Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	son_n	speak_v	7,316	5	5.1967	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90903	A summons for svvearers, and a law for the lips in reproving them wherein the chiefe disswasives from swearing are proposed, the sleight objections for swearing answered, the strange judgments upon swearers, forswearers, cursers, that take Gods name in vain, related. Which may be a terror to the wicked for swearing, and a preservative for the godly from swearing. With sundry arguments to prove the verity of the Scriptures, and excellencie of the decalogue, against all prophane and atheisticall deniers thereof. By Walter Powell, preacher at Standish, neer Glocester.	Powell, Walter, b. 1590 or 91.	1645 (1645)	Wing P3098; Thomason E1228_1; ESTC R203197	141,220	287

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

eye eare hand foot in every place to heare see and punish all sin wilt not suffer to escape scot-free live and die unpunished for this sinne of swearing thou hast threatned to have a controversie with the inhabitants of land and that it shall mourne and every one that dwell therein with the beasts of the field and fowls of heaven and fishes of the Sea yea the very timber and stones of the houses of the swearer are threatned to bee consumed by the certaine and severe universall curse recorded in thy long broad and flying book Yet such O Lord hath been the ignorance in our understanding the hardnesse of our hearts the contempt of thy Word and the neglect of thy threatnings that we have not suffered thy precepts so to informe us or thy menaces so to awaken us as that wee have been reclaimed from this vaine unprofitable hell-hatched heaven-daring soule-killing land-shaking impiety Insomuch that it is thy meere mercy that wee are not every moment for this very sinne consumed since many such sinners have tasted of the certainty of thy judgements even in this life thou visibly causing thy plagues to fall downe upon them even in the instant when their blasphemies have been powred out against thee We partaking with them in their sinfull premises how can wee but expect sharing with them in their fearfull conclusions True Lord if in justice thou deale with us but with thee there is mercy that thou mayst bee feared much more to be beloved Therefore behold us wee humbly beseech thee not with the eyes of rigor and severity but of pitie and favour pardon all other pardon O pardon this our daily impiety of abusing thy Name by swearing of carelesse cold reproving the abuse of the same open our eyes good Father that we may every day more and more clearly see the greatnesse of this sinne and the grievousnesse of the punishment attending thereon Let us bee perswaded the rather to loath this sinne in our hearts and leave it out in the speeches of our lippes seeing the Devill our adversary is the author of it we proclaim our selves hypocriticall and prophane persons yea rebels and traytors not onely against thy sacred Majesty but also against the Kingdome and Nation wherein we live our hellish oathes being secretly though insensibly powerfull blasts to blow up Parliament Houses and sharp swords to pierce the bodies of Prince and people wee making our owne tongues either Heralds to proclaime or Doctors to teach or Proctors to plead for this treason Strengthen us O thou that art the alone light of our eyes and strength of our soules that by thy holy Spirits and heavenly power wee may bee resolved to bee avenged on our selves for this sinne of swearing by abstaining even from speech in such company and cases wherein wee have been so often overseen And because hee is said to feare an oath that useth often to sacrifice teach us to pray daily against this vice that thou which shuttest and no man or Devill can open mayest bee pleased to set a watch before our mouthes and to keep the doore of our lippes give us grace that wee may meditate often on thy Word that alone preservative against all sinne Le us be sparing in the use of asseverations as being the hedges and outmost bounds of keeping thy Name from being prophaned as we would be fearfull not onely of a deep pit but also of dancing nigh the brink thereof not onely eschewing the plague but also every ragge that may seeme to carry the plague with it Let us be carefull to avoid the company of such incorrigible sinners because the tinder of our corruption is so easily set on fire by the least spark of their evill presidents and lewd company Subdue and mortifie in us anger pride covetousnesse and breach of promise which usually are the occasions of swearing that the causes and roots being removed the vanity of customary swearing may be pulled up by the roots The severall punishments that in thy justice O Lord thou hast inflicted upon many that have in this kinde provoked thy wrath record in our memories that we may recall to our meditations and learne by their punishments to refraine this little great unruly member of our tongue that their falls may cause us to rise by repentance lest marching with them in their sinnes wee also smart with them in their punishment either in this life to our amendment or in the next to our confusion And sithence in thy Word thou hast so strictly and severely set thy selfe against this sinne that in so palpable a manner sets it selfe against thee informe stirre up and encourage the hearts tongues hands of all thy Ministers and Magistrates that are in thy room and stead to see vertue maintained and sinne