1 Hee onely is omniscient and the discerning of thoughts for an Oath is taken in vncertaine and vnknowne matters of which hee onely can iudge that knoweth the heart Now this is proper to God alone hee discouereth the deepe and secret things Dan. 2. 22. and he knoweth the hearts of all the children of Dan. 2. 22. men 1 Kin. 8. 39. Therefore he onely to be sworne by 1 King 8. 39. Secondly to him we sweare by 2 He onely is omnipotent we attribute omnipotence and the reuenging of falshood This also is proper to God therefore he onely Mihi vindicta to be sworne by for vengeance is Deut. 32. 35. mine saith the Lord Rom. 12. 19. Rom 12. 19. and he is able to destroy body and soule in hell fire Matth. 10. 28. Matth. 10. 28. Thirdly God onely is to be inuocated 3 Hee onely to be inuocated and prayed vnto Now an Oath is a kinde of inuocation wherin wee desire God to vvitnesse the truth of our speech and to punish vs if wee speake falsely Therefore we are to sweare neither by Angell Saint nor any other creature but by God alone All these are his royal Titles and Not the least of these Titles must be denied him not the least of them must be denied him He is not as the Gods of the Heathen which like good fellowes would part stakes but the true God is a iealous God will not giue his glory to another Esa 48. 11. Exod. 24. 5. Hence arose the vse which was among Esa 48. 11. the Iewes and is obserued Gloriam meam non dabo alteri in these our times in the taking of publike Oaths to touch the Bible when we sweare not by it but the contents of it which is God and the summe of it which is Christ vvho because hee is the subiect of the vvhole Word is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1. 1. the Word Iohn 1. 1. And so much for the second condition of a lawfull Oath To proceed as it must be in a 3 It must be in veritate waightie matter and by Iehouah so in Truth in Righteousnesse and in Iudgement Which three last properties are set downe by our Prophet D. Hieron in Ierem. Tres comites iuramenti sine quibus non iuramentum sed periurium fiat Chap. 4. 2. and they are tearmed by a Father the three Companions of an Oath without which it becommeth no Oath but periurie We must sweare 1 In Truth not falsely 2 In Righteousnes not wickedly Iudicio caret iuramentumincautum veritate iuramentum mendax iustitia iuramentum iniquum illicitum Aquin. 3 In Iudgement not rashly By the first are condemned false and fraudulent Oathes by the second sinfull and vnlawfull Oathes by the third rash and vnaduised Oathes To speake of them in order And first that an Oath must be in Truth is a knowne truth and needeth no proofe you see the God of Truth requireth it Now An Oath tvvo-fold vvhereas an Oath is two-fold either Assertorie or Promissory by the Assertorium de facto promissorium de futuro one affirming something done by the other promising something to be done we are to know that in both Truth necessarie in both Truth is necessary And first in a Promissory Oath we 1 In an Oath promissorie are commanded first to sweare what vvee meane to performe and after 1 to performe vvhat we haue sworne 2 Not breaking our promise Numb 30. 3. Deus dicitur iurasse sermone Metaphorico 1. quoad similitudinem iurantis immobiliter aliquid deliberauit per quod declaratur non solum quae promittuntur Deum decreuisse sed omnimoda immobilitate definâ—â—sse Caietan in Cap 2. Gen. but performing our Oathes Mat. 5. 33. And for this we haue the example of God himselfe he remembreth the Oath to Abraham Lu. 1. 37. So must wee if the sonnes of God and such as will rest in his holy Mountaine not change our Oath though to our hinderance Psa 15. 4. Nay * Cic. offi lib. 3. Tully the Heathen Oratour telleth vs that an Oath must be sacredly kept toward our enemies as Dauid made conscience of keeping his Oath to Shimei that before had cursed him 2 Sam. 19. 23. And therefore the Latine vvord Iuramentum Valla. lib. 6. eleg cap. 37. quae enim iuramus firma et immota debent esse à iure manente plainely signifieth vnto vs that our Oathes must be stedfast and constant And so much the Greeke word importeth vnto vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether wee Ioan. Scap. ex Eust pag. 1194. vnderstand it quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hedge or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bound or limit because the Swearer hath hedged himselfe about with Gods truth and is so brought within bounds and limits that hee cannot but performe what hee hath sworne And so much for truth in an Oath promissorie Secondly in an Oath assertorie 2 In an Oath Assertorie a tvvo-fold truth there is a double truth required Logicall and Morall as the Schoolemen speak The one the truth of the thing the other the truth of the minde The first vvhen vve speake as it is the second when we thinke as we speake In a lawfull Oath both are requisite First that our tongue 1 Veritas Logica goe according to the thing and that not vpon Coniectures and probabilities but vpon a truth and a truth vndoubted for which wee haue good ground proofe and warrant Secondly that our minde accord with our tongue not meaning 2 Veritas moralis one thing when wee sweare another but according to the simple and plaine vnderstanding of the Oath being in conscience perswaded of the truth of it Thus in euery particular it standeth vs in hand to haue our laynes girt about with veritie Ephes 6. 