RIght Honourable, right Worſhipfull, and Well-beloued, Men, Brethren, and Fathers, if euer there were a time when, if euer a place where, Gods Miniſters and Watch-men, as Eſay Eſay 56. 10. calleth them; his Stewards and Ambaſſadours, Tit. 1. 7. 2 Cor. 5. 20. as Paul nameth them; his Angels and Meſſengers, as Malach. 2. 7. Malachy tearmeth them, had need to cry aloud and not to ſpare, to ſpeak Eſay 58. 1. boldly and not to feare, to ſhew the people their tranſgreſſions, and to the Houſe of Iacob their ſinnes; then now is the time, here is the place: the time is now, in this our age, the place is here, in this our Land. That which the Heathen man ſpoke in former times, is much more verified in theſe times: 〈 in non-Latin alphabet 〉 , Heſiod. 〈 in non-Latin alphabet 〉 . Both Land and Sea is full of euill: ſuch generall forwardneſſe on the one ſide to that which is bad, ſuch frowardneſſe there is on the other ſide to that which is good; we may truly ſay with Paul, the dayes are euill. Epheſ. 5. 16. Notwithſtanding, the ſound of the Word hath gone into all the Land, the bright beames of the Goſpell haue gloriouſly ſhined vpon vs, and the bels of Aaron beene long rung amongſt vs; yet how many proud Pharaohs, that doe not ſticke to ſay in their hearts, Who is the Lord that I ſhould heare his voyce? how many Exod. 5. 2. vngodly Ahabs, that haue ſolde themſelues to worke wickedneſſe in 1 Kings 21. 25. the ſight of the Lord? how many wicked Ieroboams, that cauſe others to ſinne? and, to vſe the Apoſtles 1 Kings 22. 52. words, 〈 in non-Latin alphabet 〉 , Rom. 1. 32. not onely doe ſuch things themſelues, but fauour and delight in them that doe them? On the other ſide, how little is the Flocke of Chriſt? Luke 12. 32. how few amongſt vs Faithfull, as Abraham was? Righteous, as Lot was? Zealous, as Ioſiah was? Religious, as Dauid was? True harted, as Ionathan was? Couragious, as Paul was? and Deuout as Cornelius was? Theſe, and ſuch like, are gathered to their Fathers; few, or none, are left of them: they are like the Summer gatherings, as Micah. 7. 1. Micah ſpeaketh. This gate is ſtraite, Mat. 7. 14. this way narrow, and few there be that finde it.

God hath offered vs his Spirit, but that wee haue quenched: hee hath ſent vs his Prophets, but them wee haue deſpiſed: hee hath giuen vs his Mercies, but theſe wee haue abuſed: hee hath warned vs by his Iudgements, but thoſe wee haue neglected. Sathan neuer more buſie, Reuel. 12. 12. for his time is ſhort: Sinne neuer ſo common, as in theſe laſt dayes: men draw it with Cords, as Eſay 5. 18. Eſay ſpeaketh: drinke it like water, Iob 15. 16. as Iob ſpeaketh: they lie, they continue, and ſleepe in it: and it is ſafer to commit it then to reproue it. Gods Miniſters may ſay of this Nation, as the Prophet, of Iſrael, From Eſay 1. 6. the ſole of the foote vnto the head, there is nothing whole therein, but wounds, and ſwelling, and ſores full of corruption. Wee may take vp the complaint of the Children in the Market place, Wee haue piped vnto Luke 7. 32. you, and yee haue not daunced; wee haue mourned vnto you, and yee haue not wept.

And what? muſt wee then be ſilent, and ceaſe to ſpeake at all? or muſt wee, with the falſe Prophets, Ezech. 13. 18. ſpeake pleaſing things, ſowing Pillowes vnder mens arme-holes, and flattering them in their ſinnes? No, this is neyther good for vs, nor them: Not good for vs, ſaith Paul, 1 Cor. 9. 16. there is a woe to vs, if wee preach not the Goſpell: not good for them, ſaith the Lord by Ieremiah, Their Iere. 6. 14. hurt is not healed with ſweet words. The calmeſt Sunne-ſhine doth leſſe purifie the aire, then the terribleſt thunder and lightning. The pleaſanteſt Potion doth ſeldome purge ſo kindly as the bittereſt Pill. So words that to the care are ſweeteſt, are not alwayes to the heart the wholeſomeſt. And therefore Eſay muſt Cry aloud, and lift vp his Eſay 58. 1. voyce like a Trumpet. Ieremiah muſt Iere. 1. 17. truſſe vp his loynes and not feare their faces. Euery one of vs (that are the Surgeons of ſoules) had neede to cut and lance theſe feſtered ſores, and by ſharpe Corraſiues make them ſmart at the quicke, though our Patients be impatient, and our ſelues endure, with Moſes, murmuring; Exod. 5. 21. with Michaiah, ſmiting; with 1 Kings 22. 24. Ieremiah, impriſoning; nay, vvith Ierem. 32. 2. Iohn Baptiſt, beheading. Marke 6. 27.

In which reſpects, and vpon The Apologie for choiſe of the Text. which conſiderations, (Right Honourable, right Worſhipfull, and deare Brethren) when being called by commandement vnto this place, I meditated with my ſelfe what at this time to entreate of, as beſt befitting the eſtate of our times, I reſolued to decypher out ſome dangerous wound, to lay open vnto you ſome capitall crime, ſome notorious impietie, ſome generall ſin, for which God may haue a iuſt controuerſie with the Inhabitants of the Land: chooſing for this time & in this place, to be (with Iames and Iohn) The ſonne of Thunder, rather Marke 3. 17. then (with Barnabas) the ſonne of Conſolation. Amongſt other the Acts 4. 36. ſinnes of our Land and crimes of our age, I finde, as none more haynous, ſo none more common then the abuſe of Gods holy Name, by prophane Swearing. A ſinne moſt odious in the ſight of the immortall God, and yet ſo ſmall in the eyes of mortall men, that like a Leproſie Swearing, a general ſinne, and ſpread ouer the vvhole Nation. it hath ouer-ſpread the whole body of our Nation, from the Cedar to the Shrub, from the higheſt to the loweſt, from the richeſt to the pooreſt, from the mightieſt to the meaneſt. And therefore giue mee leaue in this Honourable aſſembly plainely to entreat of theſe words I haue made choiſe of: and out of them to ſhew the haynouſneſſe of this ſinne, which in Ieremialas time cauſed the Land to mourne, for ſo faith our Prophes in this my Text.

NOt to ſtand eyther vpon the Author, or Occaſion, or Connexion, or Expoſition of this portion of Scripture, which of it ſelfe is plaine and eaſie, but to come (without any Circumſtance) to the Text it ſelfe, it containeth (you ſee) The Contents of the Text. a complaint of the Prophet Ieremiah, laid in againſt the Iewes for not forſaking, and againſt their falſe Prophets, for not reprouing their vaine, idle, and wicked Swearing; whereby they both diſhonoured God, and cauſed his heauy Iudgements to fall vpon them.

In a word it ſheweth vnto vs the The revvard of vnlavvfull Oathes. reward of vnlawfull Oathes, which is firſt (as you may conſider it) ſimply propounded, Mourning: and 1 then aggrauated by the generalitie 2 of it, in that it extendeth to the whole Land, ſo ſaith the Prophet, The Land mourneth. In the firſt, we are to note two things; firſt, the The parts. cauſe: ſecondly, the effect.

The cauſe, in the former words, Becauſe of Oathes: the effect, in the next, the Land mourneth. And well may Oathes cauſe mourning, and ſwearing end in ſorrowing. For as to thoſe that doe now mourne in Sion, there is a bleſſing pronounced, Matth. 5. 4. and comfort promiſed, They ſhall Iſa. 61. 3. haue beautie for aſhes, ioy for mourning, and the garment of gladneſſe for the ſpirit of heauineſſe; their Aprill ſhowers bring May flowers, they that Pſal. 126. 5. ſow in teares ſhall reape in ioy. So to thoſe, that heere paſſe their time in iollitie, and neuer thinke vpon the affliction of Ioſeph, but make Oaths their paſtime, and ſwearing their muſicke in their greateſt merriment, there is a woe denounced and iudgement threatned, their laughing ſhall Luke 6. 25. end (ſaith Chriſt) in wailing and weeping: their Oathes, ſaith my Text, ſhall conclude in mourning.

FIrſt, of the cauſe, and then of the The firſt part. effect. The cauſe is expreſſed in the firſt words, Becauſe of Oathes. The cauſe. I know indeed, the Hebrew word here vſed, 〈 in non-Latin alphabet 〉 , is diuerſly read of Interpreters vpon this place. But I take our common tranſlation to be the moſt proper, and therefore read it: not, becauſe of curſing, as Hierome A facie maledictionis. Hieron. Propter execrationem. Treme. Arbitrer notari hic periur. Cal. Propter iuramentum falſum. Chal. Paraph. and Tremellius: nor, becauſe of periurie, as Caluin and the Chaldee Paraphraſe; but becauſe of Swearing, as our late tranſlation; or, becauſe of Oathes, as our Geneua readeth it. Which notwithſtanding wee muſt not with the Anabaptiſts take to be vnderſtood of all kinde of Swearing whatſoeuer, but onely of vaine Oathes, and no other. For an Oath An Oath in it ſelfe good, but may be abuſed, as Prayer. in it ſelfe is good, and warranted by God, but yet may be abuſed as euery other good thing. Praier which is an excellent part of Gods Seruice, is diuerſly vſed and performed: Sometime well, and then it is acceptable: ſometime ill, and then abhominable. In like manner an Oath, which is a kinde of Prayer, is in ſome caſes lawfull, in other vnlawfull. Lawfull it is when rightly vſed: vnlawfull it is when Gods worſhip is abuſed: For the better explaining whereof I ſhall thinke it not amiſſe to inſiſt vpon theſe two things. Firſt, that there is 1 a lawfull vſe of Oathes. Secondly, what Oathes are lawfull, what vnlawfull. 2

For the firſt. That there is a 1 That there is a lavvfull vſe of Oathes, appeareth, 1 by precept. lawfull vſe of Oathes, it may appeare both by precept and by patterne. Firſt, by precept from the Lord himſelfe, as Deut. 6. 13. Thou ſhalt feare the Lord thy GOD, and ſerue him, and ſhalt ſweare by his Name. So, Thou ſhalt ſweare the Lord liueth, &c. Ierem. 4. 2. And he doth not onely command it, but promiſe to reward it, Ierem. 12. 16. The end Ier. 12. 16. why an Oath is thus ordained and The end of ordaining an Oath. required, is two-fold: 1 The glory of God. 2 The good of Man. And firſt, it maketh much for the glory of God, when hereby he is appealed vnto, 1 The glory of God. as the chiefe Iudge of the whole World, and men flee to his Name, as to a ſtrong Tower, Prouerb. 18. 10. In this regard ſaith Prou 10. 18. one, an Oath is a diuine thing; for it Diuina res eſt iuſiurandum: ſacra enim anchora eſt, ad quā confugitur, quum humana ſapiētia progredi non poteſt. Huld. Zvvin. Elench. in Catabap. Strophas. is a holy Anchor-hold, to which we flee when mans wiſdome can goe no further.

And ſurely herein wee giue vnto God, firſt, the glory of omniſcience, when wee call him to teſtifie of our ſecret thoughts, and ſo acknowledge him 〈 in non-Latin alphabet 〉 , Acts 1. 14. The knower of hearts. Secondly, the glory of Truth, when he is appealed vnto, as Truths witneſſe and maintainer, and falſhoods reuenger. Thirdly, the glory of Power, whereby hee can; and of Iuſtice, whereby he will take vengeance of thoſe that ſweare Muſcul. append. ad Pſal 15. de Iuramen. Quare plane inſani hominis eſſe oportet, ſi quis iuramenti vſum, modo leuit as & mendacium abſent, non agnouerit tam non derogare quicquam gloriae Dei, vt illam etiam illuſtret. falſely. Wherefore in theſe reſpects we may conclude with Muſculus, that certainly he can be iudged no better then a madman, who will not acknowledge that the vſe of an oath, being taken neither lightly nor falſly; is ſo far from any whit derogating from the glory of God, that it doth euen much manifeſt, and ſet it forth.

2 The good of man. The ſecond end why an Oath is of neceſſitie required, is the good of Man, it being (as Melancthon calleth it) Praecipuum vinculum ordinis politici, Phil. Melanct: in Mat 5. the chiefe bond of ciuil order: for hereby is Propter iuſtitiam conſeruandam, veritatem aſtruandam, amicitiam confirmandam; &c. Bonaueh. centiloq. pars 1. cap. 12. Right and Iuſtice maintained, Truth and Verity preſerued, Peace and concord eſtabliſhed, diſcord & diſſention ended: There muſt be an end of ſtrife, who doth not grant it? An end of ſtrife there cannot be, till confirmation on the one ſide be ſtronger then on the other. To this end in the firſt place reaſons muſt be vſed: when theſe faile, then by witneſſes muſt the matter be ſtabliſhed: when witneſſes faile, an Oath muſt be vſed: Deut. 19. 15. and this is 〈 in non-Latin alphabet 〉 , the end of ſtrife, as the Apoſtle calleth it: An Oath for confirmation is the end of all ſtrife, Heb. 6. 16. So we ſee that an Oath is ordained by God, and that to very good end and purpoſe.

Now ſecondly, as wee haue precept to command it, ſo patterne to 2 By patterne. commend it. It is commended by example and patterne without exception; and that,

Firſt, of the Saints of GOD.

Secondly, of the Angels of GOD.

Thirdly, of GOD himſelfe.

Firſt of the Saints of God, both in the Old Teſtament and New. In the 1 Of the Saints of God. Old Teſtament, of Abraham to the King of Sodom, Gen. 21. of Iacob to his Vncle Laban, Gen. 31. of Ioſeph Gen. 21. 24. to his Father Iacob, Gen. 47. So of Gen. 31. 53. Dauid to Ionathan, of Elias to Obadiah, Gen. 47. 31. 1 Sam 20. of Eliſha to Iehoram, and diuers others. And from the Old 1 King. 18. 15. 2 King. 3. 14. Teſtament come wee to the New, Paul doth it in diuers Epiſtles; as to the Romanes, God is my witneſſe, Rom. 1. 9. To the Corinthians, I call Rom. 1. 9. God for a record vnto my ſoule, 2 Cor. 1. 23. 2 Cor. 1. 23. To the Galathians, I witneſſe before God that I lye not, Gal. 1. 20. Gal. 1. 20. To the Philippians, God is my record, Phil. 1. 8. Thus wee haue the Phil. 1. 8. patterne of the holy men of God.

Secondly, not onely ſo, but of 2 Of the Angels of God. the Angels of GOD. So wee read, Dan. 12. 7. that the Angell held vp both his hands, and ſware by him Dan. 12. 7. that liueth for euer: ſo we read, Rene. 10. 5. 6. The Angell life vp his Reuel. 10. 5. 6. hand to Heauen, and ſwore by him that liueth for euermore.

Thirdly and laſtly, of God himſelfe, the patterne of patternes. He 3 Of God himſelfe. is recorded in Scripture to haue ſworne diuers Oathes: ſometime by his holineſſe, Pſal. 89. ſometime by his right hand, Eſa. 62. ſometime by Pſal. 89. 35. his great Name, Ierem. 44. ſometime Iſa. 62. 8. by his ſoule, Ier. 51. Not that Ier. 44. 26. his ſaying needed confirming, Ier. 51. 14. whoſe bare word is Yea and Amen: 2 Cor. 1. 20. Propter hominum ſocordiam Deus iurat. Cal. but to conuince the infirmitie of our nature, and to comfort it being conuicted. He hath done it, as the Apoſtle ſaith, (ex àbundanti) willingly prael. in Ier. Cur Scriptura iurantem inducit Deum, nimirum vt infirmitatem naturae noſtrae coargueret, & conuictā conſolaretur. Philo. in libel. de ſacrif. Cain & Abel. more abundantly to ſhew the ſtableneſſe of his counſell, Heb. 6. 17. For this cauſe he ſwore to Abraham euer to bleſſe him, Gene. 22. 16. to Dauid neuer to forſake him, Pſal. 132. 11. to the Gentiles not to be angry with them, Eſa. 54. 8. Thus by all that hath beene ſaid, it is euident that there is a lawfull vſe of Oathes, which God hath not onely 2 What Oaths are lavvfull, vvhat vnlavvfull. by precept inioyned, but alſo by his owne practiſe approued. Now it remaineth that I come to ſhew vvhat Oathes are lawfull, what vnlawfull.

For the firſt: A lawfull Oath, I call 1 The deſcription of a lavvfull Oath. that when wee ſweare in a waighty matter, by IEHOVAH, in truth, in righteouſneſſe, and in iudgement. Of theſe things in order.

