A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

•• Hopefull way to Cure that horrid Sinne of SWEARING.

Or an help to save SWEARERS, if wil¦ling to be saved: Being an Offer or Message from HIM, whom they so Daringly and Audaciously provoke. Also a Gurb against Cursing.

MEMB. 1.

1. §. Messenger.

NOt to admonish our brother is to hate him, as the Holy Ghost witnesseth, Levit. 19.17. But to scorn our brother should admonish us, is more to hate our selves. That little which Cresus learned of Solon, saved his life. And had Pilate taken that fair warning, his wife gave him: it might have saved his soul; which once lost, cannot be redeemed with ten thousand worlds: no not with the enduring of ten thousand thou∣sand years torments in Hell. When a Dog flies in his masters face that keeps him; we conclude he is mad; are they then rationall men, that (be∣ing never so little crost) will fly in their Makers face, and teare their Savi∣ours name in peeces, with oaths and execrations? which is worse then Frenzie. Yea, this is to send challenges into Heaven, and make love to destruction! And certainly it is Gods unspeakable mercy, that every such oath & blasphemy, proves not a Benoni, the death of the mother, Gen. 35.18▪

§ 2. Think me not too bold, or over harsh: for I speak to you both for and from my Maker and Redeemer. Yea, he perswaded to hearken a while unto me, as you would have God another day, hearken unto you. Are you Christians, as you call your selves? if you be, you have at least heard what God and Christ hath done for us. How when we were in a sad condition; when by sin we had forfeited our selves and all we had, and wilfully plunged our souls and bodyes into eternall torments: When nei∣ther heaven, earth, nor hell could have yeelded any satisfactory thing be∣sides Christ, that could have satisfied Gods justice, and merited heaven for us; then, O then! The eternall God would dye, viz. so far as was possi∣ble or necessary, that we might not dye eternally, Iohn 3.16. A mercy bestowed, and a way found out, that may astonish all the sons of men o•• 〈…〉〈…〉

were his enemies, mortally hating him, and to our utmost fighting against him, and taking part with his only enemies (Sin and Satan) as now you doe, not having the least thought, or desire of reconcilement: but a per∣verse and obstinate will, to resist all means tending thereunto.

3. § O my brethren! bethink your selves; It is his maintenance we take, and live on. The air we breath, the earth we tread on, the fire that warms us, the water that cools and cleanseth us, the cloaths that cover us, the food that does nourish us, the delights that cheer us, the beasts that serve us, the Angels that attend us, even all are his. That we are not at this present in hell, there to fry in flames, never to be freed. That we have the free offer of grace here, and everlasting glory in heaven hereafter, we are only beholding to him. And shall we deny this Lord that hath bought us? shall we most spightfully and maliciously fight on Satans side against him with all our might, and that against knowledge and conscience? I wish you would a little think of it.

4. § For favours bestowed, and deliverances from danger, bind to gratitude: or else the more bonds of duty, the more plagues for neglect. The contribution of blessings, requires retribution of thanks; or will bring distribution of judgments. And certainly, if a friend had gi∣ven us but a thousand part of what God hath, we should heartily love him all our lives, and think no thanks sufficient. And in reason, Hath God done so much for us, and shall we denye him any thing he requireth of us? though it were our lives, yea our souls; much more our sins; most of all this sottish and damnable sin, in which there is neither profit, nor pleasure, nor credit, nor any thing else to provoke, or intice us unto it, as in other sins; for all you can expect by it is the suspicion of common Lyers, by be∣ing common Swea••ers: Or that you shall vex others and they shal hate you. Whereas if we could give Christ our Bodyes, and Souls, they should be saved by it, but he were never the better for them. Yea swearing and cursing are sins from which of all other sins we have the most power to abstain. For were you forced to pay three shillings four pence for every oath and curse you utter, as the Law enjoins▪ or if you were sure to have your tongue cut out, which is too light a punishment for this sin •• damnation being the due penalty thereof, as the Apostle sets it down Iames 5.12. you both could and would leave it, which alone makes it altogether inexcusable. And this know, that the easier the thing commanded is, the greater guilt in the breach of it: and the lighter the injunc••ion, the heavier the transgression, as Austin speaks, and Adams eating the forbidden fruit, sufficiently proves. So that it is evident you love this sin, meerly because it is a great sin, and blaspheme out of meer malice to, and contempt of God, which is most fear∣full, and (as a man would think) should make it unpardonable, I am sure the Psalmist hath a terrible word for all such, if they would take notice of it, Let them be confounded that transgresse without a cause, Psal. 25.3.

And no marvell that this fearfull imprecation should fall from the Pro∣phet•• mouth; for that man is bottomlesly ill, who loves vice meerly because 〈…〉〈…〉

digious, damnable wretch, who (rather then not die) will anger God on set purpose. Wherefore looke to it, and think of it, you cursing, and cursed Swearers; You swear away your salvation, curse away your blessing▪ Howling and Cursing shall be your chief ease in Hell, to whom blasphemy was an especiall recreation on Earth.

5. §. Argue with all the world, and they will conclude, there is no vice like ingratitude. And meer ingratitude returns nothing for good, but you return evill▪ yea, the greatest and most malicious evill, for the greatest and most admired love. It was horrible ingratitude for the Iewes to scourge and crucifie Christ, who did them good every way: for he healed their dis∣eases, fed their bodies, inlightned their mindes, of God became Man; and lived miserably among them many years, that he might save their souls: (though in killing him, they did their utmost to sinke the only ship that could save them) but you are more ingratefull to God and Christ then they were, or can be exprest by the best Oratour alive. For which read more, in a Treatise intituled, Gods goodnesse, and Englands unthankfulnesse, from Chapter 4. to Chapter 7.

6. §. O that you would but consider, that the Lord Iehovah, who is a God, great, and terrible, of most glorious majesty, and infinite purity; hears and beholds you in all places, and in every thing you think, speak, or do who is a just Judge, and will not let this cursed sin go unpunished: then would you keep a narrower watch over your thoughts, then any other can do over your actions; yea, you would assoon stab a dagger to your hearts, as let such oaths and execrations drop from your mouths: whereas now you swear and curse, as if he that made the ear could not hear, or as if he were neither to be feared nor cared for, who for sin cast the Angels out of Hea∣ven, Adam out of Paradise, drowned the old world, r••••••ed down fire and brimstone upon Sodome, commanded the earth to open her mouth, and swallow down quick Corah, and his companie; he who smote Egypt with so many plagues, overthrew Pharaoh and his host in the Red sea, destroyed great and mighty Kings, giving their land for an inheritance to his peo∣ple: and can as easily with a word of his mouth strike you dead while you are blaspheming him, and cast you body and soul into Hell, for your odi∣ous unthankfulnesse: yea, it is a mercie beyond expression, that he hath spared you so long. Consider of it I beseech you, lest you swear away your part in that bloud which must save you, if ever you be saved; yea, take heed lest you be plagued with a witnesse, and that both here and hereafter: for God (who cannot lie) hath threatned that his curse shall never depart from the house of the Swearer, as it is Zach. 5.1. to 5. And I doubt not but you are already cursed, though you know it not; That either he hath cursed you in your bodie by sending some foul disease, or in your estate by sud∣dainly consuming i••, or in your name by blemishing and blasting it, or in your seed by not prospering it, or in your minde by darkning it, or in your heart by hardning it, or in your conscience by terrifying it, or will in your soul by everlastingly damning it, if you repent not. Wherefore take ••eed what 〈…〉〈…〉

