A Hopeful way to Cure, that horrid Sin of SWEARING.  
Or an help to save Swearers, if willing to be saved: being an Offer or Message from HIM, whom they so Daringly, and Audatiously provoke.  
Before you lay it by, at lest read the Postcript at the End.  Messenger, 
SIr, methinks you swore and curse as if he that made the ear could not hear, Or as if he were neither to be feared nor cared for, who for sin cast the Angels out of heaven, Adam out of Paradise, drowned the old world, reigned down fire and brimstone upon Sodom, commanded the earth to open her mouth and swallow down quick Corah and his company, he who smote Egypt with so many plagues, overthrew Pharaoh and his host in the Red Sea; destroyed great and mighty Kings, giving their land for an inheritance to his people, And can as easily with a word of his mouth strike you dead while you are blaspheming him, and cast you body and soul into hell for your odious unthankefullnesse; Yea it is a mercy beyond expression that he hath spared you so long.  
What, because you are displeased with others, will you fly in your maker's face? and tore your Saviour's name in pieces? This is worse than frenzy, this is to send challenges into heaven, and make love to destruction; consider of it lest you swear away your part in that blood which must save you, if ever you be saved; yea, take heed lest you be plagued with a witness, and that both here and here after, for God (who cannot lie) hath threatened that his curse shall never departed from the house of the swearer, as it is Zach. 5.1. to 5. And I doubt not but you are already cursed, though you know it not; That either he hath cursed you in your body by sending some foul disease, or in your estate by suddenly consuming it, or in your name by blemishing and blasting it, or in your seed by not prospering it, or in your mind by darkening it, or in your heart by hardening it, or in your conscience by terrifying it, or will in your soul by everlastingly damning it, if you repent not. Wherefore take heed what you do before it prove too late.  
Or if you regard not yourself, or your own souls good, yet for the Kingdom's good leave your swaring, for the Lord (as now we find to our smart) hath a great controversy with the inhabitants of the land because of swaring, Hosea 4.1.2. Yea because of oaths the whole land (even the 3. Kingdom's) now mourneth, or rather lies a bleeding, and that to death, as you may see, jer. 23.10. Neither object that ye are so accustomed to swaring that you cannot leave it, for this defence is worse than the offence, as take an instance. Shall a Thief or Murderer at the bar allege for his defence, that it hath been his use and custom of a long time to rob and kill; or if he do, will not the Judge so much the rather send him to the Gallows.  
Besides, the objection is false and frivilus, for wear you forced to pay 12. pence for every oath you swear, (as the law enjoins) or if you were sure to have your tongue cut out (which is too light a punishment for this sin, damnation being the due penalty thereof, as the Apostle sets it down, James 5.12. You both could and would leave it: Wherefore I beseech you by the mercies of God, (who hath removed so many evils and conferred so many good things upon you, that they are beyond thought or imagination) to leave it, especially after this warning, which in case you do not will be a sore witness, & rise up in judgement against you another day.  Swarer. 
Did I swore or curse?  Messenger. 
Very often, as all here present can witness, and Satan also, who stands by to take notice: reckon up and set on your score every oath you utter, keeping them upon record against the great day of asize, at which time every oath will prove as a daggars point stabbing your soul to the heart, or as so many weights pressing you down to hell; Revelat. 12.10. As also the searcher of hearts, who himself will one day be a swift witness against swarers; Mal. 3.5. For of all other sinners the Lord will not hold him guiltless that taketh his name in vain; as the third commandment tells you, Exod. 20.7.  
But woe is me, it fares with common swarers as with persons desperately diseased, whose excrements and filth comes from them at unawars; for as by much labour the hand is so hardened that it hath no sense of labour, so there much swaring causeth such abrawny skin of senselessness to overspread the heart, memory and conscienee, that the swarer swareth unwittingly; and having sworn hath no remembrance of his oath, much less repentance for his sin.  Swarer. 
Alas though I did swore yet I thought no harm?  Messenger. 
O fool, what Prince hearing himself abused to his face, by the reproachful words of his base and impotent Subject, would admit of such an excuse, that whatsoever he spoke with his mouth, yet he thought no ill in his heart? And shall God take this for a good answer, having told us beforehand Deut. 28.58.59. that if we do not fear and dread his glorious and fearful name, the Lord our God he will make our plagues wonderful, and of long continuance, and the plagues of our posterity? Besides, how frequently dost thou pollute and profane God's name, and thy Saviour's? The Jews greviously finned in crusifying the Lord of life but once, and that of ignorance, but the times are innumerable that thou dost it, every day in the year, every hour in the day, although thy conscience, and the holy spirit of grace hath checked thee for it a thousand and a thousand times.  
Dost thou expect to have Christ thy Redeemer and Advocate, when thy conscience tells thee that thou hast seldom remembered him but to blaspheme him, and more often named him in thy oaths and curses then in thy prayers.  Swarer. 
Surely if I did swear, it was but faith and troth, by our lady, the mass, the rood, the light, this bread, by the cross of the silver, or the like, which is no great matter, I hope, so long as I swear not by God nor by my Saviour.  Messenger. 
That's your gross ignorance of the Scriptures, for God expressly forbids it, and that upon pain of damnation. James the 5.12. First our Saviour Christ in his own person forbids it. Mat. 5.34, 35, 36.37. I say unto you swore not at all, neither by heaven, for it is God's throne, nor by earth, for it is his footstool, nor by Jerusalem, for it is the City of the great King; neither shalt thou swear by thine head, because thou canst not make one hair white or black; but let your communication be Yea, Yea, Nay, Nay, for whatsoever is more than these cometh of evil: and then by his Apostle; Above all things my brothers, swore not, neither by heaven; nor by earth, ●or by any other oath, but let your yea, be yea, and your nay, nay, lest you fall into condemnation. James 5.12. Where mark the Emphasis, in the first words; Above all things swore not; and the great danger of it, in the last word condemnation.  
If the matter be light & vain, we must not swear at all, if so weighty, that we may lawfully swear as before a Magistrate being called to it; then we must only use the glorious name of our God in a holy & religious manor, as you may see. Deut. 6.13. Isa. 45.23. & 65.16. Josh. 23.7. jer. 5.7. Exod. 23.13. And the reasons of it are weighty, if we look into them: for in swaring by any creature whatsoever, we do invocate that creature, and ascibe to it divine worship: a lawful oath being a kind of invocation, and a part of God's worship, Yea, whatsoever we swear by, that we invocate, both as our witness, surety, and judge, Heb. 6.16. and by consequence deify it, by ascribing, & communicating unto it, Gods incommunicable atributes: as his omnipresents, and omnisiencie of being every where present, and knowing the secret thoughts and intentions of the heart, and likewise an omnipotency, as being almighty in patronising, protecting, defending and rewarding us for speaking the truth, or punishing us if we speak falsely: All which are so peculiar to God, as that they can no way be communicated or ascribed to another. So that in swaring by any of those things, thou committest an heigh degree of gross idolatry, thou spoilest and robbest God of his glory (the most impious kind of theft) and in a manner dethronest him and placest an Idol in his room. And as to swear by the creature makes the sin far more heinous, so the more mean and vile the thing is which you swear by (be it by my faith, by cock and pie, hare's foot, by this cheese and such like childish oaths which are so much in use with the ignorant and superstitious swarm) the greater is your sin in swearing such an oath, because you ascribe that unto these basest of creatures, which is only proper to God; namely to know your heart, and to be a deserver of secret things; why else should you call that creature as a witness unto your conscience, that you speak the truth and lie not, which only belongeth to God? And therefore the Lord calls it a forsaking of him: as mark well what he saith Jer 5.7. How shall I spare thee for this? thy children have forsaken me and sworn by them that are no Gods. Exod. 23.13. And do you make it a small matter to forsake God, and make a God of the creature? Will you believe the Prophet Amos. If you will, he saith (speaking of them that swore by the sin of Samaria) that they shall fall and never rise again. Amos 8.14. a terrible place to vain swarers.  
