The lands mourning, for vaine swearing: or The downe-fall of oathes Declaring how this land groneth vnder the burthen of this sinne, and of Gods fearefull iudgements that attend it. A sermon preached at Paules Crosse, the 11. of Iuly. 1613. By Abraham Gibson, Mr. of Arts.
his Angels and Messengers, as Malachy tearmeth them, had need to cry aloud and not to spare, to speak boldly and not to feare, to shew the people their transgressions,
his Angels and Messengers, as Malachy termeth them, had need to cry aloud and not to spare, to speak boldly and not to Fear, to show the people their transgressions,
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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:
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:
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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 vngodly Ahabs, that haue solde themselues to worke wickednesse in the sight of the Lord? how many wicked Ieroboams, that cause others to sinne? and, to vse the Apostles words, NONLATINALPHABET, not onely doe such things themselues,
yet how many proud Pharaohs, that do not stick to say in their hearts, Who is the Lord that I should hear his voice? how many ungodly Ahabs, that have sold themselves to work wickedness in the sighed of the Lord? how many wicked Ieroboams, that cause Others to sin? and, to use the Apostles words,, not only do such things themselves,
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And what? must wee then be silent, and cease to speake at all? or must wee, with the false Prophets, speake pleasing things, sowing Pillowes vnder mens arme-holes,
And what? must we then be silent, and cease to speak At all? or must we, with the false prophets, speak pleasing things, sowing Pillows under men's armholes,
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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.
The calmest Sunshine does less purify the air, then the terriblest thunder and lightning. The Pleasantest Potion does seldom purge so kindly as the Bitterest Pill.
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And therefore Esay must Cry aloud, and lift vp his voyce like a Trumpet. Ieremiah must 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 Therefore Isaiah must Cry aloud, and lift up his voice like a Trumpet. Jeremiah must truss up his loins and not Fear their faces. Every one of us (that Are the Surgeons of Souls) had need to Cut and lance these festered sores,
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and by sharpe Corrasiues make them smart at the quicke, though our Patients be impatient, and our selues endure, with Moses, murmuring; with Michaiah, smiting; with Ieremiah, imprisoning; nay, vvith Iohn Baptist, beheading.
and by sharp Corrasives make them smart At the quick, though our Patients be impatient, and our selves endure, with Moses, murmuring; with Michaiah, smiting; with Jeremiah, imprisoning; nay, with John Baptist, beheading.
In which respects, and vpon 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,
In which respects, and upon which considerations, (Right Honourable, right Worshipful, and deer Brothers) when being called by Commandment unto this place, I meditated with my self what At this time to entreat of,
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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,
as best befitting the estate of our times, I resolved to decipher out Some dangerous wound, to lay open unto you Some capital crime, Some notorious impiety, Some general since,
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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 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.
A sin most odious in the sighed of the immortal God, and yet so small in the eyes of Mortal men, that like a Leprosy it hath overspread 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.
but to come (without any Circumstance) to the Text it selfe, it containeth (you see) a complaint of the Prophet Ieremiah, laid in against the Iewes for not forsaking,
but to come (without any Circumstance) to the Text it self, it Containeth (you see) a complaint of the Prophet Jeremiah, 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.
and against their false prophets, for not reproving their vain, idle, and wicked Swearing; whereby they both dishonoured God, and caused his heavy Judgments to fallen upon them.
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In a word it sheweth vnto vs the reward of vnlawfull Oathes, which is first (as you may consider it) simply propounded, Mourning: and then aggrauated by the generalitie 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 cause: secondly, the effect.
In a word it shows unto us the reward of unlawful Oaths, which is First (as you may Consider it) simply propounded, Mourning: and then aggravated by the generality of it, in that it extendeth to the Whole Land, so Says the Prophet, The Land Mourneth. In the First, we Are to note two things; First, the 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.
The cause, in the former words, Because of Oaths: the Effect, in the next, the Land Mourneth. And well may Oaths cause mourning, and swearing end in sorrowing.
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For as to those that doe now mourne in Sion, there is a blessing pronounced, and comfort promised, They shall haue beautie for ashes, ioy for mourning,
For as to those that do now mourn in Sion, there is a blessing pronounced, and Comfort promised, They shall have beauty for Ashes, joy for mourning,
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and swearing their musicke in their greatest merriment, there is a woe denounced and iudgement threatned, their laughing shall end (saith Christ) in wailing and weeping: their Oathes, saith my Text, shall conclude in mourning.
and swearing their music in their greatest merriment, there is a woe denounced and judgement threatened, their laughing shall end (Says christ) in wailing and weeping: their Oaths, Says my Text, shall conclude in mourning.
The cause is expressed in the first words, Because of Oathes. I know indeed, the Hebrew word here vsed, NONLATINALPHABET, is diuersly read of Interpreters vpon this place.
The cause is expressed in the First words, Because of Oaths. I know indeed, the Hebrew word Here used,, is diversely read of Interpreters upon this place.
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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.
Prayer which is an excellent part of God's Service, is diversely used and performed: Sometime well, and then it is acceptable: sometime ill, and then abominable.
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but promise to reward it, Ierem. 12. 16. The end why an Oath is thus ordained and 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, as the chiefe Iudge of the whole World,
but promise to reward it, Jeremiah 12. 16. The end why an Oath is thus ordained and required, is twofold: 1 The glory of God. 2 The good of Man. And First, it makes much for the glory of God, when hereby he is appealed unto, as the chief Judge of the Whole World,
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;
Wherefore in these respects we may conclude with Musculus, that Certainly he can be judged no better then a madman, who will not acknowledge that the use of an oath, being taken neither lightly nor falsely;
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.
There must be an end of strife, who does not grant it? an end of strife there cannot be, till confirmation on the one side be Stronger then on the other.
First of the Saints of God, both in the Old Testament and New. In the Old Testament, of Abraham to the King of Sodom, Gen. 21. of Iacob to his Vncle Laban, Gen. 31. of Ioseph to his Father Iacob, Gen. 47. So of Dauid to Ionathan, of Elias to Obadiah, of Elisha to Iehoram, and diuers others.
First of the Saints of God, both in the Old Testament and New. In the Old Testament, of Abraham to the King of Sodom, Gen. 21. of Iacob to his Uncle Laban, Gen. 31. of Ioseph to his Father Iacob, Gen. 47. So of David to Ionathan, of Elias to Obadiah, of Elisha to Jehoram, and diverse Others.
as to the Romanes, God is my witnesse, Rom. 1. 9. To the Corinthians, I call God for a record vnto my soule, 2 Cor. 1. 23. To the Galathians, I witnesse before God that I lye not, Gal. 1. 20. To the Philippians, God is my record, Phil. 1. 8. Thus wee haue the patterne of the holy men of God.
as to the Romans, God is my witness, Rom. 1. 9. To the Corinthians, I call God for a record unto my soul, 2 Cor. 1. 23. To the Galatians, I witness before God that I lie not, Gal. 1. 20. To the Philippians, God is my record, Philip 1. 8. Thus we have the pattern of the holy men of God.
So wee read, Dan. 12. 7. that the Angell held vp both his hands, and sware by him that liueth for euer: so we read, Rene. 10. 5. 6. The Angell life vp his hand to Heauen, and swore by him that liueth for euermore.
So we read, Dan. 12. 7. that the Angel held up both his hands, and sware by him that lives for ever: so we read, Rene. 10. 5. 6. The Angel life up his hand to Heaven, and swore by him that lives for evermore.
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sometime by his holinesse, Psal. 89. sometime by his right hand, Esa. 62. sometime by his great Name, Ierem. 44. sometime by his soule, Ier. 51. Not that his saying needed confirming, whose bare word is Yea and Amen: but to conuince the infirmitie of our nature,
sometime by his holiness, Psalm 89. sometime by his right hand, Isaiah 62. sometime by his great Name, Jeremiah 44. sometime by his soul, Jeremiah 51. Not that his saying needed confirming, whose bore word is Yea and Amen: but to convince the infirmity of our nature,
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He hath done it, as the Apostle saith, (ex àbundanti) willingly 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 by precept inioyned,
He hath done it, as the Apostle Says, (ex àbundanti) willingly more abundantly to show the stableness of his counsel, Hebrew 6. 17. For this cause he swore to Abraham ever to bless him, Gene. 22. 16. to David never to forsake him, Psalm 132. 11. to the Gentiles not to be angry with them, Isaiah 54. 8. Thus by all that hath been said, it is evident that there is a lawful use of Oaths, which God hath not only by precept enjoined,
And first, it must be in a wàightie matter, when all proofes and testimonies faile, and when the controuersie cannot be decided, nor the truth discerned, nor the matter determined,
And First, it must be in a wàightie matter, when all proofs and testimonies fail, and when the controversy cannot be decided, nor the truth discerned, nor the matter determined,
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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 then the Turkes of their Mahomet, by whom they will not sweare lightly and vainely,
How then can God take it, to be made so bold with, as to be called out of his Throne in Heaven to decide trifles? It is to make less reckoning of him then the Turkes of their Mahomet, by whom they will not swear lightly and vainly,
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First, by the word of God, Thou shalt sweare by his Name, Deut. 10. 20. Euery tongue shall sweare by me, Esai. 45. 23. And he that sweareth in the Earth, shall sweare by the true God, Esai. 65. 16. Secondly, by reason:
First, by the word of God, Thou shalt swear by his Name, Deuteronomy 10. 20. Every tongue shall swear by me, Isaiah. 45. 23. And he that Sweareth in the Earth, shall swear by the true God, Isaiah. 65. 16. Secondly, by reason:
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 men, 1 Kin. 8. 39. Therefore he onely to be sworne by.
Now this is proper to God alone, he Discovereth the deep and secret things, Dan. 2. 22. and he Knoweth the hearts of all the children of men, 1 Kin. 8. 39. Therefore he only to be sworn by.
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therefore he onely to be sworne by, for vengeance is mine, saith the Lord, Rom. 12. 19. and he is able to destroy body and soule in hell fire, Matth. 10. 28.
