A
TREATISE
OF
SWEARING
:
WHEREIN
IS
SHEWED
THE
LAWFVL
VSE
OF
an
oath
,
and
also
the
diuers
abuses
thereof
,
both
by
vaine
swearing
,
and
impious
forswearing
.
CHAP.
I.
What
an
oath
is
,
and
of
the
diuers
formes
,
ceremonies
and
ends
thereof
.
ALthough
it
is
not
my
purpose
,
in
this
my
discourse
of
swearing
,
And
first
to
begin
with
the
generall
definition
:
An
oath
is
a
religious
and
solemne
attestation
of
Gods
holy
name
,
where
we
inuocate
him
as
a
witnesse
and
suertie
to
confirme
the
truth
of
our
speech
,
and
as
a
Iudge
to
punish
vs
if
we
speake
falsely
.
Of
this
there
are
diuers
formes
,
and
diuers
ceremonies
.
In
respect
of
the
diuers
forme
,
an
oath
is
either
simple
and
direct
,
or
compound
and
indirect
.
Simple
,
when
as
we
plainly
and
directly
call
God
to
witnesse
.
So
the
Apostle
,
Rom.
1.9
.
God
is
my
witnesse
whom
I
serue
in
my
spirit
,
Compound
,
when
as
there
is
prayer
or
pawne
annexed
.
The
prayer
annexed
to
an
oath
is
either
the
desire
of
some
good
;
as
,
So
God
helpe
,
saue
,
or
prosper
me
:
or
the
imprecation
of
some
euill
if
we
sweare
falsely
,
as
,
God
doe
so
,
or
so
vnto
me
,
if
I
doe
not
speake
the
truth
.
So
also
in
our
oathes
we
sometimes
pawne
and
pledge
vnto
God
those
things
which
are
deere
vnto
vs
,
as
it
were
suerties
of
our
truth
;
as
,
By
my
soule
,
by
my
faith
,
&c.
that
is
,
I
pawne
my
soule
and
faith
vnto
God
,
for
the
confirmation
of
this
truth
.
So
Ioseph
swore
by
the
life
of
Pharaoh
,
Ceremonies
and
rites
vsed
in
swearing
.
Gen.
14.22
.
Gen.
42.15
.
and
Paul
,
1.
Cor.
15.31
.
By
our
reioycing
which
I
haue
in
Christ
Iesus
our
Lord
,
I
die
daily
.
The
ceremonies
vsed
in
swearing
haue
bin
diuers
in
diuers
times
.
In
Abrahams
time
when
they
took
an
oath
they
lifted
vp
their
hand
towards
heauen
;
thereby
signifying
that
they
swore
by
him
whose
throne
was
seated
in
the
highest
heauens
.
The
like
ceremonie
was
vsed
by
the
Angell
,
Dan.
12.7
.
So
also
inferiours
in
the
same
time
swearing
vnto
their
superiours
and
Masters
,
In
Salomons
time
when
as
they
took
an
oath
they
touched
the
Altar
,
The
Iewes
when
they
solemnely
swore
by
Gods
holie
name
,
vsed
to
touch
the
Bible
,
the
which
ceremonie
is
also
in
vse
in
these
times
;
whereby
is
signified
that
they
call
him
as
witnesse
,
who
is
the
author
of
these
holie
Scriptures
;
and
that
as
the
contents
of
this
holie
booke
are
of
vndoubted
and
certaine
truth
,
so
that
which
they
deliuer
is
of
like
nature
,
and
free
from
all
vntruth
and
falsehood
.
And
thus
haue
I
briefly
shewed
what
an
oath
is
,
CHAP.
II.
That
it
is
lawfull
to
take
an
oath
,
contrarie
to
the
doctrine
of
the
Manichees
and
Anabaptists
.
NEuerthelesse
,
Thou
shalt
feare
the
Lord
thy
God
and
serue
him
,
and
shalt
sweare
by
his
name
.
And
Deut.
10.20
.
Esa.
65.16
.
He
that
shall
blesse
in
the
earth
,
shall
blesse
himselfe
in
the
true
God
,
and
hee
that
sweareth
in
the
earth
shall
sweare
by
the
true
God
.
Iere.
4.2
.
Thou
shalt
sweare
the
Lord
liueth
,
in
truth
,
in
iudgement
,
and
in
righteousnesse
.
Yea
so
excellent
and
necessarie
a
part
of
Gods
seruice
is
a
lawfull
oath
,
that
sometimes
it
is
put
for
his
whole
worship
.
