A Sovereign Antidote for Recovery of Souls, Part 3

A Sovereign Antidote for Recovery of Souls · Part 3

p. 15A Hopefull way to Cure that horrid Sin of SWEARING, Or an help to ſave SWEARERS, if willing to be ſaved: Being an Offer or Meſſage from Him, whom they ſo Daringly and Audaciouſly provoke.

Alſo a Curb againſt CURSING.

Member 1.

1. Sect. Meſſenger. SIr, Me thinks 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 p. 16for: who for ſin caſt the Angels out of Heaven, Adam out of Paradiſe, drowned the old world, rained down fire and brimſtone upon Sodom, commanded the earth to open her mouth, and ſwallow down quick Korah and his company, 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 people: 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 odious unthankfulneſs: yea, it is a mercy beyond expreſſion, that he hath ſpared you ſo long.

When a Dog flies in his maſters face that keeps him, we conclude he is mad: are you then rational men, that (being never ſo little croſt) will fly in your Makers face, and tear your Saviours name in pieces, with oaths and execrations, which is worſe than Frenzy? yea, this is to ſend challenges into Heaven, and make love to deſtruction! And certainly it is Gods unſpeakable mercy, that every ſuch oath and blaſphemy, proves not a Benoni, the death of the mother, Gen. 35.18.

Sect. 2. Think me not too bold, or over-harſh; for I ſpeak to you both for and from my Maker and Redeemer. Yea, be 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, call to mind what God and Chriſt hath done for us. How when we were in a ſad condition, when by ſin we had forfeited our ſ…lves and all we had, and wilfully plunged our ſouls and bodies into eternal torments: when neither heaven, earth, nor hell, could have yielded any ſatisfactory thing beſides Chriſt, that could have ſatisfied Gods juſtice, and merited heaven for us: then, oh then! The eternal God would die, viz. ſo far as was poſſible or neceſſary, that we might not die eternally, John 3.16. A mercy beſtowed, and a way found out, that may aſtoniſh all the ſons of men on earth, and Angels in heaven. And all this even againſt our wills, when we were his enemies, mortally hating him, and to our utmoſt fighting againſt him, and taking part with his onelyonly enemies (Sin and Satan) as now you do, not having the leaſt thought or deſire of reconcilement; but a perverſe and obſtinate will, to reſiſt all means tending thereunto.

Sect. 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 ſpitefully 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.

Sect. 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 judgements: and certainly, if a friend had given us but a thouſandth part of what God hath, we ſhould heartily love him all our lives, & think no thanks p. 17ſufficient. And in reaſon, Hath God done ſo much for us, and ſhall we deny 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 entice us unto it, as in other ſins: for all you can expect by it is the ſuſpicion of common Lyers, by being common Swearers; or that you ſhall vex others, and they ſhall hate you. Whereas if we could give Chriſt our bodies 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 for every oath and curſe you utter, as the Law enjoyns; 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, James 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 injunction, 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 it moſt fearful, 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 tranſgreſs without a cauſe, Pſalm 25.3.

And no marvel that this fearful imprecation ſhould fall from the Prophets mouth; for that man is bottomleſly ill, who loves vice meerly becauſe it is a vice, and becauſe God moſt ſtrictly forbids it. He is a deſperate prodigious, damnable wretch, who (rather then not die) will anger God on ſet purpoſe. Wherefore look 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 vvhom blaſphemy was an eſpecial recreation on Earth.

Sect. 5. Argue with all the vvorld, and they vvill conclude, there is no vice like ingratitude: and meer ingratitude returns nothing for good, but you return evil; yea, the greateſt and moſt malicious evil, for the greateſt and moſt admired love. It was horrible ingratitude for the Jews to ſcourge and crucifie Chriſt, who did them good every way; for he healed their diſeaſes, fed their bodies, enlightned their minds, 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 ſink the onelyonly ſhip that could ſave them:) but you are more ingrateful to God and Chriſt then they were, or can be expreſt by the beſt Orator alive. For which read more in a Treatiſe intituled, Gods goodneſs, and Englands unthankefulneſs, from chap. 4. to chap. 7.

Sect. 6. O that you would but conſider, that the Lord Jehovah, vvho 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 as ſoon ſtab a Dagger to your Hearts, as let p. 18ſuch oaths and execrations drop from your mouths. Conſider of it I beſeech you, leſt you ſwear away your part in that blood which muſt ſave you, if ever you be ſaved; yea, take heed leſt you be plagued with a witneſs, 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, Zech. 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 body, by ſending ſome foul diſeaſe, or in your eſtate, by ſuddenly conſuming it, or in your name, by blemiſhing and blaſting it, or in your ſeed, by not proſpering it, or in your mind, 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 heed what you do before it prove too late.

Sect. 7. Or if you regard not your ſelf, or your own ſouls good, yet for the Nations good, leave your ſwearing: for the Lord (as now we find to 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, Jer. 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 cuſtome 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 do not, will be a ſore witneſs, and riſe up in judgement againſt you another day.