Therefore he only to be sworn by, for vengeance is mine, Says the Lord, Rom. 12. 19. and he is able to destroy body and soul in hell fire, Matthew 10. 28.
but the true God is a iealous God, & will not giue his glory to another, Esa. 48. 11. Hence arose the vse which was among the Iewes, (and is obserued in these our times in the taking of publike Oaths) to touch the Bible,
but the true God is a jealous God, & will not give his glory to Another, Isaiah 48. 11. Hence arose the use which was among the Iewes, (and is observed in these our times in the taking of public 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 the Word, Iohn 1. 1. And so much for the second condition of a lawfull Oath. To proceed:
when we swear not by it, but the contents of it, which is God, and the sum of it, which is christ, who Because he is the Subject of the Whole Word, is Therefore called the Word, John 1. 1. And so much for the second condition of a lawful Oath. To proceed:
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as it must be in a waightie matter, and by Iehouah, so in Truth, in Righteousnesse, and in Iudgement. Which three last properties are set downe by our Prophet, Chap. 4. 2. and they are tearmed by a Father, the three Companions of an Oath;
as it must be in a weighty matter, and by Jehovah, so in Truth, in Righteousness, and in Judgement. Which three last properties Are Set down by our Prophet, Chap. 4. 2. and they Are termed by a Father, the three Sodales of an Oath;
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without which it becommeth no Oath, but periurie. We must sweare, 1 In Truth; not falsely. 2 In Righteousnes; not wickedly. 3 In Iudgement; not rashly.
without which it becomes no Oath, but perjury. We must swear, 1 In Truth; not falsely. 2 In Righteousness; not wickedly. 3 In Judgement; not rashly.
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and such as will rest in his holy Mountaine, not change our Oath, though to our hinderance, Psa. 15. 4. Nay, Tully the Heathen Oratour telleth vs, that an Oath must be sacredly kept toward our enemies:
and such as will rest in his holy Mountain, not change our Oath, though to our hindrance, Psa. 15. 4. Nay, Tully the Heathen Orator Telleth us, that an Oath must be sacredly kept towards 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, à iure manente) plainely signifieth vnto vs, that our Oathes must be stedfast and constant.
as David made conscience of keeping his Oath to Shimei, that before had cursed him, 2 Sam. 19. 23. And Therefore the Latin word (Iuramentum, à iure manente) plainly signifies unto us, that our Oaths must be steadfast and constant.
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And so much the Greeke word importeth vnto vs (NONLATINALPHABET) whether wee vnderstand it, (quasi NONLATINALPHABET) a hedge, or (quasi NONLATINALPHABET) a bound, or limit:
And so much the Greek word imports unto us () whither we understand it, (quasi) a hedge, or (quasi) a bound, or limit:
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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.
Because the Swearer hath hedged himself about with God's truth, and is so brought within bounds and Limits, that he cannot but perform what he hath sworn.
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not meaning 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.
not meaning one thing, when we swear Another, but according to the simple and plain understanding of the Oath, being in conscience persuaded of the truth of it.
who is Truth it selfe, Iohn 14. 6. and to the holy Ghost our Sanctifier, who is the Spirit of Truth, Iohn 14. 26. And so much for the third condition of a lawfull Oath.
who is Truth it self, John 14. 6. and to the holy Ghost our Sanctifier, who is the Spirit of Truth, John 14. 26. And so much for the third condition of a lawful Oath.
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Fourthly, it must be in Righteousnesse according to Iustice. And here wee must chiefely looke to two things: 1. That the Occasion 2. That the Matter be iust.
Fourthly, it must be in Righteousness according to Justice And Here we must chiefly look to two things: 1. That the Occasion 2. That the Matter be just.
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First, that there be iust cause and occasion to take an Oath, eyther in respect of God, or Man. First, in respect of God, when thereby his doctrine is confirmed, his honour aduanced, his seruice furthered:
First, that there be just cause and occasion to take an Oath, either in respect of God, or Man. First, in respect of God, when thereby his Doctrine is confirmed, his honour advanced, his service furthered:
I haue sworne and will performe it, Psal. 119. 106. thus did Asa and his people, 2 Chro. 15. thus Iosiah & his people, 2 Chro. 34. Secondly, in respect of Man, when thereby eyther publikely or priuately, necessary Leagues and Couenants are confirmed;
I have sworn and will perform it, Psalm 119. 106. thus did Asa and his people, 2 Chro 15. thus Josiah & his people, 2 Chro 34. Secondly, in respect of Man, when thereby either publicly or privately, necessary Leagues and Covenants Are confirmed;
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and of the Country wherein wee liue, therewith concurring. Iudgement then requireth Discretion, Vnderstanding, Consideration; and that of fiue things principally:
and of the Country wherein we live, therewith concurring. Judgement then requires Discretion, Understanding, Consideration; and that of fiue things principally:
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The reason is, because 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.
The reason is, Because God is the God of order, and in matter of truth and righteousness will have all things done according to the Rule of Policy and Judgement.
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And surely this Iudgement and vnderstanding is of great vse in an Oath: for, it will guide vs to take it, neuer but vpon necessitie, and then aduisedly.
And surely this Judgement and understanding is of great use in an Oath: for, it will guide us to take it, never but upon necessity, and then advisedly.
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First, onely vpon necessary occasion: and so much is implyed in the Hebrew word NONLATINALPHABET, which (being vsed in the Passiue) signifieth to be sworne, rather then to sweare:
First, only upon necessary occasion: and so much is employed in the Hebrew word, which (being used in the Passive) signifies to be sworn, rather then to swear:
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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 it is necessary:
to show, that we Are to do it sparingly, being drawn thereunto by necessity. For, an Oath being a necessary good, is not good, but when it is necessary:
It is the precept of an Heathen man, NONLATINALPHABET, reuerence an Oath: and the Childe of God is described to feare an Oath, Eccles. 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 the powers of their minde were employed,
It is the precept of an Heathen man,, Reverence an Oath: and the Child of God is described to Fear an Oath, Eccles. 9. 2. whence we read that the Israelites swore with all their hearts, 2 Chronicles 15. 15. that is, all their understanding, all their affections, all the Powers of their mind were employed,
Now from Oaths lawfull I come vnto vnlawfull, which what they are will appeare from that which hath beene said, being such as faile in the former rules.
Now from Oaths lawful I come unto unlawful, which what they Are will appear from that which hath been said, being such as fail in the former rules.
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And first, it is vnlawfull in a matter waightie or light, when vpon euery little occasion. Wee reade of Moses, Exod. 18. that hee had inferiour officers to iudge the smaller causes,
And First, it is unlawful in a matter weighty or Light, when upon every little occasion. we read of Moses, Exod 18. that he had inferior Officers to judge the smaller Causes,
How much 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 set lesse by him then by an earthly Iudge, whom we count it a disgrace to trouble in a trifle.
How much then is the supreme Judge of heaven and earth debased, when called from heaven to give judgement upon small or no occasion? It is to Set less by him then by an earthly Judge, whom we count it a disgrace to trouble in a trifle.
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(and yet if it were no more, it were not to be taken idly) but an Oath properly, Is a solemne inuocation of the holy Name of God, whereby we desire him,
(and yet if it were no more, it were not to be taken idly) but an Oath properly, Is a solemn invocation of the holy Name of God, whereby we desire him,
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.
how do men pollute his Name by daily and hourly Oaths, whereby they turn (Asylum in domum communem) the Sanctuary of Verity into a Common house of vanity.
but adde another with it: both are forbidden by God: both are threatned of God. The first, Iere. 5. 7. How should I spare thee for this? thy children haue forsaken me, and sworne by them that are no Gods. The second, Zeph. 1. 5. where hee threatneth to cut off those, that sweare by the Lord, and sweare by Malcham.
but add Another with it: both Are forbidden by God: both Are threatened of God. The First, Jeremiah 5. 7. How should I spare thee for this? thy children have forsaken me, and sworn by them that Are no God's The second, Zephaniah 1. 5. where he threatens to Cut off those, that swear by the Lord, and swear by Malcham.
Hence then come to be reproued diuers kindes of Oathes, chiefely these: 1. Heathenish. 2. Ciuill. 3. Supersticious. 4. Impious. 5. Ridiculous. First, all Heathenish Oathes: by their 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. Yee shall make no mention of the name of other Gods, neyther shall it be heard out of thy mouth.
Hence then come to be reproved diverse Kinds of Oaths, chiefly these: 1. Heathenish. 2. Civil. 3. Superstitious. 4. Impious. 5. Ridiculous. First, all Heathenish Oaths: by their God's, as Laban, by the God of Terah, an Idolater, Gen. 31. 53. and as Jezebel by her God's, 1 Kings 19. 2. These Oaths Are expressly forbidden by God himself, Exod 23. 13. Ye shall make no mention of the name of other God's, neither shall it be herd out of thy Mouth.
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by which kinde of Oathes they are very iniurious both to God and to themselues. First, iniurious to God, in that they inuocate the creatures, vvhich is onely proper to the creator:
by which kind of Oaths they Are very injurious both to God and to themselves. First, injurious to God, in that they invocate the creatures, which is only proper to the creator:
and matching them with him in greatnesse, both of Wisedome to know secrets, and of Power to reuenge falsehood, both vvhich GOD requireth as due to himselfe alone.
and matching them with him in greatness, both of Wisdom to know secrets, and of Power to revenge falsehood, both which GOD requires as due to himself alone.
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Secondly, iniurious to themselues, calling those things to iudge them, vvhich God hath made to serue them. And surely, it is worth the 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 sweare by him that is greater then themselues. Heb. 6. 16. The third kinde here reproued are superstitious Oathes, that sauour of superstition, and nothing else.
Secondly, injurious to themselves, calling those things to judge them, which God hath made to serve them. And surely, it is worth the marking and observing how a number (that in other cases stand upon their credit) do herein much disgrace themselves, setting those things as lords above them, that Are as Servants Subject to them; for men swear by him that is greater then themselves. Hebrew 6. 16. The third kind Here reproved Are superstitious Oaths, that savour of Superstition, and nothing Else.
