shall not excuse them they haue sworne they desire pardon will God heare and accept such a Prayer Can they hope hee will forgiue it when they still continue They are herein like the Ievves Mark 15. 18. in it what are they herein but like the Iewes who despightfully crucified Christ and yet in words salute him with Haile King of the Iewes So for these to make a Prayer like a flash of Lightening and yet continually It is no other thing but a mocking of God Gal. 6. 7. without ceasing to grieue God by this sin what is it else but a mocking of God who will not be mocked Gal. 6. Secondly in that they pleade 2 long custome they doe not at all Hoc est seipsum accusare magis quam excusare c. Musc app ad Psal 15. de Iur. excuse but the more accuse themselues For it is as if the Theefe should pleade at the Barre that hee hath beene so long accustomed to robbing that hee cannot leaue it Would the Iudge take this excuse It vvill not excuse a theefe but the sooner condemne him for good or not rather the sooner condemne him as more iustly deseruing to be hanged And can vvee thinke that the Lord will acquit such notorious Fellones as make it a daily practise to robbe him and Hovv then can God acquit such as daily robbe him of his glory to bereaue him of his dearest honour wee cannot thinke it If custome will not excuse the Theefe for his stealing nor the Murtherer for his killing nor the Adulterer for his whoring how shall it excuse the Swearer for his swearing for euery sinne by how much the Euery sinne by hovv much the more customable by so much the more detestable more common and customable by so much the more haynous and detestable If once to sweare vainely be a sinne then is customable Swearing a crying sinne and must needs being a higher trespasse incurre And the more damnable the higher condemnation And so much for answere to such Obiections as are vsuall in the mouthes of prophane Swearers Wherefore seeing the Reasons Exhortation To breake off this sinne are so forcible on the one side and the Excuses so friuolous on the other side let euery one endeuour to breake off this sinne by repentance being carefull to leaue it zealous to hate it resolute to forsake it to which end vse the best meanes against it as Meanes to be vsed against it 1 Bevvare of that vvhich may giue vvay to it or cause it First beware of any thing that may seeme to giue way to it as the vse of earnest protestations which is the next doore to it or any thing that may seeme to cause it As if it be from a proud spirit desire of glory striue to subdue it if from a couetous 1 spirit desire of gaine seeke to suppresse it if from an impatient 2 spirit outragious furie labor to containe 3 it Take Saint Iames counsell Iames 1. 19. Be slow to Wrath. Take Saint Pauls counsell Be angry but sinne Ephes 4. 26. not Secondly to the end this 2 Bridle thy Tongue and be vvary ouer it Sinne may fall into a Consumption Set a bit in thine owne mouth and curbe in therewith thy tongue that slipperie piece of flesh that in this kinde thou offend not with Psal 39. 1. it If thou vvert in suite of Law for any matter that concerneth thy estate how vvary vvouldest thou be ouer thy words least thou shouldest any vvay wrong thy selfe In this matter that concerneth thy Soule bee as warie and Be as vvary as thou vvouldest be in a suite of Lavv. watchfull least thou wrong both GOD and thy selfe GOD of his Glory and thy selfe of Heauen Thirdly haunt not the company of those that vse it but make choise 3 Haunt not the company of those that vse it of such company as vvill rather reproue it and not at any time require it vnlesse vpon vrgent necessitie It is a sinne not a little contagious the plague it selfe not more infectious The safest course to escape it is not to come within the aire of it Fourthly consider seriously the 4 Consider the grieuous punishments of it grieuous punishments that haue followed vaine swearers in all ages which being * Deut. 28. 58. 59. 60. 61. threatned alike to all our selues also may feare without amendement Some haue had their tongues swelling others their mouths burning some haue beene stroke madde others suddainly dead In a Of all other sinnes it hath not escaped punishment word of all other sinners they haue tasted iudgements many in number great in measure And which is vvorst of all to make vp their Woe they haue plunged Body and Soule into eternall condemnation Lastly commend thy selfe by 5 Desire God to keepe the doore of thy lips prayer vnto Almightie God for the helpe and assistance of his holy Spirit He it is that worketh in vs both Phil. 2. 12. the will and the deed and therefore let Dauids desire be euer thy desire Set a watch O Lord before my mouth and keepe the doore of my lips Psal 141. 3. Psael 141. 