thy Saviour Is this a Prayer acceptable to God or like to return w th fruit into thybosome when thou askest forgiveness with a purpose still to offend Thou desirest this pardon as a priviledge by verte whereof thou mayst securely go on in thy sin Is this repentance to smite the breast when in the mean while the heart is not smitten Then and there is true contrition for sin when and where there is stedfast resolution against and speedy reformation from the same I mean no mischief Object 6. I think no harm in my ordinary swearing and therfore I hope God wil pardon me for it There was sometimes a controversie betwixt Scotland and Ireland for a certain Isle between them both Sol. 1. after much ado they put the matter to the dermination of a wise French-man whose judgement was that they should put a Snake into it and if it lived the ground belonged to Scotland if it died it belonged to Ireland I apply it thus If poisoned and venomous oaths do live in our heart and crawle out of our mouths it s a sign our heart our bodie and soul appertain to that countrey that these hellish oaths appertain unto Thou thinkest no hurt thou sayest yet thou dost hurt in grieving Gods Spirit offending the godly hardening the wicked and kindling Gods wrath Thou denyest God and servest Satan and yet is no man hurt Thou undoest thy self soul and body house and posterity and yet is no man hurt How possibly can he be guiltless that is cause of his own condemnation Thy meaning is good thou sayest Out of the abundance of the heart the mounth speaketh Mat. 12.34 If thy words be prophane thy heart is polluted if thy heart were a good Treasury thou wouldst bring out of it good things and not vent nothing but drosse and filth If thy heart were a good tree it would never bring forth evill fruit If it were a pure fountain it would never bring forth such bitter streams If thou didst bless God in thy heart thou wouldst never blaspheme him in thy tongue James 3.10 When God cometh to judge the world hee will pass the sentence not according to our secret thoughts but according to our words and works By thy words thou shalt be justified Mat. 12.37 and by thy words condemned Mat. 12.37 That excuse which would seem frivolous to a mortall man will never go currant with the just Judge of heaven and earth Now what Prince hearing himself abused to his face by the reprochfull words of his base subjects would admit of such an excuse Whatsoever hee spake with his mouth yet he thought no ill in his heart And will not God think we be as jealous of his glory which is most deare to him as an earthly King doth not he say He will not hold them guiltless that taketh his name in vain I do but as the most do Object 7. it s the common custome of all some few excepted who are more precise then wise and but too scrupulous about every trifle By this thou mayst excuse any sin Sol. seeing nothing is more common then to lie in sin But God hath forbidden to follow a multitude in that which is evill or to fashion our selves like to this world Exod. 23.2 if at least we be spirituall inhabitants of the eternall heavenly Jerusalem Rom. 10.2 Common use in any sin doth not extenuate but aggravate Gods wrath and increase mans punishment Broad is the way that leadeth to destruction narrow is the way that leadeth to life and Christians may yet walk in it without crowding the company is so small After the doings of the land of Egypt or after the doings of the land of Canaan yee shall not do Be yee not as your forefathers Zach. 1.4 A custome without truth saith Cyprian is an old errour therefore leaving the errour let us follow the truth If Christ alone is to be heard Mat. 16. wee ought not to mark what any man before us thought best to be done but what Christ did first who is before all men When the truth is once come to light saith St. Augustine Let the custome give place to the truth for Peter also who did circumcise gave place to Paul preaching the truth Seeing then Christ is the truth wee ought rather to follow Christ then the custome and examples of others If thou laiest against me the custome of others saith St. Gregory I lay against thee Christ who is the way the truth and the life Joh. 14. I confess it to be a sin Object 8. only I am moved now and then thereto through anger when I am thus and thus crost offended wronged which would make a very Saint to swear Thou mightest better say a mad man Sol. or a fool to swear for they if they be stricken stike their next fellows thou for wrongs received from men dost revenge thy self upon God for the least errour in the Dice or rub of the Bowle shall God the Father or Christ the Son endure a stab as if they were the cause of any disorder disturbance wrong reall or imaginary If I do evill thou sayest the fault is theirs that do provoke mee I am but the Instrument their fault is the greater that have made me faulty True they are in fault for provoking thee yet in matters of offence the accessary is liable to offence and punishment as well as the principall The Serpent was but the Instrument abused by Satan to deceive man yet in the punishment the Serpent hath his doom as well as the devill If wicked men cross thy humour do not thou in revenge set up the flag of defiance against heaven Suffer rather oh suffer the fire of thy surious passion to be quenched by the water of this godly meditation saying thus with thy self Am I greater then Philip that mighty Macedonian yet he was wronged by the rongue of a Peasant and would not take notice of it Am I greater then Augustus who had the taxing of the whole world yet he was content to winck at the tongue that taxed him Why should I be incensed with a few evill or idle words Many have pardoned their enemies shall I not forgive these that may be my friends If hee be a youth or an old man that hath thus crossed or provoked mee his age may excuse him if a woman her sex if a stranger his liberty if a familiar his acquaintance may seem to priviledge him Hath he thus once offended it may be he hath often pleased Hath hee thus often offended we may the more better endure that to which wee have been long inured Is he a friend hee did that the would not is hee an enemy hee hath done no more then we might well expect If he be wise let me yeeld to him if a fool let mee pardon him the very best are not without blemishes none so faultless but may fail let me not do this great evill against my