Neither are we to join any other with God in our oaths; for in so doing we make base Idols and filthy creatures corrivals in honour, and competitors in the throne of justice with the Lord who is creator of heaven and earth, and the supreme judge and sole Monnarke of all the world.  
Or in case we do, our doom shall be remediless, for the Lord threatneth by the Prophet Zephany, that he will cut off them that swear by the Lord, and by Maulcham: which Maulcham was there King, or as some think their Idol, Zeph. 1.4.5.  
But admit the sin were small, as you would have it to be, yet the circomstances make it most heinous; for even the least sin in its own nature is not only mortal, but unpardonable, so long as it is willingly committed and excused or defended.  Swarer. 
But all do swear except some few singular ones, and they also will lie, which is as bad.  Messenger. 
You must not measure all others by your own Bushel, for although ill dispositions cause ill suspicions, even as the eye that is bloodshot sees all things red, or as they that have the Jaundice see all things yellow; yet know that there be thousands who can say truly, through God's mercy, that they had rather choose to have their souls pass from their bodies, than a wilful premeditated lie, or a wicked oath from their mouths; wherefore when you want experience, think the best, as charity bids you, and leave what you know not to the searcher of hearts.  
As for the number of swearers, it cannot be denied, but the sin is almost universal, and this is it which hath incensed God's wrath, & almost brought an universal destruction upon our whole Nation: But is not this excuse, that others do so; a most reasonless plea, and only becoming a fool? when our Saviour Christ hath plainly told us, that the greatest number go the broad way to destruction, and but a few the narrow way which leadeth unto life: Mat. 7.13.14. and St. john that the whole world lieth in wickedness. 1 john 5.19. And that the number of those whom Satan shall deceive, is as the sand of the Sea. Revelat. 20.8. and 13.16. Isay 10.22. Rom. 9.27. And tell me, were it a good plea to commit a felony, and say that others do so? Or wilt thou leap into hell and cast away thy soul, because others do so? A sorry comfort it will be to have a numerous multitude accoompany us into that lake of fire, that nver shall be quenched.  
Besides, it is Gods express charge Exod. 23.2. Thou shalt not follow a multitude to do evil; and St. Paul's everlasting rule. Rom. 12.2. Fashion not yourselves like unto this world.  Swarer. 
But I may lawfully swear, so I affirm nothing but the truth.  Messenger, 
If you be lawfully called to it as before a Magistrate, or when some urgent matter constraineth for the confirming of a necessary truth, (which can by no other lawful means be cleared) and for the ending of all contentions and controversies, and clearing our own or our neighbours good name, person or estate, and to put an end unto all strife, aiming at God's glory, and our own or our neighbours good, which is the only use and end of an oath; in which case a man is rather a patiented then a voluntary agent, You may swear, otherwise not.  
Neither must we swear at all in our ordinary communication, if we will obey God's word, as you may see Mat. 5.34.35, 36, 37. james 5.12.  Swarer. 
Except I swear men will not believe me.  Messenger. 
Thou hadst as good say, I have so often made shipwreck of my credit by accustomary lying, that I can gain no belief unto my words without an oath; for it argues a guilty conscience of the want of credit, and that our word alone is worth no respect, when it will not be taken without a pawn or surety. Neither will any but bas● bankrupts pawn so precious a jewel as their faith for every small trifle. Besides, he that often sweareth not seldom forsweareth. And so I have informed you from God's word what the danger is of vain and wicked swearing.  
Now if you either believe the scriptures, or desire to escape that dyerful sentence; Depart from me ye cursed into everlasting fire prepared for the Devil & his Angels. Mat. 25.41. No longer excuse nor defend it, but repent of it and forsake it; And so much the rather for that of all other sins this sin of swearing is the most in excusable. First, Because it is a sin from which of all other sins we have most power of abstinence, as I shown you before; and the easiar the thing commanded is, the greater guilt in the breach of it; and the lighter the injunction, the heavier the transgression; as St. Austin speaks, and Adam his eating the forbidden fruit sufficiently proves.  
Secondly; because it is a sin, to which of all other sins we have the fewest temptations; for all thou canst expect by it is the suspicion of a common liar, by being a common swearer; Or that thou shalt vex others and they shall hate thee, for it bringeth not so much as any apearance of good unto us to induce us: for whereas other sins have their several baits to allure us: some the bait of profit, some of honour, some of pleasure, this sin is destitute of them all, and only bringeth much loss here, namely of credit and a good conscience, and the loss of God's faviour, and the Kingdom of heaven hereafter: which is of more value than ten thousand worlds: which shows that thou lovest this sin only because it is a sin, and swearest out of mere malice, and contempt of God; which is most fearful: and (as a man would think) should make it unpardonable. I am sure the Psalmist hath a terrible word for all such, if they would take notice of it; Let them be confounded that transgress without a cause, Psal. 25.3.  Swearer, 
O but God is merciful, and Christ came into the world to save sinners; witness the Thief upon the cross, who was heard by him at the last hour  Messenger. 
I grant the Lord is exceeding merciful and gracious, slow to anger, and abundant in goodness and truth keeping mercy for thousands, forgiving ●●iquity, transgression and sin, for he proclaims himself so. Exod. 34.6, 7. But he will by no means clear the ungodly,  〈…〉 
And no marvel, that this fearful imprecation should fall from the Prophet's mouth; for that man is bottomlesly ill, who loves vice merely because it is a vice, and because God most strictly forbids it He is a desperate, prodigious, damnable wretch, who (rather than not die) will anger God on set purpose.  
But as if swearing alone would not press thee deep enough into hell, thou addest Cursing to it, a sin of an higher nature: which none use frequently, but such as are desperately wicked: it being their peculiar brand in Scripture; as how doth the Holy Ghost stigmatize such an one? His mouth is full of cursing, Psal. 10.7. and Rom. 3.14. or He loveth cursing, Psal. 109.17. and indeed, whom can you observe to love this sin? or to have their mouths full of cursing; but ruff●ines, and sons of belial; such as have shaken out of their hearts the fear of God, the shame of men, the love of heaven, the dread of hell, not once caring what is thought or spoken of them here, or what becomes of them hereafter; yea observe them well and you will find, that they are mockers of all, that march not under the pay of the Devil.  