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So by our Lady, by the Virgine Mary, and other Saints. By which kinde of Oathes they shew both great folly and grosse Idolatrie. Their folly, in calling them to witnesse, vvho can neither heare them, nor helpe them.
So by our Lady, by the Virgae Marry, and other Saints. By which kind of Oaths they show both great folly and gross Idolatry. Their folly, in calling them to witness, who can neither hear them, nor help them.
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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 are neither emnipotent, nor seers of the heart, nor executioners of punishment.
Therefore we may conclude, that in an Oath there is no mention to be made of Saints. The reason is given by Melanchthon, Because they Are neither emnipotent, nor seers of the heart, nor executioners of punishment.
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,
The fourth kind Here reproved, Are impious and fearful Oaths, which (me Thinketh) I am afraid to mention, blasphemous, horrible, terrible, by the parts or adjuncts of christ, as by his life, death, passion, Flesh, heart, wounds, blood, bones, arms, sides, guts, nails, foot, with many hundred more, which a gracious heart cannot but melt to hear, tremble to speak, quake to think,
and yet (good Lord) how common are they in the mouthes of the prophane sonnes of Beliall, whereby they peirce the sides, wound the heart, teare the soule,
and yet (good Lord) how Common Are they in the mouths of the profane Sons of Belial, whereby they pierce the sides, wound the heart, tear the soul,
these crucifie him themselues meerely vpon vanitie: worse then the Souldiers, that diuided his garments; these diuide his person, his natures, his members:
these crucify him themselves merely upon vanity: Worse then the Soldiers, that divided his garments; these divide his person, his nature's, his members:
Wherefore as these commit the greater sinne, so they must expect the greater condemnation. Thinke vpon this, oh impious blasphemer, and be pricked vvith remorse for this crying sinne,
Wherefore as these commit the greater sin, so they must expect the greater condemnation. Think upon this, o impious blasphemer, and be pricked with remorse for this crying sin,
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The former of it selfe may be frailtie and infirmitie: but being ioyned with this 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 reproueth, Iere. 7. 9.
The former of it self may be frailty and infirmity: but being joined with this latter it becomes flat Perjury. And this is an horrible and grievous sin, which the Lord abhorreth, Zach 8. 17. and straitly forbiddeth, Levites 19. 12. and sharply Reproveth, Jeremiah 7. 9.
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And this is the cause (saith Saint Augustine) wee are forbidden to sweare at all, not because all Swearing is a sinne, but because forswearing is an horrible sinne, from which hee would haue vs to be very farre, who hath warned vs not to sweare at all.
And this is the cause (Says Saint Augustine) we Are forbidden to swear At all, not Because all Swearing is a sin, but Because forswearing is an horrible sin, from which he would have us to be very Far, who hath warned us not to swear At all.
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The Prophet complaineth of those that speake deceitfully. Psal. 12. 2. how much worse are they that sweare deceitfully? their sinne must needes be very dangerous.
The Prophet Complaineth of those that speak deceitfully. Psalm 12. 2. how much Worse Are they that swear deceitfully? their sin must needs be very dangerous.
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first, when by Oath wee promise that vve neuer meane to performe. Secondly, when hauing meant it simply at the Oath taking, wee afterward vnconstantly change our purpose, the thing being neyther vnlawfull nor impossible, but onely inconuenient:
First, when by Oath we promise that we never mean to perform. Secondly, when having meant it simply At the Oath taking, we afterwards unconstantly change our purpose, the thing being neither unlawful nor impossible, but only inconvenient:
What shall vvee say then to that impious doctrine of the Church of Rome, which teacheth that a man ought not to hold faith with Heretikes, whom they stile such as professe the Apostolike faith, reiect their idle inuentions,
What shall we say then to that impious Doctrine of the Church of Rome, which Teaches that a man ought not to hold faith with Heretics, whom they style such as profess the Apostolic faith, reject their idle Inventions,
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And vvhat shall wee say to that impious practise of the Pope of Rome, who making himselfe equall vvith God, challengeth to himselfe power to dispense vvith a lawfull Oath,
And what shall we say to that impious practice of the Pope of Rome, who making himself equal with God, Challengeth to himself power to dispense with a lawful Oath,
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 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:
Whence we may boldly conclude, that notwithstanding the Popes relaxation, who hath no liberty to lose, when GOD hath bound; no power to separate, when God hath coupled; no Authority to release any lawful Oath, wherein is not only a bound of man to man, but of man to God:
notwithstanding (I say) this, our Iesuites, Priests & 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,
notwithstanding (I say) this, our Iesuites, Priests & other Papists, who having sworn Allegiance to the Kings Majesty, (as next under God) in these Dominions Supreme Governor) do afterwards violate this lawful Oath, denying his Supremacy,
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Wherefore it vvere to be vvished, they vvould herein follow the patterne of the auncient Romanes, though Heathens, vvhose integritie was such, that they would not breake Oath vvith their deadliest Enemies.
Wherefore it were to be wished, they would herein follow the pattern of the ancient Romans, though heathens, whose integrity was such, that they would not break Oath with their deadliest Enemies.
Amongst the rest, memorable is the Example of A•tilius Regulus, vvho to keepe his Oath made to the Carthaginians, his mortall enemies, returned Prisoner to Carthage. And though not compelled for any other cause but his Oath:
among the rest, memorable is the Exampl of A•tilius Regulus, who to keep his Oath made to the Carthaginians, his Mortal enemies, returned Prisoner to Carthage. And though not compelled for any other cause but his Oath:
So then it is plaine and manifest that in an Oath whether promising or affirming, Periurie is not so much swearing a thing false as swearing it falsely, when heart and words agree not,
So then it is plain and manifest that in an Oath whither promising or affirming, Perjury is not so much swearing a thing false as swearing it falsely, when heart and words agree not,
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Vpon vvhat ground then is that Doctrine founded of Equiuocation, and Mentall reseruation, which our double harted Aduersaries do both teach and practise in time of danger.
Upon what ground then is that Doctrine founded of Equivocation, and Mental reservation, which our double hearted Adversaries do both teach and practise in time of danger.
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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.
Such Are the Oaths of our perjured Priests and Iesuites; (I can term them no better) who have a tongue for the Prince, and an heart for the Pope, desiring devilishly to deceive those to whom they swear.
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and confirming of truth) but excludeth the Authors of it from Gods holy Mountaine: For, hee onely shall rest there, saith the Prophet Dauid, who hath not sworne deceitfully, Psal. 24. 4. But speaketh the truth in his heart.
and confirming of truth) but excludeth the Authors of it from God's holy Mountain: For, he only shall rest there, Says the Prophet David, who hath not sworn deceitfully, Psalm 24. 4. But speaks 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, and to beware of this sinne of Periurie, in what kinde soeuer.
For our selves Therefore that desire to partake of the Joys of heaven, let us be exhorted in the Fear of God, to follow the truth in love, and to beware of this sin of Perjury, in what kind soever.
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so is it no lesse treason to the King of Kings, to seale and confirme a lye vvith his name, vvhich of it selfe is a Tower, and Sunctuary of veritie, Prou. 18. 10.
so is it no less treason to the King of Kings, to seal and confirm a lie with his name, which of it self is a Tower, and Sanctuary of verity, Prou. 18. 10.
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Whence Ioshua to bring Achan to confession of the truth, saith, My sonne, giue glory to the Lord God of Israel, Iosh. 7. 19. Intimating, that by periurie God is greatly dishonored.
Whence Ioshua to bring achan to Confessi of the truth, Says, My son, give glory to the Lord God of Israel, Joshua 7. 19. Intimating, that by perjury God is greatly dishonoured.
Secondly, to the Magistrate, in drawing him to giue wrong iudgment. Thirdly, to his Neighbour, who is hereby much wronged and iniured. Either: In his state, and goods.
Secondly, to the Magistrate, in drawing him to give wrong judgement. Thirdly, to his Neighbour, who is hereby much wronged and injured. Either: In his state, and goods.
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Thirdly, and lastly, it is a sinne, as iniurious to God, and pernicious to our Neighbour, so dangerous to ourselues. For, by periurie men becomming Diuels incarnate; nay, in this regard beyond the diuel himselfe (of whom vve haue not heard that euer he abused the name of God to confirme his lyes,
Thirdly, and lastly, it is a sin, as injurious to God, and pernicious to our Neighbour, so dangerous to ourselves. For, by perjury men becoming Devils incarnate; nay, in this regard beyond the Devil himself (of whom we have not herd that ever he abused the name of God to confirm his lies,
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In the midst whereof (as one saith) they finde and feele that that God whom they haue inuocated is a sore angry witnesse, & reuenger of their falsehood:
In the midst whereof (as one Says) they find and feel that that God whom they have invocated is a soar angry witness, & revenger of their falsehood:
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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,
First, inwardly, with a wounded conscience (and that At the very act) which whosoever feeleth, needs no other Jailor or Hangman. Doe but look (Says Philo) into the mind of him, who is about to swear falsely, you shall see that it cannot be At quiet,
First, sometime with losse of Estate. 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;
First, sometime with loss of Estate. And so much the Lord threatens, Zach 5. 4. where he Says that the curse shall enter into the house of him that falsely Sweareth by his Name;
Secondly, sometime with losse of good Name; which the Wise man telleth vs, is to be chosen aboue riches, Prou. 22. 1. Yet this hath beene so stained by Periurie, with such a blot and blemish of infamie,
Secondly, sometime with loss of good Name; which the Wise man Telleth us, is to be chosen above riches, Prou. 22. 1. Yet this hath been so stained by Perjury, with such a blot and blemish of infamy,
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And surely it stands with great equitie, that those who get credit to their falshood by dishonouring God, should haue the dishonour turned vpon their owne heads.
And surely it Stands with great equity, that those who get credit to their falsehood by Dishonoring God, should have the dishonour turned upon their own Heads.
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Thirdly, sometime with losse of Libertie. And thus was King 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, and my Couenant that he hath broken, vpon his owne head.
