as if it were true Four degrees of Perjury or maintain that which is true to be false knowing it to be true or lastly promise with an Oath what they mean not to perform or what they have lawfully promised then intending a performance of it when they made the promise yet afterwards even when the thing is possible and in their power to do perform it not but wickedly fall from their word These are the four degrees or parts of perjury in the proper and strict acception of the word There is another degree or kind of it which I find in St. Chrysostom How 14. ad Popul Antioch who concludes excellently in an Homily to the people of Antioch That not only those who themselves take a false Oath are guilty of perjury but they also who occasion the like sin in others and that two manner of wayes First by forcing them through fear of death losse of goods imprisonment or the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ibid. to take a false Oath against their consciences Secondly by swearing the contrary to that which another has sworn to do and so opposing the same man by force and might that he cannot effect what he has tyed himself to by Oath As if a School-master it is St. Chrysostoms instance should swear that his Scholar should not eat a bit of bread untill he had fully obeyed his commands by performing what he had enjoyn'd him for his good Now if the Father of that child knowing that his Master had taken such an Oath should rashly swear the contrary and fondly there being no fear of danger for want of food feed the young Scholar having not perform'd his Task the Father of the child would be guilty as well as the Master And such men who cause others to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. do as boyes that contend for a long rotten rope some tugging at one end of it and some at the other so that the rope at length breaks asunder by which means they fal all to the ground in a confused manner bruise their bodies in some one part or other And this last kind of perjury when we are the cause that others are perjur'd we may call Perjurium occasionale occasional Perjury as there is Homicidium occasionale occasional Murther which is committed by thee when thou illegally actest contrivest that which occasions a poor man either to lose his own life or to kill his Brother But to return to my purpose and to discover more fully the hainousness of this crying sin of perjury It is a compounded sin a sin as hath been said made up of an Oath and a Lye a Monster amongst sins ugly and odious to God and man the Devils snare so called by St. Chrysostom in his eleventh Homily on the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he catches poor sinfull deceived souls and hurries them to infernal darkness Falsa juratio sayes St. Austin non est leve peccatum Serm. 10. in Decollat Johan Bap. imo tam magnum est peccatum jurare falsum ut propter reatum falsae jurationis Dominus prohibuerit omnem jurationem i. e. Perjury is no light nor trivial sin nay it is so great and horrid a crime that to prevent the guilt and danger of it Christ forbad the use of all Oaths he means such as are vain and idle ones when he said Swear not at all Hast thou seen a stone sayes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen thrown down a steep hill or precipice never ceasing from its precipitate hasty motion untill it arrived at the hills foot or bottom Of such a speedy nature or quality is every sin chiefly that of Swearing to which the tongue that is accustom'd in its unruly motion will at last fall into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it that profound gulf of perjury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Perjury the greatest down-fall and most dangerous precipice A gulf indeed for whoso is plunged in it i.e. whose soul is loaded with the weight of so great and heavy a guilt that man without a special hand of mercy will hardly ever raise himself by repentance to recover Gods grace but will sink deeper and deeper waxe worse and worse adde sin unto sin and thereby provoke God to punish him both outwardly in his body goods and good name with sicknesses poverty and disgrace and inwardly in his Soul with horror and perplexing grief with disconsolate sadness c. untill at the last despair sink him into the bottomless pit I will conclude this point with that of St. Bernard Si pejerare times Serm. de modo bene vivendi 32. nunquam juraveris si nunquam juraveris nunquam pejerabis If the fear of perjury does possesse and trouble thee never swear if thou never swearest thou shalt never be forsworn And perjury he can hardly avoid who hath an unbridled tongue accustom'd to take Gods name in vain Qui saepe jurat saepe oportet pejeret To this good counsel of St. Bernard I shall only adde that of St. Chrysostome to his Auditors the Antiochians whom he bespake thus in his forenamed 14 Homily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I beseech and exhort you to represent to your thoughts the Head of St. John the Baptist bleeding in a Charger and suppose or imagine that you heare this voyce or exhortation utter'd from his Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hate and abhor an Oath which was my murtherer Herods rash Oath of which he should have repented and not kept it was the cause of the Baptists death And he that is given to much swearing murders his own Soul deprives it of Gods grace which is the Souls life and being guilty of many other sins which accompany rash swearing as lying c. he intitles it to everlasting death the wages of unrepented sins and if to forsake our sins be truly to repent and the only mark of a sound and unfeign'd repentance we may safely say that few Swearers can be named that ever truly repented Therefore cast out this poyson out of thy mouth banish this sin speedily from thy tongue before it be habituated in thee and so get the mastery or dominion over thee that it never leave thee but die and lie down in the grave with thee The third Reason Thirdly as the sin of Swearing is most injurious to God most dangerous and hurtfull in respect of our selves in that it is the parent or cause of other crying sins as lying and perjury and likewise the productive and provoking cause of Gods just and heavy Judgments or punishments upon our souls and bodies so it is a most scandalous sin in respect of our Neighbours or Brethren Quanta est notitia reputatio de Deo in hominibus tantum nominatur per vocem exteriús Raym. with whom we have daily Conversation and Commerce Raymundus in his
and to prevent all dangerous Consequents which might issue from it he propounds here in the Text which I have prefixed to my Treatise for our better instruction the true meaning and intent of the Law ushering it in with divine Authority the Authority of his own person who is God and man by an hypostaticall union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I say unto you Swear not that is not False Temerè Iniquè not Falsly Rashly nor unjustly by the awfull and dreadfull Name of God not without great cause and necessity and Swear not at all by the creatures for to sweare by any of them is no lesse sin then Idolatrie And this with the consent of the best and most judicious Expositours I take to be the full scope and meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swear not at all Not to stick in prostibulo in the porch or preface of the text I say unto you from which in reference to the Context or the preceding * V. 33. It hath been said by them of old time Thou shalt not forswear thy self c. verse I might deduce this Inference That Antiquitie pleaded for a corrupt opinion or Custome contrarie to the Truth revealed in Gods word is but a vizard under which errour and much danger lieth hid and therefore not to be admitted but rejected This Inference by way of Doctrine might be drawn from the Preface and proved against those patrons of superstitious practises and opinions the great pleaders and proctours for Antiquity in the Church of Rome to whom I could retort and assert that the written word of God is the only true Antiquitie to be the rule of our faith and that Antiquitie without truth is like those