And whence do these monsters of the Earth? these hellish miscreants, these bodily and visble devils, learn this their damnable cursing and swearing; are not there tongues fired and edged from hell, as Saint James hath it, jam. 36. yea it is the very language of ●he damned, as you may see Revel. 16.11.21. Only they learn it hear, before they come thither: and are such proficients therein, that the devil counts them his best scholars, and sets them in his highest form. Psal. 1.1. well they deserve it, with whom the language of hell is so familiar, that blasphemy is become their mother tongue Besides it is the very depth of sin, roaring and drinking is the horse way to hell whoring and cheating, the foot way; but swearing and cursing follows Corah, Dathan, and Abiram. And certainly if the infernal Tophet be not for these men, it can challenge no guests. But see how witless, graceless, and shameless, even the best are that use to curse; (for I pass over such as call for a curse on themselves saying, God damn me, confound me, the devil take me, and the like; which would make a rational man tremble to name; because I were as good knock at a dead man's grave, as speak to them.  
Thou art crossed by some one, perhaps thy wife, child, or servant; or else thy horse, the weather, the dice, bowls, or some other of the creatures displease thee; and thou fallest a cursing, and blaspheming them, wishing the plague of God; or God's vengeance to light on them, or some such hellish speech falls from thy foul mouth. And so upon every foolish trifle, or every time thou art angry, God must be at thy beck, and come down from heaven in all haste, and become thine officer to revenge thy quarrel, and serve thy malicious humour. (O monstrous impiety! O shameless impudence! to be obhorred of all that hear it.) not once taking notice what he commands in his word; As bless them that persecute you, bless I say and curse not, Rom. 12.14. and again, Bless them that curse you, and pray for them which hurt you, Luk. 6.28. which is the practice of all true christians, 1 Cor. 4.12.  
But this is not one half of thine offence, for whom dost thou curse? alas the creatures that displease thee are but instruments, thy sin is the cause, and God is the Author, 2 Sam. 16 11. Psal. 39.9, 10. Gen. 458. joh 1.21. from whom thou hast deserved it, and ten thousand times a greater cross. But in stead of looking up from the stone, to the hand which threw it; or from the effect, to the cause; as God's people do; thou like a mastiff dog settest upon the stone or weapon that hurts thee. But in this case who are you angry withal? Does your Horse, the dice, the rain, or any other creature displease you? alas they are but servants, and if their master bids smite, they must not forbear; they may say truly, what Rabsheke usurped, Jsa. 36.10. Are we come without the Lord, and all that hear thee may say as the Prophet did to Senacharib. 2 King. 19.22. Whom hast thou blas●themed? and against whom hast thou axalted thyself? even against the holy one of Jsrael.  
And what will be the issue? the causeless curse shall not come where the curser meant it. Prov. 26.2. yea though thou cursest, yet God will bless Psal. 109.28. but thy curses shall be sure to rebound bacl into thine own breast. Psal. 7.14, 15, 16. Prov. 14.30. Cursing mouths are like ill made pieces, which while men discharge at others, recoil in splinters on their own faces. Their words and wishes be but whirl winds, which being breathen forth, return again to the same place. As hear how the Holy Ghost delivers it. Psal. 109. As he loved cursing, so shall it come unto him, and as he loved not blessing, so shall it be fare from him. As he clothed himself with cursing like a garment, so shall it come into his bowels like water, and like oil into his bones; let it be unto him as a garment to cover him, and for a girdle wherewith he shall always be girded. ver. 17, 18, 19 Here this all ye, whose tongues ton so fast one the devil's errand, you loved cursing, you shall have it, both upon you, about you, and in you, and that everlastingly if you persereve and go on; for Christ himself at the last day, even he which came to save the world, shall say unto all such, depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels. Mat. 25.41. Where they shall do nothing but curse for evermore; for they no farther apprehending the goodness, mercy, and bounty of God, then by the sense of their own torments, the effects of his justice shall hate him, and hating him they shall curse him Revel. 16.11.21. They suffer, and they blaspheme, there is in them a furious malice against him, being cursed of him they recurse him; they curse him▪ for making them, curse him for condemning them, curse him because being ajudged to death, they can never find death; they curse his punishments because they are so unsufferable, curse his mercies, because they may never taste them; curse the blood of Christ shed on the Cross, becuse it hath satisfied for million, and done their unbelieving souls no good; curse the Angels and Saints in heaven, because they see them in joy and themselves in torment; Curse shall be their sins, and their chief ease; Blasphemies their Prayers; Lacrimae their notes; Lamentation all their harmony: these shall be their evening songs, their morning songs, their mourning songs for ever & ever. And indeed who shall go to hell, if cursers should be left out. Wherefore let all those learn to bless, that look to be heirers of the blessing.  Swearer. 
O But God is merciful, and Christ came into the world to save sinners; witness the Thief upon the Cross, who was heard by him at the last hour.  Messenger. 
I grant the Lord is exceeding merciful and gracious, flow to anger, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, for he proclaims himself so. Exod. 34.6, 7. But he will by no means clear the ungodly, but visit the iniquity of their fathers upon their children, and upon their children's children, unto the third and fourth generation, as it follows in the very same verse. Yea, he will reward the wicked according to their works Revel. 20.12.13. and 22.12.  
Indeed a world of men believe with Orrigen, that God is so merciful that all shall be saved; they presume that God must needs save them, because he made them, without any other ground, though in another fit they are as apt to despair, & to say with the same Origen, should all other sinners obtain mercy yet not I Wicked men are altogether in extremes, at first they make question whether this or that be a sin, at last, they apprehend it such a sin, that they make question whether it can be forgiven. Either God is so merciful that they may live how they list; or so just, that he will not pardon them upon their repentance. No mean with them, between the rock of presumption, and the gulf of dispayer.  
But the tenure of the word of God runs thus. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive. As Esay hath it, Chap. 55 7. And that we should not doubt of this, the Lord redoubles his promise, Ezek. 18. And confirms the same with an oath Chap. 33.11. Yea, he is more ready to show mercy upon our repentance, than we are to beg it, as appears in the example of the Prodigal Son. Luke 15.20, Do but repent and God will pardon you; be your sins never so many and innumerable for multitude, never so heinous for quality and magnitude: for repentance is always blest with forgiveness. Yea, sins upon repentance are so remitted, as if they had never been committed. I have put away thy transgressions as a cloud, and thy sins as a mist. Esay 44.22. And what by corruption hath been done, by repentance is undone; as a abundance of examples witness He pardoned David's Murder and Adultery, Solomon's Idolatry, Peter's Apostasy, Paul did not only deny Christ, but persecuted him, yet he obtained mercy upon his repentance: yea amongst the worst of God's enemies some are singled out for mercy, witness Manasses, Mary Magdalen, the Thief, etc. Many of the Jews did not only deny Christ the holy one and the just, but crucified him, yet were they pricked in there hearts at Peter's Sermon, gladly received the word, & were baptised. Act. 2.41. But on the other side, unless we repent and amend our lives, we shall all perish, as Christ himself affirms. Luk. 13.3.5. For though mercy rejoiceth against justice, jam 2.13. yet it destroyeth not God justice: he is just as well as merciful; his mercy is a just mercy, and his justice is not an unmerciful justice, he is infinite in both, and therefore in his word he hath equally promised, all blessings (spiritual, temporal, and eternal) unto those that keep his commandments, and threatened all manor of judgements to those that break them, with their several extremes, according to the measure & degree of every sin. Deut. 28. which chapter, together with the former, I wish thee to read, if thou wilt know thyself, and foreknow thy judgement. Neither is salvation more promised to the godly, then eternal death and destruction is threatened to the wicked, both in the old and new Testament. And as Christ is a Saviour, so Moses is an accuser. john 5.45. Alas though to all repentant sinners, he is amost merciful God, yet to wilful and inpenitente sinners, he is a consuming fire. Heb. 12.29. Deut. 4.24. Doth not the Apostle say that neither fornecators nor idolaters, nor adulterers, nor buggers, nor thiefs, nor covetous, nor drunkards, nor railers, nor extortioners, to which number Saint john Revel. 21.8. addeth the fearful, and unbelieving, & murderers, and sorcerer's, and all liars shall not inherit the Kingdom of God, but shall have their part in the lake which burneth with fire and brimstone which is the second death. 1. Cor. 6.9, 10. Gal. 5.21. And doth he not likewise affirm? that all they shall be damned which believed not the truth, but had pleasure in unrighteousness. 2 Thes 2.12. doth not the Lord say jer. 16.13. that he will have no mercy for such as are deseparately wicked, and again Deut. 29.19.20. That if any man bless himself in his heart saying, I shall have peace although I walk according to the stubbornness of mine own heart: so adding drunkenness to thirst the Lord will not be merciful unto him, but the wrath of the Lord and his jealousy shall smoke against that man, and every curse that is written in his book shall light upon him; and the Lord shall put out his name from under Heaven, etc. Doth not our Savour himself say? that the gate of heaven is so strait that few find it Mat. 7.13.14. and will he not at his coming to judgement, aswell say to the disobedient? departed from me ye cursed, as to the obedient come ye blessed of my father, inherit the kingdom, etc. yes they are his own words. Mat. 25 34.41. In fine, he that believeth in the son hath everlasting life, but he that obeyeth not the sun shall not see life; but the wrath of God abideth on him. john 3.36.  