14. and good Ephes 6. 14. Reason reason for otherwise wee eyther make God a lyer or else easie to be deceiued when wee call him to witnesse a falshood both which are impious and very iniurious both to God our Creator who is The God 1 of truth Psal 31. 5. and to Christ Psal 31. 5. our Redeemer who is Truth it selfe 2 Iohn 14. 6. and to the holy Ghost Iohn 14. 6. our Sanctifier who is the Spirit of Truth Iohn 14. 26. And so much 3 for the third condition of a lawfull Iohn 14. 26. Oath Fourthly it must be in Righteousnesse 4 It must be in Iusticia according to Iustice And here wee must chiefely looke to two things 1. That the Occasion 2. That the Matter be iust First that there be iust cause and And here vvee must looke to tvvo things occasion to take an Oath eyther in respect of God or Man First in respect of God when thereby his doctrine 1 That there be iust cause
Gentleman tenne a Yeoman three shillings foure pence a Page to be scourged payment to the vse of the poore It were in like manner to be wished some sharpe Law vvere now enacted against it in euery both publike and priuate gouernment that so our Senatours might banish it out of the Land and our householders out of their Families least themselues also come to smart for it Secondly hence it followeth that 2 Svvearers in this kinde are no good Subiects Swearers in this kinde are no good Subiects Good Subiects they cannot be because they sinne against the whole Land take away the peace of it bring downe Iudgements vpon it and so commit Treason not They commit treason against the King and State onely against Christ but against the King and State the whole Land and Kingdome fareth vvorse for their sakes So saith the Prophet Ieremiah Because of Oathes the Land mourneth And thus Right Honourable Right Worshipfull and Well-beloued Christians you haue heard this Complaint of Ieremiah plainely handled vnto you A Text very This Text is needfull to be handled in this Land Citie Place needfull for these secure times And therefore pardon mee for making choise to speake of no other euen in this famous Land the glory of Europe and in this Mother Citie the glory of the Land and in this publike place of assembly the glory of the Citie And now giue mee leaue to conclude with Application Notwithstanding this sinne of Swearing hath beene shewed to be Application to our Soules a Dagger to our Tongues a Canker and both to our selues the Land euery way so dangerous yet if vve take a suruay of the state of our times wee shall finde that herein we come not short Wee come not short of Israell in this sinne Mat. 26. of Israel Nay contrariwise vvee finde that it was vsuall with them to rend their garments when they heard Gods name blasphemed which thing as one saith if wee should Ioh. Dow. lect on Hos 4. 2. doe in our dayes wee should neuer goe in whole apparrell and the whole wealth of the Land were scarce sufficient to cloath the people of it So It is a sinne largely spread and commonly vsed largely is it spread and so commonly is it vsed 1 In all Places 1 2 In all Businesses 2 3 Of all Persons 3 First in all Places it aboundeth in 1 In all places the Court swarmeth in the Citie raigneth in the Country Secondly 2 In all businesses in all Businesses Men cannot meete and part eate and drinke buy and sell without it it is the Seale of euery Bargaine Thirdly among all 3 Among all Persons Persons of all callings and conditions whatsoeuer Noble-men vvho Noble men should shew by their Vertue true Nobilitie and shine by their example to many other dishonour GOD and debase themselues becomming slaues to Sathan by this odious sinne Magistrates doe not draw out the Sword against it it walketh Magistrates vnpunished vncontrouled nay themselues are guiltie of it when as they should correct it And herein the Turkes doe much out-strip vs who Guliel Tripol admit no idle Swearer of what qualitie soeuer to any office of Gouernment From Magistrates I had like to haue come to blame the Tribe of Leuy and I would to God Ministers it were not to be found in some of vs reformers of others herein to be reformed Oh tell it not in Gath nor 2 Sam. 1. 