Swearers are wilfully bent and will not be reclaimed by the spirit of meeknesse 3. A Lions heart Gal. 6.1 then thou art not to bee discouraged by their fearfull oathes and taunting disgraces but oughtest to bee bold as a Lion Prov. 28.1 Pro. 28.1 lifting up thy voyce as a Trumpet which must bee held forth with the hand as well as blown into with the mouth If Swearers souls will not be caught with the net of gentle admonition yet endevour to kill their sinne with the thunder-bolt and piercing Cannon of Gods judgements that so their souls if by no other means may violently be taken as brands out of the fire Jude 23. Saint James his method of admonition is an excellent patterne for our imitation Iam. 5.12 Brethren above all things sweare not but let your yea be yea nay nay lest yee fall into condemnation 1. He doth captare benevolentiam endevouring to win them by giving them a loving title Brethren 2. He doth informe the judgement what to speak But let your yea be yea your nay nay briefe for memory plain for capacity and doubled for the greater certainty 3. Then he rounds them in the eare with the downfall of damnation thereby to prevaile if by no other means he could because the whole counsell of God is to be delivered Act. 20.27 He is first a Barnabas a sonne of consolation before a Boanerges a sonne of thunder the first assayes to allure by love before hee restrain or compell by feare He first informes the mind with the matter what before he workes upon the affection with the motive why Being first tied unto him with the title of Love they will be the more fearfull of the downfall of damnation For should wee instantly at first flye into the Swearers face with the cudgell of damnation he would think we assaulted him with the weapon of malice or revenge and that would make him stand upon his guard and fall to the defence of his sin It is a more charitable and probably prevailing course to deale with him upon confessed grounds and on those to build that which is not confessed as 1. Tell the Swearer at first Instances Gods law must be the rule of our lives hee presently contesseth this by obeying it we are made the sonnes of God the Father the brethren of Christ the Temples of God the holy Ghost Why should you then by this one base subtility of Satan bee so much wanting to your selfe as to endevour the losing of these dignities that you by Christ are made capable of by breaking so needlesly the Law of your maker 2. Above all things sweare not shall we above all things forget that which above all things we are commanded to remember and that not by men but by the holy Ghost himself This above all sinnes is primarily prohibited shall this by us most freqently be committed This were to give Christ vineger and gall in stead of wine and oyle to forget what we should remember and to remember what wee should forget to make choyce of the cursed language of Edom in stead of the pure language of Canaan to desire stones in stead of bread Serpents in stead of fish rough husks in stead of sweet nuts the Devils flesh-pot in Egypt rather then Gods Manna in the wildernesse or durable dainties in the land that floweth with milke and hony Again Mat. 5.31 Christ tells you what must bee the manner of your speech Let your yea be yea nay nay The words are plain you cannot but understand them short you cannot forget them delivered by the pattern of perfection the Way the Trutb the Life you cannot doubt of the certainty of them Will you bee seduced in the labyrinth of errout when you may walk in the plain way of truth Deut. 30.19 Will you chuse death by rash swearing when you may gain life by sober speaking This direction comes from Christ our fast friend the other suggestion from Satan our professed enemy O hate this oathing a work of the flesh for the Authors sake the Prince of darknesse 4. Lest you fall into condemnation Look into hell before you leap into it is it a sport to bee damned for ever Be not deceived Gal. 6.8 God is not mocked as a man soweth so shall be reap he that soweth to the flesh shal of the flesh reap corruption He that sets you on work unlesse you repent unlesse you renounce his service will pay you your wages you cannot work a foes desert and yet expect a friends reward The Grapes and Figges of Come yee blessed are not to be expected from the Thorns and Thistles of swearing by Gods Soule Blood Mass c. By your words you shall bee justified Matth. 12. and by your words you shall be condemned The Lord reproved Gain for his wrath and by his sad countenance before he slew his brother Gen. 4.6 But Caein not yeelding to the Lords reproofe came unto the grievous sin of murder it selfe I must needs tell you by this your customary cursed speaking you are in the very suburbs of hell look unto it consider of it Psa 4. Stand in aw and sinne not lest you plunge your selfe into the gulfe of hell it selfe for qualis vita finis ita as men live so most commonly they die Having so great a journey to travell as from earth to heaven will you goe quite out of the way all the former and greater part of the day your life and yet in the last and least part thereof at the houre of your death hope imagine or presume to return into the way and attain unto an happy end of your journey Doe you desire happinesse in the end and not seek after holinesse in the way Will you in an instant presse and leap in at the narrow gate that leadeth to heaven and through the generall course of your life with posting speed run in the broad way that leadeth to hell and destruction Be not deceived Grace must goe befote Glory God never gives Glory but first he gives Grace He that will be blessed must be holy hee must be partaker in the first resurrection on whom the second death shall have no power Rev. 20.6 He must be a Priest of Christ that will reign with him a thousand yeares He must crucisie the deeds of the flesh banish rotten words and hellish oathes and offer up sweet smelling sacrifices words powdred with salt yea yea nay nay that may administer grace and not by wounds Blood Saint Mary Light c. that pierce the soul and bring griefe unto the heart Without holinesse no man shall see the Lord to his comfort Hebr. 12.14 No unclean thing shall enter there without shall be Dogges Rev. 21.17 22.15 A King will not suffer Dogges to enter into his privie Chamber or to have any abode in his dining roome and shall cursed Swearers that teare Gods name with their teeth as Dogges doe flesh from the
word of God as in generall so in particular of the Morall Law therein contained As for the main point whereat the Author aimeth in this treatise it is set out with much variety As a groundwork he hath set down sundry distinctons of Gods name and discovered above an hundred inventions of taking it in vain Before he laies his Battery against the great sins of rash swearing and false swearing he judiciously setteth down the lawfull and right use of swearing and therein answereth the Anabaptists Then he distinctly declareth wherein this sin of undue swearing lieth how hainous it is and how many waies committed withall he giveth sound answers to the severall vain Apologies that are made for it and addeth sundry motives against it for the better observing whereof he addeth prudent directions yea and to strike the greater terrour into mens souls against this sin fearfull judgements of God upon false and rash swearers The like is done about cursing This treatise affords such soveraign remedies against those Epidemicall maladies as it is worthy to be published for all that stand in aw of Gods judgements to read it It is a fit Treatise to be commended not only to common swearers themselvs but also to others who may hereby be directed how to prevent those sins in such as have not been accustomed thereunto and also to redress them in such as are too much addicted to the same March 24. 