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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90903	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.	Powell, Walter, b. 1590 or 91.	1645 (1645)	Wing P3098; Thomason E1228_1; ESTC R203197	141,220	287

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 Aldersg●●● 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 Eràsmus 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

against him Let him speak for himselfe whether guilty or not guilty The particulars of which justification deniall or excuse let us in the next use heare and see whether laid in the balance of the Sanctuary they prove weighty enough to weigh downe the force and solidity of this sentence definitive The Lord will not hold him guiltless that taketh his name in vain The second use then is to remove the light and slight objections all edged for this sin Vse 2. which if we seriously view try and weigh in the balance of Gods Sanctuary we shall find sandy and not solid bark without body bone without marrow shells without kernels shadowes without substance I sweare that which is true Object 1. Sol. See Combis Compendium Swearing either by the body of God which tempts to blasphemy or by the wounds of Christ to irreverence are mortall sins though it be true which is sworn We are commanded not only not to take up Gods name falsly but not vainly idlely when the matter is not worth proving by oath And he that usually sweareth vainly shall now and then swear falsly I forbeare great oathes Obj. as by the name of God or by the blood or wounds of Christ I sweare but little oathes by this light by this bread by mackins by my troth our Lady c. As the begger is alwayes peecing and mending his garments there where is the greatest breach Sol. 1. so should the swearer I acknowledge be careful to cure first the most dangerous oaths to stop first the widest holes to cast out first the greatest Devils to banish first the most pestilent enemies to leave first the most hurtfull fearfull and abominable oathes yet as he that sweareth by the Temple sweareth by him that dwelleth therein Matth. 23.20 So he that sweareth by the creatures sweareth by him that created them and yet will not be heard to sweare by the name of God or Christ as if a child abhorring any bitter potion or poison should notwithstanding take the same under a little sugar or the pap of an apple He that useth to pilser small things 2. by Gods judgement will be brought to steale greater things so he that accustometh to utter small will by Gods just judgment be brought to broach great horrid hellish oathes that justly may cause the break-neck of his soule Again 3. thy oathes are but little sins thou sayest then they are sins thou grantest and the wages of sin Rom. 6. ult even of every sin is no lesse then death internall externall eternall If thou allowest thy selfe in any one known sin thou hast no assurance of any saving grace at all Thou hast not any good grace if thou remainest obstinate in any one of the least sins He that abuseth Gods Saints hath not humility he that refuseth the manifest truth of Gods revealed will hath not knowledge as the blessing of God He hath not zeal or desire of Gods glory that blasphemeth Gods name nor Religion that refraineth not his tongue James 1.26 2.10 A little leaven leaveneth the whole lump of pure dough a little fire kindleth a great flame a little Colloquintida spoileth a whole pot of pottage little wedges make way for great small thieves enter to open doors for great a little leak unstopped drowneth the whole Ship and passengers therein He that commonly sweares small oaths seldome maketh conscience of greater oaths I have been accustomed so long to swear Object 3. that I cannot easily leave it Then every sin might be excused Sol. Any sin the more common and continuall it is the more liable it is to punishment Guals Thou hast been accustomed to it it s all one as if a thief should desire to be excused because he hath been accustomed to steal and he cannot alter his custome herein Would an earthly Judge excuse such a shameless malefactor If thou canst not alter thy custome by repentance God can and will alter it by punishment Prescription is no plea against the King much less can long customes plead for vain swearing with the Lord to whom a thousand yeers are but as yesterday Yea Time which pleads voluntarily for continuance of things lawfull will take no fee to plead for an evill use Hath this custome lasted long it's more then time it were abrogated age is an aggravation to sin If it be once gray-headed it deserveth sharper opposition speedier expulsion To say I will swear because I have done so is perilous and impious presumption Continuance can nomore make swearing lawfull then the author of sin no devill If thou hast once sinned it is too much if oft wo be to thee if the iteration of thy offence cause boldness and not rather sorrow more detestation wo be to thee and thy