it shall be punished also in the life to come There is no middle between these two extremes they that will not amend their swearing by perswasion God will end it and them by destruction their judgement was here threatened in thunder and lightening and will be inflicted there with fire and brimstone If Railers and Revilers of men shall be excluded heaven 1 Cor. 6.10 then much more swearers and blasphemers of God The Devill that set them on work will hereafter pay them their wages howling and cursing shall be their chief ease in hell to whom blasphemy was a speciall recteation on earth Gall and Wormwood shall be their meat and drink as swearers like these dishes so let them feed on wallowing in their sordid sin which will be seconded with sowrer sawce Hee that soweth to the flesh shall of the flesh reap corruption and hee only that soweth to the spirit as no common swearer doth shall of the spirit reap life everlasting Gal. 6.8 As their tongues while they lived were set on fire of hell it self so being dead they shall be for ever tormented in that flame that first inflamed them James 3.6 Jude 23. the least finger of them whose helping hands they refused to pull them as brands out of the fire of this their sin shall not be procured for one time to be dipped in water to cool their tormented tongue Luke 16.14 for the least intermission of time from being scorched in this fire which ever burneth and never will be consumed Thus with many Motives wee may be disswaded if we be reclaimable from this horrid hideous heaven-daring sin of swearing considering that 1. It defileth Gods Name which wee must honor 2. It diminisheth Gods reverence which we must increase 3. It obscureth Gods glory which above all things we must advance 4. It breaketh faith and credit with men which we must maintain 5. It increaseth infidelity and makes way to perjury which we must abhor 6. It is wholly unprofitable and never did good unto any which we must do unto all 7. It is the work of the Devill which Christ came to destroy 8. It deprives of salvation which in our whole life we should study to attain 9. It discrediteth our profession which wee should sdorn 10. It increaseth Satans kingdome which we should extenuate 11. It makes us accord with the Pharisees and Hypocrites whose deeds wee say we allow not of 12. It proclaims us prophaâ—â— which we are loth to be called 13. It 's a 〈◊〉 of the true God whom we have voâ—◠〈◊〉 Baptisme constantly to serve 14. It argâ—â—◠〈…〉 traytors and bastards which we see◠〈…〉 count the greatest danger and disgrace 15. It shewes our ingratitude to God for the great gift and blessing of the tongue with which we should labour most to publish our thanks and Gods praise 16. It equalizeth the Sweaâ—â—â— with and exceeds the 〈◊〉 of the Jewes yea of the Devill himself which we do seem to hate and defie 17. It 's an offering of great wrong to our best friends and to our selves all whose welfare wee say we labour daily to provide 18. It proclaims us liars and fools to all wise men in the world which we shun they should see to bring us to shame 19. It 's punished with many other sins the least whereof deserves death 20. It 's forbidden and threatned in a speciall manner that we might chiefly avoid it 21. It 's punisht severely both here hereafter the least part of which punishment wil be more then we can indure With all which Motives he that will not be disswaded from this unpleasing unprofitable dangerous damnable sin of swearing to him a thousand arguments more will be insufficient And so much be spoken concerning the third Vse containing the twenty severall Motives to disswade from â—â—earing The fourth Vse containing the means to be used for the avoiding of this 〈…〉 followeth to be briefly prosecuted For Direction Vse 4. 〈…〉 that means to use whereby this poison may be expelled this traytor beheaded this disease cured and thereby this commandment obeyed 1. Means 1 Pray often against this vice for Eccl. 9.2 hee is noted to feare an oath that useth to sacrifice i. to pray And Psal 141.3 Set a wach before my mouth keep the door of my lips 2. Heare and meditate much on Gods Word a preservative as against all sin in generall so against this sin of swearing in speciall Psal 119.11 2 Cor. 7.11 3. Be avenged on our selves for oaths by abstaining even from speech in such company and cases wherein we have been so much overseen 4. Be ready to admonish one another of this sin if we would be thought to shew any love to our neighbour offending The Swearer hath the Devill in his tongue Levit. 19.17 the non-reprover in his eare If we see our neighbours sheep straying wee tell him of it and shall we see his soul ready to drop into hel and not admonish bring and pul him as a brand out of the fire Heb. 3.13 Ju. 23. 5. Feare the glorious and fearefull name of the Lord thy God Deut. 28.58 6.13 Feare it so that you name it not or thinke of it but with reverence 6. Be sparing in the use of asseverations for these are the hedges and utmost fences as it were of Gods name from being prophaned For as it is good policy not only to avoid the plague but to eschew every little rag that might seem to carry the plague with it so it 's heavenly policie not only to avoid gross oaths but also all such vain asseverations and vain protestations that through custome would easily draw on swearing Asseverations are the brink of the water as it were and swearing a deep pit to swallow us in it now if wee be still leaping and dauncing carelesly upon the brink it is a thousand to one we shall slip in and perish also unless wee recover our selves by speedy repentance 7. Avoid the company of Swearers because our corrupt nature is easily infected If we do but breath in the contagious aire of Pharaohs sinfull Court we may be infected with Joseph If we inure our selves to the company of those Edomites we shall quickly leave off to speak the pure language of Canaan There is little hope that wee shall stand in such slippery places but that we shall fall either by swearing our selves or not reprehending others The tinder of our corruption is easily set on fire with the touch of the least spark of an evill president if it be not moistned by the water of Gods holy Spirit Meditate often on those threatnings recorded in the word and denounced against Swearers that these thunderbolts may restrain thee from setting a flag of defiance against heaven 9. Let custome of swearing be broke with contrary custome Let us if we cannot break it off at once bring it into a consumption by disinuring our tongues from the use thereof 10.
