All the vvorkes of Iohn Taylor the water-poet Beeing sixty and three in number. Collected into one volume by the author: vvith sundry new additions corrected, reuised, and newly imprinted, 1630.

AGAINST CVRSING AND SVVEARING.

GOD, by whose incomprehensible power all things were made of no∣thing, Genesis 1. By whose vnspea∣kable mercy all true Beleeuers are Redeemed, Isay 52, 3. By whose Almighty Prouidence, all things (great and small) are conserued, Mat. 10. 29. And nothing can passe without it, Pro. 16. 33. Whose Name is holy, Luke 1. 49. Whose name is a strong Towre to defend the Righteous, Pro. 28. 10. And a consuming fire against obstinate impe∣nitent sinners, Deut. 4. 24. Who is a jealous and reuenging God, Nahum. 1. 2. Who filleth Heauen and Earth, and seeth all things, Ie∣remie 23. 24. Who is the Lord of Hosts, 2 Sem. 6. 17, 18. Who hath sworne by Himselfe, that to him euery knee shall bow in feare and reuerence of his dreadfull Maiesty, Isay, 45. 23. Who hath beene so gracious, that he hath made Man onely for his owne seruice, and so bountifull, that he hath made all other Crea∣tures for the seruice of Man: who blessed him, and gaue him power to blesse in the glorious Name of the Lord of Hosts, 2 Sam. 6. 17, 18. Who in a fearefull voyce of Thunder, did in mount Sinai proclaime his sacred Law, and de∣nounced this dreadfull and terrible Iudge∣ment, that he would not hold him guiltlesse that takes his name in vaine, euen that God hath forbidden vs to curse. Exod 20. 7.

But to blesse them that Curse vs, Rom. 12. 14. Luke 6. 28. Mat. 5.44. Yet neuerthelesse, by the temptation of that old and irreconciliable enemy of God and Man, by the malice and mischiefe of that old Dragon and subtill Ser∣pent the Deuill, Man hath mounted and spred to such a height and bredth these execrable vices of Cursing, Swearing and Blasphe∣ming, that all estates and conditions, high and low, great and small, oldor young, male and female, are vniuersally possessed with these impieties, and by long custome it is in a manner almost as naturall as eating, drinking or sleeping, as though there were no God that had forbad these crying crimes, or no hell reserued for a punishment of them.

In this small Treatise I doe not put pose to condemne all sorts of Cursing or Swearing, for that were to declare and pronounce my selfe Accursed: but my intent is (as God plea∣seth to enable me) to declare how farre these two brethren Curses and Oathes are lawfull or vnlawfull: and because I find Cursing to be the most elder and of most antiquity, I pur∣pose first to shew (as farre as I haue assured warrant) my opinion concerning Curses and Execrations.

Curses and Cursing are deuided into foure seuerall kindes.

As

• First, From God to Man,
• Secondly, From Man to Man.
• Thirdly, From Man to himselfe.
• Fourthly, From Man to God.

The first is Iust, for God did neuer Curse any Man, Family, Tribe, Kingdome or Na∣tion, but, there was a iust deseruing of that Curse: for Man being altogether sinfull, and God infinitely Iust, Gods Curse is due and iust for the transgression of Man.

The Second is vncharitable, as when one Man curseth another, for all Men (that are Christians) who haue one and the same Re∣demption in the blood of Christ••esus, who doe in the Lords Prayer call God Our Father, are forbidden to Curse, and commanded to them that Curse vs.

The third is, when a man shall Curse him¦selfe, which is more vncharitable, for Chari∣ty should begin ar home: and can that man be thought to wish well to any man, that wi∣sheth hurt to himselfe? or may it be concei∣ued, that he that is so gracelesse to Curse him∣selfe, hath the grace to pray for another?

The fourth is, when Man doth Curse God, (which is most damnable) for can there be a most execrable sinne, then such impious in∣gratitude, that the Creature should Curse the Creator•••• that the redeemed should Blas∣pheme hir Redeemer: or that impiety should mount to such a height of impudency as to curse' the blessed Spirit?

Of these foure in Order.

FOr the first, God did most iustly Curse our first Parents in Paradise, and in all People and Nations (being of their of-spring) are originally polluted with their transhressions, and miserable subiects to the same Curse, and doe all generally vndergoe the same pu∣nishment, which is, that the Man shall eate his Bread in sorrow, labour, and in the sweate of his face all the dayes of his life, and that the Womaman shall bring forth her children in paine and sorrow, and be subiect to the rule of her husband, Genesis 3.

Also the same time God Cursed the Earth (for the sinne of Adam) which Curse was, that it should bring forth Thornes and Thi∣stles, and without mans great toyle and la∣bour, the Earth doth yeeld vs very small suste∣nance.

Likewise God did most iustly Curse Kain for murthering his innocent brother Abel•• the Curse was, that Kain should be a vagabond, and a runnagate vpon the face of the Earth, and that his labours should be accursed; for when he tilled the ground, it should not yeeld the strength of her fertility vnto him, Gen. 4.

