profit that comes to the reproved David accounted it a speciall Balm on his head Psal 141.5 a great kindnesse Ps 141.5 Nature doth teach us it is better justly to bee reproved of an enemy then unjustly praised of a friend Open rebuke is better then secret love Pro. 27.5 Prov. 27.5 Friendly wounds endevouring to convert the soule argue great faithfulnesse in such a reprover but the smiling kisses of him that winkes at our faults and is silent at our sinnes argues him to be both deceitfull Pro. 27.6 and a deadly enemy Pro. 27.6 It is better to heare the reproofe of a wise man then the song of a fool Eccles 7.5 It may be the song of a foole 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 mans 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 healthfull 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 dutie 4. He is healthfull his cheerfull 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 needfull 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 hee 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 hee spake 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 righteousnesse Not withstanding all which great and matchlesse provocations of credit comfort glory many are still of Cains condition Am I my brothers 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 condemnes and murthers his own soul The mouth of the righteous bringeth forth wisedome therefore surely his tongue shall be preserved and soul saved Prov. 10.31 but the mouth of the froward rejects wisdome therefore surely their tongues shall be cut out and souls destroyed Vers 14. Fooles shall he destroyed but such obstinate scorners are fooles First because they make it a sport to commit sin Secondly because they forsake the Lord and take part with the Devill Thirdly because to retaine a customary short unprofitable sin they put over their bodies and soules to suffer a severe certain eternall 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 pearles 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 finde Paradise shut against them If our brothers body is to be regarded that it perish not for want of sustenance then much more his soule Deut. 15.8 that it perish not for want of admonition The life of the beast is not to be neglected much lesse the soul of our neighbour Prov. 12.10 our brother There is scarce any but is glad if he hath preserved his neighbours sheep or his Ox that it die not in a pit how much more glad should we be if wee can preserve his soul from dropping into from damning in hell Thus touching the reproving of all sins in generall and the prvocations thereto Now as we are to reprove and if that stand within the compasse 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 zeale 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 performe this two branched dutie 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 hee fought against the Amorites Jos 10.10 the Sun took his part When hee fought against Idolatrs Dan. 3. the Lions took his part When against mockers 2 Kin. 2.24 the Beares tooke his part When against the Sodomites Gen. 16. the fire tooke 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 ayr Sea fish fowle Zach. 5.3 Hos 4.3 with the beasts of the field all are strongly united to take his part How therefore caust thou expect comfort that thou art Gods servant if thou standest not to thy Masters quarrell 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 battell Or to the kernell that brakedst not the shel Or to the conquest that foughtest not in the combate 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 shew our selves good and faithfull Subjects is to professe 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
all the Congregation are holy every one of them vers 3. So say our ruffian-like swearers You take too much upon you all are as holy as you your selfe Wilt thou make thy selfe altogether a Prince and a Ruler over us ver 13. The sayings of these in contempt of admonishing besides their swearing are very fearfull sinfull 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 wee sweare 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 thinke somewhat to say for themselves why they have so much delight in and so little hast out of their company 1. Objectiōs to cōtinue in obstinate Swearers company answered Objection Wee 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 generalls And seeing you have more delighted in the favour of sinfull 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 eares and not to heare hearts and not to understand with them The Sunne may equally shine upon all men and yet those that are blinde see nothing by the light thereof The light of the Word is cleare against this sin Mat. 5. Exod. 20. yet carnall purblinde men will not benefit by this open universall light The naturall 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 lowd sound of generall knowledge are as emptie barrells floating on the Sea close shut there is water enough if they could open themselves Their judgements might easily see the danger in sinfull swearers company if they would or rather if God were pleased to boare a hole in their close caskes 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 my selfe unmannerly from their company Sol. It is better to be thought to be singular then to be knowne to be sinfull It is a commendable pietie to affect fingularitie among those that are vicious It is better to doe or thinke well alone then to follow a mublitude in that which is evill 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 roome of them Lot was better pleased with his new associates Angels Messengers from God then with his old acquaintance the Inhabitants of Sodome rebells against Heaven His wife had a longing after though mercifully pulled from them therefore shee is turned into a pillar of Salt for to season us and our carnall affections Have no fellowship with the unfruitfull workes of darknesse our own flesh and bloud is not to be followed but Gods commandement to be obeyed It is better having one eye to goe to life Mat. 18.9 then having two to be cast into hell-fire Better have the conduct of God and a good Conscience to cheare us in our journey to heaven then to have a multitude of old companions the sonnes of Belial to ring a passing peale to our soules and hast us to hell Objection 4. I finde their company much profitable I sin not