3. By these meanes wee shall be the better enabled to disinure our tongues from the common vse of Oathes And so much shall serue to haue spoken of the one part of my Text Because of Oathes It now remaineth that I hasten to the other The Land mourneth In vvhich The second part the effect Mourning vvordes there is ministred an Ocean of matter vvhich I shall swimme through as fast as I can and briefely runne ouer it lest the time ouerrunne mee The Prophet telleth vs in this latter part that the effect of swearing The meaning is mourning by which hee vnderstandeth not onely Iudgément but He vnderstandeth not only iudgement but the griefe and bitternes that follovveth it the very griefe and bitternesse that followeth of it because wee are not so sensible of the iudgement it selfe as of the paine that waiteth vpon it The childe would not care for the rod vvere it not for the smart that commeth after it No more would vvee at all feare iudgements but that they procure a feeling which is the cause of mourning In this terme then here vsed he giueth vs to vnderstand It is such a iudgement as leaueth a sting behind it The doctrines that it is such a iudgement as leaueth a sting behind it Hence obserue the reward first of sinne in generall secondly of vaine Oathes 1 in particular 2 First the Prophet here sheweth 1 The revvard of sinne in generall Sub adulterijs periurijs comprehendit alia scelera Ioan Calu. praelect in hunc locum vnto vs the reward of all sinne for vnder these saith Caluin are other sinnes contained for which also hee might truely say the Land mourneth for what euill euer befell eyther Person or Nation but
1 Hee onely is omniscient and the discerning of thoughts for an Oath is taken in vncertaine and vnknowne matters of which hee onely can iudge that knoweth the heart Now this is proper to God alone hee discouereth the deepe and secret things Dan. 2. 22. and he knoweth the hearts of all the children of Dan. 2. 22. men 1 Kin. 8. 39. Therefore he onely to be sworne by 1 King 8. 39. Secondly to him we sweare by 2 He onely is omnipotent we attribute omnipotence and the reuenging of falshood This also is proper to God therefore he onely Mihi vindicta to be sworne by for vengeance is Deut. 32. 35. mine saith the Lord Rom. 12. 19. Rom 12. 19. and he is able to destroy body and soule in hell fire Matth. 10. 28. Matth. 10. 28. Thirdly God onely is to be inuocated 3 Hee onely to be inuocated and prayed vnto Now an Oath is a kinde of inuocation wherin wee desire God to vvitnesse the truth of our speech and to punish vs if wee speake falsely Therefore we are to sweare neither by Angell Saint nor any other creature but by God alone All these are his royal Titles and Not the least of these Titles must be denied him not the least of them must be denied him He is not as the Gods of the Heathen which like good fellowes would part stakes but the true God is a iealous God will not giue his glory to another Esa 48. 11. Exod. 24. 5. Hence arose the vse which was among Esa 48. 11. the Iewes and is obserued Gloriam meam non dabo alteri in these our times in the taking of publike Oaths to touch the Bible when we sweare not by it but the contents of it which is God and the summe of it which is Christ vvho because hee is the subiect of the vvhole Word is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1. 1. the Word Iohn 1. 1. And so much for the second condition of a lawfull Oath To proceed as it must be in a 3 It must be in veritate waightie matter and by Iehouah so in Truth in Righteousnesse and in Iudgement Which three last properties are set downe by our Prophet D. Hieron in Ierem. Tres comites iuramenti sine quibus non iuramentum sed periurium fiat Chap. 4. 2. and they are tearmed by a Father the three Companions of an Oath without which it becommeth no Oath but periurie We must sweare 1 In Truth not falsely 2 In Righteousnes not wickedly Iudicio caret iuramentumincautum veritate iuramentum mendax iustitia iuramentum iniquum illicitum Aquin. 3 In Iudgement not rashly By the first are condemned false and fraudulent Oathes by the second sinfull and vnlawfull Oathes by the third rash and vnaduised Oathes To speake of them in order And first that an Oath must be in Truth is a knowne truth and needeth no proofe you see the God of Truth requireth it Now An Oath tvvo-fold vvhereas an Oath is two-fold either Assertorie or Promissory by the Assertorium de facto promissorium de futuro one affirming something done by the other promising something to be done we are to know that in both Truth necessarie in both Truth is necessary And first in a Promissory Oath we 1 In an Oath promissorie are commanded first to sweare what vvee meane to performe and after 1 to performe vvhat we haue sworne 2 Not breaking our promise Numb 30. 3. Deus dicitur iurasse sermone Metaphorico 1. quoad similitudinem iurantis immobiliter aliquid deliberauit per quod declaratur non solum quae promittuntur Deum decreuisse sed omnimoda immobilitate definâ—â—sse Caietan in Cap 2. Gen. but performing our Oathes Mat. 5. 33. And for this we haue the example of God himselfe he remembreth the Oath to Abraham Lu. 1. 37. So must wee if the sonnes of God and such as will rest in his holy Mountaine not change our Oath though to our hinderance Psa 15. 4. Nay * Cic. offi lib. 3. Tully the Heathen Oratour telleth vs that an Oath must be sacredly kept toward our enemies as Dauid made conscience of keeping his Oath to Shimei that before had cursed him 2 Sam. 19. 