In the 26. of Leuiticus, God doth denounce most fearefull Curses against all wilfull & ob∣stinate transgressors of his Law, as first that he will afflict their bodies with diseases, verse 16. And that he will set his face against them, that they shall fall before their enemies, and bee subiect vnto them: That hee will make their Heauen as Iron, and their Earth as Brasse. That their labour and strength shall be spent in vaine, and that their Trees shall bee frui•• lesse: That the Sword, Pestilence and Famine, shall make them desolate.

Furthermore in the 28. of Deutoren••mie, from the 16. verse to the end of the Chapter, there is nothing but the dreadfull Curses of Almightie God against the contemners and prophane breakers of his Testimonies.

Likewise in the 27. of Deut. are 12. Curses denounced against rebellious and carelesse of∣fenders.

In Genesis 9. 3. God doth promise Abrs∣ham to Curse those that Curse him.

God in the 29. of Ieremie and 17. verse, doth by the mouth of the Prophet threaten the de∣struction of Ierusalem with their King and peo∣ple, with the Curses of Famine, Sword and Pestilence, and that they should be a reproch and an hissing, or a contempt, scorne, and terrour to all Nations and Kingdomes of the Earth.

Also the same Prophet in the 48. Chapter verse 10. doth Curse all those that are negli∣gent in doing the worke of the Lord: from which Curse none are excluded, be they high or low, rich or poore, Ecclesiasticall or Ciuill.

The Lord doth also declare all men accur∣sed that trust in the helpe or power of Man, making weake flesh their arme or defence, and distrusting the mighty power of the Almigh∣ty, Ierem. 17. 5.

In the second of Samuel, chap. 3. verse 29. the Kingly Prophet Dauid doth denounce a bit¦ter

Curse vpon Ioab and his posterity, because Ioab had treacherously slaine Abner the son of Ner, (the laid Abner hauing King Dauid's leaue to goe in peace) the which Curse fell vpon Ioab afterward: for when Dauid was in his death-bed, he gaue a charge to his sonne King Salomon, 1 King, chap. 2. and 5. ••verse, that because Ioab had slaine Abner, and Amasa (2 S••m. 20.10.) against the Law of Armes, or the Kings permission or knowledge, that Sa∣lomon should not suffer his gray head to goe to the Graue in peace, which Curse was accom∣plished, for Salomon sent Benaiah with a com∣mand to kill him, which was accordingly per∣formed in the Tabernac'e at Ierusalem, close by the Alter, whither Ioab was fled, in hope the holinesse and dignity o•• he place would haue beene his refuge and sanctuary from the in∣dignation of the King, •• Kings 2. 34.

Our Sauiour Christ in the 23. of Saint Ma∣thew, doth denounce 8. seuerall Curses or woes against the Hypocriticall Seribes and Pharesies: and in the 23. chapter the miserable damned are described by the name of Goates, who standing on the left hand, are inforced to heare that vnrecouerable sentence of, Depart ye Cursed, into euerlasting fire, prepared for the De∣uill and his anels.

The holy Patriacrk Noah did propehtically Curse all the posterity of his sonne Cham, which Curse stands in force against all those that are disobedient to their Princes, Parents, Magistrates and Gouernours, Genesis.9.25.

The vniuersall flood, wherein all mankind perished (except eight persons) was Gods dreadfull and consuming Curse, for the mani∣fold and insupportable sinnes of the whole world, Genesis 7.

The Patriarke ••saack (by the spirit of pro∣phecie, by Gods appointment) did pronounce all those to be Cursed that Cursed Iaob, Gene∣sis 27. 29.

The Prophets generally in sundry places doe (by the direction of the holy Ghost) pro∣claime many Curses against the enemies of God, and contemners of his Commande∣ments.

These are the first sort of Curses, namely from Gods iust Iudgements, either by him∣selfe, his Patriarckes, Prophets, or by his Sonne our Sauiour Christ Iesus, These man∣ner of Cursings, are Man••owne deseruings, and therefore they are for Gods glory in the punishment of sinners.

The second, Curses from Man to Man.

THis kind of Cursing is altogether against the rules of Christianity and Charity, for all Christians being members of one head, which is Christ Iesus, who is the fountaine of all blessing and blessednesse, it followeth by consequence, that all those who are addicted to Cursing or Cursed speeches, are not mem∣bers of that Head of blessednesse.

Balaam the Prophet desireth and wisheth to dye the death of the righteous, and yet in the 22. of Numbers, Balak King of the Moa∣bites did so corrupt the Prophets conscience with the hope of reward or a bribe, that hee was willing to Curse the people of Israel: and though God in the 12. verse of the same chapter, doth forbid Balaam to Curse them, saying vnto him, They are blessed: yet did couetousnesse so blind him, that hee dared to aske or expect Gods leaue the second time to Curse them, verse 19. which leaue or per∣mission hee thought hee had got, but that his Asse, before himselfe, saw the resisting power of the Almightie, verse 27.