And in all reason, if he punished David's Adultery and Murder so sharply, (a man after his own heart, yea and that after his sin was remitted) what will he do to his enemies, but send them to that devowring fire, that everlasting burning. Isay 33.14. If Gods own children (who are as near and dear to him as the apple of his eye, or the signet on his right hand. Zach. 2.8. Duet. 32.10. Suffer so many and greivious afflictions here? what shall his adversaries suffer in hell. If Samson be thus punished, shall the Philistems escape? Yea, if judgement begin at the house God, what shall their end be that obeay not the Gospel. 1 Pet. 4.17. If many shall seek to enter in at the strait gate and shall not be able, how shall they be able who seek not at all. Luke 13.24. If the righteous shall scarcely be saved, when shall the ungodly and sinner appea●e? as the Scripture speaks. 1 Pet. 4.18. So that mercy i● for vessels of mercy. Mat. 5. and not for vessels of wrath.  
And what though Christ in the Gospel, hath made many large and precious promises? ther● are none so general, which are not limited with the condition of faith, and the fruit thereof unfeigned repentance. And each of them are so tied & entailed, that none can lay claim to them but true believers: who repent and turn from all their sins, to serve him in holiness, without which no man shall see the Lord Heb. 12.14. Isay 59 20. So that he must forsake hi● sins that will have God to forgive them. 1 Sam. 2.30. Mark 16.16. Heb. 5.9.  
Neither was it ever heard, that any one ascended into heaven without going up the stair's o● obedience and good works: that any have attained unto everlasting life, without faith, repentance, and sanctification; for even the thief upon the cross, (which you ignorantly allege) believed in Christ, and shown the fruits of his faith, in acknowledging his own sin, reproving his fellow, in confessing our Saviour Christ even then when his Apostles denied, an● forsook him; in calling upon his name, desiring and confidently trusting by his means and merits, to have everlasting life. Neither doth his example make any whit for the comfort o● procrastinators, for he is a fool that makes an ordinary rule of an extraordinary example: and such is this of the thief's conversion, for it was a miracle. Not unlike the Sun's standing still in joshuas time, or its going bacl in the days of Hezekiah. Or rather those other miracles of the graves opening, the dead arising, the veil of the temple renting, the light of the Sun failing, etc. which Christ wrought at the same time; with the glory whereof, our Saviour would honour the ignominy of his Cross. Besides, he was then to take his leave of the world, and to enter into his glory, and we know it is usual with Princes to save some heinous malefactors at their coronation, when they enter upon their Kingdoms in triumph, which they are never known to do afterward Besides, the Scripture speaks of another, even his fellow; in that very place, and at that very instant, which was damned. There was one saith St. Austin converted at the last hour, that none might despair; there was bu● one that none should presume. Yet every drunken beast, & swearing Atheist, can wrest this scripture to their own destruction, and decoct the mercy of God in pardoning him, into ranck● poison, taking the same for an encouragement, and thinkeing it a sufficient warrant for them to continue in their evil and vicious courses.  
Not once taking notice of other Scriptures, which show that millions who had less iniquity, have found less mercy. And that whosoever Christ saveth with his blood, he sanctifieth with his spirit, and in whom his death taken takes away the guilt and punishment of sin, it is also effectual for the mortifying of sin, as is plain by Rom. 6.5, 6. Titus 2.14. Ephes. 1.4. and many the like, Yea, the Lord bindeth it with an oath, that whomsoever he redeemeth out of the hands of their spiritual enemies; they shall worship him in holiness and righteousness all the days of their life. Luk. 1.70. to 76. Other Scriptures to this purpose are many, see only, Titus 2.12. 1 Pet. 2 24.  
But to make it yet more clear, what else did thy vow in baptism (which is a seal of the Covenant) import? but that there are Articles & conditions, viz. Certain duties on thy part to be performed, as well as promises on God's part to be fullfiled. A Sacrament is a sealing of a league with Covenants, between party and party saith Parreus Now as God hath covenanted, and bound himself by his word and seal to remit thee thy sins, adopt and regenerate thee his child, give thee the Kingdom of heaven, and everlasting life, by and for his son's sake: so thou didst for thy part, bind thyself by Covenant, promise and vow: that thou wouldst forsake the Devil and all his works, constantly believe Gods holy word, and obediently keep his commandments, the better thereby to express thy thankfulness towards him, for so great a benefit. 1 Pet. 4.1, 2, 3. Psal. 116.12, 13.14. And we know that in-Covenants and Indentures, if the conditions be not kept, the Obligation is not in force. Whereby many (even Magus like) after the water of Baptism, go to the fire of hell. Yea, except we repent and believe the Gospel, we are perjured; and that holy Sacrament, together with the offer of grace, and in stead of sealing to us our salvation, will be an obligation under our hand and seal against us, and so prove a seal of our greater condemnation.  