1644. William Gouge I Have seen a Tract intituled A Summons for Swearers and a Law for the Lips in reproving them I think there is not any English Author extant that contains more plain pithy pertinent disswasives from this sin of swearing or more variety of examples of Gods judgements upon swearers for swearers cursers with rules of direction for the reprehension of such sinners for the matter manner time with sundry arguments to prove the truth of the Scriptures against all prophane Atheisticall deniers of the same all easie for capacity and various for delight I wish the Book were countenanced by Authority that every Parish if not Family might enjoy one to be helpfull to them for their information and reformation necessary for these times wherein the Land mournes in respect of this of swearing as of any other sinne I beleeve the little expence in procuring the Book would be abundantly recompenced to the soules both of these sinners and to all such whose dutie it is to reprove the same Edmund Calamy TO THE HONOrable Sir WILLIAM LENTHALL Speaker of the House of COMMONS To the right Worshipfull Sir Robert Harley Sir Arthur Haselrigge Sir Iohn Wilde Knights Mr. Edmund Prideaux Mr. Nathanael Stephens Mr. Edward Stephens Mr. Edward Bainton Esquires Members of the House of Commons Sir Gyles Overbury Knight John Stevens Edward Rich Isaac Bromage Anthony Clifford Esquires Members of the Committee for Glocester Hereford c. W. P. wisheth sanctity in life comfort in death glory in Heaven GOOD Wine is not the worse for wanting nor bad wine the better for having a green bush before the Doore Custome claimes by prescription that such Books as come under the Presse to be made publick should be ushered with an Epistle which if it want it calleth into suspition that either the Author hath no friends of worth or that the worke is not worthy patronage There are two principall ends Right Worshipfull of Dedication either that the Patrons should countenance the subject or that the subject should work upon the Patrons That I may bee assured to bee exempted from flattery I exclude my selfe from neither of these ends Seeing swearing is a sinne whereunto both religious and irreligious are too prone the one by their common rash and wilfull swearing the other by their carelesse cold cowardly reproving the same therefore cannot wholly be unfitting you in which side soever you are to be ranked The subject being a sinne so universally spread in Court Citie Countrey it hath need finde some that may countenance and patronize it from the biting tongues of those whose wounds it labours to discover and cure I know very few who need not to have the edge of their zeale sharpened by the whetstone of Gods holy word and mens daily remembrances the Ministers of the Lord. In many things we sinne all and in all things some If you be free from this Epidemicall disease both in the active and passive part blesse God for it who hath wrought this admirable cure upon you seeing by nature every one is so propine unto it which occasioned God to bound this precept with so sharp thornes and threats saith Musculus In Loc. If you are not yet fully free the Author intreats the work may have leave to doe its best to make you free Neither doe I dedicate this Tract unto you onely that you might shelter it being a subject of this nature from the many stormes of malevolent tongues for I know it is sit that whosoever publisheth any thing unfit should beare the whole burthen of his own fault and whosoever ventureth to appeare in print must expect the common lot of all Writers to bee variously censured of various dispositions Some as Nebuzaradan burnt the Temple but kept the Gold will be content to take the matter yet blame the Author Others will happily or rather unhappily read it not out of conscience to make themselves good but out of curiosity to censure others to be bad In all these I would never desire friends to defend nor feare enemies to deprave me for what is good will defend it selfe and to flatter others fearing their censure for what is bad were rather impiety towards them then policie towards my selfe To feare any mans censure in so censorious an age were imbecillity and to think so to speak or write as to please all were to aime at an impossibility and either to endevour were meer folly But your names in a selected sort I make bold to prefix and that the rather seeing all of you by office and place I know should be and most of you by affection and practice I beleeve are professed enemies to this soule-killing heaven-daring land-loading peace-disturbing and hell-hastening sinne If these poore and unexpected papers find such kinde and expected entertainment in your hearts as the Author oft hath undeservedly found in many of your houses I doubt not but your publicke weekly practice in life will be as powerfull as my pulpit Sabbath precepts by voyce to work upon your Servingmen in houses your Tenants and many other inferior inhabitants in your Parishes that have necessary recourse unto and daily dependance on you Touching the Treatise it selfe I confesse my manner of handling things therein is like my selfe plain and homely without any gorgious garment of Rhetoricall Ornaments because I hold it a Maxime for my selfe ever to keep unto to desire rather to speak to the edification of the hearers and readers then for the ostentation of my selfe in speaking or writing yet I dare promise the matter to
Mariners A make-peace for Magistrates A meditation for mourners A memento for mortalitie Milk for the weak Meat for the strong Musick for the melancholy The Mystery of godlinesse The mirror of Martyrs The map of the next world The mouth of the Lord Jehovah The nurse of vertue The newes from Canaan The non-such for the soul and body The net to draw mens souls out of the waters of wickednesse It is The Oracle of God The oldest way of life and truth The plea of the poore The pain of the rich The physick of the sick The preservative against the plague The priviledge of Christians The pearle without price The Pilot to pietie The path-way to Paradise The pledge of Gods love The promise of perfection The proof of professors The Palace of Protestants The prison of Papists The pull-down of Purgatory The plat-forme for all pastime It is The quiver of Gods arrows against Atheists The quench-coale of lust The root of religion The rock of Gods Church The refuge of the righteous The rule of mans actions The riches unperishable The revealed will of God It is The staffe of the feeble The sting of finne The Sling of David The Spring of pleasure The salve for the soare The Sea-mans compasse The spirituall Manna The Sword of the Spirit The School-master of Mankind The Seed of the new birth The Sea of Gods mercies The Signet of Gods right hand The Sampler of Saints sufferings The Scepter of Christs Kingdome The search for the sinner The safety for the sorrowfull The solace of the soul The summons to judgement It is The tidings of salvation The treasure of gladnesse The triall of truth The testimony of Gods favour The touch-stone of error The two-edged sword The Testament and Tenure of our Freehold The Tradesmans balance The young mans task The Vsurers hell The wine for the wounded The woe for the worldling The way for to walk in The * Ulysses saith Homer caused himself to bee bound to the Mast of the ship and every one of his fellowes eares to be stopped with wax that they might not hearken to the songs of these Monsters the Syrens and so be drowned in the Sea wax for the Sailers cars against the Syrens songs on the sea The whetstone of zeal The watch-bell of Christians The wisdome of the crosse The well of the water of life And so from the Preface to provoke your attentions I come to the Decalogues division and Texts explication to inform your judgments Christ divided the Law into two Tables The love of God and the love of our Neighbour Now the foure first Commandments contain our dutie to God the fix last to our Neighbour Josephus divides and allots five unto the first and five unto the last Table August Quaest 71. on Exod. saith there be three precepts contained in the first table and seaven in the last making the first and second commandment but one and the tenth two precepts But what is his Reason A childish reason saith Zanchius that the mystery of the Trinity might hereby be specified Him hath Aquinas and the Schoolmen followed So Luther and those that follow him This was brought to passe by the subtilty of the Devill as the event it selfe doth