23. And therefore the Latine vvord Iuramentum Valla. lib. 6. eleg cap. 37. quae enim iuramus firma et immota debent esse à iure manente plainely signifieth vnto vs that our Oathes must be stedfast and constant And so much the Greeke word importeth vnto vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether wee Ioan. Scap. ex Eust pag. 1194. vnderstand it quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hedge or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bound or limit because the Swearer hath hedged himselfe about with Gods truth and is so brought within bounds and limits that hee cannot but performe what hee hath sworne And so much for truth in an Oath promissorie Secondly in an Oath assertorie 2 In an Oath Assertorie a tvvo-fold truth there is a double truth required Logicall and Morall as the Schoolemen speak The one the truth of the thing the other the truth of the minde The first vvhen vve speake as it is the second when we thinke as we speake In a lawfull Oath both are requisite First that our tongue 1 Veritas Logica goe according to the thing and that not vpon Coniectures and probabilities but vpon a truth and a truth vndoubted for which wee haue good ground proofe and warrant Secondly that our minde accord with our tongue not meaning 2 Veritas moralis one thing when wee sweare another but according to the simple and plaine vnderstanding of the Oath being in conscience perswaded of the truth of it Thus in euery particular it standeth vs in hand to haue our laynes girt about with veritie Ephes 6. 14. and good Ephes 6. 14. Reason reason for otherwise wee eyther make God a lyer or else easie to be deceiued when wee call him to witnesse a falshood both which are impious and very iniurious both to God our Creator who is The God 1 of truth Psal 31. 5. and to Christ Psal 31. 5. our Redeemer who is Truth it selfe 2 Iohn 14. 6. and to the holy Ghost Iohn 14. 6. our Sanctifier who is the Spirit of Truth Iohn 14. 26. And so much 3 for the third condition of a lawfull Iohn 14. 26. Oath Fourthly it must be in Righteousnesse 4 It must be in Iusticia according to Iustice And here wee must chiefely looke to two things 1. That the Occasion 2. That the Matter be iust First that there be iust cause and And here vvee must looke to tvvo things occasion to take an Oath eyther in respect of God or Man First in respect of God when thereby his doctrine 1 That there be iust cause
much for Periurie in the first kinde The second kinde of Periurie 2 In an Oath assertorie tvvo vvayes is in an Oath assertorie and that when wee sweare eyther a knowne vntruth or an vnknowne truth The first is when vvee sweare that to be 1 When vvee svveare a knovvne vntruth truth which is certainly knowne to be vntruth The second when vve sweare that for truth which for the 2 When vvee svveare an vnknovvne truth present wee surely imagine a falsehood though in time to come it proueth to be truth So then it is plaine and manifest that in an Oath whether promising What Periurie is properly or affirming Periurie is not so much swearing a thing false as swearing it falsely when heart and words agree not and when the end thereof is Non enim falsum iurarc peierare est sed quod ex animi tui sâ—â—tentia iuraueris Cic. de Offic. Lib. 3. deceit Vpon vvhat ground then is that Doctrine founded of Equiuocation and Mentall reseruation which our double harted Aduersaries do both Against the doctrine of Equiuocation teach and practise in time of danger Whereby they iustifie that wicked speech in Euripides detested of the very * Cic. Lib. 3. de Offic. Heathen themselues a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuraui lingua mentem iniuratam gero Eurip. I haue sworne with my tongue but not with my minde Like the fraudulent Oath of b Plutar. in Lacon Cleomenes with his enemies who sware a Truce for three dayes and when they least thought on him hee set vpon them and destroyed them in the night Such are the Oathes of our periured Priests and Iesuites I can tearme them no better who haue a tongue for the Prince and an heart for the Pope desiring diuellishly to deceiue those to whom they sweare Which opinion and practise being admitted and receiued doth not onely ouerthrow the end of a lawfull Oath Which opinion and practise being admitted takes avvay the end of a lavvfull Oath which is the deciding of strife and confirming of truth but excludeth the Authors of it from Gods holy Mountaine For hee onely shall rest there saith the Prophet Dauid And excludeth the Authors of it out of Gods Kingdome Psal 24. 4. Exhortation who hath not sworne deceitfully Psal 24. 4. But speaketh the truth in his heart For our selues therefore that desire to pertake of the ioyes of heauen let vs be exhorted in the feare of God to follow the truth in loue Ephes 4. 15. and to beware of this sinne of Periurie in what kinde soeuer And because it is a sinne 1 Iniurious to God 2 Pernicious to our Neighbour 3 Dangerous to our selues First iniurious to God and that in diuers Reason 1. Iniurious to God respects First in Lying vvhich God hateth Pro. 6. 17. And in defrauding 1 vvhich God reuengeth 1 Thes 4. 6. In Lying and defrauding Prou 6. 17. 1 Thes 4. 