〈…〉〈…〉 our smart) hath a great controversie with the Inhabitants of the Land, because of swearing, Hos. 4.1, 2. Yea, because of oaths the whole land (even the three Nations) now mourneth, as you may see Ier. 23.10. Neither object that ye are so accustomed to swearing that you cannot leave it, for this defence is worse then the offence; as take an instance, Shall a Thief or Murtherer at the Bar alledge for his defence, that it hath been his use and custom of a long time to rob and kill, and therefore he must continue it, or if he do, will not the Judge so much the rather send him to the Gallows?

Wherefore I beseech you by the mercies of God (who hath removed so many evils, and conferred so many good things upon you, that they are beyond thought or imagination) to leave it: especially after this warning, which in case you doe not, will be a sore witnesse, and rise up in judgment against you another day.

MEMB. 2.

Swearer. Did I swear or curse?

1. § Messenger. Very often, as all here present can witnesse, and Satan also, who stands by to take notice, reckon up, and set on your score every Oath you utter, keeping them upon Record against the great day of Assises, at which time every Oath will prove as a daggers point stabbing your soul, to the heart, or as so many weights pressing you down to Hell, Rev. 20.13. and 22 12. As also the searcher of hearts, who himself will one day be a swift witnesse against Swearers, Mal. 3.5. For of all other sinners the Lord will not hold him guiltlesse that taketh his Name in vain, as the third Commande∣ment tels you, Exod. ••0.7.

2. § But wo is ••he, it fares with common Swearers as with persons de∣sperately diseased, whose excrements and filth comes from them at unawares; for as by much labour the hand is so hardened that it hath no sense of labour, so their much swearing causeth such a brawny skin of senslessenesse to over∣spread the heart, memorie, and conscience, that the swearer sweareth unwit∣tingly: and having sworne, hath no remembrance of his Oath, much lesse repentance for his Sin.

Swearer. Alas though I did swear, yet I thought no harm.

3. § Messenger. O fool! What Prince hearing himself abused to his face, by the reproachfull words of his base and impotent Subject, would ad∣mit of such an excuse? that whatsoever he spake with his mouth, yet he thought no ill in his heart? And shall God take this for a good answer, having told us before hand, Deut. 28.58, 59. That if we do not fear & dread his glorious and fearful Name, the Lord our God, he wil make our plagues wonderful and of long continuance, and the plagues of our posterity. Besides, how frequently doest thou pollute and prophane Gods Name, and thy Saviours? The Iews grievously sinned in crucifying the Lord of life but once, and that of igno∣rance: but the times are innumerable that thou doest it, every day in the year, every hour in the day, although thy conscience, and the holy Spirit of 〈…〉〈…〉

thee that thou hast seldome remembred him but to blaspheme him? and more often named him in thy Oaths and Curses, then in thy prayers.

Swearer. Surely, If I did swear, it was but Faith and Troth, by our Lady▪ the Masse, the Rood, the Light, this Bread, by the Crosse of the silver, or the like: which is no great matter I hope, so long as I swore not by God, nor by my Savior.

4. §. Messenger. That is your grosse ignorance of the Scriptures, for God expresly forbids it, and that upon pain of damnation, Iam. 5.12. First, our Saviour Christ in his own person forbids it, Mat. 5 34, 35, 36, 37. I say unto you Swear, not at all, neither by heaven, for it is Gods Throne; nor by the earth, for it is his footstool; nor by Ierusalem, for it is the City of the great King; nei∣ther shalt thou swear by thine head, because thou canst not make one hair white o•• black; but let your communication be Yea, Yea, Nay, Nay: for whatsoever is more then these cometh of evill. And then by his Apostle, Above all things my bre∣thren, swear not, neither by heaven, nor by earth, nor by any other oath, but let your Yea be Yea, and your Nay, Nay: lest you fall into condemnation, James 5.1•• where mark the Emphasis in the first words, Above all things swear not; and the great danger of it in the last word, condemnation.

5. §. If the matter be light and vain, we must not swear at all; if so weighty, that we may lawfully swear as before a Magistrate, being called to it, then we must only use the glorious Name of our God in a holy and religious manner, as you may see, Deut. 6.13. Esay 45.23. & 65.16. Iosh. 23.7. Ier▪ 5.7. Exod. 23.13. And the reasons of it are weighty, if we look into them▪ for in swearing by any creature whatsoever, we do invocate that creature, and ascribe to it divine worship; a lawfull oath being a kind of Invocati∣on, and a part of Gods worship; Yea, whatsoever we swear by, that we invocate, both as our witnesse, surety, and judge, Heb. 6.16. and by conse∣quence, deifie it, by ascribing and communicating unto it Gods incommu∣nicable Attributes, as his Omnipresence, and Omniscience, of being every where present, and knowing the secret thoughts and intentions of the heart: and likewise an Omnipotencie, as being Almighty in patronising, protecting, de∣fending, and rewarding us for speaking the truth, or punishing us if we speak falsly: all which are so peculiar to God, as that they can no way be com∣municated or ascribed to another. So that in swearing by any of those things, thou committest an high degree of grosse Idolatry, thou spoilest and robbest God of his Glory, (the most impious kind of theft) and in a man∣ner dithronest him, and placest an Idol in his room.

6. §. And as to swear by the creature makes the sin far more heinous, so the more mean and vile the thing is which you swear by (be it by my fay, by cock and pie, hares foot, by this cheese, and such like childish oaths, which are so much in use with the ignorant and superstitious swarm) the greater is your sin in swearing such an Oath: because you ascribe that unto these basest of creatures, which is only proper to God, namely, to know your heart, and to be a discerner of secret things; why else should you call that ••••eature 〈…〉〈…〉

of him; as mark well what he saith, Ier. 5.7. How shall I spare thee for this? thy children have forsaken me and sworn by them that are no Gods. And do you make it a small matter to forsake God, and make a God of the crea∣ture? Will you believe the Prophet Amos, if you will, he saith (speaking of them that swore by the sin of Samaria) that they shall fall and never rise again Amos 8.14. a terrible place to vain swearers.