sufficiently declare seeing by little and little it came to passe that the second Precept was by the Papists blotted out or if added then either joined with or hid under the first that it might not appeare that God did absolutely and of set purpose condemne Images but such as whereby God himselfe is represented and to make up the number of ten they divide the tenth into two precepts as a man having stollen one of ten baggs divides the ninth into two that none of the number might be wanting This then you see we rightly are to account the third precept belonging to the first table And in it at the first glimpse you may discern Two parts first a Prohibition secondly a Reason to regard it First the Prohibition Thou shalt not take c. Secondly the Provocation or Reason to inforce it For the Lord will not hold him guiltlesse c. This word Name when it is referred to man hath these significations in Scripture 1. It is taken for that whereby his person is known and distinguished from another as Peter Paul c. Thou shalt call his name Jesus He shall be called John Mat. 1.21 Luke 1.16 2. The testimony or report which is given of any man which if it be for good things and given to good men then it is a good name otherwise it is an evill name Pro. 22.1 A good name is better then riches This is that wherby we are made known unto others as men are by their names 3. Our selves Luk. 10.20 Rev. 21. ult our own persons Rejoyce that your names are written in the book of life That yet are known and loved of God from everlasting 4. Honour Deut. 26.18 Job 30.8 renown praise or glory To make thee high above all Nations in name As vile persons are said to be men without names 5. Appearance Rev. 3.1 shew or seeming Thou hast a name to live 6. Memory Prov. 10.7 mention His name shall be put out 7. The most noble and powerfull creatures in heaven and earth Act. 4.12 Eph. 1.21 There is given no other name under heaven Above all names The word Name when it is referred to God hath these Acceptions 1. It is taken for God himselfe Psa 116.13 2. The properties and speciall attributes of God Properties as Strong Almighty Exod. 6.2 3. 15.3 Jealous Exod. 34.14 Attributes as Justice Mercy Power Goodnesse Truth 3. Our affiance in God Psal 44.5 4. It is taken for his holy mysteries as Word and Sacraments 1 Sam. 7.45 Mic. 4.5 Acts 9.15 16. 5. For all the holy worship of God and of Christ 6. Gods holy Will and Commandments Acts 21.13 Deut. 18.19 Psal 8.1 1 Sam. 17.45 7. For the glory of God Psal 16.1 By the word Name is here meant any title as God Jehovah or Attribute of God as Mercie Goodnesse Truth c. whereby he is made known or discerned from the creatures We cannot say properly that God hath a Name because plurality for which names are used falleth not into the simple and undivided nature of God Thou Whether King or Subject Pastor or people rich or poore young or old Shalt not take A metaphor taken from pretious vessels which are not to be touched without warinesse and leave given men are unworthy yet they take this name of God into their mouths without leave or reverence The Name Taken for everything whereby God may be known as men by their names viz. by his Titles Word Works Judgments Creatures Of the Lord thy God Who by the greatnesse of of his power hath shewed himselfe Lord universally and by the goodnesse of his mercie hath shewed himself thy God particularly by saving and delivering thee from
troubles without and terrors within from brick and bonds of the hands of men externally from errors and feares by the motions of sin and suggestions of Satan internally from the punishment due to both eternally In vain By rash common sinfull thinking on speaking of or swearing by any the forementioned names titles creatures without any reverend regard of Gods Majesty before whom or the manner how or the end wherefore thou thinkest on them in heart speakest of them in word or swearest by them in oath For the Lord Who is great in power as in the first Commandement jealous in nature as in the second commandement is also just in rewarding the wicked as here Will not hold He will not though Parents or Masters or Magistrates doe let such finners escape scot-free live and die unpunished but will surely punish them For the Hebrewes expresse that by the negative which we doe by the superlative Him guiltlesse Whom the eye of the Magistrate cannot see nor the hand of the Magistrate will not touch nor the tongue of the Minister dare not reach or reprehend him whatsoever he be Cedar or Shrub high or low Master or servant noble or ignoble Court Citie Countrey will the eye of the Lord see and hand of the Lord reach That taketh his Name Reiterating what before was named to denotate the grievousnesse of this sinne the abuse of his Name and the certainty universality severitie and eternitie of the punishment threatned to bee inflicted In vain By abusing any of Gods creatures judgments workes word either by uttering rash idle hellish oathes perjuries cursings with their lips or by hearing with the eare any such abuse or cursed speeches without wise zealous constant reprehending or if within the compasse of our calling punishing the faultie for the same So much for the Exposition Let us not think that God as some cockering Fathers and Magistrates doe doth with pithlesse words or for a countenance only fear his people farre be such lightnesse from the terrible Majesty of God Farre also be it from us to think but that the threatnings of Gods wrath shall also be as certain as the promises of his grace Gods Name besides by swearing forswearing cursing is also taken in vain many wayes All which wayes it had not been meet for the Lord in specialties to expresse lest hee should have passed the mean of his Decalogue And which I will not endevour so much to discourse of as to point out Gods Name is taken in vain By 1. Irreverent mention of his Titles and Attributes upon any occasion 2. Levit. 22.32 1 Tim. 6.1 Not walking as becommeth the Gospel of Christ and profession of Gods Name Rom. 2.24 This is to play the Gentiles under the name of Christians to professe God in word and to deny him in work Tit. 1.16 3. An unsanctified use of any of Gods creatures or of any thing we doe without thankesgiving and prayer A good servant will adventure on nothing but what pleaseth his Master we do not take any mans goods out of his house without asking him leave neither do we return home any borrowed thing without thanking our neighbour 4. Heedlesse admiration as Phil. 2.10 Good Lord Oh Jesu O mercy God c. 5. Vain supplications as For Gods sake not thinking on God 6. Jangling or wrangling speech of any good thing meerly for contention ostentation victorie 7. Using jestingly any phrase or place of Scripture Jer. 23.34 2 Pet. 3.4 Mark 4.6 or misalledging or misapplying the same Esay 22.13 8. Serving the Devils turn with any part of the Scriptures in Spells and Charmes thus making them as it were the Sacraments of the Devill 9. Oppugning the truth though it be through blindnesse or ignorance but most of all if it be wittingly and wilfully 10. Denying the truth through fear or lucre against ones conscience 11. Maintaining defending disputing for and gracing of falshood 12. A wicked scandalous mocking of them that professe Religion Esay 35.21 25. 13. By persecuting any for rightcousnesse sake Mat. 5. Psal 44.22 14. Putting holinesse or unholinesse or necessity of religion in a thing indifferent which is superstition 15. Defending there is no God desiring constantly there were no God inwardly hating God or exalting ones self above all that is called God 16. Zeph. 1.12 Saying or thinking that God will doe neither good nor evill Esa 29.15.23 17. Job 21.14 Saying or thinking there is no profit in serving the Almighty 18. 2 King 6.33 7.2 Saying or thinking that in affliction it is impossible to be delivered 19. Job 33.13 Deut. 29. ult Rom. 9.20 Nourishing inward boylings about such things as God sheweth not the reason of 20. Conceiving rebellious thoughts about the decrees or providence of God 21. Saying or thinking in adversitie Esay 40.27 28 29. 49.14 15. that God cares not for him or hath fortaken him 22. Asking wherein God hath loved us Malach 1.2 23. Abusing Gods blessings Hos 10.1 11.2 3 4. 