sin if thou be not the better because thou hast sinned I shall not be believed unless I sweare Object 4. therefore it is for the maintenance of my credit Wilt thou go to hell and deprive thy self of heaven Sol. 1. to please men upon earth Better undergo mans unjust supposition then Gods just damnation Wilt thou get or keep thy credit with man by swearing and lose it with God by so offending Whether is it better with men for the present to be believed or with God for ever to be abhorred It is much creditable with men to abide a little deniall that by obedience to Gods commandment we may of him for ever be believed Thou shalt not be believed Because there is in thy tongue no trust 2. in thy talk no truth thy words are but wind and thy promises without performance therefore thou swearest and art not believed If thou wilt be believed without an oath observe the Apostles practice Endeavour to keep a good conscience towards God and man Act. 24.16 Act. 24.16 If wee walk unblameable in our lives if wee so highly value truth that we sell it at no rate if we keep touch and observe promises though to our hinderance our word even in our weightiest bufinesse will be credited and need no superiour confirmation for it is not the oath which gives credit to the man but the man to the oath Vse but a while to speak the truth without an oath and thou shalt finde no lack of thy oaths for thy bare word shall be taken by it self otherwise thou art like an ill credited borrower Licentia jurandi facit ut jusjurandum quoque vilescat fides rara sit Gualt Object 5. that ridest up and down the countrey with sureties because thy own bond will not be taken And surely such banckrupt security rather disgraceth then helpeth thee oaths being the common sureties of the basest people even the scum of highwayes Alehouses and Taverns I presently knock my breast and say God forgive me to swear Oh blindness worthy to be pityed were it not wilfully affected Is this the mends thou makest hypocritically to smite thy breast for piercing

dangerous forswearing damnable no swearing secure As wine is to be used warily not for that it is evill but because being used it procureth drunkenness so the frequent use of an oath is not good because it makes way for perjury It is altogether unprofitable Mot. 17. other sins have their several baits to allure us some of profit some of pleasure some of honour This sin of vain swearing is destitute of all and being no profit but loss even the loss of Gods favour of a good conscience the assurance of salvation and of our reputation among the faithfull shame and utter destruction shall attend all those who either through custome wantonness or maliciousnness fall into this sin having no reason in respect of credit pleasure profit to perswade them thereunto according to the Prayer of the Psalmist Psal 25.3 Let them be confounded that sin without a cause Were it not for feare of humane Lawes they would as easily commit adultery theft or any other sinne when the baits of pleasure profit or preferment did provoke it For he that will not stick to offend God gratis and for no benefit will much more doe it when he is hired with pleasure or profit He that will sin for nothing will sin for something It is severely threatned in the Word Mot. 18. The second and third commandement above all other have severe threats subjoyned unto them to manifest how great the sinnes of idolatry and swearing are in Gods ●●ght above all other sins This Text shewes how in a speciall manner the Lord sets himslfe against the same In the 5. of Matthew the 5. of James the 5. of Jeremy and the 5. of Zacharie as in a clear glasse we may behold the fierie face and fierce wrath of God against this custom of vain swearing The beginning of it is from the Devill Mat. 5.37 The end of it is damnation Jam. 5.12 Jer. 5.7 How shall I pardon thee for this Zach. 5.2.3 Though our oaths which being registred Zach. 5.2 3 4. expounded would fill a volume by the Swearer and Magistrate are buried as soon as broached yet by God are they registred in a book In which place the Prophet describing the punnishment laid up for Swearers sers down 1. The nature of it it is a Curse Deut. 29.19 and the Swearers being liable to Gods curse they doe enjoy but small benefit by the Devils blessing 2. The truenesse of it it is recorded in a book one tittle of which truth shall not be left unacaccomplished but as certainly performed as if it were already inflicted 3. The neernesse of it it is in a flying book oathes flie up to heaven and the Swearers souls with posting speed hast towards hell 4. The greatnesse of the punishment filling a book of twenty cubits long and ten cubits broad this book being as fully fraught with their woes as the world is with their oathes 5. The universality of it it goes over the face of the whole earth every one without respect to any one that sweareth shall be cut off according to it 6. The invincibility or irresistiblenesse of it it is brought