Neither are we to join any other with God in our oaths, for in so doing we make base Idols, and filthy creatures Corrivals in honour, and Competitors in the Throne of Justice with the Lord, who is Creatour of Heaven and Earth, and the supreme Judge and sole Monarch of all the world.

Or, in case we do, our doom shall be remedilesse, for the Lord threat∣neth by the Prophet Zephany, that he will cut off them that swear by the Lord and by Malcham. which Malcham was their King, or as some think, their Idol, Zeph. 1.4, 5.

But admit the sin were small, as you would have it to be, yet the circum∣stances make it most heinous; for even the least sin in its own nature is not only mortal, but rests unpardonable: so long as it is willingly committed, and excuted or defended.

Swearer. But all do swear, except some few singular ones, and they also will lye, which is as bad.

7. §. Messeng. You must not measure all others by your own bushell for al∣though ill Dispositions cause ill Suspicions; even as the eye that is bloud∣shood sees all things red, or as they that have the Iaundies see all things yel∣low; yet know that there be thousands who can say truly through Gods mercie, that they had rather choose to have their souls passe from their bo∣dies, then a wilfull prenseditated lie, or a wicked oath, from their mouths; wherefore when you want experience, think the best, as charitie bids you, and leave what you know not to the searcher of hearts.

8 §. As for the number of Swearers, it cannot be denyed, but the sin is almost universall, and this is it which hath incensed Gods wrath and al∣most brought an universall destruction upon our whole Nation; but is no•• this excuse [That others do so] a most reasonlesse plea, and only becoming a fool? When our Saviour Christ hath plainly told us, that the greatest number go the broad way to destruction on, and but a few the narrow way which leadeth un∣to life, Mat. 7.13, 14. And S. Iohn, that the whole world lyeth in wickednesse 1 John 5.19. And that the number of those whom Satan shall deceive, is as the sand of the sea, Rev. 20.8 & 13 16. Isa. 10.22. Rom. 9.27. And tell me. Were it a good plea, to commit a Felonie, and say that others do so? Or Wilt thou leap into Hell and cast away thy soul, because others do so? A ••orry comfort it will be to have a numerous multitude accompanie us into that lake of fire that never shall be quenched.

Besides it is Gods expresse charge, Exod. 23.2. Thou shalt not follow a multitude to doe evill, and S. Pauls everlasting rule, Rom. 12.2. Fashion not your selves like unto this world.

〈…〉〈…〉

some urgent matter constraineth for the confirming of a necessary tru•••• (which can by no other lawfull means be cleared) and for the ending of all contentions and controversies, and clearing our own or our neighbour•• good name, person, or estate, and to put an end to all strife, aiming at Gods glory, and our own or our neighbours good: which is the only use and end of an oath; in which case a man is rather a patient then a voluntary agent You may swear, otherwise not. Neither must we swear at all in our ordi∣nary communication, if we will obey Gods Word, as you may see, Mat. 5▪34, 35, 36, 37. Iam. 5.12.

Swearer. Except I swear, men will not believe me.

10. §. Messenger. Thou hadst as good say, I have so often made shipwrac•• of my credit by accustomary lying, that I can gain no belief unto my word without an oaths; for it argues a guilty conscience of the want of credit, an•• that our word alone is worth no respect, when it will not be taken without a pawn or surety. Neither will any but base Bankrupts pawn so precious▪ Iewel as their Faith, or offer better security for every small trifle. Beside he that often sweareth, not seldome forsweareth. And so I have informed yo•• from Gods Word, what the danger is of vain and wicked swearing.

MEMB. 3.

1. §. But as if Swearing alone would not presse thee deep enough int•• hell, thou addest cursing to it, a sin of an higher nature, which non use frequently, but such as like Goliah and Shimei, are desperately wicked it being their peculiar brand in Scripture; as how doth the Holy Ghost stig••matize such an one? His mouth is full of cursing, Psal. 10.7. & Rom. 3.1. or, be loveth cursing, Psal. 109.17. and indeed, whom can you observe to lo•• this sin, or to have their mouths full of cursing? but Russians and sons o•• Belial, such as have shaken out of their hearts the fear of God, the shame o•• men, the love of heaven, the dread of hell, not once caring what is though or spoken of them here, or what becomes of them hereafter; yea observe the•• well, and you will finde, that they are mockers of all that march not unde•• the pay of the Devill.

2. §. And whence do these Monsters of the earth, these hellish miscrean•• these bodily and visible Devils learn this their damnable cursing and swearing▪ Are not their tongues fired and edged from Hell? as Saint Iames hath▪ Jam. 3.6. yea, it is the very language of the damned, as you may see Rev. •••• 1, 21. Only they learn it here before they come thither, and are su••••proficients therein, that the Devil counts them his best scholars, and se•• them in his highest form, Psal. 1.1. And well they deserve it, with who•• the language of hell is so familiar, that blasphemy is become their moth tongue. Besides, it is the very depth of sin, roaring and drinking is the horse-way to Hell; whoring and cheating the foot-way; but Swearing a•• Cursing follows Korah, Dathan and Abiram. And certainly, if the infe•••••• Tophet, be not for these men, it can challenge no guests. But see no•• witlesse, gracelesse, and shamelesse even the best are that use to curse; 〈…〉〈…〉

I shall man tremble to name; because I were as good knock at a deaf mans 〈◊〉〈◊〉, or a dead mans grave, as speak to them.

3. §. Thou art crossed by some one, perhaps thy wife, child, or servant, or else thy horse, the weather, the dice, bowls, or some other of the creatures displease thee; and thou fallest a cursing and blaspheming them, wishing the plague of God, or Gods vengeance to light on them, or some such hel∣lish speech fals from thy foul mouth. And so upon every foolish trifle, or eve∣ry time thou art angry, God must be at thy beck, and come down from heaven in all hast and become thy Officer to revenge thy quarrel, and serve thy malicious humour. (O monstrous impiety! O shamelesse impudenciel to be abhorred of all that hear it) not once taking notice what he commands in his Word, as, Blesse them that persecute you, blesse, I say, and curse not, Rom. 12.14. And again, Blesse them that curse you, and pray for them which hurt you, Luk. 6.28. which is the practice of all true Christians 1 Cor. 4.12.