A SUMMONS FOR SVVEARERS AND A Law for the Lips in reproving them Wherein the chiefe Disswasives from Swearing are proposed the sleight objections for swearing answered The strange judgments upon Swearers Forswearers Cursers That take Gods Name in vain related Which may be a terror to the wicked for swearing and a preservative for the godly from Swearing With sundry Arguments to prove the verity of the Scriptures and excellencie of the Decalogue against all prophane and Atheisticall deniers thereof By WALTER POWELL Preacher at Standish neer Glocester LONDON Printed by Matthew Simmons in Aldersgâ—â—â— street 1645. An Exposition of the third COMMANDEMENT Being the summe and substance into one Modell newly briefly properly collected out of that which by many Authors hath more anciently largely promiscuously been delivered Tending to banish the Devill from mens tongues that they doe not utter oathes and from mens ears that they doe not hear them uttered without reproving them Librum ut Monitorem potius quam Criminatorem lege Hierome Corpore stetisti animo fugisti Fugisti quia tacuisti Tacuisti quia timuisti Nam fuga animae timor est Histo of Adam ex Augustino TO THE RIGHT Honorable the LORDS and Commons assembled in Parliament THE Copie of this Treatise Right Honorable having for a yeares space in these times of danger been buried in the ground when other my bookes that lay open were plundered away was secure and by Gods providence for some better use I hope reserved If in the Prophet Ieremies time Jer. 23.10 the land did mourn because of oathes why may not such a cause produce such an effect now also Hosea 4.1 If in Hosea's time the Lord had a controversie with the inhabitants of the land because by swearing c. they brake forth and blood touched blood i. bloody punishments bloody sinnes why may not this heaven-daring sinne be a speciall promover of the fury of Gods wrath so hotly incensed against this nation at this time I know not any one sinne more universally spread over Court Citie Country then this Laws-outfacing Gangren That Gods sword may bee sheathed mans must be drawn forth out of the scabbard of silence connivence by reprehension by correction It requires the labour of most skilfull Chirurgeons to put to their helping hearts and hands to the healing of this festered wound Ezek. 22.30 to make up the hedge to stand in the gap before the Lord for the Land which is as the Bush in Moses time Exod. 3.2 burnin though not consumed that hee may not fully destroy it Such searchers of these soares have need of Eagles eyes and Lions hearts as well as Ladies hands Knotty pieces require the more blowes to break them foule linnen the more water to cleanse them Drossie silver the more refining and dusty garments the more brushing If this Epidemicall sinne were more frequently more fervently preached against by Ministers I think it would not be so freely so fully persisted in by men against the Lord. The ensuing Summons for Swearers will discover how this sinne of swearing hath been punished by God by men Christians heathens Some Errata's you may meet with in the booke because while part of it was in the presse in the Citie the Author was in pressure and that almost a thing incredible under the authority of the Parliament in the countrey by the malice of malevolent and malignant adversaries The Devill is more delighted with the quenching of the fire of zeale in the hearts of Peachers then the Pope is pleased by the sprinkling of holy water upon the faces of the people Your inflamed Resolutions against this and other like sinnes this Tract will no whit retard I hope but rather animate enliven enlarge Renowned indefatigable reforming eternizable Senators consider God hath done great things by you for you that you may doe more for him still You may be bold to trust God upon triall These are times of warre and who are to be accounted Souldiers if you are not You may bee as confident as the Souldier that Erà smus speakes of who being told of a numerous Army comming against answered Tanto plus gloriae referemus quanto sunt plures quos superabimus The greater the opposition the more illustrious the conquest shall be to you 2 Tim. 4.7.8 considering all Christs Souldiers shall have a crown though sometimes enforced to swim to the same in streames of blood In Exodus 32. wee read of three sorts of fire of the Israelites by sinne of God by judgements of Moses by zeale The first made way for the second the second for the third Hannibal by fire made a way over the Alps so shal you by zeal over all mountains of oppositions What powder is to bullets a clapper to the Bell fire to wood wings to a bird wind to sailes sailes to a ship an edge to a razor wine to the spirits metall to a horse a soule to the body vivacity to any creature that is zeale to a Christian it acts his soule it moves his affection It is oft winter within when it is Summer without In the cold climate of this countrey let the fire of your zeale bee seen more and more to unthaw this icie corruption Why should there not bee in superiors a liberty of punishing aswel as there is in inferiors a liberty of sinning The frantick man returning to his wits thinkes him his best friend that bound and beat him most He that withstands a man in the prosecution of this or any other sin though he beares away frowns heart-burnings for a time yet when the offending party comes to himselfe he recompenseth his former dislike with so much the more love and so many the more thanks The Lord himselfe will for all eternity speak of such a man such a Parliament as somtimes he did of Phinehas This man Numb 25.11 this Parliament that was zealous for my glory hath turned away my wrath from the children of Israel from the people of England This was the great Councel of England that first successfully hindered the blaspheming and effectually furthered the sanctifying of my glorious Name that was carefull to banish swearing 1. out of their own hearts 2. out their houses 3. out of the Land before swearing had banished them out of all By so doing your active spirits may the rather expect your other workes to bee the more prosperous your labour bee light your sorrowes easie our warres hushed our peace permanent and your own salvation certain which hath been is and shall be the prayer of Your servant Sufferer Supplicant WALTER POWELL I Have perused this Treatise intituled A Summons for Swearers I find it fraughted with usefull and delightfull matter so as omne tulit punctum c. In generall I observe solid Arguments therin to prove the divine authority of the sacred Scripture whereby much weight is added to the proof which thence he produceth It doth further set out the manifold excellencies of the
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