against the Apostles rule Ephes 5. Ephes 5. Sol. He means there such workers and actors of darknesse are no whit profitable to thy soule how soever they may seeme to be to thy bodie Now thy soules profit thou chiefly art to ayme 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 gaine which is had with the losse of Faith God and a good Conscience How canst thou rejoyce in the bargaine when thou givest pearles and receivest pebbles gold and receivest dung buyest earth which is transitory and sellest heaven which is eternall This is Glaucus his change Copper for gold Esaus purchase pottage for a birth-right I had rather hunger saith one then willingly dip my hand in a wicked mans 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 evill men like thee it s because they spie some evill qualitie in thee like their owne If they saw nothing but goodnesse in thee they could not love thee and be bad themselves When the people praised Phocion he doubted somewhat and said What evill have I done Strive to deserve ill of none but not deserving ill let it not grieve thee to heare evill of those that are evill themselves There is no greater Argument of goodnesse then the hatred and dispraise of a wicked man Objection 6. I keepe my tongue from swearing with them though for societie I sit in their company my heart and my soule are kept pure from such pollutions they shall not defile mee Sol. Then thou art as pure as Christ Jesus himselfe in whose Spirit alone there was found no guile All other Saints had an inclination to evill and many of them by evill company dangerously foyled If such tall Cedars as Joseph Job Sampson 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 thy selfe to the company of sinfull swearers This is not to stay till the Devill finde thee but a seeking of him because the Devill should not lose thee It is but a madnesse for a man to presume upon an Antidote in going to the Pest-house when he may keepe himselfe from it It is indeed the propertie of oyle being powred into other Liquors to swim on the top and keepe it selfe unmixt And of the Salamander to lie in the fire and not be burnt And of the fishes to retaine 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 varie their savours with the veines of the soile through which they slide Brute creatures also many of them altering their region do alter also their cōdition Men are as apt to be altered by the
Mariners A make-peace for Magistrates A meditation for mourners A memento for mortalitie Milk for the weak Meat for the strong Musick for the melancholy The Mystery of godlinesse The mirror of Martyrs The map of the next world The mouth of the Lord Jehovah The nurse of vertue The newes from Canaan The non-such for the soul and body The net to draw mens souls out of the waters of wickednesse It is The Oracle of God The oldest way of life and truth The plea of the poore The pain of the rich The physick of the sick The preservative against the plague The priviledge of Christians The pearle without price The Pilot to pietie The path-way to Paradise The pledge of Gods love The promise of perfection The proof of professors The Palace of Protestants The prison of Papists The pull-down of Purgatory The plat-forme for all pastime It is The quiver of Gods arrows against Atheists The quench-coale of lust The root of religion The rock of Gods Church The refuge of the righteous The rule of mans actions The riches unperishable The revealed will of God It is The staffe of the feeble The sting of finne The Sling of David The Spring of pleasure The salve for the soare The Sea-mans compasse The spirituall Manna The Sword of the Spirit The School-master of Mankind The Seed of the new birth The Sea of Gods mercies The Signet of Gods right hand The Sampler of Saints sufferings The Scepter of Christs Kingdome The search for the sinner The safety for the sorrowfull The solace of the soul The summons to judgement It is The tidings of salvation The treasure of gladnesse The triall of truth The testimony of Gods favour The touch-stone of error The two-edged sword The Testament and Tenure of our Freehold The Tradesmans balance The young mans task The Vsurers hell The wine for the wounded The woe for the worldling The way for to walk in The * Ulysses saith Homer caused himself to bee bound to the Mast of the ship and every one of his fellowes eares to be stopped with wax that they might not hearken to the songs of these Monsters the Syrens and so be drowned in the Sea wax for the Sailers cars against the Syrens songs on the sea The whetstone of zeal The watch-bell of Christians The wisdome of the crosse 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 judgments Christ divided the Law into two Tables The love of God and the love of our Neighbour Now the foure first Commandments contain our dutie 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 seaven 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 passe by the subtilty of the Devill as the event it selfe doth sufficiently declare seeing by little and little it came to passe 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 appeare that God did absolutely and of set purpose condemne Images but such as whereby God himselfe is represented and to make up the number of ten they divide the tenth into two precepts as a man having stollen one of ten baggs divides the ninth into two that none of the number might be wanting This then 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 c. Secondly the Provocation or Reason to inforce it For the Lord will not hold him guiltlesse c. 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 c. 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 then it is a good name otherwise it is an evill name Pro. 22.1 A good name is better then riches This is that wherby we are made known unto others as men are by their names 3. Our selves Luk. 10.20 Rev. 21. ult our own persons Rejoyce 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 shew 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 powerfull 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 himselfe Psa 116.13 2. The properties and speciall attributes of God Properties as Strong Almighty Exod. 6.2 3. 15.3 Jealous Exod. 34.14 Attributes as Justice Mercy Power Goodnesse 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. Gods 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 Mercie Goodnesse Truth c. 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 poore young or old Shalt not take A metaphor taken from pretious vessels which are not to be touched without warinesse 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 Judgments Creatures Of the Lord thy God Who by the greatnesse of of his power hath shewed himselfe Lord universally and by the goodnesse of his mercie hath shewed himself thy God particularly by saving and delivering thee from