20. publish it in the Streetes of Asskalon least the Daughters of the Philistines reioyce least the vncircumcised triumph Passe we on to Gentlemen it is Gentlemen their greatest glory the way to shew themselues generous and valorous is by setting their Tongues against Heauen and abusing that Name at which they should tremble Their Seruingmen herein math them if Seruingmen not exceede them the multitude of Oathes and that from the basest of them pierceth the Heauens and cryeth for vengeance in the Eares of the Lord of Hosts Come wee from them to Trades-men both in Tradesmen Citie and Country how doe they seeke by this sinne to gaine the world and to lose their owne Soules Mar. 16. 26. In a word whom may not God All sorts of people summon to his high Court for this sinne yong and old high and low rich and poore men and women masters and seruants fathers and Children I and that young Infants before Yong children they can goe perfectly or speake plainely or scarcely tell their owne names they can readily sweare by Gods Name and in this they grew faster then in their stature Thus all kindes of persons season their mouthes with Oathes this plague is rife in euery part of the Land Where shall a man passe but hee shall hearethem sent forth out of mens mouthes like a flocke A man cannot passe but hee shall heare Oathes in euery place of Birds by hundreds together enough to make the ground to cleaue asunder and the clouds to fall vpon their heads were not God wonderfull in patience If they were gathered together as the frogs of Egipt swept vp into an heape the Land would stincke of them Our Oaths if they were registred would fill many volumes no maruell God hath Volumes of Oathes for vs a volume of Curses And how doth the Land abound with new Zach. 5. 2. 3. fashions of Oathes as well as of cloathes no maruell we are punished Nevv fashions of Oathes with new and strange diseases What should I say more of this sinne Pardon mee if I cannot part with it If we should hold our peace the stones would speake What good Minde can but grieue to conceiue it what Heart but bleede to thinke vpon it what Eye but weepe to see it what Eare but tingle to heare it Well to draw to a conclusion let gracelesse Ruffins runne on in Exhortation this finne let the most part of men goe on this broad way beloued Brethren Mat. 7. 13. and Fathers Wee haue not so Ephes 4. 20. learned Christ For vs then that professe our selues Christians let vs suffer the words of exhortation And you my Lord with your To the Lord Maior Aldermen and Sheriffes of London Honourable Fraternitie on the Bench let mee the vnworthyest of Gods Messengers in the feare of God exhort you and let God and his ordinance preuaile with you for the Reformation of this sinne which you haue heard to be no small sinne but a Crimson Sinne a Scarlet Sinne. First be carefull to refraine it in your selues then bend your Authoritie to restraine it in others You are Gods Leiuetenants here on earth whom God hath much aduanced and highly * Psal 82. 6. honoured Shew your selues truely zealous to honour him againe in drawing the sword against such as dishonour him So shall hee put vp his Sword drawne against the Land And you Right Worthy Citizens whom God hath wonderfully To the Citizens blessed with meanes both for this life and a better be exhorted to reforme this haynous sinne Cleanse it out of your Streetes sweepe it out of your Shops banish it out of your houses and grieue not hereby Ephes 4. 30. the holy Spirit of God by which you are sealed vnto the day of Redemption To Courtiers In a word Courtiers Students Students Gentlemen Gentlemen Country men All let Country-men All. mee beseech you in the Name of God and in the bowels of Christ Iesus as you tender the Glory of GOD the Peace of the Land and the Saluation of your Soules doe not runne on head-long in this Sinne of Vaine Swearing neyther * Non libenter cum voluntate frequenter cum assiduitate mendaciter cum falsitate inutiliter sine necessitate fallaciter cum arte verborum praecipitāter sine discretione nequiter ex liuere wilfully nor customably nor falsely nor vainely nor deceitfully nor rashly nor wickedly Iacob de Gor. but feare the Glorious Name of GOD and vse your Tongues as Trumpets of his Prayses So shall the Land cease mourning your selues escape punishing and the Gates of Heauen shall be set open vnto you to the vnchangeable happinesse of your soules Which the Lord God grant vnto vs all to our eternall ioy and comfort And wee beseech thee O Lord who workest in vs both the will and the deede Set a watch before our Phil. 2. 13. Psal 141. 