thy Saviour Is this a Prayer acceptable to God or like to return w th fruit into thybosome when thou askest forgiveness with a purpose still to offend Thou desirest this pardon as a priviledge by verte whereof thou mayst securely go on in thy sin Is this repentance to smite the breast when in the mean while the heart is not smitten Then and there is true contrition for sin when and where there is stedfast resolution against and speedy reformation from the same I mean no mischief Object 6. I think no harm in my ordinary swearing and therfore I hope God wil pardon me for it There was sometimes a controversie betwixt Scotland and Ireland for a certain Isle between them both Sol. 1. after much ado they put the matter to the dermination of a wise French-man whose judgement was that they should put a Snake into it and if it lived the ground belonged to Scotland if it died it belonged to Ireland I apply it thus If poisoned and venomous oaths do live in our heart and crawle out of our mouths it s a sign our heart our bodie and soul appertain to that countrey that these hellish oaths appertain unto Thou thinkest no hurt thou sayest yet thou dost hurt in grieving Gods Spirit offending the godly hardening the wicked and kindling Gods wrath Thou denyest God and servest Satan and yet is no man hurt Thou undoest thy self soul and body house and posterity and yet is no man hurt How possibly can he be guiltless that is cause of his own condemnation Thy meaning is good thou sayest Out of the abundance of the heart the mounth speaketh Mat. 12.34 If thy words be prophane thy heart is polluted if thy heart were a good Treasury thou wouldst bring out of it good things and not vent nothing but drosse and filth If thy heart were a good tree it would never bring forth evill fruit If it were a pure fountain it would never bring forth such bitter streams If thou didst bless God in thy heart thou wouldst never blaspheme him in thy tongue James 3.10 When God cometh to judge the world hee will pass the sentence not according to our secret thoughts but according to our words and works By thy words thou shalt be justified Mat. 12.37 and by thy words condemned Mat. 12.37 That excuse which would seem frivolous to a mortall man will never go currant with the just Judge of heaven and earth Now what Prince hearing himself abused to his face by the reprochfull words of his base subjects would admit of such an excuse Whatsoever hee spake with his mouth yet he thought no ill in his heart And will not God think we be as jealous of his glory which is most deare to him as an earthly King doth not he say He will not hold them guiltless that taketh his name in vain I do but as the most do Object 7. it s the common custome of all some few excepted who are more precise then wise and but too scrupulous about every trifle By this thou mayst excuse any sin Sol. seeing nothing is more common then to lie in sin But God hath forbidden to follow a multitude in that which is evill or to fashion our selves like to this world Exod. 23.2 if at least we be spirituall inhabitants of the eternall heavenly Jerusalem Rom. 10.2 Common use in any sin doth not extenuate but aggravate Gods wrath and increase mans punishment Broad is the way that leadeth to destruction narrow is the way that leadeth to life and Christians may yet walk in it without crowding the company is so small After the doings of the land of Egypt or after the doings of the land of Canaan yee shall not do Be yee not as your forefathers Zach. 1.4 A custome without truth saith Cyprian is an old errour therefore leaving the errour let us follow the truth If Christ alone is to be heard Mat. 16. wee ought not to mark what any man before us thought best to be done but what Christ did first who is before all men When the truth is once come to light saith St. Augustine Let the custome give place to the truth for Peter also who did circumcise gave place to Paul preaching the truth Seeing then Christ is the truth wee ought rather to follow Christ then the custome and examples of others If thou laiest against me the custome of others saith St. Gregory I lay against thee Christ who is the way the truth and the life Joh. 14. I confess it to be a sin Object 8. only I am moved now and then thereto through anger when I am thus and thus crost offended wronged which would make a very Saint to swear Thou mightest better say a mad man Sol. or a fool to swear for they if they be stricken stike their next fellows thou for wrongs received from men dost revenge thy self upon God for the least errour in the Dice or rub of the Bowle shall God the Father or Christ the Son endure a stab as if they were the cause of any disorder disturbance wrong reall or imaginary If I do evill thou sayest the fault is theirs that do provoke mee I am but the Instrument their fault is the greater that have made me faulty True they are in fault for provoking thee yet in matters of offence the accessary is liable to offence and punishment as well as the principall The Serpent was but the Instrument abused by Satan to deceive man yet in the punishment the Serpent hath his doom as well as the devill If wicked men cross thy humour do not thou in revenge set up the flag of defiance against heaven Suffer rather oh suffer the fire of thy surious passion to be quenched by the water of this godly meditation saying thus with thy self Am I greater then Philip that mighty Macedonian yet he was wronged by the rongue of a Peasant and would not take notice of it Am I greater then Augustus who had the taxing of the whole world yet he was content to winck at the tongue that taxed him Why should I be incensed with a few evill or idle words Many have pardoned their enemies shall I not forgive these that may be my friends If hee be a youth or an old man that hath thus crossed or provoked mee his age may excuse him if a woman her sex if a stranger his liberty if a familiar his acquaintance may seem to priviledge him Hath he thus once offended it may be he hath often pleased Hath hee thus often offended we may the more better endure that to which wee have been long inured Is he a friend hee did that the would not is hee an enemy hee hath done no more then we might well expect If he be wise let me yeeld to him if a fool let mee pardon him the very best are not without blemishes none so faultless but may fail let me not do this great evill against my
God for a little imaginary evill offered me by man If man have wronged mee once let mee not wrong my self again If man have wronged me in my name let me not wrong my self more by avenging on God in wronging him in his name which is so precious great and fearfull so should I adde sin to sin my sin to the sin of mine adversary so should I derogate from Gods prerogative Vengeance is mine and I will repay so should I disobey Gods Precepts Bless those that curse pray for those that persecute overcome evill with goodness sinfulness with suffering so should I hasten mine own destruction in pulling down vialls of wrath upon mine own head in stead of lastening mine enemies salvation by heaping coals of fire upon his head so shall I not only retain man to be mine enemy who could do nothing without Gods speciall permission but purchase God also mine adversary who is a consuming fire able to destroy body and foul and cast both into destraction It 's a grace to my speech Object 9. it seems more eloquent and my self the greater gallant It is Pharasaicall to desire the praise of men more then the praise of God Sol. That credit is deare bought that is gained in pawning thy soul unto the Devill It is sorie reputation that is gained by transgression Woe be to that eloquence which robbeth God of his glory and preheminence it 's loathsome in his eyes harsh in his cares stinking in his nostrills It is a grace to thy speech to disgrace him that gave it Thou manifestest thy self to be no gallant but a servant and slave to Satan the Prince of darknesse By swearing thou settest these things as Lords above thee which God hath appointed as servants to thee as the Sun light fire bread drink c. For men sweare by him that is greater then themselves Heb. 6.16 Therfore swearing by the creatures thou inthrallest thy selfe to thy very servants Faith and troth likewise are the chiefest jewels of a Christian thou therefore swearing by these dost not hereby gain credit