spoke The * Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poet tell us of one Thersites that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prating fellow and withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very knave Dedecus Carcinoma Graeci exercitus and likewise hateful to Achilles and Vlysses who did detest and abhor him whence Plutarch infers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. it argues an height of villany or wickedness when one is hated by good men From this remarkable passage of the Poet the Prince of Poets we may inferre this that he that talks much as he makes himself odious to men so he must needs be burden'd with the weight and guilt of many a sin of many a lye neither can he if he be a frequent Swearer escape the danger of Perjury Therefore let thy words be few Eccles 5.2 We commonly say that words are but wind Be not deceived they are such a wind that if they be not well ordered may blow your Souls to Hell that fiery Haven of the wicked Therefore make not light of thy words be as sparing of them as an Earth-worm a covetous Euchlio a Miser is of his Gold which he keeps under lock and key suffers not the light to peep into his Coffers fearing lest it should shew a way to another to enter into them and never spends a penny unless he be pinched with extremity and forced to it by the commanding Law of Necessity which sometimes he basely breaks robbing his own back of cloathing and starving his pined belly Even so keep thou the treasure of thy heart thy thoughts and intentions which are shut up and stored in it seldome vent them by thy speech unless it be to the praise of God or thy neighbours good Thus if thou doest fence and guard thy mouth with the wall of silence Muro silentii as Saint Gregory expresseth it I mean moderation and deliberation in thy speech thou shalt procure to thy self reputation Nec pateblt inimici jaculis civitas mentis as he sayes Thy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 14. ad Pop. Antioch Soul also within thee shall be as an impregnable Fort or City secured from the shot and invasion of its enemies It shall as hath been formerly said be kept and preserved from the stain and pollution of many crying sins which defile and waste the consciences of those that are given to much idle talking such are Swearing Lying Blasphemy and corrupt communication which we must with disdain eject and spit out of our mouths in an holy scorn and indignation as not becoming Gods Saints his Sons and Servants We are his Sons by the grace of Adoption let us then out of a filial love observe his commands Swear not we are his Servants and he our Lord let us therefore serve him with an awful fear and reverence in holiness and righteousness all the dayes of our life giving him the honour due unto his Name as holy David exhorts Psal 29.2 which we may do by worshipping him with an holy worship as it is expressed in the subsequent or following words of that Text when we humbly submit our Souls and Bodies to God in prayer acknowledging our Spiritual wants also confessing our sins and unworthiness to receive any of the least of his blessings and benefits and rendring him most hearty thanks always for all things in the name of our Lord Jesus Christ To whom with God the Father and the Holy Ghost three Persons yet but one Almighty most merciful and everlasting God be ascribed by all people in these and other parts of the world Thanksgiving and Praise all Honour and Dominion for ever and ever Amen For a close of all that hath been said and for the better observation of our Saviours injunction or precept I shall commend to all profane Swearers that good profitable advice of S. Chrysostom who when the City of Antioch where he lived was visited with the Plague did frequently and bitterly inveigh against this horrid sin of Swearing as being the productive cause as of other Judgments so of that heavy and fearful Visitation Amidst his many and sharp Invectives against it we find this useful admonition Homil. 14. ad Pop. Antiochen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which for the more delight and profit of the unlearned I have translated into Verse retaining the full sense and meaning of the words In the morning When sleep is parted from thine eyes And thou from bed begin'st to rise Let no thought enter thy hearts room Till Christ into it first be come Before thou goest out of thy dore Meditate oft and give not o're To ruminate on Christ's command Swear not at all This may stand To thee in stead of a Sermon If thou Swear'st not my work is done A Prayer to the Holy Blessed and Undivided Trinity for a Blessing on it MOst Holy Holy Holy Lord God who in the Vnity of a most glorious Trinity art for ever to be worshipped and glorified whose mercy is infinite and whose power illimited who canst ordain even the mouths of Babes to be Instruments of setting forth thy praise Grant I humbly beseech Thee that as this work was begun continued and ended