4.7 24. Not beleeving Gods promises through neglect or despaire Psal 48.22 25. Blessing our selves in our heart against Gods threatnings Deut. 29.19 26. Scoffing at the signes of Gods mercies and goodnes Esay 7.12 13. hereby wearying the Lord. 27. By sacrisicing to our own net Hab. 1.16 28. Attending our own pleasure and disregarding Gods works Esa 5.12 Luk 13.1 2. 29. Limiting God 2 King 7.2 and speaking basely of his power Psal 78.19 2 Kings 7.2 alluding to Noahs flood If the Lord did rain corn now as fast as he did water then this could not be so 30. Not answering when God calleth Esay 50.2 31. Not performing what he promiseth in his sicknesse adversities and at the Sacraments Psal 50.14 56.12 60.13 14. 116.13 14. 32. Falling away from the formerly professed truth Matth. 13. Rev. 2.4 9 10. 33. Job 1.9 Fearing God either only for reward or for punishment Hos 3.5 and 5.15 Psal 78.34 34. Sinning because God suffereth or forbeareth to punish Eccles 8.11 Psal 50.21 35. Trusting in men money carnall helps and means Jer. 17.5 Psal 20.7 36. Rejoycing in the miseries Psa 35.25 137.7 afflictions and disgraces of Gods children Esa 57.1 Ezek. 25.6 Job 31.29 as the Papists in these dayes doe against England the Palatinate clapping their hands Ezek. 25.6 stamping with their feet and rejoycing in heart with all despight against these Lands 37. Rejoycing in baptisme 2 Chro. 29.6.7 and caring not to perform our vow or to come to the Church 38. Offering the blind and lame for the maintenance of Gods service Mal. 1.8.14 39. Pro. 20.25 Devouring things sanctified that should be imployed for the furtherance of Gods service 40. Disswading from Gods worship upon pretence that it is either polluted Mat. 1.17 or vain Mal. 3.14 41. Serving God after the old manner of our Forefathers Jer. 9.13 Amos 2.4 42. Serving God after the precepts of men rather then of God
commodious matter whereby contentions are suppressed truth manifested and peace established In the place Matth. 5.34 Mat. 5.34 so much insisted on by the Anabaptists not the letter of the words but the meaning of the speaker is to be considered For if the words were to be inforced without weighing the sense great errors would appeare by that and other places easily to ensue Christ saith in the same Chapter Resist not revill Therefore Magistrates Parents Ministers should not oppose sin Again Luke 14. If any man come to me and forsake not father and mother c. Therefore the precept of honouring father and mother should be abrogated Again touching the Scribes and Pharisees Whatsoever they say unto you doe Matth. 23. Therefore according to the letter their doctrine should of all men be embraced contrary to Matth. 16.6 Mat. 16.6 Beware of the leven of the Pharisees Again Christ saith Whosoever came before me Joh. 10.8 were theeves and robbers Joh. 10.8 Therefore the Prophets and John Baptist were theeves and robbers if the shew of the words were to be taken Again Paul saith I became all unto all men 1 Cor. 10.33.23 therefore an idolater with idolaters And all things are lawfull for me therfore whoredome and adultery not sinfull for him Lastly the Anabaptists reply out of Matth. 5.37 Whatsoever is more then Yea Yea Nay Nay commeth of evill Whatsoever commeth of evill Syllogisme is unlawfull But swearing being more then Yea and Nay commeth of evill Therefore it is unlawfull The Major proposition we deny Gen. 3. For tillage is of evill yet good holy and necessary Physick is of evill 1 Cor. 12. yet by the Apostle commended 1 Cor. 12. Good Lawes and Magistracie are of evill manners Gualt The use of many things is pure and good Marlorat ex c. the originall whereof is corrupt and vitious So much for the second use of the first point For Caution Vse 3. to be carefull to sweare in truth in justice in judgment The copulation of man and woman is good Jer. 4.2 as appointed by God but so that it be in lawfull wedlock and it is not so if it be out of matrimony It is good to sing so it be to the Lord but it is not so in banquetings or wantonnesse or in the Church for gain when men sing without understanding or devotion Musculus An Oath likewise is good which is made by the Name of God so that it be done in Truth Righteousnesse Judgement Jer. 4.2 expounded it is otherwise if it be done perversly rashly customarily 1. 1. In truth In truth i. our mind must agree with our mouth which confutes Papisticall equivocations and mentall reservations It is naught of it selfe to lie but this naughtinesse is doubled by putting to an oath saith Musculus 2. In justice 2. In justice that what we promise by oath be just and lawfull for those oathes are laudably broken which are unlawfully made An example hereof we have in David 1 Sam. 25.32.22 who thanked God and blessed Abigail and her advice for that he had not wickedly performed what inconsideratly he had sworne The contrary we see in Herod who performed a wicked oath with greater wickednesse in giving John Baptists head which was more worth then all his Kingdome doing a work of supercrogation to merit Hell seeing he promised to keep his oath only to the losing of half his Kingdome 3. In judgment i. reverently holily deliberately 3. In judgment sparingly with a serious due consideration of Gods high Majesty before whom of his dreadly Name by which we swear and of the cause for which we swear that it be not concerning things already out of doubt and certain as that it will be day to morrow c. or to one that will beleeve a bare affirmation without any oath at all but that it be concerning such things that tend either to Gods glory or our neighbours good For seeing an oath is not absolutely good but when necessarily it is required therefore to sweare rashly is upon no pretence to be allowed Which occasioned Pagnine to observe that the Hebrew word for swearing is passive and signifieth to be sworn rather then to sweare to intimate that we are not to take an oath as voluntary Agents but as inforced Patients The Romans had an use that he that would sweare by Hercules should go forth of the doores and be well advised and take some pause before he swear For they held that Hercules did swear but once in all his life and that was to the son of King Augeas This deliberation in their Idolatrous oaths should admonish Christians to be well advised in swearing by the Name of God An oath was brought in among men for necessity and at first to be laid on men as a punishment when one could not be believed by another upon his bare word yet now it is not restrained so much for it self as for the evills that do ensue thereby And so little shall suffice to have been spoken concerning the truth and use of the first Doctrine Rightly to sweare is to sanctifie Gods name and shall by him certainly be rewarded gathered out of the affirmative part of this third Precept Now we are to consider this second Position as the chiefe aim and end of my meditations opposing the bent of this sinfull swearing age that Sinfull swearing Doctr. 2. though by man it be not yet by God shall it severely be punished If prophane Pharisaicall Hypocriticall persons shall be punished then also shall swearers but prophane c. shall c. Ergo. Swearers are prophane persons Eccles 9.2 Pharisaicall persons Matth. Mat. 5.33 23.29.33 5.34.20 which only shunned forswearing Hypocriticall persons If any among you seeme to be religious and refraineth not his tongue as no rash swearer doth that man deceives himself and his Religion is in vain Jam. 1.26 Where there is such a beginning as sinfull swearing there cannot but follow such a bitter conclusion as shall severely be punished Now before it comes by God to be punished it comes among men to be questioned what is sinfull swearing and what is not You have heard in the former Doctrine what is not sinfull swearing to swear in truth righteousnesse judgment Jer. 4.2 Now to sweare sinfully is to sweare either 1. Lightly without colour of cause 2. Rashly without regard of the matter what or the Majesty of God before whom 3. Falsly in favour to another or for profit to our selves without respect to truth whereunto we should be most favourable because this alone in the end will prove to be most profitable 4. Commonly without distinction of oathes from words 5. Vnlawfully by either 1. Leaving Gods Name Jer. 5.7 2. Joyning another with it Zeph. 1.5 6. Slavishly by the creatures making them Lords which are but servants Heb. 6.16 As by this light Sun fire bread drinke