unto God as a witnesse by oath especially when that is to be averred which in the conscience lies concealed The reason of Oathes is grounded upon this point that forasmuch as it is presumed upon by all men that they doe 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 forsweare themselves It was received by a common consent and custome 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 ascertaine and confirme by oath to be true and appoint God to be the revenger thereof in case we doe sweare 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 sweare 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 bad suppressed 3. Authority obeyed Divine and Humane 4. Gods glory in all much promoted Such an Oath when we publickly take Why men swear laying hands on a book 4. Causes we doe it by laying our hand upon the Bible or Evangelists 1. That the Swearer remembring the benefit of the redemption by Christ might be the more afraid to sweare that which is false This love of Christ should constrain us to love him againe by speaking nothing but the truth 2. That the Swearer might know the multitude of witnesses Father Sonne and holy Ghost that abide beholders of his oath and therefore his offence in swearing falsly 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 testifie what he did 4. That as the Scriptures are true so is what he sweareth free from falshood 1. Vses 1. For the justification of the godly from time to time that have taken oathes and of the Lawes of the Land herein that doe maintain the same as lawfull to decide many controversies which otherwise could not be decided Heb. 6.16 2. Vse 2. Anabaptist For confutation of the Anabaptists which utterly condemne all kind of swearing as utterly unlawfull because of Christ his words Matth. 5.34 Sweare 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 sweare 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 Jewes as unto little children lest they should sweare by Devils even as saith he God would have sacrifices offered unto him rather then to Idols Homil. 7. in Matth. The error of the Anabaptists is so stiffly maintained because of the ill understanding of the fore-mentioned 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 affirmes 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 enjoyned 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 oathes but only to purge the Law from the false Glosses of the Scribes and Pharisees not wholly condemning oathes but such only as transgresse 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 oathes 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 Oathes by the Law commanded or commended he leaves untouched as safe and free Whereas they the Anabaptists dwell so unremoveably 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 formes of swearing by heaven earth c. For that was the error of the Jewes that they thought when they sware by heaven earth or such like oathes they took not Gods name in vain nor transgressed this third Precept if they named not God in their oathes Therefore our Saviour took away all colour of excuse or objection seeing when they sware either by heaven or earth the light Baptisme never naming the name of God they notwithstanding did indirectly take Gods 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 sweare is a sin but because to forsweare is a great sin Christs meaning then is Sweare not at all that is not at all by any creature upon what pretence soever or not at all by God himselfe falsly or unadvisedly neither disorderly for affection nor childishly for imitation nor desperately for custome nor cunningly for deceit Oher oathes which fail not in the conditions required in Jer. Jerem. 4.2 4.2 S. Iames mislikes not Christ condemneth not If Christs 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 Sweare not at all had been sufficient And Christ himselfe 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 lawfull it doth not derogate from but advance Gods glory as we see by the Prophets position Jerem. 4.2 Thou shalt swear The Lord liveth in truth judgement and righteousness and the Nations shall bless and praise him How doe the Nations praise the Lord For that the Nations doe sweare by his Name they doe praise him i. they doe make his Name glorious when they doe give credit to them that doe sweare by it and doe find so great observance and reverence thereof in the Swearer that he doth alwayes perform the same which he hath sworn By the fore mentioned place of Heb. 6. it is cleare that an oath is not evill for as he that doth begin strifes among other or hinder their atonement is reputed anoysome enemy a peace-breaker Matth. 5.9 a child of the Devill and therefore cursed so that must needs be a
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 senselesnesse to over-spread the memory heart and conscience of the swearer that he swears oft-times at unawares and having sworn hath no remembrance of his oath much lesse repentance for his sinne Fourthly as there is universality so also variety of new fashioned oathes As men take pride in strange kinds of apparell so also of new fashioned oathes As some try their wits in the invention of new-fangled attires so many limbs of Satan devise unheard-of oathes that by this varietie they may take away all saciety of swearing keep themselves unglutted w th the common use of the same oaths Sometime swearing and that commonly by the dreadfull name of God himselfe by his life soule body heart wounds blood Sometime by the Lord Jesus by Christ heaven aire Sun light Masse Rood our Lady Saint Mary Saint Anne Sometime by my soule this silver crosse of the coin by these ten bloody bones hand bread drinke faith troth Sometime mincing their oathes at if God could not espy them when as men may as by Dickins Maskins s'lid burlady s'foot by my fay by St Tan yea Mary by yea and by nay Perkins A volume will scarce contain the multitude of their oathes and