forth immediatly very often even by the Lord of Hosts himself 7. The perpetuitie or durablenesse of it it takes possession of the midst of his house with resolution to abide as having commanding authoritie and enters not into remote roomes or corners of the house as a forrainer or stranger quickly to be gone 8. The severitie of it it shall consume it and every part of it with the timber and stones thereof to signifie the greatnesse of the sin and grievousnes of the punishment due to the same seeing the very house that harboured the timber that sheltered the stones that heard the hideous Swearer shall also partake of Gods judgements because they did not presently take up armes and flie about the ears of the Swearer Ribera in Zach. 5.2 Ex Chrysost hom 15.19 Ad pop Antiochen or as Ribera well observeth the timber and stones shall bee consumed that the memory of the punishment may not be blotted out but whosoever passeth by that house and sees the ruines thereof may be admonished how greatly God hates this sinne of swearing and how certainly suddenly severely he doth punish the same If thou wilt not feare this glorious and fearfull name The Lord thy God Deut. 28.58 as no vain Swearer doth feare it then the Lord will make thy plagues wonderfull and the plagues of thy seed even great plagues and of long continuance and sore sicknesses and of long continuance Accustome not thy mouth to swearing for in it are many falls neither take up for a custome the naming of the holy One for thou shalt not be unpunished for such things For as a servant that is oft punished cannot be without some scarre so hee that sweareth and nameth God continually shall not bee faultlesse A man that useth much swearing shall be filled with wickednesse and the plague shall never goe from his house when he shall offend his fault shall hee upon him and if he acknowledge not his sinne hee maketh a double offence and if he sweare in vain he shall not bee innocent but his house shall bee full of plagues Ecclus. 23.9 10 11. Many are of opinion which judge without discretion that it is evill to doe any thing for feare of punishment but all for love and if we abstain from any evill for feare wee are in a wrong course But we see here in this Text and in lam 5.12 the Lord is content to use this as a reason good and strong and will be beholding to us if we feare to sweare because of his wrath and our condemnation Heare what Augustine saith Fac fac veltimore poenae si nondum potes amore justitiae leave ' this sinne if not for love of obedience enjoyned in the first part yet for feare of punishment threatned in the latter part of this precept Love of obedience indeed doth allure the best but feare of punishment doth compell the most We know that fire will burn and because we know it by no meanes almost can bee brought to put our finger in the fire and doubtlesse if we were perswaded that finne would burn as a fire we would not so easily act it with our hands utter it with our tongues or hatch it in our hearts The discourse between Esops Fox and Goat will informe us that it is easie to fall into sinne but hard to come out The Fox perswaded and prevailed with the Goat to goe down with him into a pit to drink having done the Fox by the help and height of the Goats back got out again The Goat requiring help to come up the Fox replied If thou hadst as much wit in thy head as thou hast haire on thy beard thou wouldest have looked not onely how to goe in but also before-hand how to come out Let the dungeon of darknesse cause us to walk and talk as

your eares alone but also to sink into the depth of your hearts that so at length you may have true cause to say and sing with Zacheus O God I thanke thee this day is salvation come into my house I that before blasphemed thy name by my vain rash hellish oathes now am perswaded resolved to endevour to sanctifie thy name by reproving punishing others that do blaspheme the same that so hereby my repentance to others may be manifested their conversion to themselves assured the former negligence of either by the future diligence of both requited and countervalued And so from the wide gates I make haste into the little Citie for feare you should imagine my gates to be greater then the Citie the windowes then the house the circumstance then the substance of this ensuing discourse That this duty of reproving and punishing swearers is to be performed is proved by the Prophet the only meanes to divert Gods vengeance from a land is to hinder sinne that men break not forth by swearing lying whoring stealing c. For these sins breaking forth Gods judgements break in But how shall I hinder either judgements or sinne Quest Verse 4. is added a cause why men break forth into this sinne Answ because they are not reproved Yet let no man strive nor rebuke one another intimating that the means that will hinder the breaking forth into this sinne is striving against by reproving and punishing the swearer For this people are as they that strive with the Priest sh●wing that Satan strives by the sinne of the swearer to overcome the admonitions of God in the mouth of the Minister And should not the Minister and every Reprover strive as much for the enlargement of the Lords Kingdome as the Swearer doth for the enlargement of the Devils There must be striving you see betweene the Swearer and the Reprover Think not saith our Saviour that I am come to send peace Matth. 