dissembling Gibeonites Josh 9.12 who deceived Joshuah with their old shooes and torn baggs Josh 9.12 sowre drink and mouldie bread I could likewise tell them that that is to be supposed to be the language of all the ancient Fathers which one of them modestlie said of himself and in the name of all St. Ambr. Nolo nobis credatur recitetur Scriptura I will not desire any to relie onely upon my words let the Scripture be recited and let that be the Judg of controversies Were I in the pulpit for which this Treatise was first intended I might prosecute the former Thesis and enlarge my meditations in the proof of it but because this point is not agreeable to my prime Intent passing by the preface I shall insist upon the prohibition together with its extention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all Swear not and Swear not at all But what some may say The I. General part The explication of the prohibition swear not is Christs kingdome divided against it self is the Gospell against the law Have we not an injunction or command to the contrary Deut. 6.13 Thou shalt feare the Lord thy God and serve him and shalt sweare by his name Find we not the same precept Deut. 10.12 20. Him shalt thou serve to Him shalt thou cleave and sweare by his Name Doth not the Prophet Isaiah insinuate the same in his 65. ch 16. v. He that blesseth himself in the earth shall blesse himself in the God of Truth and he that sweareth in the earth shall sweare by the God of Truth Nay further have we not Christs own example and practice to confirme the lawfulnesse of an oath in some cases His Amen Amen so oft by Him used intimates as much God is the God of Truth nay Truth it self and Amen in the Hebrew and Syriack signifying Fidelitie and truth Christ in his Amen dico vobis Verily I say unto you said thus in effect as the best expositours assert Per Deum qui est Amen i. e. veritas dico vobis I call God who is most true to witnesse what I say and affirm unto you Dares then any Anabaptisticall Schismatick open his impure mouth against this evident truth that it is in some cases lawfull to use an Oath They that denie this maintaining it in no case lawfull to swear by the Name of God of which sort was that Basilides mentioned in Eusebius such mens ignorance I pittie Lib. 6. c. 5. as being enthrall'd to the slaverie of a Scrupulous conscience which makes the way to heaven narrower then indeed it is and proposes to it self a streighter passage then Christ in his word hath revealed unto us But to omit the refutation of this errour of the Anabaptists and to reconcile Moses to Christ the Law to the Gospel or those forenamed places or Texts in Deuteronomie to the words of my Text. First let me lay this down for a certain ground or thesis and it is our Saviours own assertion Christ came not to destroy the Law but to fulfill it Mat. 5.17 and Secondly let me premise this for an undeniable maxime or position that the precepts of the Gospell are not repugnant or contrary to the Commands of the Law Praecepta Evangelii non contrariantur praeceptis legit Aug. This Thesis is defended and proved at large by St. Augustine in his 19 book against Faustus the Heretick c. 16. First then our Lord and Saviour Christ in whom dwelleth the fulnesse of the Godhead i.e. who is perfect God and in whom there is a fulnesse without any defect of wisdome and all heavenly graces He fulfil'd the law two manner of waies Aqui. 1.2.101 Qu. 2. Art Opere et Ore or Doctrinâ by his works and doctrinal words First by his works or deeds in that to leave us an example of a meek heart and sound Obedience he submitted himselfe to the Ceremoniall law being circumcis'd the 8. day c. so likewise to satisfie the rigour of Gods Justice he fully perform'd the morall law by his Active Obedience doing what the law required of us to be done thereby to bring us to Heaven and by his passive suffering for our sins to redeem us from the paines or torments of Hell Thus Christ fulfilled the law Opere by doing Secondly He fulfild the law Ore seu doctrinâ by his word or Doctrine and that two manner of wayes First verum legis sensum exprimendo Aquin. by explaining the full scope the intent or meaning of the law as in those two cases of Murther and Adulterie Mat. 5.21 27 c. when he declar'd that whosoever is angry with his Brother without a cause and beares malice against him in his heart is a murtherer and that he who looks on a woman to lust after her is in the sight or esteem of God an Adulterer Secondly He fulfilled the law praecepta legis ordinando ut tutiùs observaretur quod lex vetuerat by ordaining lessons or prescribing rules for the better observing of the lawes prohibitions and precepts To passe by many Instances which I might produce and to adhere only to my Text Because the law forbids perjurie where it is said Lev. 6.5 Thou shalt not swear by my Name
so it is the Rule whereby in our passage to heaven we must be guided And although it be probable that Joseph used such an Oath that he might comply with the Egyptians in that forme which perhaps was by them used and might also do it as being unwilling to be discovered by his Brethren not to be an Egyptian yet my second answer will better clear the doubt and refute the objection I say then in the second place that it was not properly nor simply an oath but rather an Obtestation a kind of desire or wish as if he should have said So may the king prosper as what I have averred is true viz. That you shall not goe forth hence except your youngest Brother come hither c. This then is not to swear by Pharaoh it is rather as I said a desire and wish added to an asseveration of a truth Examples of the like manner of Obtestations we find in the holy Scriptures 1 Sam. 17.55 There Abner sayes to Saul As thy Soul liveth O King I cannot tell so our English translation renders it but the words must be expounded in the same sense as those of Joseph before because that the phrase in Hebrew is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The effect then of Abners answer to Sauls quaere may be this As I wish thee O King long life and happinesse even as this is reall and true so what I affirme is not false c. The like kind of asseveration whereby they of old ratified and confirmed the truth of what they affirm'd we find 1 Sam. 1.26 2 Sam. 14.19 2 Kin. 2.2 1 Sam 25.26 So then admit of which of the two answers you please it is clear that from the example or practice of Joseph we may not conclude it lawfull to use the name of any creature in an Oath But this we willingly grant having Gods word for our warrant that the names of some creatures may be used when we swear yet with this limitation and in that sense only which I have premised viz. Not to swear by them absolutely and simply i. e. to invocate or call upon them to witnesse the veritie or Truth of our assertion but only so that we wish their good and welfare if we speake the truth if otherwise i.e. if we lie their mischiefe and destruction St. Pauls asseveration 2 Cor. 1.23 I call God for a record on my Soul is a sufficient argument to prove this doctrine Vid. Calvin in loc whereby he wish'd in effect that he might perish or that his life might be taken from him if that were false which he affirmed to be true to the Corinthians The like interpretation is to be made of the words of Ioseph though in another sense for St. Pauls was an implicit Imprecation which is to be used solemnly and with a great caution only then when the thing to maintain which we wish to our selves or others any hurt is very materiall and weighty for otherwise i.e. to imprecate or use a form of Cursing for a slight matter or for no cause is a great and hainous Sin and they who are guilty of it are rank'd in Gods word amongst the Reprobate and Ungodly men Rom. 3.14 Psal 10.7 David there describing a wicked man saies His mouth is full of cursing c. Neither shall such a man escape Gods curse and malediction Psal 109.17 As he loved cursing so let it come unto him c. But to return from this short digression and to shew the difference between St. Pauls and Iosephs using the names of the Creatures in their asseverations as St. Pauls was an Imprecation