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
God to witnesse a lye making him herein like the Devill Zach. 5.4 Job 8.44 Forswearing is when a man performs not what deliberately he swears even of old it hath bin said Thou shalt not forswear thy selfe but shalt perform unto the Lord thy oaths Forswearers because they take Gods Name in vain shall not by God be left unpunished In one and the self-same breath you hear the truth and doctrine with the Reason and confirmation thereof The Doctrine Reason that forswearers shall be punished The Reason because they take Gods Name in vain Let us come presently to the Vse in the Application Vse and suffer that to be pressed on our affections which at the first hearing we conceive in our apprehensions By all that hath already been spoken against ordinary and rash swearing I shall be eased of the labour to speak much of false forswearing for if the Motives be so many against rash swearing and the puishments so fearfull on the same much more are the same to be thought powerfull against false or forsswearing which are more egregiously finfull in the fight of God and more fearfull in the ears of men Let us then be diswaded from this sin by the censideration of these two severall Motives and iton arguments 1. The greatnesse of the sin 2. The greatnesse of the punishment on the sinners First the greatnesse of the sin because hereby 1. Mot. Greatnesse of the sin 1. Gods Name is polluted and prophaned it being made a Sanctuary to shrewd lyers and deceitfull persons 2. Gods Majesty is abused being brought as a witnesse to confirm a known lye and as a surety for their sinfull fact they daring avouch that to be true which they know to be false and that to be false which they know to be true in either calling upon God as a just Judge and Avenger of falshood do in a manner contemn Gods all-seeing knowledge justice power anger threatnings herein desperately making triall whether God can or will according to his power punish their sin herein like bandogs flying in Gods face and daring him to do his worst in the execution of his vengeance 3. The Devill himself herein is outstripped for wee never read or heard that he ever came to that desperate audaciousnesse that hee durst presume to confirm his lyes by oath or oft to abuse Gods Name for the patronizing and countenancing his untruths 4. The Lords great Seale and Scepter of his Kingdome whereby hee ruleth amongst men hereby are overthrown Truth and Justice the perjurers using Gods forces against himself for the maintaining those hellish pieces of falshood and injustice 5. The Word reekons it amongst great sins Jer. 7.9 6. Hatefull to men 1. To Christians 2 To Heathens which he so much abhorreth 5. The word reckons that amongst the greatest crimes Theft Murther Adultery Idolatry and to be abominable to God Zach. 8.17 6. It is most hatefull to men First to Christians the false swearers losing the reputation of Religion and the fear of God yea of civility and common honesty Secondly to Heathens and Turks and Pagans accounting it worthy of the severest punishment Amurath the Turk spared none of the army of Vladiflaus Amurathes against Vladistaus King of Hungaria who had broken his oath concerning Articles of truce concluded between them The Egyptians reputed perjury so capitall a crime Egyptians punish it with death The Romans had a Temple dedicated to Faith Attilius Regulus against the Carthaginians that whosoever was convinced thereof was punished with death The Romans so highly esteemed of Faith in all their publique affaires that in their City they had a Temple dedicated to it and did for more reverence sake offer sacrifices to the Image of Faith Hence it was that Attilius Regulus chief Captain of the Roman army against the Carthaginians was so highly commended of all men because when he was overcome taken prisoner and sent to Rome hee did only for his oath sake which he had sworn return to his enemy albeit he knew what grievous torments were provided for him at his return Others also that came with him though they were intreated and by their parents wives allies instantly urged not to return to Hannibals camp could in no wise be moved thereunto but because the Romans their friends did not accord to their proffered conditions therefore they would perform their oathes to the Carthaginians their enemies But two of the ten for so many were they falsified their oath and did not return yet were they among all men accounted and condemned for cowards and faint-hearted traytors in so much that the Censors noted them with infamy for the fact whereat they took such grief and inward sorrow that being weary of their lives they slew themselves Thus the Heathen not only teach by precept Cicero lib. 1. Offic. but also performed by practice lib. 3. Offic. that an oath is so sacred that it is to be kept with our greatest enemies and most wicked people The Gibeonites though they were so execrable a