And firſt, it muſt be in a wàightie 1 It muſt be onely in a vvaighty matter. matter, when all proofes and teſtimonies faile, and when the controuerſie cannot be decided, nor the truth diſcerned, nor the matter determined, but onely by Iehouah; for Reaſon. then onely it maketh for the glory of God, when he is appealed vnto in a matter of moment & importance, and ſo acknowledged all-ſeeing and all-powerfull: and on the contrary the name of God is much diſhonored, when called to witneſſe in euery trifle which is not worth an Oath. Plaine by a ſimilitude. It were (we know) a diſgrace, and ſo it would be taken to diſturbe and diſquiet the Kings Maieſtie vvith ſuch a cauſe, as the loweſt and baſeſt Officer might determine. How then can God take it, to be made ſo bolde with, as to be called out of his Throne in Heauen to decide trifles? It is to make leſſe reckoning of him Guiliel. Tripolit. then the Turkes of their Mahomet, by whom they will not ſweare lightly and vainely, but vpon occaſion of great neceſſitie.

Secondly, it muſt be by Iehouah 2 It muſt be by Iehouah. as is plaine by the Word of God, and reaſon.

Firſt, by the word of God, Thou ſhalt ſweare by his Name, Deut. 10. 20. Euery tongue ſhall ſweare by me, Deut. 10. 20. Eſai. 45. 23. And he that ſweareth Iſa. 45. 23. in the Earth, ſhall ſweare by the true God, Eſai. 65. 16. Iſa. 65. 16.

Secondly, by reaſon: for firſt, to him we ſweare by, we giue diuine Reaſon. honour, and attribute omniſcience, 1 Hee onely is omniſcient. and the diſcerning of thoughts: for an Oath is taken in vncertaine, and vnknowne matters, of which hee onely can iudge that knoweth the heart. Now this is proper to God alone, hee diſcouereth the deepe and ſecret things, Dan. 2. 22. and he knoweth the hearts of all the children of Dan. 2. 22. men, 1 Kin. 8. 39. Therefore he onely to be ſworne by. 1 King. 8. 39.

Secondly, to him we ſweare by, 2 He onely is omnipotent. we attribute omnipotence, and the reuenging of falſhood. This alſo is proper to God; therefore he onely Mihi vindicta. to be ſworne by, for vengeance is Deut. 32. 35. mine, ſaith the Lord, Rom. 12. 19. Rom 12. 19. and he is able to deſtroy body and ſoule in hell fire, Matth. 10. 28. Matth. 10. 28.

Thirdly, God onely is to be inuocated, 3 Hee onely to be inuocated. and prayed vnto. Now an Oath is a kinde of inuocation, wherin wee deſire God to vvitneſſe the truth of our ſpeech, and to puniſh vs if wee ſpeake falſely. Therefore we are to ſweare neither by Angell, Saint, nor any other creature, but by God alone.

All theſe are his royal Titles, and Not the leaſt of theſe Titles muſt be denied him. not the leaſt of them muſt be denied him. He is not as the Gods of the Heathen, which (like good fellowes) would part ſtakes: but the true God is a iealous God, & will not giue his glory to another, Eſa. 48. 11. Exod. 24. 5. Hence aroſe the vſe which was among Eſa. 48. 11. the Iewes, (and is obſerued Gloriam meam non dabo alteri. in theſe our times in the taking of publike Oaths) to touch the Bible, when we ſweare not by it, but the contents of it, which is God, and the ſumme of it, which is Chriſt, vvho becauſe hee is the ſubiect of the vvhole Word, is therefore called 〈 in non-Latin alphabet 〉 Iohn 1. 1. the Word, Iohn 1. 1. And ſo much for the ſecond condition of a lawfull Oath.

To proceed: as it muſt be in a 3 It muſt be in veritate. waightie matter, and by Iehouah, ſo in Truth, in Righteouſneſſe, and in Iudgement. Which three laſt properties are ſet downe by our Prophet, D. Hieron. in Ierem. Tres comites iuramenti, ſine quibus non iuramentum, ſed periurium fiat. Chap. 4. 2. and they are tearmed by a Father, the three Companions of an Oath; without which it becommeth no Oath, but periurie. We muſt ſweare, 1 In Truth; not falſely. 2 In Righteouſnes; not wickedly. Iudicio caret iuramentumincautum: veritate iuramentum mendax: iuſtitia iuramentum iniquum & illicitum. Aquin. 3 In Iudgement; not raſhly. By the firſt are condemned falſe and fraudulent Oathes: by the ſecond, ſinfull and vnlawfull Oathes: by the third, raſh and vnaduiſed Oathes. To ſpeake of them in order: And firſt, that an Oath muſt be in Truth, is a knowne truth, and needeth no proofe; you ſee the God of Truth requireth it. Now, An Oath tvvo-fold. vvhereas an Oath is two-fold, either Aſſertorie, or Promiſſory: by the Aſſertorium de facto: promiſſorium de futuro. one affirming ſomething done; by the other, promiſing ſomething to be done; we are to know that in both Truth neceſſarie in both. Truth is neceſſary.

And firſt, in a Promiſſory Oath we 1 In an Oath promiſſorie. are commanded firſt to ſweare what vvee meane to performe, and after 1 to performe vvhat we haue ſworne. 2 Not breaking our promiſe, Numb. 30. 3. Deus dicitur iuraſſe ſermone Metaphorico 1. quoad ſimilitudinem iurantis immobiliter aliquid deliberauit, per quod declaratur, non ſolum quae promittuntur Deum decreuiſſe, ſed omnimoda immobilitate defin •• ſſe. Caietan. in Cap 2. Gen. but performing our Oathes, Mat. 5. 33. And for this we haue the example of God himſelfe; he remembreth the Oath to Abraham, Lu. 1. 37. So muſt wee, if the ſonnes of God, and ſuch as will reſt in his holy Mountaine, not change our Oath, though to our hinderance, Pſa. 15. 4. Nay, Cic. offi. lib. 3. Tully the Heathen Oratour telleth vs, that an Oath muſt be ſacredly kept toward our enemies: as Dauid made conſcience of keeping his Oath to Shimei, that before had curſed him, 2 Sam. 19. 23. And therefore the Latine vvord (Iuramentum, Valla. lib. 6. eleg. cap. 37. quae enim iuramus firma et immota debent eſſe. à iure manente) plainely ſignifieth vnto vs, that our Oathes muſt be ſtedfaſt and conſtant. And ſo much the Greeke word importeth vnto vs ( 〈 in non-Latin alphabet 〉 ) whether wee Ioan. Scap. ex Euſt. pag. 1194. vnderſtand it, (quaſi 〈 in non-Latin alphabet 〉 ) a hedge, or (quaſi 〈 in non-Latin alphabet 〉 ) a bound, or limit: becauſe the Swearer hath hedged himſelfe about with Gods truth, and is ſo brought within bounds and limits, that hee cannot but performe what hee hath ſworne. And ſo much for truth in an Oath promiſſorie.

Secondly, in an Oath aſſertorie 2 In an Oath Aſſertorie a tvvo-fold truth. there is a double truth required: Logicall, and Morall, as the Schoolemen ſpeak. The one, the truth of the thing: the other, the truth of the minde. The firſt, vvhen vve ſpeake as it is: the ſecond, when we thinke as we ſpeake. In a lawfull Oath both are requiſite. Firſt, that our tongue 1 Veritas Logica. goe according to the thing, and that not vpon Coniectures, and probabilities, but vpon a truth, and a truth vndoubted, for which wee haue good ground, proofe, and warrant. Secondly, that our minde accord with our tongue: not meaning 2 Veritas moralis. one thing, when wee ſweare another, but according to the ſimple and plaine vnderſtanding of the Oath, being in conſcience perſwaded of the truth of it. Thus in euery particular it ſtandeth vs in hand to haue our laynes girt about with veritie, Epheſ. 6. 14. and good Epheſ. 6. 14. Reaſon. reaſon: for otherwiſe wee eyther make God a lyer, or elſe eaſie to be deceiued, when wee call him to witneſſe a falſhood: both which are impious, and very iniurious, both to God our Creator, who is The God 1 of truth, Pſal. 31. 5. and to Chriſt Pſal. 31. 5. our Redeemer; who is Truth it ſelfe, 2 Iohn 14. 6. and to the holy Ghoſt Iohn 14. 6. our Sanctifier, who is the Spirit of Truth, Iohn 14. 26. And ſo much 3 for the third condition of a lawfull Iohn 14. 26. Oath.

Fourthly, it muſt be in Righteouſneſſe 4 It muſt be, in Iuſticia. according to Iuſtice. And here wee muſt chiefely looke to two things: 1. That the Occaſion 2. That the Matter be iuſt.

Firſt, that there be iuſt cauſe and And here vvee muſt looke to tvvo things: occaſion to take an Oath, eyther in reſpect of God, or Man. Firſt, in reſpect of God, when thereby his doctrine 1 That there be iuſt cauſe and occaſion to take an Oath, in reſpect: is confirmed, his honour aduanced, his ſeruice furthered: thus Dauid ſwore to binde himſelfe to his worſhip. I haue ſworne and will performe it, Pſal. 119. 106. thus 1 Of God. Pſal. 119. 106. 2 Chron. 15. 14 did Aſa and his people, 2 Chro. 15. thus Ioſiah & his people, 2 Chro. 34. 2 Chron. 34 31 Secondly, in reſpect of Man, when Nehem. 10. 29 thereby eyther publikely or priuately, 2 Of Man. Exod. 22. 10 11 neceſſary Leagues and Couenants 1 are confirmed; homage 2 and Allegiance to Princes teſtified; the life, goods, or good name eyther of our ſelues, or our neighbour 3 preſerued, the truth in doubtfull matters diſcerned; and in a 4 word, brotherly loue furthered. 5

Secondly, as the occaſion, ſo the Matter it ſelfe muſt be iuſt and lawfull: 2 That the matter it ſelfe be iuſt and lavvful. not onely true for ſubſtance, but righteous: which is then, when it doth ſtand with Pietie and Charitie. And reaſon there is it ſhould Reaſon. doe ſo; for wee muſt ſweare according to the rule of godlineſſe: God will be worſhipped with his owne worſhip, and hee will not be a witneſſe of his owne diſhonour, and of harming our neighbour. Therefore hee that ſweareth to doe a He that ſvveareth a thing vniuſt, maketh God, eyther the vvitneſſe of a lie, or an approuer of ſinne. thing vniuſt, eyther ſweareth not as he meaneth to doe, and ſo maketh God the witneſſe of a Lie: or elſe ſweareth with reſolution, and ſo maketh God an approuer of Sinne: both wayes contemning his power, as though he were vnable to reuenge. And ſo much for the fourth condition of a lawfull Oath.

The fiſt and laſt followeth; it muſt be in Iudgement. Now, that is 5 It muſt be, in Iudicio. an Oath in Iudgement (vvhether publike or priuate) which is done with vnderſtanding of the Law of An Oath in iudgement. vvhat. God, and of the Country wherein wee liue, therewith concurring. Iudgement then requireth Diſcretion, Perk. Caſ. of Conſc. Lib. 2. cap. 13. ſect. 2. quaeſt. 2. Vnderſtanding, Conſideration; and that of fiue things principally: Firſt, of the thing in queſtion, which is to be confirmed: Secondly, of 1 the nature of the Oath that is taken: 2 Thirdly, of the minde and true meaning 3 of him that ſweareth: Fourthly, 4 of the particular circumſtances, of time, place, and perſons, when, where, and before whom hee ſweareth: Laſtly, of the euent and iſſue of the Oath. All theſe are duely to 5 be regarded. The reaſon is, becauſe Reaſon. God is the God of order, and in matter of truth and righteouſneſſe will haue all things done according to the rule of Policie and Iudgement. And ſurely this Iudgement Iudgement of great vſe in an Oath: and vnderſtanding is of great vſe in an Oath: for, it will guide vs to take it, neuer but vpon neceſſitie, and then aduiſedly.

Firſt, onely vpon neceſſary occaſion: For it vvil cauſe vs to take it, 1 Onely vpon neceſſarie occaſion. and ſo much is implyed in the Hebrew word 〈 in non-Latin alphabet 〉 , which (being vſed in the Paſſiue) ſignifieth to be ſworne, rather then to ſweare: to ſhew, that wee are to doe it ſparingly, being drawne thereunto by neceſſitie. For, an Oath being a neceſſarie good, is not good, but when Bonum neceſſariū extra terminos neceſſitatis non eſt bonum. it is neceſſary: as a Potion not good, but in time of ſickneſſe.

Secondly, when neceſſarie to doe it aduiſedly: not raſhly, but diſcreetly 2 When neceſſary, to doe it aduiſedly. with due deliberation, with reuerence, and feare of ſo glorious a Maieſtie. It is the precept of an Heathen man, 〈 in non-Latin alphabet 〉 , reuerence an Oath: and the Childe of God Venerare Iuramentū. Pytha. is deſcribed to feare an Oath, Eccleſ. Eccleſ. 9. 2. 9. 2. whence wee read that the Iſraelites ſwore with all their hearts, 2 Chron. 15. 15. that is, all their vnderſtanding, all their affections, all 2 Chron. 15. 15 the powers of their minde were employed, and ſet on worke, in a due conſideration, and reuerent feare of the Oath and Couenant made vnto the Lord. And ſo much for the laſt condition of a lawfull Oath.

Now from Oaths lawfull I come 2 vnto vnlawfull, which what they are will appeare from that which hath beene ſaid, being ſuch as faile in the former rules. An vnlawfull The deſcription of an vnlavvful. Oath. Oath therefore I call that: when we ſweare in a matter whether waightie or light vpon euery little occaſion, or by any other thing then God, or not in truth, righteouſneſſe, and iudgement: of which in order.

And firſt, it is vnlawfull in a matter 1 Vnlavvfull vvhen vpon euery little occaſion. waightie or light, when vpon euery little occaſion. Wee reade of Moſes, Exod. 18. that hee had inferiour officers to iudge the ſmaller Exod. 18. 26. cauſes, and the people came not to him, but vpon ſome great occaſion, when the cauſes were difficult and hard to be decided. How much It is much to debaſe God. then is the ſupreame Iudge of heauen and earth debaſed, when called from heauen to giue iudgement vpon ſmall or no occaſion? It is to And to ſet leſſe by him, then by an earthly Iudge: ſet leſſe by him then by an earthly Iudge, whom we count it a diſgrace to trouble in a trifle. Nay, it is to deale worſe by him then by a good Nay, then by a good ſuite of apparrell. ſuite of apparrell, vvhich vvee vvill not vveare euery day, but lay it vp for ſpeciall dayes: And yet the Name of God, how is it vvorne and torne, euery day of the vveeke, euery houre of the day, (I had almoſt ſaid) euery minute of the houre. Luke. 23. 34. Oh Father forgiue them: for they know not what they doe. They know not vvhat it is to ſweare. For what is an Oath? not onely (as Iuramentum eſt cum diuina veneratione dictio probationis expers. Ariſt. Rhet. Ariſtotle defineth it) Aſaying voide of proofe, with diuine worſhip: nor onely (as Iurare nihil aliud eſt, quam Deum teſtem inuccare. Aquin. Aquinas) A calling of God to witneſſe: (and yet if it were no more, it were not to be taken idly) but an Oath properly, Iuramentum eſt inuocatio Dei, qua petitur, vt is tanquam vnicus cordūs inſpector, teſtimonium det veritati, & iurantem puniat, ſi ſciens fallat. Vrſinus Catecpars 3. quaeſt. 102. Is a ſolemne inuocation of the holy Name of God, whereby we deſire him, as being the onely ſeer of hearts, to witneſſe the truth of our ſpeech, and to puniſh vs, if wee ſpeake falſely. And yet as though God vvere vnworthy to haue reuerence, or vnable to take vengeance, how doe men pollute his Name by daily and hourely Oathes, vvherby they turne (Aſylum in domum communem) the Sanctuarie of Veritie into a common houſe of vanitie. So vve ſee in the firſt place Oathes are vnlawfull, vvhen taken vpon euery little occaſion.

Secondly, vnlawfull, when not 2 Vnlavvfull, vvhen by any other thing then God, be it eyther pro eo, or cum eo. by Iehouah. And here men offend againſt God two wayes: firſt, when they leaue his Name, and take another for it: ſecondly, vvhen they vſe it, but adde another with it: both are forbidden by God: both are 1 threatned of God. The firſt, Iere. 5. 7. Ierem. 5. 7. How ſhould I ſpare thee for this? thy Amos. 8. 14. children haue forſaken me, and ſworne by them that are no Gods. The ſecond, 2 Zeph. 1. 5. where hee threatneth Zeph. 1. 5. to cut off thoſe, that ſweare by the Lord, and ſweare by Malcham. Hence then come to be reproued Hence are reproued diuers kindes of Oathes. diuers kindes of Oathes, chiefely theſe: 1. Heatheniſh. 2. Ciuill. 3. Superſticious. 4. Impious. 5. Ridiculous. Firſt, all Heatheniſh Oathes: by their 1 All Heatheniſh Oathes by their Gods. Gen. 31. 53. Gods, as Laban, by the God of Terah, an Idolater, Gen. 31. 53. and as Iezabel by her Gods, 1 Kings 19. 2. Theſe Oathes are expreſſely forbidden by God himſelfe, Exod. 23. 13. Exod. 23. 13. Yee ſhall make no mention of the name Ioſh. 23. 7. of other Gods, neyther ſhall it be Pſal. 16. 4. heard out of thy mouth. Hoſ. 2. 17.