Alas ignorant Worldlings (who will believe nothing which comes not within the compass of their five senses) think that because God strikes not he minds not. Psal. 50.21. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men, is fully set in them to do evil, as Solomon speaks. Eccles. 8.11. Because God doth not forthwith strike one dead with a Thunder Bolte, and rain down fire and brimstone upon another, and cause the earth to swallow down a third quick; while they are blaspheming him: though I might give you many examples of God's vengeance upon swearers even here: men harden themselves in their sins, and think that God allows of their do. But O fools, though he comes softly to judgement, yet he will come surely, and in the end what he wanted in swiftness, shall be supplied in severenesst Yea, such men's very deliverance from judgement, is a worse judgement than the judgement from which they are delivered, for it argues, either Gds utter forsaking them as desperate patients are given over by the Physician as in Isay 1.5. or else it argues a reservation of them for some more fearful plagues, as it is Levit. 26.18. to 40 and Esay 6.10.11. and the examples of Cham, Lot's wife, Absolom and Pharaoh sufficiently prove. As what did it avail Pharaoh, that himself was not smitten with many of those judgements, wherein others perished, it was far from being a mercy, yea it was a reservation to the greatest temporal judgement of all here, and to that eternal judgement also in the burning lake, from which there is no redemption. God owes that man a greivious payment, whom he suffers to run on so long unquestioned, and his punishment shall be the greater, when he comes to reckon with him for all his faults together. When God will give over men to his judgements, he first gives them over to the judgement of an hard and impenitent heart. Thou hast smitten them saith the Prophet, but they have not sorrowed. Thou hast consumed them but they have refused to receive correction, they have made their faces harder than a stone, and have refused to return. jer. 5 3.  
Which is now England's case, for though its back be all blue and sore with stripes, yet still it persists and presumes, no repentance, no reformation, (understand it of the generality) nor will we be warned without our full vengeance, As filching leaves not the pil●●erer with raw sides, but brings him to a broken neck. They will not believe that are ordained to perish. As tell me, of so many millions of notorious sinners as were in this land: how many, or where are any; who from the beginning of these bloody and unnatural wars, these sad and calamitus distempers, have left off their drinking, swearing, whoring, profaning of the Lords day, cheating and the like; can you name ten, yea or two of a thousand which you partly knew, not certainly; for he that was a drunkard before, is a drunkard still, he that was a swearer before, is a swearer still, he that was filthy before, is filthy still, etc. Though such a judgement in a different age, (wherein religion itself and the power of godliness was not countemptible as now it is) would have caused an universal repentance and reformation, as the like (only threatened, not executed) did in the Nine vites. Jona. 3  
But what do I speak of their repentance and reformation, or of their being the better, when they are much the worse for this greivious judgement▪ When the greatest number swear & curse even in a presumptuous bravery, as neither regarding God's wrath nor weighing his heavy displeasure. Being like so many mad dogs, that fly in their master's face who keeps them. Yea, when they will scoff at, jeer and persecute any, that shall refuse to run with them unto the same excess of riot. 1 Pet. 4.4. even living as if they were neither beholding to God, nor afraid of him, both out of his debt and danger.  
Oh the small hopes that we have of Gods sheathing his sword, and the many and woeful, symetomes of an universal destruction of our whole Nation, (whom God hath more honoured with the means of grace then any nation under heaven) for this we may build upon; that God will never leave smiting, till we smite that which smiteth at his honour. Was it the Lords complant against jerusalem, when he threatened her destruction by Nebuchadnezar? I called to weeping and mourning, and to baldness and girding with sackcloth; but behold joy and gladness, slaying oxen and kill sheep, eating flesh and drinking wine. Isay 22.12.13 For which he was so highly offended, that he tells them this their iniquity should not be purged till death verse 14?  
what then may we justly look for, when we drink, and swear, & cheat and whore, as if there were no God to judge, nor hell to punish, nor heaven to reward? which sins at any time were abominable, but now (and that upon days of humiliation) they are most execrable. Yea, what other is this, then to imitate the Thracians, who when it lightens and thunders, shoot arrows against heaven; thinking by that means to daw God to some reason.  
And yet these men profess and call themselves Christians, and look that others should esteem them so: yea, they dare call God father, and expect that he should give them the Kingdom of heaven: and not only show their faces in the Temple; but with their mouths receive (as they think) the sacred body and blood of the Lord of life. But will God own such wicked and profane wretches for his children? no such matter. He will one day (if they repent not) turn them over to the god of this world. Ephes. 2.2. 2 Tim. 2 26 john 12.31. and 14▪ 30. And say to them as once Christ to the Jews. john 8.44. Ye are of your father the Devil. Neither can he be a good God, who hath such evil sons: As the Indians told the Spaniards when they first came amongst them, after they had observed their conditions.  
But I need say no more, you have heard what God himself hath both said and sworn in his word. And in case you believe not Moses and the Prophets, Christ and his Apostles, you would never be persuaded, although one should be sent unto you from the dead, to testify what a place of torment you are (without repentance) going unto. Luke 16.31. Wherefore do you believe there is a God? and that he speaks as he means in his word? are you a Christian? if you be there is an hell in your creed, If there be an hell, how dare you tore heaven with your blasphemies? and bandy the dreadful name of God in your impure and miry mouth by your bloody oaths and execrations. Do not stifle your conscience, nor stop your ears against the mennases, and threats of God in his word. Flatter not your heart with an opinion that he is all mercy: but believe peremptorily and fully what the word speaks: as well the commands and threats, as the promises: And not what Satan and his adherents (the world and the flesh) suggests of meeting with heaven at the last hour, when all your life long you have gallowped in the beaten road towards hell. Or to use our Saviour's own words, Do not stop your ears, and wink with your eyes; lest you should see with your eyes, and hear with your ears, and understand with your heart, and so should be converted. Mat. 13.15. Acts 28.27. Yea, if you bear any good will to your own soul, break off your sins by repentance, give no longer credit to the flesh or the Devil which prophecy prosperity to sin; (as once the Pope to the powder traitors) but believe God and the Scripture; which manifestly proves, that every man shall be judged according to his works. Revel. 20.13. and 22.12. Make not Christ a bolster for sin, nor God's mercy a warrant for your continuing in an evil course. Be not therefore evil because he is good, least like the foolish builder, Luke 14. you come short of your reckoning.  
Oh what a blasphemous imagination is this against Jesus Christ! to think that he came into the world to be a patron of sin, or a Bolster whereupon we may more securely sleep in sensuality; and not to destroy the works of the Devil as it is, 1 john 3.3.8.9.10. O that Christians should so live, as if the practice of the Gospel were quite contrary to the rule of the law! But such men show what they are, for none but base minds, and perverse dispositions saith St. Barnard, will therefore be evil because God is good. And those that belong to God's election, and for whom Christ died, will never make that liberty which he hath purchased for them with his precious blood, a warrant or cloak to sin, but rather a spur to insite them to godliness. As nothing so soon leads an ingenious mind to repentance, as when he considers God's bountifulness, and long suffering towards him, Rom. 2.4. What saith holy David, There is mercy with thee that thou mayest be feared. Psal. 130.4. Not that thou mightest be despised, blasphemed, etc. Yea, know this, and wright it in the table book of thy memory and on the table of thine heart; that if God's bountifulness and long suffering towards thee, do not lead thee to repentance, it will double thy doom, and increase the pile of thy torments; for every day which does not abate of thy reckoning will increase it; and thou by thine hardness and impenetencie, shalt but treasure up unto thyself wroth against the day of wroth, and the declaration of the just judgement of God. Rom. 2.4, 5.  Swearer. 
This is but one doctor's opinion, another (who knows as much as you) will judge you but a legal preacher, and call it ridgid devinity which breathes out nothing but damnation: as being a means to make men dispayer, rather than win them to Christ. Are all damned except a few presizians.  Messenger, 
I know it is the divinity of divers, Let men live how they list, in ignorance and all abominable filthiness; so they call at last, and but say Lord have mercy upon me, we must infalably conclude their estate as good as the best, as if the Lord had not said you shall cry and not be heard. Pro. 1.24. to 32.  