Memb. 2.

Swearer. Did I ſwear or curſe?

Sect. 1. Meſſenger. Very often, as all here preſent can witneſs, 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 witneſs againſt Swearers, Mal. 3.5. For of all other ſinners the Lord will not hold him guiltleſs that taketh his Name in vain, as the third Commandment tels you, Exod. 20.7.

Sect. 2. But wo is me, it fares with common Swearers as with perſons deſperately 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 ſenſleſneſs to overſpread the heart, memory, and conſcience, that the ſwearer ſwears unwittingly; and having ſworn, hath no remembrance of his Oath, much leſs repentance for his ſin.

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

Sect. 3 Meſſeng…r. O fool! What Prince hearing himſelf abuſed to his face, by the reproachfull words of his baſe and impotent Subject, would admit of ſuch an excuſe, That whatſoever he ſpake with his mouth, yet he thought no p. 19ill 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 and dread his glorious and fearful Name, the Lord our God, he will make our plagues wonderful and of long continuance, and the plagues of our poſterity. Beſides, how frequently doſt thou pollute and profane Gods Name, and thy Saviours? The Jews grievouſly ſinned in crucifying the Lord of Life but once, and that of Ignorance: but the times are innumerable that thou doſt it, every day in the year, every hour in the day, although thy conſcience and the holy Spirit of grace hath checkt thee for it a thouſand and a thouſand times. Doſt thou expect to have Chriſt thy Redeemer and Ad…ocate, when thy conſcience tels thee that thou haſt ſeldom remembred him, but to blaſpheme him? and more often named him in thy Oaths and Curſes, than in thy Prayers.

Swearer. Surely, If I d…d ſwear, it was but by Faith and Troth, by our Lady, the Maſs, the Light, this Bread, by the Croſs of this Silver, or the like; which is no great matter I hope, ſo long as I ſwore not by God, nor by my Saviour.

Sect. 4. M…ſſenger. That is your groſs ignorance of the Scriptures; for God expreſly forbids it, and that upon pain of damnation, Jam. 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 foo…ſtool; nor by Jeruſalem, for it is the City of the great King; neither ſhalt thou ſwear by thine head, becauſe thou canſt not make one hair white or black: but let your communication be Yea, Yea, Nay, Nay; for whatſoever is more than theſe cometh of evil. And then by his Apoſtle, Above all things, my brethren, 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, Jam. 5.12. Where mark the Emphaſis in the firſt words, Above all things ſwear not; and the great danger of it in the laſt word, condemnation.

Sect. 5. If the matter be light & 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. Iſa. 45.23. & 65.16. Joſh. 23.7. Jer. 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 worſh…p; a lawful oath being a kind of Invocation, and a part of Gods worſhip: Yea, whatſoever we ſwear by, that we invocate, both as our Witneſs, Surety, and Judge, Heb. 6.16. and by conſequence, deifie it, by aſcribing and communicating unto it Gods incommunicable Attributes, as his Omnipreſence, and Omniſcience, of being every where preſent, and knowing the ſecret thoughts and intentions of the heart; and likewiſe an Omnipotency, as being Almighty in patronizing, protecting, defending, 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 communicated or aſcribed to another. So that in ſwearing by any of thoſe things, thou committeſt an high degree of groſs Idolatry, thou ſpoileſt and robbeſt God of his Glory, (the moſt impious kind of theft) and in a manner dethroneſt him, and placeſt an Idol in his room.

Sect. 6. And as to ſwear by the creature makes the ſin far more hainous, ſo the more mean and vile the thing is which you ſwear by (be it by my fay, by cock p. 20and p…e, hares foot, by this ch…eſe, and ſuch like childiſh oaths, which are ſo much in uſe with the ignorant & 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 creature as a witneſs unto your conſcience, that you ſpeak the truth, and lie not, which only belongeth to God? And therefore the Lord calls it a forſaking of him; as mark well what he ſaith, Jer. 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 Creature? 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 ne…er riſe again, Amos 8.14. A terrible place to vain ſwearers.

Neither are we to joyn any other with God in our oaths; for, in ſo doing we make baſe Idols, and filthy creatures Co…vals in honour, and Competitors in the Throne of Juſtice with the Lord, who is Creator of Heaven and Earth, and the ſupreme Judge and ſole Monarch of all the World. Or, in caſe we do, our doom ſhall be remedileſs; for the Lord threatneth 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 circumſtances 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 excuſed or defended.

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

Sect. 7. Meſſenger▪ You muſt not meaſure all others by your own buſhel: for although ill Diſpoſitions cauſe ill Suſpicions, even as the eye that is bloud…hot ſees all things red, or as they that have the Jau…dies ſee all things yellow; yet know, that there be thouſands who can ſay truly, through Gods mercy, that they had rather chooſe to have their ſouls paſs from their bodies, than a w…lful premeditated Lye, or a wicked Oath, from their mouths: Wherefore when you want experience, think the beſt, as Charity bids you, and leave what you know not to the ſearcher of hearts.

