THE LANDS Mourning, FOR vain Swearing: OR The downfall of Oaths. Declaring how this Land groaneth under the burden of this Sin, and of God's fearful judgements that attend it. A Sermon preached at Paul's Cross, the 11. of july. 1613. BY Abraham Gibson, Mr. of Arts.  
LONDON: Printed by T. S. for Ralph Mab, and are to be sold in Paul's Churchyard, at the sign of the Angel. 1613.   

TO THE RIGHT HONOURABLE SIR John Swinnarton, KNIGHT, Lord Mayor of the renowned City of LONDON.  
AND To the right Worshipful, 

Mr. Edward Rotherum.  
Mr. Alexander Prescot.   Sheriffs.  
WITH The rest of the right Worshipful ALDERMEN, AND Other worthy Citizens of London.  
A. G. Dedicateth these his poor Labours, which lately were of them most 

Diligently attended.  
Graciously accepted.  
Earnestly desired.     

TO The Christian Reader, all Christian Graces.  
CHristian Reader, for myself already to be seen in the Press, will be to some as great a wonder, as Saul among the 
1 Sam. 19 24.  Prophets. I must confess, that in regard of the small number of my years, (being so few months above the age 
* 24  required to our calling,) I might justly have incurred the censure of presumption both to Preach at the Cross, and to come into the Press, had I not to the former been enjoined by Authority, and to the latter pressed by importunity. After many denials I was forced to yield to the continuing requests (and no less earnest, then godly) of such Honourable, Worshipful, and worthy entreaters: Whose liking thereof, had it been no better than my own, the place of Birth had been the place of Burial; and the Cross had been the Grave, wherein to leave it. But the rather have others desires for publishing this Sermon, at length prevailed and overcome me, because the good acceptance, & encouragement, which it had of the hearers giveth me hope that some benefit may ensue to the Readers, and that it shall be profitable to some, hurtful to none. It layeth open a sin very dangerous and detestable; and yet (the more pity) too common and customable. If hereby I may reclaim but one from it, I have my reward: that is the only mark I aim at, not affectation not ostentation. Plain it was in the Preaching, more plain it is in the Printing: some Quotations I have omitted, and interposed in the Margin, to the end it may no way be obscure, but plain to the plainest. Thus (with Wisdom) 
Pro. 9 2. 5.  I have prepared cheer for thy soul; and now (with her also) I invite thee to eat of it. When I can provide better thou shalt have it. In the mean time accept this, and welcome to it. If thy stomach be curious, it is not for thee: If otherwise, much good do it thee. If any good hereby redound to thy Soul, let God have thy praise, and me thy prayers.  
Waldingfield parva. Suffolk. Thine in Christ jesus, A. G.   

THE Lands Mourning, FOR Vaine-Swearing. OR, THE DOWNFALL of OATHS.  
A Sermon preached at Paules-Crosse, the 11. of july. 1613.  jerem. 23. 10. Because of OATHS, the Land mourneth. 
RIght Honourable, right Worshipful, and well-beloved, Men, Brethren, and Fathers, if ever there were a time when, if ever a place where, Gods Ministers and Watchmen, as Esay 
Esay 56. 10.  calleth them; his Stewards and Ambassadors, 
Tit. 1. 7. 2 Cor. 5. 20.  as Paul nameth them; his Angels and Messengers, as 
Malach. 2. 7.  Malachy termeth them, had need to cry aloud and not to spare, to speak 
Esay 58. 1.  boldly and not to fear, to show the people their transgressions, and to the House of jacob their sins; then now is the time, here is the place: the time is now, in this our age, the place is here, in this our Land. That which the Heathen man spoke in former times, is much more verified in these times: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Both Land and Sea is full of evil: such general forwardness on the one side to that which is bad, such frowardness there is on the other side to that which is good; we may truly say with Paul, the days are evil. 
Ephes. 5. 16.  Notwithstanding, the sound of the Word hath gone into all the Land, the bright beams of the Gospel have gloriously shined upon us, and the bells of Aaron been long rung amongst us; yet how many proud Pharaohs, that do not stick to say in their hearts, Who is the Lord that I should hear his voice? how many 
Exod. 5. 2.  ungodly Ahabs', that have sold themselves to work wickedness in 
1 Kings 21. 25.  the sight of the Lord? how many wicked jeroboams, that cause others to sin? and, to use the Apostles 
1 Kings 22. 52.  words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 1. 32.  not only do such things themselves, but favour and delight in them that do them? On the other side, how little is the Flock of Christ? 
Luke 12. 32.  how few amongst us Faithful, as Abraham was? Righteous, as Lot was? Zealous, as josiah was? Religious, as David was? True hearted, as jonathan was? Courageous, as Paul was? and Devout as Cornelius was? These, and such like, are gathered to their Fathers; few, or none, are left of them: they are like the Summer gatherings, as 
Micah. 7. 1.  Micah speaketh. This gate is strait, 
Mat. 7. 14.  this way narrow, and few there be that find it.  
God hath offered us his Spirit, but that we have quenched: he hath sent us his Prophets, but them we have despised: he hath given us his Mercies, but these we have abused: he hath warned us by his judgements, but those we have neglected. Satan never more busy, 
Revel. 12. 12.  for his time is short: Sin never so common, as in these last days: men draw it with Cords, as 
Esay 5. 18.  Esay speaketh: drink it like water, 
job 15. 16.  as job speaketh: they lie, they continue, and sleep in it: and it is safer to commit it then to reprove it. God's Ministers may say of this Nation, as the Prophet, of Israel, From 
Esay 1. 6.  the sole of the foot unto the head, there is nothing whole therein, but wounds, and swelling, and sores full of corruption. We may take up the complaint of the Children in the Market place, We have piped unto 
Luke 7. 32.  you, and ye have not danced; we have mourned unto you, and ye have not wept.  
And what? must we then be silent, and cease to speak at all? or must we, with the false Prophets, 
Ezech. 13. 18.  speak pleasing things, sowing Pillows under men's armholes, and flattering them in their sins? No, this is neither good for us, nor them: Not good for us, saith Paul, 
1 Cor. 9 16.  there is a woe to us, if we preach not the Gospel: not good for them, saith the Lord by jeremiah, Their 
jere. 6. 14.  hurt is not healed with sweet words. The calmest Sunshine doth less purify the air, than the terriblest thunder and lightning. The pleasantest Potion doth seldom purge so kindly as the bitterest Pill. So words that to the care are sweetest, are not always to the heart the wholesomest. And therefore Esay must Cry aloud, and lift up his 
Esay 58. 1.  voice like a Trumpet. jeremiah must 
jere. 1. 17.  truss up his loins and not fear their faces. Every one of us (that are the Surgeons of souls) had need to cut and lance these festered sores, and by sharp Corrasives make them smart at the quick, though our Patients be impatient, and ourselves endure, with Moses, murmuring; 
Exod. 5. 21.  with Michaiah, smiting; with 
1 Kings 22. 24.  jeremiah, imprisoning; nay, with 
jerem. 32. 2.  john Baptist, beheading. 
Mark 6. 27.   
In which respects, and upon 
The Apology for choice of the Text.  which considerations, (Right Honourable, right Worshipful, and dear Brethren) when being called by commandment unto this place, I meditated with myself what at this time to entreat of, as best befitting the estate of our times, I resolved to decipher out some dangerous wound, to lay open unto you some capital crime, some notorious impiety, some general sin, for which God may have a just controversy with the Inhabitants of the Land: choosing for this time & in this place, to be (with james and john) The son of Thunder, rather 
Mark 3. 17.  than (with Barnabas) the son of Consolation. Amongst other the 
Acts 4. 36.  sins of our Land and crimes of our age, I find, as none more heinous, so none more common than the abuse of God's holy Name, by profane Swearing. A sin most odious in the sight of the immortal God, and yet so small in the eyes of mortal men, that like a Leprosy 
Swearing, a general sin, and spread over the whole Nation.  it hath overspread the whole body of our Nation, from the Cedar to the Shrub, from the highest to the lowest, from the richest to the poorest, from the mightiest to the meanest. And therefore give me leave in this Honourable assembly plainly to entreat of these words I have made choice of: and out of them to show the heinousness of this sin, which in jeremialas time caused the Land to mourn, for so faith our Prophes in this my Text.  Because of Oaths the Land mourneth. 
NOt to stand either upon the Author, or Occasion, or Connexion, or Exposition of this portion of Scripture, which of itself is plain and easy, but to come (without any Circumstance) to the Text itself, it containeth (you see) 
The Contents of the Text.  a complaint of the Prophet jeremiah, laid in against the jews for not forsaking, and against their false Prophets, for not reproving their vain, idle, and wicked Swearing; whereby they both dishonoured God, and caused his heavy judgements to fall upon them.  
In a word it showeth unto us the 
The reward of unlawful Oaths.  reward of unlawful Oaths, which is first (as you may consider it) simply propounded, Mourning: and 
1  then aggravated by the generality 
2  of it, in that it extendeth to the whole Land, so saith the Prophet, The Land mourneth. In the first, we are to note two things; first, the 
The parts.  cause: secondly, the effect.  

The cause, Swearing. 
1   
The effect, Mourning. 
2    
The cause, in the former words, Because of Oaths: the effect, in the next, the Land mourneth. And well may Oaths cause mourning, and swearing end in sorrowing. For as to those that do now mourn in Zion, there is a blessing pronounced, 
Matth. 5. 4.  and comfort promised, They shall 
Isa. 61. 3.  have beauty for ashes, joy for mourning, and the garment of gladness for the spirit of heaviness; their April showers bring May flowers, they that 
Psal. 126. 5.  sow in tears shall reap in joy. So to those, that here pass their time in jollity, and never think upon the affliction of joseph, but make Oaths their pastime, and swearing their music in their greatest merriment, there is a woe denounced and judgement threatened, their laughing shall 
Luke 6. 25.  end (saith Christ) in wailing and weeping: their Oaths, saith my Text, shall conclude in mourning.  Because of Oaths the Land mourneth. 
Text.  
FIrst, of the cause, and then of the 
The first part.  effect. The cause is expressed in the first words, Because of Oaths. 
The cause.  I know indeed, the Hebrew word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is diversly read of Interpreters upon this place. But I take our common translation to be the most proper, and therefore read it: not, because of cursing, as Hierome 
A fancy maledictionis. Hieron. Propter execrationem. Treme. Arbitrer notari hic periur. Cal. Propter juramentum falsum. Chal. Paraph.  and Tremellius: nor, because of perjury, as Caluin and the Chaldee Paraphrase; but because of Swearing, as our late translation; or, because of Oaths, as our Geneva readeth it. Which notwithstanding we must not with the Anabaptists take to be understood of all kind of Swearing whatsoever, but only of vain Oaths, and no other. For an Oath 
An Oath in itself good, but may be abused, as Prayer.  in itself is good, and warranted by God, but yet may be abused as every other good thing. Prayer which is an excellent part of God's Service, is diversly used and performed: Sometime well, and then it is acceptable: sometime ill, and then abominable. In like manner an Oath, which is a kind of Prayer, is in some cases lawful, in other unlawful. Lawful it is when rightly used: unlawful it is when God's worship is abused: For the better explaining whereof I shall think it not amiss to insist upon these two things. First, that there is 
1  a lawful use of Oaths. Secondly, what Oaths are lawful, what unlawful. 
2   
For the first. That there is a 
1 That there is a lawful use of Oaths, appeareth, 1 by precept.  lawful use of Oaths, it may appear both by precept and by pattern. First, by precept from the Lord himself, as Deut. 6. 13. Thou shalt fear the Lord thy GOD, and serve him, and shalt swear by his Name. So, Thou shalt swear the Lord liveth, etc. jerem. 4. 2. And he doth not only command it, but promise to reward it, jerem. 12. 16. The end 
jer. 12. 16.  why an Oath is thus ordained and 
The end of ordaining an Oath.  required, is twofold: 

1 The glory of God.  
2 The good of man..   And first, it maketh much for the glory of God, when hereby he is appealed unto, 
1 The glory of God.  as the chief judge of the whole World, and men flee to his Name, as to a strong Tower, Proverb 18. 10. In this regard saith 
Prou 10. 18.  one, an Oath is a divine thing; for it 
Divina res est iusiurandum: sacra enim anchora est, ad quam confugitur, quum humana sapientia progredi non potest. Huld. Zwin. Elench. in Catabap. Strophas.  is a holy Anchorhold, to which we flee when man's wisdom can go no further.  
And surely herein we give unto God, first, the glory of omniscience, when we call him to testify of our secret thoughts, and so acknowledge him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Acts 1. 14.  The knower of hearts. Secondly, the glory of Truth, when he is appealed unto, as Truth's witness and maintainer, and falsehoods revenger. Thirdly, the glory of Power, whereby he can; and of justice, whereby he will take vengeance of those that swear 
Muscul. append. ad Psal 15. de juramen. Quare plane insani hominis esse oportet, si quis juramenti usum, modo levit as & mendacium absent, non agnoverit tam non derogare quicquam gloriae Dei, ut illam etiam illustret.  falsely. Wherefore in these respects we may conclude with Musculus, that certainly he can be judged no better than a madman, who will not acknowledge that the use of an oath, being taken neither lightly nor falsely; is so far from any whit derogating from the glory of God, that it doth even much manifest, and set it forth.  