people The Gibeonites that they might well be esteemed for Heretiques yet the Princes of Israel would not retract the oath made with them albeit they were deceived by them for feare of incurring the wrath of God that suffereth not perjury unpunished 7. The use and end of lawfull oathes 7. The end of lawfull oaths destroyed which are to put an end to all strife are by perjury destroyed causing the Jury to give a false verdict and the Judge an unjust sentence whereby innocency is suppressed falshood maintained the oppressor strengthened in his malicious courses humane society baned suspitious jealousie discovered and contention nourished and the whole course of justice the Pillar of the common-wealth and bond of humane societie utterly dissolved and subverted yea sometimes with one and the same false oath the perjurer puts a true mans neck into the halter and his own soul into hell 8. 8. The conscience of the perjurer tormented The conscience of the Perjurer daily is tormented with restlesse feares and affrighting terrors and the same hardly recured unlesse his sin with Pater be bewailed with bitter reares and the balm of Christs precious blood truly applied by the hand of a lively faith 9. 9. God of his glory is robbed The innocent is not only robbed of his right but God also of his glory when to gain credit to a lie man call the true God to witnesse this is even to make him a false witnesse like our selves and in as much as in us lieth to set the Devill himself the father of lies in the room and stead of God the author of truth 10. 10. An utter enemy to himself He is an utter enemy to himself and the instrument violently hastning his own destruction praying for a curse upon himselfe wishing God to revenge if hee sweare falsly and therefore cryeth and calleth upon God by his false swearing to take and cast body and
of the Authors whereunto I have been beholding 1. First that I might not derogate from what hath been invented by them 2. That these things might have the more credit and respect here briefly touched in regard of the good great account of the Authors wherein the points more fully are to be observed Some things here are you shall know that elsewhere are not to be found and many things here are I acknowledge that among others by search more largely are to be seen Theirs it was in respect of matter foundation invention mine it is in respect of method building application That which some of them have written Nildictum quod non fuit prius in respect of others was not their own That which I have written in respect of them is not mine if they have not been blamed being beholding to others before them why should I fear censuring selecting from them before me The flowers are not to be disliked that are fetcht from many gardens especially if the gardens bee acknowledged whence they have been gathered But whether it be mine or theirs sure I am it shall be yours if rightly you do make use of it if for uttering every tenth oath you will but read the twenty several disswasives from swearing If for hearing every tenth oath you will but read the many motives to the reproofe of swearing If you bestow but the tenth part of your spirituall pains upon your selves as some of you do the twentieth part of your temporal profit upon me I dare be bold confidently to avouch that you shall find more profit by the perusal and application then I expect credit by the publishing and dedication Though many have written of this subject yet I beleeve not in any one are so many several particulars Quibus aut non vacat propter alia negotiz aut non valetis ratione linguae vel sumptuum in multis tam multa legere cognoscere as herein touching this one point are delivered And I know to allude to Augustines phrase that some of you want skill and light to understand some of you want time and leasure to search many of you want wils and minds to read most of you want wealth and money to procure so many severall Authors as here I have quoted and used for the accumulating from so many sundry places and persons sufficient ample store of Cannon-shot for the battering in pieces if it bee possible this mouth-desiling car-infecting soul-killing land-shaking sin And it may be when this comes unto you it shal not find you such as it would 2 Cor. 12.20 that is free from this sin and when you come unto it you shall find it such as you would not sharply censuring the same As for any carping criticall Censurer that is apt to cōdemne all before he hear or read the one halfe I say no more but as the Poet Si quid novisti rectius istis Candidus imperti si non his utere mecum If thou thy selfe canst better make Impart or else these friendly take Now in conclusion to joyn tibi mibi vobis and vestris together To thee to me to you and yours do I commit the whole and every particular thereof that God that works all in all may be in us all that the unmeasurablenesse of his mercies may cover all our miseries the light of his