Thirdly, sometime with loss of Liberty. And thus was King Zedekiah punished for the Oath broken with Nebuchadnezzar: in regard whereof, Says the Lord, Ezekiel 17. 19. As I live, I will surely bring mine Oath that he both despised, and my Covenant that he hath broken, upon his own head.
And to this purpose vvee may reade of, and it vvere not amisse 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 him,
And to this purpose we may read of, and it were not amiss to mention Some Examples of latter times in this our Land. As of Earl Godwin, who wishing At the Kings Table, that the Bred might choke him,
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So of a Widdow in Cornehill, who hauing sworne to deceiue a poore Orphane of her right, within foure dayes after, cast herselfe out at a window; and brake her necke.
So of a Widow in Cornhill, who having sworn to deceive a poor Orphan of her right, within foure days After, cast herself out At a window; and brake her neck.
So of the Woman without Aldersgate, who hauing forsworne her selfe for Flaxe bought in Wood-streete, had (as shee desired) Gods iudgement shewed vpon her, vvas sodainely stricken, continued some few dayes in grieuous torments, and so wretchedly dyed.
So of the Woman without Aldersgate, who having forsworn her self for Flax bought in Wood street, had (as she desired) God's judgement showed upon her, was suddenly stricken, continued Some few days in grievous torments, and so wretchedly died.
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The third, seeing their 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.
The third, seeing their ends, and fearing vengeance, confessed the mischief, and for it mourned and wept, till he lost both his eyes. A lamentable spectacle for false Witnesses, and perjured Persons.
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Secondly, much more seuerely hereafter: if he doe not punish them temporally, then (which is worse) eternally. Vnlesse here they appease his anger (as Peter did) with Repentance and Teares, they may assure themselues of it, they cannot auoide it.
Secondly, much more severely hereafter: if he do not Punish them temporally, then (which is Worse) eternally. Unless Here they appease his anger (as Peter did) with Repentance and Tears, they may assure themselves of it, they cannot avoid it.
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for they farre surpasse Lyers in iniquitie, and therefore may well looke for the same portion and that I, in the Lake that burneth with fire and Brimstone. Reuel. 21. 8.
for they Far surpass Liars in iniquity, and Therefore may well look for the same portion and that I, in the Lake that burns with fire and Brimstone. Revel. 21. 8.
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And yet notwithstanding, how 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 yet notwithstanding, how Common a sin? and how largely spread, over every part of this nation and every corner of this city, the eye of the Land,
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and beautie of the Kingdome? In publike Courts of Iudgement, may not mony hyre it ▪ in priuate Shops, and Houses doth not the drosse of the vvorld cause it? In open Faires and Markets, doe not our couetous Caitifes vse it? In euery trifling Bargaina, 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, swearing by Iupiter, Apollo, and other false Gods,
and beauty of the Kingdom? In public Courts of Judgement, may not money hire it ▪ in private Shops, and Houses does not the dross of the world cause it? In open Fairs and Markets, do not our covetous Caitiffs use it? In every trifling Bargaina, will not many a wicked wretch (to make good sale of wares) by Perjury fell his soul to Hell? In a word, may we not find in heathens more certainty, less perjury, swearing by Iupiter, Apollo, and other false God's,
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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,
then in Christians swearing by the true God? How justly then may God proclaim a Controversy with this Land in general, with this city in special, which is become a Den for these Wolves to lurk in, a Cage for these unclean Birds to keep in, (give me leave to say) a Stie for these filthy Swine to lie in, which wallow in this sin,
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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.
either for God, to whom it is so injurious: or for their Neighbour, to whom so pernicious: or for Themselves, to whom so dangerous. So we see in the third place, Oaths Are unlawful, when not in truth.
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Fourthly, vnlawfull when not in righteousnesse; and that is, when we sweare eyther without iust occasion, or when the Matter it selfe is not iust and lawfull:
Fourthly, unlawful when not in righteousness; and that is, when we swear either without just occasion, or when the Matter it self is not just and lawful:
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And this is a great and grieuous sinne, for a man to sweare not in a religious 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, 2 Kings 6. 31. So did the Iewes: they 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 this is a great and grievous sin, for a man to swear not in a religious mind, to the glory of God, and good of Man, but that which is contrary to Piety and Charity. So did Jezebel: she swore the death of Elias, 1 Kings 19. 2. So did Ahab: he swore the death of Elisha, 2 Kings 6. 31. So did the Iewes: they swore the death of Paul, Act. 23. 12. Thus also do many in these days, who upon every little wrong, swear to be revenged of their neighbour,
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and to recompense euill for euill, which they should ouercome with goodnesse. And in this kinde also doe offend those of the Monkish profession, who sweare:
and to recompense evil for evil, which they should overcome with Goodness. And in this kind also do offend those of the Monkish profession, who swear:
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The second, voluntary Pouertie, and wilfull beggerie, because it is a breach of Gods ordinance, which is, that there should be no beggar in Israel, Deut. 15. 4. The third, Regular Obedience to 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:
The second, voluntary Poverty, and wilful beggary, Because it is a breach of God's Ordinance, which is, that there should be no beggar in Israel, Deuteronomy 15. 4. The third, Regular obedience to the will of Superiors, Because it is a thraldom of the Conscience to the ordinances of men, when in regard thereof we Are only bound unto GOD:
in vvhich sence, saith the Apostle, Bee not the Seruants of Men, 1 Corinth. 7. 23. All these kindes of Oathes are against Righteousnesse: and as in the making, so in the keeping:
in which sense, Says the Apostle, be not the Servants of Men, 1 Corinth. 7. 23. All these Kinds of Oaths Are against Righteousness: and as in the making, so in the keeping:
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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 did Herod, (that Murtherer and no Iudge) vvho swore not so rashly, but performed it as wickedly, Marke 6. 26.
Well Therefore did David, who (in his rash passion) having sworn the death of Nabal, did After, by the advise of Abigail, break it: 1 Sam. 25. And wickedly did Herod, (that Murderer and no Judge) who swore not so rashly, but performed it as wickedly, Mark 6. 26.
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It standeth vs then in hand to 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:
It Stands us then in hand to beware of swearing irreligiously, or unrighteously: (for an Oath must not be the bound of iniquuie) as also having sworn so, to crave pardon for it, and not to perform it:
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So vvee see in the fourth place, Oathes are vnlawfull, when not in righteousnesse. Lastly, vnlawfull, when not in iudgement, but rashly and vnaduisedly:
So we see in the fourth place, Oaths Are unlawful, when not in righteousness. Lastly, unlawful, when not in judgement, but rashly and unadvisedly:
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And therefore it was an auncient Decree obserued of the Romanes, that when young men would sweare by Hercules, they should first goe out of the house, vvherein they vvere.
And Therefore it was an ancient decree observed of the Romans, that when young men would swear by Hercules, they should First go out of the house, wherein they were.
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then they had to their false Gods, audaciously take his Name in their mouthes, filling vp ouery sentence in ordinary communication vvith idle, vaine, and vnnecessary Oathes.
then they had to their false God's, audaciously take his Name in their mouths, filling up ouery sentence in ordinary communication with idle, vain, and unnecessary Oaths.
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.
So we see in the last place, Oaths Are unlawful, when not in Judgement. And so much shall serve to have showed what Oaths Are lawful, what unlawful.
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Now come vvee to the vse of 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.
Now come we to the use of the Whole former Doctrine Concerning Oaths, both lawful and unlawful. And it affords to us a twofold use: 1 For information. 2 For caution.
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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.
for the upholding of which heresy, they Cite for their authorit•e, not only the precept of Saint James, Before all things, my brothers, swear not, Iam. 5. 12. but of christ himself, Swear •o• At all, Matthew 5. 34. Whereas both S. James in the former and so christ in the latter does nor forbid it, but restrain it.
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So that we may not therein vnderstand 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,) or swearing in common talke (as Zanchius,) or rash and vnnecessary Oathes.
So that we may not therein understand the prohibition of every kind of Oath, but only of idle Oaths, and collusion of Oaths (as Bucer,) or swearing lightly and loosely (as Gualtherus,) or swearing in Common talk (as Zanchius,) or rash and unnecessary Oaths.
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(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,
(as Ursinus,) or private and ordinary swearing, (as Ar•tius, and Melanchthon,) or swearing by the creatures (as Beza, and Pelican.) In a word, it is plain that the scope of our Saviour is only to Tax the corruption of the Pharisees, who Thought in their judgement,
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But our Sauiour herein layeth to their charge both Idolatrie, Periurie, and impietie. First, Idolatrie, in swearing by them, whereby they much dishonoured God, in giuing his worship to the creatures.
But our Saviour herein Layeth to their charge both Idolatry, Perjury, and impiety. First, Idolatry, in swearing by them, whereby they much dishonoured God, in giving his worship to the creatures.
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nor at all by God himselfe, falsely or vnaduisedly; neither disorderedly, 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:
nor At all by God himself, falsely or unadvisedly; neither disorderedly, for affection: nor childishly, for imitation: nor desperately, for custom: nor cunningly, for deceit: other Oaths, which fail not in the conditions required, Saint James disliketh not, our Saviour Condemneth not, whither they be public Oaths, enjoined by Authority:
or priuate Oathes, vsed vpon necessitie, soberly, religiously, and reuerently, as is plaine by the examples of Iacob to Laban, of Ionathan to Dauid, of Booz to Ruth, and diuers other.
or private Oaths, used upon necessity, soberly, religiously, and reverently, as is plain by the Examples of Iacob to Laban, of Ionathan to David, of Boaz to Ruth, and diverse other.
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.
Were that misinterpretation of theirs allowed, christ should have condemned what his Father had ordained, and destroyed the moral law, which he Come to fulfil, Matthew 5. 17.
In the second place therefore, it serueth to informe our practise: and it doth instruct and teach vs, not to feare to take an Oath, (when necessitie requireth) both publike and priuate: but willingly to doe it,
In the second place Therefore, it serveth to inform our practise: and it does instruct and teach us, not to Fear to take an Oath, (when necessity requires) both public and private: but willingly to do it,
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Rightly to sweare is to sanctifie his Name, for which the religious swearer shall be rewarded, as surely as the prophane swearer shall be punished. And so much of the vse for information.