The ſecond kinde here reproued, Zach. 13. 2. are Ciuill Oathes. Giue me leaue ſo 2 All Ciuill Oathes, by the Creatures. to tearme them for diſtinction ſake, becauſe among carnall men they paſſe vvithout controulement, as readily and freely, as ciuill ſpeech from their mouthes. As, how common a thing is it, among the profaner ſort, to ſweare by the light, Heauen, Sunne, fire, meate, drinke, monie: ſo, by their hand, ſoule, and ſuch like: by which kinde of Oathes they are very iniurious both to God By vvhich Oathes they are 1 iniurious to God. and to themſelues. Firſt, iniurious to God, in that they inuocate the creatures, vvhich is onely proper to the creator: and ſo they place them Iurare eſt aliquid dicere cum inuocatione Dei Ergo non iurandum per creaturas quia non ſunt inuocandae. in the ſeate of God, making them corriuals vvith the Monarch of heauen and earth, and matching them with him in greatneſſe, both of Wiſedome to know ſecrets, and of Power to reuenge falſehood, both Melancth. in vvhich GOD requireth as due to Mat. 5. 34. himſelfe alone. Iſa. 48. 11.

Secondly, iniurious to themſelues, 2 Iniurious to themſelues. calling thoſe things to iudge them, vvhich God hath made to ſerue them. And ſurely, it is worth the They much diſgrace them ſelues. marking and obſeruing how a number (that in other caſes ſtand vpon their credit) doe heerein much diſgrace themſelues, ſetting thoſe things as Lords aboue them, that are as ſeruants ſubiect to them; for men Pſal. 8. 6. ſweare by him that is greater then themſelues. Heb. 6. 16. Heb. 6. 16.

The third kinde here reproued 3 All ſuperſtitious Oathes, by Saints, or Idols. are ſuperſtitious Oathes, that ſauour of ſuperſtition, and nothing elſe. Such are the Oathes of the Popiſh ſort by their Idols, as Maſſe, Rood, Croſſe, Chriſtendom, Teſtament, Euangeliſts: So by our Lady, by the Virgine Mary, and other Saints. By which kinde of Oathes they ſhew By the vſe of vvhich Oathes is ſhevved 1 Great folly. 2 Groſſe Idolatrie. both great folly and groſſe Idolatrie. Their folly, in calling them to witneſſe, vvho can neither heare them, nor helpe them. Their Idolatry, in forſaking the true God, and making creatures their God. For, when a man ſweareth by any other thing then GOD, hee maketh that his Chryſt. Hom. 12 oper. imper. ſuper Matth. Idolatriam ab eo committi dicit, qui iurat per ali quid. quod Deus non eſt, eo quod illud deificet per quod iurat. God, and himſelfe an Idolater, as Ierome and Chriſoſtome vpon the fift of Matthew doe both affirme: therefore we may conclude, that in an Oath there is no mention to be made of Saints. The reaſon is giuen by Melancthou, Becauſe they Ne facienda mentio ſanctorum in iuramento, quia nec ſunt omnipotentes, nec inſpectores cordium, nec executores poenae. Melancth. in Mat. 5. are neither emnipotent, nor ſeers of the heart, nor executioners of puniſhment.

4 All impious and fearefull Oathes by the parts or adiuncts of Chriſt. The fourth kind here reproued, are impious and fearefull Oaths, which (me thinketh) I am afraid to mention, blaſphemous, horrible, terrible, by the parts or adiuncts of Chriſt, as by his life, death, paſſion, fleſh, heart, wounds, blood, bones, armes, ſides, guts, nailes, foote, with many hundred more, vvhich a gracious heart cannot but melt to heare, tremble to ſpeake, quake to thinke, and yet (good Lord) how common are they in the mouthes of the prophane Common in the mouthes of the ſonnes of Belial. Whereby they deale vvith Chriſt, 1 Worſe then Iudas, Matth. 26. 15. ſonnes of Beliall, whereby they peirce the ſides, wound the heart, teare the ſoule, and rend in pieces the body of our bleſſed Sauiour; worſe then Iudas, who betraied him to be crucified for mony: theſe crucifie him themſelues meerely vpon vanitie: worſe then the Souldiers, 2 Worſe then the Souldiers, Matth. 27. 35. that diuided his garments; theſe diuide his perſon, his natures, his members: worſe then the Iewes, who cryed to Pilate, Crucifie him: theſe inſtead 3 Worſe then the Iewes, Mat. 27. 23. of Croſſe & Nailes, do between their owne teeth grinde him, and 1 teare him. They did it ignorantly, 2 theſe wilfully: they but once; theſe Acts 3. 17. often: they in his humiliation; theſe 3 after his exaltation. Wherefore as 4 theſe commit the greater ſinne, ſo they muſt expect the greater condemnation. Thinke vpon this, oh impious blaſphemer, and be pricked Let ſvvearers ruminate vpon this. vvith remorſe for this crying ſinne, as at Peters Sermon many Iewes Acts 3. 37. were for their ſinne: otherwiſe know and be aſſured, that it ſhall be eaſier for thoſe that crucified Chriſt at the day of iudgement, then for thee.

The fift and laſt kinde heere reproued, 5 All ridiculous and nevv fangled Oaths. are ridiculous Oaths: too frequent in the mouthes of ſimple Ideots in the Country; as, by my fey, lakin, bodikin, by Cock and Pie, and diuers ſuch like Oathes (which I am not much acquainted with) fooliſh, trifling, toyiſh, childiſh. Many there are, that inuent ſuch as theſe, and thinke they may haue a Licenſe and Paſport for them, when the Name of God is not expreſſed: but, ſaith Caluin, While men will bee ſo Atqui dum ingenioſi eſſe homines volunt, vt fucum faciant Deo, nihil quam friuolis cauillationibus ſe ipſos deludunt, Calu. in Iacob. 5. 12. witty as to deceiue God, by their vaine cauils they deceiue themſelues. They muſt not looke for this ere the more to be excuſed, ſince it is no other thing but a mocking of God, and prophaning of his name in theſe ridiculous toyes ſecretly inſinuated. Know therefore, that in a trifle, thou muſt not ſweare at all. In a matter of importance that requireth an Oath, thou mayſt, and muſt vſe the name of GOD reuerently and religiouſly. So we ſee in the ſecond place Oathes are vnlawfull, when by any other thing then God.

Thirdly, vnlawfull, when not in 3 Vnlavvfull vvhen not in truth. Truth: and in this kinde we may offend two wayes. Firſt, when our tongue diſagreeth with the thing. Secondly, when our mind diſagreeth with our tongue. Firſt, vvhen our tongue diſagreeth with the thing, not ſpeaking as it is, or as it is vpon And that, 1 When our tongue diſagreeth vvith the thing. certainety, but too ſodainely and raſhly, as we imagine & coniecture.

And herein a number are very faultie, who being carryed away A common fault. with their owne imagination, when they haue no ſure ground for what they ſpeake, yet aduenture to confirme it with an Oath.

Secondly (which is vvorſe) when 2 When our minde diſagreeth vvith our tongue. our Minde diſagreeth with our Tongue, not thinking as we ſpeake, but entending to deceiue thoſe to vvhom vvee ſweare. The former of it ſelfe may be frailtie and infirmitie: but being ioyned with this This is flat periurie, vvhich God abhorreth, forbiddeth, reproueth. latter it becommeth flat Periurie. And this is an horrible and grieuous ſinne, which the Lord abhorreth, Zach. 8. 17. and ſtraitly forbiddeth, Leuit. 19. 12. and ſharply Zach. 8. 17. reproueth, Iere. 7. 9. Leuit. 19. 12.

And this is the cauſe (ſaith Saint Ier. 7. 9. Auguſtine) wee are forbidden to ſweare at all, not becauſe all Swearing is a ſinne, but becauſe forſwearing Non quia iurare peccatum eſt ſed quia peierare immane peccatum eſt, à quo longe nos eſſe voluit, qui omnino ne iu. remus admonuit. is an horrible ſinne, from which hee would haue vs to be very farre, who hath warned vs not to ſweare at all. And that not vvithout ſpeciall cauſe and reaſon. For it is a ſinne in the higheſt degree, and containeth in it many capitall ſinnes. If therefore Aug. in Mat. 5. as Chriſt ſaith, Mat. 12. wee Mat. 12. 36. ſhall giue an account of euery idle word, much more of euery falſe word: and if of euery falſe word, much more of euery falſe Oath. To lye, of it ſelfe, is a ſinne, ſaith Muſculus. Mentiri per ſe malum eſt. Malum hoc acceſſione iuramenti duplicatur. To adde an Oath to it is a double ſinne. The Prophet complaineth of thoſe that ſpeake deceitfully. Pſal. 12. 2. how much worſe Wolf. Muſcul. append. ad Pſal. 15. de Iuram. are they that ſweare deceitfully? their ſinne muſt needes be very dangerous. Pſal. 12. 2.

Now, of this falſe Swearing there Of Periurie there are diuers kindes. are diuers kindes, all which are very haynous: for an Oath being twofold (as I ſhewed before) promiſſorie and aſſertorie, vvee are to know, that this ſinne may be in eyther of 1 In an Oath promiſſorie tvvo vvayes. them. Firſt, in a promiſſorie Oath, and that two wayes: firſt, when by Oath wee promiſe that vve neuer 1 When vvee promiſe by Oath that vvee intend not. meane to performe. Secondly, when hauing meant it ſimply at the Oath taking, wee afterward vnconſtantly 2 When vvee intend at the Oath taking, but after change. change our purpoſe, the thing being neyther vnlawfull nor impoſſible, but onely inconuenient: both theſe are no ſmall ſinnes, whether done in plaine or cunning manner.

What ſhall vvee ſay then to that impious doctrine of the Church of Hence is reproued, Rome, which teacheth that a man ought not to hold faith with Heretikes, 1 The impious doctrine of the Church of Rome. whom they ſtile ſuch as profeſſe the Apoſtolike faith, reiect their idle inuentions, and renounce that Antichriſtian Synagogue? by the entertaining of which doctrine, Gods Name and Maieſtie is abuſed, fraud and treacherie maintained, and contracts betweene Nation and Nation ouer-turned.

And vvhat ſhall wee ſay to that impious practiſe of the Pope of 2 The impious practiſe of the Pope of Rome. Rome, who making himſelfe equall vvith God, challengeth to himſelfe power to diſpenſe vvith a lawfull Oath, and to diſcharge Subiects from their ſworne Allegiance to Chriſtian Princes? What is it elſe, but a direct croſſing of Gods ſacred Maieſtie, vvho hath giuen expreſſe charge to performe our Oathes, as Mat. 5. 33. being made not onely to man but Exod. 22. 11. to God: and therefore called, An 1 Sam. 20. 8. Oath of the Lord, Exod. 22. 11. So 2 Sam. 21. 7. that our Oath muſt be performed Ezek. 17. 19. Iuramentum etiam hoſti ſeruandum: non enim conſiderandum eſt cui, ſed per quem iuras. Hierom. to our very enemie. And Ierome giueth the reaſon, for you muſt not conſider to whom, but by whom you ſweare.

Whence vvee may boldly conclude, that notwithſtanding the Popes relaxation, who hath no libertie to looſe, when GOD hath bound; no power to ſeperate, when Mat. 19. 6. God hath coupled; no authoritie to releaſe any lawfull Oath, vvherein is not onely a bond of man to man, but of man to God: notwithſtanding (I ſay) this, our Ieſuites, Prieſts Ieſuites, Prieſts and other Papiſts, vvho breake their Oath of Allegiance (notvvithſtanding the Popes Diſpenſation) are guiltie of periurie. & other Papiſts, who hauing ſworne Allegiance to the Kings Maieſtie, (as next vnder God) in theſe Dominions Supreame Gouernour) doe afterward violate this lawfull Oath, denying his Supremacie, and maintaining the Popes, are guiltie of this horrible ſinne of periurie. Wherefore it vvere to be vviſhed, they vvould herein follow the patterne of the auncient Romanes, though Heathens, vvhoſe integritie was The fidelitie of auncient Romanes. ſuch, that they would not breake Oath vvith their deadlieſt Enemies.

Amongſt the reſt, memorable is the Example of A • tilius Regulus, Tit. Liu. Aul. Gel. Valer. Max. vvho to keepe his Oath made to the Carthaginians, his A rare Example. mortall enemies, returned Priſoner to Carthage. And though not compelled for any other cauſe but his Oath: yet (as Tully ſaith of him) the loue neyther of his Country, nor of his owne, with-held him, when withall Ne que eum charitas Patriae retinuit, nec ſuorum: neqùe vero tum ignorabat, ſe ad crudeliſſimum hoſtem, & ad exquiſita ſupplicia proficiſci. hee knew hee ſhould goe to a most cruell enemie, and to exquiſite Torments; which afterward hee ſuſtained till hee dyed, in the cruelleſt and bloudieſt manner that could be inuented. A ſhame then is it for Cic. de Offic. Lib. 3. Chriſtians to come ſhort of Heathens, whoſe onely guide vvas the light of Nature. And ſo much for Periurie in the firſt kinde.

The ſecond kinde of Periurie 2 In an Oath aſſertorie, tvvo vvayes. is in an Oath aſſertorie: and that when wee ſweare eyther a knowne vntruth: or an vnknowne truth. The firſt is, when vvee ſweare that to be 1 When vvee ſvveare a knovvne vntruth. truth, which is certainly knowne to be vntruth. The ſecond, when vve ſweare that for truth which for the 2 When vvee ſvveare an vnknovvne truth. preſent wee ſurely imagine a falſehood, though in time to come it proueth to be truth.

So then it is plaine and manifeſt that in an Oath whether promiſing What Periurie is properly. or affirming, Periurie is not ſo much ſwearing a thing falſe as ſwearing it falſely, when heart and words agree not, and when the end thereof is Non enim falſum iurarc, peierare eſt: ſed quod ex animi tui ſ •• tentia iuraueris. Cic. de Offic. Lib. 3. deceit.

Vpon vvhat ground then is that Doctrine founded of Equiuocation, and Mentall reſeruation, which our double harted Aduerſaries do both Againſt the doctrine of Equiuocation. teach and practiſe in time of danger. Whereby they iuſtifie that wicked ſpeech in Euripides, deteſted of the very Cic. Lib. 3. de Offic. Heathen themſelues. 〈 in non-Latin alphabet 〉 . Iuraui lingua, mentem iniuratam gero. Eurip. I haue ſworne with my tongue, but not with my minde. Like the fraudulent Oath of Plutar. in Lacon. Cleomenes, with his enemies, who ſware a Truce for three dayes, and when they leaſt thought on him, hee ſet vpon them and deſtroyed them in the night. Such are the Oathes of our periured Prieſts and Ieſuites; (I can tearme them no better) who haue a tongue for the Prince, and an heart for the Pope, deſiring diuelliſhly to deceiue thoſe to whom they ſweare. Which opinion and practiſe being admitted and receiued, doth not onely ouerthrow the end of a lawfull Oath, Which opinion and practiſe being admitted, takes avvay the end of a lavvfull Oath. (which is the deciding of ſtrife, and confirming of truth) but excludeth the Authors of it from Gods holy Mountaine: For, hee onely ſhall reſt there, ſaith the Prophet Dauid, And excludeth the Authors of it out of Gods Kingdome. Pſal. 24. 4. Exhortation. who hath not ſworne deceitfully, Pſal. 24. 4. But ſpeaketh the truth in his heart.

For our ſelues therefore that deſire to pertake of the ioyes of heauen, let vs be exhorted in the feare of God, to follow the truth in loue, Epheſ. 4. 15. and to beware of this ſinne of Periurie, in what kinde ſoeuer. And becauſe it is a ſinne: 1 Iniurious to God. 2 Pernicious to our Neighbour. 3 Dangerous to our ſelues.

Firſt, iniurious to God, and that in diuers Reaſon 1. Iniurious to God. reſpects:

Firſt, in Lying, vvhich God hateth, Pro. 6. 17. And in defrauding 1 vvhich God reuengeth. 1 Theſ. 4. 6. In Lying and defrauding. Prou 6. 17. 1 Theſ. 4. 6.

Secondly, in defiling his bleſſed Name, by making that a ſhelter for 2 In deſiling his bleſſed Name. lyes: vvhich is as much as if the Keeper of the Kings Seale, ſhould ſeale therewith Letters of Treaſon: ſo is it no leſſe treaſon to the King of Which is treaſon to the King of Kings. Kings, to ſeale and confirme a lye vvith his name, vvhich of it ſelfe is a Tower, and Sunctuary of veritie, Prou. 18. 10. Prou. 18. 10.