truth inform our understandings the power of his Spirit bear sway in our affections the line of his law over-rule all our actions that so his word may be obeyed his Spirit not grieved his blessings continued his judgments diverted his Ministers encouraged his Magistrates eased our persons protected our warres ended our peace procured our consciences comforted and our selves bodies and souls changed from Goats to Sheep from Serpents to Doves from Lions to Lambs from idle rash sinfull prophaners into due sober and reverent sanctifiers of the great glorious fearfull Name of the Lord our God To whose gracious goodnesse that is able and ready to speak as powerfuly to the heart as man is to the eare I commit and commend you all the Author and the work that God alone may have the praise for what it hath and the Authour your praiers for what he wants who ever remains yours in all Christian duties WALTER POWELL Read consider practise and the Lord begin go on and end with you in all things Accept in it what is good Except against what is bad Guide thou my Pen O Lord and it shall publish thy praise A SUMMONS FOR SWEARERS EXOD. 20.7 Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his Name in vain THE Word of God is honoured with many Titles that men with feare love and reverence might attend unto the same It is the Acts and Statutes of the highest Parliament The Ark of truth The Auchor of hope The Antidote against poyson The Armour of proofe The alarm to the loyterer The Aqua vitae of the languishing The answer of all questions The A. B. C. of Christians It is The bane of the wicked The bewrayer of vanities The beauty of the Spouse The Bay-bush of blessednesse The Beacon of the Soule A Bible for Bishops The Balm from Gilead The breath of the holy Ghost The check of conscience The conduit of comfort The conduct to Canaan The cubit of the Sanctuary The covenant of promise Christ his Aphorismes The Court-roll of his fines and amerciaments The Diadem of Princes The Day-star of righteousnesse The Day-book for all our doings The desire of the godly The down-fall of doubting The dolour of the Devil The dread of the drunkard The doom of the damned It is The Elephants river to swim in the Foord for the Lamb to wade through The exercise of the mind to muse on The eye-bright of the understanding The eare-mark of Christs sheep to be known by The earnest of Salvation The Epistle of God to the world The Evidence for heaven It is The fulnesse of knowledge The fire of the Sanctuary The freedome for captives The fortresse of Faith The fountain of felicity The food of the hungry The glasse of our life The glory of Israel The great Goliahs confusion Gods covenant with man The grave of all ungodlinesse The garden of all graces The gate unto glory It is The hammer of hypocrites The haven of health The hive of the distressed The hope of the heavie The high-way to happinesse The Jewell for the eare The Judge of controversies The joy of Jerusalem The key of the Sheep-fold The keeper of conscience It is The life of learning The leader of the lame The light of the blind The Lanthorn of Israel The land-star of the faithfull Pilgrime The Library of the holy Ghost The Lambs book The Lords Legacie The Lords Treasurie The lightning thunder of the most-High It is Mans mirth in his misery The Mint of the Church A main Mast for
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
against him Let him speak for himselfe whether guilty or not guilty The particulars of which justification deniall or excuse let us in the next use heare and see whether laid in the balance of the Sanctuary they prove weighty enough to weigh downe the force and solidity of this sentence definitive The Lord will not hold him guiltless that taketh his name in vain The second use then is to remove the light and slight objections all edged for this sin Vse 2. which if we seriously view try and weigh in the balance of Gods Sanctuary we shall find sandy and not solid bark without body bone without marrow shells without kernels shadowes without substance I sweare that which is true Object 1. Sol. See Combis Compendium Swearing either by the body of God which tempts to blasphemy or by the wounds of Christ to irreverence are mortall sins though it be true which is sworn We are commanded not only not to take up Gods name falsly but not vainly idlely when the matter is not worth proving by oath And he that usually sweareth vainly shall now and then swear falsly I forbeare great oathes Obj. as by the name of God or by the blood or wounds of Christ I sweare but little oathes by this light by this bread by mackins by my troth our Lady c. As the begger is alwayes peecing and mending his garments there where is the greatest breach Sol. 1. so should the swearer I acknowledge be careful to cure first the most dangerous oaths to stop first the widest holes to cast out first the greatest Devils to banish first the most pestilent enemies to leave first the most hurtfull fearfull and abominable oathes yet as he that sweareth by the Temple sweareth by him that dwelleth therein Matth. 