Rightly to swear is to sanctify his Name, for which the religious swearer shall be rewarded, as surely as the profane swearer shall be punished. And so much of the use for information.
First, because it is a transgressing 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 shalt not take the Name of the Lord thy God in vaine. Nay more:
First, Because it is a transgressing of God's Commandment. it is a statute enacted in the high Court of Parliament in Heaven, by the King of Kings, and Lord of lords: Thou shalt not take the Name of the Lord thy God in vain. Nay more:
there is also a threatning annexed therevnto, 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.
there is also a threatening annexed thereunto, which there is to no other law, save only to the second: to show, that as Idolatry, so the abuse of his name of all other Sins shall not escape judgement.
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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.
It behooves us then to abstain 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 Son, of whom ratified, and by God the holy Ghost, of whom renewed.
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Mercurius Trismegistus was in such respect amongst the Egiptians, that in reuerence of him it was not lawfull to pronounce his name commonly and rashly.
Mercurius Trismegistus was in such respect among the egyptians, that in Reverence of him it was not lawful to pronounce his name commonly and rashly.
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The Name of God (as one saith) is a name to be feared, a name to be 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,
The Name of God (as one Says) is a name to be feared, a name to be admired, a name to be praised: To be feared for power. To be admired for Wisdom. To be praised for Goodness. And Therefore let this name be continually in thy Mouth,
and therefore wonderfull: a good God, and therefore praiseworthy. So saith that sweet Singer, His Name is to be praised, from the rising of the Sunne to the going downe of the same, Psal. 113. 3.
and Therefore wonderful: a good God, and Therefore praiseworthy. So Says that sweet Singer, His Name is to be praised, from the rising of the Sun to the going down of the same, Psalm 113. 3.
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Thirdly, it peruerteth the vse of 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,
Thirdly, it perverteth the use of our speech: for that was given of God to no other end but to speak the language of Canaan, and to Glorify our Creator. Now when it passes these bounds, limited thereunto by creation,
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for hee will make no conscience of any sinne, that maketh no conscience of this sinne, this vaine sinne, for excuse whereof he hath not any shew of outward good to pleade:
for he will make no conscience of any sin, that makes no conscience of this sin, this vain sin, for excuse whereof he hath not any show of outward good to plead:
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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 thinke then that the common swearer will not sticke at any of these sinnes,
neither credit, as the malicious revenger: nor profit, as the covetous Usurer: nor preferment, as the dissembling flatterer: nor pleasure, as the unclean adulterer. we may well think then that the Common swearer will not stick At any of these Sins,
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and tearing it like his old cloathes? It is therefore a sure signe, setdowne by Salomon, as of a godly 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, that one of them onely vvas his:
and tearing it like his old clothes? It is Therefore a sure Signen, setdown by Solomon, as of a godly man, to Fear an Oath, so of a wicked man not to respect it. Eccles. 9. 2. I have read of an Harlot, who having three Sons, told her husband, that one of them only was his:
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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:
whereupon At his death he bequeathed his estate to him, who should be found out to be his natural son. The Sons fell At contention: the matter Come to trial:
So they that truely loue God, and cannot endure but grieue to heare his Name abused, shew themselues to be the true Sonnes of God, Chosen in Christ, called to Christ, iustified by Christ,
So they that truly love God, and cannot endure but grieve to hear his Name abused, show themselves to be the true Sons of God, Chosen in christ, called to christ, justified by christ,
but those wretches that feare not to wound Christ, and 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.
but those wretches that Fear not to wound christ, and to shoot At his heart with Oaths, as with Arrows, crying with the Harlot, divide him, divide him, Are no Sons, but Bastards; no Sheep, but Goats; no Servants of God, but Slaves of Sathan; no Heirs of Heaven, but firebrands of Hell.
First, in this life, the Lord denounceth many, great, wonderfull, and long plagues, against those that feare not his glorious Name, Deut. 28. 58. And 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 were vvritten the curses that goe forth against the Swearer:
First, in this life, the Lord Denounceth many, great, wonderful, and long plagues, against those that Fear not his glorious Name, Deuteronomy 28. 58. And this the Prophet Zachariah in his fift Chapter saw in the vision of the flying Book, in length, twenty cubits, in breadth, tenne cubits, wherein were written the curses that go forth against the Swearer:
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which shall neuer be forgotten, for they are recorded in a Booke: they are not few, but many; for it is a long and broad Booke: they come swiftly, not slowly: for, it is a flying Booke. And what the Prophet saith, hath not Experience found true? hath not this flying Booke beene seene amongst vs? Beloued, this our Land hath not wanted Examples.
which shall never be forgotten, for they Are recorded in a Book: they Are not few, but many; for it is a long and broad Book: they come swiftly, not slowly: for, it is a flying Book. And what the Prophet Says, hath not Experience found true? hath not this flying Book been seen among us? beloved, this our Land hath not wanted Examples.
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Witnesse the Example of one (of whom vvee may reade in the Acts and Monuments) that being a horrible swearer and blasphemer, it was vsuall with him to say,
Witness the Exampl of one (of whom we may read in the Acts and Monuments) that being a horrible swearer and blasphemer, it was usual with him to say,
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Whereupon immediately, 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.
Whereupon immediately, the blood abundantly from all the Joints of his body, as it were in streams, did issue out most fearfully, from Mouth, nose, wrists, knees, heals, and toes, with all other Joints, not one left free, and so died.
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Mee thinketh, these, and such 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.
Me Thinketh, these, and such like fearful Warnings from heaven should sink into the hearts of those, whose tongues being Set on fire of hell, speak nothing without an Oath.
But if his long suffering be abused, GOD, setteth it vpon the 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; nay, without controulement. But 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,
But if his long suffering be abused, GOD, sets it upon the score, and will one day call him to a fearful reckoning, the word is passed out of his Mouth, he shall not be held guiltless. He may Here happily pass without punishment; nay, without controlment. But if Magistrates (as God's Jury on earth) forgetting the Judges charge, give up false verdict, and cannot find him guilty, the chief Judge of the world,
when at his great generall 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, 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,
when At his great general Assize of the Whole earth, he Sitteth in his Judgement Seat upon life and death, will not hold him guillesse, but convict him, condemn him, pronounce sentence against him, commit him close Prisoner to Sathan: Take him Jailer, bind him hand and foot, cast him into the Dungeon of darkness, there to remain (without bail or mainprize) in perpetual torments, where their worm Dieth not,
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,
I speak not of those, that may seldom slip therein by infirmity, but of those that practise it continually. In the one sort, it is as a rebellious Servant: in the other,
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In others, it sitteth as a King in his Throne, it raigneth, it ruleth, and continueth. Their hardnesse of heart is such, they make euen a trade of blaspheming God,
In Others, it Sitteth as a King in his Throne, it Reigneth, it Ruleth, and Continueth. Their hardness of heart is such, they make even a trade of blaspheming God,
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 5. 12. These Reasons then may cause vs to beware of vaine swearing;
and that in hell Fire: their tongues, and Whole bodies shall for ever be tormented; they shall continue to Blaspheme God among the damned; their portion is perdition; their end is condemnation, James 5. 12. These Reasons then may cause us to beware of vain swearing;
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which transgresseth Gods Law, vilifieth his Name, peruerteth our speech, is the Cognisance of Sathan, and fore-runner of Iudgements both temporall and eternall.
which Transgresseth God's Law, vilifieth his Name, perverteth our speech, is the Cognisance of Sathan, and forerunner of Judgments both temporal and Eternal.
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Now, because notwithstanding all this against it, Swearers thinke they haue something to pleade for it, vvhereby (if not to defend it, yet) to excuse it:
Now, Because notwithstanding all this against it, Swearers think they have something to plead for it, whereby (if not to defend it, yet) to excuse it:
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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 with those that feare God,
But is it a grace to thy speech, to disgrace him that gave it? Is it an ornament to thy tongue, to dishonour him that made it? Cursed be such grace, woe to such eloquence, as robbeth God of his due glory. It is loathsome in his eyes, harsh in his ears, stinketh in his nostrils. And such gain no credit, but loose reputation: loose it with God, loose it with those that Fear God,
vnlesse a few singular spirits, too nice and curious. But these must consider the precise charge of God himselfe, Exod. 23. 2. Thou shalt not follow a multitude to doe euill.
unless a few singular spirits, too Nicaenae and curious. But these must Consider the precise charge of God himself, Exod 23. 2. Thou shalt not follow a multitude to do evil.
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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,
nor the Idolatry of Baal prophets, nor the obstinacy of those that withstood Jeremiah, nor the cruelty of those that stoned Stephen, nor the impiety of those that Crucified christ. In every one of these, most voices carried it,
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And as it excuseth not from sinne, so it exempteth not from iudgement. It saued not the olde World from drowning, nor Sodome from burning, 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 Kingdome. And that of our Sauiour, Enter in at the straight gate.
And as it excuseth not from sin, so it exempteth not from judgement. It saved not the old World from drowning, nor Sodom from burning, nor the Israelites from perishing. Nay, the number in all these kindled God's Indignation, and cried the Louder in his ears for vengeance. In this case then, that counsel of one is good, Live as a few, that with a few thou Mayest walk worthy of God's Kingdom. And that of our Saviour, Enter in At the straight gate.
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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.
Cold Comfort is it to go to hell for company: Happier shall it be for thee to be one of those few, that had rather have their Souls drop out of their bodies, then a vain Oath out of their mouths.
for by thy words thou shalt be iustified, and by 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.
for by thy words thou shalt be justified, and by thy words thou shalt be condemned, Matthew 12. 37. And if of every idle word, then much more of idle Oaths must we give account At the day of Judgement.