Thirdly, in abuſing his glorious 3 In abuſing his glorious Maieſtie. Maieſtie, by making him a partie in the ſinne, and ſo contrarie to himſelfe, as though hee were like the Diuell, the father of lyes, Iohn Iohn 8. 44: Quid enim reſtat Domino, vbi ſua veritate fuerit ſpoliatus? Iam Deus eſſe deſinet. Cal. Inſtit. lib 2. Cap. 8. Sect. 24. 8. 44. And vvhat doe they herein, but ouerthrow his very eſſence? for, take away his truth, hee ecaſeth to be God.

Fourthly, in contemning his fearefull threatnings, denounced againſt all that offend in this ſinne: for what doth the periured perſon, but deſperately 4 In contemning his fearefull threatnings. tempt God, and (as it were) out-face him, prouoke, and dare him, according to his Word to inflict The periured perſon dareth God. vpon him the deſerued vengeance, which in his Oath hee calleth for, if he ſweare falſely.

So we ſee in how many reſpects this ſinne is a diſhonour to GOD. Whence Ioſhua to bring Achan to confeſſion of the truth, ſaith, My ſonne, giue glory to the Lord God of Ioſh. 7. 19. Iſrael, Ioſh. 7. 19. Intimating, that by periurie God is greatly diſhonored.

Secondly, as it is iniurious to Reaſon 2 Pernicious to our neighbour. God, ſo pernicious to our neighbour. For hereby is the end of an Oath fruſtrated; diſcord preſerued, falſehood erected, iniuſtice maintained. And it is yet more pernicious, if in And moſt of all, vvhen in publike place of Iudgement, for there is vvrong done 1 To the Iury. publike place of iudgement: for there the periured perſon doth wrong to diuers. Firſt, to the Iurie, in drawing them to giue wrong verdict. Secondly, to the Magiſtrate, in drawing him to giue wrong iudgment. 2 To the Magiſtrate. Thirdly, to his Neighbour, who is hereby much wronged and 3 To our Neighbour. iniured.

Either: In his ſtate, and goods. 1 Or, In his name, and credit. 2 Or, In his body and life. 3 Or, In his ſoule and ſaluation. 4

Thirdly, and laſtly, it is a ſinne, as Reaſon 3. Dangerous to ourſelues. iniurious to God, and pernicious to our Neighbour, ſo dangerous to ourſelues. For, by periurie men becomming Diuels incarnate; nay, in this regard Periured perſons, Diuels incarnate, beyond the diuel himſelfe (of whom vve haue not heard that euer he abuſed the name of God to confirme his lyes, but fathers them himſelfe) they Iohn 8. 44. muſt needs draw downe the puniſhments of God vpon them. In the midſt whereof (as one ſaith) they finde and feele that that God whom Experiuntur enim periuri in medijs poenis, Deum quem inuocarunt, vere eſſe iratum teſtem, ac vindicem ipſorum perfidiae. Theſaur. Theol. Matth. Vogel. they haue inuocated is a ſore angry witneſſe, & reuenger of their falſehood: for ſo hee threatneth to be a ſwift witneſſe againſt falſe ſwearers, Mala. 3. 5. and that very iuſtly: for an Oath conſiſting not onely of inuocation, whereby they call God to witneſſe, but alſo of imprecation, whereby they call him to reuenge, and binde themſelues to puniſhment if they ſweare falſely; iuſtly Iuſtly doth God puniſh periured perſons, may God take them at their word, and execute vpon them the deſired and deſerued vengeance. Whence it 1 Here, and that. is, that he puniſheth them both here and hereafter. Firſt, here, and that 1 Invvardly. Introſpice in mentem illius, qui ſit ſatſo iuraturus: videbis enim illam non poſſe acquieſcere, ſed tumultuari, perturbari, ſeipſam in crimen vocare, omni contumeliarum & co •• itiorū genere vexari. Phil. Iu. de dec praec. both inwardly, and outwardly.

Firſt, inwardly, with a wounded conſcience (and that at the very act) which whoſoeuer feeleth, needeth no other Iailor or Hang-man. Doe but looke (ſaith Philo) into the minde of him, who is about to ſweare falſely, you ſhall ſee that it cannot be at quiet, but vexed, troubled, of it ſelfe accuſed, and tormented with all kinde of checkes and rebukes.

Secondly, outwardly; and that diuers wayes: as 2 Outvvardly. with loſſe 1 Of eſtate. 2 Of good name. 3 Of libertie. 4 Of life.

Firſt, ſometime with loſſe of Eſtate. 1 Sometime vvith loſſe of Eſtate. Zach. 5. 4. And ſo much the Lord threatneth, Zach. 5. 4. where hee ſaith that the curſe ſhall enter into the houſe of him that falſely ſweareth by his Name; and it ſhall remaine in the midst of his houſe, and ſhall conſume it with the Timber the cof, and ſtones thereof.

Secondly, ſometime with loſſe of good Name; which the Wiſe man 2 Sometime vvith loſſe of good Name. telleth vs, is to be choſen aboue riches, Prou. 22. 1. Yet this hath beene ſo Prou. 22. 1. ſtained by Periurie, with ſuch a blot and blemiſh of infamie, as could neuer be wiped out vntill death; nay, hath often remained long after death. And ſurely it ſtands with And it ſtandeth vvith great equitie. great equitie, that thoſe who get credit to their falſhood by diſhonouring God, ſhould haue the diſhonour turned vpon their owne heads.

Thirdly, ſometime with loſſe of Libertie. And thus was King 3 Sometime vvith loſſe of Libertie. Zedechiah puniſhed for the Oath broken with Nebuchadnezar: in regard whereof, ſaith the Lord, Ezech. 17. 19. As I liue, I will ſurely bring mine Oath that hee bath deſpiſed, Ezek. 17. 19. and my Couenant that he hath broken, vpon his owne head. And ſo it came to paſſe, for Nebuchadnezar by an Armie ouer-tooke him, 2 Kin. 25. 5. 6. 7 ſlew his Sonnes before him, put out both his eyes, and carryed him to Babell, as it is in 2 Kings 25.

Laſtly, ſometime with loſſe of 4 Sometime vvith loſſe of Life. Life. Thus did God puniſh the Oath broken with the Gibeonites, not onely with famine three yeeres together, but with the death of Sauls ſeauen ſonnes, who were hanged vp 2 Sam. 21. 1. 9. openly in the Mountaine, 2 Sam. 21.

And to this purpoſe vvee may reade of, and it vvere not amiſſe Examples hereof haue beene in this our Land. to mention ſome examples of latter times in this our Land. As of Earle Godwine, who vviſhing at the Kings Table, that the Bread might choake Earle Godwine. him, if hee were guiltie of Alphreds death, vvhom he had before ſlaine, was preſently choaked, and felldowne dead. So of a Widdow in Cornehill, who hauing ſworne to Wid. Barnes, Corn. in Lond. 1574. deceiue a poore Orphane of her right, within foure dayes after, caſt herſelfe out at a window; and brake her necke. So of the Woman without Alderſgate, who hauing forſworne her ſelfe for Flaxe bought Anne Aueris, Wid. Feb. 11. 1575. in Wood-ſtreete, had (as ſhee deſired) Gods iudgement ſhewed vpon A pittifull example. her, vvas ſodainely ſtricken, continued ſome few dayes in grieuous torments, and ſo wretchedly dyed. Many ſuch examples might be alledged; but to theſe giue me leaue onely to adde one more, of which wee reade in Eccleſiaſticall Hiſtorie, and it is worthy here to be recorded.

Euſebius reporteth of three lewd Three levvd varlets that falſely accuſed Narciſſus, Euſ. Eccleſ. Hiſt. lib. 6. cap. 8. varlers, that charged Narciſſus, Biſhop of Ieruſalem, with a grieuous accuſation, and the better to perſwade it, confirmed it with Oaths. The firſt, (if it wore not true) wiſhed to be burnt to aſhes: the ſecond, to be tarmented with ſome cruell diſeaſe: the third, to be ſmitten with blindneſſe. Innocent Narciſſus, being too weake to reſiſt them, remoued, and hid himſelfe in deſart places for many The iuſtice of God againſt periured perſons. yeres. In the meane time, this hapned to thoſe periured perſons. The firſt by the fall of one ſpark 1 of fire in the night, had himſelfe, houſe, and familie conſumed to aſhes: The ſecond was tormented in his 2 whole body, with the ſame diſeaſe hee wiſhed. The third, ſeeing their 3 ends, and fearing vengeance, confeſſed the miſchiefe, and for it mourned and wept, till hee loſt both his eyes. A lamentable ſpectacle for falſe Witneſſes, and periured perſons. So we ſee how God puniſheth them here.

Secondly, much more ſeuerely 2 Hereafter. hereafter: if he doe not puniſh them temporally, then (which is worſe) eternally. Vnleſſe here they appeaſe his anger (as Peter did) with Repentance Mat. 26. 75. and Teares, they may aſſure themſelues of it, they cannot auoide it. Let them in this life eſcape the Wound of Conſcience within; and without, loſſe of Eſtate, Vnleſſe they repent, they incurre loſſe of Heauen. Name, Libertie or Life: they cannot eſcape the loſſe of Heauen. But as they by this ſinne haue renounced God, and giuen vp They ſhall be giuen vp into the hands of Sathan: themſelues vnto Sathan: ſo for this ſinne God ſhall renounce them, and giue them vp into the hands of Sathan, the Prince of darkeneſſe. And no maruell: for they farre ſurpaſſe Lyers in iniquitie, and therefore And haue their portion vvith lyers in the Lake, &c. may well looke for the ſame portion and that I, in the Lake that burneth with fire and Brimſtone. Reuel. 21. 8.

And yet notwithſtanding, how Application. A ſinne common. common a ſinne? and how largely ſpread, ouer euery part of this Nation and euery corner of this Citie, the eye of the Land, and beautie of the Kingdome? In publike Courts of Iudgement, may not mony hyre In Courts of Iudg ment. In ſhops and houſes. it▪ in priuate Shops, and Houſes doth not the droſſe of the vvorld cauſe it? In open Faires and Markets, In Faires and Markets. doe not our couetous Caitifes vſe it? In euery trifling Bargaina, In euery trifling bargaine. will not many a wicked wretch (to make good ſale of wares) by Periurie ſell his ſoule to Hell? In a word, may wee not finde in Heathens more certaintie, leſſe periurie, More certainty in Heathens, ſvvearing by falſe Gods: then in Chriſtians, ſvvearing by the true God. Whence iuſtly may God be at controuerſie vvith this Land, Citie. ſwearing by Iupiter, Apollo, and other falſe Gods, then in Chriſtians ſwearing by the true God? How iuſtly then may God proclaime a Controuerſie with this Land in generall, with this Citie in ſpeciall, which is become a Denne for theſe Wolues to lurke in, a Cage for theſe vncleane Birds to keepe in, (giue mee leaue to ſay) a Stie for theſe filthy Swine to lye in, which vvallow in this ſinne, and will not part with it; eyther for God, to whom it is ſo iniurious: or for their Neighbour, to whom ſo pernicious: or for Themſelues, to whom ſo dangerous. So wee ſee in the third place, Oaths are vnlawfull, when not in truth.

Fourthly, vnlawfull when not in righteouſneſſe; and that is, when we 4 Vnlavvfull, vvhen not in righteouſneſſe. ſweare eyther without iuſt occaſion, or when the Matter it ſelfe is not 1 iuſt and lawfull: but forbidden by 2 God, or elſe not in our power. And 1 this is a great and grieuous ſinne, 2 for a man to ſweare not in a religious He that ſvveareth muſt take heede of tvvo things, ſaid Sophocles, ne laedat amicos, ne peccet in De •• . minde, to the glory of God, and good of Man, but that which is contrary to Pietie and Charitie. So did Iezabel: ſhee ſwore the death of Elias, 1 Kings 19. 2. So did Ahab: hee ſwore the death of Eliſha, 1 Kings 19. 2. 2 Kings 6. 31. So did the Iewes: they 1 Kings 6. 31. Acts 23. 12. Thus do thoſe that ſvveare reuenge. ſwore the death of Paul, Act. 23. 12. Thus alſo doe many in theſe dayes, who vpon euery little wrong, ſweare to be reuenged of their neighbour, and to recompenſe euill for euill, Rom. 12. 17. 21 which they ſhould ouercome with goodneſſe.

And in this kinde alſo doe offend The Monkiſh ſort alſo offend in this kinde. thoſe of the Monkiſh profeſſion, who ſweare: 1 Perpetuall Chaſtitie. 2 Voluntary Pouerty. 3 Regular Obedience.

All vvhich offend againſt the rule of righteouſneſſe.

The firſt, Perpetuall Chaſtitie, becauſe it is not in their power, nor Who ſvveare, 1 Perpetuall Chaſtitie, vvhich dependeth vpon the gift of God. dependeth vpon their vvill, but vpon the gift of God. And in this regard, ſaith Paul, If they cannot abſtaine, let them marry. 1 Cor. 7. 9. 1 Cor. 7. 9.

The ſecond, voluntary Pouertie, 2 Voluntary pouertie, vvhich is a breach of Gods ordinance. and wilfull beggerie, becauſe it is a breach of Gods ordinance, which is, that there ſhould be no beggar in Iſrael, Deut. 15. 4. Deut. 15. 4.

The third, Regular Obedience to 3 Regular Obedience, vvhich is a thraldome of the conſcience. Marke 7. 7. the will of Superiours, becauſe it is a thraldome of the Conſcience to the ordinances of men, when in regard thereof vvee are onely bound vnto GOD: in vvhich ſence, ſaith the Apoſtle, Bee not 1 Cor. 7. 23. the Seruants of Men, 1 Corinth. 7. 23.

All theſe kindes of Oathes are againſt Righteouſneſſe: and as in As the making ſo the keeping of theſe Oaths are againſt righteouſneſſe. Quod male iuratur, peius ſeruatur. the making, ſo in the keeping: Nay, that which is ill ſworne, is worſe obſerued. If the thing ſworne bee eyther vnlawfull, or impoſſible, (vvhether it appeare ſo at the firſt, or be diſcerned afterward) Vnlavvfull Oathes binde not. it is of no effect, and cannot binde vs.

And here that rule of Iſidore is to be remembred: In euill promiſes In malis promiſſis reſcinde fidem: in turpi vot • 〈…〉 decretum: & quod in • aute vouiſti, 〈…〉 impia eſt promiſſio, quae ſcelere impletur. Iſid Well did Dauid in breaking his Oath. breake thy faith: in a diſhonest vow change thy decree: and doe not that thou haſt raſhly vowed: wicked is the promiſe, that is performed with weekedneſſe.

Well therefore did Dauid, who (in his raſh paſſion) hauing ſworne the death of Nabal, did after, by the aduiſe of Abigail, breake it: 1 Sam. 25. And vvickedly 1 Sam. 25. 32. did Herod, (that Murtherer and no Iudge) vvho ſwore not ſo Wickedly did Herod in keeping his Oath. Marke 6. 26. raſhly, but performed it as wickedly, Marke 6. 26.

It ſtandeth vs then in hand to Iuſiurandū vinculum iniquitatis eſſe non oportet. Pet. Mart. loc. commun. beware of ſwearing irreligiouſly, or vnrighteouſly: (for an Oath muſt not be the bond of iniquuie) as alſo hauing ſworne ſo, to craue pardon for it, and not to performe it: for that is, firſt, to make God an approuer To keepe vnrighteous Oathes is: of ſinne: ſecondly, to breake our Oath of Allagiance, made to 1 To make God an approuer of ſinne. God in Baptiſme, whereby we haue bound our ſelues to obay his will. So vvee ſee in the fourth place, 2 To breake our bond in Baptiſme. Oathes are vnlawfull, when not in righteouſneſſe.

Laſtly, vnlawfull, when not in 5 Vnlavvfull, vvhen not in Iudgement. When neyther called thereto by order of Iudgement: nor able vvith Iudgement to diſcerne the nature of an Oath. iudgement, but raſhly and vnaduiſedly: when neyther called thereunto by order of Iudgement, nor able to diſcerne with Iudgement, and vnderſtanding, vvhat wee doe when wee ſweare. Whence it commeth to paſſe wee take it in hand ſo frequently, ſo irreuerently. A thing deteſted of the very Heathen. And therefore it was an auncient Decree Plut. Quaeſt. Roman. obſerued of the Romanes, that when young men would ſweare by Hercules, they ſhould firſt goe out of the houſe, vvherein they A commendable order obſerued of the Heathen. vvere. A good meanes to keepe them from ſwearing lightly, when they had ſuch time and leaſure to bethinke themſelues. And ſurely, theſe Heathen may riſe vp in Iudgement againſt the men of They may condemne the men of this generation, this generation, & condemne them, who take no ſpace at all to deliberate, but with leſſe regard and reuerence to the true God, then they had to their falſe Gods, audaciouſly take his Name in their mouthes, filling Who haue leſſe regard to the true God then they had to their falſe Gods. vp ouery ſentence in ordinary communication vvith idle, vaine, and vnneceſſary Oathes. So wee ſee in the laſt place, Oathes are vnlawfull, when not in Iudgement.

And ſo much ſhall ſerue to haue ſhowed what Oathes are lawfull, what vnlawfull.