23.20 So he that sweareth by the creatures sweareth by him that created them and yet will not be heard to sweare by the name of God or Christ as if a child abhorring any bitter potion or poison should notwithstanding take the same under a little sugar or the pap of an apple He that useth to pilser small things 2. by Gods judgement will be brought to steale greater things so he that accustometh to utter small will by Gods just judgment be brought to broach great horrid hellish oathes that justly may cause the break-neck of his soule Again 3. thy oathes are but little sins thou sayest then they are sins thou grantest and the wages of sin Rom. 6. ult even of every sin is no lesse then death internall externall eternall If thou allowest thy selfe in any one known sin thou hast no assurance of any saving grace at all Thou hast not any good grace if thou remainest obstinate in any one of the least sins He that abuseth Gods Saints hath not humility he that refuseth the manifest truth of Gods revealed will hath not knowledge as the blessing of God He hath not zeal or desire of Gods glory that blasphemeth Gods name nor Religion that refraineth not his tongue James 1.26 2.10 A little leaven leaveneth the whole lump of pure dough a little fire kindleth a great flame a little Colloquintida spoileth a whole pot of pottage little wedges make way for great small thieves enter to open doors for great a little leak unstopped drowneth the whole Ship and passengers therein He that commonly sweares small oaths seldome maketh conscience of greater oaths I have been accustomed so long to swear Object 3. that I cannot easily leave it Then every sin might be excused Sol. Any sin the more common and continuall it is the more liable it is to punishment Guals Thou hast been accustomed to it it s all one as if a thief should desire to be excused because he hath been accustomed to steal and he cannot alter his custome herein Would an earthly Judge excuse such a shameless malefactor If thou canst not alter thy custome by repentance God can and will alter it by punishment Prescription is no plea against the King much less can long customes plead for vain swearing with the Lord to whom a thousand yeers are but as yesterday Yea Time which pleads voluntarily for continuance of things lawfull will take no fee to plead for an evill use Hath this custome lasted long it's more then time it were abrogated age is an aggravation to sin If it be once gray-headed it deserveth sharper opposition speedier expulsion To say I will swear because I have done so is perilous and impious presumption Continuance can nomore make swearing lawfull then the author of sin no devill If thou hast once sinned it is too much if oft wo be to thee if the iteration of thy offence cause boldness and not rather sorrow more detestation wo be to thee and thy sin if thou be not the better because thou hast sinned I shall not be believed unless I sweare Object 4. therefore it is for the maintenance of my credit Wilt thou go to hell and deprive thy self of heaven Sol. 1. to please men upon earth Better undergo mans unjust supposition then Gods just damnation Wilt thou get or keep thy credit with man by swearing and lose it with God by so offending Whether is it better with men for the present to be believed or with God for ever to be abhorred It is much creditable with men to abide a little deniall that by obedience to Gods commandment we may of him for ever be believed Thou shalt not be believed Because there is in thy tongue no trust 2. in thy talk no truth thy words are but wind and thy promises without performance therefore thou swearest and art not believed If thou wilt be believed without an oath observe the Apostles practice Endeavour to keep a good conscience towards God and man Act. 24.16 Act. 24.16 If wee walk unblameable in our lives if wee so highly value truth that we sell it at no rate if we keep touch and observe promises though to our hinderance our word even in our weightiest bufinesse will be credited and need no superiour confirmation for it is not the oath which gives credit to the man but the man to the oath Vse but a while to speak the truth without an oath and thou shalt finde no lack of thy oaths for thy bare word shall be taken by it self otherwise thou art like an ill credited borrower Licentia jurandi facit ut jusjurandum quoque vilescat fides rara sit Gualt Object 5. that ridest up and down the countrey with sureties because thy own bond will not be taken And surely such banckrupt security rather disgraceth then helpeth thee oaths being the common sureties of the basest people even the scum of highwayes Alehouses and Taverns I presently knock my breast and say God forgive me to swear Oh blindness worthy to be pityed were it not wilfully affected Is this the mends thou makest hypocritically to smite thy breast for piercing