or Curse so Iosephs words implie a Precation Option or wish for the Kings prosperity and happinesse from which his Brethren might inferre this that his words were most certainly true not void of sincerity because his wish for Pharaohs health whom he much honoured was not hypocriticall not feigned but hearty Having thus shaken the foundation of the Romanists pretended reasons for their Idolatrous Swearing by the Creatures I passe now to the proposall of some better and sounder reasons to the contrary to shew the unlawfulnesse of their practice and withall their Impiety therein which is great and hainous To conclude this point then Reasons why we must not swear by the Creatures Swear not at all by the creatures First because an Oath solemnly taken is a great part of Divine Worship as appeares by Isa 19.18 where the prophet foretelling that Egypt should be redeemed from the darknesse of Idolatrous Worship and brought to the light of the knowledge of the true God whom they should invocate or worship in Sincerity and Truth among other duties which he reckons up as parts of Gods worship there he sayes that five cities in the Land of Egypt shall swear by the Lord of Hosts Not unlike to this of the Prophet Isaiah is that of Jeremy c. 5.7 Thy Sons so God by him bespeaks the rebellious Nation of the Jewes have foresaken me and sworn by them which are no Gods By this latter part of the verse he declares or expounds what he had asserted in the former how the Jews had forsaken the Lord and he saies in expresse terms that they swore not by the Name of God but by them which are no Gods And hence I inferre that since to Swear by the Sacred name of God is a piece of religious and divine worship and a thing so acceptable to God when there is great need of it as that for doing the contrary he denounced against the Jews his indignation and wrath it must then of necessity be no lesse then Idolatry to transferre that honour to the Creatures which is proper and due only to God the Creatour and this sin we commit when we use their names in any Solemn protestation or Oath For which is my second argument to prove the hainousness of this sin when we swear by any one we call him to witness the truth of what we speak as being a Discerner of the heart and searcher of the Spirit and in effect we acknowledge that he is not only omniscient but also omnipotent as having power to punish us with destruction both of body and Soul if we willfully lie and assert an untruth They therefore that swear by Saint or Angel or any other Creature ascribe to them this honour of knowing our hearts and discerning our intentions and withall seem to acknowledge and profess that they have a Lord-like and all-commanding power and command over their persons their goods and lives which honour and power belongs only to God and what is this but to deifie the Creatures For this cause alone that good Bishop of Smyrna Polycarpus as it is recorded by Eusebius chose rather to die by the fagot in hot flames Euseb l. 4. c. 15. then he would swear per fortunam Caesaris by Caesars fortune which he esteemed a robbing God of his glory and giving that which is not due
mercifull and just Secondly he is Truth in his works because all his works are true Ps 111.7 8. Dan. 4.37 being conformable to his divine will and answerable to his prescience determining by an everlastiâ—â— decree either to act by himself or to â—mit by others things to be done in the â—ry order and manner as we now see they are wrought and effected Thirdly he is Truth it self i. e. most true and faithfull in his words for what he has promised shall surely come to pass Let God be true saies St. Paul i. e. God will be true Rom. 3.4 though every man be a lyar For as God is light in whom there is no darkness either of Sin or misery so he is Truth in whom there can be no Falsity either Actively or Passively for that he can neither deceive nor be deceived by any though never so closely shut up in the mantle of Hypocrisy or reserved Policy To return then to the purpose Seeing the sin of lying is so discordant to the nature of God who is the original of all Truth nay Truth it self in the abstract i.e. most true in Himself in his words and workes this sin therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding sinfull and hainous beyond all expression it being set in so great an opposition to Gods essence as that is most cold which is farthest off from the fountain of heat the Sun and that most dark which is remotest from it Gods greater light set up in Heaven to guide us by day as the Moon by night Ps 163.8 9. If lying then be a sin so hainous so odious to God what may we think of Swearing the procatarctick or prime cause of that foul sin I say that is the parent of this For he that dares cast contempt upon the glorious name of God by taking it too familiarly in his mouth the same will not stick to out-brave God and out-face Man with a lye for his private gain or to maintain his Credit because he promises to himself belief from the hearer whose simple honesty and open credulity moves him to think no man so daringly impious as to call the Almighty to witness a sin I mean perjury which he will severely punish with destruction both of body and soul with poverty and disgrace and sickness here * Ah miser eisi quis primo perjuria celat Sera tamen tacitis poena venit pedibus Tibul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Implacabilis est Deus contemptis juramentis and hereafter with everlasting torments in hell fire The sin of perjury is a crying sin it roars so loud in the Conscience that it evermore disquiets the souls inward peace Nay more it begets hell in it and as I may so say awakens the Divine Justice which sometimes winks and connives at other sins It forces God to lay aside his Mercy in which he most delights and to become most severe in his punishments which have evermore fallen heavy upon perjur'd persons as appeares Gen. 14.4 where to affright and scare us from the guilt of this sin God by his servant Moses hath left us the examples of five Kings who having served Chedorlaomer King of Elam twelve years contrary to their promise confirm'd by an Oath rebelled against him for which Rebellion vengeance so pursued them that he with three Kings more made them to flie their petty Kingdoms The like examples we have 2 Kings 17.4 of Hosea King of Israel and of Zedekiah King of Judah 2 Kings 25.17 The former of these having promised obedience and service to Salmanezer the King of Assyria for his perjury lost his freedom being till his death shut up in prison The latter for the same crime against Nebuchadnezzar King of Babylon lost his eyes having first seen the butchering of his Sons and now being led into Captivity his legs fast bound in fetters of brasse he had onely the use of his eares left to hear the reproches of his Enemies and of his perjur'd tongue to entreat for mercy and pitty in the midst of his pain and misery To these stories which I have borrowed out of the sacred Record of Gods word I will adde two or three more as most remarkeable and true The first shall be of Earl Godwyn who lived in the time of Edward the Confessor This Earl was he who with his ambitious Sons by his cruelty so irritated and discontented the Nobility that it was a main help and furtherance in the issue to the Conquest of this Nation by the Norman He wishing at the Kings Table that the bread might choke him if he were guilty of Alfreds death whom he had slain a little before was presently choked and fell down dead to the great terror of those that sate with him at meat Lib. 6. c. 8. Eusebius likewise tells us of three lewd fellowes that charg'd Narcissus Bishop of Hierusalem with a grievous accusation and to beget a belief of it in the minds of the Judges confirm'd it with horrid Execrations and Oaths The first wished if it were not true that he might be burnt to ashes the second that he might be tormented with some cruel disease the third that he might be smitten with blindness Narcissus relying onely upon his Innocency and unable to resist their malice and master their matchless Villany removed and hid himself in desart places for