10.34 I came not to send peace but warre We must have war with sinners before wee can have peace with God or our own souls If by our timely admonitions we plead not for Christ by our dumb silence we really plead against Christ He that gathereth not with me scattereth abroad If God be God let us cleave to him but if Baal be God and the sons of Belial true saints let us say nothing against but cleave unto them Yee cannot serve two masters Gog and Magog Christ and Antichrist your delight cannot be in the Saints and those that doe excell in vertue and your eares sheathes for those that break forth with swearing Therefore there must be no silence but striving contending And why should we refuse the combat and doubt of the victory Swearers have the world on their side we have the word They custome we conscience They men we God They darknesse we light They error we truth which is strongest of all Through Gods mercie and the might of Christ we shall be more then Conquerours But if wee refuse to strive for the Lord of Hosts then hath he a controversie and will strive against us Therefore shalt thou fall in the day and the Prophet also shall fall in the night both the swearer and the sufferer scil the non-reprover of him And will the Lord strive plead Iob. 12. 1 Sam. 15.22 Levit. 26.24 Psal 18.26 and have a controversie with us If hee come to wrastle with man though with the stoutest of men the commander of heaven and earth with dust and ashes it cannot but prove impar congressus an unmeet match as the wrastling of a Giant with a Dwarfe We can make no match with him who powreth contempt upon Princes if they contemne him Now looke how severe the Cedar would be towards the Shrub resisting him the mighty towards the meanest ten thousand times more will the Lord be in opposing and striving against those that oppose and strive against him Doth he in any wise command thou shalt rebuke thy neighbour Levit. 19.17 And shall I see and heare him swear and not open my mouth to sanctifie when his is open to pollute the glorious name of the Lord knowing herein what God commands and what I my self practice Shall I not herein professe my selfe an enemy to God by rejecting his word by hating his soule whose body I seem to love Doth God command Ephes 5.12 Have no fellowship with the unfruitfull workes of darknesse but rather reprove them And shall I sit with the swearer and drink with the drunkard plead not a word for God when others spue forth many oaths against him knowing herein what God commands and I my selfe practice Shall I not herein professe my selfe a striver against the Lord himselfe a hearer of his name taken in vain and therefore not to be held guiltlesse a lover of darknesse and therfore not a child of light Ephes 5.12 seeing I approve in not reproving the workes of darknesse which is the means the Apostle professeth for the frustrating this and all other works of darknesse When the Ark was present Dagon fell down they could not both stand together When the Ark of Reprehension comes in place the Dagon of darknesse will fall down Have no fellowship of needlesse long and daily familiarity with them by sitting lodging dwelling with such unfruitful works i. workers of darkness by approving defending countenancing extenuating their finfull swearing but rather reprove them for it as God the Fatther here doth Christ the Sonne Matth. 5. God the holy Ghost Jam. 5.12 Above all things c. Shall that which S. James above all things commands to be regarded least and last of all things be heeded remembred and observed Or was it needfull in his time and is it not in ours We are they that live in the last and worst dayes wherein it seemes to be a lesser offence to sweare ordinarily rashly falsly then to reprove men for their so swearing The first thing that our Saviour teacheth us to pray is that Gods name may be hallowed and shall it be our last care or rather no care at all to reprove such as doe dishonour the same Thus out of the Prophet and Apostle wee have heard what we must doe scil reprove punish swearers by all means possible striving against this sin that causeth God to strive against a whole land Secondly the men whom wee must reprove 2. The men whom The object is Swearers the extent is all Swearers The Lord will not hold him guiltless The greatnesse of the Oke the talnesse of the Cedar the smoothnesse of the Popler the greennesse of the Lawrell or the lownesse of the Shrub shall not exempt themselves from the blast and fiercenesse of this censure The greatnesse of the wealthy the meannesse of the poore the ignorance of the simple the knowledge of the learned the passions of the angry the mincing of oathes the unpunishing by the Magistrates shall not be placcards to defend men from this