placed the Vicious Bullinger in stead of the godly zealous the cold and worldly minded Prelates 80. Not reprehension of such as do break this Commandment by any means whatsoever Levit. 5.1 c. 81. Not entertainment of nor amendment by a reproof for this or any other sins but accounting such reprehension precise curiosity and such oaths bare affirmations 82. Vnprofitable using of the means which the Lord hath given us for our conversion from evill or confirmation in good 83. Often receiving seldome praising God for his benefits Luke 17.17 84. Making vowes of perpetuall chastity and of such things as are not in our own power and of wilfull poverty contrary to Gods Ordinance that there should be no beggar in Israel Deut. 15.4 85. Giving feigned titles as servus servorum Dei 2 Thes 2.4 when men exalt themselves above all things that is called God 86. Committing wickedness under colour of Religion as the sonnes of Jacob when they slew the Seebemites Gen. 34.13.15 The Scribes and Pharisees under pretence of long Prayers devoured widows houses Mat. 23.14 All which egregiously abuse Gods Name making it a mask to cover such bloody impieties and earthly desires under 87. Going to Conjurers Witches Sorceres Destiny readers to have their children or cattel unbewitched to know who hath stolen their horse or any way hurted them as Amaziah his messengers went to Baalzebub 2 King 1.5 They manifest they desire acquaintance with the Devil and say in their hearts there is no God in England Object But many have been holpen and got health by such means Sol. That help or health that hath been gotten by any means contrary to Gods Word and Will hath been obtained from the Devill now is he our friend or so will hee ever do us any good but to the end thereby to infer a greater plague temporall ease he is content to bestow upon us that endless wo and miserie he may procure unto us Shall a Christian man or woman so hunt for health of body or goods that they will lose for it body and soul eternally Satan never did us any good but to the end to hurt us more by it and the breach of Gods commandment will ring our souls a passing peal from the face and favour of the Lord. 88. Accounting some dayes luckie and some unluckie as Shipmen dare not put out of their port and begin their voyage on certain dayes as upon Tuesdayes or Fridayes and therefore they are often carefull to make choice of a luckie day even the Lords Day that by breaking the Lords Sabbath in the beginning they may have good luck in their whole voyage afterwards 89. By reading or singing any thing that is part of Gods Word or appertaining to his worship in an unknown tongue Psa 47.17 so that it cannot be understood 90. Psa 58.10 Judg. 5.31 Not magnifying Gods Justice in the punishment of the wicked 91. Luk. 13.3 Dan. 5.22 Not being warned by Gods Justice and Judgement upon others 92. Not being humbled or obedient under the cross Jer. 5.3 Esa 22.12 93. Envying Gods Gifts and Graces upon others 94. Pretending impossibility of performing the vow in Baptisme when it is want of will and care 95. Vsing delayes in performing vows lawfull which argues unwillingness Hag. 1.2.4 96. Performing them by halfes which argues doubling as in Ananias and Sapphira Act. 3.2 97 Calling themselves Christians when men live like Atheists Jer. 7.8.10 making Gods House a deâ— of thieves Mat. 21.13 For he takes upon him the name of a Christian in vain saith St. Augustine that followeth not Christ 98. Calling themselves Jesuits when they serve Antichrist and refuie the direction of the word of Jesus 99. Interposing Gods Name or Titles in our saluâ—ations when it is not from the heart as God give you good morrow or good night c. 100. Vsing kinde salutations to wicked purposes as Joab to Amâ—sa 2 Sam. 20.9 101. Graving the Name and Image of God in money badges and rings which men would never do saith Bullinger if either they judged reverently nough or not superstitiously of the Name of God The wise men of the Gentiles acknowledged that men ought to judge more highly of God then to use his Name in every thing and unadvisedly Thence came that saying â—â— Pythagoras No man ought to carry about the Image of God in a ring 102. Lastly to stand upon repetition of no more for to set down all the wayes how Gods Name is taken in vain saith the Author of the â—â—ord against swearing were a work infinite Gods name is taken in vain By swearing for swearing cursing for if theâ— transgress Gods Precepts that by idle words only do take his name in vain then do they more egregiously sin that by wicked hellish oaths perjuries and cursing do abuse the same If sinners in the former kinds are subject to punishment then much more those that offend by any of these wayes If the lesser are condemned much more are the greater intimated to be forbidden and signified more severely to be punished If the father said unto his sonne Look that thou ray not thy coat with any spot though it be never so small it may easily be understood that it may and will be worse taken if it be cast into the dirt and mire of the streets but yet it will be worst of all taken if he tumble himself into a most filthy sink which his father cannot abide to be spotted with never so little a wemb The lesser sins of taking Gods name in vain are forbidden to the intent wee should beware and abstain from the greater Gods Name is then also taken in vain by swearing either lightly rashly c. As wickedly to swear is to take Gods Name in vain so rightly to swear is to sanctifie the same Before therefore wee speak of the abuse in the negative let us briefly touch the lawfull use of swearing in the affirmative part of this commandement Rightly to swear is to sanctifie Gods Name Doctr. 1. is plainly by God approved and certainly by him shall be rewarded This swearing is a part of Gods worship as well as prayer yea such a part as is put for the whole service of God Psal 63.11 Esa 48.1 For the full knowledge of which conclusion let us consider 1. The Definition of an Oath 2. The Ends of an Oath What an Oath is we need not define it is so well known and used saith Musculus that it needs no declaration An Oath is a speech confirming the truth by it selfe Definition of an oath Greg. Gregor Or A saying void of strife with divine worship So Aristot Or Aristot A calling of God to witnesse So Aquinas Aquin. A solemne invocation of God whereby we desire him as the only seer of our hearts to witnesse the truth of our speech and to punish us if we sweare falsly Vrsin Where the testimony of men is wanting we flie
is Mat. 5.37 of the Devill Now he is our friend or foe did any ever receive any good from him the enemy of mankind We agree with the Pharisees and are hypocrites Mot. 2. The Pharisees forbid not swearing by smaller oathes Matth. 5.33 Again If any man among you seem to be religious as many seem which are not and refraineth not his tongue as I am sure no vain swearer doth he deceiveth his own heart Jam. 1.2 and his religion is in vain Now shall we hate the names of Pharisees hypocrites in our profession and practice their deeds in conversation Absit 3. It is an argument of a prophane person Mot. 3. Eccles 9.2 As is the good so is the sinner and he that sweareth as he that feareth an oath It is a great indignity offered to Gods Majesty Mot. 4. to call him to witnesse for every triffing matter no man will offer the same to his familiar friend lesse to his Landlord least of all to his Prince Exod. 18.22 presuming to appeale to him in every slight businesse which any under-officer may decide Nay herein we deale worse with God then with a good suit of apparell which we will not weare everie day but pretious garments we will reserve to be used on high dayes Theodoret. much more should Gods great and pretious name be reserved to be used in great and speciall matters Tiberius brought up this custome of speaking to the Prince by writing to the end that nothing might escape the mouth that were not well considered of before in the mind It was accounted and punished as sacriledge for any man to anoint himselfe with the holy oyle appointed for the Tabernacle And can they hope to escape scot-free that sacrilegiously meddle with the sacred name of God The Jewes had the name of God in such