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for our Sauiour telleth vs plaine, that out of the abundance of the hart the mouth speaketh, Matth. 12. 34. The Treasure will be knowne by the Mettall; 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 and thy tongue blaspheme him? No, If thou refrainest not thy tongue, thy religion is in vaine, Iam. 1. 26.
for our Saviour Telleth us plain, that out of the abundance of the heart the Mouth speaks, Matthew 12. 34. The Treasure will be known by the Mettle; the Fountain by the Water; the Fire by the heat; the Sun by the Light, the Tree by the fruit. Canst thou Fear God in heart, and abuse him in word? Can thy mind bless him and thy tongue Blaspheme him? No, If thou refrainest not thy tongue, thy Religion is in vain, Iam. 1. 26.
for in a matter of importance, that requireth 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.
for in a matter of importance, that requires an Oath, we must (as hath been showed) use the Name of God. On the other side, in a trifle we must not swear At all: our Yea and Nay, (Says christ) must serve the turn.
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.
And as for that Common swearing by our Faith and Troth; how vain a thing is it upon needless occasion? For, our Faith and Troth, (as one Says) Are the most precious Jewels we have.
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Now there is none but a banquerupt that vvill lay the best Iewell in his house to pawne for euery small trifle. So when wee lay 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.
Now there is none but a banquerupt that will lay the best Jewel in his house to pawn for every small trifle. So when we lay these to gage for every word we speak, it shows we Are Bankrupts in truth, and that we Are of very small credit. Otherwise we would not bring forth these precious Jewels but upon Some weighty occasion.
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And therefore the safest course in this case is, to follow the precept of a very Heathen Poet, NONLATINALPHABET, Shunne (saith he) an Oath when thou mayst iustly take it.
And Therefore the Safest course in this case is, to follow the precept of a very Heathen Poet,, Shun (Says he) an Oath when thou Mayest justly take it.
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first, shall there bee any necessitie to moue thee to grieue and displease thy Creatour? doest 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.
First, shall there be any necessity to move thee to grieve and displease thy Creator? dost thou prefer thy credit with men, before thy reputation with God? Surely, in this case thou Shouldst rather choose not At all to be credited. Better that men unjustly suspect thee, then God justly condemn thee.
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But secondly, in saying they will 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.
But secondly, in saying they will not Else believe thee, thou art uncharitable to Others, and Shamest thy self. Ʋncharitable to Others, in censuring them as distrustful and suspicious of thee, which argue themselves also to be guilty of falsehood.
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And what is the cause men are so incredulous 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:
And what is the cause men Are so incredulous and suspicious of thee? It is thy wavering in thy words, thy deceit in thy dealings, thy unfaithfulness in thy promises, thy falsehood in thy sayings, thy inconstancy in thy Speeches. No marvel then, thy saying is so little respected:
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 sworne.
Be true and Unblamable in all thy dealings, and follow the Rule Saint Jerome gives (Quae Dixers, putes iurata) that which thou hast spoken, suppose it as sworn.
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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 credit to a man, but a man to his Oath.
Mean not cunningly, speak not dissemblingly, deal not deceitfully: but be sincere in heart, true in words, faithful in works. So shall men credit thy bore saying, more then another's swearing: for it is not the Oath (Says one) that gineth credit to a man, but a man to his Oath.
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If on the other side, to vse double 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 sweareth, often forsweareth. And wee haue little cause to beleeue such a one:
If on the other side, to use double dealing, that Causes thy very Oath to be suspected, and not so much respected as an honest men Word. And surely we may well suspect a Common Swearer: for (qui deierat, peierat) He that often Sweareth, often forsweareth. And we have little cause to believe such a one:
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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, 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,
It is to be feared, that a Common Swearer is a Liar: he that fears not the one, fears not the other: he that will dishonour God, will deceive his neighbour: he that makes no Conscience of the First Table, will not make any Conscience of the second. If thou Best not then believed, the more is thy shame, the disgrace is thine own,
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But it will seauenthly be obiected of others, they confesse this ordinarie 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 it will seventhly be objected of Others, they confess this ordinary swearing to be heinous and grievous: only now and then they Are moved thereunto in their anger, when they Are crossed and offended, and then they cannot refrain themselves.
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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 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.
and such as these I can compare to none so fitly as to Fools or madmen, who (as we say) if they be stricken, strike their next Fellows. These, in Far Worse manner, do for the displeasure and wrongs they receive of men, revenge themselves upon God. If upon the least occasion they be moved and provoked, then by a multitude of Oaths, they Set up (as it were) their Flag of defiance against Heaven, and proclaim war against christ, it shall cost him a Stab, as though he were the sole cause of their discontentment.
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why shouldest thou thus, like a mad Dogge, flye 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 beene a gracious God vnto thee, in whom thou liuest and mouest, and from whom thou enioyest all things,
why Shouldst thou thus, like a mad Dog, fly in the face of thy Master that feeds thee, easing thy stomach upon his sacred Name, whensoever thou art grieved and offended? He never did thee hurt, but hath ever been a gracious God unto thee, in whom thou Livest and movest, and from whom thou enjoyest all things,
and of whom, and whose mercy it is, that thou art not consumed: and wilt thou make him this requitall? Must others wrongs be reuenged on him? for by thy Hellish Oathes thou hurtest not them, thou hurtest thinc owne soule, thou hurtest and dishonourest God.
and of whom, and whose mercy it is, that thou art not consumed: and wilt thou make him this requital? Must Others wrongs be revenged on him? for by thy Hellish Oaths thou hurtest not them, thou hurtest thinc own soul, thou hurtest and dishonourest God.
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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,
as more justly deserving to be hanged? And can we think, that the Lord will acquit such notorious Fellones, as make it a daily practice to rob him,
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 more common and customable, by so much the more haynous and detestable. If once to sweare vainely be a sinne,
If custom will not excuse the Thief for his stealing, nor the Murderer for his killing, nor the Adulterer for his whoring, how shall it excuse the Swearer for his swearing? for every sin, by how much the more Common and customable, by so much the more heinous and detestable. If once to swear vainly be a sin,
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Secondly, to the end this 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 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.
Secondly, to the end this Sin may fallen into a Consumption, Set a bit in thine own Mouth, and curb in therewith thy tongue, that slippery piece of Flesh, that in this kind thou offend not with it. If thou wert in suit of Law, for any matter that concerns thy estate, how wary Wouldst thou be over thy words, lest thou Shouldst any Way wrong thy self.
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In this matter that concerneth thy Soule, bee as warie and watchfull, least thou wrong both GOD and thy selfe: GOD, of his Glory, and thy selfe of Heauen.
In this matter that concerns thy Soul, be as wary and watchful, lest thou wrong both GOD and thy self: GOD, of his Glory, and thy self of Heaven.
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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.
unless upon urgent necessity. It is a sin not a little contagious, the plague it self not more infectious. The Safest course to escape it, is not to come within the air of it.
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Fourthly, consider seriously the grieuous punishments that haue followed vaine swearers in all ages, which (being threatned alike to all) our selues also may feare without amendement.
Fourthly, Consider seriously the grievous punishments that have followed vain swearers in all ages, which (being threatened alike to all) our selves also may Fear without amendment.
Some haue had their tongues swelling, others their mouths burning, some haue beene stroke madde, others suddainly dead. In a 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.
some have had their tongues swelling, Others their mouths burning, Some have been stroke mad, Others suddenly dead. In a word, of all other Sinners, they have tasted Judgments, many in number, great in measure. And (which is worst of all) to make up their Woe, they have plunged Body and Soul into Eternal condemnation.
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The Prophet telleth vs in this latter part, that the effect of swearing is mourning; by which hee vnderstandeth not onely Iudgément, but the very griefe and bitternesse that followeth of it;
The Prophet Telleth us in this latter part, that the Effect of swearing is mourning; by which he understandeth not only Iudgément, but the very grief and bitterness that follows of it;
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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, that it is such a iudgement as leaueth a sting behind it.
No more would we At all Fear Judgments, but that they procure a feeling, which is the cause of mourning. In this term then Here used, he gives us to understand, that it is such a judgement as Leaveth a sting behind it.
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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 Floud to destroy the old World, Fire and Brimstone to consume Sodome, the Sea to drowne Pharaoh, the Earth to swallow vp Chorah. This was it, that was the cause of Achans stoning, Hamans hanging, Belshazzars trembling, Iudas despairing.
for which also he might truly say the Land Mourneth; for what evil ever befell either Person or nation, but wickedness brought it, sin caused it? This was it that caused the Flood to destroy the old World, Fire and Brimstone to consume Sodom, the Sea to drown Pharaoh, the Earth to swallow up Korah. This was it, that was the cause of Achans stoning, Hamans hanging, Belshazzars trembling, Iudas despairing.
This was it, that barred Nebuchadnezzar out of mens presence, Cain out of Gods presence, Adam out of Paradise, 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? haue not they caused this our Land many times to mourne?
This was it, that barred Nebuchadnezzar out of men's presence, Cain out of God's presence, Adam out of Paradise, Angels out of Heaven. And how often did it cause God to Punish his own people, this people of Israel, who were as the apple of his eye, and signet upon his right hand? In a word, what need I travel Far for Examples? have not our Sins had the like Effect? have not they caused this our Land many times to mourn?
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Hath it not sometime mourned by the Sword, both (in time past) of enemies openly assaulting it, and (since more lately) of enemies closely vndermining it, attempting by plots, treasons, and conspiracies, to subuert State and Religion, Church and Common-wealth.
Hath it not sometime mourned by the Sword, both (in time passed) of enemies openly assaulting it, and (since more lately) of enemies closely undermining it, attempting by plots, treasons, and conspiracies, to subvert State and Religion, Church and Commonwealth.
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Hath it not (a second vvay) mourned by Famine, as many a poore Country soule can vvitnesse? hath not GOD depriued them of the staffe of Bread, made our fruitfull Land barren, and the Hearbs of euery Field to wither,
Hath it not (a second Way) mourned by Famine, as many a poor Country soul can witness? hath not GOD deprived them of the staff of Bred, made our fruitful Land barren, and the Herbs of every Field to wither,
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and the plague that destroyeth at noone day, with diuers other strange diseases, which haue (as in Dauids time) swept away thousands, and tenne thousands in our streets?
and the plague that Destroyeth At noon day, with diverse other strange diseases, which have (as in David time) swept away thousands, and tenne thousands in our streets?