4. §. But this is not one half of thine offence, For whom doest thou curse? Alas the Creatures that displease thee are but Instruments, thy sin is the cause, and God the author, 2 Sam. 16.11. Psal. 39.9, 10. Gen. 45.8, Ioh 1.21. from whom thou hast deserved it, and ten thousand times a greater crosse: but in stead of looking up from the stone, to the hand which threw it; or from the effect to the cause, as Gods people doe; thou like a mastiff ••og, settest upon the stone or weapon that hurts thee. But in this case, Who are you angry withall? Does your horse, the dice, the rain, or any other creature displease you? Alas, they are but servants, and if their Master bid smite, they must not forbear; they may say truly what Rabshekeh usurped, Isa. 36.10. Are we come without the Lord? and all that hear thee may say, as the Prophet did to Senacherib, 2 King. 19.22. Whom hast thou blasphe∣med? and against whom hast thou exalted thy self? even against the Holy One of Israel.

5. §. Besides, why dost thou curse thine enemie? (if he be so) but be∣cause thou canst not be suffered to kill him. For in heart, and Gods account, thou art a murtherer, in wishing him the pox, plague, or that he were hanged or damned. Nor will it be any rare thing at the day of judgment, for cursers to be indicted of murther. For like Shimei and Goliah to David; thou wouldst kill him if thou durst; thou doest kill him so far as thou canst. I would be loath to trust his hands that bans me with his tongue. Had David been at the mercie of either Shimei or Goliah, and not too strong for them, he had then breathed his last.

Nor is it commonly any sin committed, or just offence given thee; that thou cursest. Who could have lesse deserved those curses and stones from Shimei then David? Yea, did not that head deserve to be tonguelesse, that body to be headlesse, that so undeservedly cursed such an Innocent? as after it fell out. For the curses and stones which Shimei threw at David, reboun∣ted upon Shimei, and split his heart; yea, and at last knock•• out his brains; and the like of Goliahs curses; which is also thy very case. For 〈…〉〈…〉

Curser meant it, Prov. 26.2. yea, though thou cursest, yet God will blesse, Psal. 109.28. ••ut thy curses shall be sure to rebound back into thine own brest, Psal. 7.14, 15, 16▪ Prov. 14.30. Cursing mouths are like ill made Pi••••e•• which while men discharge at others, recoil in splinters on their own faces, Their words and wishes be but whirlwinds, which being breathen forth, re∣turn again to the same place. As hear how the Holy Ghost delivers it▪ Psal. 109. As he loved cursing, so shall it come unto him; and as he loved not blessing, so shall it be far from him. As he cloathed himself with cursing like a garment so shall it come unto his bowels like water, and like oil into his bones; let it be unto him as a garment to cover him, and for a girdle wherewith he shall always be girded, v. 17, 18, 19. Hear this all ye, whose tongnes run so fast on the Devils errand, you loved cursing, you shall have it, both upon you, about you, and in you, and that everlastingly; if you persevere and go on; for Christ himself at the last day, even he which came to save the world, shall say unto all such, Depart from me ye cursed into everlasting fire, prepared for the Devill and his Angels, Mat. 25.41. Where they shall do nothing but curse for evermore; for they no farther apprehending the goodnesse, mercie, and bounty of God, then by the sense of their own torments (the effects of his justice) shall hate him, and hating him they shall cur••e him, Rev. 16.11. They suffer, and they blaspheme; there is in them a furious malice against him, being cursed of him, they re-curse him; they curse him for making them, curse him for condemning them, curse him because being adjudged to death, they can never find death; they curse his punishments, because they are so unsufferable; curse his mercies, because they may never taste them; curse the bloud of Christ shed on the Crosse, because it hath satisfied for mil∣lions and done their unbeleeving souls no good; curse the Angels and Saints in heaven, because they see them in joy and themselves in torment; Cursings shall be their sins, and their chief ease, Blasphemies their prayers, Lacrymae their notes, Lamentation all their harmony; these shall be their evening songs, their morning songs, their mourning songs for ever and ever. And indeed, who shall go to Hell, if Cursers should be left out? Wherefore let all those learn to blesse, that look to be heirs of the blessing.

7. §. But to be in Hell, and there continue everlastingly in a bed of quenchlesse flames, is not all. For this is the portion, even of Negative and vicelesse Christians; if they be not vertuous. Of such as do not swear ex∣except they fear an oath. That abound in good duties, if they do them not out of faith, and because God commands them; that he may be glorified, and others edified thereby. Whereas thou doest supererogate of Satan, in damning many souls besides thine own. Thou hast had a double portion of sin, to other men here; and therefore must have a double portion of tor∣ment to them hereafter. The number and measure of thy torments, shall be according to the multitude and magnitude of thine offences, Rev. 20.12, 13. & 22.12. Luk. 12.47. Mat. 10.15. Rom. 2.5, 6. And those offences if I could stand to aggravate them by their severall circumstances, would appear 〈…〉〈…〉

With thy swearing and cursing, thou doest not only wound thine own soul worse then the Baalites wounded their own bodies: for thou (wilfully mu••therest thine own soul, and that without any inducement, as hath been proved.) But thou art so pernicious, that this is the least part of thy mischief; for thou drawest vengeance upon thousands, by thy infectious and damnable example; as how can it be otherwise? Thou doest not only infect thy companions, but almost all the hea••, or come near thee. Yea, little children in the streets, have learnt of thee to rap out oaths, and belch out curses and scoffs almost as frequently as thy self; and through thy accu∣stomary swearing learned to speak English and Oaths together; and so to blas∣pheme God almost so soon as he hath made them. And not only so, but thy example infects others; and they spread it abroad to more, like a ma∣licious man sick of the plague, that runs into the throng to disperse his infe∣ction, whose mischief but-weighs all penalty. It is like the setting a mans owne house on fire, it burnes many of his neighbours houses, and he shall answer for all the spoil. So that the infection of sin is much worse then the act.

8 §. Nor wilt thou cease to sin when thou shalt cease to live; but thy wickednesse will continue longer then thy life. For as if we sow good work••, succession shall reap them, and we shall be happy in making them so: so on the contrary, wicked men leave their evill practises to posterity, and though dead, are still tempting unto sin, and still they sin in that temptation, they sin so long as they cause sin. This was Ierob••ams case, in making Israel to sin: for let him be dead, yet so long as any worshiped his Calves, Ierobo∣am sinned. Neither was his sin soon forgotten; Nadab his son, and Ba∣asha his successour; Zimri, and Omri, and Ahab, and Ahaziah, and Iehoram; all these walked in the wayes of Ieroboam which made Israel to sin; and not they alone, but millions of the people with them. So that it is easie for a mans sin to live when himself is dead; and to lead that exemplary way to Hell, which by the number of his followers, shall continually aggravate his torments. As, O what infinite torments doth Mahome•• indure! when every Tu••k that perisheth by his jugling, does dayly adde to the pile of his unspeakable horrors. And so each sinner, according to his proportion, and the number of souls which miscarry through the contagion of his evill example. And look to it, for the bloud of so many souls as thou hast seduced will be required at thy hands, and thou must give an account for the sins, perhaps, of a thou∣sand. Thou doest not more increase other mens wickednesse on Earth, then their wickednesse shall increase thy damnation in Hell, Luk. 16.