Psal.
63.11
.
All
that
sweare
by
him
shall
reioyce
before
him
,
that
is
,
all
that
worship
and
serue
him
.
So
Esa.
19.18
.
it
is
said
that
the
Egyptians
shall
speake
the
language
of
Canaan
,
and
shall
sweare
by
the
Lord
of
hostes
;
that
is
,
shall
make
profession
of
his
true
religion
.
And
chap.
48.1
.
Heare
this
O
house
of
Iacob
,
which
sweare
by
the
name
of
the
Lord
:
that
is
,
professe
the
religion
of
the
true
God
.
So
that
a
lawfull
oath
is
singular
part
of
his
worship
,
I
haue
sworne
by
my selfe
,
&c.
that
euery
knee
shall
bow
vnto
me
,
and
euery
tongue
shall
sweare
by
me
.
Which
dutie
that
they
may
bee
incouraged
to
performe
,
hee
hath
promised
to
reward
it
in
this
life
:
If
they
will
learne
the
waies
of
my
people
,
to
sweare
by
my
name
,
the
Lord
liueth
&c.
then
shall
they
be
built
in
the
middest
of
my
people
:
and
in
the
life
to
come
with
eternall
happinesse
:
for
he
that
sweareth
and
changeth
not
,
though
it
be
to
his
owne
hindrance
,
hee
shall
dwell
in
Gods
holie
mountaine
.
Psal.
15.4
.
§.
Sect.
3.
By
a
lawfull
oath
God
is
glorified
.
Psal.
15.4
.
Secondly
,
a
lawfull
oath
is
commendable
,
because
it
tendeth
to
the
aduancement
of
Gods
glorie
,
and
the
good
of
mankinde
.
God
in
a
lawfull
oath
is
glorified
:
first
,
because
therein
we
acknowledge
his
omnipresence
;
for
in
vaine
doe
we
call
God
to
witnesse
,
vnlesse
he
were
present
euery
where
and
readie
to
heare
vs
.
Secondly
,
his
omniscience
:
for
when
we
call
God
to
witnesse
of
our
secret
actions
,
thoughts
and
intentions
,
which
can
by
no
other
meanes
be
demonstrated
,
we
acknowledge
that
hee
is
of
infinite
knowledge
,
Thirdly
,
his
truth
is
acknowledged
when
as
men
appeale
vnto
him
as
vnto
a
witnesse
who
cannot
deceiue
nor
be
deceiued
,
and
who
speaking
the
truth
himselfe
doth
also
defend
it
in
others
,
and
punish
the
contrarie
falsehood
.
Lastly
,
his
iustice
and
power
is
in
a
lawfull
oath
confessed
and
acknowledged
,
when
as
wee
appeale
vnto
him
as
a
witnesse
of
infallible
truth
,
and
vnpartiall
iustice
,
who
will
giue
a
iust
testimonie
without
respect
of
persons
;
and
as
vnto
an
vpright
and
most
powerfull
Iudge
who
is
able
to
patronize
and
reward
truth
,
and
to
punish
falsehood
and
vntruth
.
Secondly
,
it
is
profitable
for
men
,
because
it
is
the
chiefe
confirmation
of
our
assurance
in
any
truth
,
an
oath
for
confirmation
is
the
end
of
all
strife
,
Heb.
6.16
.
And
consequently
great
is
the
profit
which
is
bringeth
no
mankinde
,
seeing
it
is
a
notable
meanes
,
not
only
for
the
maintaining
of
truth
and
iustice
,
but
also
for
the
taking
away
of
discord
and
dissensions
,
and
for
the
establishing
of
peace
and
Christian
friendship
.
Lastly
,
Abimilech
,
Iacob
to
Laban
,
Ioseph
to
Iacob
,
Dauid
to
Ionathan
,
Elias
to
Obadiah
,
and
many
other
.
And
lest
it
should
bee
obiected
,
that
howsoeuer
they
were
holy
Saints
of
God
,
yet
they
were
men
,
and
might
therefore
erre
;
we
are
further
to
know
,
that
the
holie
men
of
God
as
they
were
the
penmen
of
holie
Scripture
,
immediatly
inspired
by
the
holie
Ghost
,
and
consequently
exempted
from
all
error
and
sinne
,
did
in
the
penning
of
the
Scriptures
confirme
the
truth
of
God
by
a
lawfull
and
pious
oath
.
Examples
hereof
are
manifold
:
Rom.
1.9
.
God
is
my
witnesse
,
whom
I
serue
in
my
spirit
.