6. Secondly in defiling his blessed Name by making that a shelter for 2 In desiling his blessed Name lyes vvhich is as much as if the Keeper of the Kings Seale should seale therewith Letters of Treason so is it no lesse treason to the King of Which is treason to the King of Kings Kings to seale and confirme a lye vvith his name vvhich of it selfe is a Tower and Sunctuary of veritie Prou. 18. 10. Prou. 18. 10. Thirdly in abusing his glorious 3 In abusing his glorious Maiestie Maiestie by making him a partie in the sinne and so contrarie to himselfe as though hee were like the Diuell the father of lyes Iohn Iohn 8. 44 Quid enim restat Domino vbi sua veritate fuerit spoliatus Iam Deus esse desinet Cal. Instit lib 2. Cap. 8. Sect. 24. 8. 44. And vvhat doe they herein but ouerthrow his very essence for take away his truth hee ecaseth to be God Fourthly in contemning his fearefull threatnings denounced against all that offend in this sinne for what doth the periured person but desperately 4 In contemning his fearefull threatnings tempt God and as it were out-face him prouoke and dare him according to his Word to inflict The periured person dareth God vpon him the deserued vengeance which in his Oath hee calleth for if he sweare falsely So we see in how many respects this sinne is a dishonour to GOD. Whence Ioshua to bring Achan to confession of the truth saith My sonne giue glory to the Lord God of Iosh 7. 19. Israel Iosh 7. 19. Intimating that by periurie God is greatly dishonored Secondly as it is iniurious to Reason 2 Pernicious to our neighbour God so pernicious to our neighbour For hereby is the end of an Oath frustrated discord preserued falsehood erected iniustice maintained And it is yet more pernicious if in And most of all vvhen in publike place of Iudgement for there is vvrong done 1 To the Iury. publike place of iudgement for there the periured person doth wrong to diuers First to the Iurie in drawing them to giue wrong verdict Secondly to the Magistrate in drawing him to giue wrong iudgment 2 To the Magistrate Thirdly to his Neighbour who is hereby much wronged and 3 To our Neighbour iniured Either In his state and goods 1 Or In his name and credit 2 Or In his body and life 3 Or In his soule and saluation 4 Thirdly and lastly it is a sinne as Reason 3. Dangerous to ourselues iniurious to God and pernicious to our Neighbour so dangerous to ourselues For by periurie men becomming Diuels incarnate nay in this regard Periured persons Diuels incarnate beyond the diuel himselfe of whom vve haue not heard that euer he abused the name of God to confirme his lyes but fathers them himselfe they Iohn 8. 44. must needs draw downe the punishments of God vpon them In the midst whereof as one saith they finde and feele that that God whom Experiuntur enim periuri in medijs poenis Deum quem inuocarunt vere esse iratum testem ac vindicem ipsorum perfidiae Thesaur Theol. Matth. Vogel they haue inuocated is a sore angry witnesse reuenger of their falsehood for so hee threatneth to be a swift witnesse against false swearers Mala. 3. 5. and that very iustly for an Oath consisting not onely of inuocation whereby they call God to witnesse but also of imprecation whereby they call him to reuenge and binde themselues to punishment if they sweare falsely iustly Iustly doth God punish periured persons may God take them at their word and execute vpon them the desired and deserued vengeance Whence it 1 Here and that is that he punisheth them both here and hereafter First here and that 1 Invvardly Introspice in mentem illius qui sit satso iuraturus videbis enim illam non posse acquiescere sed tumultuari perturbari seipsam in crimen
horrible swearer and blasphemer it was vsuall with him to say if it be not true I pray God I may rotere I dye Thus commonly hee tooke Gods Name in vaine and yet not in vaine his wish was not frustrate for hee rotted away indeede and so dyed in miserie Witnesse the Example of the * A Gentleman of Cornewall Ibid. young Gentleman of Cornewall who in company with other Gentlemen beganne to sweare and vse ribauld speech being reproued for In the time of King Edward it hee swoore the more and raged worse and worse At length passing A vvarning for Gentlemen ouer a great Bridge and an arme of the Sea he so spurred his horse as that hee sprang cleane ouer vvith the man on his backe vvho as hee was going cryed saying Horse and man and all to the Diuell Witnesse lastly the Example to A Seruingman in Lincolneshire Perk. Gou. of Tongue name no more of a Seruingman in Lincolne-shire who for euery trifle had an vse to sweare no lesse Oath then Gods precious bloud hee would not be warned by his friends to leaue it At last hee A vvarning for Seruingmen was visited vvith grieuous sicknesse in the time whereof hee could not be perswaded to repent of it but hearing the Bell to toll hee did most hardly in the very anguish of death start vp in his bed and swore by his former Oath that Bell tolled for him Whereupon immediately A lamentable spectacle the bloud abundantly from all the ioynts of his body as it were in streames did issue out most fearefully from mouth nose wrests knees heeles and toes with all other ioynts not one left free and so dyed Mee thinketh these and such Fearefull vvarnings like fearefull warnings from heauen should sinke into the hearts of those whose tongues being set on fire of hell speake nothing without an Oath Oh then consider of these yee Psal 50. 