9. §. It were easie to goe on in aggravating thy sinne and wret∣chednesse; and making it out of measure great, and the souls that miscarry through the contagion of thy evill example numerous. For is not the Gos∣pell and the name of God blasphemed among the very Turks, Iews, and Infidels; and an evill scandall raised upon the whole Church; through thy superla∣tive wickednesse, and other thy fellows? Yea, does not this keep them off from embracing the Christian Religion, and cause them to protest against 〈…〉〈…〉

and all such wicked and prophane wretches, are not (like dirt in the house of God) thrown out into the street by excommunication: Or as e••••ovements and bad humours in mans body, which is never at case till it be thereof dis∣burthened; as Austin well notes. That they are not marked with a black coal of infamy, and their company avoided, as by the Apostles order they ought, Rom. 16.17. 2 Thess. 3.6, 14. Eph. 5 5, 7. 1 Cor. 5.5, 11. 1 Tim. 1.20. That they are not to us as Lep••rs were among the Iews; or as men full of plague sores are amongst us. We well know the good husband man weeds his field of ••urtfull plants, that they may not spoil the good corn. And when fire hath taken an house, we use to pull it down, lest it should fire also the neighbours houses. Yea, the good Chirurgion cuts off a rotten member be∣times, that the sound may not be endangered. Nor will the Church of England ever flourish or be happy in her Reformation, until such a course is taken.

MEMB. 4.

Swearer. Sir, I unfainedly blesse God, for what I have heard from you; for formerly, I had not the least thought that swearing by faith, ••roth, or any other creature, was so grievous a sin, ••s you have made it appear from the Word. And I hope it shall be a sufficient warning to me for time to come.

1. §. Messenger. If so, you have cause to blesse God indeed. For all of you have heard the self-same Word; but one goes away be••tered, others ex∣asperated and inraged, wherein Will only makes the difference. And who makes the difference of Wills, but God that made them? He that creates the new heart, leaves a stone in one bosome, puts flesh into another.

2. §. Of hearers there are usually four sorts, Mat. 13.19, to 24. as first, an honest and good heart, will not return from hearing the word unbettered. Yea, he will so note what is spoken to his own sin, that it shall increase his knowledge and lessen his vices. As who by looking in a Glasse shall spy spot•• in his face, and will not forthwith wipe them out? A wise man will not have one sin twice repeated unto him. And these may be resembled to wax, which yeeldeth sonner to the seal, then steel to the stamp. But

3. §. Secondly, others are like Tullies strange soil, much rain leave•• them still as dry as dust. Or the Wolfe in the emblem, which though she suckt the Goat, kept notwithstanding her wolvish nature still. For speak what can be spoken to them, it presently passes away like the sound of a Bell that is rung. Let testimonies and examples n••ver so much concern them, they prove no other then as so many characters writ in the water, which leave no impression 〈◊〉〈◊〉hinde them. Who may be resembled to an Hour-glasse or Condu••t, that which in one hour runneth in, the same in another hour runneth out again. Or the Smiths Iron, put it into the fire, it is much sofined: again put it into the water, 'tis harder then before. Yea, let them never so much smart for their sins: they will return to them again untill they perish. Resembling some silly flye, which being beat from the candle an hundred times, and oft singed therein, yet will return to it again untill she be consumed, Prov. 23.35. All those Beasts which went into the Arke 〈◊〉〈◊〉 came likewise ou•• 〈◊〉〈◊〉

4. §. Thirdly another sort will very orderly hear the Word, and de∣light in it; so long as the Minister shall rove in generalities, preach little or nothing to the purpose; But if once he touch them to the quick, drive an application home to their consciences touching some one sin of theirs, as John Baptist served Herod; then they will turn their backs upon him, and hear him no farther, as those Jews served our Saviour, Ioh. 6.66. The Athe∣nians Paul, Acts 17.16, to 34. and Ahab Micaiah, 1 King. 22.8.

5. §. Sore eyes▪ you know are much grieved to look upon the Sun, Bank∣rupts cannot abide the ••ight of their counting books, nor doe deformed faces love to looke themselves in a true Glasse. For which read John 3.19, 20, 2••.

But let such men know, that to flye from the light, and reject the means, puts them out of all hope. That sin is past cure, which turns from, and re∣fuseth the cure, Deut. 17.12. Prov. 29.1. As what is light to them that will shut their eyes against it? or reason to them that will stop their Ears from hearing it? If those murtherers of the Lord of life, Act. 2.23. had refused to hear Peters searching Sermon, in all probability they had never been prickt in their hearts, never been saved, ver. 37, 38. And take this for a rule, if ever you see a drowning man refuse help, conclude him a wilfull murtherer.

6. §. Fourthly and lastly, (for I passe by those blocks that goe to Church as dogs do only for company, and can hear a powerfull Minister for twenty or thirty years together, and minde no more what they hear then the seats they sit on, or the stones they tread on.) There are a generation of Hearers who when a Minister does plainly reprove them for their sins, and declare the judgments of God due unto the same, to the end they may repent and be∣leeve, that so they may be saved; will carp and fret, and spurn against the very Word of God for being so sharp and searching; and thereupon persecute the Messenger, as the Princes and false Prophets did Jeremiah, Herodias John Baptist, and the Pharisees Christ.

7. §. And this God takes as done to himself, What saith Paul? 1 Cor. 7.10. I have not spoken, but the Lord: and therefore as the Lord said unto Saul, Acts 9.4. that he persecuted him, (though in heaven;) so they which resist any truth delivered out of the Word, do resist God himself, and not his Messenger, as evidently appears by these Scriptures, Psal. 44.22. and 74.4.10.18.22.23. & 83.2, 5, 6. & 89.50, 51. & 139.20. Prov. 19.3. Rom. 1.30. &. 9.20. Mat. 10.22. & 25.45. 1 Sam. 17.45. Is••••. 37.4 22, 23, 28. Acts 5.39. & 9.4, 5. Joh. 9.4. 1 Thess. 4.8. Joh. 15.20, to 〈◊〉〈◊〉 Numb. 16.11. 1 Sam. 8.7. Mark. 9.42. Psal. 79.••2. 2 King. 2.24. O that the Gospels enemies would but seriously consider these Scriptures, and be warned by them. For cer∣tainly it is neither wise, good, nor safe, either resisting or angring him, that can anger every vein of their hearts. Yea, God hath Messengers of wrath for them that despise the Messenger of his love.

8. §. But hear why they so mortally hate the naked truth. Because it is the Word by which they are condemned: they loath as much to hear it, as a 〈…〉〈…〉

if many (as we know by experience) love not to hear the worst of the temporall causes, and cases; nor yet of their bodily distempers, with why their lives or estates be indangered. How much more will wicked men de••cline from seeing their hainous abominations, and themselves guilty of Hell and eternall damnation? though thereof there •••• an absolute necessity, if ever they be saved.