Sect. 8. As for the number of Swearers, it cannot be denied, but the ſin is almoſt univerſal, and this is it which hath incenſed Gods wrath, and almoſt brought an univerſal deſtruction upon our whole Nation: But is not this excuſe [That others do ſo] a moſt reaſonleſs plea, and only becoming a fool? when our Saviour Chriſt hath plainly told us, that the greateſt number go the broad way to deſtruction, and but a few the narrow way which leade…h unto life, Mat. 7.13, 14. And S. John, that the whole World lieth in wickedneſs, 1 Joh. 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 Fel…ny, and ſay that others do ſo? Or wilt thou leap into Hell, and caſt away thy ſoul, becauſe others do ſo? A ſorry comfort it will be, to have a numerous multitude accompany us into that lake of fire that never ſhall be quenched.

Beſides, this is Gods expreſs charge, Exod. 23.2. Thou ſhalt not follow a p. 21multitude to do evil. And S. Pauls everlaſting Rule, Rom. 12.2. Faſhion not your ſelve… like unto this world.

Swearer. But I may lawfully ſwear, ſo I affirm nothing but the truth.

Sect. 9. Meſſenger. If you be lawfully called to it, as before a Magiſtrate, or when ſome urgent matter conſtraineth, for the confirming of a neceſſary truth (which can by no other lawful means be cleared) and for the ending of all contentions and controverſies, and clear…ng our own or our neighbours 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 & end of an oath; in which caſe a man is rather a patient than a voluntary agent; you may ſwear: otherwiſe not. Neither muſt we ſwear at all in our ordinary communication, if we will obey Gods Word, as you may ſee, Mat. 5.34, 35, 36, 37. Jam. 5.12.

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

Sect. 10. Meſſenger. Thou hadſt as good ſay, I have ſo often made ſhipwrack of my credit by accuſtomary lying, that I can gain no belief unto my words without an oath; for it argues a guilty conſcience of the want of credit, and 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 a Jewel as their Faith, or offer better ſecurity for every ſmall trifle. Beſides, he that often ſweareth, not ſeldom forſweareth. And ſo I have informed you from Gods Word, what the danger is of vain and wicked ſwearing.

Memb. 3.

Sect. 1. But as if Swearing alone would not preſs thee deep enough into Hell, thou addeſt Curſing to it; a ſin of a higher nature, which none 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 ſtigmatize ſuch a one? His mouth is full of curſing, Pſal. 10.7. Rom. 3.14. or He loveth curſing, Pſal. 109.17. And indeed, whom can you obſerve to love this ſin, or to have their mouths full of curſing, but Ruffian▪ and ſons of Belial? ſuch as have ſhaken out of their hearts the fear of God, the ſhame of men, the love of heaven, the dread of hell, not once caring what is thought or ſpoken of them here, or what becomes of them hereafter: yea, obſerve them well, and you will find, that they are mockers of all that march not under the pay of the Devil.

Sect. 2. And whence do theſe Monſters of the earth, theſe helliſh miſcreants, theſe bodily and viſible devils learn this their damnable curſing and ſwearing? Are not their tongues fired and edged from Hell? as S. James hath it, Jam. 3.6. Yea, it is the very language of the damned, as you may ſee Rev. 16.1, 21. Only they learn it here before they come thither, and are ſuch proficients therein, that the Devil counts them his beſt Scholars, and ſets them in his higheſt form, Pſal. 1.1. And well they deſerve it, with whom the language of hell is ſo familiar, that blaſphemy is become their mother-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 and Curſi…g follows Korah, Dathan, and Abiram. And certainly, if the infernal Tophet be not for theſe men, it can challenge no gueſts. But ſee how witleſs, graceleſs, and ſhameleſs even the beſt are that uſe to curſe; for I paſs over ſuch as call for a curſe on themſelves, ſaying, God damn me, Sink me, Co found me, T…e Devil take me, p. 22and the like; which would make a rational man tremble to name; becauſe I were as good knock at a deaf mans door, or a dead mans grave, as ſpeak to them.

Sect. 3. Thou art croſſed by ſome one, perhaps thy wife, child, or ſervant, or elſe thy horſe, the weather, the dice, …owls, 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 helliſh ſpeech falls from thy foul mouth. And ſo upon every fooliſh trifle, or every time thou art angry, God muſt be at thy beck, and come down from heaven in all haſte and become thy Officer to revenge thy quarrel, and ſerve thy malicious humour; (O monſtrous impiety! O ſhameleſs impudency! to be abhorred of all that hear it) not once taking notice what he commands in his Word, as, Bleſs them that perſecute you; bleſs, I ſay, and curſe not, Rom. 12.14. And again, Bleſs 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.