and frequent in reprehending for hee is patient and full of compassion There is nothing so cold as lead Sol. nothing so scalding if it bee heated nothing so blunt as Iron nothing so piercing if it be sharpened nothing so calm as the Sea in a boysterous weather nothing so tempestuous nothing so milde as the Elephant nothing so cruel if once intaged nothing so mercifull as God and if still provoked nothing so terrible to sinfull swearers that continue to take his name in vain hee will not hold them guiltlesse Now will God not spare but certainly punish such persons and shall man that was created after his Image in righteousnesse and true holinesse and must be just holy and pure as God is 1 Joh. 3.9 1 Joh. 3.9 Shall a man I say refuse to reprehend with tongue whom God will severely punish with hands God forbid If we are afraid to touch them with the scabbard of reprehension we would be much more a fraid to smite them with the sword of punishment the sharp edge of correction If wee confesse God before men wee shall be confessed before him at the last day but if wee deny him here we shall be denyed before him there Matth. 10 32 33. Mat. 10.32 33. Parents would not take it well at their children if they should heare them abused and evill spoken of by other slanderous persons and would not open their lips to reprehend the slanderer and stand in the defence of the credit and name of their wronged Father When Croesus as Herodotus relates was assaulted in the sight of his dumb Son they say the force of nature wrought so forcibly with him that it loosed the strings of his tongue and he cryed out Homo ne perdas Croesum O man kill not Croesus The story I leave to be defended by the Authour this is certain no outward action more cleares our inward grace of adoption arguing us indeed to be the sons of God then when wee are truly sensible of dishonour offered to our heavenly Fathers name wee imbark our selves in his quarrels Do not I hate them that hate thee and am not I grieved with them that rise up against thee yea I hate them with a perfect hatred Psal 139.21 as though they were mine enemies Psal 139.21 How many have vainly spilt their blood for the defence of their Mistresses beauty or their own imaginary reputation which had they done in the defence of God and his Religion against blasphemous swearers and hellish cursers they had undoubtedly purchased both the renown and the reward of martyrdome I finde this duty of reprehending Swearers but rawly performed Object 2. therefore I forbear also If one Judge in one Circuit hath spared the hanging of a malefactor Sol. must another Judge in the next Circuit therefore forbeare to punish him Shine thou as a light in the midst of a crooked and dark nation If thou refuse to do it also then thou increasest the number of wicked and crooked persons By Precepts we are to be directed which are good and not by examples which are bad Performe it thy self then shalt thou cause others to imitate thee and so make many where none were sincerely zealous before Wee say the Gardner is the cause that weeds do grow because he letteth them grow and so it may be said in Church and Commonwealth of them that will not rebuke sin because they will not be medlers but if we do but stand by Act. 7.5 8. 8.1 and look on as Saul did wee are made allowers of the fact When thou sawest a thiefe thou consentedst Psal 50.18 Peter makes the Jews murtherers Psal 50.18 Acts 4. because they were allowers of it I finde such ill successe when I do reprove Object 3. as that few have been bettered or amended thereby Though it be said of the belly Sol. Psal 58.4 Venter non habet aures yet it may be as truly said of the tongue of the Swearer Lingua non habet aures the tongue hath no eares for as the Swearer doth imitate the poyson of the Adder in his tongue so hee the deafnesse of the Adder in his eare stopping his earelike the Adder and will not hearken to the voyce of the charmer yet discharge thou thy duty and leave the successe to God No man doth cast away as it were and spend in vain so much as the Lord doth how many Sermons spends he in vain how many promises in vain how many threatnings in vain how many things commandeth and forbiddeth he in vain men nothing esteeming them and yet he ceaseth not Shall we herein expect to fare better then the Lord Shall we not as good children of so good a Father still labour in discharging our duty though by our admonition or correction we find little amendment considering we shall receive a reward not according to our successe but according to our labour 1 Cor. 15. Thou by Gods blessing many times shalt find such good successe even beyond hope and expectation as that thou wilt have just cause to rejoyce in the performing of thy duty