reverence Willet on Exod. Buxtorf Heb. Lex verb. Iehovah that they held it lawfull for the high Priest onely to pronounce the same and that only in the Temple and then only when he blessed the people Yea among them the name of God was so reverenced that being written in plates it was lawfull for none to carry it but the high Priest But now as a thing most common Chrysest wee every where carry about the name of God It was an use among the heathen to keep secret such names as they would have in reverence There was a hidden and secret name of the Citie of Rome which is not now known which they say by the decree of the gods is kept secret and one Marenus Soracius for naming the same but once was adjudged to death The name Demogorgon which the Gentiles held to be the first God was not uttered they thought when he was named the earth would tremble And Lucan writeth how Erito the Sorceresse would thus adjure the Furies that if they would not consent shee would name Demogorgon Thus the name of the true God among the Jewes the names of false Gods among the Gentiles were highly reverenced And if the Gentiles were thus curious in not profaning the names of their Idols it teacheth that it is a shame among Christians irreverently to name and sweare by the name of the great God of heaven and earth Mercurius Trismegistus was in such respect among the Egyptians that in reverence of him it was not lawfull to pronounce his name commonly or rashly Augustus the Emperour gave charge to the Praetors of Rome Sueton. in Vit. that they would not suffer his name obsole fieri to be worn threed-bare Haro Duke of Normandy would have his name so terrible that at the very hearing of it men should crouch Now if the names of sinfull men have been had in such respect and reverence what reverence may we think due to the name of God which is as one saith a name to bee feared for power admired for wisedome praised for goodnesse For this is a great God and therefore to be feared a wise God and therefore wonderfull a good God and therefore praise-worthy It was death among the Egyptians in case that any person swore by the health of Pharaoh and how can he be reputed guiltlesse that sweareth by the heart life blood of God It was a forsaking of the true God to sweare by any other Mot. 5. How shall I pardon thee for this arguing not any impossibility in God to remit but a difficultie in man to repent for this sinne thy children have forsaken me Jerem. 5.7 and sworn by them that are no Gods Now is the Rood Masse our Lady Faith and Troth a God Shall we goe under the name of Protestants and yet by such swearing proclaim our selves Papists Shall we wear King James his livery on our backes and the Popes badge upon our bosoms He can be no true subject to the King on earth that is a Traytor to the King of heaven They that sweare by the sinne of Samaria Amos 8.14 by the sinne of Rome and Spaine they shall fall and never rise again A fearfull doom against swearing by the Masse Rood c. For Qui jurat aut veneratur aut diligit eum per quem jurat Aquinas saith Thomas Aquinas either we worship or love that by which we swear I will cut off the remnant of those that sweare by the Lord and that swear by Malcham and them that are turned back from the Lord Intimating that they that swear by any other but by God only doe more offend then they that sweare by God and that swearing by another they doe forsake the Lord and make Masse Lady Light Fire Gods instead of him It is to play the Traytors not onely against Christ Mot. 6. but also the Kingdom and Nation wherein we live when as by swearing or by connivence against it we pull down Gods judgements upon the same Hos 4.2 Jer. 23.10 By swearing men break forth therefore shall the land mourn It is in vain to make lawes for the punishing of foraine foes when in the mean time wee hatch harbour and leave unpunished these home-bred Traytors These secretly though insensibly are powerfull blasts to blow up Parliament-houses are sharp swords to pierce the bodies of Prince and people Shelomiths sonne Levit. 24.11 is said by his blasphemies to pierce through the name of God So Rabshakeh Esay 37.23 If it be in the common law treason to counterfeit the Kings seal Henry 8. Anno 33. and to abuse his name to the prejudice of his Lawes then to counterfeit the privie Seale of the King of Kings and abuse his name to countenancing of a lie is surely treason against the King of heaven making herein also our own tongue either as an Herald to proclaim this treason or a Doctor to teach it or a Proctor to plead for it It is an argument wee are bastards Mot. 7. and not the true sons of God The Author of Destructorium vitiorum tells of an Harlot
minde heart conscience to reprove them The second hazard is of Infection since such is the corruption of our nature and nature of our corruption that if the good and bad meet the good is rather soyled by the bad then the bad any way bettered by the good Commisti sunt inter gentes they were mingled amongst the heathen saith David of the people of God and what was the issue They learned their works If we be companions of Ostriches wee shall favour of their wildnesse as they who sleep with Dogges shall swarme with Fleas One Corah did but kindle the fire of conspiracie and presently two hundred and fiftie Captains brought sticks to increase it so venemous is wickednes that one dram of it is able to corrupt the whole lump of Israel Sin among men like the rot among sheep is of a catching and infectious quality many have fallen into the fashion of swearing out of the ill practice of Swearers It is an hard matter for the Soule not to fall into those vices unto which the eyes and eares are invited Swallowes would not flie within Thebes because their walls were so often besieged Let not men put on wings to flie into the company of those men whose manners are corrupted for fear both of corruption and destruction The reason why our Saviour would not give that Disciple leave to goe bury his dead Father was as some judge lest his unbeleeving kindred who would be present at his Fathers funerall should corrupt him again and so he should die with them Bad men keep others from goodnesse as those dead carkasses did the Raven from Noabs Ark. From these let us run as Moses did from his Rod turned into a Serpent For if with the Israelites we joyne our selves to Baal-Peor Numb 25.2 3. to the company of swaggering Swearers we will eat the offerings of the dead and bow down to their gods It is written of Mezentius the Tyrant Corpora corporibus jungebat mortua vivis hee bound the dead and the living together but the dead did not revive by the living the living putrefied rather by reason of the dead The fresh waters running into the Sea doe not sweeten it but are made brackish by the same Even in Paradise the woman whom God himselfe gave to man being infected by the Serpent infects the man and that at the first assault And shall any man now being shut out of Paradise and stript of those supernaturall helps and graces wherewith Adam was invested think himselfe more able to resist then hee No no 1 Cor. 15. Evill words corrupt good manners much more doe blasphemous horrid oathes The long playing of the Cannon batters the Wall and a continuall dropping pierceth the stone Peter by standing long by a fires side in Caiaphas