* 2 The good of man.  The second end why an Oath is of necessity required, is the good of Man, it being (as Melancthon calleth it) 
a Praecipuum vinculum ordinis politici, Phil. Melanct: in Mat 5.  the chief bond of civil order: for hereby is 
b Propter justitiam conseruandam, veritatem astruandam, amicitiam confirmandam; etc. Bonaveh. centiloq. pars 1. cap. 12.  Right and justice maintained, Truth and Verity preserved, Peace and concord established, discord & dissension ended: There must be an end of strife, who doth not grant it? An end of strife there cannot be, till confirmation on the one side be stronger than on the other. To this end in the first place reasons must be used: when these fail, then by witnesses must the matter be established: when witnesses fail, an Oath must be used: 
Deut. 19 15.  and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end of strife, as the Apostle calleth it: An Oath for confirmation is the end of all strife, Heb. 6. 16. So we see that an Oath is ordained by God, and that to very good end and purpose.  
Now secondly, as we have precept to command it, so pattern to 
2 By pattern.  commend it. It is commended by example and pattern without exception; and that,  
First, of the Saints of God.  
Secondly, of the Angels of God.  
Thirdly, of GOD himself.  
First of the Saints of God, both in the Old Testament and New. In the 
1 Of the Saints of God.  Old Testament, of Abraham to the King of Sodom, Gen. 21. of jacob to his Uncle Laban, Gen. 31. of joseph 
Gen. 21. 24.  to his Father jacob, Gen. 47. So of 
Gen. 31. 53.  David to jonathan, of Elias to Obadiah, 
Gen. 47. 31.  
1 Sam 20.  of Elisha to jehoram, and divers others. And from the Old 
1 King. 18. 15.  
2 King. 3. 14.  Testament come we to the New, Paul doth it in divers Epistles; as to the Romans, God is my witness, Rom. 1. 9 To the Corinthians, I call 
Rom. 1. 9  God for a record unto my soul, 2 Cor. 1. 23. 
2 Cor. 1. 23.  To the Galathians, I witness before God that I lie not, Gal. 1. 20. 
Gal. 1. 20.  To the Philippians, God is my record, Phil. 1. 8. Thus we have the 
Phil. 1. 8.  pattern of the holy men of God.  
Secondly, not only so, but of 
2 Of the Angels of God.  the Angels of God. So we read, Dan. 12. 7. that the Angel held up both his hands, and swore by him 
Dan. 12. 7.  that liveth for ever: so we read, Rene. 10. 5. 6. The Angel life up his 
Revel. 10. 5. 6.  hand to Heaven, and swore by him that liveth for evermore.  
Thirdly and lastly, of God himself, the pattern of patterns. He 
3 Of God himself.  is recorded in Scripture to have sworn divers Oaths: sometime by his holiness, Psal. 89. sometime by his right hand, Esa. 62. sometime by 
Psal. 89. 35.  his great Name, jerem. 44. sometime 
Isa. 62. 8.  by his soul, jer. 51. Not that 
jer. 44. 26.  his saying needed confirming, 
jer. 51. 14.  whose bare word is Yea and Amen: 
2 Cor. 1. 20. Propter hominum socordiam Deus jurat. Cal.  but to convince the infirmity of our nature, and to comfort it being convicted. He hath done it, as the Apostle saith, (ex àbundanti) willingly 
prael. in jer. Curio Scriptura iurantem inducit Deum, nimirum ut infirmitatem naturae nostrae coargueret, & conuictā consolaretur. Philo. in libel. de sacrif. Cain & Abel.  more abundantly to show the stableness of his counsel, Heb. 6. 17. For this cause he swore to Abraham ever to bless him, Gene. 22. 16. to David never to forsake him, Psal. 132. 11. to the Gentiles not to be angry with them, Esa. 54. 8. Thus by all that hath been said, it is evident that there is a lawful use of Oaths, which God hath not only 
2 What Oaths are lawful, what unlawful.  by precept enjoined, but also by his own practice approved. Now it remaineth that I come to show what Oaths are lawful, what unlawful.  
For the first: A lawful Oath, I call 
1 The description of a lawful Oath.  that when we swear in a weighty matter, by JEHOVAH, in truth, in righteousness, and in judgement. Of these things in order.  
And first, it must be in a wàightie 
1 It must be only in a weighty matter.  matter, when all proofs and testimonies fail, and when the controversy cannot be decided, nor the truth discerned, nor the matter determined, but only by jehovah; for 
Reason.  then only it maketh for the glory of God, when he is appealed unto in a matter of moment & importance, and so acknowledged all-seeing and all-powerful: and on the contrary the name of God is much dishonoured, when called to witness in every trifle which is not worth an Oath. 
Plain by a similitude.  It were (we know) a disgrace, and so it would be taken to disturb and disquiet the King's Majesty with such a cause, as the lowest and basest Officer might determine. How then can God take it, to be made so bold with, as to be called out of his Throne in Heaven to decide trifles? It is to make less reckoning of him 
Guiliel. Tripolit.  then the Turks of their Mahomet, by whom they will not swear lightly and vainly, but upon occasion of great necessity.  
Secondly, it must be by jehovah 
2 It must be by jehovah.  as is plain by the Word of God, and reason.  
First, by the word of God, Thou shalt swear by his Name, Deut. 10. 20. Every tongue shall swear by me, 
Deut. 10. 20.  Esai. 45. 23. And he that sweareth 
Isa. 45. 23.  in the Earth, shall swear by the true God, Esai. 65. 16. 
Isa. 65. 16.   
Secondly, by reason: for first, to him we swear by, we give divine 
Reason.  honour, and attribute omniscience, 
1 He only is omniscient.  and the discerning of thoughts: for an Oath is taken in uncertain, and unknown matters, of which he only can judge that knoweth the heart. Now this is proper to God alone, he discovereth the deep and secret things, Dan. 2. 22. and he knoweth the hearts of all the children of 
Dan. 2. 22.  men, 1 Kin. 8. 39 Therefore he only to be sworn by. 
1 King. 8. 39   
Secondly, to him we swear by, 
2 He only is omnipotent.  we attribute omnipotence, and the revenging of falsehood. This also is proper to God; therefore he only 
Mihi vindicta.  to be sworn by, for vengeance is 
Deut. 32. 35.  mine, saith the Lord, Rom. 12. 19 
Rom 12. 19  and he is able to destroy body and soul in hell fire, Matth. 10. 28. 
Matth. 10. 28.   
Thirdly, God only is to be invocated, 
3 He only to be invocated.  and prayed unto. Now an Oath is a kind of invocation, wherein we desire God to witness the truth of our speech, and to punish us if we speak falsely. Therefore we are to swear neither by Angel, Saint, nor any other creature, but by God alone.  
All these are his royal Titles, and 
Not the least of these Titles must be denied him.  not the least of them must be denied him. He is not as the Gods of the Heathen, which (like good fellows) would part stakes: but the true God is a jealous God, & will not give his glory to another, Esa. 48. 11. 
Exod. 24. 5.  Hence arose the use which was among 
Esa. 48. 11.  the jews, (and is observed 
Gloriam meam non dabo alteri.  in these our times in the taking of public Oaths) to touch the Bible, when we swear not by it, but the contents of it, which is God, and the sum of it, which is Christ, who because he is the subject of the whole Word, is therefore called 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 john 1. 1.  the Word, john 1. 1. And so much for the second condition of a lawful Oath.  
To proceed: as it must be in a 
3 It must be in veritate.  weighty matter, and by jehovah, so in Truth, in Righteousness, and in judgement. Which three last properties are set down by our Prophet, 
D. Hieron. in jerem. Tres comites juramenti, sine quibus non juramentum, sed periurium fiat.  Chap. 4. 2. and they are termed by a Father, the three Companions of an Oath; without which it becometh no Oath, but perjury. We must swear, 

1 In Truth; not falsely.  
2 In Righteousness; not wickedly. 
judicio caret iuramentumincautum: veritate juramentum mendax: justitia juramentum iniquum & illicitum. Aquin.   
3 In judgement; not rashly.   By the first are condemned false and fraudulent Oaths: by the second, sinful and unlawful Oaths: by the third, rash and unadvised Oaths. To speak of them in order: And first, that an Oath must be in Truth, is a known truth, and needeth no proof; you see the God of Truth requireth it. Now, 
An Oath twofold.  whereas an Oath is twofold, either assertory, or Promissory: by the 
Assertorium de facto: promissorium de futuro.  one affirming something done; by the other, promising something to be done; we are to know that in both 
Truth necessary in both.  Truth is necessary.  
And first, in a Promissory Oath we 
1 In an Oath promissory.  are commanded first to swear what we mean to perform, and after 
1  to perform what we have sworn. 
2  Not breaking our promise, Numb. 30. 3. 
Deus dicitur iurasse sermone Metaphorico 1. quoad similitudinem iurantis immobiliter aliquid deliberavit, per quod declaratur, non solum quae promittuntur Deum decrevisse, sed omnimoda immobilitate defin●●sse. Caietan. in Cap 2. Gen.  but performing our Oaths, Mat. 5. 33. And for this we have the example of God himself; he remembreth the Oath to Abraham, Lu. 1. 37. So must we, if the sons of God, and such as will rest in his holy Mountain, not change our Oath, though to our hindrance, Psa. 15. 4. Nay, 
* Cic. offi. lib. 3.  Tully the Heathen Orator telleth us, that an Oath must be sacredly kept toward our enemies: as David made conscience of keeping his Oath to Shimei, that before had cursed him, 2 Sam. 19 23. And therefore the Latin word (juramentum, 
Valla. lib. 6. eleg. cap. 37. quae enim iuramus firma et immota debent esse.  à iure manente) plainly signifieth unto us, that our Oaths must be steadfast and constant. And so much the Greek word importeth unto us (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whether we 
joan. Scap. ex Eust. pag. 1194.  understand it, (quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a hedge, or (quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a bound, or limit: because the Swearer hath hedged himself about with God's truth, and is so brought within bounds and limits, that he cannot but perform what he hath sworn. And so much for truth in an Oath promissory.  
Secondly, in an Oath assertory 
2 In an Oath assertory a twofold truth.  there is a double truth required: Logical, and Moral, as the Schoolmen speak. The one, the truth of the thing: the other, the truth of the mind. The first, when we speak as it is: the second, when we think as we speak. In a lawful Oath both are requisite. First, that our tongue 
1 Veritas Logica.  go according to the thing, and that not upon Conjectures, and probabilities, but upon a truth, and a truth undoubted, for which we have good ground, proof, and warrant. Secondly, that our mind accord with our tongue: not meaning 
2 Veritas moralis.  one thing, when we swear another, but according to the simple and plain understanding of the Oath, being in conscience persuaded of the truth of it. Thus in every particular it standeth us in hand to have our laynes gird about with verity, Ephes. 6. 14. and good 
Ephes. 6. 14. Reason.  reason: for otherwise we either make God a liar, or else easy to be deceived, when we call him to witness a falsehood: both which are impious, and very injurious, both to God our Creator, who is The God 
1  of truth, Psal. 31. 5. and to Christ 
Psal. 31. 5.  our Redeemer; who is Truth itself, 
2  john 14. 6. and to the holy Ghost 
john 14. 6.  our Sanctifier, who is the Spirit of Truth, john 14. 26. And so much 
3  for the third condition of a lawful 
john 14. 26.  Oath.  
Fourthly, it must be in Righteousness 
4 It must be, in justicia.  according to justice. And here we must chiefly look to two things: 

1. That the Occasion  
2. That the Matter   be just.  
First, that there be just cause and 
And here we must look to two things:  occasion to take an Oath, either in respect of God, or man.. First, in respect of God, when thereby his doctrine 
1 That there be just cause and occasion to take an Oath, in respect:  is confirmed, his honour advanced, his service furthered: thus David swore to bind himself to his worship. I have sworn and will perform it, Psal. 119. 106. thus 
1 Of God. Psal. 119. 106. 2 Chron. 15. 14  did Asa and his people, 2 Chro. 15. thus josiah & his people, 2 Chro. 34. 
2 Chron. 34 31  Secondly, in respect of Man, when 
Nehem. 10. 29  thereby either publicly or privately, 
2 Of man.. Exod. 22. 10 11  necessary Leagues and Covenants 
1  are confirmed; homage 
2  and Allegiance to Princes testified; the life, goods, or good name either of ourselves, or our neighbour 
3  preserved, the truth in doubtful matters discerned; and in a 
4  word, brotherly love furthered. 
5   
Secondly, as the occasion, so the Matter itself must be just and lawful: 
2 That the matter itself be just and lawful.  not only true for substance, but righteous: which is then, when it doth stand with Piety and Charity. And reason there is it should 
Reason.  do so; for we must swear according to the rule of godliness: God will be worshipped with his own worship, and he will not be a witness of his own dishonour, and of harming our neighbour. Therefore he that sweareth to do a 
He that sweareth a thing unjust, maketh God, either the witness of a lie, or an approver of sin.  thing unjust, either sweareth not as he meaneth to do, and so maketh God the witness of a Lie: or else sweareth with resolution, and so maketh God an approver of Sin: both ways contemning his power, as though he were unable to revenge. And so much for the fourth condition of a lawful Oath.  
The fist and last followeth; it must be in judgement. Now, that is 
5 It must be, in judicio.  an Oath in judgement (whether public or private) which is done with understanding of the Law of 
An Oath in judgement. what.  God, and of the Country wherein we live, therewith concurring. judgement then requireth Discretion, 
Perk. Cas. of Consc. Lib. 2. cap. 13. sect. 2. quaest. 2.  Understanding, Consideration; and that of five things principally: First, of the thing in question, which is to be confirmed: Secondly, of 
1  the nature of the Oath that is taken: 
2  Thirdly, of the mind and true meaning 
3  of him that sweareth: Fourthly, 
4  of the particular circumstances, of time, place, and persons, when, where, and before whom he sweareth: Lastly, of the event and issue of the Oath. All these are duly to 
5  be regarded. The reason is, because 
Reason.  God is the God of order, and in matter of truth and righteousness will have all things done according to the rule of Policy and judgement. And surely this judgement 
judgement of great use in an Oath:  and understanding is of great use in an Oath: for, it will guide us to take it, never but upon necessity, and then advisedly.  
First, only upon necessary occasion: 
For it will cause us to take it, 1 Only upon necessary occasion.  and so much is implied in the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (being used in the Passive) signifieth to be sworn, rather than to swear: to show, that we are to do it sparingly, being drawn thereunto by necessity. For, an Oath being a necessary good, is not good, but when 
Bonum necessarium extra terminos necessitatis non est bonum.  it is necessary: as a Potion not good, but in time of sickness.  
Secondly, when necessary to do it advisedly: not rashly, but discreetly 
2 When necessary, to do it advisedly.  with due deliberation, with reverence, and fear of so glorious a Majesty. It is the precept of an Heathen man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reverence an Oath: and the Child of God 
Venerare juramentum. Pytha.  is described to fear an Oath, Eccles. 
Eccles. 9 2.  9 2. whence we read that the Israelites swore with all their hearts, 2 Chron. 15. 15. that is, all their understanding, all their affections, all 
2 Chron. 15. 15  the powers of their mind were employed, and set on work, in a due consideration, and reverent fear of the Oath and Covenant made unto the Lord. And so much for the last condition of a lawful Oath.  
Now from Oaths lawful I come 
2  unto unlawful, which what they are will appear from that which hath been said, being such as fail in the former rules. An unlawful 
The description of an unlawful. Oath.  Oath therefore I call that: when we swear in a matter whether weighty or light upon every little occasion, or by any other thing than God, or not in truth, righteousness, and judgement: of which in order.  
And first, it is unlawful in a matter 
1 Unlawful when upon every little occasion.  weighty or light, when upon every little occasion. We read of Moses, Exod. 18. that he had inferior officers to judge the smaller 
Exod. 18. 26.  causes, and the people came not to him, but upon some great occasion, when the causes were difficult and hard to be decided. How much 
It is much to debase God.  then is the supreme judge of heaven and earth debased, when called from heaven to give judgement upon small or no occasion? It is to 
And to set less by him, then by an earthly judge:  set less by him then by an earthly judge, whom we count it a disgrace to trouble in a trifle. Nay, it is to deal worse by him then by a good 
Nay, then by a good suit of apparel.  suit of apparel, which we will not wear every day, but lay it up for special days: And yet the Name of God, how is it worn and torn, every day of the week, every hour of the day, (I had almost said) every minute of the hour. 
* Luke. 23. 34.  Oh Father forgive them: for they know not what they do. They know not what it is to swear. For what is an Oath? not only (as 
a juramentum est cum divina veneratione dictio probationis expers. Arist. Rhet.  Aristotle defineth it) A saying void of proof, with divine worship: nor only (as 
b jurare nihil aliud est, quam Deum testem inuccare. Aquin.  Aquinas) A calling of God to witness: (and yet if it were no more, it were not to be taken idly) but an Oath properly, 
c juramentum est invocatio Dei, qua petitur, ut is tanquam unicus corduns inspector, testimonium det veritati, & iurantem puniat, si sciens fallat. Vrsinus Catecpars 3. quaest. 102.  Is a solemn invocation of the holy Name of God, whereby we desire him, as being the only seer of hearts, to witness the truth of our speech, and to punish us, if we speak falsely. And yet as though God were unworthy to have reverence, or unable to take vengeance, how do men pollute his Name by daily and hourly Oaths, whereby they turn (Asylum in domum communem) the Sanctuary of Verity into a common house of vanity. So we see in the first place Oaths are unlawful, when taken upon every little occasion.  
Secondly, unlawful, when not 
2 Unlawful, when by any other thing than God, be it either pro eo, or cum eo.  by jehovah. And here men offend against God two ways: first, when they leave his Name, and take another for it: secondly, when they use it, but add another with it: both are forbidden by God: both are 
1  threatened of God. The first, jere. 5. 7. 
jerem. 5. 7.  How should I spare thee for this? thy 
Amos. 8. 14.  children have forsaken me, and sworn by them that are no Gods. The second, 
2  Zeph. 1. 5. where he threateneth 
Zeph. 1. 5.  to cut off those, that swear by the Lord, and swear by Malcham. Hence then come to be reproved 
Hence are reproved divers kinds of Oaths.  divers kinds of Oaths, chiefly these: 