Sect. 4. But this is not one half of thine offence, For whom doſt 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. Job 1.21. from whom thou haſt deſerved it, and ten thouſand times a greater croſs: but inſtead of looking up from the ſtone, to the hand which threw it; or from the effect to the cauſe, as Gods people do; thou like a maſtiff dog, ſ…tteſt upon the ſtone or weapon that hurts thee. But in this caſe, Who are you angry withal? 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 Rabſhakeh 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 blasphemed? and againſt whom hast thou exalted thy ſelf? even against the Holy One of Iſrael.

Sect. 5. Beſides, why doſt thou curſe thine enemy? (if he be ſo) but becauſe 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 doſt 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 mercy 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 leſs deſerved thoſe curſes and ſton…s from Shimei, than David? Yea, did not that head deſerve to be tongueleſs, that body to be headleſs, that ſo undeſervedly curſed ſuch an Innocent? as after it fell out. For the curſes and ſtones which Shimei threw at David, rebounded upon Shimei, and ſplit his heart; yea, and at laſt knockt out his brains; and the like of Goliahs curſes; which is alſo thy very caſe. For,

Sect. 6. What will be the iſſue? the cauſeleſs curſe ſhall not come where the Curſer meant it, Pro. 26.2. yea, though thou curſeſt, yet God will bleſs, Pſal. 109.28. but thy curſes ſhall be ſure to rebound back into thine own breſt, Pſal. 7.14, 15, 16. Pro…. 14.30. Curſing mouths are like ill made Pieces, which while p. 23men diſcharge at others, recoil in ſplinters on their own faces. Their words & wiſhes be but whirlwinds, which being breathen forth, return again into 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 came into his bowels like water, and like oyl into his bo…es; let it be unto him as a garment to cover him, and for a girdle wherewith he ſhall alwaies be girded, Ver. 17.18, 19. Hear this all ye, whoſe tongues 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 y… curſed into everlaſting fire, prepared for the Devil and his Angels, Mat. 25.41. Where they ſhall do nothing but curſe for evermore; for they no further apprehending the goodneſs, mercy, & bounty of God, than by the ſence of their own torments, (the effects of his juſtice) ſhall hate him, and hating him, they ſhall curſe 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 Croſs, becauſe it hath ſatisfied for millions, and done their unbelieving 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; Lachrymae 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 bleſs, that look to be heirs of the bleſſing.

Sect. 7. But to be in Hell, and there to continue everlaſtingly in a bed of quenchleſs flames, is not all. For this is the portion, even of Negative and viceleſs Chriſtians, if they be not vertuous. Of ſuch as do not ſwear, 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 doſt 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 torment 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 ſeveral circumſtances, would appear to be out of meaſure great and numerous. I'le mention but one of ten.

With thy ſwearing and curſing, thou doſt not only wound thine own ſoul, worſe than the Baalites wounded their own bodies, (for thou wilfully murthereſt 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 m…ſchief; for thou draweſt vengeance upon thouſands, by thy infectious and damnable example; as how can it be otherwiſe? Thou doſt not only infect thy companions, p. 24but almoſt all that hear, 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 accuſtomary ſwearing, learned to ſpeak Engliſh and Oaths together; and ſo to blaſpheme God almoſt ſo ſoon as he hath made them. And not onelyonly ſo, but thy example infects others, and they ſpread it abroad to more; like a malicious man ſick of the plague, that runs into the throng, to diſperſe his infection, whoſe miſchief out-weighs all penalty. It is like the ſetting a mans own houſe on fire; it burns many of his neighbours houſes, and he ſhall anſwer for all the ſpoil. So that the infection of ſin is much worſe than the act.

Sect. 8. Nor wilt thou ceaſe to ſin when thou ſhalt ceaſe to live; but thy wickedneſs will continue longer than thy life. For as if we ſow good works, ſucceſſion ſhall reap them, and we ſhall be happy in making them ſo; ſo on the contrary, wicked men leave their evil practices 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 Jeroboams caſe, in making Iſrael to ſin: for let him be dead, yet ſo long as any worſhipped his Calves, Jeroboam ſinned. Neither was his ſin ſoon forgotten; Nadab his ſon, and Baaſha his ſucceſſor, Zimri, and Omri, and Ahab, and Ahaziah, and Jehoram, all theſe walked in the wayes of Jeroboam, 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 Mahomet endure! when every Turk that periſheth by his jugling, doth daily add 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 evil example. And look to it, for the blood 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 thouſand. Thou doſt not more increaſe other mens wickedneſs on earth, than their wickedneſs ſhall increaſe thy damnation in hell, Luk. 16.