Hall is dangerously infected Joseph living in Pharaobs Court is at length taught and brought to sweare by the life of Pharaob Children hearing their Parents to sweare so oft learn to be perfect in swearing before they can go upright and take Gods name in vain before they can rightly tell or pronounce their own The Physitians rule touching persons infected with the plague is good to be observed towards persons presumptuously remaining in this sinne Cito longe tarde 1. Speedily flie from their company 2. Flie farre away 3. Return slowly to their company again Now the plague is not more contagious then the Swearers are the plague doth not more infect the aire then the wicked Swearers the persons and places among whom they live Therefore if we regard our health we should be carefull when wee perceive them resolute in their sin 1. Speedily to flie from them 2. Flie far away from them 3. See them amend before wee returne to them The third hazard is of Malediction For as the blessing of God falls many times upon a whole societie for one mans goodnesse as it did with all that sailed with Paul for his sake Act. 27. Gen. 39.5 and upon Potiphars house for Josephs sake so the plague and justice of God sometimes pursues a whole company for one mans offence as it did all that sailed with Jonah for his rebellion Ionah 1.7 Ios 7.27 and the whole host of the Isaaelites for Achans theft and the house walls Zach. 5.3 and timber senslesse creatures much more are the persons inhabitants in the house for the Swearers sake as the Prophet averreth Saint John could not abide under the same roof with Ebion and Cerinthus for feare it should fall upon him And touching Babylon he heard a voyce Rev. 18.4 Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues for her sins have reached unto heaven And doth not the swearers sinnes reach to heaven when so neerly they touch God himselfe will he then forget or passe by them Num. 26.23 God commanded Moses to speak to the Congregation of Israel saying Get you up from about the Tabernacle of Corah Dathan and Abiram and Moses did speak Vers 26. Depart I pray you from the tabernacle of those wicked men and touch nothing of theirs lest yee be consumed in their siunes The commandment was no sooner obeyed by their departure and Moses his speech ended but the punishment was presently inflicted Vers 31. The earth clave asunder that was under them and swallowed them up their houses goods and all that appertained to them Verse 34. And what did the rest of the Israelites do And they that were round about them fled at the cry of them for they said Let us bee gone quickly lest the earth swallow us up also Surely they made a good application lest God seeing their connivence at their sinnes by their abode in the place should have made them also to have shared in the like punishments Seeing many horrible blasphemers have been taken away as the Coruwall Gentleman the Lincolnshire Serving-man in the midst of their swearing the one crying Horse and man and all to the Devill the bloud of the other breaking out of all his members as he swore by Gods bloud Michael the Jewish Rabbine breaking his neck even in the act of his blasphemy and the Courtier at Mansfeild carried away by the Devill in the midst of his oathes as before was shewed why may not we feare the like judgements upon such that are like swearers lighting upon them we approving their curses by our silence at their swearing and delighting in their company may justly feare to share in some part of their punishment if not in soule yet in body if not in the next life to our destruction yet in this life for other mens admonition See Numb 16.3.13 what the sin of Korah Numb 16.3.13 Dathan and Abiram was and then compare the sin of our swaggering swearers and contemners of reproofe for their swearing and marke what difference there is between them Yee take too much upon you said they seeing
through thy eares and raigneth not as a Prince in thy heart It is one thing to fall into their company as travellers drinke at an Inne together and another thing to dwell delight in their company It is one thing to speake with them and another thing to approve of their sinne The Apostles meaning is that sometimes wee shall have a lawfull occasion to converse and commerce with wicked persons but that must onely be when a lawfull calling doth warrant us and then must wee shine as lights in the midst of a crooked generation that we by our silence be not infected with them but they by our dislike of their sinne reclaimed from the same Sparing societie there must bee with them when by our admonition wee finde no amendment and others that are not so offensive and vexatious in their communication must be resorted unto Psal 16.3 that so all our delight may be in the Saints and those that excell in vertue Psal 16.3 If all our delight must be in the Saints then must wee all labour to be Saints and never have any setled delight in the societie of any obstinate fearfull heaven-daring hell-hastening swearers that alwayes stop their eares and hate to be reformed charme the charmer never so wisely never so daily And so much for answer to those severall Objections why men are loath to depart the company of such resolute and notorious swearers Now though I have so earnestly perswaded to the avoyding the daily societie and familiaritie with those swearers because of infection suspition malediction and have endeavoured to repell what might seeme to be alledged to the contrary yet doe I wish deeme and desire that they be not quickly and willingly neglected by us and left in this their sin and the danger thereof eternall condemnation but that before wee depart and wholly abandon their company wee use all possible meanes of and for their conversion considering that such were some of us though now by Christs bloud we are washed cleansed Let us leave no course unassayed whether of reprehension or correction according to our calling and conscience which is the fifth and last particular of this sixth and last use of Imitation the motives why wee must be so carefull and constant to imitate God in due reproving and sharpe punishing of this sinne And when hereunto your zeale hath been heated and the edge of your affections somewhat sharpened I shall be ready to take my worke from off the Loome turne my pinnace into the harbour by making a conclusion of this my second observation Sinfull swearing though by man it be not yet by God shall severely be punished Therefore Let man see by the light of this Sunne and light his Candle at the largenesse of this fire endeavouring to reprove and punish this sinne because God our heavenly Father hath commanded us as deare children to be followers of him Wee are to reprove sinners all sinners in generall and in our calling punish them therefore swearers also in particular For many will acknowledge sinne in the bunch to be reproved but not in the berry Thou shalt not hate thy brother in thy heart Levit. 