Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	david_n	hate_v	hatred_n	1,155	5	10.0548	5	false

Text snippets containing the quad

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

the example should not discredit the truth hereof seeing we read how Lots wife was turned into a pillar of salt Gen. 19. Gen. 19. And Corah with his company swallowed up into the earth Numb 16. Numb 16. Happy are we if the punishments inflicted upon others doe make us repent and leave our own known fins and all such bitter cursings fearfull imprecations against our selves and others such as are these I pray God I may never stirre or I may rot alive or my eyes may drop out of my bead I would I might never speak more if it bee not true or I may sink into the earth or that these hands may never open again or the Devill then take me if I do this or I pray God this bread or drink may be my poyson or I may never enjoy good by any peny that ever I shal have or being offended with others The pox take thee the plague consume thee a murraine on thee the Devill fetch thee alive or would to God thou never hadst been born or seen the Sunne or I pray God I may never see thee again with a world of such fearfull sinfull direfull wishes But wee read of some that wished such dangerous wishes to themselves Object and many fearfull curses upon others If David Sol. Job Jeremy through violent passions and distempered perturbations were overtaken with any such sinfull wishes and imprecations yet they are no warrant for us to doe the like They are not set as land-markes to lead us to the shore of safety and imitation but as floating Boyes to cause us to avoid the rocks of like sinnes and inperfections David wee see in that dolefull Ditty upon the death of his deare darling Absolom discovered much passion and too much naturall affection both blind and sinfull in these words Would to God I had died for thee O Absolom c. If he had died for him he should have died the death that he died withall Now should it have been requisite that a faithfull King should have died for a rebellious subject so loving a father for so unnaturall a sonne a blessed father of all Israel for a cursed sonne of Belial Then would and might the Damosell singers have turned their joyfull melodies Saul hath slain his thousand and David his ten thousand into mournfull Elegies Saul was slain by the sword on his heart and David was slain by the haire of his head hanging by the boughes of an Oke as a recompence of his haughty ambition in the aire between heaven and earth as unworthy to live either with God above or with men beneath that being the cause of his destruction which he had made the cause of his exultation that should have proved his griefe and shame at his death which he accounted his glory and delight in the time of his life See how many inconveniences and reproches both to David in particular and to the Israel of God in generall would have ensued if his sinfull wish had been granted unto him The occasion of Jobs and Jeremies distempered wishes you may read Job 2.13 Jerem. 12.15 and 20. and 14. and then easily untie the knot of ambiguity But David boasted of the hatred hee bare to some persons which hee wished not well unto Object Doe not I hate them that hate thee Psalm 139. This hatred was bred in David of the exceeding love of God Sol. and not properly of the love of himselfe or the hatred of others Hee that loveth himselfe earnestly doth surely hate his enemies but not the enemies of God Touching Moses and Pauls wishings Moses and Paul Exod. 32.32 Rom. 9.3 though some think them to be sinfull as Calvin doth Moseses yet most deem otherwise Some think their speeches to be parabolicall to shew the intention of their desire such as was Rachels Give me children or else I die Gen. 30.1 Gen. 30.1 Some taking the wishes to be conditionall if it be possible or if it please God Calvin Some thinking they preferred the safety of the people before their own souls But this is against the rule of Charity for though other mens souls should bee dearer unto us then our owne bodily life yet my soul should be dearer unto me then all other mens souls in the world Yea Tostatus further addeth if all the souls of the Saints yea of the Virgin Mary should perish unlesse my soul perish Citiùs eligcre deberem omnes ill as perire quam animam meam I ought rather to make this choyce that all their souls should then my own soul should perish But the meaning of Moses in that wish was to preferre Gods glory above all things his own name to be blotted out rather then his enemies should have occasion to cast forth blasphemy against the Lord. He rather aimed at Gods glory then at his own salvation to be preferred The salvation of our souls is pretious but the glory of God ought to bee more pretious unto us saith Simlerus So Pauls meaning in wishing to be accursed was Rom. 9.3 rather then Gods glory should bee diminished or blemished by the scandalous imputation of the Gentiles in the rejection of the Jews his chosen people to whom pertained the promises the covenants the services adoption and glory of God Any other dreadfull wishes or imprecations that we read of by the Saints of God in the Scriptures seeming to wish hurt or ruine to the persons against