with so much more love, and so many more thanks. The frantic man returning to his wits, Greenh: thinks him his best friend that bear and bond him most. Let us learn this as a Rule of our life, never to trust him, that will promise to conceal a sin in us. If thou dost the best to cross any man in his sin; if thou have not thanks of him, yet of thine own Conscience thou shalt. For if where there is matter given, there reproof should be denied, this were to encourage diseases, and to forbid Physic, to discover a sore, and apply no salve. Why should there not be as well a liberty, as a necessity of reproving? Yet there is a wisdom as well as a liberty, and it were to be wished that they that have this wisdom, would also make use of this liberty, and if take the liberty, then to take this wisdom with it. The wise manner of reproving, oftentimes makes the reproof itself effectual. Mr. Greeneham, whose body quietly endured much lancing at the hand of the temporal Chirurgeon, and therein manifested himself a Mirror of patience, and who himself in the curing of the wounds of men's souls was an expert Chirurgeon, gives this Advice: Pag. 101. As it falls out (saith he) in sores, so it cometh to pass in sins; We cannot away to have our wounds oft lanced and grated on the quick, but to be fed with healing salves, bathed in the mercies of God, and plastered over with sweet promises rather than ripped up to the bottom; whereas it is far safer before incarnative and healing medicines, to use corrasive and mundifying waters, without which, though some sores may seem to close and skin apace, yet they prove worse, being rotten still at the core, and having above a thin skin, and beneath nothing but dead flesh. It is more sound Chirurgery (saith he) to prick and pierce the Conscience with the burning Iron of the Law, and to cleanse the wounds of our souls by the sharp threaten thereof, lest the skin pulled over the Conscience for a while, we leave the rotten corruption uncured underneath. Much more see at large in the same Author, in Pag. 106. Yet (with submission to the judgement of the learned) in this particular of reproving Swearers, who are so hardened and wilful in this fearful sin, I account it better to deal with them mildly at the first in reproving them, till we find some show of contrition, and afterwards endeavour by sharp threats to humble them, to work a through reformation in them. For so in another place of his Works, (to wit, Pag. 631.) I find the same Author advising thus; In admonition (whether of Swearers, or any other sinners) we must use discretion and degrees; as good Physicians, we must not at the first urge the most forcible medicines, but use them in their degree and place, when and where more favourable means prevail not: not applying too strong purgations at the first with Rehoboam, lest our impatient patients be notable to bear them; especially seeing man by nature is unwilling to receive any reprehension, notwithstanding it be gentle: When a spot is showed to be in our garment, we are ready to take up mire, and to cast it on his coat that pointed at our spot; or seeing somewhat in our face by a glass, we are ready to break the glass that first shown us our blemish. Those admonitions are most commendable and effectual, which aim at the good of the reproved, and not those which fit most with the humour of the Reprover. If they be splenatick and over-eager, they harden those affections which they pretend to soften. And in his 28. Page, we must rather win men with a loving admonition, than gore them with a sharp reprehension: Considering (saith he) how you must put on you the person of the offender, that as you spare not his sin, because of the zeal of God's glory, so you press it not too far, because of compassion to a brother. In curing therefore this sore and sin of Swearing, 3. Properties of a Chirurgeon. thou must be careful to have the properties of a wise Chirurgeon: to wit, 1. An eagle's eye. 2. A Lady's hand. 3. A Lion's heart. 1. An eagle's eye; to discern afar off the nature of a wound, whether fresh or inveterate, 1. An eagle's eye. whether of weakness or of wilfulness, whether a Thorn or a Nettle: There must not be one uniform proceeding with all men in the reprehension of this sin; but that must according to the disposition and condition of the reproved. The Apostle, Heb. 10.24. commands every Christian to observe his brother; Observe first, the circumstance of the time, 1 Sam. 25.36. so did Abigail towards churlish Nabal, suffering the sheep-shearing first to be ended, and the wine to be gone out of his head. When men are so drunk that they cannot see, and therefore blind; so drunk that they cannot stand, therefore lame; so drunk that they cannot speak, therefore unless it be to spew forth blasphemy against the Lord, it is no fit time to bestow any great pains to reclaim them from this sin. I think, to endeavour much with them at such times, is to cast Pearls amongst Swine, and holy things amongst Dogs. Observe secondly, whether an Elder or Novice; The Apostle bids Timothy, Exhort an Elder, 1 Tim. 5.1. If the party be an Elder, though reproof be not unlawful, yet it is not so fit as exhortation. Observe thirdly, by this quick, judicious eagle's eye, before thou take any Swearer in hand, to discern whether he be a Thorn or a Nettle, seeing some Swearers as thorns, which easily touched, hurt not, do not much gainsay; but if hard and unwarily, fetch blood of the hand; others as Nettles, which if they be nicely handled, sting and prick; but if they be roughly handled, and pressed, are pulled up without any harm. Secondly, 2. A Lady's hand. a Lady's hand: most commonly it is best to deal gently at the first, as I shown before: For David requested his Captains to deal gently, and entreat Absolom kindly (though a traitor) for his sake, 2. Sam. 18.5. So deal courteously with them at first, for our own sakes, remembering ourselves, what we were in our sins, till God opened our eyes, and touched our hearts. Perhaps he offends in frailty, ignorance, and custom only, than the Apostles precept must be our practice; Gal. 6.1. Ye which are spiritual, restore such a one with the spirit of meekness: borrowing the phrase from Chirurgeons, who handling Ladies hands, being to deal with a broken joint, handle the same tenderly. Nathan seems to do so, when first in a parable he reproved David, till he brought him to condemn and pass sentence against himself, and then he knew he might the more boldly and successfully reiterate what he had sentenced, 2 Sam. 12.1, 2, etc. And Paul reproving the Corinthians, includes himself and Apollos in the same reproof, 1 Cor. 4.6. as though he had been guilty of the same crime. On some have compassion, putting a difference, saith Judas, vers. 22. Use the greater mildness in the work of restauration, saith the Apostle, Gal. 6.1. Considering yourselves, that ye may fall into the like temptation and offence. Even as having a wheal on the hand, be it never so little, we will not suffer another to let it out, but are willing to do it ourselves: So when we deal with men for sins committed by ignorance and infirmity, let us do it with great tenderness, lest they desire rather to admonish themselves, then to be admonished by us. Catch these birds, the Souls of the Swearers, with the nets of gentleness, rather than drive them away with the noise of thundering judgements at the first a ssault. Iron is first heated red-hot in the fire, and after beaten and hardened with cold water. Thus must thou deal with an offending friend, first heat him with the praise of his deserved virtue, (you are very conscionable in your deal towards man, and careful for avoiding other sins against God) and then beat upon him with the hammer of reprehension, (and why should you not be as careful to obey God herein also?) being first prepared with praise. Good Nurses when their children are fallen, first take them up and speak them fair, afterward chide them. Gentle speech is a good preparative to rigour; Let the building of reproofs for faults, be framed on the foundation of praise for virtues, that men may see that thou lovest him by thy aprobation, and that thou lovest not his fault by thy reprehension. If he love himself, he will love those that mislike his vices; and if he love not himself, it makes no matter whether he love thee or no. A true friend will resemble honey, the sweetest of all liquors, nothing so sweet to the taste, nothing more sharp and cleansing when it mien with an exulcerated soar. As I will be sweet in the praises and encouragements of friends, so also sharp in their censure: either let them abide me no friend to their faults, or no friend to themselves, saith elegant Hall. If thou desirest by thy reprehension to do good, thou must be endued with Courage, Fidelity, Discretion, Patience. 1. Fidelity, not to bear with, 2. Courage, to reprove them. 3. Discretion, to reprove them well. 4. Patience to endure the leisure of amendment, making much of good beginnings, putting up many repulses, taunts, raylings, disgraces, and bearing with many weaknesses, as knowing that they that have been long used to fetters, cannot but halt a while when they are taken off. Still hoping, I say, still soliciting, still waiting with patience; for conversion (much less perfection) is not the fruit of a moment; we must having oft told them of this sin with patience, expect, proving if God at any time will work repentance and reformation in them. Many fail and offend herein; if men be not presently reclaimed from this sinful custom of Swearing with one or two admonitions, they leave admonishing further, and break forth into fury and despite against them, as if they were appointed to be Authors of men's salvation, and not waiters on God for his rich blessings upon their poor pains of admonishing: Thinking when they have spoken, it must be done; when as it shall not be done, till God speaks. If God will have the Swearer called at the twelfth hour, think him not a castaway if he be not converted at the ninth hour. We must not give over, notwithstanding the little seeming success of this duty; perhaps we sinned in the manner of reproving for want of wisdom, or we would too much have gloried in ourselves if we had done good, or we did convince Judgement generally, and not apply things to their circumstances particularly, or we did all without love, or without prayer, and so though we plant and sow, God denieth the first and the latter rain to bless our labours: or lastly, we are to be comforted and encouraged under hope of God in time to come. For experience proveth that some at the first, receiving of an admonition most hardly, have afterwards much profited by it: And others receiving an admonition very gently, have lost the fruits of it afterward very negligently. For many courteous natures are as soft wax, sooner able to receive the impression of an admonition, but less able to retain it. Again, a more heroical nature is as harder wax, not so soon admitting, as keeping the print being made. As a furious or phrenetical brain can by no means away with him that shall lay hands on him, though it were for his profit; so, so long as we are in impatience, we perhaps may suffer no man to speak unto us, though it be for our good; but the lethargy of our mind being cured, we marvel at our former impatience, and are ready to show ourselves thankful to him that would have a care to draw us out of such a sin. Therefore we ought not to faint or be weary of well speaking, though success be not answerable to our present expectation. Man's pleasure presently is not to be satisfied; but God's pleasure patiently to be attended, 2 Tim. 2.25. In which place as the Apostle persuades to patience towards opposers, so also to instruct those whom we reprove for sin. Be sure thy admonition be backed with Doctrine and Instruction. I charge thee before God, to reprove, rebuke, exhort, with all long suffering and doctrine, 2 Tim. 4.1, 2. delivering the admonitions in the name of God, and not in thine own, that the reproved may have occasion to say, he is reproved of God himself rather then of man, and so the reproof shall never fall to the ground. Now when these two general means, scil. Purity from it in life, and Reprehension of it by word, and these two special means of the second general, 1. An eagle's eye, 2. A Ladies had, i, all meek, loving, wise, patiented courses, with the opportunity of the season, and advantages of circumstances, have been accordingly used, and nothing yet will prevail; a shame and curse must needs light on that man, who being thus friendly sought by love to be reclaimed from his sinful swearing, doth return hatred for the good will and love of his friend. Most commonly to such a one belongeth the speech of the Prophet to Amaziah: I know that the Lord will destroy thee, because thou hast refused my counsel; 2 Chro. 25 16. which is the 3. particular means of this second general, to wit, in reproving of swearers to have a Lion's heart. When Swearers are wilfully bend, and will not be reclaimed by the spirit of meekness; 3. A Lion's heart. Gal. 6.1. then thou art not to be discouraged by their fearful oaths, and taunting disgraces, but oughtest to be bold as a Lion, Prov. 28.1. Pro. 28.1. lifting up thy voice as a Trumpet, which must be held forth with the hand, as well as blown into with the mouth. If Swearers souls will not be caught with the net of gentle admonition, yet endeavour to kill their sin with the thunderbolt and piercing Cannon of God's judgements, that so their souls (if by no other means) may violently be taken as brands out of the fire, Judas 23. Saint James his method of admonition is an excellent pattern for our imitation; jam. 5.12. Brethren, above all things swear not, but let your yea, be yea, nay, nay, lest ye fall into condemnation. 1. He doth, captare benevolentiam, endeavouring to win them, by giving them a loving title, Brethren. 2. He doth inform the judgement what to speak, But let your yea be yea, your nay, nay; brief for memory, plain for capacity, and doubled for the greater certainty. 3. Then he rounds them in the ear with the downfall of damnation, thereby to prevail, if by no other means he could, because the whole counsel of God is to be delivered. Act. 20.27. He is first a Barnabas, a son of consolation, before a Boanerges, a son of thunder; the first assays to allure by love, before he restrain or compel by fear. He first informs the mind with the matter what, before he works upon the affection with the motive why? Being first tied unto him, with the title of Love, they will be the more fearful of the downfall of damnation. For should we instantly at first fly into the Swearers face with the cudgel of damnation, he would think we assaulted him with the weapon of malice, or revenge, and that would make him stand upon his guard, and fall to the defence of his sin. It is a more charitable, and probably prevailing course to deal with him upon confessed grounds, and on those to build that which is not confessed, as, 1. Tell the Swearer at first, Instances. God's law must be the rule of our lives; he presently contesseth this; by obeying it, we are made the sons of God the Father, the brethren of Christ, the Temples of God the holy Ghost; Why should you then by this one base subtlety of Satan, be so much wanting to yourself, as to endeavour the losing of these dignities (that you by Christ are made capable of) by breaking so needlessly the Law of your maker? 2. Above all things swear not; shall we above all things forget that which above all things we are commanded to remember, and that not by men, but by the holy Ghost himself? This above all sins is primarily prohibited, & shall this by us most freqently be committed? This were to give Christ vinegar and gall, in stead of wine and oil; to forget what we should remember, and to remember what we should forget; to make choice of the cursed language of Edom, in stead of the pure language of Canaan; to desire stones in stead of bread, Serpents in stead of fish, rough husks in stead of sweet nuts, the Devil's flesh-pot in Egypt rather than God's Manna in the wilderness, or durable dainties in the land that floweth with milk and honey. Again, Mat. 5.31. Christ tells you, what must be the manner of your speech, Let your yea be yea, nay, nay. The words are plain, you cannot but understand them; short, you cannot forget them; delivered by the pattern of perfection, the Way, the Trutb, the Life, you cannot doubt of the certainty of them. Will you be seduced in the labyrinth of errout, when you may walk in the plain way of truth? Deut. 30.19. Will you choose death by rash swearing, when you may gain life by sober speaking? This direction comes from Christ our fast friend, the other suggestion from Satan our professed enemy: O hate this oathing, a work of the flesh, for the Author's sake the Prince of darkness. 4. Lest you fall into condemnation: Look into hell before you leap into it; is it a sport to be damned for ever? Be not deceived, Gal. 6.8. God is not mocked, as a man soweth, so shall be reap; he that soweth to the flesh, shall of the flesh reap corruption. He that sets you on work, (unless you repent, unless you renounce his service) will pay you your wages: you cannot work a foes desert, and yet expect a friends reward. The Grapes and Figs of Come ye blessed, are not to be expected from the Thorns and Thistles of swearing by God's Soul, Blood, Mass, etc. By your words you shall be justified, Matth. 12. and by your words you shall be condemned. The Lord reproved Gain for his wrath, and by his sad countenance, before he slew his brother, Gen. 4.6. But Caein not yielding to the Lords reproof, came unto the grievous sin of murder itself. I must needs tell you, by this your customary cursed speaking, you are in the very suburbs of hell, look unto it, consider of it, Psa. 4. Stand in awe and sin not, lest you plunge yourself into the gulf of hell itself; for, qualis vita, finis ita; as men live, so most commonly they die. Having so great a journey to travel, as from earth to heaven, will you go quite out of the way all the former and greater part of the day, your life, and yet in the last and least part thereof, at the hour of your death, hope, imagine, or presume to return into the way, and attain unto an happy end of your journey? Do you desire happiness in the end, and not seek after holiness in the way? Will you in an instant press and leap in at the narrow gate, that leadeth to heaven, and through the general course of your life, with posting speed run in the broad way that leadeth to hell and destruction? Be not deceived, Grace must go befote Glory; God never gives Glory, but first he gives Grace. He that will be blessed must be holy, he must be partaker in the first resurrection, on whom the second death shall have no power. Rev. 20.6. He must be a Priest of Christ that will reign with him a thousand years: He must crucisie the deeds of the flesh, banish rotten words, and hellish oaths, and offer up sweet smelling sacrifices, words powdered with salt, yea, yea, nay, nay, that may administer grace; and not by wounds, Blood, Saint Mary, Light, etc. that pierce the soul, and bring grief unto the heart: Without holiness no man shall see the Lord to his comfort, Hebr. 12.14. No unclean thing shall enter there; without shall be Dogs, Rev. 21.17. & 22.15. A King will not suffer Dogs to enter into his privy Chamber; or to have any abode in his dining room; and shall cursed Swearers that tear God's name with their teeth (as Dogs do flesh from the bones) that do, notwithstanding all gentle admonitions and sharp objurgations, still with the Dogreturn to their vomit, to lick up afresh the same ghastly oaths which before they vomited forth, as it were some sweet morsel and desirable dainty; that do with the Sow, seeming once to be washed, return unto their wallowing in the mire of ear-infecting & soulkilling swearing; shall these have entrance and admission into the privy Chamber of God, the mansion of Christ, and all the host of Saints? God first must cease to be true, and Satan the author of a lie. Do we expect to see God face to face? Every man that hath this hope, purifieth himself even as he is pure, 1 John 3.3 Thus in the discharge of your duty, must you admonish him of his fin, whether he amend thereby, or no. If thou have leisure and opportunity to bestow some pains and time with thy friend privately, for the casting out of this long-lodged Inmate from his soul; (for it may be this evil spirit hath so long possessed him, that it will not be driven out with a breath, but requires grrater pains, Prayer, Fasting) then be sure not to forget Jerem. 5. Zach. 5. Mat. 5. and Jam. 5.12. the method that Christ, the Apostles, the Prophet, use for the removing this Devil from the soul of man. Among all, let these two cautions or mementoes, be firmly treasured up in thy memory for the Swearers profit. First, be sure to work upon his judgement, by informing him in the truth, before thou wrist his affection by the rack of reprehension, by the golden bait of profit, or by the Iron reason of necessity, from the pursuit of this error and sin. 2. Be sure to insist upon that sin alone, without falling into discourse of other at the same time; for if thou run unto other at the same instant, he may forget being a common swearer for what he was reprehended at first. Good occasions of reformation have been lost, because too many faults together have been brought to amendment. I account it much better to reclaim from one effectually, then to glance at one promiscuously. Thus endeavour thou (by all these forementioned ways of information and reprehension, lovingly, discreetly, boldly, patiently) to become with Paul, all unto all, that thou mayst win some, 1 Cor. 9.22. and pull them as brands out of the fire of this quick burning sin. Be careful to observe all advantages, opportunities, and circumstances of person, time, place, manner, that thou mayst find the more speedy and desirable success; but yet bear this in thy bosom, that it is far better to offend in some one of these three last mentioned circumstances, then in the substance, and not reprove at all. Now when after such due manner we have exercised this faithfulness, gentleness, wisdom, boldness, figured out unto us by an eagle's eye, a Lady's hand, and Lion's heart, in reproving this vain, finfull, sensual swearing. When all is done, yet nothing is done towards the expelling this poison, towards the beheading this Traitor, towards the curing this disease, unless we be mindful to pray for the Lords blessing upon our pains, that he that gives the word of wisdom, love and boldness to the mouth of the speaker, will vouchsafe to give a willing inclination, and resolute reformation to the heart of the hearer. Lord persuade japhet, Gen. 3.25. prayed Noab, for he knew his speaking to the ear was in vain, unless the Lord spoke also unto the heart. Paul may plant, and Apollo's may water, yet both in vain, unless the Lord give the increase. Except the Lord build the house, Psal. 127.102. they labour in vain that build it; Except the Lord keep the City, the watchman waketh but in vain. It is in vain to rise up early in thy reprehensions, to sit up late in thy exhortations, to eat the bread of sorrows in they expectation of success, unless the Lord say the word Ephphatha. If Paul preach unto Lydia, as long as he did to Eutychus, Acts 20.7. even till midnight, Acts 16.4. yet all is nothing till the Lord openeth the heart. If Peter fish all night, Luke 5. yet shall he catch nothing, till Christ bring him to the place of speeding. The Minister, or private Reprover, speaks but to the ear; he that speaketh to the heart, his Chair and Pulpit is in heaven. Close therefore up thy counsel to the Swearers ear, with this short secret Centurion's prayer, in thine own heart, Lord, speak thou the word only, Matth. 