many years But mark the heavy Judgements of God which in the mean time fell upon those perjur'd persons The first by the fall of a spark of fire in the night was with his house and family consumed to ashes The second tormented in his whole body with that disease which he wished The third beholding these fearful Judgements inflicted on his two associates in wickedness and fearing to be made the like example of Gods revenging Justice confessed his sin and for it mourn'd and wept till he lost both his eyes A lamentable spectacle for false witnesses and perjur'd wretches A third story not to be parallel'd I learn'd of a knowing Gentleman in Hartfordshire it is of one Everell who many years since lived and dyed in St. Albanes He being accused before the Bishops Official for an act of uncleanness with a Maid to purge himself of this suspected crime wish'd in open Court that he might never speak more if he were guilty of that fact The word was no sooner out of his mouth but vengeance stept in for he was presently struck dumb and never spake again and afterwards by the Maids own confession it was proved that he had defiled himself with her By these dreadful examples Vid. Dr. Beard in his Theatre of Gods judgements c. 27. and many others which I could alledge out of our own Records and other profane Authors we may collect that God will not as he threatens in his word hold them guiltless but afflict them with sore Judgements who shall dare even against the check of their own Consciences to confirm a lye with an Oath
before they take hold of us and so get the mastery of our Souls For as wise Princes are wont in the calm of Peace to provide against the storms of Warre so must we in the calmest state of our Souls prepare and provide Antidotes against this inward turbulency of our minds To prevent then the sudden Commotions of this unruly Passion or to allay it when it hath broken the bounds of Reason or Discretion Si passio Domini ad meâ—â—riam revocetur nihil adeo duram quod non aquo animo toleretur Greg. Consider in the first place Christs bitter Death and Passion what or how great pains and torments he hath suffered how much he hath sustained for thee Trace him in thy meditations from the Garden to Golgotha and as Pilate said once out of pity to the Jews Joh. 19.5 Behold the man so say I to thee Behold thy Saviour who was and is God and Man in one Person behold him sweating great drops of Blood in his Agony in the Garden sustaining whippings and scoffings spittings and buffetings in the face and last of all a most shameful and painfull death on the Cross for thee to redeem thee from Hell and to bring thee to Heaven into which it was impossible for thee to climb being clogg'd with the weight and burden of thy many and grievous sins whose pardon he hath purchased by the merit of his death and sufferings When thou hast seriously pondered and considered these things then even when for some distasteful word thou feelest the heat of passion begin to enflame thy blood then bespeak thy self in the words of Saint Basil in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What doest thou O Man art thou better then thy Master Hath Christ my Lord suffered such unsufferable pains so many reproches for me and shall I who am a Worm a poor contemptible Creature shall I who am a Cage of Uncleanness a Dunghill of Impurity fret and fume for some conceived spot of disgrace or ignominy thrown upon my name Shall not I suffer this and more for him for the profession of his Truth and glory of his Name for they who profess Christ they that live godly must look to suffer persecution at least that of the Tongue Mitescat savitia mansuescat Iracundia remittaâ—t sibi omnes culpas invicem suas nec exactor sit vindicta qui petitor est veniae Aug. Shall I by seeking revenge for some injury done me snatch the Scepter out of Gods hand or which is worse deny his Providence and Soveraignty as if he did sit still or sleeping in Heaven not regarding what is done here beneath on Earth God is the Lord to whom vengeance belongeth Psal 94.1 and Vengeance is mine Deut. 32.35 I 'le repay it saith the Lord. Meditate often on this and on thy Saviours sufferings the thought whereof will teach or move thee to be gentle and kind to others Eph. 4.32 forgiving them as God for Christs sake hath forgiven thee And thus by this means having gotten the mastery of thy Passion thou wilt have the better command over thy Tongue and free it as from bitterness and clamour and evil-speaking so from blaspheming Gods Name by Cursing and Swearing In the second place that thou mayst curb this unbrided Passion of Anger a Capital sin for that it is as I have shewed the cause of many other sins and most commonly that of Swearing Consider with thy self in private how oft thou hast offended God Psal 19.12 but who can tell how oft he offendeth and how oft he hath pardoned thee This consideration of thy many infirmities this knowledge of thy filthy sins will move thee to a mean esteem of thy self and he that out of a deep apprehension of his sins and a sight or sense of his infirmities has learn'd to contemn himself that man will not be easily provoked by a small injury and contempt from others Thirdly when thou art moved to Anger labour to suppresse this flame that it break not forth suppress it by silence For as fire under green wood if not blown will go out so anger in the breast kept in by the silence of the tongue will waste and spend it self to nothing An example of this we have in David Psal 39. Ps 39.2 He kept silence he kept his mouth as it were with a bridle whilst the ungodly who did provoke him was in his sight He spake nothing but refrain'd his tongue abstaining even from good words ver 3 which was a pain and grief unto him If we speak any thing at all when we are moved to anger by our Persecuting Reviling Enemies let it be in the phrase of our meekest Saviour upon the Cross Father Luke 23.34 forgive them for they know not what they do or in the Language of that Protomartyr Saint Stephen Acts 7.60 Lord lay not this sin to their charge Yet if thou beest a publick person and thy Injury great and notorious Qui illatam sibi sustinet injuriam contumeliam conviciantis nutrit audaciam Vid. Aqui. 2. 2. 72. Qu. then to prevent scandal lest by silence thou givest men an occasion to suspect the integrity of thy Conscience thou mayest vindicate thy Innocency by a just complaint to the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil and from the Decree of Justice seek a Redress of thy Injury and in so doing thou committest thy cause unto the Lord in that thou Revengest not thy self but referrest thy cause to the publick Magistrate Gods Minister of Peace whose Office it is to see that they be righted who suffer wrong as also to encourage Vertue to punish Vice and suppress the growth of sin Fourthly and lastly to incite or move thee further to abstain from immoderate Anger let the examples and practise of the * De his ita Nazianzenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Anticipant fidem moribus i. Justitiâ Temperantiâ indigent tantum Christianorum nomine quod Christum profitentes decet operibus id suis exhibentes Heathen ever run in your thoughts who by the dimme light of nature have gone further in the way of Piety then we Christians who live in the Sun-shine of the Gospel of Peace To repeate the Stories of them renown'd for their patience would be both impertinent and tedious I will commend to your Meditation but one and that of a true Roman I mean Cato who used to say That he could and did forgive all offenders but himself So be thou angry with the Malice but love i. e. wish well to the Person of thy Enemy that has offended thee forgive him by not studying an hasty Revenge of thy Injury and testifie thy hearty forgiveness of it by thy prayers to God to forgive him his sins and to heal him of his malice And thus if thou imitatest God who is good to his very Enemies thou wilt shew thy self to be a genuine Son of thy *