1. Heathenish.  
2. Civil.  
3. Superstitious.  
4. Impious.  
5. Ridiculous.   First, all Heathenish Oaths: by their 
1 All Heathenish Oaths by their Gods. Gen. 31. 53.  Gods, as Laban, by the God of Terah, an Idolater, Gen. 31. 53. and as jezabel by her Gods, 1 Kings 19 2. These Oaths are expressly forbidden by God himself, Exod. 23. 13. 
Exod. 23. 13.  Ye shall make no mention of the name 
Josh. 23. 7.  of other Gods, neither shall it be 
Psal. 16. 4.  heard out of thy mouth. 
Hos. 2. 17.   
The second kind here reproved, 
Zach. 13. 2.  are Civil Oaths. Give me leave so 
2 All Civil Oaths, by the Creatures.  to term them for distinction sake, because among carnal men they pass without controlment, as readily and freely, as civil speech from their mouths. As, how common a thing is it, among the profaner sort, to swear by the light, Heaven, Sun, fire, meat, drink, money: so, by their hand, soul, and such like: by which kind of Oaths they are very injurious both to God 
By which Oaths they are 1 injurious to God.  and to themselves. First, injurious to God, in that they invocate the creatures, which is only proper to the creator: and so they place them 
jurare est aliquid dicere cum inuocatione Dei Ergo non iurandum per creaturas quia non sunt invocandae.  in the seat of God, making them corrivals with the Monarch of heaven and earth, and matching them with him in greatness, both of Wisdom to know secrets, and of Power to revenge falsehood, both 
Melancth. in  which GOD requireth as due to 
Mat. 5. 34.  himself alone. 
Isa. 48. 11.   
Secondly, injurious to themselves, 
2 Injurious to themselves.  calling those things to judge them, which God hath made to serve them. And surely, it is worth the 
They much disgrace themselves.  marking and observing how a number (that in other cases stand upon their credit) do herein much disgrace themselves, setting those things as Lords above them, that are as servants subject to them; for men 
Psal. 8. 6.  swear by him that is greater than themselves. Heb. 6. 16. 
Heb. 6. 16.   
The third kind here reproved 
3 All superstitious Oaths, by Saints, or Idols.  are superstitious Oaths, that savour of superstition, and nothing else. Such are the Oaths of the Popish sort by their Idols, as Mass, Rood, Cross, Christendom, Testament, Evangelists: So by our Lady, by the Virgin Mary, and other Saints. By which kind of Oaths they show 
By the use of which Oaths is showed 1 Great folly. 2 Gross Idolatry.  both great folly and gross Idolatry. Their folly, in calling them to witness, who can neither hear them, nor help them. Their Idolatry, in forsaking the true God, and making creatures their God. For, when a man sweareth by any other thing than GOD, he maketh that his 
Chryst. Hom. 12 oper. imper. super Matth. Idolatriam ab eo committi dicit, qui jurat per ali quid. quod Deus non est, eo quod illud deificet per quod jurat.  God, and himself an Idolater, as Jerome and Chrisostome upon the fift of Matthew do both affirm: therefore we may conclude, that in an Oath there is no mention to be made of Saints. The reason is given by Melancthou, Because they 
Ne facienda mentio sanctorum in juramento, quia nec sunt omnipotentes, nec inspectores cordium, nec executores poenae. Melancth. in Mat. 5.  are neither emnipotent, nor seers of the heart, nor executioners of punishment.  

* 4 All impious and fearful Oaths by the parts or adjuncts of Christ.  The fourth kind here reproved, are impious and fearful Oaths, which (me thinketh) I am afraid to mention, blasphemous, horrible, terrible, by the parts or adjuncts of Christ, as by his life, death, passion, flesh, heart, wounds, blood, bones, arms, sides, guts, nails, foot, with many hundred more, which a gracious heart cannot but melt to hear, tremble to speak, quake to think, and yet (good Lord) how common are they in the mouths of the profane 
Common in the mouths of the sons of Belial. Whereby they deal with Christ, 1 Worse than judas, Matth. 26. 15.  sons of Beliall, whereby they pierce the sides, wound the heart, tear the soul, and rend in pieces the body of our blessed Saviour; worse than judas, who betrayed him to be crucified for money: these crucify him themselves merely upon vanity: worse than the Soldiers, 
2 Worse than the Soldiers, Matth. 27. 35.  that divided his garments; these divide his person, his natures, his members: worse than the jews, who cried to Pilate, Crucify him: these instead 
3 Worse than the jews, Mat. 27. 23.  of Cross & Nails, do between their own teeth grind him, and 
1  tear him. They did it ignorantly, 
2  these wilfully: they but once; these 
Acts 3. 17.  often: they in his humiliation; these 
3  after his exaltation. Wherefore as 
4  these commit the greater sin, so they must expect the greater condemnation. Think upon this, oh impious blasphemer, and be pricked 
Let swearers ruminate upon this.  with remorse for this crying sin, as at Peter's Sermon many jews 
Acts 3. 37.  were for their sin: otherwise know and be assured, that it shall be easier for those that crucified Christ at the day of judgement, then for thee.  
The fift and last kind here reproved, 
5 All ridiculous and new fangled Oaths.  are ridiculous Oaths: too frequent in the mouths of simple Idiots in the Country; as, by my faith, lakin, bodikin, by Cock and Pie, and divers such like Oaths (which I am not much acquainted with) foolish, trifling, toyish, childish. Many there are, that invent such as these, and think they may have a Licence and Passport for them, when the Name of God is not expressed: but, saith Caluin, While men will be so 
Atqui dum ingeniosi esse homines volunt, ut fucum faciant Deo, nihil quam frivolis cavillationibus se ipsos deludunt, Calu. in jacob. 5. 12.  witty as to deceive God, by their vain cavils they deceive themselves. They must not look for this ere the more to be excused, since it is no other thing but a mocking of God, and profaning of his name in these ridiculous toys secretly insinuated. Know therefore, that in a trifle, thou must not swear at all. In a matter of importance that requireth an Oath, thou mayst, and must use the name of GOD reverently and religiously. So we see in the second place Oaths are unlawful, when by any other thing then God.  
Thirdly, unlawful, when not in 
3 Unlawful when not in truth.  Truth: and in this kind we may offend two ways. First, when our tongue disagreeth with the thing. Secondly, when our mind disagreeth with our tongue. First, when our tongue disagreeth with the thing, not speaking as it is, or as it is upon 
And that, 1 When our tongue disagreeth with the thing.  certainty, but too suddenly and rashly, as we imagine & conjecture.  
And herein a number are very faulty, who being carried away 
A common fault.  with their own imagination, when they have no sure ground for what they speak, yet adventure to confirm it with an Oath.  
Secondly (which is worse) when 
2 When our mind disagreeth with our tongue.  our Mind disagreeth with our Tongue, not thinking as we speak, but intending to deceive those to whom we swear. The former of itself may be frailty and infirmity: but being joined with this 
This is flat perjury, which God abhorreth, forbiddeth, reproveth.  latter it becometh flat Perjury. And this is an horrible and grievous sin, which the Lord abhorreth, Zach. 8. 17. and straightly forbiddeth, Levit. 19 12. and sharply 
Zach. 8. 17.  reproveth, jere. 7. 9 
Levit. 19 12.   
And this is the cause (saith Saint 
jer. 7. 9  Augustine) we are forbidden to swear at all, not because all Swearing is a sin, but because forswearing 
Non quia jurare peccatum est sed quia peierare immane peccatum est, à quo long nos esse voluit, qui omnino ne iu. remus admonuit.  is an horrible sin, from which he would have us to be very far, who hath warned us not to swear at all. And that not without special cause and reason. For it is a sin in the highest degree, and containeth in it many capital sins. If therefore 
Aug. in Mat. 5.  as Christ saith, Mat. 12. we 
Mat. 12. 36.  shall give an account of every idle word, much more of every false word: and if of every false word, much more of every false Oath. To lie, of itself, is a sin, saith Musculus. 
Mentiri per se malum est. Malum hoc accessione juramenti duplicatur.  To add an Oath to it is a double sin. The Prophet complaineth of those that speak deceitfully. Psal. 12. 2. how much worse 
Wolf. Muscul. append. ad Psal. 15. de juram.  are they that swear deceitfully? their sin must needs be very dangerous. 
Psal. 12. 2.   
Now, of this false Swearing there 
Of Perjury there are divers kinds.  are divers kinds, all which are very heinous: for an Oath being twofold (as I showed before) promissory and assertory, we are to know, that this sin may be in either of 
1 In an Oath promissory two ways.  them. First, in a promissory Oath, and that two ways: first, when by Oath we promise that we never 
1 When we promise by Oath that we intent not.  mean to perform. Secondly, when having meant it simply at the Oath taking, we afterward unconstantly 
2 When we intent at the Oath taking, but after change.  change our purpose, the thing being neither unlawful nor impossible, but only inconvenient: both these are no small sins, whether done in plain or cunning manner.  
What shall we say then to that impious doctrine of the Church of 
Hence is reproved,  Rome, which teacheth that a man ought not to hold faith with Heretics, 
1 The impious doctrine of the Church of Rome.  whom they style such as profess the Apostolic faith, reject their idle inventions, and renounce that Antichristian Synagogue? by the entertaining of which doctrine, God's Name and Majesty is abused, fraud and treachery maintained, and contracts between Nation and Nation overturned.  
And what shall we say to that impious practice of the Pope of 
2 The impious practice of the Pope of Rome.  Rome, who making himself equal with God, challengeth to himself power to dispense with a lawful Oath, and to discharge Subjects from their sworn Allegiance to Christian Princes? What is it else, but a direct crossing of God's sacred Majesty, who hath given express charge to perform our Oaths, as 
Mat. 5. 33.  being made not only to man but 
Exod. 22. 11.  to God: and therefore called, An 
1 Sam. 20. 8.  Oath of the Lord, Exod. 22. 11. So 
2 Sam. 21. 7.  that our Oath must be performed 
Ezek. 17. 19 juramentum etiam hosti seruandum: non enim considerandum est cui, sed per quem iuras. Hierom.  to our very enemy. And Jerome giveth the reason, for you must not consider to whom, but by whom you swear.  
Whence we may boldly conclude, that notwithstanding the Pope's relaxation, who hath no liberty to lose, when GOD hath bound; no power to separate, when 
Mat. 19 6.  God hath coupled; no authority to release any lawful Oath, wherein is not only a bond of man to man, but of man to God: notwithstanding (I say) this, our jesuits, Priests 
jesuits, Priests and other Papists, who break their Oath of Allegiance (notwithstanding the Pope's Dispensation) are guilty of perjury.  & other Papists, who having sworn Allegiance to the King's Majesty, (as next under God) in these Dominions Supreme Governor) do afterward violate this lawful Oath, denying his Supremacy, and maintaining the Popes, are guilty of this horrible sin of perjury. Wherefore it were to be wished, they would herein follow the pattern of the ancient Romans, though Heathens, whose integrity was 
The fidelity of ancient Romans.  such, that they would not break Oath with their deadliest Enemies.  
Amongst the rest, memorable is the Example of A●tilius Regulus, 
Tit. Liu. Aul. Gel. Valer. Max.  who to keep his Oath made to the Carthaginians, his 
A rare Example.  mortal enemies, returned Prisoner to Carthage. And though not compelled for any other cause but his Oath: yet (as Tully saith of him) the love neither of his Country, nor of his own, withheld him, when withal 
Neque eum charitas Patriae retinuit, nec suorum: neqùe vero tum ignorabat, se ad crudelissimum hostem, & ad exquisita supplicia proficisci.  he knew he should go to a most cruel enemy, and to exquisite Torments; which afterward he sustained till he died, in the cruelest and bloodiest manner that could be invented. A shame than is it for 
Cic. de Offic. Lib. 3.  Christians to come short of Heathens, whose only guide was the light of Nature. And so much for Perjury in the first kind.  
The second kind of Perjury 
2 In an Oath assertory, two ways.  is in an Oath assertory: and that when we swear either a known untruth: or an unknown truth. The first is, when we swear that to be 
1 When we swear a known untruth.  truth, which is certainly known to be untruth. The second, when we swear that for truth which for the 
2 When we swear an unknown truth.  present we surely imagine a falsehood, though in time to come it proveth to be truth.  
So than it is plain and manifest that in an Oath whether promising 
What Perjury is properly.  or affirming, Perjury is not so much swearing a thing false as swearing it falsely, when heart and words agree not, and when the end thereof is 
Non enim falsum iurarc, peierare est: sed quod ex animi tui s●●tentia iuraveris. Cic. de Offic. Lib. 3.  deceit.  
Upon what ground then is that Doctrine founded of Equivocation, and Mental reservation, which our double hearted Adversaries do both 
Against the doctrine of Equivocation.  teach and practise in time of danger. Whereby they justify that wicked speech in Euripides, detested of the very 
* Cic. Lib. 3. de Offic.  Heathen themselves. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. juravi lingua, mentem iniuratam gero. Eurip.  I have sworn with my tongue, but not with my mind. Like the fraudulent Oath of 
b Plutar. in Lacon.  Cleomenes, with his enemies, who swore a Truce for three days, and when they least thought on him, he set upon them and destroyed them in the night. Such are the Oaths of our perjured Priests and jesuits; (I can term them no better) who have a tongue for the Prince, and an heart for the Pope, desiring devilishly to deceive those to whom they swear. Which opinion and practice being admitted and received, doth not only overthrow the end of a lawful Oath, 
Which opinion and practice being admitted, takes away the end of a lawful Oath.  (which is the deciding of strife, and confirming of truth) but excludeth the Authors of it from God's holy Mountain: For, he only shall rest there, saith the Prophet David, 
And excludeth the Authors of it out of God's Kingdom. Psal. 24. 4. Exhortation.  who hath not sworn deceitfully, Psal. 24. 4. But speaketh the truth in his heart.  
For ourselves therefore that desire to partake of the joys of heaven, let us be exhorted in the fear of God, to follow the truth in love, 
Ephes. 4. 15.  and to beware of this sin of Perjury, in what kind soever. And because it is a sin: 