whom they are powred out they are all either indefinite or propheticall Indefinite without naming any particular person or if definite naming some particular person then are they conditionall intending in the first place if God have so ordained it conversion if not in the second confusion or if they be both definite and absolute then are they propheticall Non tam vota quam vaticinia speeches of men inspired not so much wishing what they foretell as certainly foreseeing and foretelling that of themselves they wish not Vt in verbis quasi male optantis intelligamus praedict a prophetantis saith Saint Augustine or if they wish it it is because they know by revelation it is the will of God or that it makes for the glory of God When David and Paul prayed for the destruction of their enemies Psal 109. from the sixth verse to the 21. or for false teachers to bee accursed Gal. 1.8 9. and the wicked that trouble the godly to be cut off in the 2. Corinthians they are predictions rather then maledictions they wished destruction not as revengers upon them but rather that their wickednesse might end thereby They prayed not as private persons wishing revenge on their enemies but as publick persons desiring Gods justice to be shewed which prayers are not unlawfull yet very cauteously to be followed If we at any time pray for Gods plagues upon incorrigible sinners it must bee in the generall supposition of their uncurable unreclaimable impiety saying indefinitely with Paul 1 Cor. 16.22 If any

profit that comes to the reproved David accounted it a speciall Balm on his head Psal 141.5 a great kindnesse Ps 141.5 Nature doth teach us it is better justly to bee reproved of an enemy then unjustly praised of a friend Open rebuke is better then secret love Pro. 27.5 Prov. 27.5 Friendly wounds endevouring to convert the soule argue great faithfulnesse in such a reprover but the smiling kisses of him that winkes at our faults and is silent at our sinnes argues him to be both deceitfull Pro. 27.6 and a deadly enemy Pro. 27.6 It is better to heare the reproofe of a wise man then the song of a fool Eccles 7.5 It may be the song of a foole will more delight but sure it is the rebuke of the wise will more profit us 2. The good and profit that comes to the reprover He shall have by this his reproving 1. Credit on earth 2. Comfort at death 3. A Crown in heaven And is this mans labour like to be in vain which is n and for the Lord 1 Cor 15. 1 Cor. 15. last Pro. 15.4 last 1. Credit because he is a wealthy a wise a merry and a healthfull man 1. verse 6. In this Dispersers house is much Treasure 2. verse 7. He is wise as knowing when to disperse knowledge 3. verse 15. He is merry because his heart is so settled in the discharge of his dutie 4. He is healthfull his cheerfull countenance doth proclaim vers 13.15 because fed with the feast of a good conscience 2. Comfort at death because he being a righteous person Pro. 10.21 his lips fed many Therefore also he shall have hope when it is most needfull and available Prov. 14.32 even in his death Prov. 14.32 so that it shall not be the haler to hell but the very gate to make entrance into glory hee is without distraction or distrust confidently assured that that God whose glory and name he advanced in life will also support comfort and confirm him in death against all dread of it Sin Rom. 8.1 Satan Hell Damnation He by reproving sin confessed God to be his Father God by the evidence of his Spirit Job 13.15 will assure him to be his Son A Crown in heaven because hee spake a word of reprehension in due time Prov. 15.23 24. How good is such a word spoken in such a time surely so good that it delivers from hell heneath and promotes unto the way and life that is above there shining as stars for ever and ever Dan. 12.3 because they turned many to righteousnesse Not withstanding all which great and matchlesse provocations of credit comfort glory many are still of Cains condition Am I my brothers keeper Yes that thou art Gen. 4.9 Prov. 12.9 Jam. 5.20 Tit. 3.11 Prov. 10.17 15.10.23 or else thou art his killer And he that refuseth to be kept instructed admonished he condemnes and murthers his own soul The mouth of the righteous bringeth forth wisedome therefore surely his tongue shall be preserved and soul saved Prov. 10.31 but the mouth of the froward rejects wisdome therefore surely their tongues shall be cut out and souls destroyed Vers 14. Fooles shall he destroyed but such obstinate scorners are fooles First because they make it a sport to commit sin Secondly because they forsake the Lord and take part with the Devill Thirdly because to retaine a customary short unprofitable sin they put over their bodies and soules to suffer a severe certain eternall punishment As Dogs and Swine were excluded the Lords Tabernacle and congregation under the Law so such are to be debarred from the Word and Sacraments under the Gospel because living and dying in such swinish conditions and doggish properties all to rending the reprovers trampling the pearles of their admonition under their feet Matth. 