God for a little imaginary evill offered me by man If man have wronged mee once let mee not wrong my self again If man have wronged me in my name let me not wrong my self more by avenging on God in wronging him in his name which is so precious great and fearfull so should I adde sin to sin my sin to the sin of mine adversary so should I derogate from Gods prerogative Vengeance is mine and I will repay so should I disobey Gods Precepts Bless those that curse pray for those that persecute overcome evill with goodness sinfulness with suffering so should I hasten mine own destruction in pulling down vialls of wrath upon mine own head in stead of lastening mine enemies salvation by heaping coals of fire upon his head so shall I not only retain man to be mine enemy who could do nothing without Gods speciall permission but purchase God also mine adversary who is a consuming fire able to destroy body and foul and cast both into destraction It 's a grace to my speech Object 9. it seems more eloquent and my self the greater gallant It is Pharasaicall to desire the praise of men more then the praise of God Sol. That credit is deare bought that is gained in pawning thy soul unto the Devill It is sorie reputation that is gained by transgression Woe be to that eloquence which robbeth God of his glory and preheminence it 's loathsome in his eyes harsh in his cares stinking in his nostrills It is a grace to thy speech to disgrace him that gave it Thou manifestest thy self to be no gallant but a servant and slave to Satan the Prince of darknesse By swearing thou settest these things as Lords above thee which God hath appointed as servants to thee as the Sun light fire bread drink c. For men sweare by him that is greater then themselves Heb. 6.16 Therfore swearing by the creatures thou inthrallest thy selfe to thy very servants Faith and troth likewise are the chiefest jewels of a Christian thou therefore swearing by these dost not hereby gain credit but proclaimest thy selfe a very bankrupt in grace in laying thy best Jewell to pawn for everie trifle I find swearing enjoyned by God himselfe as a part of his worship Thou shalt feare the Lord thy God Obj. 10. Deut. 6.13 Psa 63. ult and serve him and sweare by his Name Every one that sweareth by him shall glory Hereby thou shewest thy selfe a grosse hypocrit Sol. covering thy foule sin under the faire vizard of Scripture whereas by swearing in the Scripture mentioned in the Psalm is meant the whole worship of God Thou swearing ordinarily dost now and then sweare falsly Now it is there added That mouth that speaketh lies shall be stopped if not by man yet surely by God himselfe As for that in Deut. 6.13 the Text is no commandment to sweare for then they that sweare most should be most holy and religious men as many of the Jewes thought and taught by occasion of that place as Willet on Exod. noteth but loyuitur expermissione by way of permission that when one is to sweare Ex Tostato hee may aâ—d must sweare by the name of God only The reason of which permission Chrysostome unfoldeth thus When evil things saith he began to increase in the world when there was a confusion in every place when all faith was lost unfaithfulness reigned then began the Infidels seeing one would not trust or beleeve another in matters of controversie to call upon their Gods for witnesses protesting they spake the truth seeing they called their Gods to witnesse in the matter whom to name they thought it not lawfull but in grave and weighty matters and by this means obtained they faith one of another Now for a smuch as God had selected the Israelites from the Gentiles to be his peculiar people and would by no means that in any point they should follow the wickednesse of the Gentiles he gave a commandement unto them that in all matters of controversie and in such affairs as should make for his glory they should not call any of those false gods whom the Ethnicks worshipped unto witnesse as to sweare by their names But to call him to witnesse and to sweare by his name and so every one to beleeve another for the reverence and honour that they owe to his most great fearfull holy blessed glorious name I sweare by good things Obj. 11. as by God the creator of all by Christ the Redeemer of Man our Lady the mother of the Messias Sunne the light of the world Fire Gods Angel c. This makes thy sin the greater Sol. for the goodnesse of the thing doth aggravate the offence in the abuse thereof As the sweetest wine proves the sowrest vinegar being once corrupted I see others doe worse that are yet so precise Obj. 12. that they will not sweare an oath Thou shouldst not be so much glad that others are bad Sol. as grieved and sorrow that thy selfe art no better If others goe to hell one way it may not excuse thee to goe to hell another way they must answer for their sin and thou for thine Ezech. 