8.8. and this thy servant shall be healed. 3. The 3d manner how to reprove swearers, 3. By departure from their company. is by our departure from their company and society, if by our words and works, our purity from, and our reprehension of it, we cannot prevail. The first way or means was by purity of life, and freedom from this sin, and this is a secret reproving. The second way was by reprehension in our speech, and this is a private reproving. The third way is by departure from the company and society of Swearers; this is a more public reproving them. The first is Real, the second verbal, the third Intimated, or intentional. If none of the other two can prevail, yet this may. If the two former will do the Swearer no good, yet this third will keep thee from much hurt; if by them the Swearers soul is not bettered, yet by this thy own duty is discharged, and thy conscience settled. Have no fellowship with the unfruitful works of darkness, Ephes. 5.11. but rather reprove them. As rash, idle, common swearing, doth plainly discover itself to be a work of darkness, and altogether unfruitful, as was showed before, so this is the last way to reprove it, by departing from the society of such as are delighted with it. When thou perceivest them to be obstinate against reproofs, and canst do no good by admonition upon them; then be thou sure to have no further fellowship with them, entertain them not in thy house, nor countenance them in thy company; for these ensuing hazards thou art likely to incur by their society: 1. Suspicion. 2. Infection. 3. Malediction. The first, of suspicion from others. The second, of infection in ourselves. The third, of malediction from God. 1. Hazard of Suspicion from others, inasmuch as we commonly guess at a man's inclination, by the disposition of his company: Birds of a feather, most commonly will flock together. Noscitur ex alin, qui non cognoscitur ex se. The Lacedæmonians enquiring after the behaviour of their children, demanded very wisely, with what playfellows they were linked; not doubting, but that they would be like to such whose fellowship they fancied. Amicitiae ut pares quaerunt, ita & faciunt: Friendship as it seeks, so it makes men alike in conditions. The Apostlewilleth us, to Abstain from all appearance of evil, 1 Thess. 5.22. Wherefore this is one certainly, and that not a little one, when daily, familiarly, delightfully, we converse with notorious swearers, without any mind, heart, conscience, to reprove them. The second hazard is of Infection, since such is the corruption of our nature, and nature of our corruption, that if the good and bad meet, the good is rather soiled by the bad, than the bad any way bettered by the good. Commisti sunt inter gentes, they were mingled amongst the heathen, saith David of the people of God: and what was the issue? They learned their works. If we be companions of Ostriches, we shall favour of their wildness, as they who sleep with Dogs, shall swarm with Fleas. One Corah did but kindle the fire of conspiracy, and presently two hundred and fifty Captains brought sticks to increase it: so venomous is wickedness, that one dram of it is able to corrupt the whole lump of Israel. Sin among men, like the rot among sheep, is of a catching and infectious quality; many have fallen into the fashion of swearing out of the ill practice of Swearers. It is an hard matter for the Soul not to fall into those vices, unto which the eyes and ears are invited. Swallows would not fly within Thebes, because their walls were so often besieged: Let not men put on wings to fly into the company of those men whose manners are corrupted, for fear both of corruption and destruction. The reason why our Saviour would not give that Disciple leave to go bury his dead Father, was, (as some judge) lest his unbelieving kindred, who would be present at his Father's funeral, should corrupt him again, and so he should die with them. Bad men keep others from goodness, as those dead carcases did the Raven from Noabs' Ark. From these let us run, as Moses did from his Rod turned into a Serpent. For if with the Israelites we join ourselves to Baal-Peor, Numb. 25.2, 3. to the company of swaggering Swearers, we will eat the offerings of the dead, and bow down to their gods. It is written of Mezentius the Tyrant, Corpora corporibus jungebat mortua vivis, he bond the dead and the living together; but the dead did not revive by the living, the living putrefied rather by reason of the dead. The fresh waters running into the Sea, do not sweeten it, but are made brackish by the same. Even in Paradise the woman, whom God himself gave to man, being infected by the Serpent, infects the man, and that at the first assault; And shall any man now, being shut out of Paradise, and stripped of those supernatural helps and graces wherewith Adam was invested, think himself more able to resist than he? No, no, 1 Cor. 15. Evil words corrupt good manners, much more do blasphemous horrid oaths. The long playing of the Cannon, batters the Wall, and a continual dropping pierceth the stone. Peter by standing long by a fires side in Caiaphas' Hall, is dangerously infected. Joseph living in Pharaobs' Court, is at length taught and brought to swear by the life of Pharaob Children hearing their Parents to swear so oft, learn to be perfect in swearing, before they can go upright; and take God's name in vain, before they can rightly tell, or pronounce their own. The Physician's rule touching persons infected with the plague, is good to be observed towards persons presumptuously remaining in this sin, Cito, long, tarde: 1. Speedily fly from their company. 2. Fly fare away. 3. Return slowly to their company again. Now the plague is not more contagious than the Swearers are; the plague doth not more infect the air, than the wicked Swearers the persons and places among whom they live. Therefore if we regard our health, we should be careful when we perceive them resolute in their sin. 1. Speedily to fly from them. 2. Fly far away from them. 3. See them amend before we return to them. The third hazard is of Malediction: For as the blessing of God falls many times upon a whole society for one man's goodness, as it did with all that sailed with Paul for his sake, Act. 27. Gen. 39.5. and upon Potiphars house for joseph's sake; so the plague and justice of God sometimes pursues a whole company for one man's offence, as it did all that sailed with Jonah for his rebellion; jonah 1.7. Ios. 7.27. and the whole host of the Isaaelites for Achans theft; and the house, walls, Zach. 5.3 and timber, (senseless creatures) much more are the persons & inhabitants in the house for the Swearers sake, as the Prophet averreth. Saint John could not abide under the same roof with Ebion and Cerinthus, for fear it should fall upon him. And touching Babylon he heard a voice, Rev. 18.4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven: And doth not the swearers sins reach to heaven, when so nearly they touch God himself? will he then forget or pass by them? Num. 26.23. God commanded Moses to speak to the Congregation of Israel, saying, Get you up from about the Tabernacle of Corah, Dathan and Abiram; and Moses did speak, Vers. 26. Depart, I pray you, from the tabernacle of those wicked men, and touch nothing of theirs, lest ye be consumed in their siunes. The commandment was no sooner obeyed by their departure, and Moses his speech ended, but the punishment was presently inflicted. Vers. 31. The earth clavae asunder that was under them, and swallowed them up, their houses, goods, and all that appertained to them. Verse 34. And what did the rest of the Israelites do? And they that were round about them, fled at the cry of them; for they said, Let us be gone quickly, lest the earth swallow us up also. Surely they made a good application, lest God seeing their connivance at their sins, by their abode in the place, should have made them also to have shared in the like punishments. Seeing many horrible blasphemers have been taken away (as the Coruwall Gentleman, the Lincolnshire Servingman) in the midst of their swearing; the one crying, Horse and man and all to the Devil, the blood of the other breaking out of all his members, as he swore by God's blood; Michael the Jewish rabbin breaking his neck, even in the act of his blasphemy; and the Courtier at Mansfeild carried away by the Devil in the midst of his oaths; (as before was showed) why may not we fear the like judgements upon such, that are like swearers, & lighting upon them (we approving their curses by our silence at their swearing, and delighting in their company) may justly fear to share in some part of their punishment, if not in soul, yet in body; if not in the next life to our destruction, yet in this life for other men's admonition. See (Numb. 16.3.13.) what the sin of Korah, Numb. 16.3.13. Dathan, and Abiram was, and then compare the sin of our swaggering swearers, and contemners of reproof for their swearing, and mark what difference there is between them. Ye take too much upon you, (said they) seeing all the Congregation are holy every one of them, vers. 3. So say our ruffianlike swearers, You take too much upon you, all are as holy as you yourself; Wilt thou make thyself altogether a Prince, and a Ruler over us? ver. 13. The say of these in contempt of admonishing, besides their swearing, are very fearful, sinful. Their company then cannot be so profitable, should not be pleasing. For it is not injustice in God, if we encourage or countenance swearers, by our presence, silence, approbation, (though we swear not with them) to wrap us up in the same vengeance. A qua libera nos, Domine. Yet such as are delighted in the company of such finfull swearers, have I think somewhat to say for themselves, why they have so much delight in, and so little haste out of their company. 1. Objections to continue in obstinate Swearers company, answered. Objection. We see in our judgements no such danger in the company of swearers. Sol. A Master seeing his servant playing at dice, may put out the Candle. God justly may put out the light of your judgements in this particular, because you have abused your judgements in many other generals: And seeing you have more delighted in the favour of sinful swearers, then in the favour of God your heavenly Creator, it is just with him to punish sin with sin, sins of practice with sins of opinion; to have eyes, and not to see; ears, and not to hear; hearts, and not to understand with them. The Sun may equally shine upon all men, and yet those that are blind, see nothing by the light thereof. The light of the Word is clear against this sin, Mat. 5. Exod. 20. yet carnal purblind men, will not benefit by this open universal light. The natural man perceiveth not the things that are of God, neither indeed can he, because they are spiritually discerned, 1 Cor. 2.14 1 Cor. 2.14. Men (though of much reading, and filled with a loud sound of general knowledge) are as empty barrels floating on the Sea, close shut, there is water enough if they could open themselves; Their judgements might easily see the danger in sinful swearers company if they would, or rather if God were pleased to boar a hole in their close casks with the whimblet of his Word, and pierce them through by the power of his grace and Spirit. Objection 2. I should be thought to be singular, if I should absent myself unmannerly from their company. Sol. It is better to be thought to be singular, then to be known to be sinful. It is a commendable piety to affect fingularitie among those that are vicious. It is better to do, or think well alone, then to follow a mublitude in that which is evil. Exod. 23. Objection 3. It is hard for a man to leave the company of all such his ancient familiar acquaintance. Sol. All our old garments may willingly be cast away, when better are given in the room of them. Lot was better pleased with his new associates, Angels, Messengers from God, then with his old acquaintance the Inhabitants of Sodom, rebels against Heaven. His wife had a longing after, though mercifully pulled from them, therefore she is turned into a pillar of Salt, for to season us and our carnal affections. Have no fellowship with the unfruitful works of darkness; our own flesh and blood is not to be followed, but God's commandment to be obeyed. It is better having one eye to go to life, Mat. 18.9. then having two to be cast into hellfire. Better have the conduct of God, and a good Conscience, to cheer us in our journey to heaven, then to have a multitude of old companions, the sons of Belial, to ring a passing peal to our souls, and hast us to hell. Objection 4. I find their company much profitable; I sin not against the Apostles rule, Ephes. 5. Ephes. 5. Sol. He means there, such workers and actors of darkness, are no whit profitable to thy soul, how soever they may seem to be to thy body. Now thy soul's profit thou chief art to aim at, seeing the welfare of the body wholly depends thereon. If thou by their company dost gain in the flesh, I am sure thou losest in the Spirit. How canst thou account that gain, which is had with the loss of Faith, God, and a good Conscience? How canst thou rejoice in the bargain, when thou givest pearls, and receivest pebbles; gold, and receivest dung; buyest earth, which is transitory, and sellest heaven, which is eternal? This is Glaucus his change, Copper for gold; Esau's purchase, pottage for a birthright. I had rather hunger (saith one) then willingly dip my hand in a wicked man's dish. Objection 5. Being in the company of swearers, if rashly I should rush out of their company, I should be much hated and spoken of by them. Sol. If evil men like thee, it's because they spy some evil quality in thee like their own. If they saw nothing but goodness in thee, they could not love thee, and be bad themselves. When the people praised Photion, he doubted somewhat, and said, What evil have I done? Strive to deserve ill of none, but not deserving ill, let it not grieve thee to hear evil of those that are evil themselves. There is no greater Argument of goodness, than the hatred and dispraise of a wicked man. Objection 6. I keep my tongue from swearing with them, though for society I sit in their company, my heart and my soul are kept pure from such pollutions, they shall not defile me. Sol. Then thou art as pure as Christ Jesus himself, in whose Spirit alone there was found no guile; All other Saints had an inclination to evil, and many of them by evil company dangerously foiled. If such tall Cedars, as Joseph, Job, Samson, Solomen, Peter, have been shaken, which had so fast footing, what will be thy estate, that standest upon such slippery ground, having more aptitude to fall, more provocation to sin? Thou prayest, to be delivered from temptation, Mat. 6. and yet dost thou run into temptation by thy willing associating thyself to the company of sinful swearers? This is not to stay till the Devil find thee, but a seeking of him, because the Devil should not lose thee. It is but a madness for a man to presume upon an Antidote in going to the Pest-house, when he may keep himself from it. It is indeed the property of oil, being poured into other Liquors, to swim on the top, and keep itself unmixed: And of the Salamander, to lie in the fire, and not be burnt; And of the fishes, to retain their fresh taste, and yet live in the salt waters; But these qualities are rare, and not easily matched, seeing every thing else participates of the nature of the place wherein it abides. Waters their savours, with the veins of the soil through which they slide. Brute creatures also (many of them) altering their region, do alter also their condition. Men are as apt to be altered by the corrupt manners of men, with whom they converse, breeding in them an insensible inclination to evil, and working in them, if not an approbation, yet a less dislike of those sins to which their eyes and ears are so much enured. Thou mayst have a bad acquaintance, but never have thou a wicked companion, but such a one as may teach thee somewhat, or learn somewhat of thee. If thou canst not stop his mouth from speaking of evil, and uttering of oaths, yet either open thy mouth to reprove them, or stop thy ears from hearing of them, that so he may see by turning thy back, that they have no room in thy heart. Object. Me thinks something yet may be said against the departure from swearers company. Sol. They that dwell near to the River Nilus, wheresoever they are from it, yet they think they still hear the noise thereof in their ears: So thou hast so long been enured to their company, which have seemed to be so pleasing or profitable to flesh and blood, and so long wedded to the examples and fashions of others, upon whose sleeve thou art almost resolved to pin thy salvation or damnation; The noise, I say, of these Nilusses, profit, pleasure, custom, company, practice, example, do sound so loudly, so strongly in thy ears, that thou thinkest thou shouldest not be from their company at all. Therefore let us hear this thy somewhat, or rather nothing that thou wilt further object. Objection 7. Many great and learned men would neither swear so oft, or reprehend other so seldom for swearing, if either the one or the other were so sinful. Sol. But what saith the Scripture herein? 1 Cor. 1.20. Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? Ye see your calling, brethren, Ver. 26. how that not many wise after the flesh, not many mighty, not many noble are called. Ver. 30. But of him ye are in Christ Jesus, who of God is made unto us wisdom, righteousness, etc. Intimating unto us that they have no true wisdom that are not taught by Christ Jesus: Now Christ his wisdom was, Mat. 5. Mat. 5.34. But I say unto you, swear not at all. Si Christum discis, nihil est, sicaetera nescis: Si Christum nescis, est, si eatera discis. If an Angel from heaven speak any other doctrine Gal. 1.8. which is contrary to Christ, let him be accursed. Many have great light in respect of Controversies, School Divinity, etc. and yet too little in respect of sanctity and devotion. No one man porfectly discovereth all things. To the Law, Isa. 8.20. to the testimany; if they speak not according to this Word, it is because there is no light in them. Jer. 2.13. They do commit two evils: they do forsake God's Word, the fountain of living waters, and do dig unto themselves broken pits that will hold no water, in preferring men's practice before God's precepts. This is my beloved Son, Mat. 17.5. bear ye him. The Word alone it is that must approve, or reprove our courses. Touching all such great Clerks, we may say with Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plato is my friend, and so is Socrates, but Truth is my dearest friend. I like this Doctor and that Preacher, but Christ speaking I like best of all. Now if some such great ones be as maimed Cripples, sometimes lame in their feet or tongue, yet pointing out which way thou shalt walk, take their direction in what is good, and leave it in the bad; respect their say in the main, and leave both their say or do in the buy. Objection 8. I myself am book-learned, therefore I know what to do in things appeartaining to my soul, without your direction. Sol. But— Aliquandobonus dormitat Homerus. Bernardus non videt omnia, Even Bernard seethe not all things. The seeming sweetness of the swearers company perchance maketh thee purblind in that, wherein thou shouldest be Eagle-eyed. The children of this world are wiser in their generation, than the children of light. The Physician, whose Art hath been healthful to others, being himself fallen into sickness, contents not himself with his own knowledge: The skilful Lawyer having commendably handled the causes and controversies of many Clients, will not in his own Purchase and proper case, trust to his own practice, but will take advice of the best experienced: And shall we in the great sickness of the soul, and purchase of salvation, think our own mother-wit is good enough, that heaven can be got with ease, and sin soon plastered, that since swearing is so exceeding sinful, yet the company of swearers is very little dangerons? Objection 9 I have heard even such as are accounted godly, that have sometimes reproved others, yet now and then to swear themselves. Sol. Have such lofty Cedars been moved? then mayst thou scorning their sanctity, fear to be overwhelmed in the blast of God's displeasure, through the violence of Satan's assault in the daily breach of this Commandment of thy Creator. They have been very cold, I think, in reproving others, if in the same sin they have been, and oft still are overtaken themselves. But tell me, whether they hate or look big to be reproved, or thankfully rather receive reprehension. Our ordinary swearers swear at every word, and think those that reprove them to be in far greater fault than themselves, that so freequently and fearfully have sinned, and given the occasion of reproof: But the godly overslipping, thank the● for telling them, and will not easily, or speedily be brought to swear again. A man having sold an house, may come into it again, but he is as a stranger, not as the owner or dweller in the house, So such as have promised to renounce this sin, do and may sometime fall into it again (as they that have been long used to carry heavy fetters, may halt for a while after) yet they excuse not, they defend not themselves in this sin. As the Serpent cut in pieces, hath but certain relics of poison in the mangled members thereof: So this sin of the godly penitent person once maimed by resolution against it, hath not the like violence, as when it was whole, and right membered in them, or as it hath still in the wicked, in whom it hath daily and sole regiment, primary and perfect Monarchy. Objection 10. I must then departed the world, if I will have no society with sinners, saith the Apostle, 1 Cor. 5.10 1 Cor. 5.10. Sol. It is one thing to lodge a stranger, as in an Inn for a night, and another thing to let him lodge, eat, drink, dwell, year and day with thee, as if he were the owner of the house. Having a lawful calling to converse with swearers, and reproving them for it, the oath passeth away, as a stranger, as a traveller, slideth in at one ear and out at the other, as water through a seive; It hasteth as a rebel through thy ears, and reigneth not as a Prince in thy heart. It is one thing to fall into their company, as travellers drink at an Inn together, and another thing to dwell & delight in their company: It is one thing to speak with them, and another thing to approve of their sin. The Apostles meaning is, that sometimes we shall have a lawful occasion to converse and commerce with wicked persons, but that must only be, when a lawful calling doth warrant us, and then must we shine as lights in the midst of a crooked generation, that we by our silence be not infected with them, but they by our dislike of their sin reclaimed from the same. Sparing society there must be with them, when by our admonition we find no amendment, and others that are not so offensive and vexatious in their communication, must be resorted unto, Psal. 16.3. that so all our delight may be in the Saints, and those that excel in virtue, Psal. 16.3. If all our delight must be in the Saints then must we all labour to be Saints, and never have any settled delight in the society of any obstinate, fearful, heaven-daring, & hell-hastening swearers, that always stop their ears, and hate to be reform, charm the charmer never so wisely, never so daily. And so much for answer to those several Objections, why men are loath to departed the company of such resolute and notorious swearers. Now though I have so earnestly persuaded to the avoiding the daily society and familiarity with those swearers, because of infection, suspicion, malediction, and have endeavoured to repel what might seem to be alleged to the contrary; yet do I wish, deem, and desire, that they be not quickly and willingly neglected by us, and left in this their sin, and the danger thereof, eternal condemnation, but that (before we depart and wholly abandon their company) we use all possible means of and for their conversion, considering that such were some of us, though now by Christ's blood we are washed, cleansed. Let us leave no course unassayed, whether of reprehension or correction, according to our calling and conscience, which is the fifth and last particular of this sixth and last use of Imitation, the motives why we must be so careful and constant to imitate God in due reproving and sharp punishing of this sin. And when hereunto your zeal hath been heated, and the edge of your affections somewhat sharpened, I shall be ready to take my work from off the Loom, turn my pinnace into the harbour, by making a conclusion of this my second observation. Sinful swearing, though by man it be not, yet by God shall severely be punished. Therefore, Let man see by the light of this Sun, and light his Candle at the largeness of this fire, endeavouring to reprove and punish this sin, because God our heavenly Father hath commanded us as dear children to be followers of him. We are to reprove sinners, all sinners in general, and (in our calling punish them) therefore swearers also in particular. For many will acknowledge sin in the bunch to be reproved, but not in the berry. Thou shalt not hate thy brother in thy heart, Levit. 