22. that forget God least he teare you in pieces and there be none to deliuer you Let these be Examples to you least you be made Examples to others And yet alas here is not all Might the Swearer here stay and 2 In the life to come dye like a bruit beast well were the case with him but here is onely the beginning of his woe At the houre of death vengeance waiteth at the doore and when his body shall be without life his soule shall be without God In this life God is patient toward him to lead him to Repentance 2 Pet. 3. 9. But if his long suffering be abused GOD setteth it vpon the God setteth vpon the score score and will one day call him to a fearefull reckoning the word is passed out of his mouth hee shall not be held guiltlesse He may here happily passe without punishment Exod. 20. 7. nay without controulement But The Svvearer may passe vvithout punishment here if Magistrates as Gods Iury on earth forgetting the Iudges charge giue vp false verdict and cannot finde him guiltie the chiefe Iudge of the world when at his great generall But not hereafter Assise of the whole earth he sitteth in his Iudgement Seate vpon life and death will not hold him guillesse but conuict him condemne him The chiefe Iudge shall condemne him and commit him to perpetuall imprisonment in the dungeon of darknesse Marke 9. 44. pronounce sentence against him commit him close Prisoner to Sathan Take him Iaylor binde him hand and foot cast him into the Dungeon of darknesse there to remaine without baile or mainprize in perpetuall torments where their worme dieth not and their fire neuer goeth out There shall be the portion of vngodly Swearers I speake not of those that may seldome slip therein by infirmitie but of those that practise it continually In the one sort it is as a rebellious Seruant in the other as a Lordly Tyrant In some it is as a bad Tenant that will not depart 1 after many warnings and as an vnbidden Svvearing is in some as a bad Tenant Or as an vnbidden Guest guest that intrudeth himselfe and wanteth a roome to sit in these though they fall rise by repentance and so escape Iudgement In others it sitteth as a King in his Throne it raigneth it ruleth and continueth Their hardnesse of heart is such 2 In others as a King in his Throne they make euen a trade of blaspheming God and grieuing his Spirit by Hellish Oaths and for these Hell gapeth the Diuell wayteth Hell gapeth They make a trade of it ready to consume them the Diuell waiteth ready to deuoure them If here while God offereth grace And these vvithout Repentance fall into condemnation they quench not the flame of his wrath with the teares of Repentance it shall burne hotte against them and that in hell Fire their tongues and whole bodies shall for euer be tormented they shall continue to blaspheme God among the damned their portion is perdition their end is condemnation Iames Iames 5. 12. 5. 12. These Reasons then may cause vs to beware of vaine swearing which transgresseth Gods Law vilifieth his Name peruerteth our speech is the Cognisance of Sathan and fore-runner of Iudgements both temporall and eternall Now because notwithstanding Novv follovv to be ansvvered the chiefe obiections alledged in excuse of common svvearing all this against it Swearers thinke they haue something to pleade for it vvhereby if not to defend it yet to excuse it I shall here by your patience not thinke it amisse to take away the chiefe obiections alledged in behalfe of it To let passe their Scriptures vvhich make not for them but against them allowing onely as hath beene shewed of a lawfull and religious Oath It will first be obiected that it graceth their speech and is an ornament Obiect 1. It is a grace to their speech Ansvvere Cursed be such grace as robbeth God of his glory to their phrases But is it a grace to thy speech to disgrace him that gaue it Is it an ornament to thy tongue to dishonour him that made it Cursed bee such grace woe to such eloquence as robbeth God of his due glory It is loathsome in his eyes harsh in his eares stinketh in his nosthrils And such gaine no credit but lose reputation lose it with God lose it 2 Such gaine no credit but lose it with those that feare God and shew themselues to be no Gallants but slaues and seruants euen to Sathan himselfe the Prince of darkenesse It will secondly be obiected to be a generall custome the most part vse Obiect 2. It is a generall custome it few or none refraine it vnlesse a few singular spirits too nice and curious But these must consider the precise charge of God himselfe Ansvver Exod. 23. 2. Thou shalt not follow a multitude to doe euill For by multitude Exod. 23. 2. Multitudo peccantium peccatum exaggerat non extenuat Musc app ad