by thy Grace so it may tend to thy Glory by the conversion of some poor sinful Souls unto Thee who livest and reignest in the highest Heavens and govern'st all things both in Heaven and Earth O doe thou so rule the hearts of all the people of this Land that they may truly fear Thee and honour their most gracious King paying Him that Tribute of Loyalty and Subjection which is due unto Him and live amongst themselves like brethren knit together in the bond of Love Vnity and Concord joyntly praising Thee and glorifying Thy Name Grant this O Heavenly Father for thy mercies sake and for the merits of thy dear Son Jesus Christ our only Advocates and sole Redeemer Amen A Brief APPENDIX Concerning The nature of a Promissory and Assertory Oath in reference to the Statutes to which we are sworn in both the UNIVERSITIES ALthough the words of a Promissory Oath are for the most part to be strictly taken as they import not admitting those larger explications which oft-times take place in Deeds and Contracts yet let me adde a few considerations for the satisfaction of the tender Consciences of those that have sworn or shall hereafter swear to observe the Statutes of any Colledge in either of the two famous Universities First by reason that the matter of a Promissory Oath viz. something to be done by us de futuro or for the time to come is in regard of the uncertainty of event subject to mutation and variety hence it comes to pass that the Obligation which follows upon such an Oath by which the Jurer has bound himself for the future to perform what he hath promised is mutable and separable from that Oath and this is called by the Casuists Solutio vinculi the loosening of
6. To speak nothing but what is Necessary to be spoken Profitable to be heard 7. To bridle our Passions chiefly that of Anger the cause of as many other sins so especially that of Swearing 8. To avoid Drunkenness and to be lovers of Temperance 9. To shun the Company and Society of those that are given to Swearing 10. To consider the manifold and great miseries such blasphemers bring upon the Kingdom Places and Families wherein they live 8. A Diet for the Tongue being cured consisting in these three things 1. To be slow to speak 2. To be circumspect in speaking 3. To use few words when we speak 9. The benefit that will redound to us by observing this Religious Diet which is two-fold If we respect First our bodily Estate we procure to our selves hereby reputation and peace Secondly if we respect our Souls health hereby we shall free it from the guilt of many a sin 10. The Conclusion of all comprising an exhortation to this duty of not Swearing in regard that we are Gods Saints elected His Sons adopted His Servants redeemed by the blood of his Son Christ Jesus Therefore in all and for all God is to be glorified by us which is chiefly done by Invocation and Thanksgiving the two parts of Prayer and the Christians best Sacrifice A Prayer To be used by one that is addicted to the Sin of Swearing O Eternal Omnipotent Lord God who in thy self art the fulness and perfection of Glory and Happiness who needest no Tongue to praise thee no Pen to express thee and no Work to magnifie thy Greatness before whose glorious Name that is * Vid. Psal 20.1 Rom. 10.13 thy self an infinitely Great and Glorious God Angels and Arch-Angels bow with an humble lowly dejected reverence to which thy blessed Spirits and Saints of thy Triumphant Church sing perpetual Hallelujahs Rev. 19.1 so that Heaven rings and resounds with their Hymns Praises I a poor sprig of disobedient Adam who am as vile as sin can make me and deserve what curse thy wrath can lay upon me do here presume to take thy holy Name into my defiled lips that Name which I have dishonoured in my words disparaged in my thoughts and profaned in my actions yet knowing that thou art a jealous God and a consuming fire burning with love to a poor humble sinner and believing that as thou art fearful in thy Judgments so faithful in thy promises I fly upon the wings of this Faith from mount Ebal to mount Gerizim Deut. 11.29 from the dreadful Name Jehovah which I have abused to that gracious Name of Jesus wherein thou art well pleased In that most sweet and soul-refreshing Name O God I present my supplications unto thee beseeching thee not to remember what I have said or done but what my Saviour hath suffered for me in his Agony and bitter Passion O let his bloody sweat anoint my bleeding wounds and accept of his death as a full satisfaction to thy Justice for my sins Cleanse thou my heart O God from the stain of this bosom-darling-sin whose custom begun with a wanton imitation and being continued with an habitual presumption had almost taken out of my guilty Soul a sense of it and of thy displeasure against it O my God now that I have begun to have a taste and sight of the foulness and danger of my crying sin afford me I beseech thee that measure of thy Grace which may work in my heart a fear of thy displeasure and beget