19.17. but in my wise rebuke him, and not suffer sin upon his soul. Wilt thou with Joab, kiss with thy mouth, and in the same instant stab thy brother to the heart? Wilt thou hold him up in his rotten words, and railing oaths, approving the same by thy silence, and so be ready to cut the throat of his soul? Wilt thou pretend such great kindness to him superficially, and practice so little effectually? or seem to regard his body, and in the mean time suffer the Millstone of sin lying heavy on his soul? Wilt thou show greater respect to the hair, then to the head; to the bone, then to the marrow; to the bark, then to the tree; to the shell, then to the fish; to the house, then to the inhabitant; to the body that is subject to vanity, then to the soul that is to continue to eternity? By this shall all men know that ye are my Disciples, Joh. 13.35 if ye love one another. Now what doth manifest our love? Not inviting to board, not speaking smoothly to the face; but a studious endeavour to consider what is profitable to our neighbour's soul, that so when he falls, he may be raised up by the tongue of Admonition, or hand of correction. Admonish, or exhort, one another daily, Heb. 3.13. lest any of you at any time be hardened through the deceitfulness of sin. For the heart of man through the cold climate of custom, through the want of zeal and devotion, through sin's deceitfulness and Satan's subtlety, will quickly deeply be frozen, and through hardened, if the like heat of daily admonition do not thaw the same. The water beginning to freeze, will scarcely bear a penny weight, afterwards it will bear a shilling, than a man, at length horse and man, cart, load and all: Perhaps the swearer at first, through tenderness of conscience, or Gods restraining power, will utter and broach but petty oaths, as by my faith, our Lady, Cock and Pie, etc. after through custom and evil society, slavish oaths, as by this Light, Bread, Drink, fire, cross of coin, etc. At last, if the Devil hath long sat in the chair of his heart, it will be so deeply frozen, that he will make no bones of the greatest hellish oaths, Wounds, Nails, Blood, Heart, Life, Soul of God, etc. Let therefore opportune admonition, at least the hammer of correction, break the Ice, dissolve the hardness, dislodge Satan, and dash this custom into shivers. Save such friends, as brands out of the fire, Judas 23. and look not doubtfully upon them, staying till other men come to help thee pull them out; For so, being in the fire, they may be burned before they be delivered, because this is wild fire, yea hell fire, James 3.6. set on fire of Hell itself, James 3.6. And in Chap. 5.12. He speaks of a sudden falling into condemnation: — Facilis descensus Averni. All sin in general we are invited to reprove, in respect 1. Of precept, 1. In the Law, Leviticus 19.17. 2. In the Gospel, Mat. 7.5. and 18.17. 3. By the Apostle, Col. 4.17. 1 Tim. 5.20. 2. Of practice, 1. By God the Father, Gen. 4.6. 2. By Christ the Son, Mat. 4.7. Io. 8.44 3. By God the holy Ghost, Io. 16.8, 9 4. By the Apostles, Luk. 3.7. Gal. 2.11 3. Of praise: We should pull out a moat, Mat. 7.5. and so preserve the whole body. He shall hid a multitude of sins, and save a soul from death, jam. 5.20. by removing the millstone of sin, that lay so fast upon the heart of his soul, Levit. 19.17. When as he that neglecteth this duty, discovereth himself; First, to be an hypocrite; secondly, to murder souls, even of neighbours, whom they would be thought to love, Prov. 11.9. 4. Of profit, both the good of the Admonished, Admonisher. 1. The good and profit that comes to the reproved. David accounted it a special Balm on his head, Psal. 141.5. a great kindness. Ps. 141.5. Nature doth teach us, it is better justly to be reproved of an enemy, then unjustly praised of a friend. Open rebuke is better than secret love, Pro. 27.5. Prov. 27.5. Friendly wounds, endeavouring to convert the soul, argue great faithfulness in such a reprover; but the smiling kisses of him that winks at our faults, and is silent at our sins, argues him to be both deceitful, Pro. 27.6. and a deadly enemy, Pro. 27.6. It is better to hear the reproof of a wise man, than the song of a fool. Eccles. 7.5 It may be the song of a fool will more delight, but sure it is the rebuke of the wise will more profit us. 2. The good and profit that comes to the reprover: He shall have by this his reproving, 1. Credit on earth. 2. Comfort at death. 3. A Crown in heaven. And is this man's labour like to be in vain, which is n and for the Lord? 1 Cor 15. 1 Cor. 15. last. Pro. 15.4. last. 1. Credit, because he is a wealthy, a wise, a merry, and a healthful man. 1. verse 6. In this Dispersers' house is much Treasure. 2. verse 7. He is wise, as knowing when to disperse knowledge. 3. verse 15. He is merry, because his heart is so settled in the discharge of his duty. 4. He is healthful, his cheerful countenance doth proclaim, vers. 13.15 because fed with the feast of a good conscience. 2. Comfort at death: because he being a righteous person, Pro. 10.21 his lips fed many. Therefore also he shall have hope (when it is most needful and available, Prov. 14.32. even) in his death, Prov. 14.32. so that it shall not be the haler to hell, but the very gate to make entrance into glory; he is without distraction or distrust, confidently assured, that that God, whose glory and name he advanced in life, will also support, comfort, and confirm him in death, against all dread of it, Sin, Rom. 8.1. Satan, Hell, Damnation. He by reproving sin, confessed God to be his Father; God by the evidence of his Spirit, Job 13.15. will assure him to be his Son. A Crown in heaven, because he spoke a word of reprehension, in due time. Prov. 15.23, 24. How good is such a word spoken in such a time? surely so good, that it delivers from hell heneath, and promotes unto the way and life that is above: there shining as stars for ever and ever, Dan. 12.3. because they turned many to righteousness. Not withstanding all which great and matchless provocations, of credit, comfort, glory, many are still of cain's condition: Am I my brother's keeper? Yes, that thou art, Gen. 4.9. Prov. 12.9. Jam. 5.20. Tit. 3.11. Prov. 10.17. & 15.10.23. or else thou art his killer. And he that refuseth to be kept, instructed, admonished, he condemns and murders his own soul. The mouth of the righteous bringeth forth wisdom, therefore surely his tongue shall be preserved, and soul saved, Prov. 10.31. but the mouth of the froward rejects wisdom, therefore surely their tongues shall be cut out, and souls destroyed; Vers. 14. Fools shall he destroyed, but such obstinate scorners are fools. First, because they make it a sport to commit sin. Secondly, because they forsake the Lord, and take part with the Devil. Thirdly, because to retain a customary, short, unprofitable sin, they put over their bodies and souls, to suffer a severe, certain, eternal punishment. As Dogs and Swine were excluded the Lords Tabernacle and congregation under the Law; so such are to be debarred from the Word and Sacraments under the Gospel; because living and dying in such swinish conditions, and doggish properties, all to rending the reprovers, trampling the pearls of their admonition under their feet Matth. 7. Ma. 7.6. 2 Pet. 2. ult. Rev. 21.27 & 22.15. and returning to their old vomit, and wallowing in the mire again; they shall never have admission into the beauty of the Lord, but shall find Paradise shut against them. If our brother's body is to be regarded, that it perish not for want of sustenance, then much more his soul, Deut. 15.8. that it perish not for want of admonition. The life of the beast is not to be neglected; much less the soul of our neighbour, Prov. 12.10. our brother. There is scarce any but is glad, if he hath preserved his neighbour's sheep, or his Ox that it die not in a pit; how much more glad should we be, if we can preserve his soul from dropping into, from damning in hell? Thus, touching the reproving of all sins in general, and the prvocations thereto. Now, as we are to reprove; and (if that stand within the compass of our calling) punish all fins in general, so also by consequence, swearing in particular. The Motives then that may sharpen and put an edge to our zeal herein, may be drawn: 1. From our Calling. 4. Motives to reprove and punish sweaters. 1. From our Cal. 2. From Caution. 3. From Discredit. 4. From Danger. The first motive to animate us to perform this two branched duty of reproof and punishment, is from our calling and duty so to do. If God denounce war against any man, all the creatures are ready to serve him in their course. When he fought against the Amorites, Jos. 10.10. the Sun took his part: When he fought against Idolatrs, Dan. 3. the Lions took his part: When against mockers, 2 Kin. 2.24 the Bears took his part: When against the Sodomites, Gen. 16. the fire took his part: When against the Egyptians, Exod. 14. the water took his part: When against the murmurers, Numb. 26. the earth took his part: When against the blasphemers, Deut. the stones took his part: When he fighteth against the Swearers, the stones, wood, earth, air, Sea, fish, fowl, Zach. 5.3. Hos. 4.3. with the beasts of the field, all are strongly united to take his part. How therefore caused thou expect comfort that thou art God's servant, if thou standest not to thy Master's quarrel? How canst thou taste the fruit of that Vine, which thou never plantedst? How canst thou look to come to the reaping, that wast, not at the sowing? Or, to the prize, that rannedst not in the race? Or, to the victory, that wast not at the battle? Or, to the kernel, that brakedst not the shell? Or, to the conquest, that foughtest not in the combat? Those that the Lord proclaims war against, as rebels; Hos. 4.1, 2, 3. as here he doth against Swearers, the least that we can do (if we would show ourselves good and faithful Subjects) is to profess that we may not, we must not suffer them unreproved; or, if it be in our power, unpunished: in as much as to lodge a known Traitor in our house, or to give him countenance, or to converse familiarly with him, and then to give out, that we carry as sound and loyal a heart to our Sovereign as the best, is a matter that rather deserves laughter then belief. 2. 2. Motive from Caution. From Caution; Parents, Masters, Magistrates, punishing or reproving, some of their children, servants, subjects, for their lewd and rash swearing, others thereby are advised carefully to endeavour the sanctifying of the glorious name of God. As the Thunderbolt falls with the danger of few, but with the fear of all: So, poena ad paucos, metus ad omnes, the shame and punishment reacheth but to a few, but the fear of the shame and punishment unto all: Etsi meliores allicit amor, plure; tamen cogit timor. For the better are directed by love, the greater are corrected by shame or fear. A man that stands by and sees another seared, lanced, beheaded, hanged, is thereby made more careful of his own health and life. The men addicted to swearing, seeing others smart by punishment, or ashamed by reprehension, are made more wary how they blaspheme the great, fearful, and glorious name of God. 3. The third motive is from Discredit. Motive 3. From the Discredit. It is a shrewd sign that a man is addicted to swearing himself, when he gives way to others without check or control. And it is a general rule, He that heareth the swearer quietly where he may reprove him, he is become guilty of the same offence. To swear, or to listen to swearing, which of these two is the worst, cannot easily be defined; the one having the Devil in his tongue, the other in his ear: and that quickly enters in at the ear, that cleaves as fast to the soul as skin and bones together. It is the receiver that makes the thief, and a fair countenance, and open ear to swearing, that makes and maintains the swearer. The ground hereof is, Rom. 1. last verse: Rom 1. last verse. Not only they which commit such things, are worthy of death; but they also that do consent to them that do them. Now consent is direct or indirect; direct by advising and enticing to do a thing, or by defending or delighting in it being done: indirect, when a man reproves or resists it not, being in his power so to do. Wherefore, wouldst thou be free from heating reproof, and so from bearing of shame? let thy little unruly tongue be bridled, and set a watch before the door of thy lips, Disce non libenter dieere, quod non vis libenter audire: speak not that wickedly, which thou wilt not hear reproved willingly: for he that speaks what he should not, must hear that he would not, and good reason: for else the hearer to please him, should discredit himself, and dishonour his maker by his silence. The fourth motive from the Danger: 4. Motive from the Danger. The swearer not reproved, or punished, his sin is made the sin of those that should reprove or punish the same. Perk. maketh 8. particular ways how men do communicate with other men's sins. See cases of Conscience, l. 1 p. 1. By coun. sell. 2. By commandment. 3. Consent. 4 Provocation. 5. Silence. 6. Slighting. 7. Flattery 8. Defending. They by and for neglect thereof, do draw down the wrath of God upon a whole land: God seeing none reprove, or by sharp courses strive against this sin, comes down himself to take the matter into his own hands, by having a just and sharp controversy with the inhabitants of the land, the beasts of the field, and fishes of the sea. And why with the inhabitants of the land? Because qui non vetat peccare cum potest, jubet: he that doth not restrain a man (when it is his duty, and lies in his power) doth command him to sin; he that hinders not, doth further him to sin. Judex damnatur dum nocens absolvitur; losing the guilty, he ties fast himself. I may invert the Apostles words, 1 Tim. 5. Lay hands suddenly one no man, neither be partaker with other men's sins, lay suddenly the words of admonition to oaths transgression, lest thou be partaker of their sins, lest by thy secret silence, thou be partaker of their open sinfulness, lest by thy not reproving, thou be as though thou hadst sworn. Though their sin through swiftness hath taken flight into the ear, yet let it not by connivance take footing in the heart. Apply soule-saving reproof as often to his oaths, as he doth soul-killing oaths to thy ear, that so preventing his sin's infection, thou mayst escape his sin's malediction. He that saith to the wicked, Pro. 24.24. Thou art righteous, him shall the people curse, Prov. 24.24. They than that hearing God's name blasphemed by swearing, his creatures abused by drinking, his Sabbaths profaned by dancing, his word contemned by people's absenting, his poor starved by not relieving them, and hath his mouth muzzled, lips sealed, tongue tied, do in a manner by their silence say they are righteous, and do approve their courses; Pro. 17.15. and so by justifying them in their sins, are an abomination to the Lord, Prov. 17. whereas by their connivency they seek and think to have credit and love with men, they make themselves odious both to God and man. Thus you see many several motives why the swearer must be reproved; because of our Calling, Caution; as also the Diseredit and Danger that is consequently to ensue, do call all upon us for the performing this duty. Now thou that hearest or readest these provocations, suffer, oh suffer them not to be as water spilt upon the ground, or stones cast against the wind; but being free thyself from this sin, by the means proposed in the fourth use, labour to make others under thy roof and regiment, to be free by the motives alleged in this fifth and last use, that thou mayst be wise, not for thyself alone, but for others also. For be thou well assured, it is in vain for thee being a Parent, a Master, or an Housholder, to abstain from swearing, unless others under thee abstain also: The goodness of a Master, Parent, or Ruler, profiteth not so much in the right institution of a Family, as the wickedness of a swearer destroyeth. It is well when one planteth and another watereth; but it is evil when one planteth and another plucketh up. Yet (notwithstanding all that hath or may be spoken) our people still practice what the Prophet prophesied, Hos. 4.4. Hosea 4.4. Let no man strive or reprove one another, Objections alleged why men reprove not, or punish swearers. no, though it be his brother: For this heaven-daring sin, to a man of this humour, to range him into order, it is as burning coals cast upon flax, it sets on fire within or without, his heart being kindled within, that breaks forth into some of these several flames at his mouth. Who made you a Judge or Controller? Object. 1. as an Israelite spoke to meek Moses reproving him, Exod. 2.14. God I hope will not be so severe in punishing, as you are severe and frequent in reprehending; for he is patiented and full of compassion. There is nothing so cold as lead, Sol. nothing so scalding, if it be heated; nothing so blunt as Iron, nothing so piercing, if it be sharpened; nothing so calm as the Sea, in a boisterous weather, nothing so tempestuous; nothing so mild as the Elephant, nothing so cruel, if once intaged; nothing so merciful as God, and if still provoked nothing so terrible to sinful swearers, that continue to take his name in vain, he will not hold them guiltless. Now will God not spare, but certainly punish such persons; and shall man that was created after his Image in righteousness and true holiness, and must be just, holy and pure, as God is, 1 Joh. 3.9. 1 Joh. 3.9. Shall a man, I say, refuse to reprehend with tongue, whom God will severely punish with hands? God forbidden. If we are afraid to touch them with the scabbard of reprehension, we would be much more a afraid to smite them with the sword of punishment, the sharp edge of correction. If we confess God before men, we shall be confessed before him at the last day; but if we deny him here, we shall be denied before him there, Matth. 10, 32, 33. Mat. 10.32, 33. Parents would not take it well at their children, if they should hear them abused, and evil spoken of by other slanderous persons, and would not open their lips to reprehend the slanderer, and stand in the defence of the credit and name of their wronged Father. When Croesus (as Herodotus relates) was assaulted in the sight of his dumb Son, they say, the force of nature wrought so forcibly with him, that it loosed the strings of his tongue, and he cried out, Homo ne perdas Croesum, O man, kill not Croesus. The story I leave to be defended by the Author: this is certain, no outward action more clears our inward grace of adoption, arguing us indeed to be the sons of God, then when we are truly sensible of dishonour offered to our heavenly Father's name, we embark ourselves in his quarrels: Do not I hate them that hate thee? and am not I grieved with them that rise up against thee? yea, I hate them with a perfect hatred, Psal. 139.21. as though they were mine enemies, Psal. 139.21. How many have vainly spilt their blood, for the defence of their Mistress' beauty, or their own imaginary reputation? which had they done in the defence of God and his Religion, against blasphemous swearers, and hellish cursers, they had undoubtedly purchased both the renown and the reward of martyrdom. I find this duty of reprehending Swearers but rawly performed, Object. 2. therefore I forbear also. If one Judge in one Circuit hath spared the hanging of a malefactor, Sol. must another Judge in the next Circuit therefore forbear to punish him? Shine thou as a light in the midst of a crooked and dark nation; If thou refuse to do it also, than thou increasest the number of wicked and crooked persons. By Precepts we are to be directed which are good, and not by examples which are bad. Perform it thyself, then shalt thou cause others to imitate thee, and so make many where none were sincerely zealous before. We say the Gardener is the cause that weeds do grow, because he letteth them grow: and so it may be said in Church and Commonwealth, of them that will not rebuke sin, because they will not be meddlers; but if we do but stand by, Act. 7.5, 8. & 8.1. and look on, as Saul did, we are made allowers of the fact. When thou sawest a thief thou consentedst, Psal. 50.18. Peter makes the Jews murderers, Psal. 50.18. Acts 4. because they were allowers of it. I find such ill success, when I do reprove, Object. 3. as that few have been bettered or amended thereby. Though it be said of the belly, Sol. Psal. 58.4. Venture non habet aures; yet it may be as truly said of the tongue of the Swearer, Lingua non habet aures, the tongue hath no ears; for as the Swearer doth imitate the poison of the Adder in his tongue; so he the deafness of the Adder in his ear, stopping his earelike the Adder, and will not hearken to the voice of the charmer; yet discharge thou thy duty, and leave the success to God. No man doth cast away (as it were) and spend in vain, so much as the Lord doth; how many Sermons spends he in vain? how many promises in vain? how many threaten in vain? how many things commandeth and forbiddeth he in vain? men nothing esteeming them, and yet he ceaseth not; Shall we herein expect to far better than the Lord? Shall we not as good children of so good a Father, still labour in discharging our duty; though by our admonition, or correction we find little amendment? considering, we shall receive a reward, not according to our success, but according to our labour. 1 Cor. 15. Thou by God's blessing, many times shalt find such good success, even beyond hope and expectation, as that thou wilt have just cause to rejoice in the performing of thy duty, and to praise God for his blessing upon it. Natural motions gather strength in moving: do thou begin this duty, whether of reprehension or punishment (as thy calling and conscience shall round thee in the ear) and then see whether, though thou find some rubs, oppositions and gainsayings at the first, yet the further thou wadest in this duty, the more easy thou shalt find the passage, and the means more ready to compass thy intended purpose. Thou shalt have greater comfort in thy conscience, more respect to thy person, more power in thy words (by God's blessing) to prevail with them, and they less power in their actions, and their courses to gainsay thee. They by this thy diligence may be converted, and thou shine gloriously in heaven; thou without this, canst not have thy duty discharged, or ever live comfortably on earth. I believe, Object. 