1 Injurious to God.  
2 Pernicious to our Neighbour.  
3 Dangerous to ourselves.    
First, injurious to God, and that in divers 
Reason 1. Injurious to God.  respects:  
First, in Lying, which God hateth, Pro. 6. 17. And in defrauding 
1  which God revengeth. 1 Thes. 4. 6. 
In Lying and defrauding. Prou 6. 17. 1 Thes. 4. 6.   
Secondly, in defiling his blessed Name, by making that a shelter for 
2 In desiling his blessed Name.  lies: which is as much as if the Keeper of the King's Seal, should seal therewith Letters of Treason: so is it no less treason to the King of 
Which is treason to the King of Kings.  Kings, to seal and confirm a lie with his name, which of itself is a Tower, and Sunctuary of verity, Prou. 18. 10. 
Prou. 18. 10.   
Thirdly, in abusing his glorious 
3 In abusing his glorious Majesty.  Majesty, by making him a party in the sin, and so contrary to himself, as though he were like the Devil, the father of lies, john 
john 8. 44: Quid enim restat Domino, ubi sua veritate fuerit spoliatus? jam Deus esse desinet. Cal. Instit. lib 2. Cap. 8. Sect. 24.  8. 44. And what do they herein, but overthrow his very essence? for, take away his truth, he ecaseth to be God.  
Fourthly, in contemning his fearful threatenings, denounced against all that offend in this sin: for what doth the perjured person, but desperately 
4 In contemning his fearful threatenings.  tempt God, and (as it were) outface him, provoke, and dare him, according to his Word to inflict 
The perjured person dareth God.  upon him the deserved vengeance, which in his Oath he calleth for, if he swear falsely.  
So we see in how many respects this sin is a dishonour to God. Whence joshua to bring Achan to confession of the truth, saith, My son, give glory to the Lord God of 
Josh. 7. 19  Israel, Josh. 7. 19 Intimating, that by perjury God is greatly dishonoured.  
Secondly, as it is injurious to 
Reason 2 Pernicious to our neighbour.  God, so pernicious to our neighbour. For hereby is the end of an Oath frustrated; discord preserved, falsehood erected, injustice maintained. And it is yet more pernicious, if in 
And most of all, when in public place of judgement, for there is wrong done 1 To the jury.  public place of judgement: for there the perjured person doth wrong to divers. First, to the jury, in drawing them to give wrong verdict. Secondly, to the Magistrate, in drawing him to give wrong judgement. 
2 To the Magistrate.  Thirdly, to his Neighbour, who is hereby much wronged and 
3 To our Neighbour.  injured.  
Either: 

In his state, and goods. 
1   
Or, In his name, and credit. 
2   
Or, In his body and life. 
3   
Or, In his soul and salvation. 
4     
Thirdly, and lastly, it is a sin, as 
Reason 3. Dangerous to ourselves.  injurious to God, and pernicious to our Neighbour, so dangerous to ourselves. For, by perjury men becoming Devils incarnate; nay, in this regard 
Perjured persons, devils incarnate,  beyond the devil himself (of whom we have not heard that ever he abused the name of God to confirm his lies, but fathers them himself) they 
john 8. 44.  must needs draw down the punishments of God upon them. In the midst whereof (as one saith) they find and feel that that God whom 
Experiuntur enim periuri in medijs poenis, Deum quem invocarunt, vere esse iratum testem, ac vindicem ipsorum perfidiae. Thesaur. Theol. Matth. Vogel.  they have invocated is a sore angry witness, & revenger of their falsehood: for so he threateneth to be a swift witness against false swearers, Mala. 3. 5. and that very justly: for an Oath consisting not only of invocation, whereby they call God to witness, but also of imprecation, whereby they call him to revenge, and bind themselves to punishment if they swear falsely; justly 
justly doth God punish perjured persons,  may God take them at their word, and execute upon them the desired and deserved vengeance. Whence it 
1 Here, and that.  is, that he punisheth them both here and hereafter. First, here, and that 
1 Inwardly. Introspice in mentem illius, qui sit satso iuraturus: videbis enim illam non posse acquiescere, sed tumultuari, perturbari, seipsam in crimen vocare, omni contumeliarum & co●●itiorū genere vexari. Phil. Iu. de dec praec.  both inwardly, and outwardly.  
First, inwardly, with a wounded conscience (and that at the very act) which whosoever feeleth, needeth no other jailor or Hangman. Do but look (saith Philo) into the mind of him, who is about to swear falsely, you shall see that it cannot be at quiet, but vexed, troubled, of itself accused, and tormented with all kind of checks and rebukes.  
Secondly, outwardly; and that divers ways: as 
2 Outwardly.  with loss 

1 Of estate.  
2 Of good name.  
3 Of liberty.  
4 Of life.    
First, sometime with loss of Estate. 
1 Sometime with loss of Estate. Zach. 5. 4.  And so much the Lord threateneth, Zach. 5. 4. where he saith that the curse shall enter into the house of him that falsely sweareth by his Name; and it shall remain in the midst of his house, and shall consume it with the Timber the cof, and stones thereof.  
Secondly, sometime with loss of good Name; which the Wise man 
2 Sometime with loss of good Name.  telleth us, is to be chosen above riches, Prou. 22. 1. Yet this hath been so 
Prou. 22. 1.  stained by Perjury, with such a blot and blemish of infamy, as could never be wiped out until death; nay, hath often remained long after death. And surely it stands with 
And it standeth with great equity.  great equity, that those who get credit to their falsehood by dishonouring God, should have the dishonour turned upon their own heads.  
Thirdly, sometime with loss of Liberty. And thus was King 
3 Sometime with loss of Liberty.  Zedechiah punished for the Oath broken with Nebuchadnezar: in regard whereof, saith the Lord, Ezech. 17. 19 As I live, I will surely bring mine Oath that he bathe despised, 
Ezek. 17. 19  and my Covenant that he hath broken, upon his own head. And so it came to pass, for Nebuchadnezar by an Army overtook him, 
2 Kin. 25. 5. 6. 7  slew his Sons before him, put out both his eyes, and carried him to Babel, as it is in 2 Kings 25.  
Lastly, sometime with loss of 
4 Sometime with loss of Life.  Life. Thus did God punish the Oath broken with the Gibeonites, not only with famine three years together, but with the death of saul's seven sons, who were hanged up 
2 Sam. 21. 1. 9  openly in the Mountain, 2 Sam. 21.  
And to this purpose we may read of, and it were not amiss 
Examples hereof have been in this our Land.  to mention some examples of latter times in this our Land. As of Earl Godwine, who wishing at the King's Table, that the Bread might choke 
Earl Godwine.  him, if he were guilty of Alphreds death, whom he had before slain, was presently choked, and fell-downe dead. So of a Widow in Cornhill, who having sworn to 
Wid. Barnes, Corn. in Lond. 1574.  deceive a poor Orphan of her right, within four days after, cast herself out at a window; and broke her neck. So of the Woman without Aldersgate, who having forsworn herself for Flax bought 
Anne Aueris, Wid. Feb. 11. 1575.  in Woodstreet, had (as she desired) God's judgement showed upon 
A pitiful example.  her, was suddenly stricken, continued some few days in grievous torments, and so wretchedly died. Many such examples might be alleged; but to these give me leave only to add one more, of which we read in Ecclesiastical History, and it is worthy here to be recorded.  
Eusebius reporteth of three lewd 
Three lewd varlets that falsely accused Narcissus, Eus. Eccles. Hist. lib. 6. cap. 8.  varlers, that charged Narcissus, Bishop of jerusalem, with a grievous accusation, and the better to persuade it, confirmed it with Oaths. The first, (if it wore not true) wished to be burnt to ashes: the second, to be tarmented with some cruel disease: the third, to be smitten with blindness. Innocent Narcissus, being too weak to resist them, removed, and hid himself in desert places for many 
The justice of God against perjured persons.  years. In the mean time, this happened to those perjured persons. The first by the fall of one spark 
1  of fire in the night, had himself, house, and family consumed to ashes: The second was tormented in his 
2  whole body, with the same disease he wished. The third, seeing their 
3  ends, and fearing vengeance, confessed the mischief, and for it mourned and wept, till he lost both his eyes. A lamentable spectacle for false Witnesses, and perjured persons. So we see how God punisheth them here.  
Secondly, much more severely 
2 Hereafter.  hereafter: if he do not punish them temporally, than (which is worse) eternally. Unless here they appease his anger (as Peter did) with Repentance 
Mat. 26. 75.  and Tears, they may assure themselves of it, they cannot avoid it. Let them in this life escape the Wound of Conscience within; and without, loss of Estate, 
Unless they repent, they incur loss of Heaven.  Name, Liberty or Life: they cannot escape the loss of Heaven. But as they by this sin have renounced God, and given up 
They shall be given up into the hands of Satan:  themselves unto Satan: so for this sin God shall renounce them, and give them up into the hands of Satan, the Prince of darkness. And no marvel: for they far surpass Liars in iniquity, and therefore 
And have their portion with liars in the Lake, etc.  may well look for the same portion and that I, in the Lake that burneth with fire and Brimstone. Revel. 21. 8.  
And yet notwithstanding, how 
Application. A sin common.  common a sin? and how largely spread, over every part of this Nation and every corner of this City, the eye of the Land, and beauty of the Kingdom? In public Courts of judgement, may not money hire 
In Courts of judge meant. In shops and houses.  it▪ in private Shops, and Houses doth not the dross of the world cause it? In open Fairs and Markets, 
In Fairs and Markets.  do not our covetous Caitiffs use it? In every trifling Bargaina, 
In every trifling bargain.  will not many a wicked wretch (to make good sale of wares) by Perjury sell his soul to Hell? In a word, may we not find in Heathens more certainty, less perjury, 
More certainty in Heathens, swearing by false Gods: then in Christians, swearing by the true God. Whence justly may God be at controversy with this 

Land,  
City.    swearing by jupiter, Apollo, and other false Gods, then in Christians swearing by the true God? How justly then may God proclaim a Controversy with this Land in general, with this City in special, which is become a Den for these Wolves to lurk in, a Cage for these unclean Birds to keep in, (give me leave to say) a Sty for these filthy Swine to lie in, which wallow in this sin, and will not part with it; either for God, to whom it is so injurious: or for their Neighbour, to whom so pernicious: or for Themselves, to whom so dangerous. So we see in the third place, Oaths are unlawful, when not in truth.  
Fourthly, unlawful when not in righteousness; and that is, when we 
4 Unlawful, when not in righteousness.  swear either without just occasion, or when the Matter itself is not 
1  just and lawful: but forbidden by 
2  God, or else not in our power. And 
1  this is a great and grievous sin, 
2  for a man to swear not in a religious 
He that sweareth must take heed of two things, said Sophocles, ne laedat amicos, ne peccet in De●●.  mind, to the glory of God, and good of Man, but that which is contrary to Piety and Charity. So did jezabel: she swore the death of Elias, 1 Kings 19 2. So did Ahab: he swore the death of Elisha, 
1 Kings 19 2.  2 Kings 6. 31. So did the jews: they 
1 Kings 6. 31. Acts 23. 12. Thus do those that swear revenge.  swore the death of Paul, Act. 23. 12. Thus also do many in these days, who upon every little wrong, swear to be revenged of their neighbour, and to recompense evil for evil, 
Rom. 12. 17. 21  which they should overcome with goodness.  
And in this kind also do offend 
The Monkish sort also offend in this kind.  those of the Monkish profession, who swear: 

1 Perpetual Chastity.  
2 Voluntary Poverty.  
3 Regular Obedience.    
All which offend against the rule of righteousness.  
The first, Perpetual Chastity, because it is not in their power, nor 
Who swear, 1 Perpetual Chastity, which dependeth upon the gift of God.  dependeth upon their will, but upon the gift of God. And in this regard, saith Paul, If they cannot abstain, let them marry. 1 Cor. 7. 9 
1 Cor. 7. 9   
The second, voluntary Poverty, 
2 Voluntary poverty, which is a breach of God's ordinance.  and wilful beggary, because it is a breach of God's ordinance, which is, that there should be no beggar in Israel, Deut. 15. 4. 
Deut. 15. 4.   
The third, Regular Obedience to 
3 Regular Obedience, which is a thraldom of the conscience. Mark 7. 7.  the will of Superiors, because it is a thraldom of the Conscience to the ordinances of men, when in regard thereof we are only bound unto GOD: in which sense, saith the Apostle, Be not 
1 Cor. 7. 23.  the Servants of Men, 1 Corinth. 7. 23.  
All these kinds of Oaths are against Righteousness: and as in 
As the making so the keeping of these Oaths are against righteousness. Quod male iuratur, peius servatur.  the making, so in the keeping: Nay, that which is ill sworn, is worse observed. If the thing sworn be either unlawful, or impossible, (whether it appear so at the first, or be discerned afterward) 
Unlawful Oaths bind not.  it is of no effect, and cannot bind us.  
And here that rule of Isidore is to be remembered: In evil promises 
In malis promissis rescind fidem: in turpi vot● 〈…〉 decretum: & quod in●aute vovisti, 〈…〉 impia est promissio, quae scelere impletur. Isid Well did David in breaking his Oath.  break thy faith: in a dishonest vow change thy decree: and do not that thou hast rashly vowed: wicked is the promise, that is performed with weekednesse.  
Well therefore did David, who (in his rash passion) having sworn the death of Nabal, did after, by the advise of Abigail, break it: 1 Sam. 25. And wickedly 
1 Sam. 25. 32.  did Herod, (that Murderer and no judge) who swore not so 
Wickedly did Herod in keeping his Oath. Mark 6. 26.  rashly, but performed it as wickedly, Mark 6. 26.  
It standeth us then in hand to 
Iusiurandum vinculum iniquitatis esse non oportet. Pet. Mart. loc. commun.  beware of swearing irreligiously, or unrighteously: (for an Oath must not be the bond of iniqwie) as also having sworn so, to crave pardon for it, and not to perform it: for that is, first, to make God an approver 
To keep unrighteous Oaths is:  of sin: secondly, to break our Oath of Allagiance, made to 
1 To make God an approver of sin.  God in Baptism, whereby we have bound ourselves to obey his will. So we see in the fourth place, 
2 To break our bond in Baptism.  Oaths are unlawful, when not in righteousness.  
Lastly, unlawful, when not in 
5 Unlawful, when not in judgement. When neither called thereto by order of judgement: nor able with judgement to discern the nature of an Oath.  judgement, but rashly and unadvisedly: when neither called thereunto by order of judgement, nor able to discern with judgement, and understanding, what we do when we swear. Whence it cometh to pass we take it in hand so frequently, so irreverently. A thing detested of the very Heathen. And therefore it was an ancient Decree 
Plut. Quaest. Roman.  observed of the Romans, that when young men would swear by Hercules, they should first go out of the house, wherein they 
A commendable order observed of the Heathen.  were. A good means to keep them from swearing lightly, when they had such time and leisure to bethink themselves. And surely, these Heathen may rise up in judgement against the men of 
They may condemn the men of this generation,  this generation, & condemn them, who take no space at all to deliberate, but with less regard and reverence to the true God, than they had to their false Gods, audaciously take his Name in their mouths, filling 
Who have less regard to the true God than they had to their false Gods.  up every sentence in ordinary communication with idle, vain, and unnecessary Oaths. So we see in the last place, Oaths are unlawful, when not in judgement.  
And so much shall serve to have showed what Oaths are lawful, what unlawful.  
Now come we to the use of 
Now followeth the use of all the former doctrine.  the whole former doctrine concerning Oaths, both lawful and unlawful. And it affordeth to us a twofold use: 