9. §. Guilty sinners love application as dearly as a dog does a cudgell. And no marvail, for what Leaper will take pleasure in the searching of his sore•••• Nor were Satan his Crafts-master, if he did permit them: For if they could clearly see the loathsomnesse of their impieties, it were not possible not to abhor them, not to abhor themselves for them; but their blindness makes them love their own filthinesse, as Ethiopians do their own swarthiness▪ Besides, they love not to have their consciences awakened, but would slee•• quietly in their sins. And he that desires to sleep, will have the curtain drawn, the light shut out, and no noise made. Whence as good meates, are unwelcome to sick persons: so is good counsell to obstinate and resolved sinner••▪ Tell them of their swearing, drinking, whoring, cheating; they will fret, and chafe, and fume, and swell, and storm, and be ready to burst again to hear it•• But let envy sweat, swell, and burst; truth must be spoken. And indeed why should not Gods servants take as free liberty in reproving, as the Devil•• servants take liberty in offending? Shall not the one be as loud for God, as the other are for Baal and Belzebub?

10. §. Yea, admonish them never so mildly, they will say we take too much upon us: as Corah and his complices twitted Moses, Numb. 16.3. not know∣ing how strictly God commands and requires it, Lev. 19.17. 2 Tim. 2.25 Ezek. 3.18, to 22. 2 Pet. 27, 8. Whence as the Chief Priests answered Iudas What is that to us? so they will blaspheme God, tear Christ in pieces, and more then betray, even shed his innocent bloud, digging into his side with oaths and say, when told of it, What is that to us? when they might as well say, What is Christ to us? what is heaven to us? or what is salvation to us? for to us the one cannot be without the other: we shall never inherit part of hi•• glo••y in heaven, if we do not take his glories part upon earth. And with God it is much about one, whether we be doers of evill, or no hinderers. For i•• we must not see our neighbours oxe, nor his sheep goe astray, or fall into a 〈◊〉〈◊〉 but we must reduce him, and help him out of it, Deut. 22.1. we are much more bound to help our neighbour himself from droping into the bottomlesse 〈◊〉〈◊〉 of Hell. And what know we but we may winne our brother, and so save his soul, Mat. 18.15.

11. §. They will hisse like Serpents, if we trouble their nests never s•• little. And its a sure sign the horse is galled that stirs too much when he i•• touched. But what are these men like, and how are they like to speed •••• the end? they are like the Thracian flint that burns with water, and is quen∣ched with oil: their souls are the worse for Gods endeavour to better the•• His holy precepts and prohibitions; doe either harden them, as the Sun 〈…〉〈…〉

12. §. But to be exasperated with good counsell, and in stead of peni∣tency to break into choler; when fury sparkles in those eyes which should gush out with water; it is an evident sign of one that shall perish, Prov. 29.1. Read the words and tremble, a man that hardneth his neck being often reproved shall suddenly be destroyed, and that without remedy: see more Prov. 1, 24, 25, 26, to 33. Whence ••is the Prophet tells Amaziah, I know that God hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsell, 2 Chron. 25.16, 20. and that the Holy Ghost speaking of Elyes sons, saith that they would not hearken unto, nor obey the voice of their father, because the Lord was determined to destroy them; 1 Sam. 2.25. Yea, it is an observation of Livie, that when the destruction of a person or Nation is destined: then the wholsome warnings both of God and Man, are set at nought. And in reason that sin is past all cure which strives against the cure. Herbs that are worse for watering, Trees that are lesse fruitfull for dunging and pruning, are to be rooted out, or hewn down. Even salvation it self will not save those that spill the potion, and fling away the plaster. When God would have cured Babylon, and she would not be cured, then she is given up to destruction without further warning.

13. §. Ignorant Worldlings (who will beleeve nothing which comes not within the compasse of their five senses) think that because God strikes not, be minds not, Psal. 50.21. Because sentence against an evill work is not executed speedily, therefore the heart of the children of men, is fully set in them to doe evill, as Solomon speaks, Eccles. 8.11. They are like the Israelites, 1 Sam. 12.15, to 20. they will not beleeve without a miracle; and it will be a miracle if ever they be saved. For should they see miracle upon miracle; should God forthwith strike one dead with a thunderbolt, and rain down fire and brimstone upon another, and cause the Earth to swallow down a third quick while they are blaspheming him: they would be as far from beleeving as they were before; as the examples of the old world, the Sodomites, Pharaoh, Balaam, Ahab, Belshazzar, Malchus, and those great Clerks, the Scribes and Pharisees, together with thousands of the Iews, sufficiently manifest.

Yea, it is easier for a man possest with many Devils to be dispossest; to raise one from the dead; or to turn a stone into flesh (in which God should meet with no opposition) then perswade an habituated Swearer to beleeve these ensuing pr••••pts, predictions, testimonies of the Gospell, or any other sa∣ving truth, Mat. 5.20. & 12.36. & 25 30, to 46. 2 Thess. 1.7, 8, 9. & 2.12 Heb. 12.14, 29. Rev. 20.12. to the end, Deut. 29.19, 20. Prov. 1.24. to 33••

14. §. Well may they beleeve what the World, the Flesh, and the Devil suggests unto them: As Satan (that he may make smooth their way to perdition) will perswade the most impudent and insolent sinners, Drunkards▪ Adulterers, Blasphemers, Sabbath-breakers, Bloodthirsty Murtherers, Persecu••ters of the Godly, and contemners of Religion, that they may take liberty to con∣tinue their sensuall lusts, by a testimony of ••cripture, and apply Christs passion 〈…〉〈…〉

head his drum of Rebellion with his pardon: they live as if the Gospell wer•• quite contrary to the rule of the Law; or as if God were neither to 〈◊〉〈◊〉 feared not cared for. Hence they exercise their saucie wits in proph•••••• scoffs at Religion, and disgrace that bloud, whereof hereafter they would giv•• a thousand worlds for one drop: hence they tear heaven with their blasphemie•• and bandie the dreadfull name of God, in their impure and polluted mouths by their bloody oaths and execrations: hence they are so witlesse, grace••lesse, and shamelesse; as to swear and curse even as dogs bark. Yea, the have so sworn away all grace, that they count it a grace to swear; and at so far from beleeving what God threatens in his Word against sin, an•• what is affirmed of his justice, and severity in punishing all wilfull, and im••penitent sinners with eternall destruction of body and soul: that they pres••sume to have part in that merit, which in every part they have so abused to be purged by that bloud, which now they take all occasions to disgrace to be saved by the same wounds and bloud, which they swear by, and so often swear away; to have Christ an Advocate for them in the next life, whe•• they are Advocates against Christ in this: that heaven will meet them a•• their last hour, when all their life long, they have galloped in the bearer rode toward hell. And that though they live like swine all their life long yet one cry for mercy at the last gasp, shall transform them into Saints. An•• this is the strong faith, they are so apt to boast of, viz. presumption, not confi••dence: Or rather, Hope frighted out of its wits. For not withstanding al this, in beleeving the Scriptures, they fall short of the Devils themselves For the Devils doe really beleeve that God is no lesse true and just then he ••word;•• mercifull; as his Word declares him to be: and thereupon they tremble a S. Iames hath it, Iames 2.19. whereas these men beleeve not a word tha•• God speaks, so as to be bettered by it.