4. that they in their ordinary swearing mean no ill, do it but in jest, and for fashion; I should but seem to shame them, and seek my own glory in reproving them. If they are not ashamed to utter ill oaths, will they be ashamed to hear good words? Sol. If it be discredit to wander out of the way, is it not a credit to return into the right way again? It is wonder, that the imputation of a common swearer should be so odious, and the practice so frequent amongst men, wherefore either seem to be as thou art, or else to be as thou wouldst seem: either make care and conscience, that thou rashly utter not oaths, or else be content that a man call a Spade a Spade, a Swearer a Swearer. When Thespis the first Stage-player was asked, if he were not ashamed to utter so many untruths in so worthy an audience, he answered, he did it in sport. To whom wise Solon replied, if we approve and commend this sport, we shall find it in earnest in our contracts and affairs: Even so, if we swear in our ordinary speeches and communications jestingly, we shall get an habit of swearing in all our deal: if we usually swear for nothing, then are we apt to swear for somtehing. Whereas thou sayest, thou shalt be thought to seek their shame and thy own praise and glory in reproving swearers: Be thou therefore sure that thy reproofs be in sincerity, and not in bravery; Do not think to grace thyself by disgracing of others, or to make thyself white by showing their blackness. Go not about to purchase thee credig and opinion of religion in the world, by raising it out of the dunghill of thy neighbour's corruptions, but do it with all sobriety and inward compassion of spirit, that thy love first appearing, thy labour may not be lost. Thou then (howsoever thou be censured by men) mayst be assured in thy own conscience, (that will speak more for thee then the whole world can do against thee) that thou seekest not the praise which is of men, which vanisheth, but that which is of God, which abideth for ever. He is a great person, and I may displease him by my reproof, Object. 5. and shall do little good upon him. Plato indeed could say, Sol. that the Commonwealth is like a fish, that perisheth first at the head, and like a Coney-skin, that strips off easy until it come to the head, and there it stayeth. Reformation from this sin is hardest always at the head, at great persons, which commonly scorn reproof. Yet none should think that his greatness may be any placard to defend wickedness. Whereas thou thinkest, thou mayst offend such a great person, I answer, though he be a great person, and may be displeased, God is a greater, and will certainly be offended by thy silence. It is but perbaps in the one, and without all peradventure in the other. Wilt thou fear a doubtful dislike, to incur a certain damnation? Nay, it commonly proves true, that he who reproves (not out of vain affectation & singularity, Prov. 27.6. but out of conscience & in sincerity) shall find more favour certainly, more comfort at the last, than he who flattered with his lips, making the swearer once truly touched for his sin, to say, Surely his words were not as arrows, but as a precious balm, Psal. 141. James 5. that hath not broken but refreshed my head: his timely admonition and sharp reproof hath saved my soul, and pulled it as a brand out of the fire, Judas 23. Judas 23. I have often found saith Bernard, that those which by godly reproof have recovered themselves, have more firmly loved me, than those that needed no such medicine at all. If I use to reprove men, Object. 6. I shall be hated of them. If thou use not to reprove sinful swearers, Sol. thou shalt be abhorred of God. To hate those that hate us, is heathenish; To hate those that are harmless, is brutish; But to hate those that love us, by telling us the truth, is Devilish. If thou shouldst not fear the hatred of the Devil, than not of Devilish men. Am I therefore become your enemy, Gal. 4.16. because I tell you the truth, saith Paul? Gal. 4.16. Seeking his profit, it is no great matter if thou offend his pleasure. And why should he be like the borse and mule that have no understanding? Yet if he be like them, fret not, faint not, but expect his curing: The horse and mule by't with the teeth, and strike with the heels, yet the Farrier refuseth not to dress their sores, and procure their health. The swearer spareth not to offend God, why shouldst thou spare to offend him? He is against the truth, thou art against error: he resisteth light, thou darkness. The strife makes you equal, but the cause doth not. He is, inimicus medico, tu morbo: ille diligentiae tuae, tu pestilentiae illius. He opposeth thy painfulness, thou his his sinfulness; God fighteth for theel, thou needst not fear the victory. Muse not so much that thou art hated, as for what cause thou art hated. If justly thou art hated, thou hast nocause to complain, thou hast deserved it; if unjustly, thou hast less cause, because thou art not hurt by it. As the Philosopher replied to the woman that wept for the death of her husband that was hanged, saying, that if be had justly suffered such a death, it would not so much have grieved her. Thou hast less cause to grieve now he hath suffered such a death undeservedly; then if he had deservedly suffered the same. If thou knowest that thou hast not justly deserved any hatred, reproaches, taunts, scoffs, scorns, the more they are, the less they hurt thee, and the more the Agents. They prove to be but so many several pearls set on thy glorious garment of patience. Blessed are ye when men shall revile you, and persecute you, and speak all manner of evil against you falsely for my sake: rejoice and be glad: for great is your reward in heaven. It is beyond all comparison better to be hated for that which is good, then to be loved for that which is evil. 1 King. 21.20. Ahab said to Eliah, Hast thou found me, O thou mine enemy? 1 Kings 21.20. yet this enemy of his, was that at last brought him to an outward and seeming repentance, at least and consequently, to the turning away of God's wrath in his days. David, a man after Gods own heart, was so fare from hating Nathan for telling him the truth, that he honoured and loved him the better all his life time after: 1 King. 1. ● 33, 34. for afterward he appointed him a Commissioner for the naming of his successors, 1 Kings 1.33.34. This is one of the three bad daughters born of three good mothers: Idleness of Peace, Contempt of Familiarity, and Hatred of Truth: Men hating others indeed, because they think others hate them in words, by reproving them for their sins, whereas the reprover, though he hates sin, yet he loves the person still. As we are not to love the vice for the man's sake, so neither are we to hate the man for the vice sake; we hate the manners, but love the man; we hate the action, but love the person. God made man righteous, but they have found out many inventions to make themselves crooked, Eccles. 7.29. Eccles. 7.29. Love that in him which God made, but hate that in him which he himself hath made. And thou hating his sin, and loving his person, if thou again art bated of him, then consider, that as the curse that is causeless shall not come nigh thee, Prov. 26.2. Prov. 26.2. so the hatred that is for thy love, shall not hurt thee. God being able and ready (thou pleasing him by standing for the defence of his glory, and sanctifying of his name) to make thy deadliest enemies to be at peace with thee, if it be for thy good, and his glory. As it is better to obey God then man, and to be beloved of God than man: So it is better to undergo man's unjust hatred, than God's just condemnation. Fear not the hatred of him that can but hurt the body, but endeavour to keep his love, who in his wrath is able to destroy body and soul eternally, Mar. 10.28 March. 10.28. The love of God, and of such an unreclaimeable sinful swearer, thou canst not keep together, ponder which is most likely to be most profitable, whether that which is transitory, or that which is for ever durable; whether that which standeth on a sandy, or that which standeth on a rocky foundation, and then choose which thou wilt. O but who can endure to be delighted in such strict punishment as you have rehearsed, to have been inflicted upon some swearers, Object. 7. in the third and fourth uses, or who could endure to see, to show much less, severity upon our friends, familiars, neighbours, and kindred? The punisher of sin, whether Magistrate, Master, Sol. or Parent, delighteth not so much to see the swearer punished, as to see justice duly executed, God's wrath appeased, and his word obeyed. Justitia non novit patrem, non matrem, sed veritatem novit. Justice hath no respect of father or mother, but of the truth. Disobedient children were to be brought by the parents themselves to the Judges, and to be stoned of the people, Deu. 21.18. Deut. 21.18. Are children to be punished that are disobedient to earthly parents, and must they escape that set themselves so obstinarecly, audaciously, impiously against God our heavenly father? By man they may unjustly be spared, by God they shall justly be condemned. Saul was punished with the loss of his Kingdom, for not punishing Agag with death, 1 Sam. 15. 1 Sam. 1.15. The blasphemer, according to the Law, was to be punished, even ftoned to death, Levit. 24.16. Ahab for sparing Benbadad, Leu. 24.16. 1 Kings 20. had a sharp greeting sent him, 1 Kings 20. Because thou hast let go out of thy hand, a man whom I appointed to die, thy life shall go for his life, and thy people for his people. And indeed the swearer and drunkard not severely punished, prove to be the bane of the land where they live. As the Canaanites not cast out by the Israelites (as God commanded) became by God's just judgement, a snare and destruction unto them, Judg. 2.3. Jos. 23.13. a whip on their sides, and a thorn in their eyes. The swearer not punished, his own soul is endangered, his neighbour infected, God's name abused, Christ's death contemned, God's Spirit grieved, and many other wicked associates in their sins hardened: Many evil streams flow from this one fountain, neglect of punishment of the common rash obstinate swearer; foolish pity mars the City: which gave occasion to that saying of Domitius, that he had rather seem cruel in punishing, then dissolute in sparing: Cursed be he that keepeth back his sword from blood, Jer. 48.10. Jer. 48.10. Bloody sins must have bloody prinishments; but swearing is, Hos. 14.2. styled a bloody sin, therefore severely to be punished. An house being on fire, if it may be quenched, it is best to use water only; but if it be like to endanger, and set on fire the houses round about it, it is best to pull down the house quickly. If swearing may be quenched with the water of reprehension, only use water, and let the house stand still: but if fire continue fearsully to burn out on every side, then pull down the house with the town-hook of sharp correction. When the Viper still will be a Viper, and retain his poison, though the Charmer charm never so wisely, the Apothecary takes him and makes treacle of him to expel poison out of others. If the swearer will not be admonished or reclaimed, make treacle of him, that he that would not take heed of others, may be made a preservative for others to beware of him: Qui non corrigit seipsum, alii carrigent se per ipsum: If evil cannot be taken away from one in Israel, then take away evil from all Israel. Ense rescindendum, etc. If we must needs see somewhat dead, it is better to see a dead arm then a dead body. Melius ut pereat unus, quam unitas: he that spares one bad, endangers many good. Though therefore thou mayst not rejoice in beholding severity inflicted, yet mayst thou, Justinian. and must thou rejoice in seeing justice without partiality executed. I shall be accounted singular, Obj. 8. more precise than wise in so doing. It is the Ministers office to tell men of their sins in the pulpit; Obj. 9 he must advise in matters concerning the soul. Every tub must stand upon his own bottom, every man must answer for his own sin. Obj. 10. That particular soul that sinneth, shall die: and he is acquainted with, and can discourse of the words of God (w th' must be the rule of all our actions) as well as any other can inform him, and therefore knowing his father's will, and not doing it, he shall be beaten with many stripes: With many other sleight and frivolous objections, which I might remember unto you, if they were worth the answering, that flesh and blood cast as bars in the way, why they will neither punish really, nor reprove sincerely this sin of swearing. But whatsoever they do, or might allege, I know they are but mere putoffs, doubts, difficulties, devices, Satan-sleights, and humane evasions, which prove as weak and uncertain as the brain wherein they are forged, and therefore little to be regarded. When once thou art persuaded in conscience, and thy heart telleth thee, that swearing is a sin, and the action of reprehending is good, just, necessary and profitable, and the chiefest means appointed by God, to preserve the hearer from sin, and to recover the speaker out of the suburbs of hell to make him first see his sin, that afterwards he may loathe it, and at last leave it; Let not the throng and thickness of any, or all such Objections and Difficulties daunt or discourage thee from imitating God, in discharging thy duty, but rather make thee the more stoutly to pluck up thy spirits, and buckle thee to this business; which by how much the more obstacle it shall find amongst men, so much the more encouragement shall it receive from, and acceptation with the Lord, that thy labour, though it always prove not for the welfare of the swearer, for whom it was intended, yet it shall turn ever to the glory of God that first set thee on work, whose Name (as it is by vain swearers daily abused) so among all that call on the same, let it be more and more hallowed, now and ever, Amen. God's Judgements upon Forswearers. VAin swearing in this Commandment is forbidden, much more false, and forswearing; False swearing is, False swearing. Zach. 5.4. An oath is assertory. Joh. 8.44. For swearing. Perkins. Mat. 5.33 Doct. 3. when we call God to witness a lie, making him herein like the Devil, Zach. 5.4. Job. 8.44. Forswearing is, when a man performs not what deliberately he swears: even of old it hath been said, Thou shalt not forswear thyself, but shalt perform unto the Lord thy oaths. Forswearers, because they take Gods Name in vain, shall not by God be left unpunished. In one and the selfsame breath you hear the truth and doctrine, with the Reason and confirmation thereof. The Doctrine, Reason. that forswearers shall be punished. The Reason, because they take Gods Name in vain. Let us come presently to the Use in the Application, Use. and suffer that to be pressed on our affections, which at the first hearing, we conceive in our apprehensions. By all that hath already been spoken against ordinary and rash swearing, I shall be eased of the labour to speak much of false & forswearing; for if the Motives be so many against rash swearing, and the puishments so fearful on the same, much more are the same to be thought powerful against false or forsswearing, which are more egregiously finfull in the fight of God, and more fearful in the ears of men. Let us then be dissuaded from this sin, by the censideration of these two several Motives and iton arguments: 1. The greatness of the sin. 2. The greatness of the punishment on the sinners. First, the greatness of the sin, because hereby, 1. Mot. Greatness of the sin. 1. God's Name is polluted and profaned, it being made a Sanctuary to shrewd liars and deceitful persons. 2. God's Majesty is abused, being brought as a witness to confirm a known lie, and as a surety for their sinful fact, they daring avouch that to be true, which they know to be false, and that to be false which they know to be true, in either calling upon God, as a just Judge and Avenger of falsehood, do in a manner contemn Gods allseeing knowledge, justice, power, anger, threaten, herein desperately making trial, whether God can or will, according to his power, punish their sin: herein like bandogs, flying in God's face, and daring him to do his worst in the execution of his vengeance. 3. The Devil himself herein is outstripped; for we never read or heard that he ever came to that desperate audaciousness, that he durst presume to confirm his lies by oath, or oft to abuse God's Name for the patronising and countenancing his untruths. 4. The Lords great Seal and Sceptre of his Kingdom, whereby he ruleth amongst men, hereby are overthrown, Truth and Justice, the perjurers using Gods forces against himself for the maintaining those hellish pieces of falsehood, and injustice, 5. The Word reekons it amongst great sins. Jer. 7.9. 6. Hateful to men. 1. To Christians. 2 To Heathens. which he so much abhorreth. 5. The word reckons that amongst the greatest crimes, Theft, Murder, Adultery, Idolatry, and to be abominable to God, Zach. 8.17. 6. It is most hateful to men. First, to Christians: the false swearers losing the reputation of Religion, and the fear of God; yea, of civility and common honesty. Secondly, to Heathens, and Turks, and Pagans, accounting it worthy of the severest punishment. Amurath the Turk spared none of the army of Vladiflaus, Amurathes against Vladistaus. King of Hungaria, who had broken his oath concerning Articles of truce concluded between them. The Egyptians reputed perjury so capital a crime, Egyptians punish it with death The Romans had a Temple dedicated to Faith. Attilius Regulus against the Carthaginians. that whosoever was convinced thereof was punished with death. The Romans so highly esteemed of Faith in all their public affairs, that in their City they had a Temple dedicated to it, and did (for more reverence sake) offer sacrifices to the Image of Faith. Hence it was, that Attilius Regulus, chief Captain of the Roman army against the Carthaginians, was so highly commended of all men, because, when he was overcome, taken prisoner, and sent to Rome, he did only for his oath sake which he had sworn, return to his enemy, albeit he knew what grievous torments were provided for him at his return. Others also that came with him, though they were entreated, and by their parents, wives, allies instantly urged, not to return to Hannibal's camp, could in no wise be moved thereunto: but because the Romans their friends did not accord to their proffered conditions, therefore they would perform their oaths to the Carthaginians their enemies. But two of the ten (for so many were they) falsified their oath, and did not return, yet were they among all men accounted and condemned for cowards, and faint-hearted traitors, in so much, that the Censors noted them with infamy for the fact: whereat they took such grief and inward sorrow, that being weary of their lives, they slew themselves. Thus the Heathen not only teach by precept, (Cicero lib. 1. Offic.) but also performed by practice (lib. 3. Offic.) that an oath is so sacred, that it is to be kept with our greatest enemies, and most wicked people. The Gibeonites, though they were so execrable a people, The Gibeonites. that they might well be esteemed for Heretics, yet the Princes of Israel would not retract the oath made with them (albeit they were deceived by them) for fear of incurring the wrath of God, that suffereth not perjury unpunished. 7. The use and end of lawful oaths, 7. The end of lawful oaths destroyed. which are to put an end to all strife, are by perjury destroyed, causing the Jury to give a false verdict, and the Judge an unjust sentence, whereby innocency is suppressed, falsehood maintained, the oppressor strengthened in his malicious courses, humane society baned, suspicious jealousy discovered, and contention nourished; and the whole course of justice, the Pillar of the commonwealth, and bond of humane society utterly dissolved and subverted; yea sometimes with one and the same false oath the perjurer puts a true man's neck into the halter and his own soul into hell. 8. 8. The conscience of the perjurer tormented. The conscience of the Perjurer daily is tormented with restless fears and affrighting terrors, and the same hardly recured, unless his sin with Pater be bewailed with bitter rears, and the balm of Christ's precious blood truly applied by the hand of a lively faith. 9 9 God of his glory is rob. The innocent is not only rob of his right, but God also of his glory, when to gain credit to a lie, man call the true God to witness, this is even to make him a false witness like ourselves, and in as much as in us lieth, to set the Devil himself, the father of lies, in the room and stead of God the author of truth. 10. 10. An utter enemy to himself. He is an utter enemy to himself, and the instrument violently hastening his own destruction, praying for a curse upon himself, wishing God to revenge if he swear falsely; and therefore cryeth and calleth upon God by his false swearing, to take and cast body and soul into hell fire; when he reacheth out his hand to the book, he reacheth it out to the Devil, when he kisseth the book he kisseth the Devil, when he bringeth water or drink to his mouth, with that hand he feedeth the Devil, nay, rather remaineth a devil incarnate: So much of the first Motive. Secondly, Mot. 2. Grievousness of the punishment. we are to be dissuaded from this sin, by the greatness of the punishment inflicted on the same. It is punished with, 1. Eternal Punishment. 2. Spiritual Punishment. 3. Corporal Punishment. Perjury is punished with 1. Eternal punishment, though yet in the last place and time, shall be inflicted, to wit, Extrusion from heaven, and Intrusion into hell, Psal. 15.4. Rev. 21.8. & 22.15. proved by Psal. 15.4. Rev. 21.8. & 22.15. 2. Spiritual punishment, to wit, Infamy amongst men, terror in his conscience, and a reprobate sense, most commonly, to commit all sin and wickedness. 3. With corporal and temporal punishment, which amongst men is chief feared: the house, timber and stones of the false swearer are threatened to be consumed. Zach. 5.4. Zedechias, the last King of Judah, for breaking his oath with Nabuchadnezzar, had his kingdom spoilt, his sons before his face slaughtered, his own eyes boared out, and afterwards in chains carried into Babylon. Osee, the last King of Israel, 2 Chro. 36 for breach of his faith plighted to Salmaneser, King of Ashur, was taken, imprisoned, and carried with his whole nation captives to Assyria. 