Saul a horrible swearer a damnable forswearer 1 Sam. 19. But it vvill * Obiect 6. They svveare to be beleeued sixtly be obiected they are vrged thereunto by necessitie they shall not otherwise be beleeued I answere first shall there bee Ansvvere any necessitie to moue thee to grieue 1 and displease thy Creatour doest Rather losecredit vvith men then reputation vvith God thou preferre thy credit with men before thy reputation with God Surely in this case thou shouldest rather chuse not at all to be credited Better that men vniustly suspect thee then God iustly condemne thee 2 But secondly in saying they will Aut parum bene sentit qui iurat de eo cui iurat aut diffidit is qui iuramentum exigit Pellic. super Matth. not else beleeue thee thou art vncharitable to others and shamest thy selfe Vncharitable to others in censuring them as distrustfull and suspicious of thee which argueth themselues also to be guiltie of falsehood 1 Shamest thy selfe in that thy credit 2 is so crackt thy word is not any It is a shame to our selues that vve are not beleeued thing vvorth without an Oath For therefore thou swearest because thy simple vvord is of no credit And what is the cause men are so incredulous The cause of others in credulitie is our falsehood and suspicious of thee It is thy wauering in thy words thy deceit in thy dealings thy vnfaithfulnes in thy promises thy falsehood in thy sayings thy inconstancy in thy speeches No maruell then thy saying is so little respected vvouldest thou on the other side haue thy vvord credited I shall tell thee a farre better The best vvay to be credited is to be true vnblamable in all our dealings way then swearing Be true and vnblamable in all thy dealings and follow the rule Saint Ierome giueth quae dixeris putes iurata that which thou hast spoken suppose it as Hieron ad Celan Be true in Heart Words Workes sworne Meane not cunningly speake not dissemblingly deale not deceitfully but be sincere in heart true in words faithfull in workes So shall men credit thy bare saying more then anothers swearing for it is not the Oath saith one that gineth I. D. credit to a man but a man to his Oath So then thy common swearing 1 is to no purpose at all for if thou Quid enim opus est iuramento vnoquoque de alio optime sentiente sperante Pellic. beest knowne to be vpright in words and deeds thy word shall goe currant and decide any matter inasmuch as thou makest more account of that then another of his Oath If on the other side to vse double An honest mans vvord is better respected then a double-dealers Oath dealing that causeth thy very Oath to be suspected and not so much respected as an honest mans Word And surely wee may vvell suspect a common Swearer for qui deierat peierat Hee that often Ioh. Dow. sweareth often forsweareth And wee haue little cause to beleeue such a one for as * W. W. on Hos 4. 2. Svvearing and Lying are Inmates one saith well to this purpose Swearing and Lying for the most part are In-mates and dwell both vnder one roofe and walke hand in hand like the Theefe and the Receiuer or as the Vsurer and the Broker It is to be feared that a common Swearer is a Lyer he that feareth not the one feareth not the other hee that will dishonour God Hee that vvill dishonor God vvill deceiue his neighbour will deceiue his neighbour hee that maketh no Conscience of the first Table will not make any Conscience of the second If thou beest not then beleeued the more is thy shame the disgrace is thine owne and blame thy selfe for it But it will seauenthly be obiected of others they confesse this ordinarie Obiect 7. They doe it onely in their anger swearing to be haynous and grieuous onely now and then they are moued thereunto in their anger when they are crossed and offended and then they cannot refraine themselues But this is the worst excuse of all Ansvvere Such as pleade this are like fooles and mad-men the former and such as these I can compare to none so fitly as to fooles or mad-men who as wee say if they be stricken strike their next fellowes These in farre vvorse For the vvrongs they receiue of men they reuenge themselues vpon God manner doe for the displeasure and wrongs they receiue of men reuenge themselues vpon God If vpon the least occasion they be moued and prouoked then by a multitude of Oathes they set vp as it were their Flagge of defiance against Heauen and proclaime warre against Christ it shall cost him a Stab as though hee were the sole cause of their discontentment The like they doe The like they doe in their sports and recreations in their sports and recreations let them be crossed in their carding dicing bowling or any other Pastime they spit out their venome If they be crossed in them God shall be crossed in his honour against the Lord of glory and if they indure any losse they will make God himselfe pay for it So prone and ready they are to dishonour Tam facile pronum est superos contemnere testes Iuuen. God But oh vile wretched Creature whosoeuer thou art why shouldest thou thus like a mad Dogge flye Like mad-dogs they flye in their masters face vvho feedeth them in the face of thy Master that feedeth thee easing thy stomacke vpon his sacred Name whensoeuer thou art grieued and offended Hee neuer did thee hurt but hath euer And neuer did them hurt but good Acts 17. 28. beene a gracious God vnto thee in whom thou liuest and mouest and from whom thou enioyest all things and of whom and whose mercy it is that thou art not consumed Lamen 3. 