3. Mouthes keepe the doore of our Lips Bridle our Tongues vvith the Bit of thy Feare Cause vs to make account of thy holy Name and in this Life to honour thee that in the Life to come vvee may be honoured of thee in thy eternall Kingdome And Lord be good vnto our Nation visite thy Vine thou hast planted amongst vs. Let not the Psal 80. 3. wilde Bore out of the Wood destroy it nor the wilde Beasts of the Field eate it vp But spare vs O Lord spare vs and lift vp the light of thy countenance Psal 4. 6. vpon vs. Poure out thy Ier. 10. 25. Wrath vpon the Heathen that haue not knowne thee and vpon the Familes that haue not called vpon thy Name but prosper them that seeke the prosperitie of Sion heare those Psal 122. 6. that pray for the Peace of Ierusalem forgiue the crying sinnes of the Land remoue thy Iudgements that hang ouer it and walke thou Reuel 1. 13. in the midst of the Golden Candlestickes let the Bels of Aaron ring long amongst vs still continue 2 Thes 3. 1. and inlarge the free passage of thy Gospell Crowne with Blessings our Soueraigne and his Seede for euer that so thy Glory O GOD may rest in our Land till wee all come to rest in the Land of Glory Sanctifie the Court blesse the Citie be good to the Country be mercifull to vs all that when wee come to the end of our dayes wee may receiue the end of our hope the saluation of our Soules These things wee begge in the Name of thy Sonne and our Sauiour to whom with thee and thy holy Spirit be ascribed all praise honour and glory now and for euermore Amen FINIS
Saul a horrible swearer a damnable forswearer 1 Sam. 19. But it vvill * Obiect 6. They svveare to be beleeued sixtly be obiected they are vrged thereunto by necessitie they shall not otherwise be beleeued I answere first shall there bee Ansvvere any necessitie to moue thee to grieue 1 and displease thy Creatour doest Rather losecredit vvith men then reputation vvith God thou preferre thy credit with men before thy reputation with God Surely in this case thou shouldest rather chuse not at all to be credited Better that men vniustly suspect thee then God iustly condemne thee 2 But secondly in saying they will Aut parum bene sentit qui iurat de eo cui iurat aut diffidit is qui iuramentum exigit Pellic. super Matth. not else beleeue thee thou art vncharitable to others and shamest thy selfe Vncharitable to others in censuring them as distrustfull and suspicious of thee which argueth themselues also to be guiltie of falsehood 1 Shamest thy selfe in that thy credit 2 is so crackt thy word is not any It is a shame to our selues that vve are not beleeued thing vvorth without an Oath For therefore thou swearest because thy simple vvord is of no credit And what is the cause men are so incredulous The cause of others in credulitie is our falsehood and suspicious of thee It is thy wauering in thy words thy deceit in thy dealings thy vnfaithfulnes in thy promises thy falsehood in thy sayings thy inconstancy in thy speeches No maruell then thy saying is so little respected vvouldest thou on the other side haue thy vvord credited I shall tell thee a farre better The best vvay to be credited is to be true vnblamable in all our dealings way then swearing Be true and vnblamable in all thy dealings and follow the rule Saint Ierome giueth quae dixeris putes iurata that which thou hast spoken suppose it as Hieron ad Celan Be true in Heart Words Workes sworne Meane not cunningly speake not dissemblingly deale not deceitfully but be sincere in heart true in words faithfull in workes So shall men credit thy bare saying more then anothers swearing for it is not the Oath saith one that gineth I. D. credit to a man but a man to his Oath So then thy common swearing 1 is to no purpose at all for if thou Quid enim opus est iuramento vnoquoque de alio optime sentiente sperante Pellic. beest knowne to be vpright in words and deeds thy word shall goe currant and decide any matter inasmuch as thou makest more account of that then another of his Oath If on the other side to vse double An honest mans vvord is better respected then a double-dealers Oath dealing that causeth thy very Oath to be suspected and not so much respected as an honest mans Word And surely wee may vvell suspect a common Swearer for qui deierat peierat Hee that often Ioh. Dow. sweareth often forsweareth And wee haue little cause to beleeue such a one for as * W. W. on Hos 4. 