1 For information.  
2 For caution.    
For information 
Use 1. For information.  

1 Of our knowledge.  
2 Of our practice.    
And first, it serveth to inform our knowledge, that in some cases 
1 Of our knowledge, that in some cases we may swear. Against the error of the Manichees and Anabaptists, who altogether take away the use of an Oath. Their allegations, jam. 5. 12 Matth. 5. 34. The answer.  we may swear. Contrary to the opinion of the Manichees, since renewed, and taken up by the Anabaptists, who altogether reject the use of an Oath, and refuse it, even when authority requireth it: for the upholding of which heresy, they cite for their authorit●e, not only the precept of Saint james, Before all things, my brethren, swear not, jam. 5. 12. but of Christ himself, Swear ●o● at all, Matth. 5. 34. Whereas both S. james in the former and so Christ in the latter doth nor forbidden it, but restrain it. So that we may not therein understand 
The true meaning of our Saviour.  the prohibition of every kind of Oath, but only of idle Oaths, and collusion of Oaths (as Bucer,) or swearing lightly and loosely (as Gualther,) 
Bucer in Mat. 5. Gual. in Mat. Zanch. in tertium precept. Vrsin. Catechis. pars 3.  or swearing in common talk (as Zanchius,) or rash and unnecessary Oaths. (as Vrsinus,) or private and ordinary swearing, (as Ar●tius, and Melancthon,) or swearing by the creatures (as Beza, and Pelican.) In a word, it is plain that the scope of our Saviour is only to tax the corruption of the Pharisees, who thought in their judgement, and taught in their doctrine, that in the third Commandment was only forbidden Perjury: and no Perjury but when 
1  there was expressed the name of 
2  God, or some other thing, immediately 
Matth. 23. 16. 17. 18.  pertaining to his service. Otherwise, to swear and forswear by the creatures, they thought no defiling 
Levit. 19 12.  his Name, nor taking of it in vain. 
Exod. 20. 7. Our Saviour chargeth them of a threefold crime:   
But our Saviour herein layeth to their charge both Idolatry, Perjury, and impiety. First, Idolatry, in swearing by them, whereby they much 
1 Idolatry. Hil. 4 Can. on Matth.  dishonoured God, in giving his worship to the creatures. Secondly, Perjury, in confirming a falsehood by 
2 Perjury. Neque enim Deus haret in verbio, sed mentem iurantis spectat, nec tam in syllabis, quam in sententijs, honour & contumelia nominis divini consistit. Vrsin. Catechis. pars.  such an Oath, of itself no true Oath; yet so, in the opinion of him that sweareth, who in this respect is counted guilty. 
* 3 Impiety.  Thirdly, impiety, in 
a Colligimus nullam creaturam tam parvo nobis estimari debere, ut ipsam vano juramento polluamus. Pell. in Matth.  polluting the creatures, by rash and false swearing, and so (though not directly, yet indirectly) polluting the name of God: in as much as 
b Tantum opificem designant a suis operibus, Caluin. in jac. 5. 12.  by these works of his (saith Caluin) 
3. quaest. 102.  they point out the workman, whose glory and Majesty shineth in them, and thus the dishonour reacheth to God himself.  
Now whereas he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Swear not at all, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (at all) is to have reference to the forms rehearsed, as by Heaven, Earth, jerusalem, and such like, approved of the Pharisees, reproved of Christ.  
Wherefore, his meaning is, 
Omnino 1. per ullam rem creatam, Beza Annot-Maio. in Matth. 5.  Swear not at all, that is, not at all by any creature, upon what pretence soever: nor at all by God himself, falsely or unadvisedly; neither disorderedly, 
Nec affectu, ut perturbati: nec imitatione, ut parvuli: nec consuetudine, ut scelerati: nec fictitie, ut deceptores, Pell. in Matth 5.  for affection: nor childishly, for imitation: nor desperately, for custom: nor cunningly, for deceit: other Oaths, which fail not in the conditions required, Saint james disliketh not, our Saviour condemneth not, whither they be public Oaths, enjoined by authority: or 
* Privata iuramenta, quae sobrie, sancte, reverenter, necessarijs rebus adhibentur, damnare nimis periculosum fuerit. Caluin. Instit. lib 2. cap. 8. sect. 27.  private Oaths, used upon necessity, soberly, religiously, and reverently, as is plain by the examples of 
a Gen. 31. 53.  jacob to Laban, of 
b 1 Sam. 20. 12.  jonathan to David, of 
c Ruth 3. 13.  Booz to Ruth, and divers other.  
We may say then to the Anabaptists, as Christ to the Sadduces, they are deceived, not knowing the Scriptures. Were that misinterpretation of theirs allowed, Christ should have condemned what his Father had ordained, and destroyed the moral law, which he came to fulfil, Matth. 5. 17.  
In the second place therefore, it serveth to inform our practice: and it doth instruct and teach us, not to 
Matt. 22. 29. Christus damnare nec voluit, nec potuit, quod pater instituit. Pel. Mat. 5. 17.  
2 For information of our practice: it teacheth us not to fear to take an Oath upon just occasion. Reason  fear to take an Oath, (when necessity requireth) both public and private: but willingly to do it, when there is sufficient warrant for it: so shall 

1 A good cause be furthered. 
1   
2 Authority obeyed. 
2   
3 God himself much honoured. 
3    For it is a part of his service, and such a part as is 
* 1 King. 8. 31.  sometime put for his whole service: and therefore to 
Psal. 63. 11.  be refused no more than Prayer, or 
Esa. 48. 1.  any other worship of God. Rightly to swear is to sanctify his Name, for which the religious swearer shall 
The religious swearer shall be rewarded.  be rewarded, as surely as the profane swearer shall be punished. And so much of the use for information.  
Now as it serveth to inform us, so withal to warn us: to warn us 
Use 2. For caution. To beware of vain Oaths.  to beware of vain Oaths, and to take heed of unlawful swearing. And the rather for these considerations.  
First, because it is a transgressing 
Reason 1. It is a transgressing of the Commandment:  of God's Commandment. it is a statute enacted in the high Court of Parliament in Heaven, by the King of Kings, and Lord of Lords: Thou 
1 Of God the Father.  shalt not take the Name of the Lord 
Exod. 20. 7.  thy God in vain. Nay more: there is also a threatening annexed thereunto, 
Reason. For the Lord will not hold him guiltless, that taketh his Name in vain.  which there is to no other law, save only to the second: to show, that as Idolatry, so the abuse of his name of all other sins shall not escape judgement. And from the Father come we to the Son, who in his Gospel will not have us to 
2 Of God the Son.  swear at all, but to let our communication 
Matt. 5. 34. 35. 36. 37. Reason. For whatsoever is more, cometh of evil.  be yea, yea; nay, nay. And he is not without his reason: for whatsoever is more cometh of evil. And Saint james the Penman of the holy Ghost, is very earnest in the same precept: before all things, my brethren, 
3 Of God the holy Ghost. jam. 5. 12. Reason. Lest you fall into condemnation.  swear not. And he also giveth a good reason, lest ye fall into condomnation. It behoveth us then to abstain from it, in regard of this Law, and Statute, confirmed with such strong reason, both by God the Father, of whom it was enacted; and by God the Son, of whom ratified, and by God the holy Ghost, of whom renewed.  
Secondly, it is a great vilifying of God: be it either by other things, or 
Reason 2. It is a great vilifying of God.  by his Name: If by other things, we debase him, in preferring them before him, and making him inferior 
Be it either by other things, Or by his Name,  to them. If by his name, we do also debase him, in making him a common witness, and so profaning him. The Name of God is to be 
Which is not to be polluted by common use.  had in high account, and great reverence; and therefore not to be polluted by common use. Mercurius Trismegistus was in such respect amongst 
Mercu. Trisme. Nomen eius pro prium ob reverentiam quandam pronunciare vulgo, & temere non licebat.  the Egyptians, that in reverence of him it was not lawful to pronounce his name commonly and rashly. 
* Claud. Min. come. in Alciat.  Haro, Duke of Normandy, would have his name so terrible, that 
Marsil. Ficin.  at the very hearing of it men should crouch. If the names of sinful men have been had in such respect, what reverence may we think due to the name of God?  
The Name of God (as one saith) is a name to be feared, a name to be 
Nomen terribile, admirabile. laudabile, terribile, quantum ad patentiam: admirabile, quantum ad sapientiam: laudabile, quantum ad bonitatem. Bonavent. expos. orat. Domin.  admired, a name to be praised: 