suppressed that they in their severall places may have care conscience and courage to ioyn hand in hand for the suppressing this universall contagious sicknesse this most common sin of swearing And forasmuch as it is grown to such strength as that it will not easily bee subdued either by the pen of the writer the tongue of the Minister or the sword of the Magistrate Paul planting and Apollos watering both in vain unlesse thou give the increase they can but speak to the eare and touch the body thou alone must speak to the heart and reform the tongue Blesse and prosper the endevour of one and other that the sinne of swearing may have lesse power to affront them and they more and more skill and courage to oppose and suppresse it that so thy great bloody controversie with the inhabitants of the land speedily may be ended and they to thy Maty graciously reconciled all thy judgements especially of Popery touching the soule warre and penury touching the body may from this land bee averted all thy blessings especially of piety and peace of preaching and professing thy Gospel in more power and purity in the same may be reduced our King the breath of our nostrils the Princely progeny and the much opposed yet undaunted Parliament may have their pretious soules preserved from the infection of Popery their sacred persons protected from the danger of treachery all their governments and hoped for work of reformation prospered their dayes prolonged the Nobles may be honoured the Magistrates blessed the Ministers comforted the Commons defended thy name by each one of us being sanctified their bodies and souls at the great day may bee saved being brought unto thy celestiall kingdome where they shall enjoy truth without error day without night peace without perturbation plenty without penury joy without griefe health without sicknesse content without change eternity without end because they enjoy thee that art All in All and all this in by and through the merits of thy Son Christ Jesus our blessed Saviour to whom with thee and thy holy Spirit be privatly and publickly ascribed and rendred all worship and service honour and glory power and praise might and majesty

it shall be punished also in the life to come There is no middle between these two extremes they that will not amend their swearing by perswasion God will end it and them by destruction their judgement was here threatened in thunder and lightening and will be inflicted there with fire and brimstone If Railers and Revilers of men shall be excluded heaven 1 Cor. 6.10 then much more swearers and blasphemers of God The Devill that set them on work will hereafter pay them their wages howling and cursing shall be their chief ease in hell to whom blasphemy was a speciall recteation on earth Gall and Wormwood shall be their meat and drink as swearers like these dishes so let them feed on wallowing in their sordid sin which will be seconded with sowrer sawce Hee that soweth to the flesh shall of the flesh reap corruption and hee only that soweth to the spirit as no common swearer doth shall of the spirit reap life everlasting Gal. 6.8 As their tongues while they lived were set on fire of hell it self so being dead they shall be for ever tormented in that flame that first inflamed them James 3.6 Jude 23. the least finger of them whose helping hands they refused to pull them as brands out of the fire of this their sin shall not be procured for one time to be dipped in water to cool their tormented tongue Luke 16.14 for the least intermission of time from being scorched in this fire which ever burneth and never will be consumed Thus with many Motives wee may be disswaded if we be reclaimable from this horrid hideous heaven-daring sin of swearing considering that 1. It defileth Gods Name which wee must honor 2. It diminisheth Gods reverence which we must increase 3. It obscureth Gods glory which above all things we must advance 4. It breaketh faith and credit with men which we must maintain 5. It increaseth infidelity and makes way to perjury which we must abhor 6. It is wholly unprofitable and never did good unto any which we must do unto all 7. It is the work of the Devill which Christ came to destroy 8. It deprives of salvation which in our whole life we should study to attain 9. It discrediteth our profession which wee should sdorn 10. It increaseth Satans kingdome which we should extenuate 11. It makes us accord with the Pharisees and Hypocrites whose deeds wee say we allow not of 12. It proclaims us propha●● which we are loth to be called 13. It 's a 〈◊〉 of the true God whom we have vo●● 〈◊〉 Baptisme constantly to serve 14. It arg●●● 〈…〉 traytors and bastards which we see● 〈…〉 count the greatest danger and disgrace 15. It shewes our ingratitude to God for the great gift and blessing of the tongue with which we should labour most to publish our thanks and Gods praise 16. It equalizeth the Swea●●● with and exceeds the 〈◊〉 of the Jewes yea of the Devill himself which we do seem to hate and defie 17. It 's an offering of great wrong to our best friends and to our selves all whose welfare wee say we labour daily to provide 18. It proclaims us liars and fools to all wise men in the world which we shun they should see to bring us to shame 19. It 's punished with many other sins the least whereof deserves death 20. It 's forbidden and threatned in a speciall manner that we might chiefly avoid it 21. It 's punisht severely both here hereafter the least part of which punishment wil be more then we can indure With all which Motives he that will not be disswaded from this unpleasing unprofitable dangerous damnable sin of swearing to him a thousand arguments more will be insufficient And so much be spoken concerning the third Vse containing the twenty severall Motives to disswade from ●●earing The fourth Vse containing the means to be used for the avoiding of this 〈…〉 followeth to be briefly prosecuted For Direction Vse 4. 