18. That soule that sinneth shall die It should be a small encouragement unto thee to leap into the fire or water because thou seest another burnt or drowned before thy face Their and thy sin must be forsaken before their or thy soul can be saved Thus have you heard and seen the many severall objections and excuses for the maintaining or extenuating of rash and ordinary swearing and the same also taken away that the ship of thy soule may not be splitted by falling upon any of the former rockes Now to the end thou mayest wholly be won and prevailed withall to the loathing in thy heart and the leaving in thy lips this no more common then dangerous and damnable vice of swearing suffer oh suffer these ensuing arguments and motives not onely to swim in the shallownesse of thy eares but also to dive into the depth and bottome of thy heart that they may not be as water spilt upon the ground or as stones cast against the wind but may effect that to which they are sent preached and printed to wit the informing of thy judgement and the recovering and pulling thy soule out of the fire of this fearfull threatning The Lord will not by any man money means be perswaded to hold him guiltlesse that taketh his Name in vain assuring thy selfe that if thou wilt not suffer them to further thy conversion to thy comfort they will whether thou wilt or no hasten the greater measure and heavier loads of the vials of Gods wrath for thy finall subversion to thy remedilesse torment A quo libera nos Domine To perswade by motives to hate and eschew this sin of swearing Vse 3. 1. Motive The Devill is the authour of it Whatsoever is more then yea and nay commeth of evill that
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. â— 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
man love not the Lord Jesus let him be accursed But it must not be in particular application unlesse God reveal which he doth seldome their finall obstinacie unto us Wherfore that I may at length put a period to this unpleasing discourse as we desire blessed brethren Gods blessing upon our selves persons and posterity goods cattell servants so let us labour to be farre from desiring and wishing Gods plagues pox murrain death damnation upon our selves sonnes servants or upon our neighbours persons goods cattell considering how unseeming it is for us how pleasing to the Devill and how unacceptable to the Lord. 1. Inducements Iam. 3.9 10 11. 1 Pet. 3.9 It is unbeseeming for us to curse seeing we are heires of blessings 1 Pet. 3.9 2. It is most pleasing to Satan as hereby proclaiming we hasten to his kingdome Whence the Ancients have observed that when God gave the Devil leave to afflict Jobs body he spared his tongue that feeling his pain hee might easily raile and curse Iob. 3.1 so pleasing were Iobs curses as his vertues were vexatious unto the Devill 3. It is very unacceptable unto God because this belongs to God and not to man He saith to Abraham Gen. 12.3 Gen. 12.3 I will curse them that curse thee This prerogative he will reserve to himselfe because he knowes how to doe it without passion and inequality this his glory he denies to give unto another Esa 42.8 We for our parts in speciall if we will suffer the example of Michael the Archangel to prevail with us may not curse any no not the Devil though the Devil deserves to be cursed yet it must not goe out of the Archangels mouth against him Iuds 9. Iude 9. Thine enemies deserve to be cursed yet such speaking becomes not thy mouth for surely it cannot be but the signe of a wretch to use such hell-hatched language It may be some Goliah some uncircumcised Philistine accustomes himselfe to such grievous fearfull curses but the tongues of the children of God drop no such gall and poyson but hony and oyle words and prayers of blessing powdred with salt ministring grace unto the hearers and glory to the speakers and not as cursing griefe to the one and damnation to the other How can we our selves think to be free from the plague pox and vengeance of God when we cease not to wish these to others For as the bird taking her flight from her nest fetcher a compasse and by and by returnes thither again so curses come in where they goe out and return on our heads as stones hurled against the wind As a man that takes up an Adder in his hand or fire to throw against his enemy hurts himself most so is it with those that curse their enemies the danger is certain to the Agents but uncertain to the patients Wilt thou plunge thy selfe over head and eares in the waters of Gods plagues and judgements that thou mayst thrust another up to the knees in the same Wilt thou plucke out both thine own eyes scil body and soule that thou mayst but endevour to plucke out one of thine enemies scil in calling for Gods vengeance to light upon his body goods or house Leave off to use such cursed proverbiall diabolical speeches against others or else bee content and expect that the same recoyle backe upon thine owne head which