2. Svvearing and Lying are Inmates one saith well to this purpose Swearing and Lying for the most part are In-mates and dwell both vnder one roofe and walke hand in hand like the Theefe and the Receiuer or as the Vsurer and the Broker It is to be feared that a common Swearer is a Lyer he that feareth not the one feareth not the other hee that will dishonour God Hee that vvill dishonor God vvill deceiue his neighbour will deceiue his neighbour hee that maketh no Conscience of the first Table will not make any Conscience of the second If thou beest not then beleeued the more is thy shame the disgrace is thine owne and blame thy selfe for it But it will seauenthly be obiected of others they confesse this ordinarie Obiect 7. They doe it onely in their anger swearing to be haynous and grieuous onely now and then they are moued thereunto in their anger when they are crossed and offended and then they cannot refraine themselues But this is the worst excuse of all Ansvvere Such as pleade this are like fooles and mad-men the former and such as these I can compare to none so fitly as to fooles or mad-men who as wee say if they be stricken strike their next fellowes These in farre vvorse For the vvrongs they receiue of men they reuenge themselues vpon God manner doe for the displeasure and wrongs they receiue of men reuenge themselues vpon God If vpon the least occasion they be moued and prouoked then by a multitude of Oathes they set vp as it were their Flagge of defiance against Heauen and proclaime warre against Christ it shall cost him a Stab as though hee were the sole cause of their discontentment The like they doe The like they doe in their sports and recreations in their sports and recreations let them be crossed in their carding dicing bowling or any other Pastime they spit out their venome If they be crossed in them God shall be crossed in his honour against the Lord of glory and if they indure any losse they will make God himselfe pay for it So prone and ready they are to dishonour Tam facile pronum est superos contemnere testes Iuuen. God But oh vile wretched Creature whosoeuer thou art why shouldest thou thus like a mad Dogge flye Like mad-dogs they flye in their masters face vvho feedeth them in the face of thy Master that feedeth thee easing thy stomacke vpon his sacred Name whensoeuer thou art grieued and offended Hee neuer did thee hurt but hath euer And neuer did them hurt but good Acts 17. 28. beene a gracious God vnto thee in whom thou liuest and mouest and from whom thou enioyest all things and of whom and whose mercy it is that thou art not consumed Lamen 3. 22. and wilt thou make him this requitall Must others wrongs be reuenged on him for by thy Hellish Oathes thou hurtest not them By their hellish Oathes they hurt not others but God and their ovvne soules thou hurtest thinc owne soule thou hurtest and dishonourest God Hee it is that is prouoked and his holy Spirit is grieued as thou shalt one day know and feele to thy vvoe without vnfained repentance But it will lastly be obiected they vtterly detest it and when they haue Obiect 8. They svveare by reason of custome done it at vnawares they desire God to pardon it but they haue got a foolish custome and they cannot leaue it I answere first in that they say 1 they detest it it appeareth to be Ansvvere Did they hate it they vvould not continue in it false Were it so they would not make a trade of such a knowne sinne nay they would neuer be at rest and quiet vntill they were well wained from it And what if when Their asking forgiuenesse
shall not excuse them they haue sworne they desire pardon will God heare and accept such a Prayer Can they hope hee will forgiue it when they still continue They are herein like the Ievves Mark 15. 18. in it what are they herein but like the Iewes who despightfully crucified Christ and yet in words salute him with Haile King of the Iewes So for these to make a Prayer like a flash of Lightening and yet continually It is no other thing but a mocking of God Gal. 6. 7. without ceasing to grieue God by this sin what is it else but a mocking of God who will not be mocked Gal. 6. Secondly in that they pleade 2 long custome they doe not at all Hoc est seipsum accusare magis quam excusare c. Musc app ad Psal 15. de Iur. excuse but the more accuse themselues For it is as if the Theefe should pleade at the Barre that hee hath beene so long accustomed to robbing that hee cannot leaue it Would the Iudge take this excuse It vvill not excuse a theefe but the sooner condemne him for good or not rather the sooner condemne him as more iustly deseruing to be hanged And can vvee thinke that the Lord will acquit such notorious Fellones as make it a daily practise to robbe him and Hovv then can God acquit such as daily robbe him of his glory to bereaue him of his dearest honour wee cannot thinke it If custome will not excuse the Theefe for his stealing nor the Murtherer for his killing nor the Adulterer for his whoring how shall it excuse the Swearer for his swearing for euery sinne by how much the Euery sinne by hovv much the more customable by so much the more detestable more common and customable by so much the more haynous and detestable