I know also, that the Church hath never in any age, or place of the world, been without many false prophets: who are very ready to withstand, and contrary whatsoever doctrine the true prophets are commanded by God to deliver, and you may also see it 1 Kings 22. 6.23.24. jer. 5.12.13.31. and 6.14, 15. and 8.11. and 14.13. to 19 and 26.8.9. Acts 13, 7. to 12. and 17.18. to 21. and 20.29.30. Ezek. 22.25, 26.28. Deut. 13.3. Mar. 7.15. and 24.5.11.24. 2 Tim. 3.8. 2 Cor. 11.13. 2 Pet. 2.1, 2, 3. Phil. 3.18. And these do all that possibly they can, (by wresting and misaplying the Scripture) to discourage the godly, and encourage the wicked. And therefore in stead of discovering of, and rebuking for sin, Lam. 2.14. (which is the first step tending to edification and conversion) they flatter the people in their sins, as those confederates of Korah did Israel; The Congregation is holy enough. Numb●●● 6.3. O● preach p●ace un●o them, as the Serpent to Eve● ye shall not die at all Gen. 3.4, 5. Or promis● th●m good success in an evil way; as those 400 false prophets to Aha●, G●e up and prosper● for the Lo●● sh●ll deliver it into thine hand; 2 Chron. 18.11. Which the h●ly ●h●st calls daubing with untempered m●rter, Ezek. 13 14.15 and 22.28. Saying, moreover that from these Prophets, profanes goes forth into all the land jer. 23.15. Whereas if they discharged their ●●ty, and deal● plainly with 〈◊〉 people; th●y should turn them from their ●ill way, and from 〈◊〉 evil of th● 〈…〉 ●●rse 21, 22. N●r can there be a better proof of a false teacher then soothing 〈◊〉 ●s a Mountebank trick; to heal an ulcer and leave in the cor●. Yea, wh●● good Phys●i●ian, either for soul o● body doth not first tell us the state of the diseal●, with us symptoms, ●nd then prescribe; and in prescribing, first pull down the body, and then rais● it wi●h cordials▪ ●nd ●●●se patiented would 〈◊〉, that sh●rpe medicens, and bitter potions, make short diseases, and procure sound hea●t● Bu● touching Ministers that edify to damnation, I refer you to a small book called, An Abs●●●● of some late Characters: where they are painted out to the life Secondly, How much better it is to strike the conscience, then stroke the ear; I shall sh●w you hereafter upon another occasion Thirdly touching what I have said, as it is for the discharge of my duty, and according to Gods express command. Levit. 19.17. Heb 2.13. So search the Scriptures, and try whether my doctrine and allegations be of God or no, as those noble B●reans did when Paul preached. Acts 17 11. And then if they agree not with the pencil of the Holy ghost reject them, but if they do, e●teraine it, as if it were an epistle sent from God himself, to invi●e and call you 〈◊〉 repentance. And so doing it sh●ll (with God's blessing upon it) be unto you, as jonathans' three Arrows were to David, which occasioned his escape from Saules fury. O● as David's harp was to Saul, which frighted away the evil spirit from him. 1 Sam 16.23, Yea as the Angel was to Peter, Acts 12.7. to 12 that opened the Iron gates, loosed his bands, brought him out of the P●ison, and delivered him from the thraldom of his enemies. Which is my prayer and hope, and should be my joy to see it. These things have I said, that ye might be sav●d, 1 Cor. 10 33.  
wherefore consider seriously what I have said and do not, Oh do not mock at God's word, nor sport away your soul● into those pains which are easeless, endless and remediless. Shall we give an account at the day of judgement for every idle word we speak, Mat. 12.36. & never give a reckoning for our wicked swearing & cursing? we shall be judged by our words. verse 37.  
Are you willing to be saved? if you are, Break of your sins by repentance. Dan. 4.24. Cease to do evil, leanne to do well. Isay 1.16.17. Seriously grieve and bewail, for the millions of ●●mes that you have blasphemed God and peirsed your saviour, and never more commit the l●ke impiety. Y●a do not only leave your swearing, but fear an oath and make conscience of it, resolve not to take the glorious name of God in vain, nor place any other creature in his room: though the Devil should say unto you, as once he did to Christ all this will I give thee.  
For it is not enough that we abstain from evil, unless we hate it also, and do the contrary good Sanctify the Lord God in your heart, 1 Pet. 3.15. Make a Covenant with your mouth, as joh did with his eyes, and set a watch before the door of your lips, that you thus offend not with your tongue Psal. 141.3.  
Which if you do rightly, the like care to avoid all other sins will necessarily follow: because he that fears to commit one sin out of conscience, and because God forbids it, will upon the sam● ground, fear all that his law forbids, and as hearty, and unfeignedly desire that he may never commit it, as that God should never impuce it 2 Tim 2.19. Neither can a regenerate m●nd consist with a determination to continue in any one sin; as when Christ cast out one Devil, we read that he cast out all, even the whole Legion, Mark 5, 2, And he that makes not some conscience of all sin, makes no true conscience of any sin,  
And the same is to be understood also of duties commanded, for the same law which enjoins us to hate and forsake all sin, commands us also to strive after universal obedience to every precept. And it is a true rule, he that hath not in him all christian graces in their measure hath none, and he that hath any one truly hath all. He that is not sanctified in every part, is truly sanctified in no part. 1 Pet. 1.15. 2 Pet. 3.11. Mat. 5 48. 2 Tim. 3.17. 2 Cor. 7.1. And the least sin allowed of, be it but a vain thought, or one duty omitted: is enough to cast thee into hell; for the wages of sin (any sin be it never so little) is death. Rom. 6 23. James 1.15. Yea, admit thou hadst never acted any the least evil in all thy life, it were not enough to save thee from hell, much less to bring thee to heaven, for we need no more to condemn us, than what we brought into the world with us. Gen. 2.17. Psal. 51.5. Rom. 5.12. Whence the new borne child in the law was commanded to offer a sin offering. Levit 12.6.  
Which grace if you would obtain; First, lay to heart the things formerly delivered. Believe thine estate dangerous, and that there is but one way to help thee, viz. to repent what thou hast done, and never more to do wilfully or premedetately what thou hast repent▪ not fostering one known sin in thy soul. For the only way to become good, is first to believe that thou art evil; and by accusing ourselves we prevent satan, by judging ourselves we prevent God.  
Scondly, If thou be'st convinced, and resolvest upon a new course, let thy resolution be peremptory and constant: and take heed thou hearden not again as Pharaoh, the Philistems, the Young man in the Gospel, Pilate and Judas did. Resemble not the Iron which is no longer ●oft than it is in the fire, be not like those which are sea sick, who are much troubled while they are on shipbord but presently well again when they come to shore; for that good saith St. Gregory will do us no good, which is not made good by perseverance. If with these premonitions, the spirit shall vouchsafe to stir up in thy heart any good motions, and holy purposes to obey God, in letting thy sins go; quench not, grieve not the spirit. 1 Thes. 5.19. return not with the dog to thy vomit, lest thy latter end prove seven fold worse than thy beginning: Mat. 12.43.45. As it fared with julian the Apostate, and judas the Traitor: Oh it is a fearful thing to receive the grace of God in vain, and a desperate thing being warned of a rock, will fully to cast ourselves upon it.  