and to praise God for his blessing upon it Naturall motions gather strength in moving do thou begin this duty whether of reprehension or punishment as thy calling and conscience shall round thee in the eare and then see whether though thou find some rubs oppositions and gain-sayings at the first yet the further thou wadest in this duty the more easie thou shalt find the passage and the means more ready to compasse thy intended purpose Thou shalt have greater comfort in thy conscience more respect to thy person more power in thy words by Gods blessing to prevail with them and they lesse power in their actions and their courses to gainsay thee They by this thy diligence may be converted and thou shine gloriously in heaven thou without this canst not have thy duty discharged or ever live comfortably on earth I believe Object 4. that they in their ordinary swearing mean no ill do it but in jest and for fashion I should but seem to shame them and seeke my own glory in reproving them If they are not ashamed to utter ill oathes will they be ashamed to heare good words Sol. If it be discredit to wander out of the way is it not a credit to return into the right way againe It is wonder that the imputation of a common swearer should be so odious and the practice so frequent amongst men wherefore either seem to be as thou art or else to be as thou wouldest seem either make care and conscience that thou rashly utter not oathes or else be content that a man call a Spade a Spade a Swearer a Swearer When Thespis the first Stage-player was asked if he were not ashamed to utter so many untruths in so worthy an audience he answered he did it in sport To whom wise Solon replied if we approve and commend this sport

verball and reall charmes and hate to bee reformed I cannot imagine what they can alledge why sentence presently be not executed upon them unlesse they conceit either that God will be more merciful unto them then Ministers promise by the many threats against these their vain vile and abominable impieties proclaimed or that these threats are not the words of God but the politicke traditions of men to hold men in aw in regard of humane societies and worldly affaires Indeed if these threats in the Scripture and the whole Scripture it selfe be not the word of God there is some colour for them to continue in their sins But if the Scriptures bee the word of God there is weighty cause why by the threats recorded in the same they should instantly resolve now even now while it is called to day not to harden their hearts any longer but to hearken to the voyce of the Lord and suffer his word to reclaim them from these horrid hellish dangerous damnable sinnes of sweaing forswearing cursing For the first of these their last and lewd objections concerning Gods mercifulnesse marke what the Lord speaketh Deut. 29.19 touching such presumptuous persons whose root beareth nothing but gall and wormwood If it come to passe when such a sinner heareth the words of this curse that he blesseth himselfe in his heart saying I shall have peace though I walke in the imagination of my heart thus adding drunkennesse to thirst the Lord will not spare him but the Anger of the Lord and his jealousie shall smoke against that man and all the curses written in this booke shall lie upon him and the Lord shall blot out his name from under heaven certaine to beleeve fearfull to heare insupportable to feele and indure Which being to all save to Atheisticall persons so true and fearfull these swearers cursers and perjured persons are so imboldned by long custome in their sinnes that when they heare their threats so many and grievous recorded in the Law they blush not to call in question the truth of the Scriptures themselves saying Who can tell whether these sayings and sentences be the words of God or no Wherefore to convince them of this their Atheisticall conceit that so if it be possible they may be converted from these three vain and unprofitable sins let them but resolve but to suffer these ensuing arguments to have passage into the innermost closets of their hearts and meditations that so as I began with the Titles of the Word to procure reverence and attention I may end with the truth of the Word to perswade to faith and obedience especially seeing it doth but a little precede my Text and is the preface to all these ten precepts God himselfe spake all these words saying Thou shalt not take the name of the Lord thy God in vain For the preface saith Alstedius a learned Writer is to have relation unto and prefixion before every one of the severall precepts That the Scriptures are the very word of God these reasons doe shew 1. The event answering the prophesies from time to time though the intermission of many hundred of yeares interceded between the one and the other 2. The purity of it forbidding all vice and commanding all vertue The Law is holy inst and good Rom. 7.12 3. The wonderfull agreement of the Word notwithstanding it intrears of so many and almost infinite particulars yet no contradiction found in the same which in mens lawes usually is found 4. Gods Spirit witnessing with the spirit of man The things of God knoweth no man but the Spirit of God This Spirit of God we have received that we might know the things that are freely given us of God for by his Spirit God hath revealed them unto us 1 Cor 2.10 11 12. 