dangerous forswearing damnable no swearing secure As wine is to be used warily not for that it is evill but because being used it procureth drunkenness so the frequent use of an oath is not good because it makes way for perjury It is altogether unprofitable Mot. 17. other sins have their several baits to allure us some of profit some of pleasure some of honour This sin of vain swearing is destitute of all and being no profit but loss even the loss of Gods favour of a good conscience the assurance of salvation and of our reputation among the faithfull shame and utter destruction shall attend all those who either through custome wantonness or maliciousnness fall into this sin having no reason in respect of credit pleasure profit to perswade them thereunto according to the Prayer of the Psalmist Psal 25.3 Let them be confounded that sin without a cause Were it not for feare of humane Lawes they would as easily commit adultery theft or any other sinne when the baits of pleasure profit or preferment did provoke it For he that will not stick to offend God gratis and for no benefit will much more doe it when he is hired with pleasure or profit He that will sin for nothing will sin for something It is severely threatned in the Word Mot. 18. The second and third commandement above all other have severe threats subjoyned unto them to manifest how great the sinnes of idolatry and swearing are in Gods â—â—ght above all other sins This Text shewes how in a speciall manner the Lord sets himslfe against the same In the 5. of Matthew the 5. of James the 5. of Jeremy and the 5. of Zacharie as in a clear glasse we may behold the fierie face and fierce wrath of God against this custom of vain swearing The beginning of it is from the Devill Mat. 5.37 The end of it is damnation Jam. 5.12 Jer. 5.7 How shall I pardon thee for this Zach. 5.2.3 Though our oaths which being registred Zach. 5.2 3 4. expounded would fill a volume by the Swearer and Magistrate are buried as soon as broached yet by God are they registred in a book In which place the Prophet describing the punnishment laid up for Swearers sers down 1. The nature of it it is a Curse Deut. 29.19 and the Swearers being liable to Gods curse they doe enjoy but small benefit by the Devils blessing 2. The truenesse of it it is recorded in a book one tittle of which truth shall not be left unacaccomplished but as certainly performed as if it were already inflicted 3. The neernesse of it it is in a flying book oathes flie up to heaven and the Swearers souls with posting speed hast towards hell 4. The greatnesse of the punishment filling a book of twenty cubits long and ten cubits broad this book being as fully fraught with their woes as the world is with their oathes 5. The universality of it it goes over the face of the whole earth every one without respect to any one that sweareth shall be cut off according to it 6. The invincibility or irresistiblenesse of it it is brought forth immediatly very often even by the Lord of Hosts himself 7. The perpetuitie or durablenesse of it it takes possession of the midst of his house with resolution to abide as having commanding authoritie and enters not into remote roomes or corners of the house as a forrainer or stranger quickly to be gone 8. The severitie of it it shall consume it and every part of it with the timber and stones thereof to signifie the greatnesse of the sin and grievousnes of the punishment due to the same seeing the very house that harboured the timber that sheltered the stones that heard the hideous Swearer shall also partake of Gods judgements because they did not presently take up armes and flie about the ears of the Swearer Ribera in Zach. 5.2 Ex Chrysost hom 15.19 Ad pop Antiochen or as Ribera well observeth the timber and stones shall bee consumed that the memory of the punishment may not be blotted out but whosoever passeth by that house and sees the ruines thereof may be admonished how greatly God hates this sinne of swearing and how certainly suddenly severely he doth punish the same If thou wilt not feare this glorious and fearfull name The Lord thy God Deut. 28.58 as no vain Swearer doth feare it then the Lord will make thy plagues wonderfull and the plagues of thy seed even great plagues and of long continuance and sore sicknesses and of long continuance Accustome not thy mouth to swearing for in it are many falls neither take up for a custome the naming of the holy One for thou shalt not be unpunished for such things For as a servant that is oft punished cannot be without some scarre so hee that sweareth and nameth God continually shall not bee faultlesse A man that useth much swearing shall be filled with wickednesse and the plague shall never goe from his house when he shall offend his fault shall hee upon him and if he acknowledge not his sinne hee maketh a double offence and if he sweare in vain he shall not bee innocent but his house shall bee full of plagues Ecclus. 23.9 10 11. Many are of opinion which judge without discretion that it is evill to doe any thing for feare of punishment but all for love and if we abstain from any evill for feare wee are in a wrong course But we see here in this Text and in lam 5.12 the Lord is content to use this as a reason good and strong and will be beholding to us if we feare to sweare because of his wrath and our condemnation Heare what Augustine saith Fac fac veltimore poenae si nondum potes amore justitiae leave ' this sinne if not for love of obedience enjoyned in the first part yet for feare of punishment threatned in the latter part of this precept Love of obedience indeed doth allure the best but feare of punishment doth compell the most We know that fire will burn and because we know it by no meanes almost can bee brought to put our finger in the fire and doubtlesse if we were perswaded that finne would burn as a fire we would not so easily act it with our hands utter it with our tongues or hatch it in our hearts The discourse between Esops Fox and Goat will informe us that it is easie to fall into sinne but hard to come out The Fox perswaded and prevailed with the Goat to goe down with him into a pit to drink having done the Fox by the help and height of the Goats back got out again The Goat requiring help to come up the Fox replied If thou hadst as much wit in thy head as thou hast haire on thy beard thou wouldest have looked not onely how to goe in but also before-hand how to come out Let the dungeon of darknesse cause us to walk and talk as
your eares alone but also to sink into the depth of your hearts that so at length you may have true cause to say and sing with Zacheus O God I thanke thee this day is salvation come into my house I that before blasphemed thy name by my vain rash hellish oathes now am perswaded resolved to endevour to sanctifie thy name by reproving punishing others that do blaspheme the same that so hereby my repentance to others may be manifested their conversion to themselves assured the former negligence of either by the future diligence of both requited and countervalued And so from the wide gates I make haste into the little Citie for feare you should imagine my gates to be greater then the Citie the windowes then the house the circumstance then the substance of this ensuing discourse That this duty of reproving and punishing swearers is to be performed is proved by the Prophet the only meanes to divert Gods vengeance from a land is to hinder sinne that men break not forth by swearing lying whoring stealing c. For these sins breaking forth Gods judgements break in But how shall I hinder either judgements or sinne Quest Verse 4. is added a cause why men break forth into this sinne Answ because they are not reproved Yet let no man strive nor rebuke one another intimating that the means that will hinder the breaking forth into this sinne is striving against by reproving and punishing the swearer For this people are as they that strive with the Priest shâ—wing that Satan strives by the sinne of the swearer to overcome the admonitions of God in the mouth of the Minister And should not the Minister and every Reprover strive as much for the enlargement of the Lords Kingdome as the Swearer doth for the enlargement of the Devils There must be striving you see betweene the Swearer and the Reprover Think not saith our Saviour that I am come to send peace Matth. 