Thirdly, Let not Satan persuade you to defer your repentance: no not an hour, lest your resolution proves as a false conception that never comes to bearing, for as ill debtors put off their creaditors, first one week and then another, tell at last they are able to pay nothing. So deal delayers with God. Besides, Death may be sudden, even the least of a thousand things can kill thee and give thee no leisure to be sick.  
2. Or if death be not sudden, repentance is no such easy work, as to be put off to sickness: And though true repentance be never too late, yet late repentance is seldom true. And indeed there is small hope of repentance at the hour of death, where there was no regard of honesty in the time of life, and millions are now in hell, who thought they would repent hereafter: not being wise enough to consider, that it is with sin in the heart, as with a tree planted in the ground, which the longer it groweth, the harder it is to be plucked up; or a nail in a post, which is made faster by every stroke of the hammer. Can the Blackamoor change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil saith the Lord, jer. 13.23.  
3. Or suppose after many years spent in the service of sin and Satan: thou art willing to relinquish thy lusts, and offer to God thy service, and best devotions at the last gasp: Will he accept of them? No, he hath expressly told us the contrary Pro. 1.24. to 32. Yea is 〈◊〉 likely that God will accept of thy dry bones, when Satan hath sucked out all the marrow: that he will give his heavenly and spiritual graces at the hour of deah, to those who have contemned them all their life. Yea, is it not most just and equal ●f God will not be found of those that were content to lose him: If he shut his ear against their prayers, calling to h●m for pardon: that stopped their ears against his voice, calling upon them for repentance? The Lord hath made a promise to late repentance, not of late repentance. If thou convertest to morrow, thou art sure of grace, but thou art not sure of to morrow's conversion. If in any reasonable time we pray he will hear us, if we repent he will pardon us, if we am●nd our lives he will save us; but for want of this consideration, Dives prayed but was not heard. Esau wept but was not pitied, the foolish Virgins knocked but were denied. And so thousands have cried unto God at the hour of death and found no acceptance: but they died as they lived, and went from ●ispayer unto destruction.  
Wherefore as you tender the good of your own soul, set upon the work presently, provide with joseph for the Dearth to come: With Noah in the days of thine health, build the ark of a good conscience against the floods of sickness. Imitate the Ant, who provides her meat in summer for the winter following. Yea, do it whilst the yearning bowels; the bleeding wounds, & compassionate arms of Jesus Christ lie open to receive you. Whiles you have health, and life and means, and time to repent, and make your peace with God in Christ: as you tender I say the everlasting happiness and well-farre of your almost lost and drowned soul, as you expect or hope for grace or mercy, for joy and comfort, for heaven and salvation, for endless bliss and glory at the last. As you would escape the dyerfull wrath of God, the bitter sentence & doom of Christ, the neverdying sting, & worm of conscience, the tormenting & soul scorching flames of hell, & everlasting separation from God's blissful presents, abjure & utterly renounce all wilful and affected evil; & in the first place this abominable sin of swearing & cursing.  
Fourthly, If thou wouldst hold out in thy good purposes, and bring thy thoughts to the birth, fly evil company for fear of infection; because it is exceeding hard and difficult, not to fall into those sins unto which the eyes and the ears are enured. It is rare if with Peter we deny not Chrst, in Caiphas his house; With Soloman we shall find that it is hard having the Egyptian without her Idols. Yea, be as careful to avoid all the occsions of sin as sin itself, and not now and then, but continually.  
Fiftly, Be diligent to hear God's word (powrfully preached) which is the sword of the spirit that killeth our corruptions, and that unresistable cannon shot which beateth and batteeths down the strong holds of sin and Satan.  
Sixtly, Ponder and meditate seriously on God's inestemable love towards us, who hath not spared to give his only beloved son, out of his bosom to die for us and to purchase thereby every good thing we do enjoy either for soul or body, even to the least bit of bread we eat, & this will make thee, (if thou hast any ingenuiety) to direct all thy thoughts, speeches, and actious to his glory, as he hath directed thy eternal salvation thereunto: and often force thee to break out into this or the like expression; What shall I render unnto thee O Lord for all thy benefits, but love thee my Creator, and become a new creature.  
Seventhly, Consider that the Lord beholdeth thee in all places, and in every thing thou dost; even as the eyes of a well drawn picture are fastened on thee which way so ever thou turnest. Yea, consider him as a just judge, who will not let this cursed sin go unpunished: and this will make thee keep a narrower watch over thy thoughts, than any other can do over thy actions.  
Eightly and lastly, But chiefly and principally, Omit not to pray for the assistance of God's spirit, otherwise thy strength is small; yea, except God give thee repentance, and removes all impediments that may hinder, thou canst no more turn thyself, than thou couldst at first make thyself. We are not sufficient of ourselves to think, much less to speak, least of all to do aught that is good, 2 Cor. 3.5. john 15.4, 5. We are swift to all evil, but to any good immovable. Wherefore beg of God that he will give you a new heart, and when the heart is changed, all the members will follow after it, as the rest of the creatures after the sun when it ariseth. Importune him for grace, that thou mayest firmly resolve, speedily begin, and continually persevere in doing and suffering his holy will. Desire him to inform and reform thee so, that thou mayest neither misbeleeve, nor mislive. To regenerate thy heart, change and purify thy nature, subdue thy reason, rectify thy judgement, reform and strengthen thy will, renew thy affections, and beat down in thee whatsoever stands in opposition to the sceptre of Jesus Christ. In a word to give and increase in thee all christian graces: that thou mayest know, and believe, and repent, and amend, and persevere in well doing; not forgetting that prayer is the key of heaven.  
Do this, use the means, and look up for assistance, Imitate the Matriner, who in sailing sets his hand●●o the stern, his eye to the star. and my soul for thine, thou art in the direct way to ar●● at the port of eternal glory.  