2 King. 17. Thus both the Kingdoms of Israel and Judah, were for falsifying their oaths, quite razed and extinguished. Ponfinus, in his Hungarian history, records a notable example of the punishment of perjury, in Vladislaus and his army destroyed by the Turks, as before was briefly touched. This Vladislaus behaved himself so valiantly against the Turks, that Anurath was glad upon unequal conditions to conclude a peace with him, which league being made, and the Articles thereof engrossed in both languages, with a solemn oath taken on both parties for the confirmation of the same; the Cardinal of Florence (according to the accustomed pofition of the Papists, No oath to be kept with Heretics) by letters disfwaded Vladistius from keeping their new accorded peace. Cardinal Julian the Pope's Legate in Hungaria helped forward this project and practice: both which wrought so effectually with the King, that he falsifying his oath, broke the peace, sent to Constantinople to denounce war afresh, and set forward his army towards the Turks with all expedition. Thus the Turks secure and misdoubting nothing, were unawares set upon by the King; yet putting themselves in defence, there grew a long and sharp battle; till Amurath perceiving his soldiers to decline, and almost to be overcome, pall'd out of his bosom the Articles of the aforesaid concluded peace, and lifting up his eyes to heaven, uttered these speeches: O jesus Christ, these are the leagues that thy Christians have made, and confirmed by swearing by thy Name, and yet have broken them again; if thou be'st a God, as they say thou art, revenge this injury that is offered both to thee and me, and punish Truce-breaking Varlets. He had scarce ended his speech; but the Christians battle and courage began to abate, Vladislaus himself was slain by the Janissaries, his whole Army discomfited, and put to the Sword. Pausanias noteth this to be one of the chief causes why Philip King of Maccdon, with all his progeny, so quickly came to destruction; because he made no reckoning of keeping his oaths, but swore and unsware them at his pleasure, and for his commodity. Gregory Tours makes mention of a wicked varlet in France (among the people called Averns) that forswearing himself in an unjust cause, had his tongue presently so tied, that he could not speak, but roar, and so continued till by his earnest inward prayer and repentance, the Lord restored to him the use of that unruly member. Alberius' Duke, of Franconia, having slain Conrade, brother to Lewis the fourth, then Emperor, and finding the Emperor's wrath incensed against him, betcoke himself to a strong Castle at Bramberge, from whence the Emperor neither by force nor fraud, could remove him for seven year's space, until Atto Bishop of Mentz delivered him into his hands. This Atto under show of friendship repaired to the Castle, and gave his faith to Albertus, that if he would come down to parley with the Emperor, he should safely return into his hold. The Duke mistrusting no fraud, went out of the Castle gates with the Bishop towards the Emperor; but Atto (as it were suddenly remembering himself, when as indeed it was his devised plot) desired to return back again and dine ere he went, because it was somewhat late; so they dine and return. Now the Duke was no sooner come to the Emperor, but he caused him to be put to death, notwithstanding he alleged the Bishop's promise and oath for his safe return. For it was answered, his oath was quit by returning back to dine, as he had promised. Thus the Duke was wickedly betrayed, though justly punished. As for Atto the perjured traitor, within a while after he was strucken with a thunderbolt, and as some say, carried into mount Aema, with this noise, (sie peccata lues atque ruenas rues: Thus didst thou sin in breaking thy oath, Thus shalt thou suffer in soul and body both. The History concerning the three false accusers of the Bishop of Jerusalem, is no less fearful than common, they accused him of unchastity, and bound their accusations with oaths and curses on this wise: The first said, If I lie, I pray God I may perish with fire. The second said, If I speak aught but the truth, I pray God I may be consumed by some filthy and cruel disease. The third said, If I accuse him falsely, I pray God I may be deprived of my sight, and become blind. The honesty of the Bishop was so well known, that they believed none of their oaths; yet he partly for grief, partly for ease from worldly affairs, forfook his Bishopric, and lived in the desert for many years. The first, his house, being on fire, perished with his family and progeny. The second languished with a fearful disease, that bespread his body all over: The third seeing Gods judgements on his companions, confessed all their villainy, lamented his crime and case so long weeping for the same, till both his eyes were put out. Thus God plagued them for their perjury, sent upon them their wishes, and thereby cleared his servant from shame and opprobry. Thesdor Beza records what happened upon a perjurer that forswear himself to the end to hurt and prejudice another thereby: He had no sooner made an end of his false oath, but a grievous Apoplexy assailed him: so that without speaking any word, he died within few days after. Anno Dom. 925. when King Ethelstane, alias Adelstane, reigned here in England, there was one Elfred a Noble man who with a faction of seditious persons, conspired against the King, and at Winchester went about to put out his eyes; but by God's providence the King was perserved, and Elfred being accused thereof, fled to Rome, to the end to purge himself of the crime by oath before the Pope, who being brought to the Church of Saint Peter, and there swearing, or rather forswearing himself to be clear, when indeed he was guilty, behold the Lords hand upon him suddenly; as soon as his oath was pronounced, he fell down in a strange sickness: and from thence being brought to the English house in Rome, within three days after departed this life. Anno Dom. 1055. Goodwin Earl of Kent, sitting at Table with King Edward, it happened that one of the Cupbearers stumbled, and yet sell not; whereat Goodwin laughing, said, that if one brother had not helped the other (meaning his legs) all the wine had been spilt: with which words the King calling to mind his brother which was slain by Goodwin, answered, So should my brother Alfred have helped me, had not Goodwin been; who fearing the King's new kindled displeasure, excused himself with many words, and at last eating a morsel of bread, wished it might choke him, if he were not guiltless of his brother's blood. But he was forthwith choked in the presence of the King, ere he stirred one foot from the place, though some say, that he recovered life again. In the reign of Queen Elizabeth, one Annis Averies, in the City of London, widow, forswore herself for a little money which she should have paid for six pounds of Tow at a shop in Woodstrest: for which cause being suddenly surprised with the justice of God, she fell down speech less forthwith, and cast that matter upwards, which should by nature have been voided downwards; and so died to the terror of all perjured and forsworn wretches that take God's name in vain. In Saxony a young maid that was very rich, promised marriage to a proper young man, but poor. He foreseeing that wealth and inconstancy might alter this maid's resolution, freely opened his mind unto her about it. Whereupon she made a thousand imprecations to the contrary, and among the rest, this that ensueth: If ever I marry another, let the Devil take me away on the wedding day. Afterwards the fickle wench was betrothed and married to another. At dinner on the wedding day, 2 men on horseback came & lighted at the house where the feast was kept, who were presently entertained at the Feast. And after dinner, when they fell to dancing, one of them (as the manner of the country is, to honour strangers which happen to be at such Feasts) was desired to lead the Bride a dance. He took her by the hand, and walked her a turn or two: Then in presence of all her kinsfolks & friends, he caught her crying out for help, and went out at the gate, where he hoist her up into the air, and vanished away with his companion and horses. Her sorrowful friends having sought her all that day, and continuing so next morning, hoping to find her where she had fallen some where or other, to the end they might have buried her body, met the two Cavaliers, which restored to them the maiden's wedding apparel, & all her jewels, saying, that God had given them power over her, but not over her apparel, and so vanished away. Read this story in the Sword against Swearers. It would be too long to repeat the history of an Innkeeper in the town of Rutlinguen, who receiving a budget of money from a passenger to keep for him, forswore the same before the Judge, giving himself to the Devil if he swore falsely, and was (by two that testified against him, which indeed were two Fiends of Hell) presently in the presence of the Judge, hoisted up into the air, where he vanished with them, and was never found more. Or to relate the large history of Burghard, Archbishop of Magdeburg, who thrice broke his promise and oath with his own Citizens, the Senate and people of Magdeburg; and being twice delivered out of prison, notwithstanding his perfidy: and being the third time caught and imprisoned, whilst his friends sought means to redeem him, the Jailor beat him to death with a door bar, or as some say, with an Iron rod taken out of a window. Or to speak largely of the judgement of God upon Radulph, King of Suevia, who after he had sworn Fealty to the Emperor Henry the fourth, was by the Pope persuaded to take the Empire, and to oppose the Emperor by Arms, even in four unjust battles. In the last whereof he lost his right hand; and being ready to die, one bringing to him his hand cut off in the battle, he in detestation of the Popesvillany, burst forth into these terms, many Bishops standing by, Behold here the hand wherewith I swore fealty to the Emperor, this will be an argument of breach of faith before God, and of your impulsion thereto. Justly punished even by his own confession, for perjury. Or of Cleomenes, King of Lacedemonia, who making truce with the Argives for seven days, oppressed them in the third night at unawares, thinking thereby to avoid perjury: But the Argive women (their husbands being slain) took up Arms (like the Amazons) and repelled Cleomenes; who afterwards was banished into Egypt, and there miserably and desperately slew himself. Most of which examples, and many more, more largely the Reader may at his Just and leisure peruse in the Theatre of God's judgements, Fox his Acts and Monuments, and Camerorius his Library; all storehouses of this treasure, necessary to be collected, because all have not money to procure the said Authors, or not minds to peruse them if procured. This one ensuing shall suffice for all other at this time for me to be selected. One hearing perjury condemned by a learned Preacher, and how it never escaped unpunished, said in a bravery, I have often forsworn myself, and yet my right hand is not a whit shorter than my left: Which words he had scarce uttered, when such an inflammation arose in that hand, that he was constrained to go to the Chirurgeon and cut it off, left it should infect his whole body; and so his right hand became shorter than his left in recompense of his perjury, which he so lightly esteemed of. By all which examples (because examples most move in every matter) we have seen and may learn to believe how greatly God doth detest, how severely and suddenly he doth punish all those who by this fearful sin of perjury, do take God's name in vain, swearing that to be true which they know to be false, and hellishly breaking their vow and promise, whereto so holily they bond themselves by oath. King Edmund made this Law, that they that were once proved false forsworn, should for ever be separated from God's Congregation, whether they were of the Spiritualty or Temporalty: yet the world in these dangerous and evil days, is full of such that make no care to forswear themselves, so it bring never so little advantage to their purses or posterity, who nothing care what shall become of their souls, so as they may have profit here, and leave their children rich behind them. But what profit doth it prove in the end? The son is counted a Gentleman before the world, for the goods sake, and the Father is reckoned before God and his holy Angels, a firebrand in hell. The son is Lord of many possessions, the father is a wretch and hath nothing. The son is replenished with dainties, joy and pleasure, the father is filled full of bitter sorrows and intolerable torments. The son singeth, playeth, danceth, and maketh merry, the father weepeth, sorroweth, and wisheth himself never to have been born. Behold how Dame Perjury rewardeth her servants at the later end. Mark what Claudianus the heathen Poet concludeth touching perjury: In prolem dilata ruunt perjuria patris, Et poenam merito filius ore luit: Et quas fallacis collegit lingua parentis, Has eadem nati lingua refudit opes. The perjuries of the Father escaping punishment in this world, fall upon the son, and look what riches the tongue of the deceitful father hath gathered together, even the very same hath the tongue of the son paid home again, and wast fully spent. The Jurers or witnesses (through rashness and want of admonition by the Magistrate) are suddenly brought to this fearful sin of perjuty, for want of sober advice and mature deliberation through haste, and in affection to the one party, are prone to slide into this dangerons pit. Whereas (at the taking of their oath) they should be exhorted so uncorruptly to look upon the matter, to deal so truly and uprightly, and to give so just a verdict, even as though it should be presented and offered up to the high and everlasting Judge Jesus Christ. Magistrates likewise, that promise with a solemn oath, to do all things accordingly to equity and justice, and to accept no person in judgement, but to maintain the good, and punish the evil, to exalt virtue and to punish vice, if contrary to their oath, they deal unrighteously, oppress the succourless, judge for favour, condemn the good, save the evil, persecute the favourers of God's word, maintain the Papists, they are then forsworn, and shall not uscape the punishment of perjury. Bishops and Pastors, that promise faithfulness to be earnest preachers, to set forth God's word, and live according to the same; if they do not labour in the harvest of God's word, do not lead an honest and virtuous life, they are forsworn, and shall not be held guiltless. The man and wife that promise faith and troth to each other, that they will in all estates and extremities, lean each to other, the man to love his wife as himself, and hold himself contented with her; the woman reverently to fear and obey her husband in the Lord; if they break this promise, and one delight not in another; but each seek after strange flesh, they are then forsworn, and shall not escape the punishment of perjury. The subjects that promise obedience and willing service to their Rulers, if they break their promise, and resist high Powers, are forsworn, and shall not escape the plagues of perjury. As for all Knights of the Post, false and forswearers, who (like Putiphars wife) do only show the garments of honest men to prove their dishonest cause, I wish them no other punishment then that which Philip of Macedon inflicted upon two of his subjects, in whom he saw no hope of grace. Vnum à Macedonia fugere, alterum persequi jussit: he made the one of them to run out of Macedonia, and the other to drive him. A fair riddance of them both, (as is in the proverb) without a Sessions. Isocrates the Orator, gives an excellent caution to all those who for the least advantage adventure to take an oath. Take an oath (saith he) that is put unto thee for two causes, either that thou mayst deliver thyself from a filthy crime, or that thou mayst preserve thy friends that are in peril and danger: but for money see thou swear by no God, although thou swear righteously: For to some thou shalt seem to forswear thyself, and to some to be desirous of money. Surely a divine saying of an heathen man, and worthy to be written in Marble and brass, yea in the hearts of men. Wherefore if the thought of the shame before men, will not yet let thee fear, and danger of the punishment from God, restrain us from this so dreadful and damnable a sin; Foelices faciant si aliena pericula cautos, It is well for us if the sufferings of others keep us from sinning. Let no man think that God will leave that unpunished in us, which he hath not pardoned in other, that had not so many examples of punishment before them, as are before us. Let us fear to partake in their sins, lest that we share also in their punishments: for where sinneiss framed in the Antecedent, there punishment is inferred in the Consequent, unless God's mercy and man's penitency make a separation between the cause and the effect, the beginning and end. And so I pass to the last of the ways that at first I proposed, whereby God's name is taken in vain, to wit, by cursing, wherein I dare pass my word, I will be very brief, lest this discourse, that at first was intended but a narrow entrance to be passed through in the space of an hour, should swell into a wide Ocean, even not to be sailed over in the length of a Summer's day. God's name is taken in vain by cursing. There is a certain multiplicity, Doct. 4. severity of punishment attending all those that by cursing do take God's name in vain. Because they transgress against the precept of God in the Law, Reason. Exo. 22.28 Mat. 5.44. Rom. 12.14. Use 1. Levit. 19.14. and the precepts of Christ in the Gospel. Let us then (men and brethren) be exhorted to suffer the consideration of this truth, not only to swim in our brains, but also to sink into our hearts, that we be careful to prevent this hideous sin, this uncharitable sin, that so directly aims at man's hurt, and at God's prerogative Royal, Vengeance is mine, Deut. 32.35. and I will repay it, Deut. 32.35. The main motives that may preserve us from falling into, and recover us from sinking in this sin, are these two. 1, The greatness of the sin. Two motives, 2. The grievousness of the punishment, due to, and waiting on the same. The greatness of the sin appears, because 1. The curser breaks the first Table touching God, in taking his name in vain; 1 The greatness of the sin. he hath no love or fear of God in him, seeing he makes God the executioner of his lust and revenge, Levit. 19.14. Leu. 19.14. 2. The curser breaks the second Table, touching man, Jam. 3.9. seeing he discovers the inward malice of his heart, by the outward pollution of his hell-hatched words, in desiring his ruin, whose welfare (as bearing the image of God) he should aim at. The grievousness of the punishment attending upon cursers, we needs must acknowledge, 2. The grievousness. of the punishment. 1. Threatened in the Word. Psal. 109.17. seeing it is known to be, 1. Threatened in the word, As he loved cursing, so let it come unto him, as be delighted not in blessing, so let it be fare from him, prophesied by one that was (if ever any) inspired with the holy Ghost, because a man after Gods own heart. As the arrow shot against a brazon wall, rebounds upon the shooter, so the curse cast against the godly, recoils back upon the head of the curser himself. Continuing in this sin, he is liable to most of those curses desired by Satan, deserved by the sinner, revealed by God, recorded by Moses, pronounced by the Levits, and confirmed by the people, Deut. 27.15. Deut. 27.15. 1. He worshippeth this Image set up in his heart, with the greatest love and fervency bowing hereunto. 2. He setteth light by the precepts of God his Father in heaven, or of the Church his Mother on earth; all the people must confess that he is cursed. 3. He removeth his neighbours Landmark, which is, to do unto another as he would be done unto: now he likes not that others should curse him. 4. He maketh the blind to go out of the way, in driving him to desperation, when as he was in the way of salvation. 5. He perverteth the judgement of the stranger, father less and widows; in judging and denouncing those evil that are good, in calling light darkness, and darkness light. 6. He uncovereth the skirt of his Father, and Sister, and Mother-in-law, laying open their nakedness and infirmities, which he should cover, and hastening their judgements, which he should endeavour to avert. 7. He adjoins himself to Beasts that have no understanding, in cursing those that curse him; beasts do no more: yea many times in cursing those that bless him; beasts do not so much. 8. He smiteth his neighbour secretly, stabbing him to the heart with the sharp sword, and venomed arrow of his tongue. 9 He taketh reward of Satan, his professed enemy, to slay his neighbour, his known friend, and innocent person that minded no hurt. 10. He confirmeth not, nor continueth not in all things that are written: For than he should not take God's name in vain, Esa. 42.8. Rom. 12.19. he should not take his office of vengeance out of his hand: he should bless those that curse him, and not curse those those that bless him, Matth. 5.44. Mat. 5.44. Rom. 12.14. Deut. 27.26. Rom. 12.14. And therefore he is subject to that last mentioned curse, Deut. 27.26, etc. Look but into the subsequent chapter, Deut. 28.16, 17, 18, 19, etc. we may behold the several curses that this curser is subject unto, as not continuing in all things that are written in the Law to do them. 1. Cursed shall he be in the City and in the field, privately and publicly. 2. Cursed shall he be in his basket and his store: i. whether he hath much or little, the one as in a basket, the other as in a storehouse. 3. Cursed shall he be in the fruit of his body, children, and in the fruit of the land, corn or cattles. 4. Cursed shall he be (in his name and person) at his going out and his coming in; when he comes abroad, men shall wish him at home; when at home, men shall wish him abroad. Thus seeing he loved cursing, it shall come upon him, Psalm 109.17. Psal. 109.17. Curse upon curse. He set them abroad abundantly, and so they return abundantly with use, not ten for one hundred, but an hundred for ten, no place nor time shall be exempted from them. If an hypocrite is subject to cursing & judgement, than also is the curser. Mat. 23. But an hypocrite is, therefore a curser also: For a curser is an hypocrite, because he continucth not in all things that are written; 8 Woes. but curseth those whom he should bless, Matth. 5. Because out of one and the selfsame fountain be sendeth forth bitter water and sweet, Jam. 3.11. Jam. 3.21. With one and the same tongue blessing God the Father, and cursing men which are made after the similitude of God; out of the same mouth proceedeth blessing and cursing. My brethren, saith James, these things ought not to be so, Jam. 3.9.10. unless we be content to be censured, and to have the reward of hypocrites. For if any man seems to be religious, and refraineth not his tongue, (as the curser doth not) he deceiveth his own heart, and this man's religion is in vain. Jam. 1.26. 2. Inflicted upon cursers in this world. The former judgements you find threatened in the word; these ensuing have been known to be inflicted in this world, upon such as have abused God's Name, Justice, Patience, making him to be a speedy executioner of their lust and revenge, when they call for the pox, plague, murrain, death, Devil, all servants unto God, and means and instruments for the execution of his will in the world; and therefore vainly and unjustly taking them in their mouths, men thereby take God's name in vain. Luther (on 1 Corinth. 