19.17 but in my wise rebuke him and not suffer sinne upon his soule Wilt thou with Joab kisse with thy mouth and in the same instant stab thy brother to the heart Wilt thou hold him up in his rotten words and rayling oathes approving the same by thy silence and so be ready to cut the throat of his soule Wilt thou pretend such great kindnesse to him superficially and practice so little effectually or seeme to regard his bodie and in the meane time suffer the Milstone of sin lying heavie on his soule Wilt thou shew greater respect to the haire then to the head to the bone then to the marrow to the bark then to the tree to the shell then to the fish to the house then to the inhabitant to the body that is subject to vanity then to the soule that is to continue to eternity By this shall all men know that yee are my Disciples Joh. 13.35 if yee love one another Now what doth manifest our love Not inviting to board not speaking smoothly to the face but a studious endevour to consider what is profitable to our neighbours soule that so when he falls he may be raised up by the tongue of Admonition or hand of correction Admonish or exhort one another daily Heb. 3.13 lest any of you at any time bee hardened through the deceitfulnesse of sinne For the heart of man through the cold climate of custome through the want of zeale and devotion through sinnes deceitfulnesse and Satans subtilty will quickly deeply bee frozen and through hardned if the like heat of daily admonition doe not thaw the same The water beginning to freeze will scarcely beare a peny weight afterwards it will beare a shilling then a man at length horse and man cart load and all Perhaps the swearer at first through tendernesse of conscience or Gods restraining power will utter and broach but petty oathes as by my fay our Lady Cock and Pye c. after through custome and evill societie slavish oathes as by this Light Bread Drink fire crosse of coyn c. At last if the Devill hath long sate in the chaire of his heart it will be so deeply frozen that he will make no bones of the greatest hellish oathes Wounds Nailes Blood Heart Life Soule of God c. Let therefore opportune admonition at least the hammer of correction break the Ice dissolve the hardnesse dislodge Satan and dash this custome into shivers Save such friends as brands out of the fire Jude 23. and look not doubtfully upon them staying till other men come to help thee pull them out For so being in the fire they may be burned before they be delivered because this is wild fire yea hell fire James 3.6 set on fire of Hell it selfe James 3.6 And in Chap. 5.12 He speakes of a sudden falling into condemnation Facilis descensus Averni All sin in generall wee are invited to reprove in respect 1. Of precept 1. In the Law Leviticus 19.17 2. In the Gospel Mat. 7.5 and 18.17 3. By the Apostle Col. 4.17 1 Tim. 5.20 2. Of practice 1. By God the Father Gen. 4.6 2. By Christ the Son Mat. 4.7 Io. 8.44 3. By God the holy Ghost Io. 16.8 9. 4. By the Apostles Luk. 3.7 Gal. 2.11 3. Of praise We should pull out a moat Mat. 7.5 and so preserve the whole body He shall hide a multitude of sinnes and save a soule from death Iam. 5.20 by removing the milstone of sinne that lay so fast upon the heart of his soule Levit. 19.17 When as he that neglecteth this duty discovereth himselfe First to be an hypocrite secondly to murder soules even of neighbours whom they would be thought to love Prov. 11.9 4. Of profit both the good of the Admonished Admonisher 1. The good and
profit that comes to the reproved David accounted it a speciall Balm on his head Psal 141.5 a great kindnesse Ps 141.5 Nature doth teach us it is better justly to bee reproved of an enemy then unjustly praised of a friend Open rebuke is better then secret love Pro. 27.5 Prov. 27.5 Friendly wounds endevouring to convert the soule argue great faithfulnesse in such a reprover but the smiling kisses of him that winkes at our faults and is silent at our sinnes argues him to be both deceitfull Pro. 27.6 and a deadly enemy Pro. 27.6 It is better to heare the reproofe of a wise man then the song of a fool Eccles 7.5 It may be the song of a foole will more delight but sure it is the rebuke of the wise will more profit us 2. The good and profit that comes to the reprover He shall have by this his reproving 1. Credit on earth 2. Comfort at death 3. A Crown in heaven And is this mans labour like to be in vain which is n and for the Lord 1 Cor 15. 1 Cor. 15. last Pro. 15.4 last 1. Credit because he is a wealthy a wise a merry and a healthfull man 1. verse 6. In this Dispersers house is much Treasure 2. verse 7. He is wise as knowing when to disperse knowledge 3. verse 15. He is merry because his heart is so settled in the discharge of his dutie 4. He is healthfull his cheerfull countenance doth proclaim vers 13.15 because fed with the feast of a good conscience 2. Comfort at death because he being a righteous person Pro. 10.21 his lips fed many Therefore also he shall have hope when it is most needfull and available Prov. 14.32 even in his death Prov. 14.32 so that it shall not be the haler to hell but the very gate to make entrance into glory hee is without distraction or distrust confidently assured that that God whose glory and name he advanced in life will also support comfort and confirm him in death against all dread of it Sin Rom. 8.1 Satan Hell Damnation He by reproving sin confessed God to be his Father God by the evidence of his Spirit Job 13.15 will assure him to be his Son A Crown in heaven because hee spake a word of reprehension in due time Prov. 15.23 24. How good is such a word spoken in such a time surely so good that it delivers from hell heneath and promotes unto the way and life that is above there shining as stars for ever and ever Dan. 12.3 because they turned many to righteousnesse Not withstanding all which great and matchlesse provocations of credit comfort glory many are still of Cains condition Am I my brothers keeper Yes that thou art Gen. 4.9 Prov. 12.9 Jam. 5.20 Tit. 3.11 Prov. 10.17 15.10.23 or else thou art his killer And he that refuseth to be kept instructed admonished he condemnes and murthers his own soul The mouth of the righteous bringeth forth wisedome therefore surely his tongue shall be preserved and soul saved Prov. 10.31 but the mouth of the froward rejects wisdome therefore surely their tongues shall be cut out and souls destroyed Vers 14. Fooles shall he destroyed but such obstinate scorners are fooles First because they make it a sport to commit sin Secondly because they forsake the Lord and take part with the Devill Thirdly because to retaine a customary short unprofitable sin they put over their bodies and soules to suffer a severe certain eternall punishment As Dogs and Swine were excluded the Lords Tabernacle and congregation under the Law so such are to be debarred from the Word and Sacraments under the Gospel because living and dying in such swinish conditions and doggish properties all to rending the reprovers trampling the pearles of their admonition under their feet Matth. 