therfore the Lord hath in store for them a whole volume of his plagues Zach. 5.2 the vials whereof being poured downe upon them in the end they shall be inforced to confesse Psa 56.11 Doubtlesse there is a God that judgeth the earth Swearing is now in the eare 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 market-place Luke 7.32 We have piped unto you and yee have not daunced wee have mourned unto you ye have not wept the joyful promises have beene proposed whereby you might be allured the dolefull threatnings 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 wee sound out the trumpet of Gods threatnings the more loudly shall we with the false Prophets speak pleasing things sowing pillows under mens arm-holes 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 purifie the aire then the terriblest thunder and lightening the pleasantest potion doth seldom purge so kindly as the bitterst pill so words that to the ear are the sweetest are not alwayes to the heart the wholsomest Therefore every one of us that are Chirurgions of souls have need to cut and launce this festred sore of swearing though patients are impatient and smart at the quick and wee our selves indure 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 haynous of all other most common as a general Leprosie over-spreading 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 crost 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 eare but tingle to heare 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 guiltlesse that take his Name in vain And Hebr. 10. it is a fearfull thing to fall into the hands of God Though the lawes of men have but meanly provided against this transgression and doe slowly punish it men being scarce so much offended when Gods name is abused as when their own credit is questioned Yet when the Lion hath roared who will not feare Amos 3.8 When the Lord hath threatned certain vengeance who will not be terrified from this unpleasing unprofitable sin seeing though other sinners grow bold on Gods patience and their heart is fully set in them to doe evill because sentence against an evill work is not executed speedily Eccles 8.11 yet their judgment 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 passe 1. That honour thereby may bee given to God 2. That the mouth of all wickednesse may be stopped 3. That others might feare because of the judgement because by their cursed and hellish oathes they have been the occasions of 1. Great griefe to the godly 2. Great scandall 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 witnesse against all such impiety Mal. 3.5 3. Severely for he will not spare in the day of vengeance God will make his plagues wonderfull 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 begins with them in vengeance he will not spare when hee begins he will also make an end and he will doe a thing unto them at which both the eares of them that heare 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 himselfe why sentence of condemnation should not passe
is Mat. 5.37 of the Devill 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 forbid not swearing by smaller oathes 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 practice their deeds in conversation Absit 3. It is an argument of a prophane 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 Gods Majesty Mot. 4. to call him to witnesse for every triffing matter no man will offer the same to his familiar friend lesse to his Landlord least of all to his Prince Exod. 18.22 presuming to appeale to him in every slight businesse which any under-officer may decide Nay herein we deale worse with God then with a good suit of apparell which we will not weare everie day but pretious garments we will reserve to be used on high dayes Theodoret. much more should Gods great and pretious name be reserved to be used in great and speciall matters Tiberius brought up this custome 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 sacriledge for any man to anoint himselfe with the holy oyle appointed for the Tabernacle And can they hope to escape scot-free that sacrilegiously meddle with the sacred name of God The Jewes had the name of God in such reverence Willet on Exod. Buxtorf Heb. Lex verb. Iehovah that they held it lawfull for the high Priest onely 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 lawfull for none to carry it but the high Priest But now as a thing most common Chrysest wee 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 Citie 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 Sorceresse would thus adjure the Furies that if they would not consent shee would name Demogorgon Thus the name of the true God among the Jewes 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 sweare 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 lawfull to pronounce his name commonly or rashly Augustus the Emperour gave charge to the Praetors of Rome Sueton. in Vit. that they would not suffer his name obsole fieri to be worn threed-bare 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 sinfull 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 bee feared for power admired for wisedome praised for goodnesse For this is a great God and therefore to be feared a wise God and therefore wonderfull a good God and therefore praise-worthy It was death among the Egyptians in case that any person swore by the health of Pharaoh and how can he be reputed guiltlesse that sweareth by the heart life blood of God It was a forsaking of the true God to sweare by any other Mot. 5. How shall I pardon thee for this arguing not any impossibility in God to remit but a difficultie in man to repent for this sinne thy children have forsaken me Jerem. 5.7 and sworn by them that are no Gods Now is the Rood Masse our Lady Faith and Troth a God Shall we goe under the name of Protestants and yet by such swearing proclaim our selves Papists Shall we wear King James his livery on our backes and the Popes badge upon our bosoms He can be no true subject to the King on earth that is a Traytor to the King of heaven They that sweare by the sinne of Samaria Amos 8.14 by the sinne of Rome and Spaine they shall fall and never rise again A fearfull doom against swearing by the Masse Rood c. 