Sect. 9. It were eaſie to go on in aggravating thy ſin and wretchedneſs, and making it out of meaſure great, and the ſouls that miſcarry through the contagion of thy evil example numerous. For is not the Goſpel and the Name of God blaſphemed among the very Turks, Jews, and Infidels; and an evil ſcandal raiſed upon the whole Church; through thy ſuperlative wickedneſs, and other thy fellovvs? Yea, does not this keep them off from embracing the Chriſtian Religion, and cauſe them to proteſt againſt their ovvn converſion? Which makes me vvonder that Swearers, Drunkards, and ſuch vvicked and prophane wretches, are not (like dirt in the houſe of God) throvvn out into the ſtreet, by excommunication: Or as excrements and bad humours in mans body, vvhichwhich is never at eaſe till it be thereof disburthened; as Auſtin vvell notes. That they are not marked vvith a black coal of infamy, and their company avoided, as by the Apoſtles order they ought, Rom. 16.17. 2 Theſ. 3.6, 14. Eph. 5.5, 7. 1 Cor. 5.5, 11. 1 Tim. 1.20. That they are not to us as Lepers vvere among the Jews; or as men full of plague ſores are amongſt us. We vvell knovv the good husbandman weeds his field of hurtful plants, that they p. 25may 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 betimes, 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 unfeignedly bleſs God, for what I have heard from you; for formerly, I had not the leaſt thought that ſwearing by faith, troth, or any other creature was ſo grievous a ſin, as you have made it appear from the Word. And I hope it ſhall be a ſufficient warning to me for time to come.

Sect. 1. Meſtenger. If ſo, you have cauſe to bleſs God indeed. For all of you have heard the ſelf-ſame Word; but one goes away bettered, others exasperated and enraged, 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 boſom, puts fleſh into another.

Sect. 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 encreaſe his knowledge, and leſſen his vices. As who by looking in a Glaſs ſhall ſpy ſpots in his face, and will not forth with wipe them out? A wiſe man will not have one ſin twice repeated unto him. And theſe may be reſembled to wax, which yieldeth ſooner to the ſeal, than ſteel to the ſtamp. But

Sect. 3. Secondly, others are like Tullies ſtrange ſoil, much rain leaves them ſtill as dry as duſt. Or the Wolf 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 & examples never ſo much concern them, they prove no other than as ſo many characters writ in the water, which leave no impreſſion behind them. Who may be reſembled to an Hour-glaſs or Conduit, 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 ſoftned; again put it into the water, 'tis harder than before. Yea, let them never ſo much ſmart for their ſins; they will return to them again until they periſh. Reſembling ſome ſilly fly, which being beat from the candle an hundred times, and oft ſinged therein, yet will return to it again until ſhe be conſumed, Prov. 23.35. All thoſe Beaſts which went into the Ark unclean, came likewiſe out unclean.

Sect. 4. Thirdly, another ſort will very orderly hear the Word, and delight 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 further, as thoſe Jews ſerved our Saviour, Joh. 6.66. The Athenians Paul, Acts 17.16, to 34. and Ahab Micaiah, 1 Kings 22.8.

Sect. 5. Sore eyes you know are much grieved to look upon the Sun. Bankrupts cannot abide the ſight of their counting books, nor do deformed faces love to look themſelves in a true glaſs. For which read, John 3.19, 20, 21.

But let ſuch men know, that to fly from the light, and reject the means, p. 26puts them out of all hope. That ſin is paſt cure, which turns from, and refuſeth 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 wilful murtherer.

Sect. 6. Fourthly and laſtly, (for I paſs by thoſe blocks that go to Church as dogs do, only for company; & can hear a powerful Miniſter for twenty or thirty years together, and mind no more what they hear than 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 repe…t and believe, that ſo they may be ſaved; will carp, and fre… & ſpurn againſt the very Word of God for being ſo ſharp & ſearching, & thereupon perſecute the Meſſenger, as the Princes & falſe Prophets did Jeremiah, Herodias John Baptiſt, and the Phariſees Chriſt.

Sect. 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, Act. 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. & 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. Iſa. 37.4.22, 23, 28. Act. 5.39. & 9.4, 5. Joh. 9.4. 1 Theſ. 4.8. Joh. 15.20, to 26. Num. 16.11. 1 Sam. 8.7. Mar. 9.42. Pſal. 79.12. 2 Kin. 2.24. O that the Goſpels enemies would but ſeriouſly conſider theſe Scriptures, and be warned by them. For certainly 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 Meſſengers of his love.

Sect. 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 priſoner doth abhor to hear his ſentence from the just Judge. And indeed, if many (as we know by experience) love not to hear the worſt of their temporal cauſes and caſes; nor yet of their bodily diſtempers, with which their lives or eſtates be indangered. How much more will wicked men decline from ſeeing their hainous abominations, and themſelves guilty of Hell, and eternal damnation? though thereof there be an abſolute neceſſity, if ever they be ſaved.