And
9.1
.
I
say
the
truth
in
Christ
,
I
lie
not
my
conscience
bearing
me
witnesse
in
the
holy
Ghost
.
The
like
paces
wee
haue
,
1.
Cor.
15.31.2
.
Cor.
1.23
.
and
11.31
.
and
12.19
.
Gal.
1.10
.
Phil.
1.8.1
.
Thes.
2.5.10.2
.
Thes.
2.1
.
So
likewise
the
holy
Angels
,
who
are
priuiledged
from
sin
and
error
,
haue
vsed
the
name
of
their
great
Lord
and
Master
in
swearing
by
it
.
held
vp
his
right
hand
and
his
left
hand
vnto
heauen
,
and
sware
by
him
that
liueth
for
euer
.
By
my selfe
haue
I
sworne
(
saith
the
Lord
)
because
thou
hast
done
this
thing
,
&c.
Numb.
14.28
.
As
I
liue
(
saith
the
Lord
)
I
will
surely
doe
vnto
you
euen
as
ye
haue
spoken
in
mine
eares
.
So
Psal.
110.4
.
and
132.
11.
Esa.
14.24
.
and
45.23
.
and
54.9
.
Iere.
44.26
.
Luk.
1.73
.
Rom.
14.11
.
Heb.
6.13.16
.
Against
this
the
Anabaptists
obiect
the
saying
of
our
Sauiour
,
Math.
5.34
.
answered
.
Mat.
chap.5
.
vers.
34
.
But
I
say
vnto
you
,
sweare
not
at
all
,
neither
by
heauen
,
for
it
is
the
throne
of
God
,
&c.
Whence
they
gather
,
that
howsoeuer
swearing
was
vsed
and
allowed
vnder
the
Law
,
yet
no
manner
of
oathes
are
lawfull
in
the
time
of
the
Gospell
.
To
which
I
answere
,
that
their
interpretation
of
these
words
is
both
wicked
and
absurd
:
first
,
because
they
hereby
make
this
Scripture
contradict
other
places
which
directly
inioyne
a
lawfull
oath
.
Secondly
,
hereby
they
make
Christ
condemne
the
practise
of
his
holy
Saints
,
and
euen
of
the
penmen
of
the
holy
Scriptures
,
yea
of
God
the
Father
himselfe
,
as
before
hath
bin
shewed
.
Yea
they
make
Christs
precept
contrarie
to
his
owne
practise
,
for
he
himself
vpon
waightie
occasion
vsed
that
earnest
and
solemne
asseueration
,
Amen
,
Amen
;
Verely
,
verely
:
which
though
it
should
be
no
oath
,
yea
,
yea
,
and
nay
,
nay
.
And
moreouer
,
they
make
our
Sauiour
to
contradict
his
owne
words
,
verse
17.
where
he
saith
,
that
he
came
not
to
destroy
the
Law
or
the
Prophets
,
but
to
fulfill
them
:
for
if
he
should
take
away
the
vse
of
a
lawfull
oath
,
hee
should
destroy
part
of
the
Morall
law
,
which
inioyneth
it
as
a
part
of
Gods
seruice
,
and
consequently
should
spoile
God
his
Father
of
a
part
of
his
worshippe
,
which
was
not
only
required
vnder
the
Law
,
but
also
it
was
foretold
that
the
Church
of
Christ
should
also
vse
it
in
the
time
of
the
Gospell
:
This
interpretation
therefore
is
not
to
be
receiued
,
7.
Math.
5.34
expounded
.
but
rather
another
which
admitteth
none
of
the
former
absurdities
,
and
better
agreeth
with
the
maine
drift
and
scope
of
Christ
in
this
place
.
Now
the
drift
of
Christ
was
not
to
take
away
the
vse
of
an
oath
,
and
so
to
disanull
a
part
of
the
law
,
against
which
in
the
beginning
of
his
speech
he
protested
,
but
to
vindicate
and
free
it
from
the
corrupt
glosses
and
false
expositions
of
the
Pharisies
;
who
tooke
away
the
spirituall
vnderstanding
which
is
the
chiefe
life
of
law
,
and
expounded
the
Commandements
(
like
the
Papists
in
these
daies
)
in
a
litterall
and
grosse
sense
onely
,
namely
,
of
the
outward
fact
alone
in
the
grossest
kinde
.
For
example
,
that
the
sixth
Commandement
onely
forbiddeth
actuall
killing
;
the
seuenth
,
actuall
vncleannesse
;
and
the
third
,
periurie
and
false
swearing
by
the
name
of
God
.