but proclaimest thy selfe a very bankrupt in grace in laying thy best Jewell to pawn for everie trifle I find swearing enjoyned by God himselfe as a part of his worship Thou shalt feare the Lord thy God Obj. 10. Deut. 6.13 Psa 63. ult and serve him and sweare by his Name Every one that sweareth by him shall glory Hereby thou shewest thy selfe a grosse hypocrit Sol. covering thy foule sin under the faire vizard of Scripture whereas by swearing in the Scripture mentioned in the Psalm is meant the whole worship of God Thou swearing ordinarily dost now and then sweare falsly Now it is there added That mouth that speaketh lies shall be stopped if not by man yet surely by God himselfe As for that in Deut. 6.13 the Text is no commandment to sweare for then they that sweare most should be most holy and religious men as many of the Jewes thought and taught by occasion of that place as Willet on Exod. noteth but loyuitur expermissione by way of permission that when one is to sweare Ex Tostato hee may aâ—d must sweare by the name of God only The reason of which permission Chrysostome unfoldeth thus When evil things saith he began to increase in the world when there was a confusion in every place when all faith was lost unfaithfulness reigned then began the Infidels seeing one would not trust or beleeve another in matters of controversie to call upon their Gods for witnesses protesting they spake the truth seeing they called their Gods to witnesse in the matter whom to name they thought it not lawfull but in grave and weighty matters and by this means obtained they faith one of another Now for a smuch as God had selected the Israelites from the Gentiles to be his peculiar people and would by no means that in any point they should follow the wickednesse of the Gentiles he gave a commandement unto them that in all matters of controversie and in such affairs as should make for his glory they should not call any of those false gods whom the Ethnicks worshipped unto witnesse as to sweare by their names But to call him to witnesse and to sweare by his name and so every one to beleeve another for the reverence and honour that they owe to his most great fearfull holy blessed glorious name I sweare by good things Obj. 11. as by God the creator of all by Christ the Redeemer of Man our Lady the mother of the Messias Sunne the light of the world Fire Gods Angel c. This makes thy sin the greater Sol. for the goodnesse of the thing doth aggravate the offence in the abuse thereof As the sweetest wine proves the sowrest vinegar being once corrupted I see others doe worse that are yet so precise Obj. 12. that they will not sweare an oath Thou shouldst not be so much glad that others are bad Sol. as grieved and sorrow that thy selfe art no better If others goe to hell one way it may not excuse thee to goe to hell another way they must answer for their sin and thou for thine Ezech. 18. That soule that sinneth shall die It should be a small encouragement unto thee to leap into the fire or water because thou seest another burnt or drowned before thy face Their and thy sin must be forsaken before their or thy soul can be saved Thus have you heard and seen the many severall objections and excuses for the maintaining or extenuating of rash and ordinary swearing and the same also taken away that the ship of thy soule may not be splitted by falling upon any of the former rockes Now to the end thou mayest wholly be won and prevailed withall to the loathing in thy heart and the leaving in thy lips this no more common then dangerous and damnable vice of swearing suffer oh suffer these ensuing arguments and motives not onely to swim in the shallownesse of thy eares but also to dive into the depth and bottome of thy heart that they may not be as water spilt upon the ground or as stones cast against the wind but may effect that to which they are sent preached and printed to wit the informing of thy judgement and the recovering and pulling thy soule out of the fire of this fearfull threatning The Lord will not by any man money means be perswaded to hold him guiltlesse that taketh his Name in vain assuring thy selfe that if thou wilt not suffer them to further thy conversion to thy comfort they will whether thou wilt or no hasten the greater measure and heavier loads of the vials of Gods wrath for thy finall subversion to thy remedilesse torment A quo libera nos Domine To perswade by motives to hate and eschew this sin of swearing Vse 3. 1. Motive The Devill is the authour of it Whatsoever is more then yea and nay commeth of evill that
and that speedily 2 Reas for spe d. 1. For generall uniformity in one family 2. Because of delayes inutility 1. For dost thou thy self sanctifie Gods name and shall thy sonnes or servants blaspheme it What communion should righteousnesse and unrighteousnesse have What fellowship light and darknesse What concord Christ and Belial 2 Cor. 6. Shall thy house be of divers dispositions as Hamibals Armie was of divers Nations Shall thy houshold which should be as the Church of God be like a Motley cloath or a Medly colour some of thy house of one die and some of another God will have all his family weare one and the same Livery herein must thou imitate God let all thy family be uniforme and suteable that all agreeing and according together they may all look walk and draw in the service of God their maker and thee their master How then should my businesse be performed Quest if I should have no such sinful swearing servants in my family And how can Gods service be performed by thee or them if thou keep such Answ Turpius ejicitur quam non admittitur It is lesse shame not to admit then to cast out such a servant but it is as true Tutius ejicitur like a raw morsell that sits ill in the stomach he is more safely cast out then retained or if hee bee a retainer yet not to dwell under thy roof hee should not setup his rest there If David will not have a lier tarry in his sight Psal 101. then much lesse a swearer sit sup lodge yeare and day with him Hee will not have his family a mingle-mangle to confist pell-mell of men of all sorts and conditions If men know that any have been in that place where the plague reigneth and would come into their houses they presently barre the gates against him they shut him out by no meanes will they suffer him to enter and why verily because they would not have the plague brought in amongst them lest they should bee infected and die But alas why should not the death of the soule be much more feared Why should not masters banish out of their services and families such pestiferous caitiffes which through their assiduous and abominable swearing infect all their houshold not onely their bodies but also their souls on which alone and wholly depends the woe and weal of their bodies Awake therefore yee Knights Gentlemen Yeomen all men suffer oh suffer no swearers in your houses eschew them more then a venemous serpent entertain a Dragon sooner in your houses then any such one that hath pleasure in swearing the former only hurt the body the other destroy both body and soule of such as are infected by them Maintain none of them that shall bring the plague of God upon your houses Suffer not the tender breasts of your children to be poysoned in their youth with the pestilent communication of these abominable Sweaters If you cannot alwayes prevent the entrance yet prevent their continuance Search them out for they wil not easily manifest themselves and being manifested reprehended and not amended cast them out A bird may light upon or flie into