7. Ma. 7.6 2 Pet. 2. ult Rev. 21.27 22.15 and returning to their old vomit and wallowing in the mire again they shall never have admission into the beauty of the Lord but shall finde Paradise shut against them If our brothers body is to be regarded that it perish not for want of sustenance then much more his soule Deut. 15.8 that it perish not for want of admonition The life of the beast is not to be neglected much lesse the soul of our neighbour Prov. 12.10 our brother There is scarce any but is glad if he hath preserved his neighbours sheep or his Ox that it die not in a pit how much more glad should we be if wee can preserve his soul from dropping into from damning in hell Thus touching the reproving of all sins in generall and the prvocations thereto Now as we are to reprove and if that stand within the compasse of our calling punish all fins in general so also by consequence swearing in particular The Motives then that may sharpen and put an edge to our zeale herein may be drawn 1. From our Calling 4. Motives to reprove and punish sweaters 1. From our Cal. 2. From Caution 3. From Discredit 4. From Danger The first motive to animate us to performe this two branched dutie of reproof and punishment is from our calling and duty so to do If God denounce war against any man all the creatures are ready to serve him in their course When hee fought against the Amorites Jos 10.10 the Sun took his part When hee fought against Idolatrs Dan. 3. the Lions took his part When against mockers 2 Kin. 2.24 the Beares tooke his part When against the Sodomites Gen. 16. the fire tooke his part When against the Egyptians Exod. 14. the water took his part When against the murmurers Numb 26. the earth took his part When against the blasphemers Deut. the stones took his part When he fighteth against the Swearers the stones wood earth ayr Sea fish fowle Zach. 5.3 Hos 4.3 with the beasts of the field all are strongly united to take his part How therefore caust thou expect comfort that thou art Gods servant if thou standest not to thy Masters quarrell How canst thou taste the fruit of that Vine which thou never plantedst How canst thou look to come to the reaping that wast not at the sowing Or to the prize that rannedst not in the race Or to the victory that wast not at the battell Or to the kernell that brakedst not the shel Or to the conquest that foughtest not in the combate Those that the Lord proclaims war against as rebels Hos 4.1 2 3. as here he doth against Swearers the least that we can do if we would shew our selves good and faithfull Subjects is to professe that we may not we must not suffer them unreproved or if it be in our power unpunished in as much as to lodge a known Traitor in our house or to give him countenance or to converse familiarly with him and then to give out
better to obey God then man and to be beloved of God then man So it is better to undergoe mans unjust hatred then Gods just condemnation Feare not the hatred of him that can but hurt the body but endevour to keep his love who in his wrath is able to destroy body and soule eternally Mar. 10.28 Marth 10.28 The love of God and of such an unreclaimeable sinfull swearer thou canst not keep together ponder which is most likely to bee most profitable whether that which is transitory or that which is for ever durable whether that which standeth on a sandy or that which standeth on a rocky foundation and then chuse which thou wilt O but who can endure to be delighted in such strict punishment as you have rehearsed to have been inflicted upon some swearers Object 7. in the third and fourth uses or who could endure to see to shew much lesse severity upon our friends familiars neighbours and kindred The punisher of sinne whether Magistrate Master Sol. or Parent delighteth not so much to see the swearer punished as to see justice duly executed Gods wrath appeased and his word obeyed Justitia non novit patrem non matrem sed veritatem novit Justice hath no respect of father or mother but of the truth Disobedient children were to be brought by the parents themselves to the Judges and to be stoned of the people Deu. 21.18 Deut. 21.18 Are children to bee punished that are disobedient to earthly parents and must they escape scot-free that set themselves so obstinarecly audaciously impiously against God our heavenly father By man they may unjustly bee spared by God they shall justly bee condemned Saul was punished with the losse of his Kingdom for not punishing Agag with death 1 Sam. 15. 1 Sam. 1.15 The blasphemer according to the Law was to be punished even ftoned to death Levit. 24.16 Ahab for sparing Benbadad Lev. 24.16 1 Kings 20. had a sharp greeting sent him 1 Kings 20. Because thou hast let goe out of thy hand a man whom I appointed to die thy life shall goe for his life and thy people for his people And indeed the swearer and drunkard not severly punished prove to be the bane of the land where they live As the Canaanites not cast out by the Israelites as God commanded became by Gods just judgement a snare and destruction unto them Judg. 2.3 Jos 23.13 a whip on their sides and a thorn in their eyes The swearer not punished his own soule is indangered his neighbour infected Gods name abused Christs death contemned Gods Spirit grieved and many other wicked associates in their sinnes hardned Many evill streames flow from this one fountaine neglect of punishment of the common rash obstinate swearer foolish pity marres the City which gave occasion to that saying of Domitius that he had rather seem cruell in punishing then dissolute in sparing Cursed be he that keepeth back his sword from blood Jer. 48.10 Jer. 48.10 Bloody sinnes must have bloody prinishments but swearing is Hos 14.2 stiled a bloody sinne therefore severely to be punished An house being on fire if it may be quenched it is best to use water onely but if it be like to endanger and set on fire the houses round about it it is best to pull down the house quickly If swearing may be quenched with the water of reprehension onely use water and let the house stand still but if fire continue fearsully to burn out on every side then pull downe the house with the town-hook of sharp correction When the Viper still will be a Viper and retain his poyson though the Charmer charm never so wisely the Apothecary takes him and makes Triacle of him to expell poyson out of others If the swearer will not bee admonished or reclaimed make Triacle of him that he that would not take heed of others may be made a preservative for others to beware of him Qui non corrigit seipsum alii carrigent se per ipsum If evill cannot be taken away from one in Israel then take away evill from all Israel Ense rescindendum c. If wee must needs see somewhat dead it is better to see a dead arme then a dead body Melius ut pereat unus quam unitas he that spares one bad endangers many good Though therefore thou mayst not rejoyce in beholding severity inflicted yet mayst thou Justinian and must thou rejoyce in seeing justice without partiality executed I shall be accounted singular Obj. 8. more precise then wise in so doing It is the Ministers office to tell men of their sins in the pulpit Obj. 9. he must advise in matters concerning the soule Every tub must stand upon his own bottome every man must answer for his own sinne Obj. 10. That particular soule that sinneth shall die and hee is acquainted with and can discourse of the words of God w th must be the rule of all our actions as well as any other can inform him and therefore knowing his fathers will and not doing it he shall be beaten with many stripes With many other sleight and frivolous objections which I might remember unto you if they were worth the answering that flesh and blood cast as bars in the way why they will neither punish really nor reprove sincerely this sin of swearing But whatsoever they do or might alledge I know they are but meere put-offs doubts difficulties