Sect. 9. Guilty ſinners love application as dearly as a dog does a cudgel. And no marvel, for what Leper will take pleaſure in the ſearching of his ſores? Nor were Satan his Crafts-maſter, if he did permit them: For if they could clearly ſee the loathſomneſs of their impieties, it were impoſſible not to abhor them, not to abhor themſelves for them; but their blindneſs makes them love their own filthineſs, as Ethiopians do their own ſwarthineſs. Beſides, they love not to have their conſciences awakened, but would ſleep quietly in their ſins: And he that deſires to ſleep will have the curtains drawn, the light ſhut out, and no noiſe made. Whence as good meats are unwelcome to ſick perſons; ſo is good counſel to obſtinate and reſolved ſinners. Tell them of their ſwearing, drinking, whoring, cheating; they will fret, and chafe, and fume, and ſwell, and ſtorm, and p. 27be 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 Devils ſervants take liberty in offending? Shall not the one be as loud for God, as the other are for Baal and Beelzebub?

Sect. 10. Yea, admoniſh them never ſo mildly, they will ſay we take too much upon us: as Korah and his complices twitted Moſes, Num. 16.3. not knowing how ſtrictly God commands and requires it, Lev. 19.17. 2 T…m. 2.25. Ezek. 3.18, to 22. 2 Pet. 2.7, 8. Whence as the Chief Prieſts anſwered Judas, What is that to us? ſo they will blaſpheme God, tear Chriſt in pieces, and more than 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 his glory 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 evil, or no binderers. For if we muſt not ſee our neighbours ox, nor his ſheep go aſtray, or fall into a pit, but we muſt reduce him, a…d help him out of it, Deut. 22.1. we are much more bound to help our neighbour himſelf from dropping into the bottomleſs pit of Hell. And what know we but we may win our brother, and ſo ſave his ſoul, Mat. 18.15.

Sect. 11. They will hiſs like Serpents, if we trouble their neſts never ſo little. And it is a ſure ſign the horſe is galled, that ſtirs too much when he is touched. But what are theſe men like, and how are they like to ſpeed in the end? They are like the Thracian flint that burns with water, and is quenched with oyl: their ſouls are the worſe for Gods endeavour to better them. His holy precepts and prohibitions, do either harden them, as the Sun hardens clay, and cold water hot iron; or elſe they enrage them, as a furious maſtiffe Dog is the madder for his chain.

Sect. 12. But to be exaſperated with good counſel, and in ſtead of penitency, 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 it is the Prophet tells Amaziah, I know that God hath determined to deſtroy thee, becauſe thou haſt done this, and haſt not obeyed my counſel, 2 Chro▪ 25.16, 20. and that the Holy Ghoſt, ſpeaking of Ely's 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 Livy, 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 leſs fruitful 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 plaiſter. When God would have cured Babylon, and ſhe would not be cured; then ſhe is given up to deſtruction without further warning.

Sect. 13. Ignorant Worldlings (who will believe nothing which comes not within the compaſs of their five ſenſes) think that becauſe God ſtrikes not, he minds not, Pſal. 50.21. Becauſe ſentence againſt an evil work is not executed p. 28ſpeedily, therefore the heart of the children of me… is fully ſet in them to do evil, as Solomon ſpeaks, Eccleſ. 8.11. They are like the Iſraelites, 1 Sam. 12.15, to 20. they will not believe 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 thunder-bolt, and rain down fire and brimſto…e upon anoth…r, and cauſe the earth to ſwallow down a third quick while they are blaſpheming him, they would be as far from believing as they were before, as the examples of the old world, the Sodomites, Pharaoh, Baalam, Ahab, Belſhazzer, M…lch…us, and thoſe great Clerks, the Scribes, and Phariſees, together with thouſands of the Jews, ſufficiently manifeſt.

Yea, it is eaſier for a man poſſeſt with ma…y Devils to be diſpoſs…ſt; to ra…ſe one from the dead, or to turn a ſtone into fleſh, (in which God ſhould meet with no oppoſition) than perſwade an habituated Swearer to believe theſe enſuing precept, prediction, teſtimonies of the Goſpel, or any other ſaving truth, M…t. 5.20. & 12.36. & 25.30▪ to 46. 2 Theſ. 1.7, 8, 9. & 2.12. Heb. 12.14.29. Rev. 20.12, to the end, Deut. 29.19, 30. Prov. 1.24, to 33.