a mans house but he may chuse whether he nestle and breed there If their seeming sanctitie drew servants into thy house and service yet let their impiety daily blasphemy drive them out again Nay if sonnes be disobedient to parents Deut. 21.18 13.6 the parents themselves are to bring them out to the Judges and the people to stone them Nay a brother a daughter a wife offending in some cases are not to be spared Nay Asa King of Judah is commended for his uprightnesse in this respect that when Maacha his own mother committed idolatry 1 King 15.13 would not spare her but deposed her from her Regency And is not continuall swearing a great sinne breaking this great commandement of our great God Henry the fourth of that name King of England when his eldest sonne the Prince was by the Lord chiefe Justice for some great misdemeanour commanded and committed to prison hee thanked God that he had a sonne of that obedience and a Judge of such unpartiall and undaunted courage For indeed Religion or Justice Non novit patrem non novit matrem veritatem novit neither knoweth father or mother but onely the truth Jer. 22.24 Though Coniah were as the Signet of Gods finger yet would hee plucke him thence Governours Masters Housholders as they communicate with God in his name Psa 82. I said ye are Gods so should they in his nature who judgeth without respect of persons 1 Pet. 1.17 not bolding any guiltlesse that taketh his name in vain 2. Reas 2. Delayes inutility Delayes in other things are not good but in this of reprehension and punishment stark naught 1. Evils ensuing are 3. Because the Swearer not presently reproved doth against another time his next swearing get the examples of others swearing in his company for his protection as favourers and actors of this sinne and so consequently makes them the means of evasion 2. Because petty oathes if a man may call any little that are commited against the great God by our silence and not punishment grow to hellish oathes A little fire which at first might have been put out with a spoonfull of water being let to burne in short time turneth Towns and Cities into ashes Reproofs and punishments are like medicines which being kept too long hazard the patient and lose their vertue Magistrates Parents Masters must not let this disease goe too long lest by suffering that proves incurable which might have been holpen by timely administring The ulcer is to be lanced betime before it grow to a Gangrene the Tetter to be killed before it spread to bee a Ringworme God commands Fathers if they love their children l ro 1 3.24 to correct them betimes and to chastise them while there is hope Artaxerxes said to Ezra Ezra 7.26 Whesoever will not doe the Law of thy God and the Law of the King let judgement be executed speedily upon him c. And the reason is given Eccles 8.11 Because sentence against an evill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill 3. Because he that should reprove many times in tract of time proves colder in his zeale of reproofe and punishment for if thou wilt not adventure to passe through at low water how wilt thou doe at full sea If thou durst not pull up a twig how wilt thou doe when it comes to a tree If thou fearest the skirmish with a single how wilt thou endure to incounter with an host of hellish enemies If thou art silent at the hearing of one how wilt thou be emboldened to reprove many horrid oathes Thus you see the spurs for speedinesse in reproving Swearers 1. For generall uniformity 2. Because of delayes inutility as 1. The examples of others
handling Ladies hands being to deale with a broken joynt handle the same tenderly Nathan seems to doe so when first in a parable hee reproved David till hee brought him to condemne and passe sentence against himselfe and then hee knew hee might the more boldly and succesfully reiterate what he had sentenced 2 Sam. 12.1 2 c. And Paul reproving the Corinthians includes himself and Apollos in the same reproofe 1 Cor. 4.6 as though hee had been guilty of the same crime On some have compassion putting a difference saith Jude vers 22. Use the greater mildnesse in the work of restauration saith the Apostle Gal. 6.1 Considering your selves that yee may fall into the like temptation and offence Even as having a wheale on the hand be it never so little we will not suffer another to let it out but are willing to doe it our selves So when we deal with men for sinnes committed by ignorance and infirmitie let us doe it with great tendernesse lest they desire rather to admonish themselves then to be admonished by us Catch these birds the Souls of the Swearers with the nets of gentlenesse rather then drive them away with the noyse of thundring judgements at the first a ssault Iron is first heated red-hot in the fire and after beaten and hardned with cold water Thus must thou deal with an offending friend first heat him with the praise of his deserved vertue you are very conscionable in your dealings towards man and carefull for avoiding other sinnes against God and then beat upon him with the hammer of reprehension and why should you not be as carefull to obey God herein also being first prepared with praise Good Nurses when their children are fallen first take them up and speak them faire afterward chide them Gentle speech is a good preparative to rigor Let the building of reproofs for faults bee framed on the foundation of praise for vertues that men may see that thou lovest him by thy aprobation and that thou lovest not his fault by thy reprehension If he love himselfe he will love those that mislike his vices and if he love not himselfe it makes no matter whether he love thee or no. A true friend will resemble hony the sweetest of all liquors nothing so sweet to the tast nothing more sharp and cleansing when it meen with an exulcerated soare As I will bee sweet in the praises and encouragements of friends so also sharp in their censure either let them abide me no friend to their faults or no friend to themselves saith elegant Hall If thou desirest by thy reprehension to doe good thou must be endued with Courage Fidelity Discretion Patience 1. Fidelitie not to bear with 2. Courage to reprove them 3. Discretion to reprove them well 4. Patience to endure the leasure of amendment making much of good beginnings putting up many repulses taunts raylings disgraces and bearing with many weaknesses as knowing that they that have been long used to fetters cannot but halt a while when they are taken off Still hoping I say still solliciting still waiting with patience for conversion much lesse perfection is not the fruit of a moment we must having oft told them of this sin with patience expect proving if God at any time will worke repentance and reformation in them Many faile and offend herein if men be not presently reclaimed from this sinfull custome of Swearing with one or two admonitions they leave admonishing further and break forth into sury and despight against them as if they were appointed to be Authors of mens salvation and not waiters on God for his rich blessings upon their poore paines of admonishing Thinking when they have spoken it must be done when as it shall not be done till God speakes If God will have the Swearer called at the twelfth houre think him not a cast-away if he be not converted at the ninth houre Wee must not give over notwithstanding the little seeming successe of this dutie perhaps wee sinned in the manner of reproving for want of wisdome or wee would too much have gloried in our selves if wee had done good or wee did convince Judgement