15.) reports of one in Germany of a most wicked life, Luther of one in Germany carried away with the Devil. who at every word he spoke, almost, the Devil was at one end. It happened on a time, as he was passing over a bridge, that he fell down, and in his fall gave these speeches, Hoist up with an hundred Devils: which he had no sooner spoken, but the Devil whom he called for so oft, was at his elbow to strangle and carry him away with him. The same Luther hath left recorded unto us a notable example shown upon a Popish Priest, that was once a professor of the sincere religion, and after fell away voluntarily unto Papism, whereof Adam Budissina was the reporter to Luther. This man thundered out most bitter curses against Luther in the Pulpit, at a place called Buthnerwald; and among the rest, wished that if Luther's doctrine were true, a Thunderbolt might strike him to death. Now three days after, there arose a mighty tempest with thunder and lightning, whereat the cursing Priest, bearing in himself, a guilty conscience for that which he had untruly and maliciously spoken, ran hastily to the Church, and there fell to his prayers before the Altar most devoutly: but the vengeance of God found him out and his hypocrisy, so that he was strucken dead with the lightning. And albeit they recovered life in him again, yet as they lead him homewards, through the Churchyard, another flash so set upon him, that it burned him from the crown of the head to the sole of the foot, as black as a shoe, so that he died with a manifest mark of God's vengeance upon him. Wierus reports, concerning an Host in Manchia, a country of Almaigne, who being questioned before the Magistrate for detaining certain money which a traveller, a Soldier, delivered to his Hostess to keep, impudently (against his own knowledge) denied the same, wishing the Devil might take him if he had it. Then the Devil there pleading in the habit of a subtle Lawyer, in a blue cap, in the behalf of the Soldier, and reckoning up every circumstance in the action; yea the very place where they had hid the money: hearing (I say) those words, (let the Devil take me) looking for no other advantage, lest pleading, and fell to lay hold on the Host, and carried him out of the Session's house; hoist him into the air so high, that he was never after seen, or heard of to be seen. Thus was God's judgements fully manifested upon the forsworn and cursing Host, to the astonishment of all the beholders, and the Soldier's innocence cleared (for he by the Host was accused and imprisoned for assaulting to break and rob his house) and so strangely from the execution of the law delivered. The same author reports what happened in Megalapole near to Voildstat, in the time of the celebration of the Feast of Pentecost, Anno 1051. The people being set on drinking and carousing, a woman in the company commonly named the Devil in her oaths, till the Devil being so oft called upon carried her through the gate aloft into the air before them all, and hanging a while in the air, they found her fallen dead upon the ground without the town. About the year 1551. there lived in a City of Savoy, one that was a monstrous swearer and curser, who put many good men to much fruitless pains, not so much as listening to their admonitions, much less reforming his manners. It fell out that the pestilence being in the City, he was infected with it, and therefore withdrew himself with his wife and a kinswoman, into a Garden which he had; neither yet in this extremity did the Ministers forsake him, but continually exhorted him to repent, and laid before his eyes his faults and offences, to the end to bring him into the right way. But he was so fare from being touched and moved with these godly admonitions, that he strove to harden himself more and more in his sins. Therefore on a day, hastening forward his own mishap, as he was swearing, denying God, and giving himself to the Devil, and calling for him with vehemency, behold even the Devil himself snatched him up suddenly, and heaved him up into the air, his wife and kinswoman looking on, and seeing him fly over their heads. Being thus swiftly transported, his cap tumbled from his head, and was found at Rosne, but himself no man couldever after set eye upon. The Magistrate advertised hereof, came to the place whence he was taken, to be better informed of the truth, taking witness of the two women touching that which they had seen. Such judgements doubtless are made manifest to strike a fear and terror into the heart of every curser, that are so inspired with Satan, that they cannot speak but they must name him, even him that is an enemy both to God and man, and like a roaring Lion runs to and fro, seeking nothing but man's destruction. Yet too too many in any disquietness of mind, or anger of body, call upon him for aid, when it were needful to call upon God, having both a commandment so to do, and a promise adjoined, that he will help us in our extremities, if by true repentance and hearty prayer we approach unto him. Theodor Beza reports unto us in his 26. Homily of the Passion, a notable history of his own knowledge, of the severity of God's judgements upon a curser. I knew (saith he) in France a man of good parts, well instructed in religion, and a master of a family, who in his anger cursing, and bidding the Devil take one of his children, had presently his wish: for the child was possessed immediately with a spirit; from which, though by the fervent and continual prayer of the Church, he was at length released, yet ere he had fully recovered his health, he died. In the year 1557. the day before good Friday, at Forchenum, a City in the Bishopric of Bamburg, there was a certain crooked Priest, both in mind and body, through age and evil conditions, that could not go but upon crutches, yet would needs be lifted up into the Pulpit to make a Sermon, his Text was out of the first of the Corinthians, the eleventh chapter, touching the Lord's Supper; whereat taking occasion to commend the Papistical errors, and the Mass, he used these and such like blasphemous speeches, O Paul, Paul, if thy doctrine touching the receiving of the Sacraments in both kinds, be true, and if it be a wicked thing to receive it otherwise, then would the Devil might take me. And (turning himself to the people) if the Pope's doctrine concerning this point be false, than I am the Davils boud-slave, neither do I fear to pawn my soul upon it. These and many other blasphemous speeches he used, till the Devil came indeed, transformed into the shape of a tall man, black and terrible, sending before him such a fearful noise, and roaring wind, that the people supposed that the Church would have fallen on their heads. But he not able to hurt the rest, took away the old Priest, being his devoted bond slave, and carried him so fare, that he was never after heard of. At another time after, the like noise was heard in the same Church, whiles they were baptising an infant; and all this for the abominable cursing and blasphemy of the profane Popish Priest. The same Author Fincelius, in his second book of Miracles, reports of a certain man living in Helvetia, Anno 1556. who earned his living by making clean rough and foul linen against the Sun, who entered into a Tavern, tasted so much the grapes, that his wits were drowned, and his tongue so inspired, that he vomited out terrible curses against himself and others; amongst the rest, he wished that if ever he went into the field to his old occupation, the Devil might come and break his neck. But when sleep had conquered drink, and sobriety restored his senses, he went again to his trade, remembering indeed his late words, but regarding them not. Howbeit the Devil, to show his double diligence, attended on him at his appointed hour in the fields, in the likeness of a big swarthy man, and asked him if he remembered his promise and vow which he had made the day before, and if it were not lawful for him to break his neck, and withal struck the poor man (trembling for fear) over the shoulders, that his feet and his hands presently dried up, so that he lay there not able to stir, till by the help of men he was carried home, the Lord not giving the Devil so much power over him, as he wished himself, but yet permitted him to plague him on this sort, for his amendment and our example. The three that falsely accused Narcissus the Bishop, wishing that if their say and swear were not true, they might the one consume with some fearful disease, the other that he might be burned, the third that he might be blind, had their wishes, according to their deserts and desires, as before touching perjurers, you have heard. Henry Earl Schwarthurg, through a corrupt custom, used commonly to wish, that he might be drowned in a privy. And as he wished, so it happened unto him, he was so served, and murdered at S. Peter's Monastery in Erford, Anno 1148. The like befell a young Courtier at Mansfield, whose custom was in any earnest asseveration, to say, The Devil take me, if it be not true, or if it be not so. The Devil indeed took him while he slept, and threw him out of an high window, where, albeit by the good providence of God, he took no hurt that was great, yet he learned by experience to bridle his tongue from all such cursed speeches: this being but a taste of God's wrath that is to fall upon such wretches that live and die in their sins. At Oster a village in the Duchy of Megalapole, there happened a most strange and fearful example upon a woman, that gave herself to the Devil both body and soul, and used most horrible curse and oaths, both against herself and others; which detestable manner of behaviour, as at many other times, so especially she shown it at a marriage at the foresaid village on S. John Baptists day, the whole people exhorting her to leave off her accustomed impiety: But she nothing bettered, continued her course till all the company were set at dinner, and very merry: Then lo the Devil having got full possession of her, came in person, and transported her into the air before them all, with most horrible out-cries and roar, and in that sort carried her round about the town, that the inhabitants were ready to die with fear; and by and by tore her in four pieces, leaving in four several high ways a quarter, that all that came by, might be witnesses of her punishment, and then returning to the marriage, threw her bowels upon the Table, before the Major of the Town, with these words: Behold these dishes of meat belong to thee, whom the like destruction waiteth for, if thou dost not amend thy wicked life. The reporters of this history were John Herman, the Minister of the said town, with the Major himself, and the whole inhabitants, being desirous to have it made known unto the world for example sake. In Luther's conferences we read, that divers noble men, striving together at a horse-race, cried in their course, The Devil take the last. Now the last was a horse that broke lose, whom the Devil hoist into the air, and took clean away. Fincelius records concerning a man not fare from Gorlitz, that provided a sumptuous feast, a supper, and invited many guests unto it; who at the time appointed refusing to come, he in an anger and chafe cried, Then let all the Devils in bell come: neither was his wish frivolous, for a number of these hellish Fiends came forthwith, whom he not discerning from men, came to welcome and entertain; and perceiving in stead of fingers, claws, all dismayed, he ran out of thedoores with his wife, and left none in the house, but an infant, with a fool sitting by the fire, whom the Devil had no power to hurt, neither any man else, but the goodly supper which they quickly made away withal, and so departed. It is generally known at Oundell, a Town in Northamptonshire, amongst all that were acquainted. with the party, namely, William Hacket, how he used in his earnest talk, to curse himself on this manner, If it be not true, then let God send a visible confusion upon me. Now he wanted not his wish: for he came to a visible confusion, being (for calling himself Christ, and Judge of the earth) hanged on a Gibbet in Cheapside, 33, of Elizabeth. These and such like speeches are too common in the mouths of many people, The Devil take thee for thy labour. If I do this, or his, God consume me body and soul: the plague or the pox take or rot thee, etc. At Wittenberg, before Martin Luther, and divers other learned men, a woman whose daughter was possessed with a spirit, confessed that by her curse that plague was fallen upon her: for being angry at a time, she bade the Devil take her; and she had no sooner spoke the word, but he took her indeed, and possessed her after a strange sort. At Neoburg in Germany, another woman in her anger cursed her son, saying and praying she might never see him return alive: And the same day the young man bathing himself in water, was drowned, and never returned to his mother alive, according to her wicked wish. At the City of Astorga, another woman desired the Devil in hell to fetch her son out of her presence. The boy at last through fear, about ten of the clock the same night, went out into a little court behind the house; from which he was suddenly hoist up into the air, by men in show of grim countenance, great stature, and loathsome gesture, but indeed cruel Fiends of Hell, and that with such swiftness, as he himself after confessed, that it was not possible to his seeming, for any bird in the world to fly so fast: And lighting down among certain mountains of bushes and briers, was trailed through the thickest of them, and so torn and rend in his , hands, face, feet, and almost in all his body. At last the boy remembering God, and beseeching him for help and assistance, the cruel Fiends brought him back again through the air, and put him in at a little window into a chamber of his father's house, where after much search and grief for him, he was found in that pitiful plight, and almost besides himself. And thus though they had not power to deprive him of life, as they had done the former, yet God suffered them to afflict the parents in the son, for the good both of parents and son, if they belonged unto the Lord. But above all this, is most strange which happened in a town in Misnia, the eleventh of September 1552. where a choleric father seeing his son slack about his business, wished he might never stir from that place. It was no sooner said but done; his son stuck fast in the place, neither by any means possible could be removed, no not so much as to set or bend his body, till by the prayers of the faithful, his pains were somewhat mitigated, though not remitted; three years he continued standing with a post at his back for his ease, and four years sitting, at the end whereof he died, nothing weakened in his understanding, but professing the faith, and not doubting of his salvation in Christ Jesus. When he was demanded at any time how he did, he answered most usually, that he was fastened of God, and that it was not in man, but in God's mercy for him to be released. The strangeness of the example should not discredit the truth hereof, seeing we read how Lot's wife was turned into a pillar of salt, Gen. 19 Gen. 19 And Corah with his company swallowed up into the earth, Numb. 16. Numb. 16. Happy are we if the punishments inflicted upon others, do make us repent, and leave our own known fins, and all such bitter curse, & fearful imprecations against ourselves and others, such as are these, I pray God I may never stir; or, I may rot alive; or, my eyes may drop out of my bead, I would I might never speak more if it be not true; or, I may sink into the earth; or, that these hands may never open again; or, the Devil then take me, if I do this; or, I pray God this bread or drink may be my poison; or, I may never enjoy good by any penny that ever I shall have; or being offended with others, The pox take thee, the plague consume thee, a murrain on thee, the Devil fetch thee alive; or, would to God thou never hadst been born, or seen the Sun; or, I pray God I may never see thee again, with a world of such fearful, sinful, direful wishes. But we read of some that wished such dangerous wishes to themselves, Object. and many fearful curses upon others. If David, Sol. Job, Jeremy, through violent passions, and distempered perturbations, were overtaken with any such sinful wishes and imprecations, yet they are no warrant for us to do the like. They are not set as landmarks to lead us to the shore of safety and imitation; but as floating Boys to cause us to avoid the rocks of like sins and inperfections. David we see in that doleful Ditty upon the death of his dear darling Absolom, discovered much passion, and too much natural affection, both blind and sinful, in these words, Would to God I had died for thee, O Absolom, etc. If he had died for him, he should have died the death that he died withal. Now should it have been requisite that a faithful King should have died for a rebellious subject, so loving a father for so unnatural a son, a blessed father of all Israel, for a cursed son of Belial? Then would and might the Damsel singers have turned their joyful melodies, Saul hath slain his thousand, and David his ten thousand, into mournful Elegies, Saul was slain by the sword on his heart, and David was slain by the hair of his head, hanging by the boughs of an Oak, as a recompense of his haughty ambition, in the air between heaven and earth, as unworthy to live, either with God above, or with men beneath; that being the cause of his destruction, which he had made the cause of his exultation; that should have proved his grief and shame at his death, which he accounted his glory and delight in the time of his life. See how many inconveniences and reproaches both to David in particular, and to the Israel of God in general, would have ensued, if his sinful wish had been granted unto him. The occasion of Jobs and Jeremy's distempered wishes, you may read Job. 2.13. Jerem. 12.15. and 20. and 14. and then easily untie the knot of ambiguity. But David boasted of the hatred he bore to some persons which he wished not well unto: Object. Do not I hate them that hate thee? Psalm 139. This hatred was bred in David of the exceeding love of God, Sol. and not properly of the love of himself, or the hatred of others. He that loveth himself earnestly, doth surely hate his enemies, but not the enemies of God. Touching Moses and Paul's wish, Moses and Paul. Exod. 32.32. Rom. 9.3. though some think them to be sinful, as Calvin doth Moseses, yet most deem otherwise. Some think their speeches to be parabolical, to show the intention of their desire, such as was Rachel's, Give me children, or else I die, Gen. 30.1. Gen. 30.1. Some taking the wishes to be conditional (if it be possible,) or (if it please God.) Calvin. Some thinking they preferred the safety of the people before their own souls. But this is against the rule of Charity: for though other men's souls should be dearer unto us than our own bodily life, yet my soul should be dearer unto me, than all other men's souls in the world. Yea, Tostatus further addeth, if all the souls of the Saints, yea of the Virgin Mary, should perish unless my soul perish, Citiùs eligcre deberem, omnes ill as perire, quam animam meam: I ought rather to make this choice, that all their souls should, than my own soul should perish. But the meaning of Moses in that wish, was to prefer God's glory above all things, his own name to be blotted out, rather than his enemies should have occasion to cast forth blasphemy against the Lord. He rather aimed at God's glory, then at his own salvation to be preferred. The salvation of our souls is precious, but the glory of God ought to be more precious unto us, saith Simlerus. So Paul's meaning (in wishing to be accursed) was, Rom. 9.3. rather than God's glory should be diminished, or blemished by the scandalous imputation of the Gentiles in the rejection of the Jews his chosen people, to whom pertained the promises, the covenants, the services, adoption and glory of God. Any other dreadful wishes or imprecations that we read of by the Saints of God in the Scriptures, seeming to wish hurt or ruin to the persons against whom they are poured out, they are all either indefinite or prophetical. Indefinite, without naming any particular person; or if definite, naming some particular person, then are they conditional, intending in the first place, if God have so ordained it, conversion; if not, in the second, confusion; or if they be both definite and absolute, then are they prophetical, Non tam vota, quam vaticinia, speeches of men inspired, not so much wishing what they foretell, as certainly foreseeing and foretelling that of themselves they wish not, in verbis quasi male optantis intelligamus predict a prophetantis, saith Saint Augustine: or if they wish it, it is because they know by revelation, it is the will of God, or that it makes for the glory of God. When David and Paul prayed for the destruction of their enemies, Psal. 109. from the sixth verse to the 21. or for false teachers to be accursed, Gal. 1.8, 9 and the wicked that trouble the godly, to be cut off, in the 2. Corinthians, they are predictions rather than maledictions: they wished destruction not as revengers upon them, but rather that their wickedness might end thereby. They prayed not as private persons, wishing revenge on their enemies; but as public persons, desiring God's justice to be showed: which prayers are not unlawful, yet very cauteously to be followed. If we at any time pray for God's plagues upon incorrigible sinners, it must be in the general supposition of their uncurable, unreclaimable impiety, saying indefinitely with Paul, 1 Cor. 16.22. If any man love not the Lord Jesus, let him be accursed. But it must not be in particular application, unless God reveal (which he doth seldom) their final obstinacy unto us. Wherefore (that I may at length put a period to this unpleasing discourse,) as we desire (blessed brethren) God's blessing upon ourselves, persons and posterity, goods, cattles, servants, so let us labour to be fare from desiring and wishing Gods plagues, pox, murrain, death, damnation upon ourselves, sons, servants, or upon our neighbour's persons, goods, cattles, considering how unseeming it is for us, how pleasing to the Devil, and how unacceptable to the Lord. 1. Inducements. jam. 3.9, 10, 11. 1 Pet. 3.9. It is unbeseeming for us to curse, seeing we are heirs of blessings, 1 Pet. 3.9. 2. It is most pleasing to Satan, as hereby proclaiming we hasten to his kingdom: Whence the Ancients have observed, that when God gave the Devil leave to afflict Jobs body, he spared his tongue, that feeling his pain, he might easily rail and curse: job. 3.1. so pleasing were jobs curses, as his virtues were vexatious unto the Devil. 