in me an awful reverence of thy Name Let all my communication be ordered as in thy presence let thy Holy Spirit govern the words of my mouth and so sanctifie my thoughts with the continual meditation of thy Commandments and of those fearful plagues which thy word denounceth against Swearers that I may be ever hereafter of the number of those thy servants who sanctifie the Lord in their Hearts 1 Pet. 5.15 who love and fear thee above all things in Heaven and Earth who delight with trust and affiance in thee above all worldly stayes and comforts and praise thee evermore with joyful lips Lord I desire to praise thee O heighten these desires I resolve by thy assistance no more to blaspheme thee O strengthen this good resolution for the time to come and avert those judgments from me which thy word hath threatned and my sin my black and filthy sin hath deserved And mortifie all those unruly passions which provoke me to offend thy Goodness especially that of Anger which if immoderate and carried on with precipitate rashness benights the Soul darkens Reason and hurries a man to the acting of those things that displease thee Therefore dear God kill this Fury in me and leave only so much life in it as to be zealous for thy Glory Quicken my Soul with faith in thy promises inflame my affections with love of thee for thy mercies fill my mouth with prayers to thee and praises and crown my weak desires of praising thee with the all-sufficient power and strength of thy Grace that glorifying thy Name with my Tongue and by an holy conversation I may escape that vengeance which thy Justice threatens against my sin here and obtain that happiness which thy mercy hath promised hereafter Lord grant these my requests for the merits of thy Son Christ Jesus in whose Name and Prayer sanctified with his sacred lips I beg these mercies and whatsoever else thou knowest requisite for me and for thy Church saying Our Father c. A Prayer For the whole Kingdom MOst glorious Lord God who delightest not in the death of one single sinner nor takest pleasure in the destruction of any Creature thou great and mighty God Jer. 32.18 whose name is the Lord of Hosts who rulest over all and governest all things in Heaven and Earth look down I humbly pray thee from the Throne of thy Glory and behold this sinful Kingdom wherein we live with an eye of mercy and pity Thy goodness and bounty O Lord have displayed themselves to us in many great and undeserved National mercies by restoring to us our most gracious King and Him to His Royal Dignities and redeeming thy Church from that Disorder and Confusion by means of proud and unquiet men whicn threatned our utter ruine and vastation for so great deliverances we are obliged to make returns unto thee of a thankful obedience by reforming our sinful lives and obeying thy commands But we as if we had forgot what thou hast done for us have done nothing for thee but rather much against thee by rebelling against thy word by resisting thy holy will by abusing thy Creatures through our wanton excess by profaning thy Sabbaths and blaspheming thy most sacred Name which ought to be ever hallowed and had in an awfull reverence by us These are our National personal crying sins which like so many infectious Vapours have mounted up to Heaven and being condens'd into a thick Cloud of
sanctifying Grace concurring with your sedulous practice of the fore-mentioned Precepts or Remedies it is cured of the contagious poyson of that sinne A Diet for the Tongue which hath been accustomed to Swearing Being then willing or altogether cured of that deadly poyson of the Tongue I mean a corrupt and vicious custom of Swearing beware of a Relapse which in this case as in bodily diseases is very dangerous for when a man hath tasted the sweetness of Gods Mercy in pardoning his sins and restoring him to health he must expect if he returns to his vomit again and falls into his former sin to feel the severity of his Justice in punishing him for his daring presumption For a prevention of this great danger in your dayly conference and conversation with men put into practice that wholsome admonition of Saint James Be slow to speak Jam. 1.19 Never open thy mouth but shut up thy tongue in silence unless by thy speech thou mayest benefit thy Neighbour prevent thine own hurt and advance Gods honour Num. 19.15 The Vessel which wanted a cover under the Old Law was counted unclean For either the dust fell into it which bred Worms and such like Creatures that defiled it or else if there were put into it any precious or sweet oyntment it presently lost its savour and was corrupted In like manner he that sets not a watch before his lips by silencing his Tongue so that it never speaks but to some good purpose that man as Saint James attesteth although he seemeth Religious Iam. 1.26 or makes a profession of Christianity because he bridleth not his Tongue he deceives himself or he hath a deceitful false heart his Religion is vain i. e. Nomen sine