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 sweare 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 doe more offend then they that sweare by God and that swearing by another they doe forsake the Lord and make Masse Lady Light Fire Gods instead of him It is to play the Traytors not onely against Christ Mot. 6. but also the Kingdom and Nation wherein we live when as by swearing or by connivence against it we pull down Gods 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 lawes for the punishing of foraine foes when in the mean time wee hatch harbour and leave unpunished these home-bred Traytors These secretly though insensibly are powerfull blasts to blow up Parliament-houses are sharp swords to pierce the bodies of Prince and people Shelomiths sonne 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 Kings seal Henry 8. Anno 33. and to abuse his name to the prejudice of his Lawes then to counterfeit the privie Seale 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 wee 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 hee bequeathed his estate to him who should be found out to be his naturall son the sons fell at contention the Judges to decide it commanded that their fathers dead body should be set against a tree and hee that could shoot neerest his heart should be his heire The two bastards shot the third refused it and was much offended with the other for doing it By which naturall love they concluded him the naturall sonne and gave him the Inheritance Those wretches that pierce and wound the name yea the heart of God and teare 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 heires of heaven but fire-brands of hell It is an argument of great ingratitude against the Lord our God Mot. 8. who having powred down his multitude of blessings upon thee thou spuest forth multitude of blasphemies against him Hos 4.7 As Gods blessings were increased so thyblasphemies were increased For great men that seem most to partake of Gods blessings commonly do most abound in this sin Therefore will I change their glory into shame their health into sickness liberty into thraldome 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 it self Jam. 3.6 by their oft eager wilfull and despitefull blaspheming of the glorious name of God The rich man in hell torments complained most of the torments of his tongue hee was cloathed 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 Devill and in some respect exceedeth him Mot. 9. for the devils believe and tremble at this fearfull name of God but swearers do not so In this respect the swearer offereth as great injury to God as the Devill 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 Hee 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 Mary Faith Troth c. Therefore hee commits adultery and Idolatry against the Lord Jer. 5.7 Jer. 5.7 He that turns from the Lord and worshippeth the hoast of heaven in stead of worshipping the Lord commits adultery and Idolatry But the swearer worshippeth the hoast of heaven swearing by St. Mary Peter Paul Sun Light Star Fire Therefore he forsakes the Lord and commits adulterie and Idolatry against the Lord. Zeph. 1.5.6 For in swearing either Gods holy name is polluted by the fleshly tongue of a prophane carnall and sensuall man or if some other thing it sets in stead thereof to sweare by it is spirituall Idolatry Now Adultery is known to be spirituall 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 Hee 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 Wee know there is no greater scandall to friendship then want of trust yet by swearing this scandall unhappily lights upon the swearers sworn-brother Here it may be the swearer flies in the face of the minor or yonger proposition by a strong deniall Object that hee sweareth not because he distrusts his friends belief but to procure grace to his words in the eare 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 perswaded that hee can have any other probable cause but fear and distrust and so among wise men his friend is subject to scandall still Hee that needlesly 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 Syllogisme and the swearer too He greatly wrongs himself because he proclaimes unto the whole world that he is a lier and a fool A lier 1. Lier for if thou mayest be believed why dost thou swear and if thou canst not be believed which thy swearing imports then thou goest for a common lyer 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 lier thou hast no reason to be a common swearer A fool he proclaims himself to be 2. A Fool. Arg. 1. 1. Hee is a speciall fool that falls into the company of friends that are met together for honest society and comfort and throwes 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 wisdome 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 then is needfull but the Swearer doth so therefore he is no wise man Swearing is for confirmation of things doubtfull Heb. 6.16 But our ordinary Swearer is commonly imployed about things plain and frivolous wherein can be no doubt at all as often times about what a clock it is or
Swearers are wilfully bent and will not be reclaimed by the spirit of meeknesse 3. A Lions heart Gal. 6.1 then thou art not to bee discouraged by their fearfull oathes and taunting disgraces but oughtest to bee bold as a Lion Prov. 28.1 Pro. 28.1 lifting up thy voyce as a Trumpet which must bee 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 endevour to kill their sinne with the thunder-bolt and piercing Cannon of Gods judgements that so their souls if by no other means may violently be taken as brands out of the fire Jude 23. Saint James his method of admonition is an excellent patterne for our imitation Iam. 5.12 Brethren above all things sweare not but let your yea be yea nay nay lest yee fall into condemnation 1. He doth captare benevolentiam endevouring to win them by giving them a loving title Brethren 2. He doth informe the judgement what to speak But let your yea be yea your nay nay briefe for memory plain for capacity and doubled for the greater certainty 3. Then he rounds them in the eare with the downfall of damnation thereby to prevaile if by no other means he could because the whole counsell of God is to be delivered Act. 20.27 He is first a Barnabas a sonne of consolation before a Boanerges a sonne of thunder the first assayes to allure by love before hee restrain or compell by feare He first informes the mind with the matter what before he workes upon the affection with the motive why Being first