Now come vvee to the vſe of Novv follovveth the vſe of all the former doctrine. the vvhole former doctrine concerning Oathes, both lawfull and vnlawfull. And it affordeth to vs a two-fold vſe: 1 For information. 2 For caution.

For information Vſe 1. For information. 1 Of our knowledge. 2 Of our practiſe.

And firſt, it ſerueth to informe our knowledge, that in ſome caſes 1 Of our knovvledge, that in ſome caſes vve may ſvveare. Againſt the errour of the Manichees and Anabaptiſts, vvho altogether take avvay the vſe of an Oath. Their allegations, Iam. 5. 12 Matth. 5. 34. The anſvvere. we may ſweare. Contrary to the opinion of the Manichees, ſince renewed, and taken vp by the Anabaptiſts, who altogether reiect the vſe of an Oath, and refuſe it, euen vvhen authoritie requireth it: for the vpholding of which hereſie, they cite for their authorit • e, not onely the precept of Saint Iames, Before all things, my brethren, ſweare not, Iam. 5. 12. but of Chriſt himſelfe, Sweare • o • at all, Matth. 5. 34. Whereas both S. Iames in the former and ſo Chriſt in the latter doth nor forbid it, but reſtraine it. So that we may not therein vnderſtand The true meaning of our Sauiour. the prohibition of euery kinde of Oath, but onely of idle Oathes, and colluſion of Oathes (as Bucer,) or ſwearing lightly and looſely (as Gualther,) Bucer in Mat. 5. Gual. in Mat. Zanch. in tertium praecept. Vrſin. Catechiſ. pars 3. or ſwearing in common talke (as Zanchius,) or raſh and vnneceſſary Oathes. (as Vrſinus,) or priuate and ordinary ſwearing, (as Ar • tius, and Melancthon,) or ſwearing by the creatures (as Beza, and Pellican.) In a word, it is plaine that the ſcope of our Sauiour is onely to taxe the corruption of the Phariſees, vvho thought in their iudgement, and taught in their doctrine, that in the third Commandement vvas onely forbidden Periurie: and no Periurie but vvhen 1 there vvas expreſſed the name of 2 God, or ſome other thing, immediatly Matth. 23. 16. 17. 18. pertaining to his ſeruice. Otherwiſe, to ſweare and forſweare by the creatures, they thought no defiling Leuit. 19. 12. his Name, nor taking of it in vaine. Exod. 20. 7. Our Sauiour chargeth them of a three-fold crime:

But our Sauiour herein layeth to their charge both Idolatrie, Periurie, and impietie. Firſt, Idolatrie, in ſwearing by them, whereby they much 1 Idolatrie. Hil. 4 Can. on Matth. diſhonoured God, in giuing his worſhip to the creatures. Secondly, Periurie, in confirming a falſehood by 2 Periurie. Ne que enim Deus haret in verbio, ſed mentem iurantis ſpectat, nec tam in ſyllabis, quam in ſententijs, honor & contumelia nominis diuini conſiſtit. Vrſin. Catechiſ. pars. ſuch an Oath, of it ſelfe no true Oath; yet ſo, in the opinion of him that ſweareth, who in this reſpect is counted guiltie. 3 Impietie. Thirdly, impietie, in Colligimus nullam creaturam tam paruo nobis eſtimari debere, vt ipſam vano iuramento polluamus. Pell. in Matth. polluting the creatures, by raſh and falſe ſwearing, and ſo (though not directly, yet indirectly) polluting the name of God: in aſmuch as Tantum opificem deſignant a ſuis operibus, Caluin. in Iac. 5. 12. by theſe workes of his (ſaith Caluin) 3. quaeſt. 102. they point out the workeman, whoſe glory and Maieſtie ſhineth in them, and thus the diſhonour reacheth to God himſelfe.

Now whereas he ſaith 〈 in non-Latin alphabet 〉 , Sweare not at all, the word 〈 in non-Latin alphabet 〉 (at all) is to haue reference to the formes rehearſed, as by Heauen, Earth, Ieruſalem, and ſuch like, approued of the Phariſes, reproued of Chriſt.

Wherefore, his meaning is, Omnino 1. per vllam rem creatam, Beza Annot-Maio. in Matth. 5. Sweare not at all, that is, not at all by any creature, vpon vvhat pretence ſoeuer: nor at all by God himſelfe, falſely or vnaduiſedly; neither diſorderedly, Nec affectu, vt perturbati: nec imitatione, vt parvuli: nec conſuetudine, vt ſcelerati: nec fictitie, vt deceptores, Pell. in Matth 5. for affection: nor childiſhly, for imitation: nor deſperatly, for cuſtome: nor cunningly, for deceit: other Oathes, which faile not in the conditions required, Saint Iames diſliketh not, our Sauiour condemneth not, vvhither they be publike Oaths, inioyned by authoritie: or Priuata iuramenta, quae ſobrie, ſancte, reuerenter, neceſſarijs rebus adhibentur, damnare nimis periculoſum fuerit. Caluin. Inſtit. lib 2. cap. 8. ſect. 27. priuate Oathes, vſed vpon neceſſitie, ſoberly, religiouſly, and reuerently, as is plaine by the examples of Gen. 31. 53. Iacob to Laban, of 1 Sam. 20. 12. Ionathan to Dauid, of Ruth 3. 13. Booz to Ruth, and diuers other.

Wee may ſay then to the Anabaptiſts, as Chriſt to the Sadduces, they are deceiued, not knowing the Scriptures. Were that miſinterpretation of theirs allowed, Chriſt ſhould haue condemned what his Father had ordained, and deſtroyed the morral law, which hee came to fulfill, Matth. 5. 17.

In the ſecond place therefore, it ſerueth to informe our practiſe: and it doth inſtruct and teach vs, not to Matt. 22. 29. Chriſtus damnare nec voluit, nec potuit, quod pater inſtituit. Pel. Mat. 5. 17. 2 For information of our practiſe: it teacheth vs not to feare to take an Oath vpon iuſt occaſion. Reaſon feare to take an Oath, (when neceſſitie requireth) both publike and priuate: but willingly to doe it, when there is ſufficient warrant for it: ſo ſhall 1 A good cauſe be furthered. 1 2 Authoritie obayed. 2 3 God himſelfe much honoured. 3 For it is a part of his ſeruice, and ſuch a part as is 1 King. 8. 31. ſometime put for his whole ſeruice: and therefore to Pſal. 63. 11. be refuſed no more then Prayer, or Eſa. 48. 1. any other worſhip of God. Rightly to ſweare is to ſanctifie his Name, for which the religious ſwearer ſhall The religious ſvvearer ſhall be revvarded. be rewarded, as ſurely as the prophane ſwearer ſhall be puniſhed. And ſo much of the vſe for information.

Now as it ſerueth to informe vs, ſo withall to warne vs: to warne vs Vſe 2. For caution. To bevvare of vaine Oathes. to beware of vaine Oathes, and to take heed of vnlawfull ſwearing. And the rather for theſe conſiderations.

Firſt, becauſe it is a transgreſſing Reaſon 1. It is a tranſgreſſing of the Commandement: of Gods Commandement. it is a ſtatute enacted in the high Court of Parliament in Heauen, by the King of Kings, and Lord of Lords: Thou 1 Of God the Father. ſhalt not take the Name of the Lord Exod. 20. 7. thy God in vaine. Nay more: there is alſo a threatning annexed therevnto, Reaſon. For the Lord vvill not holde him guiltleſſe, that taketh his Name in vain. vvhich there is to no other law, ſaue onely to the ſecond: to ſhew, that as Idolatry, ſo the abuſe of his name of all other ſinnes ſhall not eſcape iudgement. And from the Father come we to the Sonne, who in his Goſpell will not haue vs to 2 Of God the Sonne. ſweare at all, but to let our communication Matt. 5. 34. 35. 36. 37. Reaſon. For vvhatſoeuer is more, commeth of euill. be yea, yea; nay, nay. And he is not without his reaſon: for whatſoeuer is more commeth of euill. And Saint Iames the Penman of the holy Ghoſt, is very earneſt in the ſame precept: before all things, my brethren, 3 Of God the holy Ghoſt. Iam. 5. 12. Reaſon. Leaſt you fall into condemnation. ſweare not. And he alſo giueth a good reaſon, leaſt yee fall into condomnatiō. It behoueth vs then to abſtaine from it, in regard of this Law, and Statute, confirmed with ſuch ſtrong reaſon, both by God the Father, of whom it was enacted; and by God the Sonne, of whom ratified, and by God the holy Ghoſt, of whom renewed.

Secondly, it is a great vilifying of God: be it either by other things, or Reaſon 2. It is a great vilifying of God. by his Name: If by other things, wee debaſe him, in preferring them before him, and making him inferiour Be it either by other things, Or by his Name, to them. If by his name, wee doe alſo debaſe him, in making him a common witneſſe, and ſo prophaning him. The Name of God is to be Which is not to be polluted by common vſe. had in high account, and great reuerence; and therefore not to be polluted by common vſe. Mercurius Triſmegiſtus was in ſuch reſpect amongſt Mercu. Triſme. Nomen eius pro prium ob reuerentiam quandam pronunciare vulgo, & temere non licebat. the Egiptians, that in reuerence of him it was not lawfull to pronounce his name commonly and raſhly. Claud. Min. com. in Alciat. Haro, Duke of Normandy, would haue his name ſo terrible, that Marſil. Ficin. at the very hearing of it men ſhould croutch. If the names of ſinfull men haue beene had in ſuch reſpect, what reuerence may wee thinke due to the name of God?

The Name of God (as one ſaith) is a name to be feared, a name to be Nomen terribile, admirabile. laudabile, terribile, quantum ad patentiam: admirabile, quantum ad ſapientiam: laudabile, quantum ad bonitatem. Bonauent. expoſ. orat. Domin. admired, a name to be praiſed: To be feared for power. To be admired for wiſedome. To be praiſed for goodneſſe. And therefore let this name be continually in thy mouth, but (ad precandum, non iurandum) to pray to it, not to ſweare by it; for that is to debaſe, and vilifie his Name, vvho is Lyra in his Gloſſe, on Eccleſ. 23. 13. a great God, and therefore fearefull: a wiſe God, and therefore wonderfull: a good God, and therefore praiſeworthy. Deut. 28. 58. So ſaith that ſweet Singer, Pſal. 8. 1. His Name is to be praiſed, from the Pſal. 113. 3. riſing of the Sunne to the going downe of the ſame, Pſal. 113. 3.

Thirdly, it peruerteth the vſe of Reaſon 3. It peruerteth the vſe of our ſpeech, Which vvas giuen vs to glorifie God. our ſpeech: for that was giuen of God to no other end but to ſpeake the language of Canaan, and to glorifie our Creatour. Now when it paſſeth theſe bounds, limited thereunto by creation, and taketh his Name in vaine: this faculty of ſpeech is abuſed to the diſhonour of him By this, it is abuſed to the diſhonour of him that gaue it. that gaue it. For, a wicked thing is it (ſaith Philo) to ſpeake filthily with that mouth, wherein is vttered the moſt ſacred name of God. It defileth Eſt namque impium eo ore turpia loqui, quo ſacratiſſimum nomen Dei profertur. Phi. Iud. de dec praecep. Reaſon 4. It is the cogniſance of Sathan, & badge of prophaneſſe. the mouth, it peruerteth the ſpeech; it abuſeth the tongue, which by right of creation ſhould ſerue as a Trumpet to ſound forth his glory.

Fourthly, it is the very cogniſance of Sathan, and badge of prophaneneſſe. And ſuch a one as vſeth it, may well be termed a wretched perſon: for hee will make no conſcience of any ſinne, that maketh no conſcience of this ſinne, this vaine ſinne, Svvearing, a more vaine ſinne then any other. for excuſe whereof he hath not any ſhew of outward good to pleade: neither credit, as the malicious reuenger: nor profit, as the couetous Vſurer: nor preferment, as the diſſembling flatterer: nor pleaſure, as the vncleane adulterer. Wee may well Hee that maketh no conſcience of this, vvill make no conſcience of other. thinke then that the common ſwearer will not ſticke at any of theſe ſinnes, vnleſſe more for diſgrace and danger, then for any feare of God. Hee that will ſinne for nothing, vvill ſinne for ſomething: and what dare not hee doe, that dare prophane Gods holy Name, wearing it, and tearing it like his old cloathes? It is therefore a ſure ſigne, ſetdowne by Salomon, as of a godly Eccleſ. 9. 2. man, to feare an Oath, ſo of a wicked man not to reſpect it. Eccleſ. 9. 2.

I haue read of an Harlot, vvho hauing three ſonnes, tolde her huſband, Deſtruct. vitiorū pars 4. cap. 17. that one of them onely vvas A fit example for this purpoſe. his: whereupon at his death he bequeathed his eſtate to him, vvho ſhould be found out to be his naturall ſonne. The Sonnes fell at contention: the matter came to tryall: The Iudge to decide it, commanded that their Fathers dead body ſhould be ſet againſt a tree, and hee that could ſhoote neareſt his heart, ſhould be his Heyre. The two Baſtards ſhot, the third refuſed it, and was much offended with the other for doing it. By which naturall loue they concluded him the naturall ſonne, and gaue him the inheritance, So they that truely loue God, and cannot endure but grieue to heare Thoſe that grieue at the abuſe of Gods name, ſhevv themſelues the ſonnes of God. his Name abuſed, ſhew themſelues to be the true Sonnes of God, Choſen in Chriſt, called to Chriſt, iuſtified by Chriſt, and to be glorified with Chriſt: but thoſe wretches that feare not to wound Chriſt, and Thoſe that feare it not, no ſonnes, but baſtards, and Sathans ſlaues. 1 Kings 3. 26. to ſhoote at his heart with Oathes, as with Arrowes, crying with the Harlot, diuide him, diuide him, are no Sonnes, but Baſtards; no Sheepe, but Goates; no Seruants of God, but Slaues of Sathan; no heyres of Heauen, but fire-brands of Hell.

Fiftly and laſtly, it is a ſinne, that maketh vs lyable to the wrath and Reaſon. 5. It maketh vs lyable to the vvrath & iudge ment of God. Iudgement of God. It is the Word of Almightie God himſelfe; The Lord will not hold him guiltleſſe that taketh his Name in vaine. And as ſurely as it is threatned, ſo it ſhall Exod. 20. 7. be executed. A Sword of vengeance hangeth ouer their heads, and they draw downe Iudgements vpon themſelues, both in this life, and in the life to come.

Firſt, in this life, the Lord denounceth many, great, wonderfull, and long 1 In this life. plagues, againſt thoſe that feare not his glorious Name, Deut. 28. 58. And Deut. 28. 58. 59. 60. 70. Zach. 5. 1. 2. 3. this the Prophet Zachariah in his fift Chapter ſaw in the viſion of the flying Booke, in length, twenty cubits, in bredth, tenne cubits, vvherein A Booke of curſes againſt the Svvearer. were vvritten the curſes that goe forth againſt the Swearer: which ſhall neuer be forgotten, for they are They ſhall be remembred: recorded in a Booke: they are not few, but many; for it is a long and broad Booke: they come ſwiftly, They are many. They come ſvviftly. not ſlowly: for, it is a flying Booke. And what the Prophet ſaith, hath The flying Booke hath beene ſeene amongſt vs, in this Land. not Experience found true? hath not this flying Booke beene ſeene amongſt vs? Beloued, this our Land hath not wanted Examples.

Witneſſe the Example of Iohn Peter, Fox. Act. & Mon. one Examples. (of whom vvee may reade in the Acts and Monuments) that being a horrible ſwearer and blaſphemer, it was vſuall with him to ſay, if it be not true, I pray God I may rotere I dye. Thus commonly hee tooke Gods Name in vaine, and yet not in vaine: his wiſh was not fruſtrate; for hee rotted away indeede and ſo dyed in miſerie.

Witneſſe the Example of the A Gentleman of Cornewall. Ibid. young Gentleman of Cornewall, who in company with other Gentlemen, beganne to ſweare and vſe ribauld ſpeech: being reproued for In the time of King Edward. it, hee ſwoore the more, and raged worſe and worſe. At length, paſſing A vvarning for Gentlemen. ouer a great Bridge, and an arme of the Sea, he ſo ſpurred his horſe, as that hee ſprang cleane ouer vvith the man on his backe, vvho as hee was going, cryed, ſaying, Horſe, and man, and all to the Diuell.

Witneſſe laſtly, the Example (to A Seruingman in Lincolneſhire. Perk. Gou. of Tongue. name no more) of a Seruingman in Lincolne-ſhire, who for euery trifle had an vſe to ſweare no leſſe Oath, then Gods precious bloud: hee would not be warned by his friends to leaue it. At laſt, hee A vvarning for Seruingmen. was viſited vvith grieuous ſickneſſe; in the time whereof hee could not be perſwaded to repent of it; but hearing the Bell to toll, hee did moſt hardly, in the very anguiſh of death, ſtart vp in his bed, and ſwore by his former Oath, that Bell tolled for him. Whereupon immediately, A lamentable ſpectacle. the bloud abundantly from all the ioynts of his body, as it were in ſtreames, did iſſue out moſt fearefully, from mouth, noſe, wreſts, knees, heeles, and toes, with all other ioynts, not one left free, and ſo dyed.