10.34 I came not to send peace but warre We must have war with sinners before wee can have peace with God or our own souls If by our timely admonitions we plead not for Christ by our dumb silence we really plead against Christ He that gathereth not with me scattereth abroad If God be God let us cleave to him but if Baal be God and the sons of Belial true saints let us say nothing against but cleave unto them Yee cannot serve two masters Gog and Magog Christ and Antichrist your delight cannot be in the Saints and those that doe excell in vertue and your eares sheathes for those that break forth with swearing Therefore there must be no silence but striving contending And why should we refuse the combat and doubt of the victory Swearers have the world on their side we have the word They custome we conscience They men we God They darknesse we light They error we truth which is strongest of all Through Gods mercie and the might of Christ we shall be more then Conquerours But if wee refuse to strive for the Lord of Hosts then hath he a controversie and will strive against us Therefore shalt thou fall in the day and the Prophet also shall fall in the night both the swearer and the sufferer scil the non-reprover of him And will the Lord strive plead Iob. 12. 1 Sam. 15.22 Levit. 26.24 Psal 18.26 and have a controversie with us If hee come to wrastle with man though with the stoutest of men the commander of heaven and earth with dust and ashes it cannot but prove impar congressus an unmeet match as the wrastling of a Giant with a Dwarfe We can make no match with him who powreth contempt upon Princes if they contemne him Now looke how severe the Cedar would be towards the Shrub resisting him the mighty towards the meanest ten thousand times more will the Lord be in opposing and striving against those that oppose and strive against him Doth he in any wise command thou shalt rebuke thy neighbour Levit. 19.17 And shall I see and heare him swear and not open my mouth to sanctifie when his is open to pollute the glorious name of the Lord knowing herein what God commands and what I my self practice Shall I not herein professe my selfe an enemy to God by rejecting his word by hating his soule whose body I seem to love Doth God command Ephes 5.12 Have no fellowship with the unfruitfull workes of darknesse but rather reprove them And shall I sit with the swearer and drink with the drunkard plead not a word for God when others spue forth many oaths against him knowing herein what God commands and I my selfe practice Shall I not herein professe my selfe a striver against the Lord himselfe a hearer of his name taken in vain and therefore not to be held guiltlesse a lover of darknesse and therfore not a child of light Ephes 5.12 seeing I approve in not reproving the workes of darknesse which is the means the Apostle professeth for the frustrating this and all other works of darknesse When the Ark was present Dagon fell down they could not both stand together When the Ark of Reprehension comes in place the Dagon of darknesse will fall down Have no fellowship of needlesse long and daily familiarity with them by sitting lodging dwelling with such unfruitful works i. workers of darkness by approving defending countenancing extenuating their finfull swearing but rather reprove them for it as God the Fatther here doth Christ the Sonne Matth. 5. God the holy Ghost Jam. 5.12 Above all things c. Shall that which S. James above all things commands to be regarded least and last of all things be heeded remembred and observed Or was it needfull in his time and is it not in ours We are they that live in the last and worst dayes wherein it seemes to be a lesser offence to sweare ordinarily rashly falsly then to reprove men for their so swearing The first thing that our Saviour teacheth us to pray is that Gods name may be hallowed and shall it be our last care or rather no care at all to reprove such as doe dishonour the same Thus out of the Prophet and Apostle wee have heard what we must doe scil reprove punish swearers by all means possible striving against this sin that causeth God to strive against a whole land Secondly the men whom wee must reprove 2. The men whom The object is Swearers the extent is all Swearers The Lord will not hold him guiltless The greatnesse of the Oke the talnesse of the Cedar the smoothnesse of the Popler the greennesse of the Lawrell or the lownesse of the Shrub shall not exempt themselves from the blast and fiercenesse of this censure The greatnesse of the wealthy the meannesse of the poore the ignorance of the simple the knowledge of the learned the passions of the angry the mincing of oathes the unpunishing by the Magistrates shall not be placcards to defend men from this
bones that doe notwithstanding all gentle admonitions and sharp objurgations still with the Dogreturn to their vomit to lick up afresh the same gastly oathes which before they vomited forth as it were some sweet morsel and desirable dainty that doe with the Sow seeming once to be washed return unto their wallowing in the mire of ear-infecting soul-killing swearing shall these have entrance and admission into the privie Chamber of God the mansion of Christ and all the host of Saints God first must cease to be true and Satan the authour of a lie Doe we expect to see God face to face Every man that hath this hope purifieth himselfe even as he is pure 1 John 3.3 Thus in the discharge of your duty must you admonish him of his finne whether he amend thereby or no. If thou have leasure and opportunity to bestow some pains and time with thy friend privatly for the casting out of this long-lodged Inmate from his soule for it may be this evill spirit hath so long possessed him that it will not be driven out with a breath but requires grrater pains Prayer Fasting then be sure not to forget Jerem. 5. Zach. 5. Mat. 5. and Jam. 5.12 the method that Christ the Apostles the Prophet use for the removing this Devill from the soule of man Among all let these two cautions or mementoes be firmly treasured up in thy memory for the Swearers profit First be sure to work upon his judgement by informing him in the truth before thou wrest his affection by the rack of reprehension by the golden bait of profit or by the Iron reason of necessitie from the pursuit of this errour and sinne 2. Be sure to insist upon that sinne alone without falling into discourse of other at the same time for if thou runne unto other at the same instant he may forget being a common swearer for what he was reprehended at first Good occasions of reformation have been lost because too many faults together have been brought to amendment I account it much better to reclaim from one effectually then to glance at one promiscuously Thus endevour thou by all these forementioned wayes of information and reprehension lovingly discreetly boldly patiently to become with Paul all unto all that thou mayst win some 1 Cor. 9.22 and pull them as brands out of the fire of this quick burning sin Be carefull to observe all advantages opportunities and circumstances of person time place manner that thou mayst finde the more speedy and desirable successe but yet beare this in thy bosome that it is far better to offend in some one of these three last mentioned circumstances then in the substance and not reprove at all Now when after such due manner wee have exercised this faithfulnesse gentlenesse wisedome boldnesse figured out unto us by an Eagles eye a Ladies hand and Lions heart in reproving this vain finfull sensuall swearing When all is done yet nothing is done towards the expelling this poyson towards the beheading this Traytor towards the curing this