tied unto him with the title of Love they will be the more fearfull of the downfall of damnation For should wee instantly at first flye into the Swearers face with the cudgell 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 deale with him upon confessed grounds and on those to build that which is not confessed as 1. Tell the Swearer at first Instances Gods law must be the rule of our lives hee presently contesseth this by obeying it we are made the sonnes of God the Father the brethren of Christ the Temples of God the holy Ghost Why should you then by this one base subtility of Satan bee so much wanting to your selfe as to endevour the losing of these dignities that you by Christ are made capable of by breaking so needlesly the Law of your maker 2. Above all things sweare 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 sinnes is primarily prohibited shall this by us most freqently be committed This were to give Christ vineger and gall in stead of wine and oyle to forget what we should remember and to remember what wee should forget to make choyce 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 Devils flesh-pot in Egypt rather then Gods Manna in the wildernesse or durable dainties in the land that floweth with milke and hony Again Mat. 5.31 Christ tells you what must bee 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 bee seduced in the labyrinth of errout when you may walk in the plain way of truth Deut. 30.19 Will you chuse 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 Authors sake the Prince of darknesse 4. Lest you fall into condemnation Look into hell before you leap into it is it a sport to bee 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 shal of the flesh reap corruption He that sets you on work unlesse you repent unlesse you renounce his service will pay you your wages you cannot work a foes desert and yet expect a friends reward The Grapes and Figges of Come yee blessed are not to be expected from the Thorns and Thistles of swearing by Gods Soule Blood Mass c. By your words you shall bee 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 yeelding to the Lords reproofe came unto the grievous sin of murder it selfe 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 aw and sinne not lest you plunge your selfe into the gulfe of hell it selfe for qualis vita finis ita as men live so most commonly they die Having so great a journey to travell as from earth to heaven will you goe 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 houre of your death hope imagine or presume to return into the way and attain unto an happy end of your journey Doe you desire happinesse in the end and not seek after holinesse in the way Will you in an instant presse and leap in at the narrow gate that leadeth to heaven and through the generall course of your life with posting speed run in the broad way that leadeth to hell and destruction Be not deceived Grace must goe befote Glory God never gives Glory but first he gives Grace He that will be blessed must be holy hee 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 yeares He must crucisie the deeds of the flesh banish rotten words and hellish oathes and offer up sweet smelling sacrifices words powdred with salt yea yea nay nay that may administer grace and not by wounds Blood Saint Mary Light c. that pierce the soul and bring griefe unto the heart Without holinesse no man shall see the Lord to his comfort Hebr. 12.14 No unclean thing shall enter there without shall be Dogges Rev. 21.17 22.15 A King will not suffer Dogges to enter into his privie Chamber or to have any abode in his dining roome and shall cursed Swearers that teare Gods name with their teeth as Dogges doe flesh from the
bones that doe notwithstanding all gentle admonitions and sharp objurgations still with the Dogreturn to their vomit to lick up afresh the same gastly oathes which before they vomited forth as it were some sweet morsel and desirable dainty that doe with the Sow seeming once to be washed return unto their wallowing in the mire of ear-infecting soul-killing swearing shall these have entrance and admission into the privie Chamber of God the mansion of Christ and all the host of Saints God first must cease to be true and Satan the authour of a lie Doe we expect to see God face to face Every man that hath this hope purifieth himselfe even as he is pure 1 John 3.3 Thus in the discharge of your duty must you admonish him of his finne whether he amend thereby or no. If thou have leasure and opportunity to bestow some pains and time with thy friend privatly for the casting out of this long-lodged Inmate from his soule for it may be this evill 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 Devill from the soule 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 wrest his affection by the rack of reprehension by the golden bait of profit or by the Iron reason of necessitie from the pursuit of this errour and sinne 2. Be sure to insist upon that sinne alone without falling into discourse of other at the same time for if thou runne 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 endevour thou by all these forementioned wayes 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 carefull to observe all advantages opportunities and circumstances of person time place manner that thou mayst finde the more speedy and desirable successe but yet beare this in thy bosome 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 wee have exercised this faithfulnesse gentlenesse wisedome boldnesse figured out unto us by an Eagles eye a Ladies hand and Lions heart in reproving this vain finfull sensuall swearing When all is done yet nothing is done towards the expelling this poyson towards the beheading this Traytor towards the curing this disease unlesse we be mindfull to pray for the Lords blessing upon our pains that he that gives the word of wisedome love and boldnesse to the mouth of the speaker will vouchsafe to give a willing inclination and resolute reformation to the heart of the hearer Lord perswade Iaphet Gen. 3.25 prayed Noab for he knew his speaking to the eare was in vain unlesse the Lord spake also unto the heart Paul may plant and Apollos may water yet both in vain unlesse 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 Citie 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 sorrowes in they expectation of successe unlesse 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 hee catch nothing till Christ bring him to the place of speeding The Minister or private Reprover speakes but to the eare he that speaketh to the heart his Chair and Pulpit is in heaven Close therfore up thy counsel to the Swearers eare with this short secret Centurions prayer in thine own heart Lord speak thou the word onely Matth. 