When Alsal•••• rebelled against his father Dauid, and that Dauid in great extremity was forced to flee, whilst his sonne pursued him, 2 Sumuel, 16. Shimei the sonne of ••••ra, ran to∣wards King Dauid, reuiling and Cursing him, saying, that all the blood that was shed of the house and family of Saul, was by Gods Iustice fallen vpon his head, and that the Lord had depriued him of his Kingdome, and giuen it to his sonne. Absalen.

Here you see, that although God hath commanded vs to pray for all men, and not to curse one another, yet this wicked wretch Shimei, did Curse his King, his Soueraigne, the Lords anoynted, a Prophet, a type of

Christ, and a man after Gods owne heart.

This is one infallible marke or token where∣by the good and bad may be distinguished and knowne one from another, that the wicked doth Curse the Godly, and wish them hurt, and the godly doth pray for the good conuer∣sion of the wicked, and wish them all earthly and heauenly happines.

The Wise-man giueth good counsell to all people in the 10. of Ecclesiastes, verse 20. Curse not the King, no, not in thy thought, neither Curse the rich man in thy bed cham∣ber, for the sowle of the Heauen shall carry the voyce, and that which hath wings, shall declare the matter. The Apostle doth exhort, that prayers, intercessions and giuing of thanks be made for all men, and namely and espe∣cially for Kings, and all that be in authority, 1 Timethy, 2. 1, 2. and in the 1 Peter, 2. Wee are commanded to feare God and honour the King. Whereby it is plaine, that whosoeuer doth Curse the Prince or Ruler, doth Curse Gods Deputy, and Ordinance, for the which sinne they must neuer expect any other wayes, but the wayes of the Accursed: besides in ma∣ny places of the Scripture we are commanded to pray one for another, and not in any place we are bid to Curse, but the contrary wee are inioyned to blesse those that Curse vs, and pray for them which hurt vs, Luke 6. 28.

The Curses of wicked persons are like ar∣rowes shot vpright, which are likely to fall vpon the heads of the shooters, or as feathers cast into the wind, which fly backe in the face of him or her that throw them: yet is Cursing the last and poorest reuenge that can bee had for any iniury; as when men are oppressed or ouer-borne, that they haue no power or meanes to helpe or redresse themselues, when friends, credit, power, and money doe faile, yet Cursing remaines, as long as breath lasts, they haue a bottomlesse inexhaustible treasure of Curses, to bestow vpon any man, whom they know or imagine hath wronged them. But herein they shew how negligent they are in following the example of our Sauiour, who prayed earnestly for his enemies, yea euen for those that persecuted him to the most shamefull death of the Crosse, with these words, Father, forgiue them, they know not what they doe. Yet doth the Prophet Dauid Curse his enemies most bitterly in the 55. Psalme and verse 15. and Psalme 59. verse 3. and Psalme 140. 9, 10. But it must be considered, that those whom Dauid did Curse, were Atheists, Heathen, Infidels, mali∣cious vnrepentant Idolaters, and blasphe∣mers of the Diuine Maiestie, and so they were Gods enemies, and therefore Dauid by the Spirit of God had warrant to Curse them: and yet if Dauid had Cursed his owne peculiar enemies, it had beene no example for our imitation, for wee are not to take the infirmities of the best and most glorious Saints and seruants of God, for the Paterns to rule and square our liues by, but it must be their vertuous conuersation, that we all must take for our direction.

Holy Iob and Ieremie in their afflictions, in the their fraile passions, did curse the dayes of thir birth, Iob 3. Ieremie 20. 14, 15, 16.

It is fearefull to heare in these dayes, with what feruency people doe Curse one another, and how dull and coldly they pray to God either to auoide his Curse, or obtaine his blessing: Parents to their children, wiues and husbands, all degrees wishing most heauy Iudgements of God, to fall one vpon another, that although the Plague be but newly (by the great Father of mercy) taken from vs, yet the mouthes of many are filled with the cursed de∣sire, and daily wishing for it againe. But, my deare brother, I heartily beseech thee, as thou hast a hope to heare one day that blessed voyce in the 25. of Saint Mathew, of Come ye blessed, by the hope and trust that you haue it shall be spo∣ken to you, auoide all manner of Cursing and bitter excerations. And this shall suffice to fi∣nish this second part of this Treatise, namely, the Curse of Man to Man.

The third, when Man Curseth himselfe.

THose Kinde of Cursers are most desperate daring sort of wretches, who doe make

so small account of the Curse that any man can pronounce or wish against them, that they dare to desire Gods heauy Curses to fall vpon themselues and their families; yea they are so hellish-mad, that they will beate their brests, and with lowd clamours (as it were) meete the vengeance of Heauen halfe-way, to plucke it on their heads: would so many else in theit desperate madnes desire God to Damne hein, to Renbunce them, to Forsake them, to Confound them, to Sinke them, to Refuse them? and would so many so earnestly beseech the Deuill to take them, and Hell to receiue them, if they did either loue Heauen, hate Hell, or loue themselues? If they beleeued there were eternall Glory prepared for the Blessed, and euerlasting torments for the Accursed, they would neuer so violently wish, or desire the other.