3. It is very unacceptable unto God, because this belongs to God and not to man. He saith to Abraham, Gen. 12.3. Gen. 12.3. I will curse them that curse thee. This prerogative he will reserve to himself, because he knows how to do it without passion and inequality, this his glory he denies to give unto another. Esa. 42.8. We for our parts in special (if we will suffer the example of Michael the Archangel to prevail with us) may not curse any, no not the Devil, though the Devil deserves to be cursed, yet it must not go out of the Archangels mouth against him, juds 9 jude 9 Thine enemies deserve to be cursed, yet such speaking becomes not thy mouth: for surely it cannot be but the sign of a wretch, to use such hell-hatched language. It may be some Goliath, some uncircumcised Philistine accustomes himself to such grievous fearful curses, but the tongues of the children of God drop no such gall and poison, but honey and oil, words and prayers of blessing, powdered with salt, ministering grace unto the hearers, and glory to the speakers, and not (as cursing) grief to the one, and damnation to the other. How can we ourselves think to be free from the plague, pox, and vengeance of God, when we cease not to wish these to others? For as the bird taking her flight from her nest, fetcher a compass, and by and by returns thither again: so curses come in where they go out, and return on our heads, as stones hurled against the wind. As a man that takes up an Adder in his hand, or fire, to throw against his enemy, hurts himself most; so is it with those that curse their enemies, the danger is certain to the Agents, but uncertain to the patients: Wilt thou plunge thyself over head and ears in the waters of God's plagues and judgements, that thou mayst thrust another up to the knees in the same? Wilt thou pluck out both thine own eyes, scil. body and soul, that thou mayst but endeavour to pluck out one of thine enemies, scil. in calling for God's vengeance to light upon his body, goods or house? Leave off to use such cursed proverbial diabolical speeches against others, or else be content, and expect that the same recoil bacl upon thine own head, which thou desirest should have fallen upon them: For how expectest thou to be exempt from punishment, seeing thou dost continue to take God's name in vain? In vain first, because by naming it, thou thoughtest to bring God's curse upon another, and it was fare from him. In vain secondly, because by praying to it, thou thoughtest to procure God's blessing upon thyself, yet it was fare from thee. Questions touching swearing and forswearing, With the Answers annexed. What is an Oath? Question Answer. It is a necessary confirmation of things doubtful, by calling upon God to be a witness of truth, and a revenger of Falsehood. A necessary confirmation I say, because an oath is never to be used in way of confirmation, but only in case of mere necessity, Heb. 6.16. For when all other humane proofs do fail, then is it lawful to fetch testimony from heaven, and to make God himself our witness. In this case alone, Perk Case pag, 222. and never else it is lawful to use an oath. In which God is called upon as a witness of the truth. By this clause an oath is distinguished from other kinds of confirmation, as the Affirmation, the Asseveration, and the Obtestation; because in this we call upon God to give witness to the things avouched, but in the other three we do not. What be the particular parts in every oath? Quest. 2. 1. Asseveration of the truth avouched. Answer. Four parts in every oath. 2. Confession of the omnipotent wisdom, justice, and truth of God, searching the heart. 3. Prayer and invocation, whereby God is alled upon to witness that he speaketh the truth. 4. Imprecation, binding and devoting himself to God's punishment if he swear salsly. Now though these four be the distinct parts of an oath, yet all of them are not expressed in the form of every oath, but sometime one, sometime two of the principal, as in jer. 4.2. is expressed only confession, and in ruth's to Naomi only an imprecation. So in Gods, Heb. 3.11. If they enter into my rest let me then be no God, but ● deceiver. And in 2 Cor. 1.23. Invocation with imprecation only is uttered with words. Now though some one or more of these parts are concealed, yet all the parts in the mind of the swearer are to be understood, otherwise the oath is not formal and entire. Whether all oaths are to be performed? Quest. 3. Answer. They are, if lawful and possible. If absolutely they be lawful in respect of us, so that with a good conscience enlightened with God's word, we may perform them: And withal, if they be possible, and in our power, so that we can fulfil them: Whosoever sweareth an oath, het shall do according to all that proceedeth out of his mouth, Numb. 30.3. Matth. Psalm 15. But sinful oaths are not to be performed: for it was a sin in making them, and a double sin in keeping them. David did break, Herod kept his sinful oath: But David did well in breaking, Herod did ill in keeping his oath: for in all oaths there is a secret exception of the higher powers, and our former oaths to God: God is greater than men, and we have first bound ourselves to him; therefore no oath is to be performed that is against God or godliness. Whether he be forsworn that sweareth according to the letter, Quest. 4. and not the meaning? He is, Answer. because not in truth, jer. 4.2. but in equivocation and fraud. Therefore Cleomenes swore fraudulently, that having made a truce with his enemies for 7 days, set upon them in the night. And the woman that swore she was with child by Eustochius of Antioch, which was not the Bishop, but another common person of the City of the same name. And the Captain in war that having taken away prisoners, should bind himself by oath to the enemies, to deliver half the captives upon such a sum delivered for their ransom; having received the price, according to the covenant, should in stead of half the number (as the other understood him) send half the bodies of the whole number, as he in his oath guilefully intended. This cunning doth not lessen and extenuate the perjury in God's sight, but rather much aggravate and increase the same, seeing thereunto is added fraud and deceit. And he that sweareth fraudulently, maketh a sport of sin: he that sweareth falsely, believeth either that God knoweth not the truth, or believeth a lie. Whether he be forsworn that performeth not his oaths to his enemies, or thiefs. Quest. 5. He is: as a man swearing to a thief to pay him such a sum of money, and to be filent, Answer. that his life may be saved, it is necessary for the innocent party to keep his oath. Object. But thiefs escaping unpunished, the Commonwealth is thereby damnified. Sol. This hurt is not to be redeemed with the losseof a man's life. It is greater good to the Commonwealth, that the life of every honest and sound member should be preserved, then that a wicked and rotten member should be cut off. Vrsine and Willet are thus conjoined in judgement, and Downam, pag. 60. & 161. doth at large confirm the same: Yet Perkins (on Matth. 5.33.) affirmeth, that a man is not bound to fulfil his oath in concealing of a thief. And in his Cases of Conscience, pag. 231. he leaves the question in suspense, rather inclining to his foresaid opinion. If the oath were touching treason against our Prince and country, it were not to be kept, because the preservation of them is more highly to be valued, than the preservation of our own lives. Whether oaths made to any manner of person, be to be performed. Quest. 6. They are, Answer. though the Papists affirm, that no oaths made with heretics are to be kept. This (were it generally allowed to be practised) would overthrow all Contracts between Nation and Nation, and frustrate all covenants and conclusions of peace and truce; public scandal in causing others to abhor our Religion should be incurred, and God's name (which is called upon to countenance falsehood) should be dishonoured and abused. Remember before to this purpose, the forementioned judgement of God upon Vladislaus, King of Hungaria, for falsifying his oath with Amurath the Turk. Whether oaths made through error, Quest. 7. do bind the conscience. They do, Answer. if they be made of things lawful, and in our power. josuab and the Princes of Israel, performed their oath made to the Gibeonites; which oath being afterward by Saul violated, it was severely punished by a grievous famine, and the destruction of seven of saul's posterity. Whether an oath made by custom doth bind or no. Quest. 8. The Papists say no, Answer. putting this example, If two men going out at a door, or over a bridge, the one swearing by God that he will not go first, the other swearing likewise, yet at last after contention, one of them goeth first: In this case, say the Papists, the oath binds not. But we say, that that custom cannot make that which is sin, to be no sin; or perjury to be no perjury, but rather doubleth the sin, and maketh it the more vile and abominable: and it is no marvel, that they which addict themselves to this customary swearing, become oftentimes guilty of flat perjury. When doth a man commit perjury? 1. When a man sweareth that which he knoweth to be false. Quest. 9 Answer. 2. When he sweareth that which he meaneth not to do. 3. When he sweareth to do a thing which he meaneth also to do, but afterwards doth it not. Whether a man by lending his money, Qu. 10. being oft deceived, vowing and swearing that he will lend no more money to any man, be bound to keep his oath. Such anoath is not to be kept, seeing it is taken against the love of our neighbour, Answer. and Doctrine of Christ, Lend, looking for nothing again, if there be not ability to pay. Whether an oath made by an inferior, without or against the consent of superiors, Qu. 11. is to be kept. No, if it be made by those that are not at their own liberty, it is to be accounted void. Answer. Sons and daughters binding themselves in contract of marriage without their parents consent, that contract ought to be of no force; but if once married, not afterwards to be dissolved, Numb. 38. Whether we are bound to swear oft. Qu. 12. The Jews thought they did well to sweat often, induced to this opinion, Answer. and practised by them, Dent. 6.18. But they are confuted by our Saviour, Matth. 5. and by the Prophet, Jerem. 4.2. Whether swearing vainly, Qu. 13. it be greater abuse to swear by the Name of God, or of Jesus. By the name of Jesits, Answer. because 1. God hath exalted the name of Jesus above all names, in respect of his great humiliation and obedience, even to the death of the Cross, Phil. 2. 2. There is no other name whereby we are to be saved, Acts 3. 3. The name of God shows him to be our creator: the name of jesus shows him to be both our creator and redeemer. And that name which describeth God with more perfections, is the most honourable name. See more in Willet on Exod pag. 3, 4, 5. Whether it be lawful to swear by the Saints. Qu. 14. No: Qu. 14. 1. Because God hath commanded us to swear only by his name, Deur. 6.13. 2. Because God reproveth those that swear by any other but by him, Zeph. 1.5. 3. Invocation belongeth only to God: but the taking of an oath is a kind of invocation, it is a service due only to God, Psalm 50. 4. In an oath we call God to be a witness to our soul: but God only, not Angels or Saints, knows the secrets of our hearts, and therefore God only to be sworn by. 5. He that sweareth, giveth him power to punish him, if he swear falsely. But God only it able to punish the soul, Matth. 10.28. therefore we ought to swear only by him. Read Willet his answer to what is objected to the contrary, pag. 35.1. on the 3d Com answering Matth. 23.21. with Matth. 5.34. Whether it be lawful to swear by the creatures. Qu. 15. If the creatures be placed in the room and place of God, it is lawful, Answer. say all Papists, and some Protestants. If the oath he directed to God in the mind of the swearer, under the name of the creature, it is taken for lawful among the Papists, and many Protestants: But Mr. Perkins on Matth. 5.34. findeth no Scripture to warrant this kind of swearing by the creatures with directions to God in the mind of him that sweareth, induced by Deut. 6.13. Heb. 6.16. If a man might swear by the creatures, and conceal the name of God, it would diminish his Majesty and Authority, and much deceit might beused: for the swearer might say, that he swore not by God, but only used an obtestation by the creatures. Read Perkins his answers to the objections on Matth. 5. and in Cases of Conscience, where this question somewhat largely is by him disenssed. Whether an oath made by Creatures, Idols, Qu. 16. or false Gods, is to be performed. It is: Hence Augustine saith, Answer. He that sweareth falsely by a stone, is perjured. Though that be not holy by which he sweareth, yet the Lord is holy before whom he sweareth. Though the stone heareth him not speak, yet God will punish him if he deceive. Though it be not lawful to swear by false gods, or Idols, yet whosoever hath sworn by them, as by true Gods, he is bound to perform his promise; not for the Idols sake, but for God's sake before whom he sweareth; not because they are true Gods indeed, but because they are so in the swearers opinion. Therefore the Turk swearing by Mabomet, is perjured if he do not perform his promise. So are the Papists, swearing by the Idol of the Mass, if they do not perform their promise. When jacob made a promise and covenant with Laban, and Laban swore by the Idols of Nabor, jacob accepted of the oath, though tendered unto him in the name of a false God, which he would not have done, had it been no oath at all. A poor man being in extreme want, borroweth of the usurer upon interest: it is sin in the usurer to take it, but it is not so in the poort man, who is compelled by the usurer to give it. Thus the poor man doth use well the iniquity of the usurer. So is it in an oath, a godly man may well use and take benefit by the wicked oaths of Idolaters, so fare forth as they shall serve for the ratifying and confirming of lawful covenants. Doubtless it is a lesser offence to swear by the false God truly, then to swear by the true God falsely: it is a sin to lie, a double sin to swear and lie. Whether he that voluntarily by oath before a Magistrate, Qu. 17. discovereth some secret offence of his brother, doth sin. He doth: for though his oath be just, Answer. yet he sweareth not justly, because not urged by the Magistrate so to swear. See more in Willet on Exod. Whether a man is bound always to perform whatsoever was lawfully by oath promised. Qu. 18. No: for some oaths may be lawful in promising, Answer. which may fall out to be unlawful in performing. As if a man bind himself to assist his friend, and he afterwards prove an enemy and traitor to his country: Therefore in taking such an oath, he should swear conditionally, to follow his friend only usque ad arras, so fare to aid him, as he shall have the warrant of God's word for his works. Of what things is not a man to take his oath? Qu. 19 (Of five things 1. Of things that are false: Answer. for he that so sweareth, maketh God the witness of a lie. 2. Of things doubtful: for this is presumption. 3. Of things unlawful: for so they make God contrary to himself, in approving what he hath forbidden. 4. Of things impossible, and which are not in our power: for this were to mock God, when he offers to swear that which he knoweth he cannot do. 5. Of things light and frivolous: for hereby he giveth not the due reverence that belongeth to God. Whether it be lawful to impose an oath on him whom we think will forswear himself. Qu. 20. It is unlawful for a private man to impose such an oath for his own private respect and gain: Answer. for we ought rather to lose any worldly benefit, then by such an oath to suffer God to be dishonoured, and our neighbour to lose himself. Augustine accounteth such a person worse than a murderer, because the murderer killeth but the body, this the soul, yea, two souls at once, his whom he provoketh to swear, and his own. Dost thou know that to be true which thou affirmest, and that false which thou avouchest, and yet urgest him to swear? Bohold, he sweareth, for sweareth, and perisheth; and what hast thou found hereby? yea, thou hast lost thyself, who wouldst not otherwise be satisfied, but by his destruction. Yet the Magistrate, if the execution of law and justice do so require, may put such a one to his oath: for better it is that a private person should perish, than the public administration of justice should be hindered. Yet all other means for the finding out of the truth, are first to be used, and the party that is to swear, gravely to be admonished of the weightiness of an oath, the heynonsnesse of perjury, and the fearfulness of the punishment at tending thereon, and so leave the party to himself and the event to God. Such light persons, that seem by their evil courses, to be void of all truth, and the fear of God, if they have sworn, yet I think the Judge is to give little credit unto them; If the case did concern himself he would not much credit them. Whence pithy Parens upon those words of Paul, Rom. 9.2. [I speak the truth in Christ Jesus, I lie not, my conscience also bearing witness] hath this observation: Take his oath that hath a good conscience. As a profane man makes no more account of his oaths then of a straw, so ought the Judge to account of them, and never to urge such to swear; for they will swear any thing. Whether an oath made to the Creator, Qu. 21. may be dispensable by the Creature. It may not: For in every lawful oath there is not only a bond between man and man, Answer. of one man to another, but also of man to God. Indeed if in the oath taken, man were only obliged to man, it might be dispensed by man; but seeing the swearer is bound immediately to God himself, he cannot have release from the Pope, or any other inferior Bishop, or creature. Thou shalt perform thy oaths. To whom? To the Lord, Matth. 5.33. That which God bindeth, no creature can unloofe, Matth. 19.6. When the Pope showeth himself Antichrist, in that he challengeth power to dispense with a lawful oath, made without error or deceit, of things honest and possible. Now that I may at length draw this work off the Loom, and conclude, what letteth, but that the sinner should surcease by swearing, forswearing, and cursing, to take God's Name in vain? considering the threats denounced in the Word, are so many, and plentiful, and the judgements inflicted upon them in the world, have been so vilible and fearful. What is the cause they should any longer stop their ears against these verbal and real charms, and hate to be reform? I cannot imagine what they can allege, why sentence presently be not executed upon them, unless they conceit, either that God will be more merciful unto them then Ministers promise, by the many threats against these their vain, vile, and abominable impieties proclaimed; or that these threats are not the words of God, but the politic traditions of men, to hold men in awe in regard of humane societies, and worldly affairs. Indeed if these threats in the Scripture, and the whole Scripture itself, be not the word of God, there is some colour for them to continue in their sins: But if the Scriptures be the word of God, there is weighty cause why by the threats recorded in the same, they should instantly resolve, now, even now, while it is called to day, not to harden their hearts any longer, but to hearken to the voice of the Lord, and suffer his word to reclaim them from these horrid, hellish, dangerous, damnable sins of swaying, forswearing, cursing. For the first of these their last and lewd objections, concerning God's mercifulness, mark what the Lord speaketh (Deut. 29.19.) touching such presumptuous persons, whose root beareth nothing but gall and wormwood, If it come to pass when such a sinner heareth the words of this curse, that he blesseth himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, thus adding drunkenness to thirst, the Lord will not spare him, but the Anger of the Lord, and his jealousy shall smoke against that man, and all the curses written in this book shall lie upon him, and the Lord shall blot out his name from under heaven: certain to believe, fearful to hear, insupportable to feel and endure. Which being to all (save to Atheistical persons) so true and fearful, these swearers, cursers, and perjured persons, are so emboldened by long custom in their sins, that (when they hear their threats so many and grievous recorded in the Law) they blush not to call in question the truth of the Scriptures themselves, saying, Who can tell whether these say and sentences be the words of God, or no? Wherefore to convince them of this their Atheistical conceit, that so if it be possible, they may be converted from these three vain and unprofitable sins; let them but resolve but to suffer these ensuing arguments to have passage into the innermost closerts of their hearts and meditations, that so as I began with the Titles of the Word, to procure reverence and attention, I may end with the truth of the Word, to persuade to faith and obedience; especially seeing it doth but a little precede my Text, and is the preface to all these ten precepts; God (himself) spoke all these words, saying, Thou shalt not take the name of the Lord thy God in vain. For the preface, (saith Alstedius, a learned Writer) is to have relation unto, and prefixion before every one of the several precepts. That the Scriptures are the very word of God, these reasons do show. 1. The event answering the prophecies from time to time, though the intermission of many hundred of years interceded between the one and the other. 2. The purity of it forbidding all vice, and commanding all virtue. The Law is holy, inst, and good, Rom. 7.12. 3. The wonderful agreement of the Word, notwithstanding it intrears of so many, and almost infinite particulars, yet no contradiction found in the same, which in men's laws usually is found. 4. God's Spirit witnessing with the spirit of man. The things of God knoweth no man, but the Spirit of God. This Spirit of God we have received, that we might know the things that are freely given us of God: for by his Spirit God hath revealed them unto us, 1 Cor, 2.10, 11, 12. 5. The constant death of Martyrs for it: For johuibe Divine was in tribulation, in the patience of Christ, in banishment in the I'll Patmos, and all this for the word of God, and for the testimony of Jesus Christ. I was periwaded constantly to suffer, because I knew the word comforting me, to be the word of God, and that to be most true which it testified concerning Christ Jesus, That the Scholar is not greater than his Master, That he that will reign with Christ, must suffer with Christ. And Rev. 6.9. the Saints slain for the word of God, Rev. 6.9. Rev. 12.11 they loved not their lives to the death, because of the Word, whereby they overcame the Devil, Rev. 12.11. 6. The supernatural mysteries, Arg. 6. and wonderful matters revealed in it, Psal. 119.18. 1 Cor. 2.9. such things as the Angels themselves desire to look into, 1 Pet. 1.12. 7. The consent of the Churches in all ages to receive it, Peter that wrote it, Arg. 7. and the Saints to whom he wrote, did well to take heed unto this most sure word, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in their hearts, and all this because they knew that this Word, this Voice, came down from heaven, 2 Pet. 1.19.18. 8. The Antiquity of it, Arg. 8. being in its being (though not in delivery) as ancient as God himself. In the beginning was the Word, and the Word was with God, john 1.1. None ever had any light that spoke not according to this Word, Esay 8.20. 