7. Ma. 7.6 2 Pet. 2. ult Rev. 21.27 22.15 and returning to their old vomit and wallowing in the mire again they shall never have admission into the beauty of the Lord but shall finde Paradise shut against them If our brothers body is to be regarded that it perish not for want of sustenance then much more his soule Deut. 15.8 that it perish not for want of admonition The life of the beast is not to be neglected much lesse the soul of our neighbour Prov. 12.10 our brother There is scarce any but is glad if he hath preserved his neighbours sheep or his Ox that it die not in a pit how much more glad should we be if wee can preserve his soul from dropping into from damning in hell Thus touching the reproving of all sins in generall and the prvocations thereto Now as we are to reprove and if that stand within the compasse of our calling punish all fins in general so also by consequence swearing in particular The Motives then that may sharpen and put an edge to our zeale herein may be drawn 1. From our Calling 4. Motives to reprove and punish sweaters 1. From our Cal. 2. From Caution 3. From Discredit 4. From Danger The first motive to animate us to performe this two branched dutie of reproof and punishment is from our calling and duty so to do If God denounce war against any man all the creatures are ready to serve him in their course When hee fought against the Amorites Jos 10.10 the Sun took his part When hee fought against Idolatrs Dan. 3. the Lions took his part When against mockers 2 Kin. 2.24 the Beares tooke his part When against the Sodomites Gen. 16. the fire tooke his part When against the Egyptians Exod. 14. the water took his part When against the murmurers Numb 26. the earth took his part When against the blasphemers Deut. the stones took his part When he fighteth against the Swearers the stones wood earth ayr Sea fish fowle Zach. 5.3 Hos 4.3 with the beasts of the field all are strongly united to take his part How therefore caust thou expect comfort that thou art Gods servant if thou standest not to thy Masters quarrell How canst thou taste the fruit of that Vine which thou never plantedst How canst thou look to come to the reaping that wast not at the sowing Or to the prize that rannedst not in the race Or to the victory that wast not at the battell Or to the kernell that brakedst not the shel Or to the conquest that foughtest not in the combate Those that the Lord proclaims war against as rebels Hos 4.1 2 3. as here he doth against Swearers the least that we can do if we would shew our selves good and faithfull Subjects is to professe that we may not we must not suffer them unreproved or if it be in our power unpunished in as much as to lodge a known Traitor in our house or to give him countenance or to converse familiarly with him and then to give out

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

we shall finde it in earnest in our contracts and affaires Even so if we sweare in our ordinary speeches and communications jestingly we shall get an habit of swearing in all our dealings if we usually swear for nothing then are we apt to sweare for somtehing Whereas thou sayest thou shalt be thought to seek their shame and thy own praise and glory in reproving swearers Be thou therefore sure that thy reproofes bee in sincerity and not in bravery Doe not think to grace thy selfe by disgracing of others or to make thy selfe white by shewing their blacknesse Goe not about to purchase thee eredit and opinion of religion in the world by raising it out of the dunghill of thy neighbours corruptions but do it w th all sobriety and inward compassion of spirit that thy love first appearing thy labour may not be lost Thou then howsoever thou be censured by men mayst be assured in thy owne conscience that will speak more for thee then the whole world can doe against thee that thou seekest not the praise which is of men which vanisheth but that which is of God which abideth for ever He is a great person and I may displease him by my reproofe Object 5. and shall doe little good upon him Plato indeed could say Sol. that the Common-wealth is like a fish that perisheth first at the head and like a Coney-skin that strips off easie untill it come to the head and there it stayeth Reformation from this sinne is hardest alwayes at the head at great persons which commonly scorn reproof Yet none should think that his greatnesse may bee any placard to defend wickednesse Whereas thou thinkest thou mayst offend such a great person I answer though he be a great person and may be displeased God is a greater and will certainly be offended by thy silence It is but perbaps in the one and without all peradventure in the other Wilt thou feare a doubtfull dislike to incurre a certaine damnation Nay it commonly proves true that hee who reproves not out of vain affectation singularity Prov. 27.6 but out of conscience in sincerity shall find more favour certainly more comfort at the last then he who flattered with his lips making the swearer once truly touched for his sin to say Surely his words were not as arrowes but as a pretious balm Psal 141. James 5. that hath not broken but refreshed my head his timely admonition and sharp reproofe hath saved my soule and pulled it as a brand out of the fire Jude 23. Jude 23. I have often found saith Bernard that those which by godly reproof have recovered themselves have more firmly loved me then those that needed