When Pontius Pilate sate in Iudgement vpon our Sauiour Iesus Christ, his conscience knowing, and his tongue affirming Christ to be iust, yet himselfe, called himselfe inno∣cent of his blood, although hee pronounced the vniust Sentence of death against him, say∣ing to the people, I am innocen•• of the blood of this lust man••, looke you to it. The people pre∣sently answered all, and said, His blood bee vpon vs, and on our children, Math. 27. 24, 25. Which Curse how it tooke effect vpon them, you may reade in Iosephus first Booke of the warres of the Iewes, the 1. 2, and 3. chapters, how that within lesse then 50. yeeres, the Roman Emperour Vespasian with his sonne Ti∣••us, besieged Ierusalem eighteene months, in which space there dyed by Warre, Famine, and the Sword, eleuen hundred thousand of them, the City sacked and razed, and the Iewes carryed away into perpetuall slauery and cap∣tiuity, because they bought and sold the Sonne of God for thirty pence: where, for a further manifestation of the former Curse; which they wished to fall on them and their poste∣rity, we see the Iewes at this day haue conti∣nued these sixteene hundred yeeres a disper∣sed and despised Nation ouer all the Earth, being scorned and afflicted more then any others, hauing neither Gouernment or Com∣monwealth, but in most miserable bondage both of soule and body, depriued both of heauenly doctrine, and earthly comfort.

The Apostle Saint Peter Cursed himselfe, Math. 26, 74. But this was a suffering or per∣mission of God, whereby hee might know his owne weakenesse, that so confidently would promise his Master (Christ) neuer to deny him; and this example of Peters fall is left for our instruction, as a Glasse or Mirrour of our humane frailty, that seeing so glorious an Apostle and Saint of God, when he pre∣sumed of himselfe, to haue most ability of strength that then he fell most fearefully; how then can we, who are so many degrees short of his perfection, so many steps below him in life and conuersation? how can wee (I say) haue that foolish impudence, as to put any trust or confidence in our owne strength, (which is but smoake) or any thing but an as∣sured faith in Christ Iesus? But there are too too many that imitate the frailty of this blessed Saint, in denying Christ, and Cursing them∣selues: but the number are but few which doe repent as Peter did, and goe out and weepe bitterly; which true repentance and vnsained contrition, must be the meanes for the attain∣ment of Gods pardon in our sins remission.

Note the seruant loue of that man of God, Moses, Exodus, 32. 32. Which for the zeale which he bore to the glory of God, the encrease of the Church, and the hearty affection of the people when they had prouoked the Lords wrath, that hee was ready to consume them for their idolatry with the Golden Calfe, then Moses prayed for them, that if God would not pardon their sinne, hee prayed that he might be for euer blotted out of the Booke of life, so much he did preferre Gods glory, that rather then it should be so diminished, he desired to vndergoe the grieuous Curse of eternall dam∣nation.

The like example of zeale to Gods glory and loue, of the forlorne and reiected Iewes, is expressed by Saint Paul, Romans, 9. 3. Where he saith, For I would wish myselfe to be separated from Christ, for my brethren, that are my kinsmen according to the flesh. Thus these two bles∣sed

Lamps, or Beacons (which God appoin∣ted to illuminate his Church) did desire the dreadfull Curse of Gods heauy and eternall wrath to fall vpon them for euer, rather then Gods honour should be violated, or their bre∣thren befor euer reprobates. These two last Curses of Moses and Paul, against themselues, were so great and good examples of true zeale to God, and loue to our neighbours, that though it be long since they liued, yet I haue not read or heard of any that euer imitated them. Moses as a Type of Christ before his In∣carnation, and Paul as a follower of Christs example after his bitter death and passion, did both wish themselues to be accursed, to the end that thereby so many of their misera∣beb rethren might be blessed: so our Sauiour Christ, (though hee were, and is the foun∣taine of all blessing) yet hee was contented to be made a Curse for as many as would lay hold on the promises of God by faith in him, Galatians 3, 23, 14. And thus I conclude my third part of this Treatise, of Man Cursing him∣selfe.

Fourthly, When Man Curseth or Blasphe∣meth God.