Sect. 14. Well may they believe 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, Adult…ers, Blaſphemers, Sabbath-breakers, Blo…d-thirſty murtherers, Perſecuters of the godly, and …o…emners of Religio…, that they may take liberty to continue their ſenſual luſts, by a teſtimony of Scripture, and apply Christs paſſion as a warrant for their licentiouſneſs, his Death as a licenſe to ſin, his Croſs as a Lette…s patent to do miſchief. And hereupon, as if a Malefactor ſhould head his d…um of rebellion with his pardon, they live as if the goſpel were quite contrary to the rule of the law, or as if God were neither to be feared nor cared for. Hence they exerciſe their ſaucy wits in prophane ſcoffs at religion, & diſgrace that blood, whereof hereafter they would give a thouſand worlds for o…e drop. Hence they tear heaven with their blaſphemies, and bandy the dreadful Name of God, in their impure and polluted mouths, by their bloudy oaths and execrations; hence they are ſo witleſs, graceleſs, and ſhameleſs, as to ſwear and curſe even as dogs bark. Yea, they have ſo ſworn away all grace, that they count it a grace to ſwear, and are ſo far from believing what God threatens in his Word againſt ſin, and what is affirmed of his juſtice, and ſeverity in puniſhing all wilful and impenitent ſinners with eternal deſtruction of body and ſoul; that they preſume to have part in that merit, which in every part they have ſo abuſed; to be purged by that blood, 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, when they are Advocates againſt Chriſt in this: That heaven will meet them at their laſt hour, when all their life long, they have galloped in the beaten road toward hell. And that though they live like ſwine all their life long, yet one cry for mercy at the laſt gasp, ſhall …ransfo…m them into Saints. And this is the ſtrong faith they are ſo apt to boaſt of, viz. preſumption, not confidence: Or rather, Hope frighted out of its wits. For notwithſtanding all this, in believing the Scriptures they fall …hort of the Devils themſelves. For the Devils do really believe that God is no leſs true and juſt p. 29then he is merciful; as his Word declares him to be: and thereu…n they tremble, as St. James hath it, Jam. 2.19. whereas theſe men … not a word that God ſpeaks, ſo as to be bettered by it.

Sect. 15. And no marvel, for their wont hath been to believe Satan rather than God; as did our firſt Parents, Gen. 3. Therefore now after they have rejected all means of grace, when they are ſo cruſted in their v…llany, that cuſtom is become a ſecond or new nature: God (that he may puniſh their hardneſs and exceſs in ſin, with further obduration) not only delivers them up …o Satan, the God of this world; who ſo blinds their minds, and deludes their underſtanding…, that the light of the glorious Goſp…l of Chriſt ſhall not ſhine unto them, 2 Cor. 4.3, 4. Eph. 2.2. 2 Theſ. 2.9. But he gives them up, even to a reprobate judgment, to the hardneſs of their hearts, and to walk in their own counſels, Pſal. …1.11, 12. Rom. 1.21, to 32. And better be given up to Satan, as the incestuous Corinthian was, than thus to be given up. For he was thereby converted & ſaved, as God uſed the matter; making the Scorpion a medicine againſt the ſting of the Scorpion: the Horſeleech a means to abate the vicious and ſuperfluous bloud; ſo ordering Satans craft and malice, to ends which himſelf intended not.

Whereas theſe are given over; as a deſperate Patient is given over by his Phyſician when there is no hope of his recovery. As thus, Becauſe they will not receive the truth in love, that they might be ſaved: for this cauſe God gives them up to ſtrong deluſions, that they ſhould believe lies; that all they might be damned who believe not the truth, but take pleaſure in unrighteouſneſs: they are the very words of the Holy Ghoſt, 2 Theſ. 2.10, 11, 12. If any vvould ſee more touching the woful condition of a deluded worldling; and how Satan gulls 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 Miſpriſion: for in this I ſtudy all poſſible brevity, being loath either to ſurfeit or cloy the Swearer; who is commonly ſhort-breathed in well-doing; and leſt 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.

Sect. 1. Only I will inſert a few notions, aphoriſms, or concluſions, touching the former point of Gods forbearing to puniſh the moſt flagitious ſinners when they ſo horribly provoke him: together with ſome pregnant examples of ſome that he hath executed Martial Law upon, even in this life.

Cornelius Gallus (not to mention many, nor any that every Author ſets down) died in the very act of his filthineſs, as Plutarch well notes. Nitingal, 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 drowned in a Jakes, 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 uſual imprecation, as he confeſſed at his death. Earl Godwin wiſhing at the Kings Table that the bread he eat might choak him if he were guilty of Alphreds death, whom he had before ſlain; was preſently choaked, and fell down dead: Yea, his lands alſo ſunk into the Sea, and are called Godwins ſands: where thouſands ſince have made ſhipwrack. It was uſual with John Peter mentioned in the Book of Martyrs, p. 30… ſay, If it be not true, I pray God I may rot ere I die: and God ſaying Ame…t, he rotted away indeed. A Serving-man in Lincolnſhire 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 ſwore 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 died. Popiel King of Poland had ever this wiſh in his mouth, If it be not true, I would the Rats might eat me: and ſo it came to paſs; 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 Jews 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 ſcorn 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 famous a ſpectacle of miſery and deſolation? They have had what they called for to the ful; and it's juſt that they who long for a curſe, ſhould have it: Yet how many among us do familiarly curſe their wives, children, &c, Nor is it ſeldom that God pay them in their own coin: men profane Gods Name, and he makes their names to ſtink. When the peſtilence rageth in our ſtreets, blaſphemy and execration muſt confeſs that they have their due wages. Blaſphemers live ſwearing, and die raving; it is but their wages.