22. and wilt thou make him this requitall Must others wrongs be reuenged on him for by thy Hellish Oathes thou hurtest not them By their hellish Oathes they hurt not others but God and their ovvne soules thou hurtest thinc owne soule thou hurtest and dishonourest God Hee it is that is prouoked and his holy Spirit is grieued as thou shalt one day know and feele to thy vvoe without vnfained repentance But it will lastly be obiected they vtterly detest it and when they haue Obiect 8. They svveare by reason of custome done it at vnawares they desire God to pardon it but they haue got a foolish custome and they cannot leaue it I answere first in that they say 1 they detest it it appeareth to be Ansvvere Did they hate it they vvould not continue in it false Were it so they would not make a trade of such a knowne sinne nay they would neuer be at rest and quiet vntill they were well wained from it And what if when Their asking forgiuenesse
Gentleman tenne a Yeoman three shillings foure pence a Page to be scourged payment to the vse of the poore It were in like manner to be wished some sharpe Law vvere now enacted against it in euery both publike and priuate gouernment that so our Senatours might banish it out of the Land and our householders out of their Families least themselues also come to smart for it Secondly hence it followeth that 2 Svvearers in this kinde are no good Subiects Swearers in this kinde are no good Subiects Good Subiects they cannot be because they sinne against the whole Land take away the peace of it bring downe Iudgements vpon it and so commit Treason not They commit treason against the King and State onely against Christ but against the King and State the whole Land and Kingdome fareth vvorse for their sakes So saith the Prophet Ieremiah Because of Oathes the Land mourneth And thus Right Honourable Right Worshipfull and Well-beloued Christians you haue heard this Complaint of Ieremiah plainely handled vnto you A Text very This Text is needfull to be handled in this Land Citie Place needfull for these secure times And therefore pardon mee for making choise to speake of no other euen in this famous Land the glory of Europe and in this Mother Citie the glory of the Land and in this publike place of assembly the glory of the Citie And now giue mee leaue to conclude with Application Notwithstanding this sinne of Swearing hath beene shewed to be Application to our Soules a Dagger to our Tongues a Canker and both to our selues the Land euery way so dangerous yet if vve take a suruay of the state of our times wee shall finde that herein we come not short Wee come not short of Israell in this sinne Mat. 26. of Israel Nay contrariwise vvee finde that it was vsuall with them to rend their garments when they heard Gods name blasphemed which thing as one saith if wee should Ioh. Dow. lect on Hos 4. 2. doe in our dayes wee should neuer goe in whole apparrell and the whole wealth of the Land were scarce sufficient to cloath the people of it So It is a sinne largely spread and commonly vsed largely is it spread and so commonly is it vsed 1 In all Places 1 2 In all Businesses 2 3 Of all Persons 3 First in all Places it aboundeth in 1 In all places the Court swarmeth in the Citie raigneth in the Country Secondly 2 In all businesses in all Businesses Men cannot meete and part eate and drinke buy and sell without it it is the Seale of euery Bargaine Thirdly among all 3 Among all Persons Persons of all callings and conditions whatsoeuer Noble-men vvho Noble men should shew by their Vertue true Nobilitie and shine by their example to many other dishonour GOD and debase themselues becomming slaues to Sathan by this odious sinne Magistrates doe not draw out the Sword against it it walketh Magistrates vnpunished vncontrouled nay themselues are guiltie of it when as they should correct it And herein the Turkes doe much out-strip vs who Guliel Tripol admit no idle Swearer of what qualitie soeuer to any office of Gouernment From Magistrates I had like to haue come to blame the Tribe of Leuy and I would to God Ministers it were not to be found in some of vs reformers of others herein to be reformed Oh tell it not in Gath nor 2 Sam. 1. 20. publish it in the Streetes of Asskalon least the Daughters of the Philistines reioyce least the vncircumcised triumph Passe we on to Gentlemen it is Gentlemen their greatest glory the way to shew themselues generous and valorous is by setting their Tongues against Heauen and abusing that Name at which they should tremble Their Seruingmen herein math them if Seruingmen not exceede them the multitude of Oathes and that from the basest of them pierceth the Heauens and cryeth for vengeance in the Eares of the Lord of Hosts Come wee from them to Trades-men both in Tradesmen Citie and Country how doe they seeke by this sinne to gaine the world and to lose their owne Soules Mar. 16. 