THis sinne is (as it may rightly be called) a degree beyond sinne: for this is the sword, which the Deuill doth put into mad∣mens hands, wherewith they doe wound themselues mortally: for there were neuer yet any, that durst to lift vp this Cursed wea∣pon of Blasphemy against God, but that the point thereof did alwayes turne into their owne bosomes, to their destructions, or most grieuous calamities, as Pharaoh, when hee said, Who is the Lord? I know not the Lord, nei∣ther will I le•••• Israel goe, Exodus, 5. 2. and Senna∣cherib King of Assyria, by the mouth of his seruant Rabshakeh, blasphemed the Name of the Lord of Hoasts, 2. Kings 18. Where he doth impiously extoll the Heathen Idols, aboue the God of Israel, saying (verse 34. and 35.) Whence is the God of Hamath, and of Arpad? Where is the God of Sepharuatm, Heua and Iuab? How haue they deliuered Samaria out of mine hand? The like did Holophernes, Iudith, 6. 3. when he threatned the Israelites in Bethuliah, saying, That their God should not deliuer them. When he had set vp his golden Image, threatning all that would not fall down and worship it, with most cruell torments to death, he proudly said, Who is that God that can deliuer you out of mine hands?

Nicanor, Lieutenant Generall or Captaine of the Host of King Demetrius, 2. Machabeus, 15. Against Iudas Machabeus and the Host of Israel, whom he purposed to inuade vpon the Sabbath day, said, verse 3. Is there a Lord in Heauen, that commandeth the Sabbath day to be kept and (verse 4.) when they said, There is a liui•••• Lord which ruleth in the Heauen, who commanded the seuenth day to be kept, then he said, And I am mighty vpon Earth to command them for to arms themselues, and to performe the Kings busines.

But this Blasphemons miscreant had his hire: for he lost 35000. of his men in the bat∣tell, and himselfe was slaine, and his head, hand and shoulder, brought in triumph to the City of Ierusalem, and his accursed tongue cut out, and cut in small pieces, and giuen to the fowles of the Ayre, as the same chapte•• doth declare.

The Scribes and Pharises (Marke 3. 22.) did Blaspheme our Sauiour, and said hee had: Deuill, and that through the power of Beelze∣bub he did cast out Deuils out of the possessed.

But as the liues of these, and all other Blas∣phemers were odious and execrable, so were their deaths and punishments miserable and remarkable: for Pharaoh (after the enduring of many most grieuous plagues) lost his King∣dome and his life, he and all his Army being drowned in the red Sea, Exod. 14. 27, 28. Sen∣nacherib for his Blasphemy, lost in one night 185000. men, all of them being slaine by the Angell of the Lord, himselfe being forced to flee to saue his life: where, at his returne to his Kingdome, he was slaine by his owne sonnes in the Temple at Nineueh, as he was at the vn∣godly worship of his god Nisroch, 2. Kings, 19. 37.

Holophernes, (that blasphemous Champion)

was by Gods iust Iudgement, being asleepe in his Tent, and drunken, although he were in his Camp amidst a great Army of his owne rusty Souldiers, yet was his head smote from his shoulders (by a woman) and carried ••nto the City of Bethulia, and there vpon the highest place of the walles set vp in memoriall of Gods vengeance, and his peoples victory, ••deth, 14. 1.

Nebuchàdnezzar was for his blasphemy depriued of his manly reason and Kingdome, ••nd for seuen yeeres space, liued as a beast a∣mong the beasts of the field, Daniel, 4. 30.

The Scribes and Pharises, who were the on∣••y men in reuerend estimation amongst the ••ewes (as being the writers and expounders of the Lawes, for their blasphemy were de∣liuered vp into most miserable captiuity and ••••erpetuall slauery, as is before expressed.

God is iealous of the honour of his Name, that he commanded the blasphemer ••o be stoned to death, Leuiticus, 24. 14. Which was forthwith executed vpon him in the ••3. verse.

For which cause, when that blessed man Iob was in his greatest afflictions, sitting in ••••shes, full of Byles and sores, then his wife perswaded him to Curse or blaspheme God and dye, Iob, 2. 9. She well knowing that the Law was so strict, that for euery such ••ffence there was a speedy execution of death, and so by that meanes shee would haue per∣swaded him to haue been quickly dispatched out of his paine and misery.

Briefly then to conclude this short Trea∣tise Cursing, I beseech you brethren, by the ••percies of God, that you all haue an especiall ••••are, not to blaspheme the holy and glorious Name of our good and gracious Creator, Redeemer and Sanctifier, that we by our Cur∣sing, doe not turne his blessings into a Curse vpon vs and our posterity, here and eternally thereafter, that wee bee not so much out of ••oue, charity, and obedience, as to Curse our Superiours, neighbours, or any other per∣sons, or lastly, that wee bee not so wilfully ••••ad, to Curse ourselues: all which Cursed ••••eanes, are the causes to plucke downe vpon our heads the dreadfull Curses of the Almigh∣ty, as it hath done in all times and ages vpon Blasphemers and Cursers.

Against Swearing.