9 The inward change it suddenly makes in men, Arg. 9 nothing being able to cure the wounded heart, but the Word alone: this being a plaster broad enough for any wound, Psal. 119.96. This being sweeter than honey, and restraining men from every evil way, Psa. 119.103.128. which effect the say of the deepest politician are not able to effect for soul and body: This fire being able to pierce, Jer. 23.29 this hammer to break the strongest rock of man's heart into pieces. The great power of it to cast down all the strong holds of sin and Satan, Arg. 10. bringing into captivity every thought to the obedience of Christ, 2 Cor. 10.4. which man's law cannot obtain from man, but Gods alone, which is sharper than any two edged sword (cutting both ways, killing and curing again) and discerning the very thoughts and intents of the bearts, Heb. 4.12. Satan's persuasion unto us, that it is not the word of God, Arg. 11. strongly proves the truth of it: for he is a liar, and the father of lien, job. 8.44. If it were forged he would contend for maintenance of it. The practiser of it most wise and holy, Arg. 12. the neglecter of it most foolish and profane: David by this word being made wiser than his enemies, Ancients, Teachers, Psalm 119.11, 98, 99, 100 The miraculous preservation of it in all ages, Arg. 13. though Satan and his agents have laboured to suppress it, it being burnt by jehudi, jer. 6.23. It was written more largely by jeremiab and Baruch, verse 32. If it had been of men, it would have come to nought, but being of God, it could not be overthrown, Acts 5.38. The meeting with all new sins, Arg. 14. though written many hundred years ago, and containing answers to whatsoever the carnal heart of man can object to the contrary. The constant abiding of it in our hearts (when other knowledge vanisheth) at the hour of death to comfort our souls, and instruct others: Arg. 15. with this at that time jacob comforted himself, Gen. 48.3, 4. with this at that time David instructed his son Solomon, 1 Kings 2.3, 4. The confirmation of it by many miracles from heaven by the hand of God himself, Arg. 16. as by raising the widow of Sarephaths' son, whereby she confessed that the word of the Lord in the prophet's mouth was truth, 1 King. 17.24. jer. 5.36. Heb. 2.3, 4. The delivery of it by mean and unlearned men, and not by Rulers of the world, Arg. 17. who seek their own glory. Moses a Shepherd, Exod. 4. Amos a Herdsman, Amos 7. the Apostles Fishermen, Acts 10. The aiming at man's ho linesse in this world, Arg. 18. and at his eternal happiness in the next, and not at terrene things, as those writings do that come from men. The end of the Commandment is Charity, Purity, Faith, and a good Conscience, 1 Tim. 1.5. All Scripture is surely given by inspiration from God, because it is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works, 2 Tim. 3.16.17. The Scripture brings not only learning, Arg. 19 but patience, comfort, hope, Rom. 13.4. yea heaven and salvation, Rom. 1.16. So that most certainly the Word is not from men, Arg. 20. for oun nature is contrary to it; nor from Satan, seeing he raiseth up instruments against it: therefore it is from God himself. These reasons of the truth of the word, may convince the Atheist, and the threats contained in this word, should, may, (and shall, by God's grace) convert the swearer, forswearer, curser; especially seeing the judgements included in this letter of the Law, is so plain, so peremptory, and free from partiality. Which Decalogue, or ten words (though the whole Scriptures be equally holy, yet) do in a principal manner challenge and call for reverence and obedience, and that 1. In respect of the Sovereignty of this Decalogue, given immediately by God. 2. The antiquity, the fountain of all other laws. 3. The generality, binding all men, high and low, which humane laws do not. 4. Immutability, admitting no dispensation, or exception. 5. The utility, presupposing and promising all sorts of blessings, Dent. 28. 6. The solemnity, delivered with the sound of Thunder and Trumpet, Exod. 19.18. In the very hearing and sight of the Israelites. 7. The brevity and order of it, looking to God on the right hand in the first Table, and to man on the left hand in the second Table. Vide hac fusius in Alstedio, pag. 171. A part of which law are the words of this Text, The Lord will not hold him guiltless that taketh his Name in vain, which in the beginning, middle, end, cry and call for no more, nor less, than reverence, regard, faith, obedience, that so the pains of the Writer may not be misapplied, nor the time of the Reader misemployed, but the duty of both discharged, and the glory of God by both promoted. Deo Vnico laus summa▪ A Prayer. OLord and heavenly Father, who art incomprehensible in Majesty, great in power, fearful in judgements, holy in works, rich in mercy, true in promise, who hast commanded us to ask and we shall have, to seek and we shall find, to knock, and it shall be opened unto us: In confident assurance of which gracious promise to be performed, and in dutiful obedience to which powerful commandment to be obeyed, we thy poor dust-creeping-creatures, wormsmeat rather than men, are emboldened to approach unto thy throne of grace, acknowledging that we are not worthy to name thy Name with our lips, or to call upon it in our prayers, or to expect help from it in our need and distress, considering that we have so often blasphemed this thy great, fearful, & glorious name, by our thoughts that have been vain, by our words that have been unprofitable, and by our works that have been abominable, by rash, common, sinful thinking on, speaking of, and swearing by thy Name, Titles, Attributes, Creatures, without any reverend regard of thy Majesty, before whom, or the manner how, or the end wherefore we think on them in heart, speak of them in word, or swear by them in oath. We often use, but as often abuse thy glorious Name, by not walking as becometh thy name & Gospel, by unsanctified use of thy good creatures, without looking to thee from whom they came, by heedless admiration, vain supplication, opposing thy truth through blindness, denying it through fear, scoffing at, and persecuting those that profess the same, by saying or thinking, that thou wilt neither do good nor evil, that there is no profit in thy service, that in adversity thou carest not for us, or hast not power or will to deliver us: By sacrificing to our net, abusing thy blessings, blessing our hearts against thy threaten, not believing but neglecting the preciousness of thy promises, by not performing what we vow and promise in sickness, adversity, and at the Sacraments; by sinning because thou forbearest to punish, rejoicing in the miseries and disgraces of thy children, offering the blind and lame for thy service, trusting more in men, money, carnal helps and means, then in the strong Tower, the glorious Name of thee our Lord and God. But especially and most frequently, and fearfully do we abuse thy Name by swearing lightly, commonly, rashly, heathenishly, superstitiously, slavishly, without any cause moving us, or regard to thy Majesty: sometimes by leaving thy Name, sometimes by adjoining others with it, sometimes swearing by thy Creatures, making them to be our Lords which thou hast appointed our servants only; yea, without any distinction at all of our words from our oaths: By which one sin of swearing, much more by all other our sins, (more in number then the hairs of our heads, grass in the fields, stars in the Firmament, or sands on the Sea shore) adjoined thereto, we have transgressed thy Law, abused thy patience, grieved thy Spirit, discredited our profession, offended th● godly, hardened the wicked, wounded our souls, and made ourselves liable to the certainty, severity, eternity of thy judgements; seeing the wages of every sin is death in itself, and in thy Law thou hast so plainly proposed, Thou wilt not hold them guiltless that take thy Name in vain. Such sinners, though the eye of the Magistrate cannot see, nor the hand of Master will not touch, nor the tongue of the Minister dare not reach or reprehend; yet every such a one whatsoever he be, Cedar or Shrub, high or low, Master or servant, noble or ignoble: Thou, O Lord, with whom at this time we have to do, that art all eye, ear, hand, foot, in every place to hear, see and punish all sin, wilt not suffer to escape , live and die unpunished: for this sin of swearing thou hast threatened to have a controversy with the inhabitants of land, and that it shall mourn, and every one that dwell therein, with the beasts of the field, and fowls of heaven, and fishes of the Sea; yea, the very timber and stones of the houses of the swearer, are threatened to be consumed by the certain and severe universal curse recorded in thy long, broad, and flying book. Yet such, O Lord, hath been the ignorance in our understanding, the hardness of our hearts, the contempt of thy Word, and the neglect of thy threaten, that we have not suffered thy precepts so to inform us, or thy menaces so to awaken us, as that we have been reclaimed from this vain, unprofitable, hell-hatched, heaven-daring, soul-killing, land-shaking impiety: Insomuch that it is thy mere mercy that we are not every moment for this very sin consumed, since many such sinners have tasted of the certainty of thy judgements, even in this life, thou visibly causing thy plagues to fall down upon them even in the instant when their blasphemies have been poured out against thee. We partaking (with them) in their sinful premises, how can we but expect sharing with them in their fearful conclusions? True Lord, if in justice thou deal with us; but with thee there is mercy that thou mayst be feared, much more to be beloved: Therefore behold us, we humbly beseech thee, not with the eyes of rigour and severity, but of pity and favour; pardon all other, pardon, O pardon this our daily impiety of abusing thy Name by swearing, of careless, cold reproving the abuse of the same: open our eyes good Father, that we may every day more and more clearly see the greatness of this sin, and the grievousness of the punishment attending thereon. Let us be persuaded the rather to loathe this sin in our hearts, and leave it out in the speeches of our lips, seeing the Devil our adversary is the author of it, we proclaim ourselves hypocritical and profane persons; yea, rebels and traitors, not only against thy sacred Majesty, but also against the Kingdom and Nation wherein we live, our hellish oaths being secretly, though insensibly powerful blasts to blow up Parliament Houses, and sharp swords to pierce the bodies of Prince and people, we making our own tongues either Heralds to proclaim, or Doctors to teach, or Proctors to plead for this treason: Strengthen us, O thou that art the alone light of our eyes, and strength of our souls, that by thy holy Spirits, and heavenly power, we may be resolved to be avenged on ourselves for this sin of swearing, by abstaining even from speech in such company and cases wherein we have been so often overseen: And because he is said to fear an oath, that useth often to sacrifice, teach us to pray daily against this vice, that thou (which shutest and no man or Devil can open) mayest be pleased to set a watch before our mouths, and to keep the door of our lips, give us grace that we may meditate often on thy Word, that alone preservative against all sin. Le us be sparing in the use of asseverations, as being the hedges and outmost bounds of keeping thy Name from being profaned, as we would be fearful not only of a deep pit, but also of dancing nigh the brink thereof; not only eschewing the plague, but also every rag that may seem to carry the plague with it: Let us be careful to avoid the company of such incorrigible sinners; because the tinder of our corruption is so easily set on fire by the least spark of their evil precedents and lewd company. Subdue and mortify in us anger, pride, covetousness, and breach of promise, which usually are the occasions of swearing, that the causes and roots being removed, the vanity of customary swearing may be pulled up by the roots. The several punishments that in thy justice (O Lord) thou hast inflicted upon many that have in this kind provoked thy wrath, record in our memories, that we may recall to our meditations, and learn by their punishments, to refrain this little great unruly member of our tongue, that their falls may cause us to rise by repentance, lest marching with them in their sins, we also smart with them in their punishment, either in this life to our amendment, or in the next to our confusion. And since in thy Word thou hast so strictly and severely set thyself against this sin, that in so palpable a manner sets itself against thee, inform, stir up, and encourage the hearts, tongues, hands of all thy Ministers and Magistrates that are in thy room and stead, to see virtue maintained, and sin suppressed, that they in their several places may have care, conscience and courage to join hand in hand for the suppressing this universal contagious sickness, this most common sin of swearing. And forasmuch as it is grown to such strength, as that it will not easily be subdued, either by the pen of the writer, the tongue of the Minister, or the sword of the Magistrate, Paul planting, and Apollo's watering both in vain, unless thou give the increase, they can but speak to the ear, and touch the body, thou alone must speak to the heart, and reform the tongue: Bless and prosper the endeavour of one and other, that the sin of swearing may have less power to affront them, and they more and more skill and courage to oppose and suppress it; that so thy great & bloody controversy with the inhabitants of the land, speedily may be ended, and they to thy Ma.tie graciously reconciled, all thy judgements, especially of Popery touching the soul, war and penury touching the body, may from this land be averted, all thy blessings, especially of piety and peace, of preaching and professing thy Gospel in more power and purity in the same, may be reduced; our King, the breath of our nostrils; the Princely progeny, and the much opposed yet undaunted Parliament, may have their precious souls preserved from the infection of Popery, their sacred persons protected from the danger of treachery, all their governments and hoped for work of reformation prospered, their days prolonged, the Nobles may be honoured, the Magistrates blessed, the Ministers comforted, the Commons defended, (thy name by each one of us being sanctified) their bodies and souls at the great day may be saved, being brought unto thy celestial kingdom, where they shall enjoy truth without error, day without night, peace without perturbation, plenty without penury, joy without grief, health without sickness, content without change, eternity without end, because they enjoy thee that art All in All; and all this in, by, and through the merits of thy Son Christ Jesus, our blessed Saviour, to whom with thee and thy holy Spirit be privately and publicly ascribed and rendered all worship and service, honour and glory, power and praise, might and majesty, dignity and dominion, from this time forth for all eternity, Amen, Amen. Lord, speak thou the word only, and these sinners, if thy servants, shall be healed, Matth. 8.8. GREENHAM concerning Reproof. IF we think we may speak, we will speak too soon: If we think we may keep silence, we will hold our peace too long: when we much love the persons to whom we speak, we slack our zeal in reproving of sin: If we be zealous against sin, we slack our love to the person. By admonition we win and save souls, and for want of admonition we lose and destroy souls. If then by admonition you would not lose, observe carefully these Rules. 1. Look that you have a good ground out of the Word for reproving. 2. Look if it stand with your calling to reprove. 3. Afterward consider, if any other man might do it more profitably than you. 4. Look before whom you reprove, lest you hinder the credit of the party with his friends, and increase his discredit with his foes. 5. When you see your lawful calling to reprove this or any other sin, then consider that you must put on you the person of the offender, that as you spare not his sin, because of the zeal of God's glory, so you press it not too fare, because of compassion to a brother. 6. Then look that your heart be right in zeal and love, and so call for God's assistance before you speak, his grace in speaking, and his blessing after your speaking. 7. If you remember any thing left out that might have been profitable, please not yourself in it, but be humbled for it. 8. If you find that some infirmities have been in you, yet shall they not do so much hurt, as God's blessing on his ordinance shall do good. For though the party admonished do many times either deny the thing, or quarrel with the affection of the speaker, yet when he hath chafed with his own shadow, and disputed with his own reason, it will come to pass that he will speak reverently of him behind his back, whom he much gainsaid before his face. Sundry dehortations out of Scripture against swearing. THeem that sin rebuke openly, that the rest may fear, 1 Tim. 5.20. Rebuke not an Elder, but exhort him as a Father, and the younger men as brethren, 1 Tim. 5.1. Swear not at all, Matth. 5.34. Thou shalt not forswear thyself, Matth. 5.33. Bless and curse not, Rom. 12.14. He that heareth cursing, and bewrayeth it not, hateth his own soul, Prov. 29.24. As the Swallow and Sparrow by flying escape, so the curse that is causeless, shall not come, Prov. 26.2. How shall I curse where the Lord hath not cursed? Numb. 23.8. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, Levit. 19.17. FINIS. An Abstract or Epitome of the Contents handled in this Tract. 1. THe Titles wherewith the word of God is honered, to allure men's affections to attend with love and reverence unto it, as a Preface or introduction to the Text, page 1, etc. 2. The Decalogues division, and Texts explication, to inform the judgement, p. 6. etc. 3. The several acceptions of the word Name, p. 7. etc. 4. God's Name (besides swearing, forswearing, cursing) is taken in vain 102. ways, p. 22, etc. Doct. Rightly to swear is to sanctify God's Name, wherein are handled, 1. The definition of on oath, 2. The ends of an oath, four. 3. Causes why men swearing lay their hands on a book, four. Uses. 1. justification of the lawfulness of swearing, 2. Confutation of Anabaptists, p. 23, etc. 3. Caution in respect of the Rules, in Truth, justice, judgement, p. 30. Doct. 2. Sinful swearing, though by man it be not, yet by God shall severely be punished, page 33. Ten ways how men swear sinfully, 33 Uses. 1. Reprehension and commination, p. 34, etc. where sundry objections are resolved. 2. Removal of the twelve common objections for swearing p. 43, etc. 3. Excitation by twenty motives to hate and eschiew ibis sin p. 36 etc. Where is showed how it hath been punished by God, by men, by the Romans, Egyptians, Turks, French, Scythians, Persians; By Kings, Heathen, Christian, from p. 56. ad p. 80. Twenty several in conveniences ensuing by swearing, p. 80. Use 4. Direction what means to use whereby this poison may be expelled, this traitor beheaded, this disease cured, this Commandment obeyed, page 82. where twelve means are prescribed. 5. Exhortation for Magistrates, for Ministers, to set themselves against this sin, p. 88 6. Imitation, God holds not such sinners guiltless; so must not we, p. 99 seen by punishing, by reproving it; where the Rules are, 1. the matter what: 2. the men whom we must reprove: 3. the time when: 4. the manner how: 5. the motives why, p. 101 1. For general uniformity, 2. because of delays, inutility, p. 117. In reproving them we must have, 1. an eagle's eye, 2. a Ladies hand, 3. a lians heart, p. 125 Hereunto are required 4. graces, as most needful, 1. Fidelity, 2. Courage, 3. Discretion, 4. Patience. p. 28 If we can do no good, then depart from their company inregard of the danger of, 1. Suspicion, 2. Infection. 3. Malediction. Where ten objections to continue in swearers company, are answered, 146 An edge may be put to our zeal herein by Arguments drawn 1. from our Calling, 2. from Caution, 3. from Discredit, 4. from Danger. 163 Ten objections alleged, (and the same answered) why men do not reprove or punish swearers, 268 to 282. Doct. 3. Forswearers, because they take God's name in vain shall not by God be left unpunished. 282. Uses. Where the Motives to dissuade from this sin in regard of 1. the greatness of the sin, 2. the grievousness of the punishment: 1. eternal: 2. spiritual: 3. corporal, exemplified by Gods many visible judgements, is manifested in ten particulars. 282. 287 Doct. 4. There is a certain multiplicity, severity of punishment attending all those that by Cursing take Gods name in vain. 300 Use 1. Dehorts from this sin, because of 1. its greatness in regard of the breach of God's Commandment. 1. The Curser breaking the first, 2. the second Table. 301 2. The greatness of the punishment: 1. Threatened in the Word. 2. Inflicted in the world. 301. to 315 Where objections from the examples, Of some mentioned in the Scriptures, that wished dangerous wishes to themselves, are answered. 315 21. Cases and questions touching swearing and forswearing, are answered from page 322. to 334 Lastly, the swearers, forswearers, cursers common refuge touching God's mercy to be expected by them, or the threats in the word proposed, doubted of by them, are briefly answered. Where, to convince the profane and Atheistical sinners, twenty arguments are revealed to prove the Scriptures to be the word of God, and therefore the threats therein mentioned to be feared, to work repentance in those sinners, and faith and obedience to this commandment. 336 Which Decalogue (or Commandments) do in a special manner call for reverence and obedience in regard of 1. The sovereignty, 2. Antiquity, 3. Generality, 4. Immutability, 5. Utility, 6. Solemnity, 7. Brevity of it. 340 A Prayer containing the sum of the whole Sermons. 343 greenham's Rules concerning Reproof. 351 The fearful end of him who drank a health to the Devil. The names of such Authors that I have read, and whence I have selected much of the ensuing subject. AVgust. in Epist. Muscul, in Mat. Gualt. in Hos. & in Mat. Turneb. in jam. Perk. Aur. caten. and in Mat. and in government of tongues. Downam in Hoseans, and four Treatises. Elt. in Loc. Whateley. Bishop Hooper. Bifield. Mayer. Destructor: vitiorum. Cooper's Anatomy. Arraignment of unruly tongue. Doctor Hall. Greenham. Covenant between God and Man. Ribera in min. Prophet. Gorr in Mat. Morla. in Mat. Erasm. in Decal. Rous discases of time. Mason's Essays. Musculus Com. Loc. Latimer. Serm. before K. Ed. Gorr. in Epist. Zanch. in Decal. and in Hos. Gibs. Land's mourning. Down. Abstr. & Sum. Divin. Bishop Babington. Vrsin. Calvin. Dod. Nider in Decal. Stubs Anatomy. Histor. of Adam. Doctor Huckwel. Theatre of God's judgements. Polyanthea. Life-of-Religion. Gualt. in Prophet. Min. Dialog. Graecolat. Will. in Exod. Sword against swearing. Cum. multis aliis quos nunc perseribere longum est. The fearful end of him, who drank a Health to the Devil. THat you may not doubt of the truth and severity of the forementioned judgements of God upon Swearers and Cursers, even in this life, may be added and remembered (if there be any truth in common report) the example of that which lately was known to be executed in Salisbury, upon a rude Ruffian companion in a Tavern there, a health-out drinking, or a life-out healthing wretch, who in the midst of his healthing and carousing, would attempt to drink a health to the Devil; and if the Devil would not come and pledge him, he would not (he said) believe there was any God or Devil. At which heaven daring blasphemy, and hell-hastening impious attempt, the rest of his companions (and it was high time) hasted out of the room; and presently after hearing a hideous noise, and smelling a stinking savour, the Vintner ran up into the chamber, as knowing that such a guest was there: But coming in, he miss his guest, and found the window to be broken, and the bar in the same to be bowed, with blood on the said batre. I heard this from the mouths of many men, since this Tract was printed. I leave it by all drunken, swearing, and Devill-desiring wretches, to themselves to be applied. Errata. PAge 1. line 7. for Ark read Arch. p. 17. l. 3. for n busing r. abusing. p. 84. l. 22. for slives r. sliness p. 83. add in marg. Mea. 8. p. 85. l. 12. for Mot. r. Mea. p. 88 l. 13. add in Marg. Mea. 12. p. 126. l. 1. put out therefore. p. 12●. l. 1. for handling read having. p. 131. l. 12. for had r. hand. p. 137. l. 26. for one read many. p. 141. l. 2. for wherefore r. whereof. p. 145. l. 15 for curses r. courses. p. 153. l. 24. for scorning r. notwithstanding. p. 269. l. 30. for perdas r. perimas. p. 273. l. 14. put e before t p. 281. l. 6. for which r. why. p. 281. l. 27. read more opposition p. 318. l. 13. read Simlerus. p. 319. l. 12. read they are predictions. p. 321. l. 24. for out read one. p 333. l. 32 for when Pope r. wherein. p. 347. l. 23 deal s. The misquotations of the Texts of Scripture (if any) the Author had not time to peruse. Therefore desires the Readers pains of perusal, or pardon in the same. LONDON, Printed by Matthew Simmons, and are to be sold by Benjamin Allen, at the sign of the Crown in Popes-head Alley, 1645.