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep. ad Antioch Heavenly Father If thou imitatest him not but sufferest thy heart to burn with Anger and Malice I pronounce against thee thou art a Bastard and no true Son That then thou mayest truly retain the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep. ad Magnes name and maintain by thy practise the duty of a good Christian follow the Prophet Davids advice Psal 37.8 Cease from Anger and forsake Wrath else shalt thou be moved to do evil thou wilt wrong thy Neighbour and injure thy good God by breaking his Commandements chiefly the third which concerns the hallowing of his Name which if thou beest a man of an angry and hasty disposition thou wilt often do when by Cursing and Swearing thou takest the same in vain Therefore in a devout imitation of thy Father which is in Heaven be thou as he is full of Compassion and Mercy slow to anger Psal 103.8 and of great goodness and if thou beest addicted or given to much Swearing besides the prevention of many other sins thou shalt by curbing thy angry Passion so bridle and restrain thy Tongue that it shall not so often as formerly nay seldom or never profane Gods holy Name The VIII Remedy To beware of intemperance especially in Drink The eighth Remedy is to beware of Drunkenness that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Basil calls it that common strumpet that bewitches mens hearts and besots their braines That hateful Night-bird which was wont to waite for the Twilight to seek nooks and corners to avoid the houting and wonderment of Girles and Boyes but now is grown audacious and as if it were some Eaglet that dares the bright Sun it flies abroad at high-noon in every Street and displaies its filthy Nakedness in open places without all fear or shame It is observed by Clemens Alexandrinus Clem. Alex. in Strom. that it took first footing in the most barbarous Nations the Scythians who were such lovers of it that it grew into their name and to Scythianize was all one and the same with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inebrior Suid to be drunk I pray God that stain or reproach be not hereafter thrown upon us as it was upon those sottish Nations If His Majesties late * The 30. day of May 1660. Proclamation for the repressing of this foul sin were duly and strictly observed and put into execution it would not be so common among us But in that it is so frequent I wonder not that Oaths are so familiar in mens mouthes Quod in corde Sobrii est in linguâ Ebrii That which lodges with security in the Heart of a man that is sober discovers it self in his Tongue when he is drunk Hence is that saying of a wise and learned Author He that would Anatomize the Soul i. e. detect its inward and most benighted thoughts and intentions may do it best when wine and strong drink has benummed the senses The reason of this is given by Seneca Ep. 83. Non est animus in suâ potestate Ebrietate devinctus c. again Omne vitium Ebrietas incendit detegit i. e. Reason is not at its own Command so long as it is bound up by Drunkenness and fetter'd as it were with excesse of Meats and Drinks To confirm this besides our daily experience we have the expresse Warrant and Testimony of Gods word Whoredom Wine Hos 4.11 and new Wine take away the heart i. e. deprive a man of the use of Reason Nay which is more excesse of Wine or Drunkenness robs a man of Gods grace and assistance and banishes or drives his holy Spirit from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Moral even as smoke does chase and drive away Bees as St. Basil observes Now what sin is there so horrid what abomination so prodigious and hainous which a Drunkard is not ready to act he being deserted by Gods holy Spirit void of Reason and Sense and left to the Ruling power of the Devil and the rage of his native lust which is well termed by Parisiensis origo seminarium omnium vitiorum the root source and seminary of all sin A man in such a desperate forlorn case or condition is like Sampson Judg. 10.19 when the locks of his haire were cut off and his eyes put out The Text sayes that not onely his strength went from him but that also the Lord had departed from him And as the Philistines did by Sampson so doth the Devil by a Drunken man he leads him in a string where he pleases makes him grind in the Mill of all kinde of Sins and Vices and like a Mill-horse leads him in a round from sin to sin from one wickednesse to another from Lying to Swearing from this to Stealing and from that to Perjury or Forswearing The Devil having moistned and steeped him in liquor shapes him like soft Clay into what mould he pleaseth Having shaken off his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as a Father calls it Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Rudder and Pilot his Stay and Prop which is his Reason the Tempter hurries him into the gulf of all licentiousness and uncleanness dashes his Soul upon what Rocks and Sands he listeth and that with as much facility as a man may push down the moistned burthen of his body tottering upon its unstable Porters his feeble legs A man who has thus unmanned or unmade himself devested of Reason which by Plato is term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Deity in the Soul of Man sitting there as it were in a Throne of Judicature prescribing what is good and forbidding what is bad A man I say if I may call him so that is drown'd in drink wanting the eye of Reason and the light of Gods Spirit both which he hath put out by his excessive liquor taken in such a one is the fittest agent for the Devil to work by he is now ready to act and attempt any sin or wickedness be it the sin of Cain or Absalom the killing of a Brother Father or Mother now he Sweares and Blasphemes who in his right wits and sober mood seems to be more Modest Chaste and Devoute And oft-times it so falls out by the just Judgement of God withdrawing his grace from those who are accustom'd to this Vice that the Oathes which fell from their tongues when they were drunk stick in their teeth when they are sober Thus one sin becomes the cause of another thus Swering for the most part accompanies and followes Drunkennesse They are two Sister-Vices whose Mother is our own corrupt nature the Devil their Father They like Hippocrates his twinns are born and live and die together they go as we say hand in hand and seldom part asunder Beware therefore of Drunkennesse Eph. 5.1 1 Pet. 2.21 and shew thy self alwaies a follower of
Christ and his Saints by thy constant practise of Sobriety and Temrance Think seriously of the sad Curses which God in his word denounceth against Drunkards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys as Prov. 23.29 c. Who hath woe who hath sorrow c. they that tarry long at the wine they that go to seek mixt wine c. Read likewise Isa 5.11 Woe unto them that rise up early in the morning that they may follow strong drink that continue untill night till wine enflame them Isa 28.3 The Crown of Pride the Drunkards of Ephraim shall be trodâ—n under feet What is here threatned against the Drunkards of Ephraim shall certainly without repentance befall the Drunkards of England whose Poverty Shame and utter ruine is intimated by the treading under the feet and implyed in the woe which in the first ver of that 28. Chap. is denounced against such brutish sinners Peruse likewise 1 Cor. 6.10 where Drunkennesse is reckon'd amongst mortall sins which exclude men from the Kingdom of Heaven Meditate often on this how great will be this losse to be thrown into Hell and banish'd from Gods glorious presence in Heaven Think too on that saying of Cyrus in Xenophon who refusing to drink Wine told Astyages he thought it to be poyson for that he saw it metamorphos'd men into beasts I beseech you fasten your serious sober morning thoughts upon these sayings and threats of Judgements out of the holy Scriptures ever use your Meat and Drink as Physick the which St. Austine as appeares by one of his Confessions used to do Lib. 10. Confess He that surfets himself with Physick we may well count him sick of a phrensie or mad As great a madnesse nay a greater doth possesse the Drunkard whose wine is the wine of Sodom and Gomorrah whose God is his belly which he serves Deut. 32.32 and offers daily to it with