WHen man hath so farre offended God by his disobedience, that hee had thereby purchased to himselfe and all his posterity perpetuall damnation, not knowing which way to turne himselfe from the Almighties wrath, and much lesse knowing how to bee repossest in his fauour, when vndeserued, vnknowne, vnhoped for mans infinite misery, was to bee cured by his Creators infinite mercy, then at that time if God had giuen man leaue to aske some great gift which he might be redeemed by, had he had licence to desire or request what he would, that might be sacrificed to God to satisfie his Iustice for sinne, and to recouer that eternall happinesse which was most miserably lost. If man had had this liberty to aske and chuse a Redeemer, surely I am verily perswaded, that he would neuer haue beene so bold as to haue requested God to giue his well-beloued onely begotten Sonne to be crucified for him, as in these dayes a condemned malefactor would be vndiscreet and vnkind, if he should intreat his innocent friend to dye for him, but if hee should request the Iudge on the Bench, or the King on his Throane, that either of them would doe him the fauour as to suffer his sonne to be executed for him, if an offender should make such an vnreasonable request, I ima∣gine he would either be accounted mad or im∣pudently foolish.

Seeing the case was such that man was al∣together in misery remedilesse, then did the God of mercy and Father of all consolation shew himselfe to bee in mercy boundlesse,

then did he promise to send his Sonne to be a Sauiour and Redeemer for as many as before and after his comming, should lay hold on the merits of his death and passion, which hee suffered for the Redemption of all true belee∣uers.

At last (in the fulnesse of time) the eternall God-head was pleased to be so far abased as to leaue the blessed heauens, to visit personally the cursed earth, to forsake the glorious Throne, and Crowne of vnspeakeable glory and Maiestie, and by taking our fraile nature vpon him in the wombe of the Virgin, to vn∣dergoe all shame and calamitie, and after ma∣ny trauels, and suffering innumerable reproa∣ches, to take the sinnes and transgressions of the whole World vpon his shoulders, and (being free from sinne) was made sinne for vs, and to redeeme vs from the Curse of the Law, and the eternall wrath of God his Father, was pleased to offer himselfe for a sacrifice of pro∣pitiation and reconciliation; and to purchase vs eternall glory, by his ignominious, cruell, and shamefull death of the Crosse.

This was a Loue, transcending all Loue so farre, that no heart of Man or Angell could euer conceiue the last part of it, that the King of Kings, Lords of Lords, should wil∣lingly and freely dye for his mortall enemies.

Seeing that Gods loue was so infinite to vs so many wayes, as in creating vs, not Beasts or Vermine, but Men, in redeeming vs (when we wer in captiuity to the Deuill for euer) with no lesse price then the precious heart blood of his owne Sonne, for these and the rest of the multitude of his mercies: let vs all in generall, and euery Swearer and Blasphemer in parti∣cular, examine our consciences, how we doe with thankefulnesse requite this our good and gracious God, for his vnmeasurable loue and mercy towards vs.

How many of vs, with very little search, may finde our bosomes cram'd full of rebelli∣ous treacheries, ingratitude, that in stead of giuing God glory, praise, and thankes for all his benefits, doe most accursedly, (or malici∣ously) sweare him ouer and ouer, from the head, to the foot, not leauing any part or at∣tribute of him vnabused, or not sworne by his body, his soule, his sides, his heart, his wounds, his blood, his entrailes, his bones, his feet, nay, they will not forbeare him •••• much as his nailes; so that the Iewes were more kind and lesse cruell in crucifying of him for they meddled neither with his soule or his bones: but these wicked miscreants (who are falsly called Christians) doe their best enda∣uours with all deuillis•• greedinesse, to cruci•••••• againe the Lord of life, and to teare him in pieces with oathes betwixt their cursed teeth.

I haue read in the Turkish History, that is the a battell betwixt Amurath third Emperour of the Turkes, and Lazarus Despot of Ser•••••••• that the Archers were so many in the Turkish Army, that in the fight they did as it were raine in showres vpon the Christians, and with the multitude of the Arrowes like a clou•••• they darkned the earth. And it is to be feared that euery houre in the day, more oathes and shot at the Maiesty of God, by wicked C••∣tiffes, then the Turks did shoot Arrowers •••••• the Christians in that battell; so that if our Sa∣uiour had come into the World with a pur∣pose to worke our perpetuall destruction, and that the Deuill had beene the best friend we had in our redemption, if it had or could haue beene so, could men striue either to require the loue of the one, with more seruice, or the malice of the other with more abuse? for Swea∣ring is now in such high request, that some man doth hold it a disparagement to his repu∣tation not to sweare; but to goe to Church, he thinkes it too ciuill a course: or to giue God thankes either before, or after meales, he is al∣together ashamed, and like a Micher muffles his face in his hat, saying sometimes either nothing, or nothing that any man can hears or vnderstand: but to sweare and abuse the Name of God he is neuer ashamed, but with open mouth he roares out his oathes, stam∣ping with his feete, and beating his brest with more feruency then he said his prayers.