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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?
Look upon the general part of the Land, do they not want that abundance, they have formerly enjoyed? and what a number daily change, and fallen from Prosperity to misery, from plenty to penury, from bravery to beggary?
Hath it not (a fift way) mourned by vnseasonable weather, quite contrary to the course of nature? hath not God one while made the Heauen as Iron, the Earth as Brasse, and the Clouds to denie their moysture? 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?
Hath it not (a fift Way) mourned by unseasonable weather, quite contrary to the course of nature? hath not God one while made the Heaven as Iron, the Earth as Brass, and the Clouds to deny their moisture? hath he not Another while (and that within the Molle of these few days) caused the Heavens to mourn, and shed tears by immoderate showers, Because our hard hearts cannot mourn: and the earth to be overwhelmed with floods and inundations, Because of the universal flood, and deluge of sin?
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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;
Hath not the Land mourned ever since November last, (my heart melts to mention it) by the death of a Prince, the glory of Peers, and pattern 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;
a virtuous, a religious, a courageous Prince, the very joy of our hearts, the hope of our Land, and our very security, for the Continuance of our peace. Well, notwithstanding;
the Lord hath taken him from vs, and for our sinnes vvee are of him depriued, as of him vnworthy. Thankes be vnto God, there is yet a remnant 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 much prouoke the fire of his wrath, to kindle against vs. Hee hath giuen vs hope of it, by the late marriage of that 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 forgotten, as generally it is:
the Lord hath taken him from us, and for our Sins we Are of him deprived, as of him unworthy. Thanks be unto God, there is yet a remnant of that Princely progeny, which the Lord long preserve, and (no doubt) he will preserve, if the crying Sins of the Land, do not too much provoke the fire of his wrath, to kindle against us He hath given us hope of it, by the late marriage of that blessed couple, the noble Prince, and the virtuous Lady, whom the LORD increase and multiply. But howsoever (Men, Brothers, and Father's,) this is a fair warning, and such a warning, as is not too lightly to be passed over, and already to be forgotten, as generally it is:
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but rather to turne our feastes into mourning, and our songs into lamentation: with Micah, lamenting like the Dragons, and mourning like the Ostriches:
but rather to turn our feasts into mourning, and our songs into lamentation: with micah, lamenting like the Dragons, and mourning like the Ostriches:
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 goodly Oliue branches vvhich remaine,
Thus Are we to lay it to heart, and make right use of it, that so God may be pleased to double, and trible his blessings upon those goodly Olive branches which remain,
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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.
And thus we see how sin hath brought woe upon the Land; and how it hath been the cause of many a mourning, and is yet like (if it bear sway) to cause many more.
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Magistrates their conniuence, and too much winking: Iudges their partialitie, and too much fauoring: Patrones their theft, and Church-robbing: Ministers their soothing vp, and flattering: Lawyers their subtiltie, and delaying: Courtiers their pollicie, and dissembling: Citizens their pride, and deceiuing: Gentlemen their wracking, and oppressing: Country-men their lawyng, and contending: and euery one of these their coueting.
Magistrates their connivance, and too much winking: Judges their partiality, and too much favouring: Patroness their theft, and Church robbing: Ministers their soothing up, and flattering: Lawyers their subtlety, and delaying: Courtiers their policy, and dissembling: Citizens their pride, and deceiving: Gentlemen their wracking, and oppressing: Countrymen their lawing, and contending: and every one of these their coveting.
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If thus vvith Niniue wee repent of the euill against God, God will repent of the euill against vs. If now vvith the prodigall childe vve come to our selue by repentance, our Father will imbrace vs,
If thus with Nineveh we Repent of the evil against God, God will Repent of the evil against us If now with the prodigal child we come to our self by Repentance, our Father will embrace us,
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; for hee is ready to doe it at what time soeuer, Ezek. 18. Without exception of persons; for, come vnto me all heauie laden, Matth. 11. 28. Without exception of sinnes; though they be crimson sinnes, or scarlet sinnes, Esa. 1. 18.
and have compassion upon us, according to his promise, his promise without exception, either of time, or of Persons, or of Sins. Without exception of time; for he is ready to do it At what time soever, Ezekiel 18. Without exception of Persons; for, come unto me all heavy laden, Matthew 11. 28. Without exception of Sins; though they be crimson Sins, or scarlet Sins, Isaiah 1. 18.
But on the other side, if our Chams continue their scoffing, our Esaus their prophaning, our Achans their theeuing, our Nabals their coueting, our Sauls their hartburning, our Ahabs their oppressing, our Iezabels their whoring, our Nebuchadnezzars their vauntting, and all of vs our sinning and rebelling against the King of Heauen: 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:
But on the other side, if our Chams continue their scoffing, our Esaus their profaning, our Achans their thieving, our Nabals their coveting, our Saul's their heartburning, our Ahabs their oppressing, our Iezabels their whoring, our Nebuchadnezar's their vauntting, and all of us our sinning and rebelling against the King of Heaven: our Land shall continue mourning, God shall continue smiting: nay, he will bring a greater plague upon us, which we shall not be able to escape:
his eye shall not spare vs, 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 may with Esau, but not be pittied: Knocke wee may vvith the Virgins, but be denied: Call vvee may vpon him, but he will not answere:
his eye shall not spare us, neither will he pity us, and though we cry aloud in his ears, he will not hear us Pray we may with Diues, but not be herd: Weep we may with Esau, but not be pitied: Knock we may with the Virgins, but be denied: Call we may upon him, but he will not answer:
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From the reward of sinne in generall, vvee should haue come to consider the reward of Oathes in particular, which is the very bitternesse of iudgement; they shall end in mourning.
From the reward of sin in general, we should have come to Consider the reward of Oaths in particular, which is the very bitterness of judgement; they shall end in mourning.
Let swearers be as iolly and merrie, as they will, they must one day mourne for their mirth; and happy shall it be for them if in this life they may preuent it.
Let swearers be as jolly and merry, as they will, they must one day mourn for their mirth; and happy shall it be for them if in this life they may prevent it.
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Hence also vvee may note, (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;
Hence also we may note, (and I shall but note it) that the ground of true mirth is not sin, but piety: for as sin is the cause of mourning, so is godliness of true rejoicing. Whence it follows;
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first, that onely the godly may be truely merrie: for, by Christ their debts are paid; their Bils are cancelled, and by God (the best pay-master) they are sure to be rewarded; whence their ioy is vnspeakeable, and passeth vnderstanding. Secondly, that the laughter of the wicked is,
First, that only the godly may be truly merry: for, by christ their debts Are paid; their Bills Are canceled, and by God (the best paymaster) they Are sure to be rewarded; whence their joy is unspeakable, and passes understanding. Secondly, that the laughter of the wicked is,
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 nationall. Because of Oathes the Land mourneth.
But to hasten from the Passion to the Patient, the last thing to be observed, is, the generality of this Mourning. It extendeth to the Whole Land, it is not personal but national. Because of Oaths the Land Mourneth.
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and thus Iustice b•ing subuerted, the Common-wealth cannot stand. Hence may be inferred two conclusions. 1 The greatnesse of this sinne. 2 The danger of suffering it. The greatnesse of it appeareth:
and thus justice b•ing subverted, the Commonwealth cannot stand. Hence may be inferred two conclusions. 1 The greatness of this sin. 2 The danger of suffering it. The greatness of it appears:
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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,
First, by God's great hatred against it, whose punishment thereof overtaketh the Whole Land: secondly, by the great pollution which it works, in that it makes all obnoxious, and is able to pull down the vengeance of GOD, not only upon the Swearers themselves,
First, that the Magistrate is by 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.
First, that the Magistrate is by sharp laws to repress it Augustus the Emperor gave charge to the Praetors of Rome (ne paterentur Nome suum obsolefieri) not to suffer his name to be worn threadbare.
Such care should Christian Magistrates haue of the Name of God, and not permit it to be polluted by common Swearing, a Sinne vsually punished of all Rulers in all Nations: as of the Romanes with throwing downe from a Rocke:
Such care should Christian Magistrates have of the Name of God, and not permit it to be polluted by Common Swearing, a Sin usually punished of all Rulers in all nations: as of the Romans with throwing down from a Rock:
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of the Egiptians with losse of head: of the Grecians, with losse of Eares: of the Scithians with losse of goods: of Maximilian the Emperour, with forfeiture of monie: of Iustinian the Emperour, with putting to death: of King Lewes of France, with searing their lips: lastly, of Henry the first of England, who ordained within his owne Palace, for euery Oath a payment to the vse of the poore.
of the egyptians with loss of head: of the Greeks, with loss of Ears: of the Scythians with loss of goods: of Maximilian the Emperor, with forfeiture of money: of Iustinian the Emperor, with putting to death: of King Lewes of France, with searing their lips: lastly, of Henry the First of England, who ordained within his own Palace, for every Oath a payment to the use of the poor.
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.
even in this famous Land, the glory of Europe: and in this Mother city, the glory of the Land: and in this public place of assembly, the glory of the city. And now give me leave to conclude with Application.
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Notwithstanding this sinne of Swearing, hath beene shewed to be 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 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 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.
Notwithstanding this sin of Swearing, hath been showed to be to our Souls a Dagger, to our Tongues a Canker, and both to our selves & the Land every Way so dangerous: yet if we take a survey of the state of our times, we shall find that herein we come not short of Israel. Nay, contrariwise we find, that it was usual with them to rend their garments when they herd God's name blasphemed, which thing (as one Says) if we should do in our days, we should never go in Whole apparel, and the Whole wealth of the Land were scarce sufficient to cloth the people of it.