8.8 and this thy servant shall be bealed 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 workes our purity from and our reprehension of it we cannot prevail The first way or meanes was by purity of life and freedom from this sinne and this is a secret reproving The second way was by reprehension in our speech and this is a privat reproving The third way is by departure from the company and society of Swearers this is a more publick reproving them The first is Reall the second verball the third Intimated or intentionall If none of the other two can prevail yet this may If the two former will doe the Swearer no good yet this third will keep thee from much hurt if by them the Swearers soule is not bettered yet by this thy own dutie is discharged and thy conscience setled Have no fellowship with the unfruitfull workes of darknesse Ephes 5.11 but rather reprove them As rash idle common swearing doth plainly discover it selfe to be a work of darkness and altogether unfruitfull as was shewed 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 reproofes and canst doe no good by admonition upon them then be thou sure to have no further fellowship with them entertaine them not in thy house nor countenance them in thy company for these ensuing hazards thou art likely to incur by their society 1. Suspition 2. Infection 3. Malediction The first of suspition from others The second of infection in our selves The third of malediction from God 1. Hazard of Suspition from others inasmuch as we commonly ghess at a mans 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 Lacedemonians enquiring after the behaviour of their children demanded very wisely with what play-fellowes 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 evill 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
not be overthrown Acts 5.38 The meeting with all new sins Arg. 14. though written many hundred yeares agoe and containing answers to whatsoever the carnall heart of man can object to the contrary The constant abiding of it in our hearts when other knowledge vanisheth at the houre of death to comfort our soules and instruct others Arg. 15. with this at that time Iacob comforted himselfe Gen. 48.3 4. with this at that time David instructed his sonne 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 sonne whereby she confessed that the word of the Lord in the prophets mouth was truth 1 King 17.24 Ier. 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 seeke their own glory Moses a Shepheard Exod. 4. Amos a Heardsman Amos 7. the Apostles Fishermen Acts 10. The aiming at mans ho linesse in this world Arg. 18. and at his eternall happinesse in the next and not at terrene things as those writings doe that come from men The end of the Commandement 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 reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good workes 2 Tim. 3.16.17 The Scripture brings not onely 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 himselfe These reasons of the truth of the word may convince the Atheist and the threats contained in this word should may and shall by Gods 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 doe in a principall manner challenge and call for reverence and obedience and that 1. In respect of the Soverainty of this Decalogue given immediately by God 2. The antiquity the fountaine of all other lawes 3. The generality binding all men high and low which humane lawes doe 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 guiltlesse that taketh his Name in vaine which in the beginning middle end cry and call for no more nor lesse then reverence regard faith obedience that so the pains of the Writer may not be misapplied nor the time of the Reader misimployed 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 fearfull in judgements holy in workes rich in mercy true in promise who hast commanded us to ask and we shall have to seek and we shall find to knocke and it shall bee opened unto us In confident assurance of which gracious promise to be performed and in dutifull obedience to which powerfull commandement to be obeyed we thy poore dust-creeping-creatures wormes-meat rather then men are emboldned to approach unto thy throne of grace acknowledgeing that we are not worthy to name thy Name with our lippes or to call upon it in our prayers or to expect help from it in our need and distresse considering that we have so often blasphemed this thy great fearful glorious name by our thoughts that have been vaine by our words that have been unprofitable and by our works that have been abominable by rash common sinfull thinking on speaking of and swearing by thy Name Titles Attributes Creatures without any reverent 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 sweare by them in oath We often use but as often abuse thy glorious Name by not walking as becommeth thy name Gospel by unsanctified use of thy good creatures without looking to thee from whom they came by heedlesse admiration vain supplication opposing thy truth through blindnesse denying it through feare scoffing at and persecuting those that professe the same by saying or thinking that thou wilt neither doe good nor evill 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 threatnings not beleeving but neglecting the pretiousnesse of thy promises by not performing what we vow and promise in sicknesse adversity and at the Sacraments by sinning because thou forbearest to punish rejoycing in the miseries and disgraces of thy children offering the blinde and lame for thy service trusting more in men money carnall helps and means then in the strong Tower the glorious Name of thee our Lord and God But especially and most frequently and fearfully doe wee 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 adjoyning others with it somtimes swearing by thy Creatures making them to bee our Lords which thou hast appointed our servants onely yea without any distinction at all of our words from our oathes By which one sinne