I haue heard a swearer most earnestly pray now and then to God, but it hath beene •••••• beseech God to damne him, or forsake him and on the other side I haue heard the same

Rescall to beg and entreat the Deuill to take his soule and body, making such great ac∣count of Hell, that rather then hee would goe without it, hee will request his bread, meat, or drinke to be his damnation; but to desire God to forgiue his sins, or to be thanke∣full for all his benefits, to entreat saluation by true repentance ••, through the merits of Christ Iesus, these are things which he esteemes not worth the asking for, & altogether against the garbe of his Gentleman-like humour.

Now iudge with thy selfe, whosoeuer thou beest that reads this, dost thou thinke thou dealest well with God, and that hee deserues no better vsage at thy hands? A good name, as Salomon faith, is as a precious Oyntment, and men are so chary and wary, that they will by all meanes auoyd any scandall or dishonour of their names, and it is Capitall Treason for any subiect to abuse or vilifie his King or Prin∣ces name: Yet is God, who is Almighty, AEternall, Incomprehensible, the God of all glory, Empires, Kingdomes, Principalities and Powers, whose name is Wonderfull, ••••y, and Iust; at whose, Name euery knee should bow with feare and reuerence, before whose Throne the blessed Armies of Cherubins, Se∣raphins, Archangel;, Angels, Patriarkes, Prophets, Apostles, Saints, and Martyrs doe continually sing Hallelutsh: This great God, whom the very Deuils in Hell doe be∣leeue, and feare and tremble at his dreadfull wrath, Iames 1.19. yet doth the earth breed mon∣sters worse then Deuils, and retaines and seedes more accursed fiends then Hell doth, who with their vngodly breath, doe as often as they can, belch their odious oathes and blasphemie, against the maiestie of their Im∣mortall Maker and Redeemer, without any feeling or touch of conscience, insomuch that they would be ashamed to vse their enemies, or their vassals, or slaue in such contemptible manner, as they doe their God and Sauiour, and they would be highly offended to haue halfe the like abuse offered to themselues; and which is more, they would and should be all hangd, or worse, if they spake but one quarter of such treason against their naturall King, as they doe against the Immortall King of Kings.

A Seruant is the better to be beloued or ha∣ted for so much as in respect the Master whom he serueth bee good or bad: and can any vil∣laines deserue more to bee hated, abhorred and spewed out of the company of Christians, then common swearers, (the Deuils best ser∣uants) who are the Archtraitonrs against the Maiesty of Heauen? who like the foole doe say in their heart, that there is no God, and so doe hold the third Commandement to bee a fable, where God forbids swearing, saying, That hee will not hold him guiltlesse that ta∣keth his name in vaine.

Oh what a miserable case shall those wret∣ched soules be in, who at the dreadfull Barre of Gods Iudgement shall be by the Lord con∣demned and iudged guilty of swearing, for∣swearing, blasphemy, and taking of the name of the Lord in vaine?

Suppose a man were tranailing alone vpon some Plaine, Heath, or Desart, where many crosse wayes lead towards diuers places, and hee being a stranger (and amazed) goes on, not knowing whether he goe right or wrong, at last, by chance hee espieth a man, and ask∣eth him it hee be in the way to such a place or no? The party answers him, that hee is quite out of his way a mile, (or halfe a mile, more or lesse) but faith he, I will shew you how you may with lesse trauaile come into your way againe: then hee directeth him to take his course crosse to such a Tree, or House, or Gate, or other marke, and so consequently sheweth him the easiest meanes to find his way againe: for which courresie what thanke the I rauai∣ler will giue him, and say that if euer it lyeth in his power, that he will require his kindnes in a larger measure. On the contrary, let a man heare a wretch curse, blaspheme, and sweare, and say to him, My friend you are quite out of the way to Heauen, and if you doe hold that course, you will neuer come thither, for you are now going downe hill, the high broad way to the Deuill. If a man should tell a pro∣phane swearer this, all the thankes hee should haue, would be contempt, derision, scorne,

and hard words, or perhaps a right roaring Rascall would be so liberall as to sweare ten or twelue oathes more, and bestow a knocke or a stab vpon him that mildely reproued him.

If the penalty of twelue pence for euery oath had bene duely payd (as the Statute hath in that case prouided: I doe verily beleeue, that all the coyned money in England would haue beene forfeited that way: for little chil∣dren that can scarce goe or speake plaine, can make a shift to sweare lispingly. Meate, drinke, cloathing, or any neceflaries that we vse, or any bargaine, buying or selling, doe very sel∣dome passe betwixt party and party, without oathes, swearing, and oftentimes falsly; so that commonly it is no match, except the name of God be abused in it: At Dice, Cards, Bowles, or at any other game or recreation, it is la∣mentable to heare how vngodly villaines will outdare the Deuils in Hell, in abusing he glo∣rious Name of God. And I verily thinke that Venison is too oftentimes more vnseasonably seasond with oathes in the taking, then it is with cornes of Pepper & salt in the baking: so that if the Law were executed which St. Leuis King of France made, that euery Swearer & Blas∣phemer should haue their tongues cut out; I am doubtfull that more then three quarters of the people in Christendome would be tongue∣lesse: for in these dayes men are seldome wea∣ried with swearing, as I haue read of an Ita∣lian, that at his game was tyred in that kind, who commanded his man to helpe him to sweare, till he himselfe had gathered his breath againe.