For
howsoeuer
they
had
the
name
of
God
himselfe
in
some
outward
reuerence
,
yet
they
taught
that
it
was
lawfull
to
sweare
in
their
ordinarie
communication
by
the
creatures
,
which
did
not
immediatly
appertaine
to
Gods
worship
and
seruice
,
as
the
heauens
,
the
earth
,
the
altar
,
their
head
and
such
like
;
because
the
Commandement
onely
forbiddeth
to
take
the
name
of
the
Lord
our
God
in
vaine
.
And
secondly
,
they
taught
that
if
a
man
had
sworne
by
these
creatures
,
and
did
not
keepe
his
oath
,
yet
hee
sinned
not
,
Yee
shall
not
sweare
by
my
name
falsely
,
neither
shalt
thou
defile
the
name
of
thy
God
.
And
this
appeareth
both
in
the
5.
Yee
haue
heard
that
it
was
said
to
them
of
old
time
,
Thou
shalt
not
forsweare
thy selfe
,
but
shalt
performe
thine
oathes
to
the
Lord
:
but
I
say
vnto
you
,
Sweare
not
at
all
,
neither
by
heauen
,
for
it
is
the
throne
of
God
,
&c.
Where
hee
sheweth
that
they
had
in
their
doctrine
condemned
forswearing
,
and
not
vaine
swearing
,
and
this
false
swearing
by
the
name
of
God
alone
,
and
not
by
the
creatures
.
So
in
the
23.
So
likewise
hee
refuteth
their
false
doctrine
concerning
oathes
,
and
sheweth
that
we
must
not
in
our
ordinarie
communication
sweare
at
all
,
no
not
by
the
creatures
,
because
in
these
oathes
the
name
of
God
is
obliquely
and
indirectly
taken
in
vaine
,
there
remaining
in
them
some
prints
and
characters
of
Gods
power
and
Maiestie
:
for
they
who
sweare
by
heauen
,
sweare
indirectly
by
God
,
because
heauen
is
his
throne
;
so
they
what
sweare
by
the
earth
,
sweare
also
by
him
,
because
it
is
his
footstoole
;
and
in
like
manner
the
Temple
and
Altar
belong
to
his
worship
,
and
our
heads
they
are
his
workmanship
;
and
consequently
his
name
in
them
is
taken
in
vaine
by
vsuall
swearing
in
ordinarie
communication
,
and
much
more
in
periurie
and
false
swearing
,
though
not
directly
,
yet
indirectly
and
obliquely
.
But
they
further
vrge
that
our
Sauiour
expressely
forbiddeth
vs
to
sweare
at
all
,
at
all
,
are
not
to
be
referred
to
the
oath
it selfe
,
as
though
Christ
should
forbid
to
sweare
in
all
cases
,
which
reference
;
as
I
haue
shewed
,
implieth
many
absurdities
:
but
it
is
to
bee
referred
to
the
forme
and
manner
of
the
oath
,
namely
,
that
we
must
not
sweare
at
all
falsely
,
rashly
,
and
vsually
in
our
ordinarie
communication
,
neither
directly
by
the
name
of
God
,
nor
indirectly
by
the
creatures
,
which
notwithstanding
the
Pharisies
taught
to
be
lawfull
.
For
that
our
Sauiour
speaketh
here
only
of
priuate
oathes
it
is
manifest
,
in
that
they
did
not
in
their
publike
oathes
before
the
Magistrates
sweare
by
the
creatures
,
but
by
the
name
of
God
alone
.
And
so
also
it
may
bee
gathered
out
of
the
text
it selfe
:
for
hee
saith
,
let
your
communication
,
or
ordinarie
speech
one
to
another
be
,
yea
yea
,
nay
nay
:
neither
doth
hee
forbid
them
to
sweare
by
the
name
of
God
,
which
was
vsed
in
publike
oathes
,
but
by
the
creatures
,
namely
,
the
heauen
,
earth
,
altar
,
&c.
Yea
,
Abimilech
,
Iacob
to
Laban
,
Ioseph
to
Iacob
,
Dauid
to
Ionathan
,
and
in
many
others
.
Lastly
,
2.
Iam.
5.12
.
they
obiect
the
saying
of
Iames
,
chap.
5.
verse
.
12.
But
aboue
all
things
,
my
brethren
,
sweare
not
,
neither
by
heauen
,
nor
by
earth
,
nor
by
any
other
oath
:
but
let
your
yea
be
yea
,
and
your
nay
,
nay
,
lest
ye
fall
into
condemnation
.