〈…〉 that means to use whereby this poison may be expelled this traytor beheaded this disease cured and thereby this commandment obeyed 1. Means 1 Pray often against this vice for Eccl. 9.2 hee is noted to feare an oath that useth to sacrifice i. to pray And Psal 141.3 Set a wach before my mouth keep the door of my lips 2. Heare and meditate much on Gods Word a preservative as against all sin in generall so against this sin of swearing in speciall Psal 119.11 2 Cor. 7.11 3. Be avenged on our selves for oaths by abstaining even from speech in such company and cases wherein we have been so much overseen 4. Be ready to admonish one another of this sin if we would be thought to shew any love to our neighbour offending The Swearer hath the Devill in his tongue Levit. 19.17 the non-reprover in his eare If we see our neighbours sheep straying wee tell him of it and shall we see his soul ready to drop into hel and not admonish bring and pul him as a brand out of the fire Heb. 3.13 Ju. 23. 5. Feare the glorious and fearefull name of the Lord thy God Deut. 28.58 6.13 Feare it so that you name it not or thinke of it but with reverence 6. Be sparing in the use of asseverations for these are the hedges and utmost fences as it were of Gods name from being prophaned For as it is good policy not only to avoid the plague but to eschew every little rag that might seem to carry the plague with it so it 's heavenly policie not only to avoid gross oaths but also all such vain asseverations and vain protestations that through custome would easily draw on swearing Asseverations are the brink of the water as it were and swearing a deep pit to swallow us in it now if wee be still leaping and dauncing carelesly upon the brink it is a thousand to one we shall slip in and perish also unless wee recover our selves by speedy repentance 7. Avoid the company of Swearers because our corrupt nature is easily infected If we do but breath in the contagious aire of Pharaohs sinfull Court we may be infected with Joseph If we inure our selves to the company of those Edomites we shall quickly leave off to speak the pure language of Canaan There is little hope that wee shall stand in such slippery places but that we shall fall either by swearing our selves or not reprehending others The tinder of our corruption is easily set on fire with the touch of the least spark of an evill president if it be not moistned by the water of Gods holy Spirit Meditate often on those threatnings recorded in the word and denounced against Swearers that these thunderbolts may restrain thee from setting a flag of defiance against heaven 9. Let custome of swearing be broke with contrary custome Let us if we cannot break it off at once bring it into a consumption by disinuring our tongues from the use thereof 10.

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

and swearings were not true they might the one consume with some fearfull disease the other that he might be burned the third that he might bee blind had their wishes according to their deserts and desires as before touching perjurers you have heard Henry Earle Schwarthurg through a corrupt custome used commonly to wish that hee might be drowned in a privie And as he wished so it happened unto him he was so served and murthered at S. Peters Monastery in Erford Anno 1148. The like befell a young Courtier at Mansfield whose custome was in any earnest asseveration to say The Devill take me if it be not true or if it be not so The Devill indeed took him while he slept and threw him out of an high window where albeit by the good providence of God he took no hurt that was great yet he learned by experience to bridle his tongue from all such cursed speeches this being but a taste of Gods wrath that is to fall upon such wretches that live and die in their sins At Oster a village in the Dutchy of Megalapole there happened a most strange and fearfull example upon a woman that gave her selfe to the Devill both body and soule and used most horrible cursings and oathes both against her selfe and others which detestable manner of behaviour as at many other times so especially shee shewed it at a marriage at the foresaid village on S. John Baptists day the whole people exhorting her to leave off her accustomed impietie But she nothing bettered continued her course til all the company were set at dinner and very merry Then lo the Devill having got full possession of her came in person and transported her into the aire before them all with most horrible out-cries and roarings and in that sort carried her round about the town that the inhabitants were ready to die with feare and by and by tore her in foure pieces leaving in foure severall high wayes a quarter that all that came by might be witnesses of her punishment and then returning to the marriage threw her bowels upon the Table before the Major of the Towne with these words Behold these dishes of meat belong to thee whom the like destruction waiteth for if thou doest not amend thy wicked life The reporters of this history were John Herman