no such medicine at all If I use to reprove men Object 6. I shall bee hated of them If thou use not to reprove sinfull swearers Sol. thou shalt be abhorred of God To hate those that hate us is heathenish To hate those that are harmlesse is brutish But to hate those that love us by telling us the truth is Devilish If thou shouldst not feare the hatred of the Devill then not of Devilish men Am I therefore become your enemy Gal. 4.16 because I tell you the truth saith Paul Gal. 4.16 Seeking his profit it is no great matter if thou offend his pleasure And why should he be like the borse and mule that have no understanding Yet if hee bee like them fret not faint not but expect his curing The horse and mule bite with the teeth and strike with the heeles yet the Farrier refuseth not to dresse their soares and procure their health The swearer spareth not to offend God why shouldst thou spare to offend him He is against the truth thou art against error he resisteth light thou darknesse The strife makes you equall but the cause doth not He is inimicus medico tu morbo ille diligentiae tuae tu pestilentiae illius Hee opposeth thy painfulnesse thou his his sinfulnesse God fighteth for theel thou needst not feare the victory Muse not so much that thou art hated as for what cause thou art hated If justly thou art hated thou hast nocause to complain thou hast deserved it if unjustly thou hast lesse cause because thou art not hurt by it As the Philosopher replied to the woman that wept for the death of her husband that was hanged saying that if be had justly suffered such a death it would not so much have grieved her Thou hast lesse cause to grieve now hee hath suffered such a death undeservedly then if hee had deservedly suffered the same If thou knowest that thou hast not justly deserved any hatred reproches taunts scoffes scornes the more they are the lesse they hurt thee and the more the Agents They prove to be but so many severall pearles set on thy glorious garment of patience Blessed are yee when men shall revile you and persecute you and speak all manner of evill against you falsly for my sake rejoyce and be glad for great is your reward in beaven It is beyond all comparison better to bee hated for that which is good then to bee loved for that which is evill 1 King 21.20 Ahab said to Eliah Hast thou found mee O thou mine enemy 1 Kings 21.20 yet this enemy of his was that at last brought him to an outward and seeming repentance at least and consequently to the turning away of Gods wrath in his dayes David a man after Gods own heart was so farre from hating Nathan for telling him the truth that he honoured and loved him the better all his life time after 1 King 1. ● 33 34. for afterward hee appointed him a Commissioner for the naming of his successors 1 Kings 1.33.34 This is one of the three bad daughters born of three good mothers Idlenesse of Peace Contempt of Familiarity and Hatred of Truth Men hating others indeed because they thinke others hate them in words by reproving them for their sins whereas the reprover though hee hates sin yet he loves the person still As we are not to love the vice for the mans sake so neither are we to hate the man for the vice sake wee hate the manners but love the man we hate the action but love the person God made man righteous but they have found out many inventions to make themselves crooked Eccles 7.29 Eccles 7.29 Love that in him which God made but hate that in him which he himselfe hath made And thou hating his sinne and loving his person if thou again art bated of him then consider that as the curse that is causlesse shall not come nigh thee Prov. 26.2 Prov. 26.2 so the hatred that is for thy love shall not hurt thee God being able and ready thou pleasing him by standing for the defence of his glory and sanctifying of his name to make thy deadliest enemies to be at peace with thee if it be for thy good and his glory As it is

better to obey God then man and to be beloved of God then man So it is better to undergoe mans unjust hatred then Gods just condemnation Feare not the hatred of him that can but hurt the body but endevour to keep his love who in his wrath is able to destroy body and soule eternally Mar. 10.28 Marth 10.28 The love of God and of such an unreclaimeable sinfull swearer thou canst not keep together ponder which is most likely to bee most profitable whether that which is transitory or that which is for ever durable whether that which standeth on a sandy or that which standeth on a rocky foundation and then chuse which thou wilt O but who can endure to be delighted in such strict punishment as you have rehearsed to have been inflicted upon some swearers Object 7. in the third and fourth uses or who could endure to see to shew much lesse severity upon our friends familiars neighbours and kindred The punisher of sinne whether Magistrate Master Sol. or Parent delighteth not so much to see the swearer punished as to see justice duly executed Gods wrath appeased and his word obeyed Justitia non novit patrem non matrem sed veritatem novit Justice hath no respect of father or mother but of the truth Disobedient children were to be brought by the parents themselves to the Judges and to be stoned of the people Deu. 21.18 Deut. 21.18 Are children to bee punished that are disobedient to earthly parents and must they escape scot-free that set themselves so obstinarecly audaciously impiously against God our heavenly father By man they may unjustly bee spared by God they shall justly bee condemned Saul was punished with the losse of his Kingdom for not punishing Agag with death 1 Sam. 15. 