Sect. 2. He puniſheth ſome in the Suburbs of Hell, that they might never come into the City it ſelf. The evil 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 ſpiritual judgments; and ſpiritual judgments but light, to eternal torments. God doth not puniſh all flagitious ſinners here, that he may allow ſome ſpace to repent, and that none may doubt his promiſe of a General Judgment: nor does he forbear all here, leſt the World ſhould deny his providence, and queſtion his juſtice.

Memb. 6.

Sect. 1. But what do I urge reaſon to men of a reprobate judgment? to admoniſh them, is to no more purpoſe, than if one ſhould ſpeak to life-leſs ſtones, or ſence-leſs plants, or wit-leſs 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 will do it. If there be any here that believe 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 deſperately wicked, as to mock their admoniſher, ſcoff at the means to be ſaved, and make themſelves merry with their own damnations; but that they would entertain this meſſage 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 eaſeleſs, endleſs, & remedileſs. Shall we give an account at the day of judgment for every idle word we ſpeak, Mat. 12.36. & never give a reckoning for our wicked ſwearing and curſing? We ſhall be judged by our words, v. 37.

p. 31Are you willing to be ſaved? if you are, Break off your ſins by repentance, Dan. 4.27. Ceaſe to do evil, learn to do well, Iſa. 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, do 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 other creature in his room: though the Devil ſhould ſay unto you, as once he did to Christ, All this will I give thee. For it is not enough that we abſtain from evil, unleſs we hate it alſo, and do the contrary good; Sanctifie the Lord God in your heart, 1 Pet. 3.15. Make a Covenant with your mouth, as Job did with his eyes, and ſet a watch before the door of your lips, that you thus offend not with your tongue, Pſ. 141.3.

Sect. 2. Which if you do rightly, the like care to avoid all other ſins will neceſſarily follow: becauſe he that fears to commit one ſin out of conſcience, and becauſe God forbids it, will upon the ſame ground fear all that his law forbids; and as heartily and unfeignedly deſire that he may never commit it, as that God ſhould never impute 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 Devil, we read that he caſt out all, even the whole Legion, Mar. 5.2, &c. And he that makes not ſome conſcience 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 in joyns us to hate and forſake 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 vain 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 evil in all thy life, it were not enough to ſave thee from hell, much leſs 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 offering, Lev. 12.6.

Sect. 3. Wherefore as you tender the good of your own ſoul, ſet upon the work preſently, before the Drawbridge be taken up: provide with Joſeph for the dearth to come; With Noah, in the days of thy health, build the Ark of a good conſcience, againſt the floods of ſickneſs. 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 happineſs and welfare of your almoſt loſt and …owned ſoul, as you expect or hope for grace or mercy, for joy and comfort, for heaven and ſalvation, for endleſs▪ bliſs and glory at the laſt; as you would eſcape the direful wrath of God, the bitter ſentence and doom of Chriſt, the never dying ſting and worm of conſcience, the tormenting and ſoul-ſcorching flames of hell, and everlaſting ſeparation from Go…s bliſsful preſence, abjure and utterly renounce all wilful and affected evil; and in the firſt place this abominable ſin of ſwearing and curſing.

p. 32Sect. 4. The which Grace if you would obtain, omit not to pray for the aſſiſtance 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 think, much leſs to ſpeak, leaſt of all to do ought that is good, 2 Cor. 3.5. Joh. 15.4, 5. We are ſwift to all evil, but to any good immoveable. 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 ariſeth. 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 purifie thy nature, ſubdue thy reaſon, rectifie thy judgement, reform and ſtrengthen thy will, renew thy affections, and beat down in thee whatſoever ſtands in oppoſition to the ſcepter of Jeſus Chriſt. OnelyOnly this let me add; Be ſure you wholly and only reſt on your Saviour Jeſus Chriſt for ſalvation, abhorring to attribute or aſcribe ought to doing: for our very righteouſneſses are as filthy rags, Iſa. 64.6. And the ſole perfection of a Chriſtian, is the imputation of Chriſts righteouſneſs, 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 err, obſerve this golden mean, endeavour to live as if there were no Goſpel, and to die as if there were no Law. And now for concluſion, If thou receiveſt any power againſt this great evil, forget not to be thankful, and when God hath the fruit of his mercies, he will not ſpare to ſow much where he reaps much: & ſo having ſet before you l…fe and death, I leave you to chooſe which of them you like beſt. OnelyOnly 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. Depart 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 bark; (that is not more of curſtneſs then out of cuſtom,) wiſh them to read theſe few pages, neither count it as a thing indifferent, which may either be done or diſpenſed withal; 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 verſe 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 do, if they were but ſo happy as to meet with timely and faithful 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 well-born children are touched to the quick with the injuries of their Parents, and not to be moved in this caſe, is to confeſs 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 paſs the ſtreets, if you but mind it.

FINIS.

End of the text · Richard Younge, A Sovereign Antidote for Recovery of Souls (1664)