thou desirest should have fallen upon them For how expectest thou to be exempt from punishment seeing thou dost continue to take Gods name in vain In vaine first because by naming it thou thoughtest to bring Gods curse upon another and it was farre from him In vain secondly because by praying to it thou thoughtest to procure Gods blessing upon thy selfe yet it was farre from thee Questions touching swearing and forswearing With the Answers annexed VVHat is an Oath Question Answer It is a necessary confirmation of things doubtfull by calling upon God to bee a witnesse of truth and a revenger of Falsehood A necessary confirmation I say because an oath is never to be used in way of confirmation but onely in case of meere necessity Heb. 6.16 For when all other humane proofs doe fail then is it lawfull to fetch testimony from heaven and to make God himselfe our witnesse In this case alone Perk Case pag 222. and never else it is lawfull to use an oath In which God is called upon as a witnesse of the truth By this clause an oath is distinguished from other kinds of confirmation as the Affirmation the Asseveration and the Obtestation because in this we call upon God to give witnesse to the things avouched but in the other three we doe not What bee the particular parts in every oath Quest 2. 1. Asseveration of the truth avouched Answer Four parts in every oath 2. Confession of the omnipotent wisedome justice and truth of God searching the heart 3. Prayer and invocation whereby God is alled upon to witnesse that hee speaketh the truth 4. Imprecation binding and devoting himselfe to Gods punishment if hee sweare salsly Now though these foure be the distinct parts of an oath yet all of them are not expressed in the form of every oath but sometime one sometime two of the principall as in Ier. 4.2 is expressed onely confession and in Ruths to Naomi onely an imprecation So in Gods Heb. 3.11 If they enter into my rest let me then be no God but â— deceiver And in 2 Cor. 1.23 Invocation with imprecation onely is uttered with words Now though some one or more of these parts are concealed yet all the parts in the minde of the swearer are to be understood otherwise the oath is not formall and entire Whether all oathes are to be performed Quest 3. Answer They are if lawfull and possible If absolutely they be lawfull in respect of us so that with a good conscience enlightned with Gods word we may performe them And withall if they be possible and in our power so that wee can fulfill them Whosoever sweareth an oath het shall doe according to all that proceedeth out of his mouth Numb 30.3 Matth. Psalm 15. But sinfull oaths are not to bee performed for it was a sin in making them and a double sin in keeping them David did break Herod kept his sinfull oath But David did well in breaking Herod did ill in keeping his oath for in all oathes there is a secret exception of the higher powers and our former oathes to God God is greater then men and we have first bound our selves to him therefore no oath is to be performed that is against God or godlinesse Whether he be forsworn that sweareth according to the letter Quest 4. and not the meaning He is Answer because not in truth Ier. 4.2 but in equivocation and fraud Therefore Cleomenes sware fraudulently that having made a truce w th his enemies for 7 days set upon them in the night And the woman that sware she was
swearing by the creatures with directions to God in the minde of him that sweareth induced by Deut. 6.13 Heb. 6.16 If a man might sweare by the creatures and conceale the name of God it would diminish his Majesty and Authority and much deceit might beused for the swearer might say that he sware not by God but onely used an obtestation by the creatures Read Perkins his answers to the objections on Matth. 5. and in Cases of Conscience where this question somewhat largely is by him disenssed Whether an oath made by Creatures Idols Qu. 16. or false Gods is to be performed It is Hence Augustine saith Answer Hee that sweareth falsly by a stone is perjured Though that be not holy by which he sweareth yet the Lord is holy before whom hee sweareth Though the stone heareth him not speake yet God will punish him if he deceive Though it be not lawful to swear by false gods or Idols yet whosoever hath sworn by them as by true Gods he is bound to performe his promise not for the Idols sake but for Gods sake before whom he sweareth not because they are true Gods indeed but because they are so in the swearers opinion Therefore the Turk swearing by Mabomet is perjured if he doe not perform his promise So are the Papists swearing by the Idoll of the Masse if they doe not performe their promise When Iacob made a promise and covenant with Laban and Laban swore by the Idols of Nabor Iacob accepted of the oath though tendered unto him in the name of a false God which he would not have done had it been no oath at all A poore man being in extreame want borroweth