the Minister of the said town with the Major himselfe and the whole inhabitants being desirous to have it made known unto the world for example sake In Luthers conferences wee read that divers noble men striving together at a horse-race cried in their course The Devill take the last Now the last was a horse that brake loose whom the Devill hoisted into the aire and took cleane away Fincelius records concerning a man not farre from Gorlitz that provided a sumptuous feast a supper and invited many guests unto it who at the time appointed refusing to come he in an anger and chafe cried Then let all the Devils in bell come neither was his wish frivolous for a number of these hellish Fiends came forthwith whom hee not discerning from men came to welcome and entertain and perceiving in stead of fingers clawes all dismayed hee ran out of thedoores with his wife and left none in the house but an infant with a foole sitting by the fire whom the Devil had no power to hurt neither any man else but the goodly supper which they quickly made away withall and so departed It is generally known at Oundell a Towne in Northamptonshire amongst all that were acquainted with the party namely William Hacket how he used in his earnest talk to curse himselfe on this manner If it be not true then let God send a visible confusion upon me Now hee wanted not his wish for hee came to a visible confusion being for calling himself Christ and Judge of the earth hanged on a Gibbet in Cheapside 33 of Elizabeth These and such like speeches are too common in the mouthes of many people The Devill take thee for thy labour If I doe this or his God consume me body and soule the plague or the pox take or rot thee c. At Wittenberg before Martin Luther and divers other learned men a woman whose daughter was possessed with a spirit confessed that by her curse that plague was fallen upon her for being angry at a time she bade the Devill take her and she had no sooner spoke the word but hee took her indeed and possessed her after a strange sort At Neoburg in Germany another woman in her anger cursed her sonne saying and praying she might never see him return alive And the same day the young man bathing himselfe in water was drowned and never returned to his mother alive according to her wicked wish At the Citie of Astorga another woman desired the Devil in hell to fetch her sonne out of her presence The boy at last through feare about ten of the clock the same night went out into a little court behind the house from which he was suddenly hoisted up into the aire by men in shew of grim countenance great stature and loathsome gesture but indeed cruell Fiends of Hell and that with such swiftnesse as hee himselfe after confessed that it was not possible to his seeming for any bird in the world to flie so fast And lighting downe among certaine mountaines of bushes and briers was trailed through the thickest of them and so torne and rent in his cloathes hands face feet and almost in all his body At last the boy remembring God and beseeching him for help and assistance the cruell Fiends brought him back again through the aire and put him in at a little window into a chamber of his fathers house where after much search and griefe for him he was found in that pittifull plight and almost besides himselfe And thus though they had not power to deprive him of life as they had done the former yet God suffered them to afflict the parents in the sonne for the good both of parents and sonne if they belonged unto the Lord. But above all this is most strange which happened in a town in Misnia the eleventh of September 1552. where a cholerick father seeing his sonne slack about his businesse wished he might never stir from that place It was no sooner said but done his son stuck fast in the place neither by any means possible could be removed no not so much as to set or bend his body till by the prayers of the faithfull his pains were somewhat mitigated though not remitted three yeares he continued standing with a post at his back for his ease and foure yeares sitting at the end whereof he died nothing weakned in his understanding but professing the faith and not doubting of his salvation in Christ Jesus When he was demanded at any time how hee did hee answered most usually that hee was fastned of God and that it was not in man but in Gods mercy for him to be released The strangenesse of

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

dignity and dominion from this time forth for all eternity Amen Amen Lord speak thou the word onely and these sinners if thy servants shall be healed Matth. 8.8 GREENHAM concerning Reproofe IF we think we may speake we will speake too soon If we think we may keep silence we will hold our peace too long when wee much love the persons to whom we speak wee slack our zeale in reproving of sinne If we be zealous against sinne we slack our love to the person By admonition we win and save soules and for want of admonition we lose and destroy soules If then by admonition you would not lose observe carefully these Rules 1. Look that you have a good ground out of the Word for reproving 2. Look if it stand with your calling to reprove 3. Afterward consider if any other man might doe it more profitably then you 4. Look before whom you reprove lest you hinder the credit of the party with his friends and increase his discredit with his foes 5. When you see your lawfull calling to reprove this or any other sinne then consider that you must put on you