drink-offerings whose glory is his shame Phil. 3.19 and whose end will be damnation Seldom shall you see or hear of a man who proved a true convert by a sound and constant recovery from this sin the Baude of lust the Furnace of concupiscence and the Forge or Anvil which the Devil frames and fashions all other sins upon It is a deep ditch or pit that is miry and full of nasty dirt like the Dungeon into which Jeremy the Prophet of the Lord was put Jer. 38.6 And although it may please God to let down the cords of his Divine Mercy and cause the Drunkard to lay hold thereon that so he may escape the snares of Death and Destruction yet the safest advise that I can give or a man follow is not to play with his hand upon the hole of this Cockatrice to avoid all occasions that may intangle him in the guilt of this foul sin to shun the conversation of debauch'd companions to avoid all excesse in Meats and Drinks so may he escape uncleanness Nunquam ego ebrium castum putabo which is the spume or froth of drunkenness Charity never lodged in the Drunkards bed so too will that man seldom be lavish in his Speech which lavishness or excess in words flowes from excess in Drink so likewise wil he be free from excess of passion which being caused by the heat of wine sends up such a steam into the brain that it drowns reason and is the cause as of other sins so more frequently that of profane Swearing 1 Pet. 4.7 Be ye therefore Sober and watch unto prayer Watch First horam mortis indies expectando by a daily expectation of death and providing for it Secondly watch Diem judicii semper meditando by a continual Meditation of the day of Judgement Thirdly watch precibus instando by being instant and frequent in Prayer Thus watch and be sober so shalt thou seldom or never Swear to which Drunkennesse is a great incentive inducement and spur The IX Remedy The ninth Remedy is to avoid the Company of those whose ordinary discourses are filled and interlaced with oathes Converse not with an angry man such for the most part is a common Swearer neither keep company with a furious man lest thou learn his wayes and bring destruction to thy Soul Prov. 22.24 Ill company is like pitch which defiles onely by the touch It is another Dalilah which binds betrays Judg. 16. blinds and undoes at once There is no enemy like unto it Saint Augustine inveighing against it cryes out thus Lib. 2. Conf. c. 9. O inimica amicitia seductio mentis c. It kills with friendly smiles and destroyes with kind embraces It is like a Spanish poyson mix'd with a sweet perfume which insensibly and violently insinuates it self and works upon the spirits by the smell and infects the brain the which being infected conveyes its poyson to the heart the Fountain of Life and Motion So in like manner the Soul may be infected by a secret poyson taken in at the Eare. And although we affirm against the Pelagians Morbus profundatus diffusus in totam hominem Paâ—is that Original sin which is a general Vicious quality in the Soul corrupting the whole man is not derived to us onely by imitation yet as sinful acts proceed from vicious habits so these from bad inclinations and dispositions and these ill dispositions are ingendred in us and encreased by our daily conversation with railing Shimeies and profane Rabshakehs men that are enemies to God and Godliness In regard of this great danger by bad * See a Story to prove his in Euseb l. 3. c. 23. Company the Holy Ghost oft-times disswades us in the Holy * Vid. Josh 23.12 13. 2 Chron. 19.2 Job 31.3 Ps 36.1 2 3 4 5 Prov. 1.10 4.14 Scriptures from having fellowship with the ungodly and wicked doers as Levit. 7.21 Numb 16.26 c. Now seeing this sin of swearing is very contagious for the plague it self as one saies is not more infectious let me exhort all men in the words of Saint Paul Eph. 5.7 8 9. Eph. 5. Be not therefore companions with Swearers For ye were once darkness but now are ye light in the Lord walk as Children of light And if by chance thou fallest into the company of such foul-mouth'd Ismaelites Ver. 11. have no fellowship with their unfruitful works of Darkness but rather reprove them if there be hope of better fruit or amendment However although they be for the most part incorrigible yet are they sometimes to be reproved with all meekness and lenity with love and pity and with reverence or some respect if they be thy betters or superiours Vid. Job 31.13 and that in regard of others thy equals or inferiours whose danger and infection may hereby be prevented whilest they hear another reproved As then you desire to contract neither guilt nor spot from other mens sins observe these two Rules First converse not familiarly
with Swearers And Secondly * In hoc te non commaculat malus si non consentias si redarguas Aug. Partake not with them in their sins by a patient and silent forbearance when thou doest hear them profane Gods most holy and sacred Name but rebuke them friendly and lovingly with a gentle meekeness To do which is a precept of the Natural and Moral Law a general duty of Neighbour towards Neighbour and a special deed of Charity Lastly The X. Remedy To consider the heavy judgements of God on Blasphemers That this abominable and dangerous sin may fall into a final and total consumption that it may receive its deaths wound and be wholly abolished in thee Consider the fearful judgements which in all ages have fallen upon Swearers and withall the great and many mischiefs which such Blasphemers bring upon the State and Families where they live It is well observed by Hugo upon that of the Psalmist God spake once c. Hugo de Sancto Victore in Ps 62.11 That God speaks once to us in this life four manner of wayes Praecipiendo Prohibendo Promittendo Comminando by commanding by forbidding by promising by threatning And once more will he speak to us hereafter when he comes to judge the quick and the dead according to the works they have done in the flesh Every Judgement which he inflicts now upon particular sinners is a threatning warning-piece to affright and scare others from sinning And can the blaspheming Swearer who shares in thâ— sin expect not to share with others in 〈◊〉 suffering See many the like examples in Mr. Perkins his small Treatise called The Government of the tongue Two Gentlemen of Kent whom I knew and forbear to name being too much addicted to this horrid sin of Swearing were strucken with Apoplexies so that for many years they lived which was but a dying life and continued Speechless In whom we cannot but magnifie Gods Justice in depriving them of the use of their Tongues which they only employed to vent Cursings and Oaths We read of some whose Tongues being before set on fire from Hell as Saint James speaks have been enflamed with a strange fire from Heaven Jam. 8.6 their mouths being scorched with a continual burning heat which is one of Gods fiery Judgements threatned against Swearers Deut. 28.22 which Chapter he that reads and feareth not an Oath Vid. v. 58 59 60. I may conclude that his heart is hardned Some have been struck dead with an oath in their mouths others have been bereaved of their senses and run mad the former wanting time the other reason and grace to repent they are now lamenting themselves and blaspheming in everlasting torments Et lerumque justo Dei judicio moriens obliviscitur sui qui dum vixerit fuerit oblitus Dei Viexmont lib. De Poenitent And oft-times it comes to pass by the just judgement of God that those men who forget God in their lives when they come to die are punished with a stupid kind of oblivion so that they forget themselves and for want of repentance or a deep sight and sense of their transgressions perish in their sinnes If the fore-named examples and many other which might be produced will not drive thee to Piety or Holiness from thy loose prophaneness and methinks they should for whatever did befall one may befall another then let the consideration of the State or Familie wherein thou dwellest invite or move thee to forsake thy Swearing by a timely care and speedy conversion When I read of the brave Spirits that rested in the ancient Roman brests Such were the Horatii Decii Curtius c. who frequently