1 Sam. 1.15 The blasphemer according to the Law was to be punished even ftoned to death Levit. 24.16 Ahab for sparing Benbadad Lev. 24.16 1 Kings 20. had a sharp greeting sent him 1 Kings 20. Because thou hast let goe out of thy hand a man whom I appointed to die thy life shall goe for his life and thy people for his people And indeed the swearer and drunkard not severly punished prove to be the bane of the land where they live As the Canaanites not cast out by the Israelites as God commanded became by Gods just judgement a snare and destruction unto them Judg. 2.3 Jos 23.13 a whip on their sides and a thorn in their eyes The swearer not punished his own soule is indangered his neighbour infected Gods name abused Christs death contemned Gods Spirit grieved and many other wicked associates in their sinnes hardned Many evill streames flow from this one fountaine neglect of punishment of the common rash obstinate swearer foolish pity marres the City which gave occasion to that saying of Domitius that he had rather seem cruell in punishing then dissolute in sparing Cursed be he that keepeth back his sword from blood Jer. 48.10 Jer. 48.10 Bloody sinnes must have bloody prinishments but swearing is Hos 14.2 stiled a bloody sinne therefore severely to be punished An house being on fire if it may be quenched it is best to use water onely but if it be like to endanger and set on fire the houses round about it it is best to pull down the house quickly If swearing may be quenched with the water of reprehension onely use water and let the house stand still but if fire continue fearsully to burn out on every side then pull downe the house with the town-hook of sharp correction When the Viper still will be a Viper and retain his poyson though the Charmer charm never so wisely the Apothecary takes him and makes Triacle of him to expell poyson out of others If the swearer will not bee admonished or reclaimed make Triacle of him that he that would not take heed of others may be made a preservative for others to beware of him Qui non corrigit seipsum alii carrigent se per ipsum If evill cannot be taken away from one in Israel then take away evill from all Israel Ense rescindendum c. If wee must needs see somewhat dead it is better to see a dead arme then a dead body Melius ut pereat unus quam unitas he that spares one bad endangers many good Though therefore thou mayst not rejoyce in beholding severity inflicted yet mayst thou Justinian and must thou rejoyce in seeing justice without partiality executed I shall be accounted singular Obj. 8. more precise then wise in so doing It is the Ministers office to tell men of their sins in the pulpit Obj. 9. he must advise in matters concerning the soule Every tub must stand upon his own bottome every man must answer for his own sinne Obj. 10. That particular soule that sinneth shall die and hee is acquainted with and can discourse of the words of God w th must be the rule of all our actions as well as any other can inform him and therefore knowing his fathers will and not doing it he shall be beaten with many stripes With many other sleight and frivolous objections which I might remember unto you if they were worth the answering that flesh and blood cast as bars in the way why they will neither punish really nor reprove sincerely this sin of swearing But whatsoever they do or might alledge I know they are but meere put-offs doubts difficulties devices Satan-sleights and humane evasions which prove as weak and uncertain as the brain wherein they are forged and therefore little to be regarded When once thou art perswaded in conscience and thy heart telleth thee that swearing is a sin and the action of reprehending is good just necessary and profitable and the chiefest means appointed by God to preserve the hearer from sinne and to recover the speaker out of the suburbs of hell to make him first see his sin that afterwards hee may loath it and at last leave it Let not the throng and thicknesse of any or all such Objections and Difficulties daunt or discourage thee from imitating God in discharging thy duty but rather make thee the more stoutly to pluck up thy spirits and buckle thee to this businesse which by how much the more obstacle it shall finde amongst men so much the more incouragement shall it receive from and acceptation with the Lord that thy labour though it alwayes prove not for the welfare of the swearer for whom it was intended yet it shall turne ever to the glory of God that first set thee on work whose Name as it is by vain swearers daily abused so among all that call on the same let it be more and more hallowed now and ever Amen Gods Judgements upon Forswearers VAin swearing in this Commandment is forbidden much more false and forswearing False swearing is False swearing Zach. 5.4 An oath is assertory Joh. 8.44 For swearing Perkins Mat. 5.33 Doct. 3. when wee call