devices Satan-sleights and humane evasions which prove as weak and uncertain as the brain wherein they are forged and therefore little to be regarded When once thou art perswaded in conscience and thy heart telleth thee that swearing is a sin and the action of reprehending is good just necessary and profitable and the chiefest means appointed by God to preserve the hearer from sinne and to recover the speaker out of the suburbs of hell to make him first see his sin that afterwards hee may loath it and at last leave it Let not the throng and thicknesse of any or all such Objections and Difficulties daunt or discourage thee from imitating God in discharging thy duty but rather make thee the more stoutly to pluck up thy spirits and buckle thee to this businesse which by how much the more obstacle it shall finde amongst men so much the more incouragement shall it receive from and acceptation with the Lord that thy labour though it alwayes prove not for the welfare of the swearer for whom it was intended yet it shall turne ever to the glory of God that first set thee on work whose Name as it is by vain swearers daily abused so among all that call on the same let it be more and more hallowed now and ever Amen Gods Judgements upon Forswearers VAin swearing in this Commandment is forbidden much more false and forswearing False swearing is False swearing Zach. 5.4 An oath is assertory Joh. 8.44 For swearing Perkins Mat. 5.33 Doct. 3. when wee call
not be overthrown Acts 5.38 The meeting with all new sins Arg. 14. though written many hundred yeares agoe and containing answers to whatsoever the carnall heart of man can object to the contrary The constant abiding of it in our hearts when other knowledge vanisheth at the houre of death to comfort our soules and instruct others Arg. 15. with this at that time Iacob comforted himselfe Gen. 48.3 4. with this at that time David instructed his sonne Solomon 1 Kings 2.3 4. The confirmation of it by many miracles from heaven by the hand of God himself Arg. 16. as by raising the widow of Sarephaths sonne whereby she confessed that the word of the Lord in the prophets mouth was truth 1 King 17.24 Ier. 5.36 Heb. 2.3 4. The delivery of it by mean and unlearned men and not by Rulers of the world Arg. 17. who seeke their own glory Moses a Shepheard Exod. 4. Amos a Heardsman Amos 7. the Apostles Fishermen Acts 10. The aiming at mans ho linesse in this world Arg. 18. and at his eternall happinesse in the next and not at terrene things as those writings doe that come from men The end of the Commandement is Charity Purity Faith and a good Conscience 1 Tim. 1.5 All Scripture is surely given by inspiration from God because it is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good workes 2 Tim. 3.16.17 The Scripture brings not onely learning Arg. 19. but patience comfort hope Rom. 13.4 yea heaven and salvation Rom. 1.16 So that most certainly the Word is not from men Arg. 20. for oun nature is contrary to it nor from Satan seeing he raiseth up instruments against it therefore it is from God himselfe These reasons of the truth of the word may convince the Atheist and the threats contained in this word should may and shall by Gods grace convert the swearer forswearer curser especially seeing the judgements included in this letter of the Law is so plain so peremptory and free from partiality Which Decalogue or ten words though the whole Scriptures be equally holy yet doe in a principall manner challenge and call for reverence and obedience and that 1. In respect of the Soverainty of this Decalogue given immediately by God 2. The antiquity the fountaine of all other lawes 3. The generality binding all men high and low which humane lawes doe not 4. Immutability admitting no dispensation or exception 5. The utility presupposing and promising all sorts of blessings Dent. 28. 6. The solemnity delivered with the sound of Thunder and Trumpet Exod. 19.18 In the very hearing and sight of the Israelites 7. The brevity and order of it looking to God on the right hand in the first Table and to man on the left hand in the second Table Vide hac fusius in Alstedio pag. 171. A part of which law are the words of this Text The Lord will not hold him guiltlesse that taketh his Name in vaine which in the beginning middle end cry and call for no more nor lesse then reverence regard faith obedience that so the pains of the Writer may not be misapplied nor the time of the Reader misimployed but the duty of both discharged and the glory of God by both promoted Deo Vnico laus summa A Prayer OLord and heavenly Father who art incomprehensible in Majesty great in power fearfull in judgements holy in workes rich in mercy true in promise who hast commanded us to ask and we shall have to seek and we shall find to knocke and it shall bee opened unto us In confident assurance of which gracious promise to be performed and in dutifull obedience to which powerfull commandement to be obeyed we thy poore dust-creeping-creatures wormes-meat rather then men are emboldned to approach unto thy throne of grace acknowledgeing that we are not worthy to name thy Name with our lippes or to call upon it in our prayers or to expect help from it in our need and distresse considering that we have so often blasphemed this thy great fearful glorious name by our thoughts that have been vaine by our words that have been unprofitable and by our works that have been abominable by rash common sinfull thinking on speaking of and swearing by thy Name Titles Attributes Creatures without any reverent regard of thy Majesty before whom or the manner how or the end wherefore we think on them in heart speak of them in word or sweare by them in oath We often use but as often abuse thy glorious Name by not walking as becommeth thy name Gospel by unsanctified use of thy good creatures without looking to thee from whom they came by heedlesse admiration vain supplication opposing thy truth through blindnesse denying it through feare scoffing at and persecuting those that professe the same by saying or thinking that thou wilt neither doe good nor evill that there is no profit in thy service that in adversity thou carest not for us or hast not power or will to deliver us By sacrificing to our net abusing thy blessings blessing our hearts against thy threatnings not beleeving but neglecting the pretiousnesse of thy promises by not performing what we vow and promise in sicknesse adversity and at the Sacraments by sinning because thou forbearest to punish rejoycing in the miseries and disgraces of thy children offering the blinde and lame for thy service trusting more in men money carnall helps and means then in the strong Tower the glorious Name of thee our Lord and God But especially and most frequently and fearfully doe wee abuse thy Name by swearing lightly commonly rashly heathenishly superstitiously slavishly without any cause moving us or regard to thy Majesty sometimes by leaving thy Name sometimes by adjoyning others with it somtimes swearing by thy Creatures making them to bee our Lords which thou hast appointed our servants onely yea without any distinction at all of our words from our oathes By which one sinne of swearing much more by all other our sinnes more in number then the haires of our heads grasse in the fields starres in the Firmament or sands on the Sea shore adjoyned thereto wee have transgressed thy Law abused thy patience grieved thy Spirit discredited our profession offended thâ— godly hardened the wicked wounded our soules and made our selves liable to the certainty severity eternity of thy judgements seeing the wages of every sin is death in it selfe and in thy Law thou hast so plainly proposed Thou wilt not hold them guiltlesse that take thy Name in vaine Such sinners though the eye of the Magistrate cannot see nor the hand of Master will not touch nor the tongue of the Minister dare not reach or reprehend yet every such a one whatsoever he be Cedar or Shrub high or low Master or servant noble or ignoble Thou O Lord with whom at this time we have to do that art all