of the usurer upon interest it is sinne in the usurer to take it but it is not so in the poort man who is compelled by the usurer to give it Thus the poore man doth use well the iniquity of the usurer So is it in an oath a godly man may well use and take benefit by the wicked oathes of Idolaters so farre forth as they shall serve for the ratifying and confirming of lawfull covenants Doubtlesse it is a lesser offence to sweare by the false God truly then to sweare by the true God falsly it is a sin to lie a double sin to swear and lie Whether he that voluntarily by oath before a Magistrate Qu. 17. discovereth some secret offence of his brother doth sin He doth for though his oath be just Answer yet hee sweareth not justly because not urged by the Magistrate so to sweare See more in Willet on Exod. Whether a man is bound alwayes to perform whatsoever was lawfully by oath promised Qu. 18. No for some oathes may be lawfull in promising Answer which may fall out to be unlawfull in performing As if a man bind himselfe to assist his friend and he afterwards prove an enemy and traytor to his countrey Therefore in taking such an oath he should sweare conditionally to follow his friend only usque ad aras so farre to aid him as hee shall have the warrant of Gods word for his works Of what things is not a man to take his oath Qu. 19. Of five things 1. Of things that are false Answer for hee that so sweareth maketh God the witnesse of a lie 2. Of things doubtfull for this is presumption 3. Of things unlawfull for so they make God contrary to himselfe in approving what he hath forbidden 4. Of things impossible and which are not in our power for this were to mocke God when he offers to sweare that which hee knoweth hee cannot doe 5. Of things light and frivolous for hereby he giveth not the due reverence that belongeth to God Whether it bee lawfull to impose an oath on him whom we think will forswear himselfe Qu. 20. It is unlawfull for a private man to impose such an oath for his owne private respect and gaine Answer for we ought rather to lose any worldly benefit then by such an oath to suffer God to be dishonoured and our neighbour to lose himselfe Augustine accounteth such a person worse then a murtherer because the murtherer killeth but the body this the soule yea two soules at once his whom hee provoketh to sweare and his own Doest thou know that to be true which thou affirmest and that false which thou avouchest and yet urgest him to sweare Bohold he sweareth for sweareth and perisheth and what hast thou found hereby yea thou hast lost thy self who wouldst no otherwise be satisfied but by his destruction Yet the Magistrate if the execution of law and justice do so require may put such a one to his oath for better it is that a private person should perish then the publique administration of justice should be hindred Yet all other means for the finding out of the truth are first to be used and the party that is to swear gravely to be admonished of the weightinesse of an oath the heynonsnesse of perjury and the fearfulnesse of the punishment at tending thereon and so leave the party to himself and the event to God Such light persons that seem by their evill courses to be void of all truth and the fear of God if they have sworn yet I think the Judge is to give little credit unto them If the case did concerne himself hee would not much credit them Whence pithy Parens upon those words of Paul Rom. 9.2 I speak the truth in Christ Jesus I lie not my conscience also bearing witnesse hath this observation Take his oath that hath a good conscience As a prophane man makes no more account of his oathes then of a straw so ought the Judge to account of them and never to urge such to swear for they will sweare any thing Whether an oath made to the Creator Qu. 21. may be dispensable by the Creature It may not For in every lawfull oath there is not onely a bond between man and man Answer of one man to another but also of man to God Indeed if in the oath taken man were onely obliged to man it might bee dispensed by man but seeing the swearer is bound immediately to God himselfe hee cannot have release from the Pope or any other inferiour Bishop or creature Thou shalt perform thy oathes To whom To the Lord Matth. 5.33 That which God bindeth no creature can unloofe Matth. 19.6 When the Pope sheweth himselfe Antichrist in that hee challengeth power to dispense with a lawfull oath made without error or deceit of things honest and possible Now that I may at length draw this worke off the Loome and conclude what letteth but that the sinner should surcease by swearing forswearing and cursing to take Gods Name in vain considering the threats denounced in the Word are so many and plentifull and the judgements inflicted upon them in the world have been so vilible and fearfull What is the cause they should any longer stop their eares against these
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