re a bare and empty Title without reality For how can he be thought to be religious who fears not God with an holy and devout reverence Neither can he justly be said to fear God Psal 5.10 whose Throat is an open Sepulchre sending forth out of it the noysome stench of cursing corrupt and filthy communication lyes and fearful oaths The guilt of which crying sin that you may avoid and withall not chill the fervour of devotion but preserve it in thy soul Keep thy mouth with all diligence remembring that saying of Bonaventure Si dignum quicquam relatione non habes Bonavent Spec. Relig. c. 20. tace Tutius humilius audis quam loqueris i. e. Keep silence if thou canst utter nothing worthy to be heard by the judicious and pious Christian If it be so thou mayest with more safety and a greater esteem for thy humility listen to anothers discourse then vent any thing of thine own which is light and frivolous Remember also that dreadful admonition of our Saviour Mat. 12.36 Every idle word that men shall speak they shall give an account thereof at the day of judgment Now that is an idle word in the opinion of Saint Hierom which is spoken sine utilitate loquentis aut audientis which redounds neither to the good of the Speaker nor profit of the Hearer much more is that which tends to the hurt of either Therefore be not hasty to utter any thing with thy Tongue so shalt thou free thy self from the guilt of many a sin chiefly that of Swearing Nescit poenitenda loqui qui proferenda justo prius tradidit examini Casaiod l. 10. Secondly be circumspect in speaking Nescit poenitenda loqui c. saies Cassiodore That man will never repent of what he hath said who weighs his words in the balance of Discretion before they be uttered Evermore consider what thou speakest and before whom ordering thy words so with Wisdom and Prudence that thou offend not God who is an ear-witness of thy words either by contradicting the Truth or perswading others to a belief of what is false Often call to mind that saying of S. Cyril 11. Caetheches Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God hath a Book of Remembrance he sits and writes down in it thy oaths thy perjuries thy blasphemous and idle words for which he will call thee to a severe account at the great day of Judgement Therefore as I before exhorted consider alwaies as what so before whom thou speakest even in the sight and audience of God who will one day be your Judge Dr. Parisiensis Cujus praesentia est impraevisibilis potentia infallibilis Justitia inflexibilis iracurdia implacabilis who may surprize thee unawares even in the very act of sinning by his grim Bailiff Death whose Power too is infallible for none can escape it his Justice inflexible for it may not be corrupted as his Anger against the ungodly sinners is implacable and hardly to be appeased He that keepeth his mouth keepeth his life Prov. 13.3 and he that openeth wide his lips shall have destruction But he that never openeth his mouth but to the glory of God either by praising or praying unto him whereby he declares his belief in the excellencie of Gods Omnipotencie Goodness Truth and Omnisciency or for his Neighbours edification and good as Saint Paul exhorts us to Eph. 4.29 that man shall lift up his head with cheerfulness in the day of Judgment before the dreadful Tribunal of God and by his words he shall be justified i. e. For that he glorified God with his Tongue in his life he shall be pronounced just and righteous in the audience of the Saints and Angels and for the merits of Christ for whose sake his good works are accepted and his imperfections pardoned he shall receive the reward of the righteous and be glorified both in body and soul The Body with all the parts of it shall be beautified with Clearness Impassibility Subtility and Agiâ—y for it being most transparently bright and glorious it shall move wheresoever the Soul then wholly guided by Gods Spirit shall command it it shall move as nimbly as a small Fish in the water without any resistance or hinderance nay with far greater agility The Soul shall be adorned and beautified with more excellent perfections then our first Parents were before their fall in Paradise For the Understanding shall be freed from all errour in it shall be light without any the least mist of darkness it shall be filled with wisdome and knowledge in an high degree without any spot of ignorance The Memory purged from all possibility of forgetfulness The Will redeemed from its natural pravity and perverseness whilest it is onely fixed by Love upon God Almighties goodness If every part of man expects to be thus glorified by God it is good reason that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. every part should glorifie Him For this is the tribute they owe to their Creatour as every good Subject oweth Loyalty to his King This is the service they must pay for their Redemption God made all the parts of the body Christ Redeemed all I mean every part and faculty both of