To be feared for power.  
To be admired for wisdom.  
To be praised for goodness.   And therefore let this name be continually in thy mouth, but (ad precandum, non iurandum) to pray to it, not to swear by it; for that is to debase, and vilify his Name, who is 
Lyra in his Gloss, on Eccles. 23. 13.  a great God, and therefore fearful: a wise God, and therefore wonderful: a good God, and therefore praiseworthy. 
Deut. 28. 58.  So saith that sweet Singer, 
Psal. 8. 1.  His Name is to be praised, from the 
Psal. 113. 3.  rising of the Sun to the going down of the same, Psal. 113. 3.  
Thirdly, it perverteth the use of 
Reason 3. It perverteth the use of our speech, Which was given us to glorify God.  our speech: for that was given of God to no other end but to speak the language of Canaan, and to glorify our Creator. Now when it passeth these bounds, limited thereunto by creation, and taketh his Name in vain: this faculty of speech is abused to the dishonour of him 
By this, it is abused to the dishonour of him that gave it.  that gave it. For, a wicked thing is it (saith Philo) to speak filthily with that mouth, wherein is uttered the most sacred name of God. It defileth 
Est namque impium eo ore turpia loqui, quo sacratissimum nomen Dei profertur. Phi. jud. de dec praecep. Reason 4. It is the cognisance of Satan, & badge of profaneness.  the mouth, it perverteth the speech; it abuseth the tongue, which by right of creation should serve as a Trumpet to sound forth his glory.  
Fourthly, it is the very cognisance of Satan, and badge of profaneness. And such a one as useth it, may well be termed a wretched person: for he will make no conscience of any sin, that maketh no conscience of this sin, this vain sin, 
Swearing, a more vain sin then any other.  for excuse whereof he hath not any show of outward good to plead: neither credit, as the malicious revenger: nor profit, as the covetous Usurer: nor preferment, as the dissembling flatterer: nor pleasure, as the unclean adulterer. We may well 
He that maketh no conscience of this, will make no conscience of other.  think then that the common swearer will not stick at any of these sins, unless more for disgrace and danger, then for any fear of God. He that will sin for nothing, will sin for something: and what dare not he do, that dare profane Gods holy Name, wearing it, and tearing it like his old clothes? It is therefore a sure sign, set down by Solomon, as of a godly 
Eccles. 9 2.  man, to fear an Oath, so of a wicked man not to respect it. Eccles. 9 2.  
I have read of an Harlot, who having three sons, told her husband, 
Destruct. vitiorum pars 4. cap. 17.  that one of them only was 
A fit example for this purpose.  his: whereupon at his death he bequeathed his estate to him, who should be found out to be his natural son. The Sons fell at contention: the matter came to trial: The judge to decide it, commanded that their Father's dead body should be set against a tree, and he that could shoot nearest his heart, should be his Heir. The two Bastards shot, the third refused it, and was much offended with the other for doing it. By which natural love they concluded him the natural son, and gave him the inheritance, So they that truly love God, and cannot endure but grieve to hear 
Those that grieve at the abuse of God's name, show themselves the sons of God.  his Name abused, show themselves to be the true Sons of God, Chosen in Christ, called to Christ, justified by Christ, and to be glorified with Christ: but those wretches that fear not to wound Christ, and 
Those that fear it not, no sons, but bastards, and Satan's slaves. 1 Kings 3. 26.  to shoot at his heart with Oaths, as with Arrows, crying with the Harlot, divide him, divide him, are no Sons, but Bastards; no Sheep, but Goats; no Servants of God, but Slaves of Satan; no heirs of Heaven, but firebrands of Hell.  
Fiftly and lastly, it is a sin, that maketh us liable to the wrath and 
Reason. 5. It maketh us liable to the wrath & judge meant of God.  judgement of God. It is the Word of Almighty God himself; The Lord will not hold him guiltless that taketh his Name in vain. And as surely as it is threatened, so it shall 
Exod. 20. 7.  be executed. A Sword of vengeance hangeth over their heads, and they draw down judgements upon themselves, both in this life, and in the life to come.  
First, in this life, the Lord denounceth many, great, wonderful, and long 
1 In this life.  plagues, against those that fear not his glorious Name, Deut. 28. 58. And 
Deut. 28. 58. 59 60. 70. Zach. 5. 1. 2. 3.  this the Prophet Zachariah in his fift Chapter saw in the vision of the flying Book, in length, twenty cubits, in breadth, ten cubits, wherein 
A Book of curses against the Swearer.  were written the curses that go forth against the Swearer: which shall never be forgotten, for they are 
They shall be remembered:  recorded in a Book: they are not few, but many; for it is a long and broad Book: they come swiftly, 
They are many. They come swiftly.  not slowly: for, it is a flying Book. And what the Prophet saith, hath 
The flying Book hath been seen amongst us, in this Land.  not Experience found true? hath not this flying Book been seen amongst us? Beloved, this our Land hath not wanted Examples.  
Witness the Example of 
* john Peter, Fox. Act. & Mon.  one 
Examples.  (of whom we may read in the Acts and Monuments) that being a horrible swearer and blasphemer, it was usual with him to say, if it be not true, I pray God I may rotere I die. Thus commonly he took God's Name in vain, and yet not in vain: his wish was not frustrate; for he rotten away indeed and so died in misery.  
Witness the Example of the 
* A Gentleman of Cornwall. Ibid.  young Gentleman of Cornwall, who in company with other Gentlemen, began to swear and use ribald speech: being reproved for 
In the time of King Edward.  it, he swoore the more, and raged worse and worse. At length, passing 
A warning for Gentlemen.  over a great Bridge, and an arm of the Sea, he so spurred his horse, as that he sprang clean over with the man on his back, who as he was going, cried, saying, Horse, and man, and all to the Devil.  
Witness lastly, the Example (to 
A Servingman in Lincolnshire. Perk. Gou. of Tongue.  name no more) of a Servingman in Lincolne-shire, who for every trifle had an use to swear no less Oath, than God's precious blood: he would not be warned by his friends to leave it. At last, he 
A warning for Servingmen.  was visited with grievous sickness; in the time whereof he could not be persuaded to repent of it; but hearing the Bell to toll, he did most hardly, in the very anguish of death, start up in his bed, and swore by his former Oath, that Bell tolled for him. Whereupon immediately, 
A lamentable spectacle.  the blood abundantly from all the joints of his body, as it were in streams, did issue out most fearfully, from mouth, nose, wrists, knees, heels, and toes, with all other joints, not one left free, and so died.  
Me thinketh, these, and such 
Fearful warnings.  like fearful warnings from heaven should sink into the hearts of those, whose tongues being set on fire of hell, speak nothing without an Oath.  
Oh then consider of these, ye 
Psal. 50. 22.  that forget God, lest he tear you in pieces, and there be none to deliver you. Let these be Examples to you lest you be made Examples to others.  
And yet alas, here is not all. Might the Swearer here stay, and 
2 In the life to come.  die like a bruit beast, well were the case with him: but here is only the beginning of his woe. At the hour of death vengeance waiteth at the door: and when his body shall be without life, his soul shall be without God. In this life God is patiented toward him, to lead him to Repentance. 
2 Pet. 3. 9  But if his long suffering be abused, GOD, setteth it upon the 
God setteth upon the score.  score, and will one day call him to a fearful reckoning, the word is passed out of his mouth, he shall not be held guiltless. He may here happily pass without punishment; 
Exod. 20. 7.  nay, without controlment. But 
The Swearer may pass without punishment here:  if Magistrates (as God's jury on earth) forgetting the judges charge, give up false verdict, and cannot find him guilty, the chief judge of the world, when at his great general 
But not hereafter.  Assize of the whole earth, he sitteth in his judgement Seat upon life and death, will not hold him guillesse, but convict him, condemn him, 
The chief judge shall condemn him and commit him to perpetual imprisonment in the dungeon of darkness. Mark 9 44.  pronounce sentence against him, commit him close Prisoner to Satan: Take him jailor, bind him hand and foot, cast him into the Dungeon of darkness, there to remain (without bail or mainprize) in perpetual torments, where their worm dieth not, and their fire never goeth out. There shall be the portion of ungodly Swearers.  
I speak not of those, that may seldom slip therein by infirmity, but of those that practise it continually. In the one sort, it is as a rebellious Servant: in the other, as a Lordly Tyrant. In some it is as a bad Tenant, that will not departed 
1  after many warnings; and as an unbidden 
Swearing is in some as a bad Tenant. Or as an unbidden Guest.  guest, that intrudeth himself, and wanteth a room to sit in: these though they fall, rise by repentance, and so escape judgement. In others, it sitteth as a King in his Throne, it reigneth, it ruleth, and continueth. Their hardness of heart is such, 
2  
In others, as a King in his Throne.  they make even a trade of blaspheming God, and grieving his Spirit by Hellish Oaths: and for these Hell gapeth, the Devil waiteth. Hell gapeth 
They make a trade of it.  ready to consume them: the Devil waiteth ready to devour them. If here (while God offereth grace) 
And these without Repentance fall into condemnation.  they quench not the flame of his wrath with the tears of Repentance, it shall burn hot against them, and that in hell Fire: their tongues, and whole bodies shall for ever be tormented; they shall continue to blaspheme God among the damned; their portion is perdition; their end is condemnation, james 
james 5. 12.  5. 12.  
These Reasons than may cause us to beware of vain swearing; which transgresseth God's Law, vilifieth his Name, perverteth our speech, is the Cognisance of Satan, and forerunner of judgements both temporal and eternal.  
Now, because notwithstanding 
Now follow to be answered the chief objections alleged in excuse of common swearing.  all this against it, Swearers think they have something to plead for it, whereby (if not to defend it, yet) to excuse it: I shall here by your patience, not think it amiss, to take away the chief objections alleged in behalf of it. To let pass their Scriptures, which make not for them, but against them, allowing only (as hath been showed) of a lawful, and religious Oath:  
It will first be objected, that it graceth their speech, and is an ornament 
Object. 1. It is a grace to their speech. Answer. Cursed be such grace, as robbeth God of his glory.  to their phrases. But is it a grace to thy speech, to disgrace him that gave it? Is it an ornament to thy tongue, to dishonour him that made it? Cursed be such grace, woe to such eloquence, as robbeth God of his due glory. It is loathsome in his eyes, harsh in his ears, stinketh in his nostrils. And such gain no credit, but lose reputation: lose it with God, lose it 
2 Such gain no credit but lose it.  with those that fear God, and show themselves to be no Gallants, but slaves and servants, even to Satan himself the Prince of darkness.  
It will secondly be objected to be a general custom; the most part use 
Object. 2. It is a general custom.  it, few or none refrain it, unless a few singular spirits, too nice and curious. But these must consider the precise charge of God himself, 
Answer.  Exod. 23. 2. Thou shalt not follow a multitude to do evil. For by multitude 
Exod. 23. 2. Multitudo peccantium peccatum exaggerate, non extenuat. Musc. app. ad Psal. 15. de jur. Gen. 37. 20. 1 King. 18. 22. jerem. 44. 15. Acts 7. 57 Matth. 27. 22.  of sinners, the sin is aggravated, not extenuated. It excused not the inhumanity of joseph's brethren, nor the Idolatry of Baal Prophets, nor the obstinacy of those that withstood jeremiah, nor the cruelty of those that stoned Steven, nor the impiety of those that crucified Christ. In every one of these, most voices carried it, yet was not the offence any whit the less.  
And as it excuseth not from sin, so it exempteth not from judgement. It saved not the old World from 
Prou. 11. 21. Gen. 7. 23.  drowning, nor Sodom from burning, 
Gen. 19 24. Numb. 15. 9  nor the Israelites from perishing. Nay, the number in all these kindled Gods indignation, and cried the louder in his ears for vengeance. In this case then, that counsel of one is good, Live as a few, that with a few thou mayst walk worthy of God's 
Vive ut pauci, ut cum paeucis inveniri merearis in regno Dei, Cassian. Matt. 7. 13.  Kingdom. And that of our Saviour, Enter in at the strait gate. Allege not the number of Swearers to justify thy swearing: though it be the broad way, walk not in it. Cold comfort is it to go to hell for company: happier shall it be for thee to be one of those few, that had rather have their souls drop out of their bodies, than a vain Oath out of their mouths.  
But it will thirdly be objected; they 
Object. 3. They have no evil mind or intent.  do it from no bad mind, no wicked intent: but their hearts are good, they mean well, and therefore to be borne with. But this excuse is both 
Answer. This excuse is 1 Frivolous.  frivolous, and false. First, frivolous, and that to no purpose: for by thy words thou shalt be justified, and by 
Matth. 12. 37.  thy words thou shalt be condemned, Matth. 12. 37. And if of every idle word, then much more of idle Oaths must we give account at the day of judgement. Secondly, it is not only frivolous, but false: for our Saviour 
2 False.  telleth us plain, that out of the abundance of the heart the mouth speaketh, 
Matth. 12. 34.  Matth. 12. 34. The Treasure will be known by the metal; 
He that feareth God in heart, cannot abuse him in word.  the Fountain by the Water; the Fire by the heat; the Sun by the light, the Tree by the fruit. Canst thou fear God in heart, and abuse him in word? Can thy mind bless him 
If the mind bless him, the tongue can not blaspheme him jam. 1. 26. Object. 4. They swear no deep but little Oaths. Answer. All vain Oaths are condemned, be they great or small.  and thy tongue blaspheme him? No, If thou refrainest not thy tongue, thy religion is in vain, jam. 1. 26.  
But it will four be objected, they swear no deep Oaths, as by God himself, or by the parts and adjuncts of Christ, but little Oaths, as by the Mass; or, by our Lady; or, by faith, troth, and such like. But even these Oaths will not excuse: for in a matter of importance, that requireth 
Matt. 5. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. contion. in Psal. 15. Swearing by Faith and Troth, a vain thing.  an Oath, we must (as hath been showed) use the Name of God. On the other side, in a trifle we must not swear at all: our Yea and Nay, (saith Christ) must serve the turn. All vain Oaths are condemned, be they deep Oaths, or little Oaths. And for these, if thou be'st not sorrowful, & God merciful, thou wilt find none so little, but deep enough; none so light but heavy enough, none so small, but great enough to send thee down into hell.  
And as for that common swearing by our Faith and Troth; how vain a thing is it upon needless occasion? For, our Faith and Troth, (as one saith) are the most precious jewels we have. Now there is none 
A. Dent.  but a bankrupt that will lay the best jewel in his house to pawn for every small trifle. So when we lay 
It showeth we are banquerupts in truth, and of very small credit.  these to gauge for every word we speak, it showeth we are banquerupts in truth, and that we are of very small credit. Otherwise we would not bring forth these precious jewels but upon some weighty occasion.  
But it will fifthly be objected, they swear no lie, but that which is true, 
Object. 5. They swear no lie, but truth. Answer.  and they know to be certain. To which I answer: first, if it be so, it needeth no Oath: our faithful word may serve in stead of an Oath. 
evangelica veritas non recipt juramentum, cum omnis sermo fidelis pro jure iurando sit. Hier. in Mat. 5. 34. Zach. 5. 4. Exod. 20. 7.  For God hath threatened, as to punish him, that sweareth by his name falsely, so not to hold him guiltless that taketh his name vainly. So that there is a curse for him that sweareth, 
a Sive mendaciter, sive inutiliter. Lyra in his Gloss on Eccl. 23. 10.  whither falsely, or to no purpose.  
Secondly, I answer with 
b Ex saepe, multumque iurando, nascitur & periurium, & impietas, Phil. lib. de dee. praec.  Philo judaeus, that of much and often swearing cometh both perjury and impiety. And with that learned Father, S. 
c Nemo est qui frequenter jurat, qui aliquando non peierat: sicut qui consuevit multa loqui, aliquando loquitur importuna. Au. in Mat. 5  August. none there is that often sweareth, but sometimes he forsweareth: even as he that is wont to speak much doth sometime speak out of season. And therefore the safest course in this case is, to follow the precept of a very 
d Menander. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peri●nder.  Heathen Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shun (saith he) an Oath when thou mayst justly take it. For swearing begetteth 
e Aug. ad cons. de mend. c. 15.  facility, facility custom, custom perjury: the very 
f Non penitus jurare prohibuit sed occasionem periurij evitare docuit. Greg. in Mat. 5.  occasion whereof we should shun, saith one. Now, 
g Cesset ignis, & incendium non fit subtrahe gladium, & hornicidium non permittitur sic tolle juramentum, & periurium non fit. Chryl. om. 12. op. imp. cap. 52.  put out the fire there can be no flame: take away the sword, there can be no murder: so swear not at all, there can be no perjury. Perjury is a dangerous pit, saith a 
h Periurium praecititium est: qui jurat juxta est, qui non jurat, long. Falsa iuratio exitiosa, vera periculosannulla secura. August in jacob. 5. 12.  Father, He that sweareth is nigh to it, he that sweareth not far from it: false swearing is deadly, true swearing dangerous, no swearing secure: we see it true in 
i 1 Sam. 19 6. 15.  Saul, a horrible swearer, a damnable forswearer, 1 Sam. 19  
But it will 
* Object. 6. They swear to be believed.  sixtly be objected, they are urged thereunto by necessity, they shall not otherwise be believed.  
I answer: first, shall there be 
Answer.  any necessity to move thee to grieve 
1  and displease thy Creator? dost 
Rather losecredit with men, than reputation with God.  thou prefer thy credit with men, before thy reputation with God? Surely, in this case thou shouldest rather choose not at all to be credited. Better that men unjustly suspect thee, than God justly condemn thee. 
2   
But secondly, in saying they will 
Aut parum bene sentit qui jurat, de eo cui jurat, aut diffidit is, qui juramentum exigit. Pellic. super. Matth.  not else believe thee, thou art uncharitable to others, and shamest thyself. Uncharitable to others, in censuring them as distrustful and suspicious of thee, which argueth themselves also to be guilty of falsehood. 
1  Shamest thyself, in that thy credit 
2  is so cracked, thy word is not any 
It is a shame to ourselves, that we are not believed.  thing worth without an Oath. For therefore thou swearest, because thy simple word is of no credit. And what is the cause men are so incredulous 
The cause of others in credulity is our falsehood.  and suspicious of thee? It is thy wavering in thy words, thy deceit in thy dealings, thy unfaithfulness in thy promises, thy falsehood in thy sayings, thy inconstancy in thy speeches. No marvel then, thy saying is so little respected: wouldst thou on the other side have thy word credited? I shall tell thee a far better 
The best way to be credited, is to be true & unblamable in all our dealings.  way then swearing. Be true and unblamable in all thy dealings, and follow the rule Saint Jerome giveth (quae dixeris, putes iurata) that which thou hast spoken, suppose it as 
Hieron. ad Celan. Be true in 