disease unlesse we be mindfull to pray for the Lords blessing upon our pains that he that gives the word of wisedome love and boldnesse to the mouth of the speaker will vouchsafe to give a willing inclination and resolute reformation to the heart of the hearer Lord perswade Iaphet Gen. 3.25 prayed Noab for he knew his speaking to the eare was in vain unlesse the Lord spake also unto the heart Paul may plant and Apollos may water yet both in vain unlesse the Lord give the increase Except the Lord build the house Psal 127.102 they labour in vain that build it Except the Lord keep the Citie the watchman waketh but in vain It is in vain to rise up early in thy reprehensions to sit up late in thy exhortations to eat the bread of sorrowes in they expectation of successe unlesse the Lord say the word Ephphatha If Paul preach unto Lydia as long as he did to Eutychus Acts 20.7 even till midnight Acts 16.4 yet all is nothing till the Lord openeth the heart If Peter fish all night Luke 5. yet shall hee catch nothing till Christ bring him to the place of speeding The Minister or private Reprover speakes but to the eare he that speaketh to the heart his Chair and Pulpit is in heaven Close therfore up thy counsel to the Swearers eare with this short secret Centurions prayer in thine own heart Lord speak thou the word onely Matth. 8.8 and this thy servant shall be bealed 3. The 3d manner how to reprove swearers 3. By departure from their company is by our departure from their company and society if by our words and workes our purity from and our reprehension of it we cannot prevail The first way or meanes was by purity of life and freedom from this sinne and this is a secret reproving The second way was by reprehension in our speech and this is a privat reproving The third way is by departure from the company and society of Swearers this is a more publick reproving them The first is Reall the second verball the third Intimated or intentionall If none of the other two can prevail yet this may If the two former will doe the Swearer no good yet this third will keep thee from much hurt if by them the Swearers soule is not bettered yet by this thy own dutie is discharged and thy conscience setled Have no fellowship with the unfruitfull workes of darknesse Ephes 5.11 but rather reprove them As rash idle common swearing doth plainly discover it selfe to be a work of darkness and altogether unfruitfull as was shewed before so this is the last way to reprove it by departing from the society of such as are delighted with it When thou perceivest them to be obstinate against reproofes and canst doe no good by admonition upon them then be thou sure to have no further fellowship with them entertaine them not in thy house nor countenance them in thy company for these ensuing hazards thou art likely to incur by their society 1. Suspition 2. Infection 3. Malediction The first of suspition from others The second of infection in our selves The third of malediction from God 1. Hazard of Suspition from others inasmuch as we commonly ghess at a mans inclination by the disposition of his company Birds of a feather most commonly will flock together Noscitur ex alin qui non cognoscitur ex se The Lacedemonians enquiring after the behaviour of their children demanded very wisely with what play-fellowes they were linked not doubting but that they would be like to such whose fellowship they fancied Amicitiae ut pares quaerunt ita faciunt Friendship as it seeks so it makes men alike in conditions The Apostlewilleth us to Abstain from all appearance of evill 1 Thess 5.22 Wherefore this is one certainly and that not a little one when daily familiarly delightfully we converse with notorious swearers without any
verball and reall charmes and hate to bee reformed I cannot imagine what they can alledge why sentence presently be not executed upon them unlesse they conceit either that God will be more merciful unto them then Ministers promise by the many threats against these their vain vile and abominable impieties proclaimed or that these threats are not the words of God but the politicke traditions of men to hold men in aw in regard of humane societies and worldly affaires Indeed if these threats in the Scripture and the whole Scripture it selfe be not the word of God there is some colour for them to continue in their sins But if the Scriptures bee the word of God there is weighty cause why by the threats recorded in the same they should instantly resolve now even now while it is called to day not to harden their hearts any longer but to hearken to the voyce of the Lord and suffer his word to reclaim them from these horrid hellish dangerous damnable sinnes of sweaing forswearing cursing For the first of these their last and lewd objections concerning Gods mercifulnesse marke what the Lord speaketh Deut. 29.19 touching such presumptuous persons whose root beareth nothing but gall and wormwood If it come to passe when such a sinner heareth the words of this curse that he blesseth himselfe in his heart saying I shall have peace though I walke in the imagination of my heart thus adding drunkennesse to thirst the Lord will not spare him but the Anger of the Lord and his jealousie shall smoke against that man and all the curses written in this booke shall lie upon him and the Lord shall blot out his name from under heaven certaine to beleeve fearfull to heare insupportable to feele and indure Which being to all save to Atheisticall persons so true and fearfull these swearers cursers and perjured persons are so imboldned by long custome in their sinnes that when they heare their threats so many and grievous recorded in the Law they blush not to call in question the truth of the Scriptures themselves saying Who can tell whether these sayings and sentences be the words of God or no Wherefore to convince them of this their Atheisticall conceit that so if it be possible they may be converted from these three vain and unprofitable sins let them but resolve but to suffer these ensuing arguments to have passage into the innermost closets of their hearts and meditations that so as I began with the Titles of the Word to procure reverence and attention I may end with the truth of the Word to perswade to faith and obedience especially seeing it doth but a little precede my Text and is the preface to all these ten precepts God himselfe spake all these words saying Thou shalt not take the name of the Lord thy God in vain For the preface saith Alstedius a learned Writer is to have relation unto and prefixion before every one of the severall precepts That the Scriptures are the very word of God these reasons doe shew 1. The event answering the prophesies from time to time though the intermission of many hundred of yeares interceded between the one and the other 2. The purity of it forbidding all vice and commanding all vertue The Law is holy inst and good Rom. 7.12 3. The wonderfull agreement of the Word notwithstanding it intrears of so many and almost infinite particulars yet no contradiction found in the same which in mens lawes usually is found 4. Gods Spirit witnessing with the spirit of man The things of God knoweth no man but the Spirit of God This Spirit of God we have received that we might know the things that are freely given us of God for by his Spirit God hath revealed them unto us 1 Cor 2.10 11 12. 