26. In a word whom may not God All sorts of people summon to his high Court for this sinne yong and old high and low rich and poore men and women masters and seruants fathers and Children I and that young Infants before Yong children they can goe perfectly or speake plainely or scarcely tell their owne names they can readily sweare by Gods Name and in this they grew faster then in their stature Thus all kindes of persons season their mouthes with Oathes this plague is rife in euery part of the Land Where shall a man passe but hee shall hearethem sent forth out of mens mouthes like a flocke A man cannot passe but hee shall heare Oathes in euery place of Birds by hundreds together enough to make the ground to cleaue asunder and the clouds to fall vpon their heads were not God wonderfull in patience If they were gathered together as the frogs of Egipt swept vp into an heape the Land would stincke of them Our Oaths if they were registred would fill many volumes no maruell God hath Volumes of Oathes for vs a volume of Curses And how doth the Land abound with new Zach. 5. 2. 3. fashions of Oathes as well as of cloathes no maruell we are punished Nevv fashions of Oathes with new and strange diseases What should I say more of this sinne Pardon mee if I cannot part with it If we should hold our peace the stones would speake What good Minde can but grieue to conceiue it what Heart but bleede to thinke vpon it what Eye but weepe to see it what Eare but tingle to heare it Well to draw to a conclusion let gracelesse Ruffins runne on in Exhortation this finne let the most part of men goe on this broad way beloued Brethren Mat. 7. 13. and Fathers Wee haue not so Ephes 4. 20. learned Christ For vs then that professe our selues Christians let vs suffer the words of exhortation And you my Lord with your To the Lord Maior Aldermen and Sheriffes of London Honourable Fraternitie on the Bench let mee the vnworthyest of Gods Messengers in the feare of God exhort you and let God and his ordinance preuaile with you for the Reformation of this sinne which you haue heard to be no small sinne but a Crimson Sinne a Scarlet Sinne. First be carefull to refraine it in your selues then bend your Authoritie to restraine it in others You are Gods Leiuetenants here on earth whom God hath much aduanced and highly * Psal 82. 6. honoured Shew your selues truely zealous to honour him againe in drawing the sword against such as dishonour him So shall hee put vp his Sword drawne against the Land And you Right Worthy Citizens whom God hath wonderfully To the Citizens blessed with meanes both for this life and a better be exhorted to reforme this haynous sinne Cleanse it out of your Streetes sweepe it out of your Shops banish it out of your houses and grieue not hereby Ephes 4. 30. the holy Spirit of God by which you are sealed vnto the day of Redemption To Courtiers In a word Courtiers Students Students Gentlemen Gentlemen Country men All let Country-men All. mee beseech you in the Name of God and in the bowels of Christ Iesus as you tender the Glory of GOD the Peace of the Land and the Saluation of your Soules doe not runne on head-long in this Sinne of Vaine Swearing neyther * Non libenter cum voluntate frequenter cum assiduitate mendaciter cum falsitate inutiliter sine necessitate fallaciter cum arte verborum praecipitāter sine discretione nequiter ex liuere wilfully nor customably nor falsely nor vainely nor deceitfully nor rashly nor wickedly Iacob de Gor. but feare the Glorious Name of GOD and vse your Tongues as Trumpets of his Prayses So shall the Land cease mourning your selues escape punishing and the Gates of Heauen shall be set open vnto you to the vnchangeable happinesse of your soules Which the Lord God grant vnto vs all to our eternall ioy and comfort And wee beseech thee O Lord who workest in vs both the will and the deede Set a watch before our Phil. 2. 13. Psal 141. 3. Mouthes keepe the doore of our Lips Bridle our Tongues vvith the Bit of thy Feare Cause vs to make account of thy holy Name and in this Life to honour thee that in the Life to come vvee may be honoured of thee in thy eternall Kingdome And Lord be good vnto our Nation visite thy Vine thou hast planted amongst vs. Let not the Psal 80. 3. wilde Bore out of the Wood destroy it nor the wilde Beasts of the Field eate it vp But spare vs O Lord spare vs and lift vp the light of thy countenance Psal 4. 6. vpon vs. Poure out thy Ier. 10. 25. Wrath vpon the Heathen that haue not knowne thee and vpon the Familes that haue not called vpon thy Name but prosper them that seeke the prosperitie of Sion heare those Psal 122. 6. that pray for the Peace of Ierusalem forgiue the crying sinnes of the Land remoue thy Iudgements that hang ouer it and walke thou Reuel 1. 13. in the midst of the Golden Candlestickes let the Bels of Aaron ring long amongst vs still continue 2 Thes 3. 1. and inlarge the free passage of thy Gospell Crowne with Blessings our Soueraigne and his Seede for euer that so thy Glory O GOD may rest in our Land till wee all come to rest in the Land of Glory Sanctifie the Court blesse the Citie be good to the Country be mercifull to vs all that when wee come to the end of our dayes wee may receiue the end of our hope the saluation of our Soules These things wee begge in the Name of thy Sonne and our Sauiour to whom with thee and thy holy Spirit be ascribed all praise honour and glory now and for euermore Amen FINIS