generally and not apply things to their circumstances particularly or we did all without love or without prayer and so though we plant and sow God denieth the first and the latter rain to blesse our labours or lastly we are to be comforted and encouraged under hope of God in time to come For experience proveth that some at the first receiving of an admonition most hardly have afterwards much profited by it And others receiving an admonition very gently have lost the fruits of it afterward very negligently For many courteous natures are as soft wax sooner able to receive the impression of an admonition but less able to retain it Again a more heroical nature is as harder wax not so soon admitting as keeping the print being made As a furious or phreneticall brain can by no means away with him that shall lay hands on him though it were for his profit so so long as we are in impatience we perhaps may suffer no man to speak unto us though it be for our good but the lethargie of our mind being cured wee marvell at our former impatience and are ready to shew our selves thankfull to him that would have a care to draw us out of such a sin Therefore we ought not to faint or be weary of well speaking though successe be not answerable to our present expectation Mans pleasure presently is not to be satisfied but Gods pleasure patiently to bee attended 2 Tim. 2.25 In which place as the Apostle perswades to patience towards opposers so also to instruct those whom we reprove for sin Be sure thy admonition be backed with Doctrine and Instruction I charge thee before God to reprove rebuke exhort with all long suffering and doctrine 2 Tim. 4.1 2. delivering the admonitions in the name of God and not in thine own that the reproved may have occasion to say he is reproved of God himselfe rather then of man and so the reproofe shall never fall to the ground Now when these two generall means scil Puritie from it in life and Reprehension of it by word and these two speciall means of the second generall 1. An Eagles eye 2. A Ladies had i all meek loving wise patient courses with the opportunity of the season and advantages of circumstances have been accordingly used and nothing yet will prevaile a shame and curse must needs light on that man who being thus friendly sought by love to bee reclaimed from his sinfull swearing doth return hatred for the good will and love of his friend Most commonly to such a one belongeth the speech of the Prophet to Amaziah I know that the Lord will destroy thee because thou hast refused my counsell 2 Chro. 25 16. which is the 3. particular means of this second general to wit in reproving of swearers to have a Lions heart When
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
better to obey God then man and to be beloved of God then man So it is better to undergoe mans unjust hatred then Gods just condemnation Feare not the hatred of him that can but hurt the body but endevour to keep his love who in his wrath is able to destroy body and soule eternally Mar. 10.28 Marth 10.28 The love of God and of such an unreclaimeable sinfull swearer thou canst not keep together ponder which is most likely to bee most profitable whether that which is transitory or that which is for ever durable whether that which standeth on a sandy or that which standeth on a rocky foundation and then chuse which thou wilt O but who can endure to be delighted in such strict punishment as you have rehearsed to have been inflicted upon some swearers Object 7. in the third and fourth uses or who could endure to see to shew much lesse severity upon our friends familiars neighbours and kindred The punisher of sinne whether Magistrate Master Sol. or Parent delighteth not so much to see the swearer punished as to see justice duly executed Gods wrath appeased and his word obeyed Justitia non novit patrem non matrem sed veritatem novit Justice hath no respect of father or mother but of the truth Disobedient children were to be brought by the parents themselves to the Judges and to be stoned of the people Deu. 21.18 Deut. 21.18 Are children to bee punished that are disobedient to earthly parents and must they escape scot-free that set themselves so obstinarecly audaciously impiously against God our heavenly father By man they may unjustly bee spared by God they shall justly bee condemned Saul was punished with the losse of his Kingdom for not punishing Agag with death 1 Sam. 15. 1 Sam. 1.15 The blasphemer according to the Law was to be punished even ftoned to death Levit. 24.16 Ahab for sparing Benbadad Lev. 24.16 1 Kings 20. had a sharp greeting sent him 1 Kings 20. Because thou hast let goe out of thy hand a man whom I appointed to die thy life shall goe for his life and thy people for his people And indeed the swearer and drunkard not severly punished prove to be the bane of the land where they live As the Canaanites not cast out by the Israelites as God commanded became by Gods just judgement a snare and destruction unto them Judg. 2.3 Jos 23.13 a whip on their sides and a thorn in their eyes The swearer not punished his own soule is indangered his neighbour infected Gods name abused Christs death contemned Gods Spirit grieved and many other wicked associates in their sinnes hardned Many evill streames flow from this one fountaine neglect of punishment of the common rash obstinate swearer foolish pity marres the City which gave occasion to that saying of Domitius that he had rather seem cruell in punishing then dissolute in sparing Cursed be he that keepeth back his sword from blood Jer. 48.10 Jer. 48.10 Bloody sinnes must have bloody prinishments but swearing is Hos 14.2 stiled a bloody sinne therefore severely to be punished An house being on fire if it may be quenched it is best to use water onely but if it be like to endanger and set on fire the houses round about it it is best to pull down the house quickly If swearing may be quenched with the water of reprehension onely use water and let the house stand still but if fire continue fearsully to burn out on every side then pull downe the house with the town-hook of sharp correction When the Viper still will be a Viper and retain his poyson though the Charmer charm never so wisely the Apothecary takes him and makes Triacle of him to expell poyson out of others If the swearer will not bee admonished or reclaimed make Triacle of him that he that would not take heed of others may be made a preservative for others to beware of him Qui non corrigit seipsum alii carrigent se per ipsum If evill cannot be taken away from one in Israel then take away evill from all Israel Ense rescindendum c. If wee must needs see somewhat dead it is better to see a dead arme then a dead body Melius ut pereat unus quam unitas he that spares one bad endangers many good Though therefore thou mayst not rejoyce in beholding severity inflicted yet mayst thou Justinian and must thou rejoyce in seeing justice without partiality executed I shall be accounted singular Obj. 8. more precise then wise in so doing It is the Ministers office to tell men of their sins in the pulpit Obj. 9. he must advise in matters concerning the soule Every tub must stand upon his own bottome every man must answer for his own sinne Obj. 10. That particular soule that sinneth shall die and hee is acquainted with and can discourse of the words of God w th must be the rule of all our actions as well as any other can inform him and therefore knowing his fathers will and not doing it he shall be beaten with many stripes With many other sleight and frivolous objections which