And it is to be feared, that there are some who doe make a liuing or trade of swearing: as a fellow being asked once of what occupa∣••ion he was? made answer that he was a vit∣nesse, which was one that for hire would sweare in any mans cause; be it right or wrong.

The veriest villaine that euer abused the name of God, may learne from a Dog to be a better Christian, for if he doe take a Whelpe & bring him vp, giuing him but meate fit for a Dog, he may see how the Curre will attend him, follow him, watch his house, and to the best of his abi∣lity, guard and defend his Masters person from wrong or violence, and at no time he will euer forsake him, although he might haue a farre better Master: But if at any time hee should wax stubborne, and fly in his Masters face, otherwise bite him, then surely such a Master would either hang such a Dog, or knocke out his braines.

Thus as Salomon bids the sluggard goe to the Pismire, to learne labour and disigence, so I counsaile the blasphemous Swearer, to make his Dog his patterne, for his better behauiour; for, much worse then the worst of Dogs is he, that knowes God to be his Maker, Redeemer, preseruer, conseruer and keeper, and yet for all this a contrary to his knowledge, & against his conscience, will audaciously, impiously, and ingratefully reuile, raile & blaspheme the glorious, name of this his most bountifull and mercifull God.

Hee that reuiles, or scandals his Soue∣raigne Prince is rightly accounted worthy to dye the death of a Traitor: and whosoeuer doe abuse, slander or impeach the reputation of Iudges, Rulers and Magistrates, there is a Pillo∣ry, a whipping, with sometimes losse of eares, and goods, for an exemplary punishment. Theeues are hangd for stealing, and inconti∣nent persons are sometimes punished for adul∣try and fornication: but swearing and abu∣sing the name of God, is esteemed lesse then a veniall sinne, being (by regardlesse conni∣uence) rather approued, then reproued, and as it were by intolerable toleration, defen∣ded, rather then punished. All which the Lord did in his foreknowledge knowe, namely: that men should be remisse and ne∣gligent in the punishing of all those that bee dishonourers of his Name, and therefore hee tooke the cause, iudgement and punishment into his owne hands, with this irreuocable sentence, that he will not hold him guiltlesse that taketh his name in vaine: so that the Swearer & Blasphemer may see that although, through Greatnesse of Riches, Office, Fauour, or Flattery, men doe passe ouer this great of∣fence slightly, yet God doth most assuredly promise and pay them their hire in this world, Ecclesiasticus, 23. For though thou thinkest

God heares thee not, but is as deafe a•••••••• said Baal was, yet thou shalt one day k•••••••••• that he that made the eye, seeth, and hee that made the care, heareth, and he will also giue them their eternall wages in the world to come (except true repentance and remission) as is most seuerely threatned in many places of ho∣ly Scripture.

In briefe to conclude, take Christs counsell, Sweare not at all, Mat. 5. 34. Except lawfully and trully before a Magistrate, for the confir∣mation of a truth, which kind of oath or swea∣ring is for Gods glory, and commanded by himselfe, as it is written in Deut. ••6. 13. Thou shalt feare the Lord thy God and serue him, and shalt Sweare by his Name. And Ler. 4. 2. Thou shalt sweare, The Lord liueth, and thou shalt sweare by his Name, Deut. 10. 20. and againe, Euery tongue shall sweare by me, Esay, 45. 23. and againe, And he that sweareth in the earth, shall sweare by the true God. These sorts of oathes are so lawfull, that Gods glory in them is manifested; Iustice dignified, Contentions pacified. In this sort when thou swearest God onely must bee thy oath: for it is for his glory that an oath taken lawfully in his Name, is the decision of truth, because he is the God of truth, and he is a iea∣lous, God, and will net giue his glory to another, Esay, 48.11. And let it be thy greatest care, to hold & esteeme the Name of God in such reuerence and feare, that thou neuer dost name or men∣tion, him, but with adoration and admiration'; let the faithlesse Iew be thy patterne, who doth neuer Name God in any Curse, oath, or vn∣reuerend maner: let the misbeleeuing Turke teach thee, for he will not abuse his false de∣ceiuing Prophet Mahomet: let the Pagan reach thee, who with such dutifull blindnesse doe adore base and contemptible Creatures: let Gods mercies moue thee to loue him, so that liuing here in his feare, and departing hence in his fauour, thou maist be for euer partaker of his euerlasting Loue, which God graunt, for the Name and sake of Iesus Christ the Righ∣teous, to whom with the Father & holy Ghost, be obediently aud duely rendred by men and Angels, all honour, glory, might, Maiesty, dominion and thankesgiuing now and for euermore.