devoted themselves to death for the good of their Country and Common-weale I cannot but with pity wonder at the uncharitable thoughts and most unworthy acts of our common profane Swearers who do what they can in effect to undo a Kingdom wherein they were born and bred and withall procure an inevitable ruine and destruction to their own particular Families and Kindred For if it be most certainly true that because of Oaths the Land mourneth Jer. 23.10 as it oft hath done by reason of those two dreadfull Judgements the Sword and Pestilence then they who are the chief cause of the Lands mourning can be no good subjects because they sin against the whole Kingdom rob this Garden of its best Flower that is Peace and bring down upon it showres of Blood May we not then truly avouch that Swearers are the worst of Traitors They commit Treason not only against the K. of Heaven in that they abuse his most sacred Name and violate his Person but also against the King and State who may truly object to Swearers what Jacob said once to his two Sons Gen. 34. â—0 Simeon and Levi Ye have troubled me you are those for whose multiplied sins the whole Island is torn with Schisms and Divisions you are the men that have chiefly incensed Gods wrath against the Magistrates of this Land who should have drawn out the sword of Justice against your sins but because they connived at them and suffered them to go unpunished Vid. Wisd 6.4 5 6. which Texts I wish that all who are in Authority would oft ponder in their thoughts therefore they themselves were severely punished some banished others imprisoned and impoverished being devested of all their means and degraded from their Authority which they abused and did not use to Gods glory If then there be in you any bowels of pity to the Church Kingdom wherein you live any true loyalty to your most gracious King if you desire as all good men do that your Families and Posteritie after you be not blasted with a curse then cleanse your hearts from hypocrisie and wash your mouths clean from the filthy pollution of his defiling and State-murdering sinne Neither wilfully nor customarily not falsly nor vainly not deceitfully nor rashly but Reverently and never but when you are forced to it by necessity use Gods holy and most reverent Name And let your tongues be evermore the instruments of sounding and setting forth Gods praises by whom you were made and from whom all the blessings and good things you enjoy are derived so may you prevent future Judgments which do but sleep for the present and may be awakened by your sins so may the Sword which is now put into the scabbard rest and be still Ier. 47.6 and be no more drench'd or bath'd in the blood of this nation so may you likewise intail a blessing to your selves and posterity after this short life partake of a better which is everlasting with God and his holy Angels for ever in glory That the former prescribed Remedies may be the better observed and for as much as a recidivation or relapse into sin as into a disease is both easie and dangerous to prevent this danger I shall now prescribe a Diet for the Tongue when by Gods
6. To speak nothing but what is Necessary to be spoken Profitable to be heard 7. To bridle our Passions chiefly that of Anger the cause of as many other sins so especially that of Swearing 8. To avoid Drunkenness and to be lovers of Temperance 9. To shun the Company and Society of those that are given to Swearing 10. To consider the manifold and great miseries such blasphemers bring upon the Kingdom Places and Families wherein they live 8. A Diet for the Tongue being cured consisting in these three things 1. To be slow to speak 2. To be circumspect in speaking 3. To use few words when we speak 9. The benefit that will redound to us by observing this Religious Diet which is two-fold If we respect First our bodily Estate we procure to our selves hereby reputation and peace Secondly if we respect our Souls health hereby we shall free it from the guilt of many a sin 10. The Conclusion of all comprising an exhortation to this duty of not Swearing in regard that we are Gods Saints elected His Sons adopted His Servants redeemed by the blood of his Son Christ Jesus Therefore in all and for all God is to be glorified by us which is chiefly done by Invocation and Thanksgiving the two parts of Prayer and the Christians best Sacrifice A Prayer To be used by one that is addicted to the Sin of Swearing O Eternal Omnipotent Lord God who in thy self art the fulness and perfection of Glory and Happiness who needest no Tongue to praise thee no Pen to express thee and no Work to magnifie thy Greatness before whose glorious Name that is * Vid. Psal 20.1 Rom. 10.13 thy self an infinitely Great and Glorious God Angels and Arch-Angels bow with an humble lowly dejected reverence to which thy blessed Spirits and Saints of thy Triumphant Church sing perpetual Hallelujahs Rev. 19.1 so that Heaven rings and resounds with their Hymns Praises I a poor sprig of disobedient Adam who am as vile as sin can make me and deserve what curse thy wrath can lay upon me do here presume to take thy holy Name into my defiled lips that Name which I have dishonoured in my words disparaged in my thoughts and profaned in my actions yet knowing that thou art a jealous God and a consuming fire burning with love to a poor humble sinner and believing that as thou art fearful in thy Judgments so faithful in thy promises I fly upon the wings of this Faith from mount Ebal to mount Gerizim Deut. 11.29 from the dreadful Name Jehovah which I have abused to that gracious Name of Jesus wherein thou art well pleased In that most sweet and soul-refreshing Name O God I present my supplications unto thee beseeching thee not to remember what I have said or done but what my Saviour hath suffered for me in his Agony and bitter Passion O let his bloody sweat anoint my bleeding wounds and accept of his death as a full satisfaction to thy Justice for my sins Cleanse thou my heart O God from the stain of this bosom-darling-sin whose custom begun with a wanton imitation and being continued with an habitual presumption had almost taken out of my guilty Soul a sense of it and of thy displeasure against it O my God now that I have begun to have a taste and sight of the foulness and danger of my crying sin afford me I beseech thee that measure of thy Grace which may work in my heart a fear of thy displeasure and beget in me an awful reverence of thy Name Let all my communication be ordered as in thy presence let thy Holy Spirit govern the words of my mouth and so sanctifie my thoughts with the continual meditation of thy Commandments and of those fearful plagues which thy word denounceth against Swearers that I may be ever hereafter of the number of those thy servants who sanctifie the Lord in their Hearts 1 Pet. 5.15 who love and fear thee above all things in Heaven and Earth who delight with trust and affiance in thee above all worldly stayes and comforts and praise thee evermore with joyful lips Lord I desire to praise thee O heighten these desires I resolve by thy assistance no more to blaspheme thee O strengthen this good resolution for the time to come and avert those judgments from me which thy word hath threatned and my sin my black and filthy sin hath deserved And mortifie all those unruly passions which provoke me to offend thy Goodness especially that of Anger which if immoderate and carried on with precipitate rashness benights the Soul darkens Reason and hurries a man to the acting of those things that displease thee Therefore dear God kill this Fury in me and leave only so much life in it as to be zealous for thy Glory Quicken my Soul with faith in thy promises inflame my affections with love of thee for thy mercies fill my mouth with prayers to thee and praises and crown my weak desires of praising thee with the all-sufficient power and strength of thy Grace that glorifying thy Name with my Tongue and by an holy conversation I may escape that vengeance which thy Justice threatens against my sin here and obtain that happiness which thy mercy hath promised hereafter Lord grant these my requests for the merits