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First, in all Places: it aboundeth in the Court, swarmeth in the Citie, raigneth in the Country. Secondly, in all Businesses: Men cannot meete and part, eate and drinke, buy and sell without it;
First, in all Places: it Aboundeth in the Court, swarmeth in the city, Reigneth in the Country. Secondly, in all Businesses: Men cannot meet and part, eat and drink, buy and fell without it;
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And herein the Turkes doe much out-strip vs, who 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 it were not to be found in some of vs: reformers of others;
And herein the Turkes do much outstrip us, who admit no idle Swearer, of what quality soever, to any office of Government. From Magistrates I had like to have come to blame the Tribe of Levy; and I would to God it were not to be found in Some of us: reformers of Others;
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Passe we on to Gentlemen, it is 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 not exceede them:
Pass we on to Gentlemen, it is their greatest glory: the Way to show themselves generous and valorous, is by setting their Tongues against Heaven, and abusing that Name, At which they should tremble. Their Servingmen herein math them, if not exceed 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 Citie and Country, how doe they seeke by this sinne to gaine the world, and to lose their owne Soules?
the multitude of Oaths (and that from the Basest of them) pierces the Heavens, and Cries for vengeance in the Ears of the Lord of Hosts. Come we from them to Tradesmen both in city and Country, how do they seek by this sin to gain the world, and to loose their own Souls?
In a word, whom may not God 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,
In a word, whom may not God summon to his high Court for this sin? young and old, high and low, rich and poor, men and women, Masters and Servants, Father's and Children, I,
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and that young Infants before 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.
and that young Infants before they can go perfectly, or speak plainly, or scarcely tell their own names, they can readily swear by God's Name; and in this they grew faster then in their stature.
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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 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.
Thus all Kinds of Persons season their mouths with Oaths: this plague is rife in every part of the Land: Where shall a man pass, but he shall hearethem sent forth out of men's mouths (like a flock of Birds) by hundreds together? enough to make the ground to cleave asunder, and the Clouds to fallen upon their Heads, were not God wonderful in patience.
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Our Oaths, if they were registred would fill many volumes: no maruell, God hath for vs a volume of Curses. And how doth the Land abound with new fashions of Oathes, as well as of cloathes: no maruell, we are punished with new and strange diseases.
Our Oaths, if they were registered would fill many volumes: no marvel, God hath for us a volume of Curses. And how does the Land abound with new fashions of Oaths, as well as of clothes: no marvel, we Are punished with new and strange diseases.
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?
If we should hold our peace, the stones would speak. What good Mind can but grieve to conceive it? what Heart but bleed to think upon it? what Eye but weep to see it? what Ear but tingle to hear it?
Well, (to draw to a conclusion) let gracelesse Ruffins runne on in this finne, let the most part of men goe on this broad way, beloued (Brethren and Fathers) Wee haue not so learned Christ. For vs then, that professe our selues Christians, let vs suffer the words of exhortation.
Well, (to draw to a conclusion) let graceless Ruffians run on in this fin, let the most part of men go on this broad Way, Beloved (Brothers and Father's) we have not so learned christ. For us then, that profess our selves Christians, let us suffer the words of exhortation.
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You are Gods Leiuetenants here on earth, whom God hath much aduanced, and highly honoured. Shew your selues truely zealous to honour him againe, in drawing the sword against such as dishonour him.
You Are God's Leiuetenants Here on earth, whom God hath much advanced, and highly honoured. Show your selves truly zealous to honour him again, in drawing the sword against such as dishonour him.
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Cleanse it out of your Streetes: sweepe it out of your Shops: banish it out of your houses: and grieue not hereby the holy Spirit of God, by which you are sealed vnto the day of Redemption.
Cleanse it out of your Streets: sweep it out of your Shops: banish it out of your houses: and grieve not hereby the holy Spirit of God, by which you Are sealed unto the day of Redemption.
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In a word, Courtiers, Students, Gentlemen, Country men, All, let 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 wilfully, nor customably, nor falsely, nor vainely, nor deceitfully, nor rashly, nor wickedly: but feare the Glorious Name of GOD,
In a word, Courtiers, Students, Gentlemen, Country men, All, let me 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 Salvation of your Souls; do not run on headlong in this Sin of Ʋaine Swearing: neither wilfully, nor customably, nor falsely, nor vainly, nor deceitfully, nor rashly, nor wickedly: but Fear the Glorious Name of GOD,
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.
So shall the Land cease mourning, your selves escape punishing, and the Gates of Heaven shall be Set open unto you, to the unchangeable happiness of your Souls.
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.
Bridle our Tongues with the Bit of thy fear: Cause us to make account of thy holy Name, and in this Life to honour thee, that in the Life to come, we may be honoured of thee, in thy Eternal Kingdom.
but prosper them that seeke the prosperitie of Sion: heare those that pray for the Peace of Ierusalem: forgiue the crying sinnes of the Land, remoue thy Iudgements that hang ouer it:
but prosper them that seek the Prosperity of Sion: hear those that pray for the Peace of Ierusalem: forgive the crying Sins of the Land, remove thy Judgments that hang over it:
still continue 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,
still continue and enlarge the free passage of thy Gospel. Crown with Blessings our Sovereign, and his Seed for ever, that so thy Glory (Oh GOD) may rest in our Land, till we all come to rest in the Land of Glory. Sanctify the Court, bless the city, be good to the Country, be merciful to us all, that when we come to the end of our days, we may receive the end of our hope, the salvation of our Souls. These things we beg in the Name of thy Son and our Saviour, to whom, with thee, and thy holy Spirit, be ascribed all praise, honour,
Diuina res est iusiurandum: sacra enim anchora est, ad quā confugitur, quum humana sapiētia progredi non potest. Huld. Zvvin. Elench. in Catabap. Strophas.
Divine Rest est iusiurandum: sacra enim Anchor est, ad quā confugitur, Whom Humana sapiētia progredi non potest. Huld. Zvvin. Elench. in Catabap. Strophas.
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.
Muscul. append. ad Psalm 15. de Iuramen. Quare plane Insane hominis esse oportet, si quis Jura vsum, modo Levites as & Mendacium absent, non agnouerit tam non derogare quicquam Glory Dei, vt Illam etiam illustret.
prael. in Ier. Cur Scriptura iurantem inducit Deum, nimirum vt infirmitatem naturae nostrae coargueret, & conuictā consolaretur. Philo. in libel. de sacrif. Cain & Abel.
Prael. in Jeremiah Cur Scripture iurantem Inducit God, Nimirum vt infirmitatem naturae Nostrae coargueret, & conuictā consolaretur. Philo in libel. de Sacrifice. Cain & Abel.
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.
Deus dicitur jurasse sermon Metaphorico 1. quoad similitudinem iurantis immobiliter Aliquid deliberauit, per quod declaratur, non solum Quae promittuntur God decreuisse, sed omnimoda immobilitate defin••sse. Caietan. in Cap 2. Gen.
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.
Christ Hom. 12 Operate. imper. super Matthew Idolatry ab eo committi dicit, qui Iurat per ali quid. quod Deus non est, eo quod illud deificet per quod Iurat.
Experiuntur enim periuri in medijs poenis, Deum quem inuocarunt, vere esse iratum testem, ac vindicem ipsorum perfidiae. Thesaur. Theol. Matth. Vogel.
Experiuntur enim periuri in Medias Phoenicians, God Whom inuocarunt, vere esse iratum Testimony, ac vindicem Ipsorum perfidiae. Thesaur. Theology Matthew Vogel.
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.
1 Inwardly. Introspice in mentem Illius, qui sit satso iuraturus: You will see enim Illam non posse acquiescere, sed tumultuari, perturbari, seipsam in crimen vocare, omni contumeliarum & co••itiorū genere vexari. Philip Iu de dec praec.
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.
More certainty in heathens, swearing by false God's: then in Christians, swearing by the true God. Whence justly may God be At controversy with this Land, city.
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.
In malis Promises rescinde fidem: in turpi vot• 〈 … 〉 decretum: & quod in•aute vouisti, 〈 … 〉 Impia est Promissio, Quae Scelere impletur. Isidore Well did David in breaking his Oath.
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.
1 Of our knowledge, that in Some cases we may swear. Against the error of the manichees and Anabaptists, who altogether take away the use of an Oath. Their allegations, Iam. 5. 12 Matthew 5. 34. The answer.
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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.
2 Perjury. Ne { que } enim Deus Haret in verbio, sed mentem iurantis spectat, nec tam in syllabis, quam in Sententijs, honour & Contumely Nominis Divine consistit. Ursin. Catechis. pars.
Nomen terribile, admirabile. laudabile, terribile, quantum ad patentiam: admirabile, quantum ad sapientiam: laudabile, quantum ad bonitatem. Bonauent. expos. orat. Domin.
Nome terribile, admirabile. laudabile, terribile, quantum ad patentiam: admirabile, quantum ad sapientiam: laudabile, quantum ad bonitatem. Bonaventure. expos. Orat. Domini.
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.
Est namque Impious eo over Turpia loqui, quo sacratissimum Nome Dei profertur. Phi. Iud. de dec Precept. Reason 4. It is the cognisance of Sathan, & badge of profaneness.
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.
Exod 23. 2. Multitudo sinners peccatum exaggerat, non extenuat. Music App. ad Psalm 15. de Your Gen. 37. 20. 1 King. 18. 22. Jeremiah 44. 15. Acts 7. 57. Matthew 27. 22.
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.
If the mind bless him, the tongue can not Blaspheme him Iam. 1. 26. Object. 4. They swear no deep but little Oaths. Answer. All vain Oaths Are condemned, be they great or small.
Cesset ignis, & incendium non fit subtrahe gladium, & hornicidium non permittitur sic tolle iuramentum, & periurium non fit. Chryl. om. 12. op. imp. cap. 52.
Cesset ignis, & incendium non fit subtrahe Gladium, & hornicidium non permittitur sic Take iuramentum, & periurium non fit. Chryl. om. 12. open. imp. cap. 52.
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Non libenter cum voluntate, frequenter cum assiduitate, mendaciter. cum falsitate, inutiliter sine necessitate, fallaciter cum arte verborum, praecipitāter sine discretione, nequiter ex liuere.
Non Libenter cum voluntate, frequenter cum assiduitate, mendaciter. cum falsitate, inutiliter sine necessitate, fallaciter cum arte verborum, praecipitāter sine discretion, nequiter ex liver.