5. The constant death of Martyrs for it For Iohuibe Divine was in tribulation in the patience of Christ in banishment in the I le Patmos and all this for the word of God and for the testimony of Jesus Christ I was periwaded constantly to suffer because I knew the word comforting me to be the word of God and that to be most true which it testified concerning Christ Jesus That the Scholar is not greater then his Master That hee that will reigne with Christ must suffer with Christ And Rev. 6.9 the Saints slaine for the word of God Rev. 6.9 Rev. 12.11 they loved not their lives to the death because of the Word whereby they overcame the Devil Rev. 12.11 6. The supernaturall mysteries Arg. 6. and wonderfull matters revealed in it Psal 119.18 1 Cor. 2.9 such things as the Angels themselves desire to look into 1 Pet. 1.12 7. The consent of the Churches in all ages to receive it Peter that wrote it Arg. 7. and the Saints to whom he wrote did wel to take beed unto this most sure word as unto a light that shineth in a dark place until the day dawn and the day-starre arise in their hearts and all this because they knew that this Word this Voyce came down from heaven 2 Pet. 1.19.18 8. The Antiquity of it Arg. 8. being in its being though not in delivery as ancient as God himselfe In the beginning was the Word and the Word was with God Iohn 1.1 None ever had any light that spake not according to this Word Esay 8.20 9. The inward change it suddenly makes in men Arg. 9. nothing being able to cure the wounded heart but the Word alone this being a plaister broad enough for any wound Psal 119.96 This being sweeter then hony and restraining men from every evil way Psa 119.103.128 wch effect the sayings of the deepest politician are not able to effect for soule and body This fire being able to pierce Jer. 23.29 this hammer to break the strongest rock of mans heart into pieces The great power of it to cast down all the strong holds of sinne and Satan Arg. 10. bringing into captivity every thought to the obedience of Christ 2 Cor. 10.4 which mans law cannot obtain from man but Gods alone which is sharper then any two edged sword cutting both wayes killing and curing againe and discerning the very thoughts and intents of the bearts Heb. 4.12 Satans perswasion unto us that it is not the word of God Arg. 11. strongly proves the truth of it for he is a lier and the father of lien Iob. 8.44 If it were forged he would contend for maintenance of it The practicer of it most wise and holy Arg. 12. the neglecter of it most foolish and prophane David by this word being made wiser then his enemies Ancients Teachers Psalm 119.11 98 99 100. The miraculous preservation of it in all ages Arg. 13. though Satan and his agents have laboured to suppresse it it being burnt by Iehudi Ier. 6.23 It was written more largely by Ieremiab and Baruch verse 32. If it had been of men it would have come to nought but being of God it could

not be overthrown Acts 5.38 The meeting with all new sins Arg. 14. though written many hundred yeares agoe and containing answers to whatsoever the carnall heart of man can object to the contrary The constant abiding of it in our hearts when other knowledge vanisheth at the houre of death to comfort our soules and instruct others Arg. 15. with this at that time Iacob comforted himselfe Gen. 48.3 4. with this at that time David instructed his sonne Solomon 1 Kings 2.3 4. The confirmation of it by many miracles from heaven by the hand of God himself Arg. 16. as by raising the widow of Sarephaths sonne whereby she confessed that the word of the Lord in the prophets mouth was truth 1 King 17.24 Ier. 5.36 Heb. 2.3 4. The delivery of it by mean and unlearned men and not by Rulers of the world Arg. 17. who seeke their own glory Moses a Shepheard Exod. 4. Amos a Heardsman Amos 7. the Apostles Fishermen Acts 10. The aiming at mans ho linesse in this world Arg. 18. and at his eternall happinesse in the next and not at terrene things as those writings doe that come from men The end of the Commandement is Charity Purity Faith and a good Conscience 1 Tim. 1.5 All Scripture is surely given by inspiration from God because it is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good workes 2 Tim. 3.16.17 The Scripture brings not onely learning Arg. 19. but patience comfort hope Rom. 13.4 yea heaven and salvation Rom. 1.16 So that most certainly the Word is not from men Arg. 20. for oun nature is contrary to it nor from Satan seeing he raiseth up instruments against it therefore it is from God himselfe These reasons of the truth of the