dignity and dominion from this time forth for all eternity Amen Amen Lord speak thou the word onely and these sinners if thy servants shall be healed Matth. 8.8 GREENHAM concerning Reproofe IF we think we may speake we will speake too soon If we think we may keep silence we will hold our peace too long when wee much love the persons to whom we speak wee slack our zeale in reproving of sinne If we be zealous against sinne we slack our love to the person By admonition we win and save soules and for want of admonition we lose and destroy soules If then by admonition you would not lose observe carefully these Rules 1. Look that you have a good ground out of the Word for reproving 2. Look if it stand with your calling to reprove 3. Afterward consider if any other man might doe it more profitably then you 4. Look before whom you reprove lest you hinder the credit of the party with his friends and increase his discredit with his foes 5. When you see your lawfull calling to reprove this or any other sinne then consider that you must put on you the person of the offender that as you spare not his sinne because of the zeal of Gods glory so you presse it not too farre because of compassion to a brother 6. Then look that your heart bee right in zeale and love and so call for Gods assistance before you speak his grace in speaking and his blessing after your speaking 7. If you remember any thing left out that might have been profitable please not your selfe in it but be humbled for it 8. If you finde that some infirmities have been in you yet shall they not doe so much hurt as Gods blessing on his ordinance shall doe good For though the party admonished doe many times either deny the thing or quarrell with the affection of the speaker yet when he hath chafed with his owne shadow and disputed with his own reason it will come to passe that hee will speak reverently of him behind his back whom hee much gainsaid before his face Sundry dehortations out of Scripture against swearing THeem that sinne rebuke openly that the rest may feare 1 Tim. 5.20 Rebuke not an Elder but exhort him as a Father and the younger men as brethren 1 Tim. 5.1 Sweare not at all Matth. 5.34 Thou shalt not forsweare thy selfe Matth. 5.33 Bless and curse not Rom. 12.14 He that heareth cursing and bewrayeth it not hateth his own soul Prov. 29.24 As the Swallow and Sparrow by flying escape so the curse that is causlesse shall not come Prov. 26.2 How shall I curse where the Lord hath not cursed Numb 23.8 Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19.17 FINIS An Abstract or Epitome of the Contents handled in this Tract 1. THe Titles wherewith the word of God is honered to allure mens affections to attend with love and reverence unto it as a Preface or introduction to the Text page 1 c. 2. The Decalogues division and Texts explication to informe the judgement p. 6. c. 3. The severall acceptions of the word Name p. 7. c. 4. Gods Name besides swearing forswearing cursing is taken in vain 102. wayes p. 22 c. Doct. Rightly to sweare is to sanctifie Gods Name wherein are handled 1. The definition of on oath 2. The ends of an oath foure 3. Causes why men swearing lay their hands on a booke foure Vses 1. Iustification of the lawfulnesse of swearing 2. Confutation of Anabaptists p. 23 c. 3. Caution in respect of the Rules in Truth Iustice Iudgement p. 30. Doct. 2. Sinful swearing though by man it bee not yet by God shall severely be punished page 33. Ten wayes how men sweare sinfully 33 Vses 1. Reprehension and commination p. 34 c. where sundry objections are resolved 2. Removall of the twelve common objections for swearing p. 43 c. 3. Excitation by twenty motives to hate and eschiew ibis sinne p. 36 c. Where is shewed how it hath been punished by God by men by the Romans Egyptians Turkes French Scythians Persians By Kings Heathen Christian from p. 56. ad p. 80. Twenty severall in conveniences ensuing by swearing p. 80. Vse 4. Direction what means to use whereby this poyson may be expelled this traytor beheaded this disease cured this Commandement obeyed page 82. where twelve meanes are prescribed 5. Exhortation for Magistrates for Ministers to set themselves against this sinne p. 88 6. Imitation God bolds not such sinners guiltlesse so must not we p. 99. seen by punishing by reproving it where the Rules are 1. the matter what 2. the men whom we must reprove 3. the time when 4. the manner how 5. the motives why p. 101 1. For generall uniformity 2. because of delayes inutility p. 117. In reproving them we must have 1. an Eagles eye 2. a Ladies hand 3. a Liens heart p. 125 Hereunto are required 4. graces as most needfull 1. Fidelity 2. Courage 3. Discretion 4. Patience p. 28 If we can doe no good then depart from their company inregard of the danger of 1. Suspition 2. Infection 3. Malediction Where ten objections to continue in swearers company are answered 146 An edge may be put to our zeale herein by Arguments drawn 1. from our Calling 2. from Caution 3. from Discredit 4. from Danger 163 Ten objections alledged and the same answered why men doe not reprove or punish swearers 268 to 282. Doct. 3. Forswearers because they take Gods name in vain shall not by God be left unpunished 282. Vses Where the Motives to disswade from this sin in regard of 1. the greatnesse of the sinne 2. the grievousnesse of the punishment 1. eternall 2. spirituall 3. corporall exemplified by Gods many visible judgments is manifested in ten particulars 282. 287 Doct. 4. There is a certaine multiplicity severity of punishment attending all those that by Cursing take Gods name in vain 300 Vse 1. Dehorts from this sin because of 1. its greatnesse in regard of the breach of Gods Commandement 1. The Curser breaking the first 2. the second Table 301 2. The greatnesse of the punishment 1. Threatned in the Word 2. Inflicted in the world 301. to 315 Where obiections from the examples Of some mentioned in the Scriptures that wished dangerous wishes to themselves are answered 315 21. Cases and questions touching swearing and forswearing are answered from page 322. to 334 Lastly the swearers forswearers cursers common refuge touching Gods mercy to be expected by them or the threats in the word proposed doubted of by them are briefly answered Where to convince the prophane and Atheisticall sinners twenty arguments are revealed to prove the Scriptures to be the word of God and therefore the threats therein mentioned to be feared to work repentance in those sinners and faith and obedience to this commandement 336 Which Decalogue or