15. §. And no marvail, for their wont hath been to beleeve Satan ra••ther then God; as did our first parents, Gen. 3. Therefore now afte•• they have rejected all means of grace, when they are so crusted in their vil••lanie, that custome is become a second or new nature: God (that he may pu••nish their hardnesse and excesse in sin, with further obduration,) not onl•• delivers them up to Satan, the God of this world; who so blindes their mindes and deludes their understandings, that the light of the glorious Gospell of Chris•• shall not shine unto them, 2 Cor. 4.3, 4. Eph. 2.2. 2 Thess. 2.9. But he give•• them up, even to a reprobate judgment, to the hardnesse of their hearts, and t•• walk in their owne connsels, Psal. 81.11.12. Rom. 1.21, to 32. And bette•• be given up to Satan, as the incestuous Corinthian was, then thus to be given up. For he was thereby converted and saved, as God used the matter: ma∣king the Scorpion a medicine against the sting of the Scorpion: the Horseleec•• a means to abate the vicious and superfluous bloud; so ordering Satans craf•• and malice, to ends which himself intended not.

Whereas these are given over; as a desperate Patient is given over by hi•• Physitian when there is no hope of his recovery. As thus, Because they wil•• not receive the truth in love, that they mights be saved; for this cause God give 〈…〉〈…〉

damned who beleeve not the truth, but take pleasure in unrighteousnesse: they are the very words of the holy Ghost, 2 Thess. 2.10, 11, 12. If any would see more touching to wofull condition of a deluded worldling; and how Satan guls wicked men with a world of misprisions, that he may the better cheat them of their souls; Let them read The Drunkards Character, and The Cure of Mis∣prision; for in this I study all possible brevity, being loath either to surfeit or cloy the Swearer; who is commonly short breath'd in well-doing; and l••st adding more should hinder him from hearing this: for Satan and his corrupt heart will not condescend, he shall hold out to hear his beloved sin so-spoken against.

MEMB. 5.

1. §. Only I will insert a few notions, aphorisms, or conclusions, touch∣ing the former point of Gods forbearing to punish the most stagitious sin∣ners when they so horribly provoke him: together with some pregnant ex∣amples of some that he hath executed Martiall Law upon, even in this life.

Cornelius Gallus (not to mention many, nor any that every Author sets down) dyed in the very act of his filthinesse, as Plutarch well notes. Nitin∣gall, Parson of Crondall in Kent, was struck dead in the Pulpit, as he was belching out his spleen against religion and zealous professors of the Gospel. It was the usual imprecation of Henry Earl of Schuartzbourg, Let me be drow∣ned in a Iakes, if it be not so; and such was his end. You may remember one Lieutenant of the Tower was hanged; it had wont to be his usuall impre∣cation, as he confessed at his death. Earl Godwin wishing at the Kings Ta∣ble that the bread he eat might choke him if he were guilty of Alphreds death, whom he had before slain: was presently choked, and fell down dead: Yea his lands also sunk into the Sea, and are called Godwins sands: where thou∣sands since have made shipwrack. It was usuall with Iohn Peter mentioned in the book of Martyres to say; if it be not true, I pray God I may rot ere I dye: and God saying Amen to it, he rotted away indeed. A Ser∣ving-man in Lincoln-shire for every trifle used to swear, Gods precious bloud, and would not be warned by his friends to leave it: insomuch that hearing the bell tole in the very anguish of death, he started up in his bed and sware, by the former oath that bell toled for him: whereupon immediately the bloud most fearfully issued, as it were, in streams from all parts of his body not one place left free and so dyed. Popiel King of Poland had over this wish in his mouth; If it be not true, I would the Rats might eat me; and so it came to passe: for he was so assailed by them at a banquet, that neither his guards, nor fire, nor water could defend him from them; as Munster mentions. The Iews said, Let his bloud be upon us and upon our children; and what followed? sixteen hundred years are now past, since they wished themselves thus wretched; and have they not ever since, been the hate, and scorne of the world? Did they not (many of them) live to see their City buried in ashes, and drowned in bloud! to see themselves no Nation? Was there ever any people under heaven, that was made so fa∣〈…〉〈…〉

〈…〉〈…〉 Nor is it seldome that God payes them in their own coin: men prophane Gods name, and he makes their names to stinke. When the pestilence rageth in our streets; blasphemy and execration must confesse that they have their d••e wages. Blasphemers live swearing, and dye raving; it is but their wages.

2. §. He punisheth some in the Suburbs of hell, that they might never come into the City it self. The evill he now suffers uncorrected, he refers to be condemned. Sin knows the doom, it must smart here, or hereafter. Outward plagues are but favour in comparison of spirituall judgments; and spirituall judgments but light, to eternall torments. God does not punish all flagitious sinners here; that he may allow some space to repent; and that none may doubt his promise of a Generall Iudgement: nor does he forbear all here, lest the world should deny his providence, and question his justice.

MEMB. 6.

1. §. But what do I urge reason to men of a reprobate judgment? to ad∣monish them, is to no more purpose, then if one should speak to life-lesse stones, or sense-lesse plants, or wit-lesse beasts; for they will never fear any thing till they be in Hell fire; wherefore God leaves them to be confuted with fire and brimstone, since nothing else wil doe it. If there be any here that beleeve a Resurrection (as I hope better things of some of you) all such I would beseech, by the mercies of God before mentioned, that they would not be so desparately wicked, as to mock their admonisher, scoff at the means to be saved, and make themselves merry, with their owne damnations; but that they would entertain this messuage as if it were an Epistle sent from God himself, to invite and call them to repentance. Yea, consider seriously what I have said, and do not, Oh do not mock at Gods Word, nor sport away your souls into those pains which are easelesse, endlesse, and remedilesse. Shal we give an account at the day of judgement for every idle word we speak, Mat. 12.36. and never give a reckoning for our wicked swearing and cursing? we shall be judged by our words, v. 37.