Mee thinketh, theſe, and ſuch Fearefull vvarnings. like fearefull warnings from heauen ſhould ſinke into the hearts of thoſe, whoſe tongues being ſet on fire of hell, ſpeake nothing without an Oath.

Oh then conſider of theſe, yee Pſal. 50. 22. that forget God, leaſt he teare you in pieces, and there be none to deliuer you. Let theſe be Examples to you leaſt you be made Examples to others.

And yet alas, here is not all. Might the Swearer here ſtay, and 2 In the life to come. dye like a bruit beaſt, well were the caſe with him: but here is onely the beginning of his woe. At the houre of death vengeance waiteth at the doore: and when his body ſhall be without life, his ſoule ſhall be without God. In this life God is patient toward him, to lead him to Repentance. 2 Pet. 3. 9. But if his long ſuffering be abuſed, GOD, ſetteth it vpon the God ſetteth vpon the ſcore. ſcore, and will one day call him to a fearefull reckoning, the word is paſſed out of his mouth, hee ſhall not be held guiltleſſe. He may here happily paſſe without puniſhment; Exod. 20. 7. nay, without controulement. But The Svvearer may paſſe vvithout puniſhment here: if Magistrates (as Gods Iury on earth) forgetting the Iudges charge, giue vp falſe verdict, and cannot finde him guiltie, the chiefe Iudge of the world, when at his great generall But not hereafter. Aſſiſe of the whole earth, he ſitteth in his Iudgement Seate vpon life and death, will not hold him guilleſſe, but conuict him, condemne him, The chiefe Iudge ſhall condemne him and commit him to perpetuall impriſonment in the dungeon of darkneſſe. Marke 9. 44. pronounce ſentence againſt him, commit him cloſe Priſoner to Sathan: Take him Iaylor, binde him hand and foot, caſt him into the Dungeon of darkneſſe, there to remaine (without baile or mainprize) in perpetuall torments, where their worme dieth not, and their fire neuer goeth out. There ſhall be the portion of vngodly Swearers.

I ſpeake not of thoſe, that may ſeldome ſlip therein by infirmitie, but of thoſe that practiſe it continually. In the one ſort, it is as a rebellious Seruant: in the other, as a Lordly Tyrant. In ſome it is as a bad Tenant, that will not depart 1 after many warnings; and as an vnbidden Svvearing is in ſome as a bad Tenant. Or as an vnbidden Gueſt. gueſt, that intrudeth himſelfe, and wanteth a roome to ſit in: theſe though they fall, riſe by repentance, and ſo eſcape Iudgement. In others, it ſitteth as a King in his Throne, it raigneth, it ruleth, and continueth. Their hardneſſe of heart is ſuch, 2 In others, as a King in his Throne. they make euen a trade of blaſpheming God, and grieuing his Spirit by Helliſh Oaths: and for theſe Hell gapeth, the Diuell wayteth. Hell gapeth They make a trade of it. ready to conſume them: the Diuell waiteth ready to deuoure them. If here (while God offereth grace) And theſe vvithout Repentance fall into condemnation. they quench not the flame of his wrath with the teares of Repentance, it ſhall burne hotte againſt them, and that in hell Fire: their tongues, and whole bodies ſhall for euer be tormented; they ſhall continue to blaſpheme God among the damned; their portion is perdition; their end is condemnation, Iames Iames 5. 12. 5. 12.

Theſe Reaſons then may cauſe vs to beware of vaine ſwearing; which tranſgreſſeth Gods Law, vilifieth his Name, peruerteth our ſpeech, is the Cogniſance of Sathan, and fore-runner of Iudgements both temporall and eternall.

Now, becauſe notwithſtanding Novv follovv to be anſvvered the chiefe obiections alledged in excuſe of common ſvvearing. all this againſt it, Swearers thinke they haue ſomething to pleade for it, vvhereby (if not to defend it, yet) to excuſe it: I ſhall here by your patience, not thinke it amiſſe, to take away the chiefe obiections alledged in behalfe of it. To let paſſe their Scriptures, vvhich make not for them, but againſt them, allowing onely (as hath beene ſhewed) of a lawfull, and religious Oath:

It will firſt be obiected, that it graceth their ſpeech, and is an ornament Obiect. 1. It is a grace to their ſpeech. Anſvvere. Curſed be ſuch grace, as robbeth God of his glory. to their phraſes. But is it a grace to thy ſpeech, to diſgrace him that gaue it? Is it an ornament to thy tongue, to diſhonour him that made it? Curſed bee ſuch grace, woe to ſuch eloquence, as robbeth God of his due glory. It is loathſome in his eyes, harſh in his eares, ſtinketh in his noſthrils. And ſuch gaine no credit, but loſe reputation: loſe it with God, loſe it 2 Such gaine no credit but loſe it. with thoſe that feare God, and ſhew themſelues to be no Gallants, but ſlaues and ſeruants, euen to Sathan himſelfe the Prince of darkeneſſe.

It will ſecondly be obiected to be a generall cuſtome; the moſt part vſe Obiect. 2. It is a generall cuſtome. it, few or none refraine it, vnleſſe a few ſingular ſpirits, too nice and curious. But theſe muſt conſider the preciſe charge of God himſelfe, Anſvver. Exod. 23. 2. Thou ſhalt not follow a multitude to doe euill. For by multitude Exod. 23. 2. Multitudo peccantium peccatum exaggerat, non extenuat. Muſc. app. ad Pſal. 15. de Iur. Gen. 37. 20. 1 King. 18. 22. Ierem. 44. 15. Acts 7. 57. Matth. 27. 22. of ſinners, the ſinne is aggrauated, not extenuated. It excuſed not the inhumanitie of Ioſephs brethren, nor the Idolatrie of Baal Prophets, nor the obſtinacie of thoſe that withſtood Ieremiah, nor the crueltie of thoſe that ſtoned Steuen, nor the impietie of thoſe that crucified Chriſt. In euery one of theſe, moſt voices carried it, yet was not the offence any whit the leſſe.

And as it excuſeth not from ſinne, ſo it exempteth not from iudgement. It ſaued not the olde World from Prou. 11. 21. Gen. 7. 23. drowning, nor Sodome from burning, Gen. 19. 24. Numb. 15. 9. nor the Iſraelites from periſhing. Nay, the number in all theſe kindled Gods indignation, and cryed the lowder in his eares for vengeance. In this caſe then, that counſell of one is good, Liue as a few, that with a few thou mayſt walke worthy of Gods Viue vt pauci, vt cum paeucis inueniri merearis in regno Dei, Caſsian. Matt. 7. 13. Kingdome. And that of our Sauiour, Enter in at the ſtraight gate. Alleadge not the number of Swearers to iuſtifie thy ſwearing: though it be the broad way, walke not in it. Colde comfort is it to goe to hell for companie: happier ſhall it be for thee to be one of thoſe few, that had rather haue their ſoules drop out of their bodies, then a vaine Oath out of their mouthes.

But it will thirdly be obiected; they Obiect. 3. They haue no euill minde or intent. do it from no bad mind, no wicked intent: but their hearts are good, they meane vvell, and therefore to be borne with. But this excuſe is both Anſvver. This excuſe is 1 Friuolous. friuolous, and falſe. Firſt, friuolous, and that to no purpoſe: for by thy words thou ſhalt be iuſtified, and by Matth. 12. 37. thy words thou ſhalt be condemned, Matth. 12. 37. And if of euery idle word, then much more of idle Oaths muſt wee giue account at the day of Iudgement. Secondly, it is not onely friuolous, but falſe: for our Sauiour 2 Falſe. telleth vs plaine, that out of the abundance of the hart the mouth ſpeaketh, Matth. 12. 34. Matth. 12. 34. The Treaſure will be knowne by the Mettall; He that feareth God in heart, cannot abuſe him in vvord. the Fountaine by the Water; the Fire by the heate; the Sunne by the light, the Tree by the fruit. Canſt thou feare God in heart, and abuſe him in word? Can thy minde bleſſe him If the minde bleſſe him, the tongue can not blaſpheme him Iam. 1. 26. Obiect. 4. They ſvveare no deepe but little Oathes. Anſvvere. All vain Oaths are condemned, be they great or ſmall. and thy tongue blaſpheme him? No, If thou refraineſt not thy tongue, thy religion is in vaine, Iam. 1. 26.

But it will fourthly be obiected, they ſweare no deepe Oathes, as by God himſelfe, or by the parts and adiuncts of Chriſt, but little Oathes, as by the Maſſe; or, by our Lady; or, by faith, troth, and ſuch like. But euen theſe Oathes will not excuſe: for in a matter of importance, that requireth Matt. 5. 37. 〈 in non-Latin alphabet 〉 . Baſil. concion. in Pſal. 15. Svvearing by Faith and Troth, a vaine thing. an Oath, wee muſt (as hath beene ſhewed) vſe the Name of God. On the other ſide, in a trifle vvee muſt not ſweare at all: our Yea and Nay, (ſaith Chriſt) muſt ſerue the turne. All vaine Oathes are condemned, be they deepe Oathes, or little Oathes. And for theſe, if thou beeſt not ſorrowfull, & God mercifull, thou wilt finde none ſo little, but deep enough; none ſo light but heauy enough, none ſo ſmall, but great enough to ſend thee down into hell.

And as for that common ſwearing by our Faith and Troth; how vaine a thing is it vpon needleſſe occaſion? For, our Faith and Troth, (as one ſaith) are the moſt precious Iewels we haue. Now there is none A. Dent. but a banquerupt that vvill lay the beſt Iewell in his houſe to pawne for euery ſmall trifle. So when wee lay It ſhevveth vve are banquerupts in truth, and of very ſmall credit. theſe to gage for euery vvord vvee ſpeake, it ſheweth we are banquerupts in truth, and that we are of very ſmall credit. Otherwiſe wee would not bring forth theſe precious Iewels but vpon ſome waightie occaſion.

But it will fiftly be obiected, they ſweare no lye, but that which is true, Obiect. 5. They ſvveare no lye, but truth. Anſvver. and they know to be certaine. To vvhich I anſwere: firſt, if it be ſo, it needeth no Oath: our faithfull word may ſerue in ſtead of an Oath. Euangelica veritas non recipt iuramentum, cum omnis ſermo fidelis pro iureiurando ſit. Hier. in Mat. 5. 34. Zach. 5. 4. Exod. 20. 7. For God hath threatned, as to puniſh him, that ſweareth by his name falſely, ſo not to hold him guiltleſſe that taketh his name vainely. So that there is a curſe for him that ſweareth, Siue mendaciter, ſiue inutiliter. Lyra in his Gloſſe on Eccl. 23. 10. whither falſely, or to no purpoſe.

Secondly, I anſwere with Ex ſaepe, multumque iurando, naſcitur & periuriū, & impietas, Phil. lib. de dee. praec. Philo Iudaeus, that of much and often ſwearing commeth both periurie and impietie. And with that learned Father, S. Nemo eſt qui frequenter iurat, qui aliquando non peierat: ſicut qui conſueuit multa loqui, aliquando loquitur importuna. Au. in Mat. 5 Auguſt. none there is that often ſweareth, but ſometimes hee forſweareth: euen as hee that is wont to ſpeake much doth ſometime ſpeake out of ſeaſon. And therefore the ſafeſt courſe in this caſe is, to follow the precept of a very Menander. 〈 in non-Latin alphabet 〉 Peri • nder. Heathen Poet, 〈 in non-Latin alphabet 〉 , Shunne (ſaith he) an Oath when thou mayſt iuſtly take it. For ſwearing begetteth Aug. ad conſ. de mend. c. 15. facilitie, facilitie cuſtome, cuſtome periurie: the very Non penitus iurare prohibuit ſed occaſionem periurij euitare docuit. Greg. in Mat. 5. occaſion whereof we ſhould ſhunne, ſaith one. Now, Ceſſet ignis, & incendium non fit ſubtrahe gladium, & hornicidium non permittitur ſic tolle iuramentum, & periurium non fit. Chryl. om. 12. op. imp. cap. 52. put out the fire there can be no flame: take away the ſword, there can be no murther: ſo ſweare not at all, there can be no periurie. Periurie is a dangerous pit, ſaith a Periurium praecititium eſt: qui iurat iuxta eſt, qui non iurat, longe. Falſa iuratio exitioſa, vera periculoſannulla ſecura. Auguſt in Iacob. 5. 12. Father, He that ſweareth is nigh to it, he that ſweareth not farre from it: falſe ſwearing is deadly, true ſwearing dangerous, no ſwearing ſecure: vvee ſee it true in 1 Sam. 19. 6. 15. Saul, a horrible ſwearer, a damnable forſwearer, 1 Sam. 19.

But it vvill Obiect. 6. They ſvveare to be beleeued. ſixtly be obiected, they are vrged thereunto by neceſſitie, they ſhall not otherwiſe be beleeued.

I anſwere: firſt, ſhall there bee Anſvvere. any neceſſitie to moue thee to grieue 1 and diſpleaſe thy Creatour? doeſt Rather loſecredit vvith men, then reputation vvith God. thou preferre thy credit with men, before thy reputation with God? Surely, in this caſe thou ſhouldeſt rather chuſe not at all to be credited. Better that men vniuſtly ſuſpect thee, then God iuſtly condemne thee. 2

But ſecondly, in ſaying they will Aut parum bene ſentit qui iurat, de eo cui iurat, aut diffidit is, qui iuramentum exigit. Pellic. ſuper. Matth. not elſe beleeue thee, thou art vncharitable to others, and ſhameſt thy ſelfe. Ʋncharitable to others, in cenſuring them as diſtruſtfull and ſuſpicious of thee, which argueth themſelues alſo to be guiltie of falſehood. 1 Shameſt thy ſelfe, in that thy credit 2 is ſo crackt, thy word is not any It is a ſhame to our ſelues, that vve are not beleeued. thing vvorth without an Oath. For therefore thou ſweareſt, becauſe thy ſimple vvord is of no credit. And what is the cauſe men are ſo incredulous The cauſe of others in credulitie is our falſehood. and ſuſpicious of thee? It is thy wauering in thy words, thy deceit in thy dealings, thy vnfaithfulnes in thy promiſes, thy falſehood in thy ſayings, thy inconſtancy in thy ſpeeches. No maruell then, thy ſaying is ſo little reſpected: vvouldeſt thou on the other ſide haue thy vvord credited? I ſhall tell thee a farre better The beſt vvay to be credited, is to be true & vnblamable in all our dealings. way then ſwearing. Be true and vnblamable in all thy dealings, and follow the rule Saint Ierome giueth (quae dixeris, putes iurata) that which thou haſt ſpoken, ſuppoſe it as Hieron. ad Celan. Be true in Heart, Words, Workes. ſworne. Meane not cunningly, ſpeake not diſſemblingly, deale not deceitfully: but be ſincere in heart, true in words, faithfull in workes. So ſhall men credit thy bare ſaying, more then anothers ſwearing: for it is not the Oath (ſaith one) that gineth I. D. credit to a man, but a man to his Oath.

So then, thy common ſwearing 1 is to no purpoſe at all: for if thou Quid enim opus eſt iuramento, vnoquo que de alio optime & ſentiente & ſperante. Pellic. beeſt knowne to be vpright in words, and deeds, thy word ſhall goe currant, and decide any matter, inaſmuch as thou makeſt more account of that, then another of his Oath.

If on the other ſide, to vſe double An honeſt mans vvord is better reſpected then a double-dealers Oath. dealing, that cauſeth thy very Oath to be ſuſpected, and not ſo much reſpected as an honeſt mans Word. And ſurely wee may vvell ſuſpect a common Swearer: for (qui deierat, peierat) Hee that often Ioh. Dow. ſweareth, often forſweareth. And wee haue little cauſe to beleeue ſuch a one: for (as W. W. on Hoſ. 4. 2. Svvearing and Lying are Inmates. one ſaith well to this purpoſe) Swearing and Lying for the moſt part are In-mates, and dwell both vnder one roofe, and walke hand in hand, like the Theefe and the Receiuer; or as the Vſurer and the Broker. It is to be feared, that a common Swearer is a Lyer: he that feareth not the one, feareth not the other: hee that will diſhonour God, Hee that vvill diſhonor God, vvill deceiue his neighbour. will deceiue his neighbour: hee that maketh no Conſcience of the first Table, will not make any Conſcience of the ſecond. If thou beeſt not then beleeued, the more is thy ſhame, the diſgrace is thine owne, and blame thy ſelfe for it.

But it will ſeauenthly be obiected of others, they confeſſe this ordinarie Obiect. 7. They doe it onely in their anger. ſwearing to be haynous and grieuous: onely now and then they are moued thereunto in their anger, when they are croſſed and offended, and then they cannot refraine themſelues.