Only this let ●e add. Be sure you wholly and only rest on your Saviour Jesus Christ for salvation, abhorring to attribute or ascribe aught to doing: for our very righteousnesses are as filthy rags. Esay. 64.5. And the sole prefection of a christian, is the imputation of Christ's righteousness, and the not imputation of his own unrighteousness, a rule which we are very apt to swarve from, either on the right or left hand wherefore if you would not err, observe this golden mean, endeavour to live as if there were no Gospel, & to die as if there were no law. And now for conclusion, If thou receivest any power against this greatevill, forget not to be thankful, and when God hath the fruit of his mercies, he will not spare to sow much where he reaps much. Many may show you the way better, but none canshew you a better way, and so having set before you life and death, I leave you to choose, which of them you like best  Swearer, 
I see you are a Puritan?  Messenger, 
And why not Roundhead? (the name last coined in the Devil's mint) I confess, formerly the word was Puritan, because it was a capital crime to be religious, but now it is Roundhead (a term of a larger extent) that men may not only be ashamed to serve God and be saved, but even fear to be so much as civil: here you over shot yourself; But since the religious only are thorns in your eyes, give me your reason, Are all Puritains' that love not swearing if so I am one indeed; if not, define what you mean by the name.  Swearer, 
Tell not me of definitions, for I am no scholar, but I hate a Puritan.  Messenger, 
It appears indeed you were never a pupil of Christ teaching though you call yourself after his name: Or if so, you have forgot your first lesson, for he tells you in his word, that the fear of God (which I am sure you want) is the very beginning of wisdom, Pro, 1.7.  Swearer, 
How know you that I have not the fear of God? I bless his name I fear him as well as you, and have as good an heart as the best, theugh I make not such a show as many do, but all Puritains' are thus sencorious, whereas the Scripture saith; judge not that ye be not judged, for with what judgement ye judge ye shall be judged Mat. 7.1, 2.  Messenger, 
Our Saviour in that place condemns judging of our brotherfor motes or some sudden eruptions, or appearances only, or determining of his final estate, which makes nothing for habitruated swearers until they repent, neither do I determine of yourfuture estate; I know God can with a word of his mouth create in you a new heart, and that it is as easy with him to make a man religious as to bid him be such; But touching the present, I may more than guess that you are not. For doth not our Saviour tell us also, That out of the abundance of the heart the mouth speaketh? Mat. 12.34. and that we shall know men by their fruits; That every good tree bringeth forth good fruit, and a corrupt tree evil fruit? Mat. 7.16.17.20. and 12.33. Doth not St. james say, If any man among you seemeth to be religious, and bridleth not his tongue, that man deceiveth himself, and his religion is vain: james 1.16. You may flatter yourself, but evil speaking discovers an evil heart; A corrupt stream is an ill sign of a pure fountain; neither shall you persuade me, that good wine is in the vessel, when only vinigar comes forth, if the words be hellish and profane, we may flatly conclude that the heart also is wicked; If you blessed God with your soul, you would not blaspheme him with your tongue. Yea, could you rap out oaths in such a manner as you do, if your conscience were not, seared and your heart hardened, and you past felling, and destitute of all grace? No, it's impossible; for the least spark of the true fear of God in your heart would be as a bridle to curb in this unruly evil of the tongue, that it should not run so at randum, nor burst out either into wicked or vain swearing; If ye love me, saith our Saviour, keep my commandments. john 14.15. Now what sin will a man leave for Christ's sake, if he will not leave this which is every way unprofitable, and many ways hurtful? And what though the natural man (who wants both the eye of faith and the light of God's word and spirit) can perceive nothing amiss in his own heart; yet one that is spiritual may: 1 Cor. 2.14.15. The disease appears not many times to the Patient himself, yet when he talks idly, the Phisutian knows he is even sick to death.  
But what needs all this? when you fret and spurn against the good word of God, and swell against your reprehender; when with Balam and Herod you grudge to be stayed in the way to death, and fly'upon those who oppose your perdition? which is an infallible argument that you are utterly destitute of the fear of God. Yea, he that will not hear of his faults, is not capable of amendment.  
Yea, to be exasperated with good counsel, and in stead of penetency to break into choler; when fury sparkles in those eyes which should gush out with water; it is an evident sign of one that shall perish; Pro. 29 1 Read the words and tremble, a man that heardneth his neck being of ten reproved shall suddenly be destroyed, & that without remedy: see more Pro. 1.24.25.26. to 33. Whence it is the Prophet tells Amazia; I know that God hath determined to destroy thee, because thou hast done this, and hast not obeyed my council; 2 Chro. 25.16.20. and that the Holy ghost speaking of Elyes sons, saith that they would not hearken unto, vor obey the voice of their father, because the Lord was determined to destroy them; 1 Sam. 2.25. That sin is passed all cure. which strives against the cure Herbs, that are worse for warering Trees that are less fruitful for dunging and pruning are to be rooted out, or hewn down. Even salvation itself will not save those that spill the potion, and fling away the plaster. When God would have cured Babylon, and she would not be cured, than she is given up to destruction without further warning. Wherefore, boast what you will of a good heart; yea, swear also that you fear God, I know and am assured that you have not the fear of God before your eyes: as the Apostle speaking of unbelievers phraseth it, Rom. 3.18 For as St, john saith, If any man love the world the love of God is not in him, 1 john 2 15 so if any man love swearing or cursing the fear of God is not in him, for it cannot be that the true fear of God and ordinary swearing & cursing should dwell together in one man. Yea, dead are they while they live that live in this sin, Eph. 1, 2, 3 Col. 2.13. Math. 8.22. james 2.17. 2 Cor. 4.3, 4.2 Thes 2 9.10. Nor ought believers (by the rule of God's word) to eat or keep company with such, 2 Thesalo. 3.6.14. Ephes 5.5.7 1 Cor. 5.11. 1 Tim. 1.10. But of this sin see more.  
In 

Mr. Downames Treatise of swearing.  
Mr. Dod upon the third commandment.  
A late treatise called Sin Stigmatised.    
Out of which three books I have improved my own talent for the honour of the giver, and profit of the hearers. And as touching Puritanisme, have but patience, and yourself shall confess, that those are not puritanes who are generally so reputed: but their accusers; (viz. Papists, Profane, Ignorant and mere civil men, prelatical; Arminian, Scandalous and Malignant Ministers) who are pleased, (either out of Ignorance or malice) to term and repute them so. Yea, I will make it so plain by God's assistance that every one present shall acknowledge the religious to be innocent and there accusers to be guilty of the same things which you and the world blinded in judgement, judge of them, and most unjustly lay to their charge; whether you mean by a puritan.  
One 

Who is pure in his own eyes.  
Or who says, and does not, seems and is not.  
Or who under a show of religion cousins the world.  
Or who stumbles at straws, and leaps over blocks.  
Or who is over ridged and sensorious.  
Or who is singular in his judgement and practice.  
Or who is unquiet and contentious amongst his neighbours.    
For this is the case, the men of the world think all that are scrupelous, and conscionable to be puritanes: but they know (upon good ground from God's word) all, who bark out this odious name to be indeed rank Puritans and gross Hypocrites, and that they are in the condition of blind persons, who rushing one upon another in the way: either complains of the others blindness, but neither of his own: for (for the most part) he alone that is guilty will be casting these stones, & complain of another's unsavoury breath, when his lungs only are corrupt  
Thus the Author goes one in the conference tell he hath completed his promise, and answered all the usual questions in controversy between the Word and the World; as every one shall find that reads the cure of Misprision.   

Postscript.  
YOu that fear God, or have any bowels of compassion towards the precious souls of those poor ignorant men, women and children, whom you hear to swear and curse as dogs bark, (that is not more of curstness then out of custom) wish them to read these few pages, at least the first 5. or 6. which I thought fit to print even as I found it in the beginning of a Manuscript. And in case you perceive good come of it, give of them to your friends and neighbours At james Crumps a Booke-binder, in Little Bartholomew's Well yard, you may have as many Gratis, as you shall be pleased to distribute.  
Finis.   

Imprimatur.  
J. Downam.   

Errata.  
Pag. I under the title, for postcript read postscript. Pag. 1. l. 1. & 22, & 23. & 25. for swaring r. swearing. Pag 1. l. 28. for kill read kill, & therefore he must continue it. pag. 3 l. 30. for unpardonable, r. rests unpardonable. Pag. 4. leave. out the 5. last lines. p. 4. l. 21 for there faith, 1. their faith, or ofter better security. p. 5.1.19. for well they deserve it, r. & well they deserve it, pag 6. l. 26. for heirers, r. heirs.