If once to sweare vainely be a sinne then is customable Swearing a crying sinne and must needs being a higher trespasse incurre And the more damnable the higher condemnation And so much for answere to such Obiections as are vsuall in the mouthes of prophane Swearers Wherefore seeing the Reasons Exhortation To breake off this sinne are so forcible on the one side and the Excuses so friuolous on the other side let euery one endeuour to breake off this sinne by repentance being carefull to leaue it zealous to hate it resolute to forsake it to which end vse the best meanes against it as Meanes to be vsed against it 1 Bevvare of that vvhich may giue vvay to it or cause it First beware of any thing that may seeme to giue way to it as the vse of earnest protestations which is the next doore to it or any thing that may seeme to cause it As if it be from a proud spirit desire of glory striue to subdue it if from a couetous 1 spirit desire of gaine seeke to suppresse it if from an impatient 2 spirit outragious furie labor to containe 3 it Take Saint Iames counsell Iames 1. 19. Be slow to Wrath. Take Saint Pauls counsell Be angry but sinne Ephes 4. 26. not Secondly to the end this 2 Bridle thy Tongue and be vvary ouer it Sinne may fall into a Consumption Set a bit in thine owne mouth and curbe in therewith thy tongue that slipperie piece of flesh that in this kinde thou offend not with Psal 39. 1. it If thou vvert in suite of Law for any matter that concerneth thy estate how vvary vvouldest thou be ouer thy words least thou shouldest any vvay wrong thy selfe In this matter that concerneth thy Soule bee as warie and Be as vvary as thou vvouldest be in a suite of Lavv. watchfull least thou wrong both GOD and thy selfe GOD of his Glory and thy selfe of Heauen Thirdly haunt not the company of those that vse it but make choise 3 Haunt not the company of those that vse it of such company as vvill rather reproue it and not at any time require it vnlesse vpon vrgent necessitie It is a sinne not a little contagious the plague it selfe not more infectious The safest course to escape it is not to come within the aire of it Fourthly consider seriously the 4 Consider the grieuous punishments of it grieuous punishments that haue followed vaine swearers in all ages which being * Deut. 28. 58. 59. 60. 61. threatned alike to all our selues also may feare without amendement Some haue had their tongues swelling others their mouths burning some haue beene stroke madde others suddainly dead In a Of all other sinnes it hath not escaped punishment word of all other sinners they haue tasted iudgements many in number great in measure And which is vvorst of all to make vp their Woe they haue plunged Body and Soule into eternall condemnation Lastly commend thy selfe by 5 Desire God to keepe the doore of thy lips prayer vnto Almightie God for the helpe and assistance of his holy Spirit He it is that worketh in vs both Phil. 2. 12. the will and the deed and therefore let Dauids desire be euer thy desire Set a watch O Lord before my mouth and keepe the doore of my lips Psal 141. 3. Psael 141. 3. By these meanes wee shall be the better enabled to disinure our tongues from the common vse of Oathes And so much shall serue to haue spoken of the one part of my Text Because of Oathes It now remaineth that I hasten to the other The Land mourneth In vvhich The second part the effect Mourning vvordes there is ministred an Ocean of matter vvhich I shall swimme through as fast as I can and briefely runne ouer it lest the time ouerrunne mee The Prophet telleth vs in this latter part that the effect of swearing The meaning is mourning by which hee vnderstandeth not onely Iudgément but He vnderstandeth not only iudgement but the griefe and bitternes that follovveth it the very griefe and bitternesse that followeth of it because wee are not so sensible of the iudgement it selfe as of the paine that waiteth vpon it The childe would not care for the rod vvere it not for the smart that commeth after it No more would vvee at all feare iudgements but that they procure a feeling which is the cause of mourning In this terme then here vsed he giueth vs to vnderstand It is such a iudgement as leaueth a sting behind it The doctrines that it is such a iudgement as leaueth a sting behind it Hence obserue the reward first of sinne in generall secondly of vaine Oathes 1 in particular 2 First the Prophet here sheweth 1 The revvard of sinne in generall Sub adulterijs periurijs comprehendit alia scelera Ioan Calu. praelect in hunc locum vnto vs the reward of all sinne for vnder these saith Caluin are other sinnes contained for which also hee might truely say the Land mourneth for what euill euer befell eyther Person or Nation but