Heart,  
Words,  
Works.    sworn. Mean not cunningly, speak not dissemblingly, deal not deceitfully: but be sincere in heart, true in words, faithful in works. So shall men credit thy bare saying, more than another's swearing: for it is not the Oath (saith one) that gineth 
I. D.  credit to a man, but a man to his Oath.  
So then, thy common swearing 
1  is to no purpose at all: for if thou 
Quid enim opus est juramento, unoquoque de alio optime & sentiente & sperante. Pellic.  be'st known to be upright in words, and deeds, thy word shall go currant, and decide any matter, inasmuch as thou makest more account of that, than another of his Oath.  
If on the other side, to use double 
An honest man's word is better respected then a double-dealers Oath.  dealing, that causeth thy very Oath to be suspected, and not so much respected as an honest man's Word. And surely we may well suspect a common Swearer: for (qui deierat, peierat) He that often 
joh. Dow.  sweareth, often forsweareth. And we have little cause to believe such a one: for (as 
* W. W. on Hos. 4. 2. Swearing and Lying are Inmates.  one saith well to this purpose) Swearing and Lying for the most part are Inmates, and dwell both under one roof, and walk hand in hand, like the Thief and the Receiver; or as the Usurer and the Broker. It is to be feared, that a common Swearer is a Liar: he that feareth not the one, feareth not the other: he that will dishonour God, 
He that will dishonour God, will deceive his neighbour.  will deceive his neighbour: he that maketh no Conscience of the first Table, will not make any Conscience of the second. If thou be'st not then believed, the more is thy shame, the disgrace is thine own, and blame thyself for it.  
But it will seventhly be objected of others, they confess this ordinary 
Object. 7. They do it only in their anger.  swearing to be heinous and grievous: only now and then they are moved thereunto in their anger, when they are crossed and offended, and then they cannot refrain themselves.  
But this is the worst excuse of all 
Answer. Such as plead this, are like fools and madmen.  the former: and such as these I can compare to none so fitly as to fools or madmen, who (as we say) if they be stricken, strike their next fellows. These, in far worse 
For the wrongs they receive of men, they revenge themselves upon God.  manner, do for the displeasure and wrongs they receive of men, revenge themselves upon God. If upon the least occasion they be moved and provoked, then by a multitude of Oaths, they set up (as it were) their Flag of defiance against Heaven, and proclaim war against Christ, it shall cost him a Stab, as though he were the sole cause of their discontentment. The like they do 
The like they do in their sports and recreations.  in their sports and recreations: let them be crossed in their carding, dicing, bowling, or any other Pastime, they spit out their venom 
If they be crossed in them, God shall be crossed in his honour.  against the Lord of glory: and if they endure any loss, they will make God himself pay for it. So prone and ready they are to dishonour 
Tam facile, & pronum est superos contemnere testes. Iwen.  God.  
But oh vile wretched Creature, whosoever thou art: why shouldest thou thus, like a mad Dog, fly 
Like mad-dogs they fly in their master's face who feedeth them.  in the face of thy Master that feedeth thee, easing thy stomach upon his sacred Name, whensoever thou art grieved and offended? He never did thee hurt, but hath ever 
And never did them hurt, but good. Acts 17. 28.  been a gracious God unto thee, in whom thou livest and movest, and from whom thou enjoyest all things, and of whom, and whose mercy it is, that thou art not consumed: 
Lamen. 3. 22.  and wilt thou make him this requital? Must others wrongs be revenged on him? for by thy Hellish Oaths thou hurtest not them, 
By their hellish Oaths they hurt not others but God and their own souls:  thou hurtest thinc own soul, thou hurtest and dishonourest God. He it is that is provoked, and his holy Spirit is grieved, as thou shalt one day know, and feel to thy woe, without unfeigned repentance.  
But it will lastly be objected, they utterly detest it, and when they have 
Object. 8. They swear by reason of custom.  done it at unawares, they desire God to pardon it: but they have got a foolish custom, and they cannot leave it.  
I answer first, in that they say 
1  they detest it, it appeareth to be 
Answer. Did they hate it, they would not continue in it.  false. Were it so, they would not make a trade of such a known sin; nay, they would never be at rest and quiet, until they were well waned from it. And what if (when 
Their asking forgiveness shall not excuse them.  they have sworn) they desire pardon; will God hear and accept such a Prayer? Can they hope, he will forgive it, when they still continue 
They are herein like the jew. Mark. 15. 18.  in it? what are they herein, but like the jews who despitefully crucified Christ, and yet in words salute him, with Hail King of the jews. So for these, to make a Prayer like a flash of Lightning, and yet continually 
It is no other thing but a mocking of God. Gal. 6. 7.  without ceasing to grieve God by this sin; what is it else but a mocking of God, who will not be mocked, Gal. 6.  
Secondly, in that they plead 
2  long custom, they do not at all 
Hoc est seipsum accusare, magis quam excusare, etc. Musc. app. ad Psal. 15. de jur.  excuse, but the more accuse themselves. For, it is as if the Thief should plead at the Bar, that he hath been so long accustomed to robbing, that he cannot leave it. Would the judge take this excuse 
It will not excuse a thief, but the sooner condemn him.  for good? or not rather the sooner condemn him, as more justly deserving to be hanged? And can we think, that the Lord will acquit such notorious Fellones, as make it a daily practice to rob him, and 
How then can God acquit such as daily rob him of his glory?  to bereave him of his dearest honour? we cannot think it. If custom will not excuse the Thief for his stealing, nor the Murderer for his kill, nor the Adulterer for his whoring, how shall it excuse the Swearer for his swearing? for every sin, by how much the 
Every sin, by how much the more customable, by so much the more detestable,  more common and customable, by so much the more heinous and detestable. If once to swear vainly be a sin, then is customable Swearing a crying sin, and must needs (being a higher trespass) incur 
And the more damnable.  the higher condemnation. And so much for answer to such Objections as are usual in the mouths of profane Swearers.  
Wherefore seeing the Reasons 
Exhortation, To break off this sin.  are so forcible on the one side, and the Excuses so frivolous on the other side; let every one endeavour to break off this sin by repentance, being careful to leave it, zealous to hate it, resolute to forsake it; to which end, use the best means against it: as, 
Means to be used against it. 1 Beware of that which may give way to it, or cause it.   
First, beware of any thing that may seem to give way to it, as the use of earnest protestations, which is the next door to it: or any thing that may seem to cause it. As if it be from a proud spirit, desire of glory; strive to subdue it: if from a covetous 
1  spirit, desire of gain; seek to suppress it: if from an impatient 
2  spirit, outrageous fury; labour to contain 
3  it. Take Saint james counsel, 
james 1. 19  Be slow to Wrath. Take Saint Paul's counsel, Be angry, but sin 
Ephes. 4. 26.  not.  
Secondly, to the end this 
2 Bridle thy Tongue, and be wary over it.  Sin may fall into a Consumption, Set a bit in thine own mouth, and curb in therewith thy tongue, that slippery piece of flesh, that in this kind thou offend not with 
Psal. 39 1.  it. If thou wert in suit of Law, for any matter that concerneth thy estate, how wary wouldst thou be over thy words, lest thou shouldest any way wrong thyself. In this matter that concerneth thy Soul, be as wary and 
Be as wary as thou wouldst be in a suit of Law.  watchful, lest thou wrong both GOD and thyself: GOD, of his Glory, and thyself of Heaven.  
Thirdly, haunt not the company of those that use it; but make choice 
3 Haunt not the company of those that use it.  of such company as will rather reprove it, and not at any time require it, unless upon urgent necessity. It is a sin not a little contagious, the plague itself not more infectious. The safest course to escape it, is not to come within the air of it.  
Fourthly, consider seriously the 
4 Consider the grievous punishments of it.  grievous punishments that have followed vain swearers in all ages, which (being 
* Deut. 28. 58. 59 60. 61.  threatened alike to all) ourselves also may fear without amendment. Some have had their tongues swelling, others their mouths burning, some have been stroke mad, others suddenly dead. In a 
Of all other sins, it hath not escaped punishment.  word, of all other sinners, they have tasted judgements, many in number, great in measure. And (which is worst of all) to make up their Woe, they have plunged Body and Soul into eternal condemnation.  
Lastly, commend thyself by 
5 Desire God to keep the door of thy lips.  prayer unto Almighty God, for the help and assistance of his holy Spirit. He it is, that worketh in us both 
Phil. 2. 12.  the will and the deed: and therefore let David's desire be ever thy desire, Set a watch, O Lord, before my mouth, and keep the door of my lips, 
Psal. 141. 3.  Psael. 141. 3. By these means we shall be the better enabled to disinure our tongues from the common use of Oaths.  
And so much shall serve to have spoken of the one part of my Text, Because of Oaths. It now remaineth that I hasten to the other: The Land mourneth. In which 
The second part; the effect, Mourning.  words, there is ministered an Ocean of matter, which I shall swim through as fast as I can, and briefly run over it, lest the time overrun me.  
The Prophet telleth us in this latter part, that the effect of swearing 
The meaning.  is mourning; by which he understandeth not only judgément, but 
He understandeth not only judgement, but the grief, and bitterness that followeth it.  the very grief and bitterness that followeth of it; because we are not so sensible of the judgement itself, as of the pain that waiteth upon it. The child would not care for the rod, were it not for the smart that cometh after it. No more would we at all fear judgements, but that they procure a feeling, which is the cause of mourning. In this term then here used, he giveth us to understand, 
It is such a judgement, as leaveth a sting behind it. The doctrines.  that it is such a judgement as leaveth a sting behind it. Hence observe the reward: first, of sin in general: secondly, of vain Oaths 
1  in particular. 
2   
First, the Prophet here showeth 
1 The reward of sin in general. Sub adulterijs, & periurijs comprehendit alia scelera joan Calu. praelect. in hunc locum.  unto us the reward of all sin: for under these (saith Caluin) are other sins contained: for which also he might truly say the Land mourneth; for what evil ever befell either Person or Nation, but wickedness brought it, sin caused it? This was it that caused the 
a Gen 7. 23.  Flood to destroy the old World, 
b Gen. 10. 24.  Fire and Brimstone to consume Sodom, 
c Exod. 14. 28.  the Sea to drown Pharaoh, the 
d Numb. 16. 32  Earth to swallow up Chorah. This was it, that was the cause of 
e Josh. 7. 25.  achan's stoning, 
f Esth. 7. 10.  haman's hanging, 
g Dan. 5. 6.  Belshazzars' trembling, 
h Mat. 27. 7.  judas despairing. This was it, that barred 
i Dan. 4. 30.  Nabuchadnezzar out of men's presence, 
k Gen. 4. 16.  Cain out of God's presence, 
l Gen. 3. 24.  Adam out of Paradise, 
m 2 Pet. 2. 4.  Angels out of Heaven. And how often did it cause God to punish his own people, this people of Israel, who were as the apple of his eye, and signet upon his right hand? In a word, what need I travel far for examples? have not our sins had the like effect? 
Sin hath caused this our Land to mourn, divers ways:  have not they caused this our Land many times to mourn?  
Hath it not sometime mourned by the Sword, both (in time passed) of enemies openly assaulting it, and 
1 By Sword. Openly.  (since more lately) of enemies closely undermining it, attempting by 
Closely.  plots, treasons, and conspiracies, to subvert State and Religion, Church and Commonwealth.  
Hath it not (a second way) mourned by Famine, as many a 
2 By Famine.  poor Country soul can witness? hath not GOD deprived them of the staff of Bread, made our fruitful 
Ezek. 4. 16.  Land barren, and the Herbs 
Psal. 107. 34.  of every Field to whither, for the 
jerem. 12. 4.  wickedness of them that dwell therein?  
Hath it not (a third way) mourned 
3 By Sickness.  by Sickness? even by the Pestilence, that walketh in the darkness, and the plague that destroyeth 
Psal. 91. 6.  at noon day, with divers other strange diseases, which have (as in David's time) swept away thousands, and ten thousands in our streets?  
Hath it not (a fourth way) mourned by poverty? What meaneth 
4 By poverty.  then such crying and complaining 
Psal. 144. 14.  in our streets?  
Look upon the general part of the Land, do they not want that abundance, they have formerly enjoyed? and what a number daily change, and fall from prosperity to misery, from plenty to penury, from bravery to beggary?  
Hath it not (a fift way) mourned by unseasonable weather, quite contrary to the course of nature? hath 
5 By unseasonable weather.  not God one while made the Heaven as Iron, the Earth as Brass, and the Clouds to deny their moisture? 
Levit. 26. 19  hath he not another while (and that within the space of these few days) caused the Heavens to mourn, and shed tears by immoderate showers, because our hard hearts cannot mourn: and the earth to be overwhelmed with floods and inundations, because of the universal flood, and deluge of sin?  
Lastly, to let pass other judgements, and only to put you in mind 
By the death of hopeful Prince Henry. Novemb. 6. 1612.  of one more. Hath not the Land mourned ever since November last, (my heart melteth to mention it) by the death of a Prince, the glory of Peers, and pattern of Princes: Prince HENRY by name; a virtuous, a religious, a courageous Prince, the very joy of our hearts, the hope of our Land, and our very security, for the continuance of our peace. Well, notwithstanding; the Lord hath taken him from us, and for our sins we are of him deprived, 
For our sins he was taken from us.  as of him unworthy. Thanks be unto God, there is yet a remnant 
There is yet a remnant of that Princely progeny.  of that Princely progeny, which the Lord long preserve, and (no doubt) he will preserve, if the crying sins of the Land, do not too 
And hope there is of the continuance of it.  much provoke the fire of his wrath, to kindle against us. He hath given us hope of it, by the late marriage of that 
* Freder: the 5. Count Palatin of the Rhine, etc. Princess Elizab. Febru. 14. 16●2. But yet this is a fair warning.  blessed couple, the noble Prince, and the virtuous Lady, whom the LORD increase and multiply. But howsoever (Men, Brethren, and Fathers,) this is a fair warning, and such a warning, as is not too lightly to be passed over, and already to be 
And to be laid to heart of us.  forgotten, as generally it is: but rather to turn our feasts into mourning, and our songs into lamentation: 
Amos 8. 10.  with Micah, lamenting like the Dragons, and mourning like the Ostriches: 
Micah. 1. 8.  and taking up jeremiahs' mournful complaint, in the last of his Lamentations. The joy of our heart is gone: our dance is turned into 
Lament. 5. 15. 16.  mourning: the crown of our head is fallen: woe now unto us that we have sinned. Thus are we to lay it to heart, and make right use of it, that so God may be pleased to double, and trible his blessings upon those 
So shall God multiply his blessings upon those branches which remain.  goodly Olive branches which remain, and never proceed so far at controversy with us, as to turn our Beth-el to Beth-auen, the house of his Service, to a house of vanity.  
And thus we see how sin hath brought woe upon the Land; and how it hath been the cause of many a mourning, and is yet like (if it bear sway) to cause many more.  
What should all this teach us, 
Use.  but 1 to bewail it: 2 to prevent 
1  it: bewail sin past; prevent it 
2  for time to come. Let all Estates, and Callings, from the highest to 
Exhortation to  the lowest, leave and forsake their darling sins: Magistrates their 
Magistrates.  connivence, and too much winking: judges their partiality, and 
judges.  too much favouring: patrons their 
patrons.  theft, and Church-robbing: Ministers 
Ministers.  their soothing up, and flattering: Lawyers their subtlety, and 
Lawyers.  delaying: Courtiers their policy, and 
Courtiers.  dissembling: Citizens their pride, 
Citizens.  and deceiving: Gentlemen their 
Gentlemen.  wracking, and oppressing: Countrymen 
Countrymen. All.  their lawing, and contending: and every one of these their coveting.  
So shall we have beauty for 
So shall we have joy for mourning, Isa. 61. 3.  ashes, joy for mourning, and the garment of gladness for the spirit of heaviness.  
If thus with Ninive we repent of 
jonan 3. 10.  the evil against God, God will repent of the evil against us. If now with the prodigal child we come to our 
Luke 15. 20. ●o shall God embrace us, according to his promise without exception,  selue by repentance, our Father will embrace us, and have compassion upon us, according to his promise, his promise without exception, either of time, or of persons, or of sins. Without exception of time; 
1 Of time. Ezek. 18. 27.  for he is ready to do it at what time soever, Ezek. 18. Without exception of persons; for, come unto me 
2 Of persons. Matth. 11. 28.  all heavy laden, Matth. 11. 28. Without exception of sins; though they be crimson sins, or scarlet 
3 Of sins. Esa. 1. 18.  sins, Esa. 1. 18.  
But on the other side, if our 
a Gen. 9 22.  
On the other side.  Chams continue their scoffing, our 
b Heb. 12. 16.  Esau's their profaning, our 
c Josh. 7. 21.  achan's their thieving, our 
d 1 Sam. 25. 11.  Nabals their coveting, our 
e 1 Sam. 18. 9  saul's their heart-burning, our 
f 1 Kings 21.  Ahabs' their oppressing, our 
g 2 Kings 9 22  jezabels' their whoring, our 
h Dan 4. 27.  Nebuchadnezzars their vauntting, and all of us our sinning and rebelling against the King of Heaven: our Land shall continue mourning, 
If we continue sinning, our Land shall continue mourning.  God shall continue smiting: nay, he will bring a greater plague upon us, which we shall not be able to escape: his eye shall not spare us, 
jerem. 11. 11. Ezek. 8. 18.  neither will he pity us, and though we cry aloud in his ears, he will not hear us. Pray we may with Dives, but not be heard: Weep we 
Luke 16. 24. Heb. 12. 17.  may with Esau, but not be pitied: Knock we may with the Virgins, 
Matt. 25. 12.  but be denied: Call we may upon him, but he will not answer: Early 
Prou. 1. 28.  may we seek him, but we shall not find him. And so much for the first thing here observed; the reward of sin in general.  
The time being almost spent, whispereth in my ear to fold up that which remaineth in a narrow compass, and to wind up in a word. Many other points there are behind: I shall but only name them.  
From the reward of sin in general, we should have come to consider the reward of Oaths 
2 The reward of vain Oaths in particular.  in particular, which is the very bitterness of judgement; they shall end in mourning.  
Let swearers be as jolly and merry, as they will, they must one 
Let swearers be as merry as they will, they must one day mourn: Unless they prevent it. Matth. 5. 4.  day mourn for their mirth; and happy shall it be for them if in this life they may prevent it. Prevent it they may, if they mourn here. Blessed are such, saith our Saviour, for they shall be comforted. Let them then lament it for time past, let them avoid it for time to come, and they that fear to taste of this mourning, let them fear to swear.  
Hence also we may note, 
Doct. The ground of true mirth is not sin, but piety.  (and I shall but note it) that the ground of true mirth is not sin, but piety: for as sin is the cause of mourning, so is godliness of true rejoicing.  
Whence it followeth; first, that 
Use 1. Only the godly may be truly merry.  only the godly may be truly merry: for, by Christ their debts are 
Psal. 103. 3.  paid; their Bills are canceled, and by 
Luke 12. 32.  God (the best paymaster) they are sure to be rewarded; whence their joy is 
* 1 Pet. 1. 8. Phil. 4. 7. 2 The laughter of the wicked is as the crackling of Thorns.  unspeakable, and passeth understanding. Secondly, that the laughter of the wicked is, but 
a Eccles. 7. 8.  like the crackling of Thorns, soon set on fire, soon put out: and that their Mirth is but 
b Eccles. 2. 2. Their joy like the joy of a madman.  madness, as Solomon termeth it: their joy like the joy of a madman, who laugheth when others pity him. Woe to such saith Christ: for they shall wail and weep. Luke 6. 25. 
Luke 6. 25. The last thing, the generality of this mourning.   
But to hasten from the Passion to the Patient, the last thing to be observed, is, the generality of this Mourning. It extendeth to the whole Land, it is not personal but 
It is not personal but national.  national. Because of Oaths the Land mourneth.  
The reason is, first, because the nature of this sin is so horrible, that GOD thereby is highly provoked to punish not only those that commit it, but even those that tolerate it, whose sin also it is, being 
Reason 1. Quatenus, the whole Land doth tolerate it, it is their sin.  appointed to reform it. Secondly, because where there is false Swearing; there the subject, and so consequently the whole Land, is wronged: and thus justice b●ing 
2 Where there is false swearing the whole land is wronged, & it cannot stand.  subverted, the Commonwealth cannot stand. Hence may be inferred two conclusions.  