word may convince the Atheist and the threats contained in this word should may and shall by Gods grace convert the swearer forswearer curser especially seeing the judgements included in this letter of the Law is so plain so peremptory and free from partiality Which Decalogue or ten words though the whole Scriptures be equally holy yet doe in a principall manner challenge and call for reverence and obedience and that 1. In respect of the Soverainty of this Decalogue given immediately by God 2. The antiquity the fountaine of all other lawes 3. The generality binding all men high and low which humane lawes doe not 4. Immutability admitting no dispensation or exception 5. The utility presupposing and promising all sorts of blessings Dent. 28. 6. The solemnity delivered with the sound of Thunder and Trumpet Exod. 19.18 In the very hearing and sight of the Israelites 7. The brevity and order of it looking to God on the right hand in the first Table and to man on the left hand in the second Table Vide hac fusius in Alstedio pag. 171. A part of which law are the words of this Text The Lord will not hold him guiltlesse that taketh his Name in vaine which in the beginning middle end cry and call for no more nor lesse then reverence regard faith obedience that so the pains of the Writer may not be misapplied nor the time of the Reader misimployed but the duty of both discharged and the glory of God by both promoted Deo Vnico laus summa A Prayer OLord and heavenly Father who art incomprehensible in Majesty great in power fearfull in judgements holy in workes rich in mercy true in promise who hast commanded us to ask and we shall have to seek and we shall find to knocke and it shall bee opened unto us In confident assurance of which gracious promise to be performed and in dutifull obedience to which powerfull commandement to be obeyed we thy poore dust-creeping-creatures wormes-meat rather then men are emboldned to approach unto thy throne of grace acknowledgeing that we are not worthy to name thy Name with our lippes or to call upon it in our prayers or to expect help from it in our need and distresse considering that we have so often blasphemed this thy great fearful glorious name by our thoughts that have been vaine by our words that have been unprofitable and by our works that have been abominable by rash common sinfull thinking on speaking of and swearing by thy Name Titles Attributes Creatures without any reverent regard of thy Majesty before whom or the manner how or the end wherefore we think on them in heart speak of them in word or sweare by them in oath We often use but as often abuse thy glorious Name by not walking as becommeth thy name Gospel by unsanctified use of thy good creatures without looking to thee from whom they came by heedlesse admiration vain supplication opposing thy truth through blindnesse denying it through feare scoffing at and persecuting those that professe the same by saying or thinking that thou wilt neither doe good nor evill that there is no profit in thy service that in adversity thou carest not for us or hast not power or will to deliver us By sacrificing to our net abusing thy blessings blessing our hearts against thy threatnings not beleeving but neglecting the pretiousnesse of thy promises by not performing what we vow and promise in sicknesse adversity and at the Sacraments by sinning because thou forbearest to punish rejoycing in the miseries and disgraces of thy children offering the blinde and lame for thy service trusting more in men money carnall helps and means then in the strong Tower the glorious Name of thee our Lord and God But especially and most frequently and fearfully doe wee abuse thy Name by swearing lightly commonly rashly heathenishly superstitiously slavishly without any cause moving us or regard to thy Majesty sometimes by leaving thy Name sometimes by adjoyning others with it somtimes swearing by thy Creatures making them to bee our Lords which thou hast appointed our servants onely yea without any distinction at all of our words from our oathes By which one sinne of swearing much more by all other our sinnes more in number then the haires of our heads grasse in the fields starres in the Firmament or sands on the Sea shore adjoyned thereto wee have transgressed thy Law abused thy patience grieved thy Spirit discredited our profession offended th● godly hardened the wicked wounded our soules and made our selves liable to the certainty severity eternity of thy judgements seeing the wages of every sin is death in it selfe and in thy Law thou hast so plainly proposed Thou wilt not hold them guiltlesse that take thy Name in vaine Such sinners though the eye of the Magistrate cannot see nor the hand of Master will not touch nor the tongue of the Minister dare not reach or reprehend yet every such a one whatsoever he be Cedar or Shrub high or low Master or servant noble or ignoble Thou O Lord with whom at this time we have to do that art all