5. The constant death of Martyrs for it For Iohuibe Divine was in tribulation in the patience of Christ in banishment in the I le Patmos and all this for the word of God and for the testimony of Jesus Christ I was periwaded constantly to suffer because I knew the word comforting me to be the word of God and that to be most true which it testified concerning Christ Jesus That the Scholar is not greater then his Master That hee that will reigne with Christ must suffer with Christ And Rev. 6.9 the Saints slaine for the word of God Rev. 6.9 Rev. 12.11 they loved not their lives to the death because of the Word whereby they overcame the Devil Rev. 12.11 6. The supernaturall mysteries Arg. 6. and wonderfull matters revealed in it Psal 119.18 1 Cor. 2.9 such things as the Angels themselves desire to look into 1 Pet. 1.12 7. The consent of the Churches in all ages to receive it Peter that wrote it Arg. 7. and the Saints to whom he wrote did wel to take beed unto this most sure word as unto a light that shineth in a dark place until the day dawn and the day-starre arise in their hearts and all this because they knew that this Word this Voyce came down from heaven 2 Pet. 1.19.18 8. The Antiquity of it Arg. 8. being in its being though not in delivery as ancient as God himselfe In the beginning was the Word and the Word was with God Iohn 1.1 None ever had any light that spake not according to this Word Esay 8.20 9. The inward change it suddenly makes in men Arg. 9. nothing being able to cure the wounded heart but the Word alone this being a plaister broad enough for any wound Psal 119.96 This being sweeter then hony and restraining men from every evil way Psa 119.103.128 wch effect the sayings of the deepest politician are not able to effect for soule and body This fire being able to pierce Jer. 23.29 this hammer to break the strongest rock of mans heart into pieces The great power of it to cast down all the strong holds of sinne and Satan Arg. 10. bringing into captivity every thought to the obedience of Christ 2 Cor. 10.4 which mans law cannot obtain from man but Gods alone which is sharper then any two edged sword cutting both wayes killing and curing againe and discerning the very thoughts and intents of the bearts Heb. 4.12 Satans perswasion unto us that it is not the word of God Arg. 11. strongly proves the truth of it for he is a lier and the father of lien Iob. 8.44 If it were forged he would contend for maintenance of it The practicer of it most wise and holy Arg. 12. the neglecter of it most foolish and prophane David by this word being made wiser then his enemies Ancients Teachers Psalm 119.11 98 99 100. The miraculous preservation of it in all ages Arg. 13. though Satan and his agents have laboured to suppresse it it being burnt by Iehudi Ier. 6.23 It was written more largely by Ieremiab and Baruch verse 32. If it had been of men it would have come to nought but being of God it could
not be overthrown Acts 5.38 The meeting with all new sins Arg. 14. though written many hundred yeares agoe and containing answers to whatsoever the carnall heart of man can object to the contrary The constant abiding of it in our hearts when other knowledge vanisheth at the houre of death to comfort our soules and instruct others Arg. 15. with this at that time Iacob comforted himselfe Gen. 48.3 4. with this at that time David instructed his sonne Solomon 1 Kings 2.3 4. The confirmation of it by many miracles from heaven by the hand of God himself Arg. 16. as by raising the widow of Sarephaths sonne whereby she confessed that the word of the Lord in the prophets mouth was truth 1 King 17.24 Ier. 5.36 Heb. 2.3 4. The delivery of it by mean and unlearned men and not by Rulers of the world Arg. 17. who seeke their own glory Moses a Shepheard Exod. 4. Amos a Heardsman Amos 7. the Apostles Fishermen Acts 10. The aiming at mans ho linesse in this world Arg. 18. and at his eternall happinesse in the next and not at terrene things as those writings doe that come from men The end of the Commandement is Charity Purity Faith and a good Conscience 1 Tim. 1.5 All Scripture is surely given by inspiration from God because it is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good workes 2 Tim. 3.16.17 The Scripture brings not onely learning Arg. 19. but patience comfort hope Rom. 13.4 yea heaven and salvation Rom. 1.16 So that most certainly the Word is not from men Arg. 20. for oun nature is contrary to it nor from Satan seeing he raiseth up instruments against it therefore it is from God himselfe These reasons of the truth of the word may convince the Atheist and the threats contained in this word should may and shall by Gods grace convert the swearer forswearer curser especially seeing the judgements included in this letter of the Law is so plain so peremptory and free from partiality Which Decalogue or ten words though the whole Scriptures be equally holy yet doe in a principall manner challenge and call for reverence and obedience and that 1. In respect of the Soverainty of this Decalogue given immediately by God 2. The antiquity the fountaine of all other lawes 3. The generality binding all men high and low which humane lawes doe not 4. Immutability admitting no dispensation or exception 5. The utility presupposing and promising all sorts of blessings Dent. 28. 6. The solemnity delivered with the sound of Thunder and Trumpet Exod. 19.18 In the very hearing and sight of the Israelites 7. The brevity and order of it looking to God on the right hand in the first Table and to man on the left hand in the second Table Vide hac fusius in Alstedio pag. 171. A part of which law are the words of this Text The Lord will not hold him guiltlesse that taketh his Name in vaine which in the beginning middle end cry and call for no more nor lesse then reverence regard faith obedience that so the pains of the Writer may not be misapplied nor the time of the Reader misimployed but the duty of both discharged and the glory of God by both promoted Deo Vnico laus summa A Prayer OLord and heavenly Father who art incomprehensible in Majesty great in power fearfull in judgements holy in workes rich in mercy true in promise who hast commanded us to ask and we shall have to seek and we shall find to knocke and it shall bee opened unto us In confident assurance of which gracious promise to be performed and in dutifull obedience to which powerfull commandement to be obeyed we thy poore dust-creeping-creatures wormes-meat rather then men are emboldned to approach unto thy throne of grace acknowledgeing that we are not worthy to name thy Name with our lippes or to call upon it in our prayers or to expect help from it in our need and distresse considering that we have so often blasphemed this thy great fearful glorious name by our thoughts that have been vaine by our words that have been unprofitable and by our works that have been abominable by rash common sinfull thinking on speaking of and swearing by thy Name Titles Attributes Creatures without any reverent regard of thy Majesty before whom or the manner how or the end wherefore we think on them in heart speak of them in word or sweare by them in oath We often use but as often abuse thy glorious Name by not walking as becommeth thy name Gospel by unsanctified use of thy good creatures without looking to thee from whom they came by heedlesse admiration vain supplication opposing thy truth through blindnesse denying it through feare scoffing at and persecuting those that professe the same by saying or thinking that thou wilt neither doe good nor evill that there is no profit in thy service that in adversity thou carest not for us or hast not power or will to deliver us By sacrificing to our net abusing thy blessings blessing our hearts against thy threatnings not beleeving but neglecting the pretiousnesse of thy promises by not performing what we vow and promise in sicknesse adversity and at the Sacraments by sinning because thou forbearest to punish rejoycing in the miseries and disgraces of thy children offering the blinde and lame for thy service trusting more in men money carnall helps and means then in the strong Tower the glorious Name of thee our Lord and God But especially and most frequently and fearfully doe wee abuse thy Name by swearing lightly commonly rashly heathenishly superstitiously slavishly without any cause moving us or regard to thy Majesty sometimes by leaving thy Name sometimes by adjoyning others with it somtimes swearing by thy Creatures making them to bee our Lords which thou hast appointed our servants onely yea without any distinction at all of our words from our oathes By which one sinne of swearing much more by all other our sinnes more in number then the haires of our heads grasse in the fields starres in the Firmament or sands on the Sea shore adjoyned thereto wee have transgressed thy Law abused thy patience grieved thy Spirit discredited our profession offended 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