1 The greatness of this sin.  
2 The danger of suffering it.   
The greatness of it appeareth: 
observat. 1. The greatness of this sin: which appeareth, 1 By God's great hatred against it. 2 By the great pollution which it worketh.  first, by God's great hatred against it, whose punishment thereof overtaketh the whole Land: secondly, by the great pollution which it worketh, in that it maketh all obnoxious, and is able to pull down the vengeance of GOD, not only upon the Swearers themselves, but also upon the whole Land: and the like doth it also upon the 
It pulleth down vengeance on the Land,  Family wherein they live: so saith the Son of Syrach: The plague 
And on the family where it is used.  shall never go from the Swearers house.  
Secondly, as great is the sin, 
Eccles. 23. 11.  so great is the danger of tolerating 
observat. 2. The great danger of tolerating this sin in a Commonwealth.  this sin in a Commonwealth: for it eateth like a moth, fretteth like a Canker, and is the ruin of the whole State and Kingdom. Hence it followeth,  
First, that the Magistrate is by 
Whence it followeth: 1 That the Magistrate is by sharp laws to repress it, Sueton in vita August.  sharp laws to repress it Augustus the Emperor gave charge to the Praetors of Rome (ne paterentur nomen suum obsolefieri) not to suffer his name to be worn threadbare. Such care should Christian Magistrates have of the Name of God, and not permit it to be polluted by common Swearing, a Sin usually 
Notorious Swearers punished of the Romans.  punished of all Rulers in all Nations: as of the Romans with throwing down from a Rock: of the Egyptians with loss of head: of the Grecians, with loss of Ears: 
Egyptians.  of the Scythians with loss of goods: 
Grecians.  
Scythians.  of Maximilian the Emperor, with 
Maximilian.  forfeiture of money: of justinian the 
justinian.  Emperor, with putting to death: 
K. Lewes.  of King Lewes of France, with searing 
Henry the first.  their lips: lastly, of Henry the first of England, who ordained within his own Palace, for every Oath a 
* A Duke, 40. shillings; a Lord, twenty; a Knight, or Gentleman, ten; a Yeoman, three shillings, four pence; a Page, to be scourged.  payment to the use of the poor. It were in like manner to be wished some sharp Law were now enacted against it, in every both public and private government: that so our Senators might banish it out of the Land, and our householders out of their Families, lest themselves also come to smart for it.  
Secondly, hence it followeth, that 
2 Swearers in this kind are no good Subjects.  Swearers in this kind are no good Subjects. Good Subjects they cannot be, because they sin against the whole Land, take away the peace of it, bring down judgements upon it: and so commit Treason not 
They commit treason against the King and State.  only against Christ, but against the King and State: the whole Land and Kingdom fareth worse for their sakes. So saith the Prophet jeremiah; Because of Oaths the Land mourneth.  
And thus (Right Honourable, Right Worshipful, and well-beloved Christians) you have heard this Complaint of jeremiah plainly handled unto you: A Text very 
This Text is needful to be handled in this 

Land.  
City.  
Place.    needful for these secure times. And therefore pardon me for making choice to speak of no other; even in this famous Land, the glory of Europe: and in this Mother City, the glory of the Land: and in this public place of assembly, the glory of the City. And now give me leave to conclude with Application.  
Notwithstanding this sin of Swearing, hath been showed to be 
Application.  to our Souls a Dagger, to our Tongues a Canker, and both to our selves & the Land every way so dangerous: yet if we take a survey of the state of our times, we shall find that herein we come not short 
We come not short of Israel in this sin. Mat. 26.  of Israel. Nay, contrariwise we find, that it was usual with them to rend their garments when they heard God's name blasphemed, which thing (as one saith) if we should 
joh. Dow. lect.. on Hos. 4. 2.  do in our days, we should never go in whole apparel, and the whole wealth of the Land were scarce sufficient to  the people of it. So 
It is a sin largely spread and commonly used.  largely is it spread, and so commonly is it used: 

1 In all Places. 
1   
2 In all Businesses. 
2   
3 Of all Persons. 
3     
First, in all Places: it aboundeth in 
1 In all places.  the Court, swarmeth in the City, reigneth in the Country. Secondly, 
2 In all businesses.  in all Businesses: Men cannot meet and part, eat and drink, buy and sell without it; it is the Seal of every Bargain. Thirdly, among all 
3 Among all Persons.  Persons, of all callings and conditions whatsoever: Noblemen, who 
Noble men.  should show by their Virtue true Nobility, and shine by their example to many other, dishonour GOD, and debase themselves, becoming slaves to Satan by this odious sin. Magistrates do not draw out the Sword against it; it walketh 
Magistrates.  unpunished, uncontrolled: nay, themselves are guilty of it, when as they should correct it. And herein the Turks do much outstrip us, who 
Guliel. Tripol.  admit no idle Swearer, of what quality soever, to any office of Government. From Magistrates I had like to have come to blame the Tribe of Levy; and I would to God 
Ministers.  it were not to be found in some of us: reformers of others; herein to be reform; Oh tell it not in Gath, nor 
2 Sam. 1. 20.  publish it in the Streets of Asskalon, lest the Daughters of the Philistines rejoice, lest the uncircumcised triumph. Pass we on to Gentlemen, it is 
Gentlemen.  their greatest glory: the way to show themselves generous and valorous, is by setting their Tongues against Heaven, and abusing that Name, at which they should tremble. Their Servingmen herein math them, if 
Servingmen.  not exceed them: the multitude of Oaths (and that from the basest of them) pierceth the Heavens, and crieth for vengeance in the Ears of the Lord of Hosts. Come we from them to Tradesmen both in 
Tradesmen.  City and Country, how do they seek by this sin to gain the world, and to lose their own Souls? 
Mar. 16. 26.   
In a word, whom may not God 
All sorts of people.  summon to his high Court for this sin? young and old, high and low, rich and poor, men and women, masters and servants, fathers and Children, I, and that young Infants before 
Young children.  they can go perfectly, or speak plainly, or scarcely tell their own names, they can readily swear by God's Name; and in this they grew faster than in their stature. Thus all kinds of persons season their mouths with Oaths: this plague is rife in every part of the Land: Where shall a man pass, but he shall hearethem sent forth out of men's mouths (like a flock 
A man cannot pass, but he shall hear Oaths in every place.  of Birds) by hundreds together? enough to make the ground to cleave asunder, and the clouds to fall upon their heads, were not God wonderful in patience. If they were gathered together as the frogs of Egypt swept up into an heap, the Land would stink of them. Our Oaths, if they were registered would fill many volumes: no marvel, God hath 
Volumes of Oaths.  for us a volume of Curses. And how doth the Land abound with new 
Zach. 5. 2. 3.  fashions of Oaths, as well as of clothes: no marvel, we are punished 
New fashions of Oaths.  with new and strange diseases. What should I say more of this sin? Pardon me if I cannot part with it. If we should hold our peace, the stones would speak. What good Mind can but grieve to conceive it? what Heart but bleed to think upon it? what Eye but weep to see it? what Ear but tingle to hear it?  
Well, (to draw to a conclusion) let graceless Ruffians run on in 
Exhortation.  this fin, let the most part of men go on this broad way, beloved (Brethren 
Mat. 7. 13.  and Fathers) We have not so 
Ephes. 4. 20.  learned Christ. For us then, that profess ourselves Christians, let us suffer the words of exhortation.  
And you (my Lord, with your 
To the Lord Maior, Aldermen, and Sheriffs of London.  Honourable Fraternity on the Bench) let me the unworthiest of God's Messengers, in the fear of God exhort you: and let God and his ordinance prevail with you for the Reformation of this sin, which you have heard to be no small sin, but a Crimson Sin, a Scarlet sin. First, be careful to refrain it in yourselves: then bend your Authority to restrain it in others. You are Gods Lieutenants here on earth, whom God hath much advanced, and highly 
* Psal. 82. 6.  honoured. Show yourselves truly zealous to honour him again, in drawing the sword against such as dishonour him. So shall he put up his Sword drawn against the Land.  
And you (Right Worthy Citizens) whom God hath wonderfully 
To the Citizens.  blessed with means both for this life and a better; be exhorted to reform this heinous sin: Cleanse it out of your Streets: sweep it out of your Shops: banish it out of your houses: and grieve not hereby 
Ephes. 4. 30.  the holy Spirit of God, by which you are sealed unto the day of Redemption. 
To Courtiers.   
In a word, Courtiers, Students, 
Students.  
Gentlemen.  Gentlemen, Country men, All, let 
Countrymen. All.  me beseech you in the Name of God, and in the bowels of Christ jesus, as you tender the Glory of GOD, the Peace of the Land, and the Salvation of your Souls; do not run on headlong in this Sin of Vain Swearing: neither 
* Non libenter cum voluntate, frequenter cum assiduitate, mendaciter. cum falsitate, inutiliter sine necessitate, fallaciter cum arte verborum, praecipitanter sine discretion, nequiter ex livere.  wilfully, nor customably, nor falsely, nor vainly, nor deceitfully, nor rashly, nor wickedly: 
jacob. de Gor.  but fear the Glorious Name of GOD, and use your Tongues, as Trumpets of his Praises. So shall the Land cease mourning, yourselves escape punishing, and the Gates of Heaven shall be set open unto you, to the unchangeable happiness of your souls. Which the Lord God grant unto us all, to our eternal joy and comfort.  
And we beseech thee, O Lord, who workest in us both the will and the deed, Set a watch before our 
Phil. 2. 13.  
Psal. 141. 3.  Mouths, keep the door of our Lips: Bridle our Tongues with the Bit of thy Fear: Cause us to make account of thy holy Name, and in this Life to honour thee, that in the Life to come, we may be honoured of thee, in thy eternal Kingdom.  
And Lord, be good unto our Nation, visit thy Vine, thou hast planted amongst us. Let not the 
Psal. 80. 3.  wild Boar out of the Wood destroy it, nor the wild Beasts of the Field eat it up: But spare us, O Lord, spare us, and lift up the light of thy countenance 
Psal. 4. 6.  upon us. Pour out thy 
jer. 10. 25.  Wrath upon the Heathen, that have not known thee, and upon the Families that have not called upon thy Name: but prosper them that seek the prosperity of Zion: hear those 
Psal. 122. 6.  that pray for the Peace of jerusalem: forgive the crying sins of the Land, remove thy judgements that hang over it: and walk thou 
Revel. 1. 13.  in the midst of the Golden Candlesticks: let the Bells of Aaron ring long amongst us: still continue 
2 Thes. 3. 1.  and enlarge the free passage of thy Gospel. Crown with Blessings our Sovereign, and his Seed for ever, that so thy Glory (O GOD) may rest in our Land, till we all come to rest in the Land of Glory. Sanctify the Court, bless the City, be good to the Country, be merciful to us all, that when we come to the end of our days, we may receive the end of our hope, the salvation of our Souls. These things we beg in the Name of thy Son and our Saviour, to whom, with thee, and thy holy Spirit, be ascribed all praise, honour, and glory, now and for evermore. Amen.  
FINIS.