I might remember unto you if they were worth the answering that flesh and blood cast as bars in the way why they will neither punish really nor reprove sincerely this sin of swearing But whatsoever they do or might alledge I know they are but meere put-offs doubts difficulties devices Satan-sleights and humane evasions which prove as weak and uncertain as the brain wherein they are forged and therefore little to be regarded When once thou art perswaded in conscience and thy heart telleth thee that swearing is a sin and the action of reprehending is good just necessary and profitable and the chiefest means appointed by God to preserve the hearer from sinne and to recover the speaker out of the suburbs of hell to make him first see his sin that afterwards hee may loath it and at last leave it Let not the throng and thicknesse of any or all such Objections and Difficulties daunt or discourage thee from imitating God in discharging thy duty but rather make thee the more stoutly to pluck up thy spirits and buckle thee to this businesse which by how much the more obstacle it shall finde amongst men so much the more incouragement shall it receive from and acceptation with the Lord that thy labour though it alwayes prove not for the welfare of the swearer for whom it was intended yet it shall turne ever to the glory of God that first set thee on work whose Name as it is by vain swearers daily abused so among all that call on the same let it be more and more hallowed now and ever Amen Gods Judgements upon Forswearers VAin swearing in this Commandment is forbidden much more false and forswearing False swearing is False swearing Zach. 5.4 An oath is assertory Joh. 8.44 For swearing Perkins Mat. 5.33 Doct. 3. when wee call
soule into hell fire when he reacheth out his hand to the book he reacheth it out to the Devill when he kisseth the book he kisseth the Devill when he bringeth water or drink to his mouth with that hand hee feedeth the Devill nay rather remaineth a devill incarnate So much of the first Motive Secondly Mot. 2. Grievousness of the punishment wee are to be disswaded from this sin by the greatnesse of the punishment inflicted on the same It is punished with 1. Eternall Punishment 2. Spirituall Punishment 3. Corporall Punishment Perjury is punished with 1. Eternall punishment though yet in the last place and time shall be inflicted to wit Extrusion from heaven and Intrusion into hell Psal 15.4 Rev. 21.8 22.15 proved by Psal 15.4 Rev. 21.8 22.15 2. Spirituall punishment to wit Infamy amongst men terror in his conscience and a reprobate sense most commonly to commit all sin and wickednesse 3. With corporall and temporall punishment which amongst men is chiefly feared the house timber and stones of the false swearer are threatned to be consumed Zach. 5.4 Zedechias the last King of Judah for breaking his oath with Nebuchadnezzar had his kingdome spoyled his sonnes before his face slaughtered his owne eyes boared out and afterwards in chaines carryed into Babylon Osee the last King of Israel 2 Chro. 36 for breach of his faith plighted to Salmaneser King of Ashur was taken imprisoned and carryed with his whole nation captives to Assyria 2 King 17. Thus both the Kingdomes of Israel and Judah were for falsifying their oaths quite razed and extinguished Ponfinus in his Hungarian historie records a notable example of the punishment of perjury in Vladislaus and his army destroyed by the Turks as before was briefly touched This Vladislaus behaved himself so valiantly against the Turks that Anurath was glad upon unequall conditions to conclude a peace with him which league being made and the Articles thereof ingrossed in both languages with a solemn oath taken on both parties for the confirmation of the same the Cardinall of Florence according to the accustomed pofition of the Papists No oath to be kept with Heretiques by letters disfwaded Vladistius from keeping their new accorded peace Cardinall Julian the Popes Legate in Hungaria helped forward this project and practice both which wrought so effectually with the King that hee falsifying his oath broke the peace sent to Constantinople to denounce war afresh and set forward his army towards the Turks with all expedition Thus the Turkes secure and misdoubting nothing were unawares set upon by the King yet putting themselves in defence there grew a long and sharp battell till Amurath perceiving his souldiers to decline and almost to be overcome pall'd out of his bosome the Articles of the aforesaid concluded peace and lifting up his eyes to heaven uttered these speeches O Iesus Christ these are the leagues that thy Christians have made and confirmed by swearing by thy Name and yet have broken them again if thou beest a God as they say thou art revenge this injury that is offered both to thee and me and punish Truce-breaking Varlets He had scarce ended his speech but the Christians battell and courage began to abate Vladislaus himselfe was slaine by the Janisaries his whole Army discomfited and put to the Sword Pausanias noteth this to bee one of the chiefe causes why Philip King of Maccdon with all his progeny so quickly came to destruction because he made no reckoning of keeping his oathes but sware and unsware them at his pleasure and for his commodity Gregory Tours makes mention of a wicked varlet in France among the people called Averns that forswearing himselfe in an unjust cause had his tongue presently so tied that he could not speake but roare and so continued till by his earnest inward prayer and repentance the Lord restored to him the use of that unruly member Alberius Duke of Franconia having slaine Conrade brother to Lewis the fourth then Emperour and finding the Emperours wrath incensed against him betcoke himselfe to a strong Castle at Bramberge from whence the Emperour neither by force nor fraud could remove him for seven yeares space untill Atto Bishop of Mentz delivered him into his hands This Atto under shew of friendship repaired to the Castle and gave his faith to Albertus that if he would come down to parley with the Emperour hee should safely returne into his hold The Duke mistrusting no fraud went out of the Castle gates with the Bishop towards the Emperour but Atto as it were suddenly remembring himselfe when as indeed it was his devised plot desired to return back again and dine ere he went because it was somewhat late so they dine and returne Now the Duke was no sooner come to the Emperour but he caused him to be put to death notwithstanding hee alledged the Bishops promise and oath for his safe return For it was answered his oath was quit by returning back to dine as he had promised Thus the Duke was wickedly betraied though justly punished As for Atto the perjured traytor within a while after hee was strucken with a thunderbolt and as some say carried into mount Aema with this noyse sie peccata lues atque ruenas rues Thus didst thou sinne in breaking thy oath Thus shalt thou suffer in soule and body both The History concerning the three false accusers of the Bishop of Jerusalem is no lesse fearfull then common they accused him of unchastity and bound their accusations with oathes and curses on this wise The first said If I lie I pray God I may perish with fire The second said If I speake ought but the truth I pray God I may be consumed by some filthy and cruell disease The third said If I accuse him falsly I pray God I may be deprived of my sight and become blind The honesty of the Bishop was so wel known that they beleeved none of their oathes yet hee partly for griefe partly for ease from worldly affaires forfook his Bishoprick and lived in the desart for many years The first his house being on fire perished with his family and progeny The second languished with a fearfull disease that bespread his body all over The third seeing Gods judgements on his companions confessed all their villany lamented his crime and case so long weeping for the same till both his eyes were put out Thus God plagued them for their perjury sent upon them their wishes and thereby cleared his servant from shame and opprobry Thesdor Beza records what happened upon a perjurer that forsware himselfe to the end to hurt and prejudice another thereby He had no sooner made an end of his false oath but a grievous Apoplexie assailed him so that without speaking any word he died within few dayes after Anno Dom. 925. when King Ethelstane alias Adelstane reigned here in England there was one Elfred a Noble man who with a faction of seditious persons conspired against the