of thy Son Christ Jesus in whose Name and Prayer sanctified with his sacred lips I beg these mercies and whatsoever else thou knowest requisite for me and for thy Church saying Our Father c. A Prayer For the whole Kingdom MOst glorious Lord God who delightest not in the death of one single sinner nor takest pleasure in the destruction of any Creature thou great and mighty God Jer. 32.18 whose name is the Lord of Hosts who rulest over all and governest all things in Heaven and Earth look down I humbly pray thee from the Throne of thy Glory and behold this sinful Kingdom wherein we live with an eye of mercy and pity Thy goodness and bounty O Lord have displayed themselves to us in many great and undeserved National mercies by restoring to us our most gracious King and Him to His Royal Dignities and redeeming thy Church from that Disorder and Confusion by means of proud and unquiet men whicn threatned our utter ruine and vastation for so great deliverances we are obliged to make returns unto thee of a thankful obedience by reforming our sinful lives and obeying thy commands But we as if we had forgot what thou hast done for us have done nothing for thee but rather much against thee by rebelling against thy word by resisting thy holy will by abusing thy Creatures through our wanton excess by profaning thy Sabbaths and blaspheming thy most sacred Name which ought to be ever hallowed and had in an awfull reverence by us These are our National personal crying sins which like so many infectious Vapours have mounted up to Heaven and being condens'd into a thick Cloud of
Vengeance are ready to fall down once more and bring thy heavy judgments on us But O holy and most just God spare and deliver us from the guilt and power of our sins and in-bred corruptions Let not O let not thy Justice be magnified in our confusion but let thy Mercy be glorified in our Salvation and deliverance Remove thy judgments from us continue thy mercies to us increase thy graces in us that this whole Nation may with thankful lips and by the holiness of their reformed lives glorifie Thee our God who hast so wonderfully redeemed us from the hands of unmerciful bloudy men and rescued us out of all our wasting miseries And so rule and govern the Hearts and Tongues of all profane Swearers that they may as it becometh Christians who profess thy Name and Truth both by their words and works advance thy glory and publish thy praises These blessings O most gracious God with the preservation of our most Religious King and Queen with the rest of the Royal Family vouchsafe unto us for thy mercies sake and for the merits of our Lord and Saviour Christ Jesus Amen A Catalogue or List of Gods Judgments upon Blasphemers and others viz. Cursers and Perjured persons ALthough Gods Judgments are somtimes like the writing upon the wall Dan. 5.25 which was a Missive of his Anger upon Belshazzar and came upon an errand of Revenge which none could read and unriddle but a Prophet although they be many times wrapt up in a Cloud of obscurity and darkness in that he punisheth for ends and reasons oft unknown unto us However we must assert and say with St. Augustine Judicia Dei occulta sint sed semper justa Gods Judgments may be hid as to the reason of them to the dim eye of our narrow understanding yet they are ever grounded upon the foundation of Equity they are alwayes just Nch. 9.33 They are his forked arrows feathered with Zele of his glory and headed with his anger and love for when they are shot out of the Bow of his Justice by the hand of provoked Mercy that guides the string they are ever directed against the face of Sin either to prevent or cure it to work in us humility to make us go out of our selves and to rest in him the Centre of our felicity Mich. 6 9. Hear the rod c. They are his voice from Heaven whereby he speaks unto us in a visible word and we then understand well the meaning of it when every such like voice leads us to repentance and works in us a reformation of our lives Many men have been brought to Heaven by the gates of Hell and many have been scared from their sins when they beheld the hand of Gods incensed Justice fall heavy upon others stained with the guilt of the same impieties which Hand striking one has ever a Finger stretched forth and pointing at another This many in all Ages have beheld as it were and discern'd by the help of Gods enlightning Grace so that they have been raised to an holy life by other mens falls and gained by their losses being healed by the sight of their wounds and built up to Heaven by their ruines So powerful are Examples above Precepts These usually lightly affect the ear and by it seldom enter into the heart of the hearer the other by a more violent force and energie work upon it through the eye Judg. 4.21 and are like Jael with her hammer and nail as she by these killed Sisera in the head which they pierced so those strike sin at the very heart begetting in men an awful dread and fear of God by â—â—…om they behold others severely punished and hence conclude that as God himself is so his Justice is immutable and will not be bribed to spare them if they continue in those sins for which he hath inflicted some heavy Judgments on others That the fear of God with an amendment of their lives may be thus ingendred in mens hearts who are profane and loose in their manners I have thought it very convenient to adde to my foregoing Precepts in my Treatise more examples of Gods severe wrath against three sorts of heinous sinners viz. Perjured persons Cursers and Blasphemers 3. Examples of Judgments upon Perjur'd persons who have broken their Oaths by not keeping their promises which they have solemnly made to others 1. To omit the stories of perjured Kings in the Holy Scriptures and their heavy punishments of which I have given the Reader a short account in my Treatise I 'le begin with that famous story of Vladislaus King of Hungary who Vid. Bonâ—in Hist Hung. contrary to the Articles of Peace agreed upon and sworn to between him and Amurathes the Turk set upon the Turkish Army that was secure and misdoubted nothing upon which there grew a long and sharp Battel till Amurathes perceiving his side to decline and almost overcome pulled out of his bosom the aforesaid Articles of agreement and lifting up his eyes to Heaven uttered these words O Iesus Christ if thou beest a God as they say thou art revenge this injury which is done both to thee and me and punish those Truce-breaking Varlets who call themselves by thy name Christians He had scarce ended his speech but the Christians courage began to rebate the battel lost Vladislaus was himself slain by the Ianizaries his whole Army discomfited and all his Souldiers put to the sword A just and rigorous judgment of God for that vile Treachery and Perjury which was by that Hungarian King committed 2. We read in that noted Book called The Theatre of Gods Judgments which I wish were oft perused by wicked men next to the sacred Scriptures we find there p. 12â— a story of a lewd Fellow that hearing Pâ—â—jury condemned in a Pulpit by a learned Preacher and how it never escaped unpunished said in a bravery I have oft forsworn my self and yet my right hand is not a whit shorter then my left Which words he had scarce uttered when such an inflammation arose in that hand that he was constrained to go to the Chirurgion to cut it off lest it should infect his whole body And so his right hand became shorter then his left in recompence of his perjury of which he lightly esteemed 3. Gregorius Turonicus Bishop of Tours makes mention in his Book de gloriâ Confessorum of a wicked Villany in France among the people called Averni that forswearing himself in an unjust cause had his tongue so presently tyed by the hand of divine Justice that he could not speak a word but onely roaring make an hideous noise and so continued a long time till by the earnest prayers of devout men and after his hearty sorrow for his hainous sin the use of that unruly Member was restored to him again 3. Examples of Gods Judgements upon Cursers 1. Luther in his Colloquies reports of a young Courtier at Mansfelt whose customary asseveration or