Are you willing to be saved? if you are, Break off your sins by repentance Dan. 4.27. Cease to do evill, learn to doe well, Isai. 1.16.17. Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Saviour, and never more commit the like impiety. Yea, doe not only leave your swearing, but fear an Oath and make conscience of it resolve not to take the glorious name of God in vain, nor place any othe•• creature in his roome: though the Devill should say unto you, as once h•• did to Christ, All this will I give thee. For it is not enough that we abstained from evill, unlesse we hate it also, and doe the contrary good; Sanctifie the Lord God in your heart, 1 Pet. 3.15. Make a covenant with your mouth, as Jo•• did with his eyes, and set a watch before the door of your lips, that you thu•• offend not with your tongue, Psal. 141.3.

2. §. Which if you doe rightly, the like care to avoid all other sins wil•• necessarily follow: because he that fears to commit one sin out of consci∣ence, and because God forbids it, will upon the same ground, fear all the 〈…〉〈…〉

commit it, as that God should never impure it, 2 Tim. 2.19. Neither can a regenerate mind consist with a determination to continue in any one sin; as when Christ cast out one Devill, we read that he cast out all, even the whole Legion, Mark. 5.2 &c. And he that makes not some consience of all sin, makes no true conscience of any sin.

And the same is to be understood also of duties commanded, for the same law which injoins us to hate and for sake all sin, commands us also to strive after universal obedience to every precept. And it is a true rule, he that hath not in him all Christian graces in their measure, hath none; and he that hath any one truly, hath all. He that is not sanctified in every part, is truly sanctified in no part, 1 Pet. 1.15. 2 Pet. 3.11. Mat. 5.48. 2 Tim. 3.17. 2 Cor. 7.1. And the least sin allowed of, be it but a vaine thought, or one duty omitted, is enough to cast thee into hell; for the wages of sin (any sin be it never so little) is death, Rom. 6.23. Jam. 1.15. Yea admit thou hadst never acted any the least evill in all thy life, it were not enough to save thee from hell, much lesse to bring thee to heaven, for we need no more to condemn us, then what we brought into the World with us. Gen. 2.17. Psal. 51.5. Rom. 5.12. Whence the new born child in the law was commanded to offer a sin offer∣ing, Lev. 12.6.

3. §. Wherefore as you tender the good of your own soul, set upon the work presently before the Drawbridge be taken up; provide with Ioseph for the dearth to come; With Noah, in the days of thine h••alth, build the Ark of a good consci∣ence against the floods of sicknesse. Imitate the Ant, who provides her meat in Summer for the Winter following, Yea, do it whilst the yearning bowels, the bleeding wounds, and compassionate arms of Jesus Christ lie open to receive you. Whiles you have health, and life and means, and time to repent, and make your peace with God in Christ, as you tender I say the everlasting happinesse & wel-fare of your almost lost and drowned soul, as you expect or hope for grace or mercy, for joy and comfort, for heaven and salvation, for endlesse blisse and glory at the last. As you would escape the direful wrath of God, the bitter sen∣tence and doom of Christ, the never dying sting, and worm of conscience, the tor∣menting and soul-scorching flames of hel, and everlasting separation from Gods blissfull presence, abjure utterly renounce all wilfull and affected evill; and in the first place this abominable sin of swearing and cursing.

4. §. The which Grace if you would obtain, omit not to pray for the assi∣stance of Gods spirit, otherwise thy strength is small; yea, except God give thee repentance, and removes all impediments that may hinder, thou canst no more turn thy self, then thou couldst at first make thy self. We are not sufficient of our selves to thinke, much lesse to speak, least of all to doe ought that is good, 2 Cor. 3.5. Job. 15.4, 5. We are swift to all evill, but to any good im∣moveable. Wherefore beg of God that he will give you a new heart, and when the heart is changed, all the members will follow after it, as the rest of the creatures after the Sun when it arisest. Importune him for grace, that, thou mayest firmly resolve, speedily begin, and continually persevere in doing and suffering his holy will. Desire him to regenerate thy heart, change and pu∣〈…〉〈…〉

then thy will, renew thy affections, and beat down in thee whatsoever stands in opposition to the Scepter of Jesus Christ. Only this let me add••. Be sure you wholly and only rest on your Saviour Iesus Christ for salvation, abhor∣ring to attribute or ascribe ought to doing: for our very righteousnesses are as filthy rags, Esa. 64.6. And the sole perfection of a Christian, is the imputati∣on of Christs righteousnesse, and the not imputation of his own unrighteousness•• a rule which we are very apt to swerve from, either on the right or left hand•• wherefore if you would not erre, observe this golden mean, endeavor to live as if there were no Gospel, and to dye as if there were no law. And now for con∣clusion, If thou receivest any power against this great evil, forget not to be thankfull, and when God hath the fruit of his mercies, he will not spare to sow much where he reaps much: and so having set before you life and death, I leave you to choose which of them you like best. Only think what account you shall give of that you have read; for if this warning prevail not, it is much to be feared the next will be that of The Son of man. Mat. 25.41. De∣part from me, &c.

Post-Script.

YOu that fear God, or have any bowels of compassion towards the precious souls of those poor ignorant men, women, and children, whom you hear to swear and curse as Dogs barks; (that is not more of curstnesse then out of custome;) with them to read these few pages, neither count it as a thing indifferent which may either be done or dispensed with∣all; for besides that, God hath commanded the duty of admonition, Heb. 3.13. 2 Tim. 2.25. and commended the practise of it, Rev. 1.2, 6. and condemned the contrary, v. 20. If you do not it, or the like, you hate your brother, Lev. 19.17. and make your self guilty both of his sin and ruine, Ezek. 3.18. to 22. For as none but a Cain will say, Am I my brothers Keeper? so these could never continue their cursing and swearing as they doe: if they were but so happy as to meet with timely and faithfull admonition. Nor can you love God and patiently hear these miscreants blaspheme his holy Name as they do, 2 Pet. 2.7, 8. Or manifest your self his by adoption and regeneration; for wel-born children are touched to the quick with the injuries of their Parents; and not to be moved in this case, is to confesse our selves bastards. Yea it is a base, vile, and unjust ingratitude in those men, that can endure the disgrace of them, under whose shelter they live. Which being so, make it a part of your charity, to give of them as you meet with occasion; as that you shall hourly do, even as you passe the streets, if you but mind it. And me thinks, none that are able should spare to be at a farthing cost, when that farthing, may possibly prove saving of a Swearers soul. And to that end, any one may have what they please; giving so many farthings to the poor. And also other Books or more generall concernment, upon the like terms, repairing to the Blew pales, over against the high Constables short of Shoreditch Church, where there is a Glasse Lanthorne in the window.

Imprimatur

JOHN DOVVNAME, THO. GATAKER.

Adde this (together with the Abstract of the Drunkards Character) to God 〈…〉〈…〉