But this is the worſt excuſe of all Anſvvere. Such as pleade this, are like fooles and mad-men. the former: and ſuch as theſe I can compare to none ſo fitly as to fooles or mad-men, who (as wee ſay) if they be ſtricken, ſtrike their next fellowes. Theſe, in farre vvorſe For the vvrongs they receiue of men, they reuenge themſelues vpon God. manner, doe for the diſpleaſure and wrongs they receiue of men, reuenge themſelues vpon God. If vpon the leaſt occaſion they be moued and prouoked, then by a multitude of Oathes, they ſet vp (as it were) their Flagge of defiance againſt Heauen, and proclaime warre againſt Chriſt, it ſhall coſt him a Stab, as though hee were the ſole cauſe of their diſcontentment. The like they doe The like they doe in their ſports and recreations. in their ſports and recreations: let them be croſſed in their carding, dicing, bowling, or any other Paſtime, they ſpit out their venome If they be croſſed in them, God ſhall be croſſed in his honour. againſt the Lord of glory: and if they indure any loſſe, they will make God himſelfe pay for it. So prone and ready they are to diſhonour Tam facile, & pronum eſt ſuperos contemnere teſtes. Iuuen. God.

But oh vile wretched Creature, whoſoeuer thou art: why ſhouldeſt thou thus, like a mad Dogge, flye Like mad-dogs they flye in their maſters face vvho feedeth them. in the face of thy Maſter that feedeth thee, eaſing thy ſtomacke vpon his ſacred Name, whenſoeuer thou art grieued and offended? Hee neuer did thee hurt, but hath euer And neuer did them hurt, but good. Acts 17. 28. beene a gracious God vnto thee, in whom thou liueſt and moueſt, and from whom thou enioyeſt all things, and of whom, and whoſe mercy it is, that thou art not conſumed: Lamen. 3. 22. and wilt thou make him this requitall? Muſt others wrongs be reuenged on him? for by thy Helliſh Oathes thou hurteſt not them, By their helliſh Oathes they hurt not others but God and their ovvne ſoules: thou hurteſt thinc owne ſoule, thou hurteſt and diſhonoureſt God. Hee it is that is prouoked, and his holy Spirit is grieued, as thou ſhalt one day know, and feele to thy vvoe, without vnfained repentance.

But it will laſtly be obiected, they vtterly deteſt it, and when they haue Obiect. 8. They ſvveare by reaſon of cuſtome. done it at vnawares, they deſire God to pardon it: but they haue got a fooliſh cuſtome, and they cannot leaue it.

I anſwere firſt, in that they ſay 1 they deteſt it, it appeareth to be Anſvvere. Did they hate it, they vvould not continue in it. falſe. Were it ſo, they would not make a trade of ſuch a knowne ſinne; nay, they would neuer be at reſt and quiet, vntill they were well wained from it. And what if (when Their asking forgiueneſſe ſhall not excuſe them. they haue ſworne) they deſire pardon; will God heare and accept ſuch a Prayer? Can they hope, hee will forgiue it, when they ſtill continue They are herein like the Ievves. Mark. 15. 18. in it? what are they herein, but like the Iewes who deſpightfully crucified Chriſt, and yet in words ſalute him, with Haile King of the Iewes. So for theſe, to make a Prayer like a flaſh of Lightening, and yet continually It is no other thing but a mocking of God. Gal. 6. 7. without ceaſing to grieue God by this ſin; what is it elſe but a mocking of God, who will not be mocked, Gal. 6.

Secondly, in that they pleade 2 long cuſtome, they doe not at all Hoc eſt ſeipſum accuſare, magis quam excuſare, &c. Muſc. app. ad Pſal. 15. de Iur. excuſe, but the more accuſe themſelues. For, it is as if the Theefe ſhould pleade at the Barre, that hee hath beene ſo long accuſtomed to robbing, that hee cannot leaue it. Would the Iudge take this excuſe It vvill not excuſe a theefe, but the ſooner condemne him. for good? or not rather the ſooner condemne him, as more iuſtly deſeruing to be hanged? And can vvee thinke, that the Lord will acquit ſuch notorious Fellones, as make it a daily practiſe to robbe him, and Hovv then can God acquit ſuch as daily robbe him of his glory? to bereaue him of his deareſt honour? wee cannot thinke it. If cuſtome will not excuſe the Theefe for his ſtealing, nor the Murtherer for his killing, nor the Adulterer for his whoring, how ſhall it excuſe the Swearer for his ſwearing? for euery ſinne, by how much the Euery ſinne, by hovv much the more cuſtomable, by ſo much the more deteſtable, more common and cuſtomable, by ſo much the more haynous and deteſtable. If once to ſweare vainely be a ſinne, then is cuſtomable Swearing a crying ſinne, and muſt needs (being a higher treſpaſſe) incurre And the more damnable. the higher condemnation. And ſo much for anſwere to ſuch Obiections as are vſuall in the mouthes of prophane Swearers.

Wherefore ſeeing the Reaſons Exhortation, To breake off this ſinne. are ſo forcible on the one ſide, and the Excuſes ſo friuolous on the other ſide; let euery one endeuour to breake off this ſinne by repentance, being carefull to leaue it, zealous to hate it, reſolute to forſake it; to which end, vſe the beſt meanes againſt it: as, Meanes to be vſed againſt it. 1 Bevvare of that vvhich may giue vvay to it, or cauſe it.

Firſt, beware of any thing that may ſeeme to giue way to it, as the vſe of earneſt proteſtations, which is the next doore to it: or any thing that may ſeeme to cauſe it. As if it be from a proud ſpirit, deſire of glory; ſtriue to ſubdue it: if from a couetous 1 ſpirit, deſire of gaine; ſeeke to ſuppreſſe it: if from an impatient 2 ſpirit, outragious furie; labor to containe 3 it. Take Saint Iames counſell, Iames 1. 19. Be ſlow to Wrath. Take Saint Pauls counſell, Be angry, but ſinne Epheſ. 4. 26. not.

Secondly, to the end this 2 Bridle thy Tongue, and be vvary ouer it. Sinne may fall into a Conſumption, Set a bit in thine owne mouth, and curbe in therewith thy tongue, that ſlipperie piece of fleſh, that in this kinde thou offend not with Pſal. 39. 1. it. If thou vvert in ſuite of Law, for any matter that concerneth thy eſtate, how vvary vvouldeſt thou be ouer thy words, leaſt thou ſhouldeſt any vvay wrong thy ſelfe. In this matter that concerneth thy Soule, bee as warie and Be as vvary as thou vvouldeſt be in a ſuite of Lavv. watchfull, leaſt thou wrong both GOD and thy ſelfe: GOD, of his Glory, and thy ſelfe of Heauen.

Thirdly, haunt not the company of thoſe that vſe it; but make choiſe 3 Haunt not the company of thoſe that vſe it. of ſuch company as vvill rather reproue it, and not at any time require it, vnleſſe vpon vrgent neceſſitie. It is a ſinne not a little contagious, the plague it ſelfe not more infectious. The ſafeſt courſe to eſcape it, is not to come within the aire of it.

Fourthly, conſider ſeriouſly the 4 Conſider the grieuous puniſhments of it. grieuous puniſhments that haue followed vaine ſwearers in all ages, which (being Deut. 28. 58. 59. 60. 61. threatned alike to all) our ſelues alſo may feare without amendement. Some haue had their tongues ſwelling, others their mouths burning, ſome haue beene ſtroke madde, others ſuddainly dead. In a Of all other ſinnes, it hath not eſcaped puniſhment. word, of all other ſinners, they haue taſted iudgements, many in number, great in meaſure. And (which is vvorſt of all) to make vp their Woe, they haue plunged Body and Soule into eternall condemnation.

Laſtly, commend thy ſelfe by 5 Deſire God to keepe the doore of thy lips. prayer vnto Almightie God, for the helpe and aſſiſtance of his holy Spirit. He it is, that worketh in vs both Phil. 2. 12. the will and the deed: and therefore let Dauids deſire be euer thy deſire, Set a watch, O Lord, before my mouth, and keepe the doore of my lips, Pſal. 141. 3. Pſael. 141. 3. By theſe meanes wee ſhall be the better enabled to diſinure our tongues from the common vſe of Oathes.

And ſo much ſhall ſerue to haue ſpoken of the one part of my Text, Becauſe of Oathes. It now remaineth that I haſten to the other: The Land mourneth. In vvhich The ſecond part; the effect, Mourning. vvordes, there is miniſtred an Ocean of matter, vvhich I ſhall ſwimme through as faſt as I can, and briefely runne ouer it, leſt the time ouerrunne mee.

The Prophet telleth vs in this latter part, that the effect of ſwearing The meaning. is mourning; by which hee vnderſtandeth not onely Iudgément, but He vnderſtandeth not only iudgement, but the griefe, and bitternes that follovveth it. the very griefe and bitterneſſe that followeth of it; becauſe wee are not ſo ſenſible of the iudgement it ſelfe, as of the paine that waiteth vpon it. The childe would not care for the rod, vvere it not for the ſmart that commeth after it. No more would vvee at all feare iudgements, but that they procure a feeling, which is the cauſe of mourning. In this terme then here vſed, he giueth vs to vnderſtand, It is ſuch a iudgement, as leaueth a ſting behind it. The doctrines. that it is ſuch a iudgement as leaueth a ſting behind it. Hence obſerue the reward: firſt, of ſinne in generall: ſecondly, of vaine Oathes 1 in particular. 2

Firſt, the Prophet here ſheweth 1 The revvard of ſinne in generall. Sub adulterijs, & periurijs comprehendit alia ſcelera Ioan Calu. praelect. in hunc locum. vnto vs the reward of all ſinne: for vnder theſe (ſaith Caluin) are other ſinnes contained: for which alſo hee might truely ſay the Land mourneth; for what euill euer befell eyther Perſon or Nation, but vvickedneſſe brought it, ſinne cauſed it? This vvas it that cauſed the Gen 7. 23. Floud to deſtroy the old World, Gen. 10. 24. Fire and Brimſtone to conſume Sodome, Exod. 14. 28. the Sea to drowne Pharaoh, the Numb. 16. 32 Earth to ſwallow vp Chorah. This was it, that was the cauſe of Ioſh. 7. 25. Achans ſtoning, Eſth. 7. 10. Hamans hanging, Dan. 5. 6. Belſhazzars trembling, Mat. 27. 7. Iudas deſpairing. This was it, that barred Dan. 4. 30. Nebuchadnezzar out of mens preſence, Gen. 4. 16. Cain out of Gods preſence, Gen. 3. 24. Adam out of Paradiſe, 2 Pet. 2. 4. Angels out of Heauen. And how often did it cauſe God to puniſh his owne people, this people of Iſrael, vvho were as the apple of his eye, and ſignet vpon his right hand? In a word, vvhat need I trauell farre for examples? haue not our ſinnes had the like effect? Sinne hath cauſed this our Land to mourne, diuers vvayes: haue not they cauſed this our Land many times to mourne?

Hath it not ſometime mourned by the Sword, both (in time paſt) of enemies openly aſſaulting it, and 1 By Svvord. Openly. (ſince more lately) of enemies cloſely vndermining it, attempting by Cloſely. plots, treaſons, and conſpiracies, to ſubuert State and Religion, Church and Common-wealth.

Hath it not (a ſecond vvay) mourned by Famine, as many a 2 By Famine. poore Country ſoule can vvitneſſe? hath not GOD depriued them of the ſtaffe of Bread, made our fruitfull Ezek. 4. 16. Land barren, and the Hearbs Pſal. 107. 34. of euery Field to wither, for the Ierem. 12. 4. wickedneſſe of them that dwell therein?

Hath it not (a third way) mourned 3 By Sickenes. by Sickeneſſe? euen by the Peſtilence, that walketh in the darkeneſſe, and the plague that deſtroyeth Pſal. 91. 6. at noone day, with diuers other ſtrange diſeaſes, which haue (as in Dauids time) ſwept away thouſands, and tenne thouſands in our ſtreets?

Hath it not (a fourth way) mourned by Pouertie? What meaneth 4 By pouertie. then ſuch crying and complaining Pſal. 144. 14. in our ſtreetes?

Looke vpon the generall part of the Land, doe they not vvant that abundance, they haue formerly inioyed? and vvhat a number daily change, and fall from proſperitie to miſerie, from plenty to penurie, from brauerie to beggerie?

Hath it not (a fift way) mourned by vnſeaſonable weather, quite contrary to the courſe of nature? hath 5 By vnſeaſonable vveather. not God one while made the Heauen as Iron, the Earth as Braſſe, and the Clouds to denie their moyſture? Leuit. 26. 19. hath he not another while (and that within the ſpace of theſe few dayes) cauſed the Heauens to mourne, and ſhed teares by immoderate ſhowers, becauſe our hard hearts cannot mourne: and the earth to be ouerwhelmed with floods and invndations, becauſe of the vniuerſall flood, and deluge of ſinne?

Laſtly, to let paſſe other iudgements, and onely to put you in mind By the death of hopefull Prince Henry. Nouemb. 6. 1612. of one more. Hath not the Land mourned euer ſince Nouember laſt, (my heart melteth to mention it) by the death of a Prince, the glory of Peeres, and patterne of Princes: Prince HENRY by name; a vertuous, a religious, a couragious Prince, the very ioy of our hearts, the hope of our Land, and our very ſecuritie, for the continuance of our peace. Well, notwithſtanding; the Lord hath taken him from vs, and for our ſinnes vvee are of him depriued, For our ſinnes he vvas taken from vs. as of him vnworthy. Thankes be vnto God, there is yet a remnant There is yet a remnant of that Princely progeny. of that Princely progenie, which the Lord long preſerue, and (no doubt) he vvill preſerue, if the crying ſinnes of the Land, doe not too And hope there is of the continuance of it. much prouoke the fire of his wrath, to kindle againſt vs. Hee hath giuen vs hope of it, by the late marriage of that Freder: the 5. Count Palatin of the Rheine, &c. Princeſſe Elizab. Febru. 14. 16 • 2. But yet this is a faire vvarning. bleſſed couple, the noble Prince, and the vertuous Lady, whom the LORD increaſe and multiply. But howſoeuer (Men, Brethren, and Fathers,) this is a faire warning, and ſuch a warning, as is not too lightly to be paſſed ouer, and already to be And to be layd to heart of vs. forgotten, as generally it is: but rather to turne our feaſtes into mourning, and our ſongs into lamentation: Amos 8. 10. with Micah, lamenting like the Dragons, and mourning like the Oſtriches: Micah. 1. 8. and taking vp Ieremiahs mournefull complaint, in the laſt of his Lamentations. The ioy of our heart is gone: our daunce is turned into Lament. 5. 15. 16. mourning: the crowne of our head is fallen: woe now vnto vs that we haue ſinned. Thus are wee to lay it to heart, and make right vſe of it, that ſo God may be pleaſed to double, and trible his bleſſings vpon thoſe So ſhall God multiply his bleſſings vpon thoſe branches vvhich remaine. goodly Oliue branches vvhich remaine, and neuer proceed ſo farre at controuerſie with vs, as to turne our Beth-el to Beth-auen, the houſe of his Seruice, to a houſe of vanitie.

And thus wee ſee how ſinne hath brought woe vpon the Land; and how it hath beene the cauſe of many a mourning, and is yet like (if it beare ſway) to cauſe many more.

What ſhould all this teach vs, Vſe. but 1 to bewaile it: 2 to preuent 1 it: bewaile ſinne paſt; preu • nt it 2 for time to come. Let all Eſtates, and Callings, from the higheſt to Exhortation to the loweſt, leaue and forſake their darling ſinnes: Magiſtrates their Magiſtrates. conniuence, and too much winking: Iudges their partialitie, and Iudges. too much fauoring: Patrones their Patrones. theft, and Church-robbing: Miniſters Miniſters. their ſoothing vp, and flattering: Lawyers their ſubtiltie, and Lavvyers. delaying: Courtiers their pollicie, and Courtiers. diſſembling: Citizens their pride, Citizens. and deceiuing: Gentlemen their Gentlemen. wracking, and oppreſſing: Country-men Countrymen. All. their lawyng, and contending: and euery one of theſe their coueting.

So ſhall wee haue beautie for So ſhall vvee haue ioy for mourning, Iſa. 61. 3. aſhes, ioy for mourning, and the garment of gladneſſe for the ſpirit of heauineſſe.

If thus vvith Niniue wee repent of Ionan 3. 10. the euill againſt God, God will repent of the euill againſt vs. If now vvith the prodigall childe vve come to our Luke 15. 20. • o ſhall God imbrace vs, according to his promiſe vvithout exception, ſelue by repentance, our Father will imbrace vs, and haue compaſſion vpon vs, according to his promiſe, his promiſe without exception, either of time, or of perſons, or of ſinnes. Without exception of time; 1 Of time. Ezek. 18. 27. for hee is ready to doe it at what time ſoeuer, Ezek. 18. Without exception of perſons; for, come vnto me 2 Of perſons. Matth. 11. 28. all heauie laden, Matth. 11. 28. Without exception of ſinnes; though they be crimſon ſinnes, or ſcarlet 3 Of ſinnes. Eſa. 1. 18. ſinnes, Eſa. 1. 18.