of swearing much more by all other our sinnes more in number then the haires of our heads grasse in the fields starres in the Firmament or sands on the Sea shore adjoyned thereto wee have transgressed thy Law abused thy patience grieved thy Spirit discredited our profession offended thâ— godly hardened the wicked wounded our soules and made our selves liable to the certainty severity eternity of thy judgements seeing the wages of every sin is death in it selfe and in thy Law thou hast so plainly proposed Thou wilt not hold them guiltlesse that take thy Name in vaine 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 eare hand foot in every place to heare see and punish all sin wilt not suffer to escape scot-free live and die unpunished for this sinne of swearing thou hast threatned to have a controversie with the inhabitants of land and that it shall mourne 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 threatned to bee consumed by the certaine and severe universall curse recorded in thy long broad and flying book Yet such O Lord hath been the ignorance in our understanding the hardnesse of our hearts the contempt of thy Word and the neglect of thy threatnings that we have not suffered thy precepts so to informe us or thy menaces so to awaken us as that wee have been reclaimed from this vaine unprofitable hell-hatched heaven-daring soule-killing land-shaking impiety Insomuch that it is thy meere mercy that wee are not every moment for this very sinne consumed since many such sinners have tasted of the certainty of thy judgements even in this life thou visibly causing thy plagues to fall downe upon them even in the instant when their blasphemies have been powred out against thee We partaking with them in their sinfull premises how can wee but expect sharing with them in their fearfull conclusions True Lord if in justice thou deale with us but with thee there is mercy that thou mayst bee feared much more to be beloved Therefore behold us wee humbly beseech thee not with the eyes of rigor and severity but of pitie and favour pardon all other pardon O pardon this our daily impiety of abusing thy Name by swearing of carelesse cold reproving the abuse of the same open our eyes good Father that we may every day more and more clearly see the greatnesse of this sinne and the grievousnesse of the punishment attending thereon Let us bee perswaded the rather to loath this sinne in our hearts and leave it out in the speeches of our lippes seeing the Devill our adversary is the author of it we proclaim our selves hypocriticall and prophane persons yea rebels and traytors not onely against thy sacred Majesty but also against the Kingdome and Nation wherein we live our hellish oathes being secretly though insensibly powerfull blasts to blow up Parliament Houses and sharp swords to pierce the bodies of Prince and people wee making our owne tongues either Heralds to proclaime 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 soules that by thy holy Spirits and heavenly power wee may bee resolved to bee avenged on our selves for this sinne of swearing by abstaining even from speech in such company and cases wherein wee have been so often overseen And because hee is said to feare an oath that useth often to sacrifice teach us to pray daily against this vice that thou which shuttest and no man or Devill can open mayest bee pleased to set a watch before our mouthes and to keep the doore of our lippes give us grace that wee may meditate often on thy Word that alone preservative against all sinne Le us be sparing in the use of asseverations as being the hedges and outmost bounds of keeping thy Name from being prophaned as we would be fearfull not onely of a deep pit but also of dancing nigh the brink thereof not onely eschewing the plague but also every ragge that may seeme to carry the plague with it Let us be carefull 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 evill presidents and lewd company Subdue and mortifie in us anger pride covetousnesse 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 severall punishments that in thy justice O Lord thou hast inflicted upon many that have in this kinde provoked thy wrath record in our memories that we may recall to our meditations and learne by their punishments to refraine this little great unruly member of our tongue that their falls may cause us to rise by repentance lest marching with them in their sinnes wee also smart with them in their punishment either in this life to our amendment or in the next to our confusion And sithence in thy Word thou hast so strictly and severely set thy selfe against this sinne that in so palpable a manner sets it selfe against thee informe stirre up and encourage the hearts tongues hands of all thy Ministers and Magistrates that are in thy room and stead to see vertue maintained and sinne suppressed that they in their severall places may have care conscience and courage to ioyn hand in hand for the suppressing this universall contagious sicknesse this most common sin of swearing And forasmuch as it is grown to such strength as that it will not easily bee subdued either by the pen of the writer the tongue of the Minister or the sword of the Magistrate Paul planting and Apollos watering both in vain unlesse thou give the increase they can but speak to the eare and touch the body thou alone must speak to the heart and reform the tongue Blesse and prosper the endevour of one and other that the sinne of swearing may have lesse power to affront them and they more and more skill and courage to oppose and suppresse it that so thy great bloody controversie with the inhabitants of the land speedily may be ended and they to thy Maty graciously reconciled all thy judgements especially of Popery touching the soule warre and penury touching the body may from this land bee 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 pretious soules 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 dayes 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 bee saved being brought unto thy celestiall kingdome where they shall enjoy truth without error day without night peace without perturbation plenty without penury joy without griefe health without sicknesse 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 privatly and publickly ascribed and rendred all worship and service honour and glory power and praise might and majesty