man love not the Lord Jesus let him be accursed But it must not be in particular application unlesse God reveal which he doth seldome their finall obstinacie unto us Wherfore that I may at length put a period to this unpleasing discourse as we desire blessed brethren Gods blessing upon our selves persons and posterity goods cattell servants so let us labour to be farre from desiring and wishing Gods plagues pox murrain death damnation upon our selves sonnes servants or upon our neighbours persons goods cattell considering how unseeming it is for us how pleasing to the Devill and how unacceptable to the Lord. 1. Inducements Iam. 3.9 10 11. 1 Pet. 3.9 It is unbeseeming for us to curse seeing we are heires of blessings 1 Pet. 3.9 2. It is most pleasing to Satan as hereby proclaiming we hasten to his kingdome Whence the Ancients have observed that when God gave the Devil leave to afflict Jobs body he spared his tongue that feeling his pain hee might easily raile and curse Iob. 3.1 so pleasing were Iobs curses as his vertues were vexatious unto the Devill 3. It is very unacceptable unto God because this belongs to God and not to man He saith to Abraham Gen. 12.3 Gen. 12.3 I will curse them that curse thee This prerogative he will reserve to himselfe because he knowes how to doe it without passion and inequality this his glory he denies to give unto another Esa 42.8 We for our parts in speciall if we will suffer the example of Michael the Archangel to prevail with us may not curse any no not the Devil though the Devil deserves to be cursed yet it must not goe out of the Archangels mouth against him Iuds 9. Iude 9. Thine enemies deserve to be cursed yet such speaking becomes not thy mouth for surely it cannot be but the signe of a wretch to use such hell-hatched language It may be some Goliah some uncircumcised Philistine accustomes himselfe to such grievous fearfull curses but the tongues of the children of God drop no such gall and poyson but hony and oyle words and prayers of blessing powdred with salt ministring grace unto the hearers and glory to the speakers and not as cursing griefe to the one and damnation to the other How can we our selves think to be free from the plague pox and vengeance of God when we cease not to wish these to others For as the bird taking her flight from her nest fetcher a compasse and by and by returnes thither again so curses come in where they goe out and return on our heads as stones hurled against the wind As a man that takes up an Adder in his hand or fire to throw against his enemy hurts himself most so is it with those that curse their enemies the danger is certain to the Agents but uncertain to the patients Wilt thou plunge thy selfe over head and eares in the waters of Gods plagues and judgements that thou mayst thrust another up to the knees in the same Wilt thou plucke out both thine own eyes scil body and soule that thou mayst but endevour to plucke out one of thine enemies scil in calling for Gods vengeance to light upon his body goods or house Leave off to use such cursed proverbiall diabolical speeches against others or else bee content and expect that the same recoyle backe upon thine owne head which thou desirest should have fallen upon them For how expectest thou to be exempt from punishment seeing thou dost continue to take Gods name in vain In vaine first because by naming it thou thoughtest to bring Gods curse upon another and it was farre from him In vain secondly because by praying to it thou thoughtest to procure Gods blessing upon thy selfe yet it was farre from thee Questions touching swearing and forswearing With the Answers annexed VVHat is an Oath Question Answer It is a necessary confirmation of things doubtfull by calling upon God to bee a witnesse of truth and a revenger of Falsehood A necessary confirmation I say because an oath is never to be used in way of confirmation but onely in case of meere necessity Heb. 6.16 For when all other humane proofs doe fail then is it lawfull to fetch testimony from heaven and to make God himselfe our witnesse In this case alone Perk Case pag 222. and never else it is lawfull to use an oath In which God is called upon as a witnesse of the truth By this clause an oath is distinguished from other kinds of confirmation as the Affirmation the Asseveration and the Obtestation because in this we call upon God to give witnesse to the things avouched but in the other three we doe not What bee the particular parts in every oath Quest 2. 1. Asseveration of the truth avouched Answer Four parts in every oath 2. Confession of the omnipotent wisedome justice and truth of God searching the heart 3. Prayer and invocation whereby God is alled upon to witnesse that hee speaketh the truth 4. Imprecation binding and devoting himselfe to Gods punishment if hee sweare salsly Now though these foure be the distinct parts of an oath yet all of them are not expressed in the form of every oath but sometime one sometime two of the principall as in Ier. 4.2 is expressed onely confession and in Ruths to Naomi onely an imprecation So in Gods Heb. 3.11 If they enter into my rest let me then be no God but â— deceiver And in 2 Cor. 1.23 Invocation with imprecation onely is uttered with words Now though some one or more of these parts are concealed yet all the parts in the minde of the swearer are to be understood otherwise the oath is not formall and entire Whether all oathes are to be performed Quest 3. Answer They are if lawfull and possible If absolutely they be lawfull in respect of us so that with a good conscience enlightned with Gods word we may performe them And withall if they be possible and in our power so that wee can fulfill them Whosoever sweareth an oath het shall doe according to all that proceedeth out of his mouth Numb 30.3 Matth. Psalm 15. But sinfull oaths are not to bee performed for it was a sin in making them and a double sin in keeping them David did break Herod kept his sinfull oath But David did well in breaking Herod did ill in keeping his oath for in all oathes there is a secret exception of the higher powers and our former oathes to God God is greater then men and we have first bound our selves to him therefore no oath is to be performed that is against God or godlinesse Whether he be forsworn that sweareth according to the letter Quest 4. and not the meaning He is Answer because not in truth Ier. 4.2 but in equivocation and fraud Therefore Cleomenes sware fraudulently that having made a truce w th his enemies for 7 days set upon them in the night And the woman that sware she was