the person of the offender that as you spare not his sinne because of the zeal of Gods glory so you presse it not too farre because of compassion to a brother 6. Then look that your heart bee right in zeale and love and so call for Gods assistance before you speak his grace in speaking and his blessing after your speaking 7. If you remember any thing left out that might have been profitable please not your selfe in it but be humbled for it 8. If you finde that some infirmities have been in you yet shall they not doe so much hurt as Gods blessing on his ordinance shall doe good For though the party admonished doe many times either deny the thing or quarrell with the affection of the speaker yet when he hath chafed with his owne shadow and disputed with his own reason it will come to passe that hee will speak reverently of him behind his back whom hee much gainsaid before his face Sundry dehortations out of Scripture against swearing THeem that sinne rebuke openly that the rest may feare 1 Tim. 5.20 Rebuke not an Elder but exhort him as a Father and the younger men as brethren 1 Tim. 5.1 Sweare not at all Matth. 5.34 Thou shalt not forsweare thy selfe Matth. 5.33 Bless and curse not Rom. 12.14 He that heareth cursing and bewrayeth it not hateth his own soul Prov. 29.24 As the Swallow and Sparrow by flying escape so the curse that is causlesse shall not come Prov. 26.2 How shall I curse where the Lord hath not cursed Numb 23.8 Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19.17 FINIS An Abstract or Epitome of the Contents handled in this Tract 1. THe Titles wherewith the word of God is honered to allure mens affections to attend with love and reverence unto it as a Preface or introduction to the Text page 1 c. 2. The Decalogues division and Texts explication to informe the judgement p. 6. c. 3. The severall acceptions of the word Name p. 7. c. 4. Gods Name besides swearing forswearing cursing is taken in vain 102. wayes p. 22 c. Doct. Rightly to sweare is to sanctifie Gods Name wherein are handled 1. The definition of on oath 2. The ends of an oath foure 3. Causes why men swearing lay their hands on a booke foure Vses 1. Iustification of the lawfulnesse of swearing 2. Confutation of Anabaptists p. 23 c. 3. Caution in respect of the Rules in Truth Iustice Iudgement p. 30. Doct. 2. Sinful swearing though by man it bee not yet by God shall severely be punished page 33. Ten wayes how men sweare sinfully 33 Vses 1. Reprehension and commination p. 34 c. where sundry objections are resolved 2. Removall of the twelve common objections for swearing p. 43 c. 3. Excitation by twenty motives to hate and eschiew ibis sinne p. 36 c. Where is shewed how it hath been punished by God by men by the Romans Egyptians Turkes French Scythians Persians By Kings Heathen Christian from p. 56. ad p. 80. Twenty severall in conveniences ensuing by swearing p. 80. Vse 4. Direction what means to use whereby this poyson may be expelled this traytor beheaded this disease cured this Commandement obeyed page 82. where twelve meanes are prescribed 5. Exhortation for Magistrates for Ministers to set themselves against this sinne p. 88 6. Imitation God bolds not such sinners guiltlesse so must not we p. 99. seen by punishing by reproving it where the Rules are 1. the matter what 2. the men whom we must reprove 3. the time when 4. the manner how 5. the motives why p. 101 1. For generall uniformity 2. because of delayes inutility p. 117. In reproving them we must have 1. an Eagles eye 2. a Ladies hand 3. a Liens heart p. 125 Hereunto are required 4. graces as most needfull 1. Fidelity 2. Courage 3. Discretion 4. Patience p. 28 If we can doe no good then depart from their company inregard of the danger of 1. Suspition 2. Infection 3. Malediction Where ten objections to continue in swearers company are answered 146 An edge may be put to our zeale herein by Arguments drawn 1. from our Calling 2. from Caution 3. from Discredit 4. from Danger 163 Ten objections alledged and the same answered why men doe not reprove or punish swearers 268 to 282. Doct. 3. Forswearers because they take Gods name in vain shall not by God be left unpunished 282. Vses Where the Motives to disswade from this sin in regard of 1. the greatnesse of the sinne 2. the grievousnesse of the punishment 1. eternall 2. spirituall 3. corporall exemplified by Gods many visible judgments is manifested in ten particulars 282. 287 Doct. 4. There is a certaine multiplicity severity of punishment attending all those that by Cursing take Gods name in vain 300 Vse 1. Dehorts from this sin because of 1. its greatnesse in regard of the breach of Gods Commandement 1. The Curser breaking the first 2. the second Table 301 2. The greatnesse of the punishment 1. Threatned in the Word 2. Inflicted in the world 301. to 315 Where obiections from the examples Of some mentioned in the Scriptures that wished dangerous wishes to themselves are answered 315 21. Cases and questions touching swearing and forswearing are answered from page 322. to 334 Lastly the swearers forswearers cursers common refuge touching Gods mercy to be expected by them or the threats in the word proposed doubted of by them are briefly answered Where to convince the prophane and Atheisticall sinners twenty arguments are revealed to prove the Scriptures to be the word of God and therefore the threats therein mentioned to be feared to work repentance in those sinners and faith and obedience to this commandement 336 Which Decalogue or