But on the other ſide, if our Gen. 9. 22. On the other ſide. Chams continue their ſcoffing, our Heb. 12. 16. Eſaus their prophaning, our Ioſh. 7. 21. Achans their theeuing, our 1 Sam. 25. 11. Nabals their coueting, our 1 Sam. 18. 9. Sauls their hartburning, our 1 Kings 21. Ahabs their oppreſſing, our 2 Kings 9. 22 Iezabels their whoring, our Dan 4. 27. Nebuchadnezzars their vauntting, and all of vs our ſinning and rebelling againſt the King of Heauen: our Land ſhall continue mourning, If vve continue ſinning, our Land ſhall continue mourning. God ſhall continue ſmiting: nay, hee vvill bring a greater plague vpon vs, which wee ſhall not be able to eſcape: his eye ſhall not ſpare vs, Ierem. 11. 11. Ezek. 8. 18. neither will hee pittie vs, and though wee cry aloud in his eares, hee will not heare vs. Pray vvee may vvith Diues, but not be heard: Weepe we Luke 16. 24. Heb. 12. 17. may with Eſau, but not be pittied: Knocke wee may vvith the Virgins, Matt. 25. 12. but be denied: Call vvee may vpon him, but he will not anſwere: Earely Prou. 1. 28. may wee ſeeke him, but we ſhall not finde him. And ſo much for the firſt thing here obſerued; the reward of ſinne in generall.

The time being almoſt ſpent, whiſpereth in my eare to folde vp that which remayneth in a narrow compaſſe, and to wind vp in a word. Many other points there are behinde: I ſhall but onely name them.

From the reward of ſinne in generall, vvee ſhould haue come to conſider the reward of Oathes 2 The revvard of vaine Oaths in particular. in particular, which is the very bitterneſſe of iudgement; they ſhall end in mourning.

Let ſwearers be as iolly and merrie, as they will, they muſt one Let ſvvearers be as merry as they vvill, they muſt one day mourne: Vnleſſe they preuent it. Matth. 5. 4. day mourne for their mirth; and happy ſhall it be for them if in this life they may preuent it. Preuent it they may, if they mourne heere. Bleſſed are ſuch, ſaith our Sauiour, for they ſhall be comforted. Let them then lament it for time paſt, let them auoyde it for time to come, and they that feare to taſte of this mourning, let them feare to ſweare.

Hence alſo vvee may note, Doct. The ground of true mirth is not ſinne, but pietie. (and I ſhall but note it) that the ground of true mirth is not ſinne, but pietie: for as ſinne is the cauſe of mourning, ſo is godlineſſe of true reioycing.

Whence it followeth; firſt, that Vſe 1. Only the godly may be truely merry. onely the godly may be truely merrie: for, by Chriſt their debts are Pſal. 103. 3. paid; their Bils are cancelled, and by Luke 12. 32. God (the beſt pay-maſter) they are ſure to be rewarded; whence their ioy is 1 Pet. 1. 8. Phil. 4. 7. 2 The laughter of the vvicked is as the crackling of Thornes. vnſpeakeable, and paſſeth vnderſtanding. Secondly, that the laughter of the wicked is, but Eccleſ. 7. 8. like the crackling of Thornes, ſoone ſet on fire, ſoone put out: and that their Mirth is but Eccleſ. 2. 2. Their ioy like the ioy of a mad-man. madneſſe, as Salomon tearmeth it: their ioy like the ioy of a mad-man, who laugheth when others pittie him. Woe to ſuch ſaith Chriſt: for they ſhall waile and weepe. Luke 6. 25. Luke 6. 25. The laſt thing, the generalitie of this mourning.

But to haſten from the Paſſion to the Patient, the laſt thing to be obſerued, is, the generalitie of this Mourning. It extendeth to the whole Land, it is not perſonall but It is not perſonall but nationall. nationall. Becauſe of Oathes the Land mourneth.

The reaſon is, firſt, becauſe the nature of this ſinne is ſo horrible, that GOD thereby is highly prouoked to puniſh not onely thoſe that commit it, but euen thoſe that tollerate it, whoſe ſinne alſo it is, being Reaſon 1. Quatenus, the vvhole Land doth tolerate it, it is their ſinne. appointed to reforme it. Secondly, becauſe where there is falſe Swearing; there the ſubiect, and ſo conſequently the whole Land, is wronged: and thus Iustice b • ing 2 Where there is falſe ſvvearing the vvhole land is vvronged, & it cannot ſtand. ſubuerted, the Common-wealth cannot ſtand. Hence may be inferred two concluſions.

The greatneſſe of it appeareth: Obſeruat. 1. The greatneſſe of this ſinne: vvhich appeareth, 1 By Gods great hatred againſt it. 2 By the great pollution vvhich it vvorketh. firſt, by Gods great hatred againſt it, whoſe puniſhment thereof ouertaketh the whole Land: ſecondly, by the great pollution which it worketh, in that it maketh all obnoxious, and is able to pull downe the vengeance of GOD, not onely vpon the Swearers themſelues, but alſo vpon the vvhole Land: and the like doth it alſo vpon the It pulleth dovvne vengeance on the Land, Familie wherein they liue: ſo ſaith the Sonne of Syrach: The plague And on the familie vvhere it is vſed. ſhall neuer goe from the Swearers houſe.

Secondly, as great is the ſinne, Eccleſ. 23. 11. ſo great is the danger of tollerating Obſeruat. 2. The great danger of tollerating this ſinne in a Common-vvealth. this ſinne in a Common-wealth: for it eateth like a Mothe, fretteth like a Canker, and is the ruine of the whole State and Kingdome. Hence it followeth,

Firſt, that the Magiſtrate is by Whence it follovveth: 1 That the Magiſtrate is by ſharpe lavves to repreſſe it, Sueton in vita Auguſt. ſharpe lawes to repreſſe it Auguſtus the Emperour gaue charge to the Pretors of Rome (ne paterentur nomen ſuum obſolefieri) not to ſuffer his name to be worne thread-bare. Such care ſhould Chriſtian Magiſtrates haue of the Name of God, and not permit it to be polluted by common Swearing, a Sinne vſually Notorious Svvearers puniſhed of the Romanes. puniſhed of all Rulers in all Nations: as of the Romanes with throwing downe from a Rocke: of the Egiptians with loſſe of head: of the Grecians, with loſſe of Eares: Egiptians. of the Scithians with loſſe of goods: Grecians. Scithians. of Maximilian the Emperour, with Maximilian. forfeiture of monie: of Iuſtinian the Iuſtinian. Emperour, with putting to death: K. Lewes. of King Lewes of France, with ſearing Henry the firſt. their lips: laſtly, of Henry the firſt of England, who ordained within his owne Palace, for euery Oath a A Duke, 40. ſhillings; a Lord, tvventie; a Knight, or Gentleman, tenne; a Yeoman, three ſhillings, foure pence; a Page, to be ſcourged. payment to the vſe of the poore. It were in like manner to be wiſhed ſome ſharpe Law vvere now enacted againſt it, in euery both publike and priuate gouernment: that ſo our Senatours might baniſh it out of the Land, and our houſeholders out of their Families, leaſt themſelues alſo come to ſmart for it.

Secondly, hence it followeth, that 2 Svvearers in this kinde are no good Subiects. Swearers in this kinde are no good Subiects. Good Subiects they cannot be, becauſe they ſinne againſt the whole Land, take away the peace of it, bring downe Iudgements vpon it: and ſo commit Treaſon not They commit treaſon againſt the King and State. onely againſt Chriſt, but againſt the King and State: the whole Land and Kingdome fareth vvorſe for their ſakes. So ſaith the Prophet Ieremiah; Becauſe of Oathes the Land mourneth.

And thus (Right Honourable, Right Worſhipfull, and Well-beloued Chriſtians) you haue heard this Complaint of Ieremiah plainely handled vnto you: A Text very This Text is needfull to be handled in this Land. Citie. Place. needfull for theſe ſecure times. And therefore pardon mee for making choiſe to ſpeake of no other; euen in this famous Land, the glory of Europe: and in this Mother Citie, the glory of the Land: and in this publike place of aſſembly, the glory of the Citie. And now giue mee leaue to conclude with Application.

Notwithſtanding this ſinne of Swearing, hath beene ſhewed to be Application. to our Soules a Dagger, to our Tongues a Canker, and both to our ſelues & the Land euery way ſo dangerous: yet if vve take a ſuruay of the ſtate of our times, wee ſhall finde that herein we come not ſhort Wee come not ſhort of Iſraell in this ſinne. Mat. 26. of Iſrael. Nay, contrariwiſe vvee finde, that it was vſuall with them to rend their garments when they heard Gods name blaſphemed, which thing (as one ſaith) if wee ſhould Ioh. Dow. lect. on Hoſ. 4. 2. doe in our dayes, wee ſhould neuer goe in whole apparrell, and the whole wealth of the Land were ſcarce ſufficient to cloath the people of it. So It is a ſinne largely ſpread and commonly vſed. largely is it ſpread, and ſo commonly is it vſed: 1 In all Places. 1 2 In all Buſineſſes. 2 3 Of all Perſons. 3

Firſt, in all Places: it aboundeth in 1 In all places. the Court, ſwarmeth in the Citie, raigneth in the Country. Secondly, 2 In all buſineſſes. in all Buſineſſes: Men cannot meete and part, eate and drinke, buy and ſell without it; it is the Seale of euery Bargaine. Thirdly, among all 3 Among all Perſons. Perſons, of all callings and conditions whatſoeuer: Noble-men, vvho Noble men. ſhould ſhew by their Vertue true Nobilitie, and ſhine by their example to many other, diſhonour GOD, and debaſe themſelues, becomming ſlaues to Sathan by this odious ſinne. Magiſtrates doe not draw out the Sword againſt it; it walketh Magiſtrates. vnpuniſhed, vncontrouled: nay, themſelues are guiltie of it, when as they ſhould correct it. And herein the Turkes doe much out-ſtrip vs, who Guliel. Tripol. admit no idle Swearer, of what qualitie ſoeuer, to any office of Gouernment. From Magistrates I had like to haue come to blame the Tribe of Leuy; and I would to God Miniſters. it were not to be found in ſome of vs: reformers of others; herein to be reformed; Oh tell it not in Gath, nor 2 Sam. 1. 20. publiſh it in the Streetes of Aſskalon, leaſt the Daughters of the Philiſtines reioyce, leaſt the vncircumciſed triumph. Paſſe we on to Gentlemen, it is Gentlemen. their greateſt glory: the way to ſhew themſelues generous and valorous, is by ſetting their Tongues againſt Heauen, and abuſing that Name, at which they ſhould tremble. Their Seruingmen herein math them, if Seruingmen. not exceede them: the multitude of Oathes (and that from the baſest of them) pierceth the Heauens, and cryeth for vengeance in the Eares of the Lord of Hoſts. Come wee from them to Tradeſ-men both in Tradeſmen. Citie and Country, how doe they ſeeke by this ſinne to gaine the world, and to loſe their owne Soules? Mar. 16. 26.

In a word, whom may not God All ſorts of people. ſummon to his high Court for this ſinne? yong and old, high and low, rich and poore, men and women, maſters and ſeruants, fathers and Children, I, and that young Infants before Yong children. they can goe perfectly, or ſpeake plainely, or ſcarcely tell their owne names, they can readily ſweare by Gods Name; and in this they grew faſter then in their ſtature. Thus all kindes of perſons ſeaſon their mouthes with Oathes: this plague is rife in euery part of the Land: Where ſhall a man paſſe, but hee ſhall hearethem ſent forth out of mens mouthes (like a flocke A man cannot paſſe, but hee ſhall heare Oathes in euery place. of Birds) by hundreds together? enough to make the ground to cleaue aſunder, and the clouds to fall vpon their heads, were not God wonderfull in patience. If they were gathered together as the frogs of Egipt ſwept vp into an heape, the Land would ſtincke of them. Our Oaths, if they were regiſtred would fill many volumes: no maruell, God hath Volumes of Oathes. for vs a volume of Curſes. And how doth the Land abound with new Zach. 5. 2. 3. faſhions of Oathes, as well as of cloathes: no maruell, we are puniſhed Nevv faſhions of Oathes. with new and ſtrange diſeaſes. What ſhould I ſay more of this ſinne? Pardon mee if I cannot part with it. If we ſhould hold our peace, the ſtones would ſpeake. What good Minde can but grieue to conceiue it? what Heart but bleede to thinke vpon it? what Eye but weepe to ſee it? what Eare but tingle to heare it?

Well, (to draw to a concluſion) let graceleſſe Ruffins runne on in Exhortation. this finne, let the moſt part of men goe on this broad way, beloued (Brethren Mat. 7. 13. and Fathers) Wee haue not ſo Epheſ. 4. 20. learned Chriſt. For vs then, that profeſſe our ſelues Chriſtians, let vs ſuffer the words of exhortation.

And you (my Lord, with your To the Lord Maior, Aldermen, and Sheriffes of London. Honourable Fraternitie on the Bench) let mee the vnworthyeſt of Gods Meſſengers, in the feare of God exhort you: and let God and his ordinance preuaile with you for the Reformation of this ſinne, which you haue heard to be no ſmall ſinne, but a Crimſon Sinne, a Scarlet Sinne. Firſt, be carefull to refraine it in your ſelues: then bend your Authoritie to reſtraine it in others. You are Gods Leiuetenants here on earth, whom God hath much aduanced, and highly Pſal. 82. 6. honoured. Shew your ſelues truely zealous to honour him againe, in drawing the ſword againſt ſuch as diſhonour him. So ſhall hee put vp his Sword drawne againſt the Land.

And you (Right Worthy Citizens) whom God hath wonderfully To the Citizens. bleſſed with meanes both for this life and a better; be exhorted to reforme this haynous ſinne: Cleanſe it out of your Streetes: ſweepe it out of your Shops: baniſh it out of your houſes: and grieue not hereby Epheſ. 4. 30. the holy Spirit of God, by which you are ſealed vnto the day of Redemption. To Courtiers.

In a word, Courtiers, Students, Students. Gentlemen. Gentlemen, Country men, All, let Country-men. All. mee beſeech you in the Name of God, and in the bowels of Chriſt Ieſus, as you tender the Glory of GOD, the Peace of the Land, and the Saluation of your Soules; doe not runne on head-long in this Sinne of Ʋaine Swearing: neyther Non libenter cum voluntate, frequenter cum aſſiduitate, mendaciter. cum falſitate, inutiliter ſine neceſſitate, fallaciter cum arte verborum, praecipitāter ſine diſcretione, nequiter ex liuere. wilfully, nor cuſtomably, nor falſely, nor vainely, nor deceitfully, nor raſhly, nor wickedly: Iacob. de Gor. but feare the Glorious Name of GOD, and vſe your Tongues, as Trumpets of his Prayſes. So ſhall the Land ceaſe mourning, your ſelues eſcape puniſhing, and the Gates of Heauen ſhall be ſet open vnto you, to the vnchangeable happineſſe of your ſoules. Which the Lord God grant vnto vs all, to our eternall ioy and comfort.

And wee beſeech thee, O Lord, who workeſt in vs both the will and the deede, Set a watch before our Phil. 2. 13. Pſal. 141. 3. Mouthes, keepe the doore of our Lips: Bridle our Tongues vvith the Bit of thy Feare: Cauſe vs to make account of thy holy Name, and in this Life to honour thee, that in the Life to come, vvee may be honoured of thee, in thy eternall Kingdome.

And Lord, be good vnto our Nation, viſite thy Ʋine, thou haſt planted amongſt vs. Let not the Pſal. 80. 3. wilde Bore out of the Wood deſtroy it, nor the wilde Beaſts of the Field eate it vp: But ſpare vs, O Lord, ſpare vs, and lift vp the light of thy countenance Pſal. 4. 6. vpon vs. Poure out thy Ier. 10. 25. Wrath vpon the Heathen, that haue not knowne thee, and vpon the Familes that haue not called vpon thy Name: but proſper them that ſeeke the proſperitie of Sion: heare thoſe Pſal. 122. 6. that pray for the Peace of Ieruſalem: forgiue the crying ſinnes of the Land, remoue thy Iudgements that hang ouer it: and walke thou Reuel. 1. 13. in the midst of the Golden Candleſtickes: let the Bels of Aaron ring long amongſt vs: ſtill continue 2 Theſ. 3. 1. and inlarge the free paſſage of thy Goſpell. Crowne with Bleſſings our Soueraigne, and his Seede for euer, that ſo thy Glory (O GOD) may reſt in our Land, till wee all come to reſt in the Land of Glory. Sanctifie the Court, bleſſe the Citie, be good to the Country, be mercifull to vs all, that when wee come to the end of our dayes, wee may receiue the end of our hope, the ſaluation of our Soules. Theſe things wee begge in the Name of thy Sonne and our Sauiour, to whom, with thee, and thy holy Spirit, be aſcribed all praiſe, honour, and glory, now and for euermore. Amen.