The
which
words
are
all
one
in
substance
with
those
of
our
Sauiour
Christs
,
and
therefore
admit
of
the
same
interpretation
,
and
consequently
the
obiection
needeth
no
other
answere
;
otherwise
Iames
should
condemne
Paul
,
the
holie
Ghost
should
be
contrarie
to
himselfe
,
and
all
those
absurdities
before
spoken
of
must
necessarilie
follow
.
CHAP.
III.
Of
the
obiect
of
lawfull
oathes
:
where
is
shewed
that
it
is
only
lawfull
to
sweare
by
the
name
of
God
alone
.
ANd
thus
haue
I
shewed
that
a
man
may
in
some
cases
take
a
lawfull
oath
.
Deut.
6.13
.
In
respect
of
the
obiect
it
is
required
that
we
sweare
onelie
by
the
name
of
God
,
as
may
appeare
by
these
reasons
;
first
,
because
the
Lord
hath
as
straitly
commanded
vs
to
sweare
by
him
alone
,
as
to
worship
and
serue
him
alone
.
So
Deut.
6.13
.
Thou
shalt
feare
the
Lord
thy
God
and
serue
him
,
and
shalt
sweare
by
his
name
.
Esa.
45.23
.
I
haue
sworne
by
my selfe
,
&c.
that
euerie
knee
shall
bow
vnto
me
,
and
euerie
tongue
shall
sweare
by
me
.
And
65.16
.
He
that
that
shall
blesse
in
the
earth
,
shall
blesse
himselfe
in
the
true
God
,
and
hee
that
sweareth
in
the
earth
,
shall
sweare
by
the
true
God
.
And
contrariwise
the
Lord
hath
as
strictly
forbidden
vs
to
sweare
by
any
other
besides
himselfe
,
Make
no
mention
of
the
name
of
their
gods
,
nor
cause
to
sweare
by
them
,
neither
serue
them
,
nor
bow
vnto
them
;
which
when
the
people
of
Israel
neglected
,
the
Lord
threatneth
to
punish
them
for
it
.
How
shall
I
spare
thee
for
this
?
thy
children
haue
forsaken
me
,
and
sworne
by
them
that
are
no
gods
.
Exod.
23.13
.
Secondly
,
Thirdly
,
all
our
actions
must
proceede
from
faith
grounded
vpon
Gods
word
,
but
in
the
whole
Scriptures
wee
haue
no
warrant
,
neither
by
precept
nor
example
,
to
sweare
directly
by
any
thing
sauing
by
the
name
of
God
,
or
to
call
either
Angel
or
Saint
as
witnesse
to
confirme
a
doubtful
truth
.
For
whereas
it
is
obiected
that
Ioseph
swore
by
the
life
of
Pharaoh
,
by
the
life
of
Pharaoh
,
but
,
Pharaoh
liueth
,
or
,
so
let
Pharaoh
liue
,
as
you
shall
not
goe
hence
;
which
is
not
properly
an
oath
,
but
a
prayer
added
to
an
oath
,
wherein
he
desireth
God
to
grant
that
Pharaoh
might
as
certainely
liue
,
as
they
should
not
depart
.
Fourthly
,
whatsoeuer
we
sweare
by
,
that
we
deifie
,
in
communicating
vnto
it
Gods
incommunicable
attributes
,
as
his
omnipresence
,
omniscience
,
omnipotence
,
whereby
he
can
powerfully
protect
his
truth
,
and
punish
al
falshood
;
al
which
are
so
peculiar
to
God
as
that
they
cannot
be
communicated
with
any
creature
.
But
is
it
then
simply
vnlawfull
to
vse
the
name
of
any
creature
in
our
others
?
In
respect
then
of
the
obiect
we
sweare
lawfully
,
Thy
children
haue
forsaken
me
,
and
sworne
by
them
that
are
no
Gods
.
Whereby
is
plainely
implied
that
they
who
sweare
by
any
thing
besides
the
Lord
,
doe
renounce
him
and
his
true
worship
;
I
will
cut
off
them
that
worship
and
sweare
by
the
Lord
.
and
sweare
by
Malcham
.
For
the
Lord
being
the
peerelesse
soueraigne
of
heauen
and
earth
,
cannot
indure
that
any
other
should
haue
,
Here
therefore
are
condemned
all
oathes
which
are
not
by
the
name
of
the
true
God
;
Secondly
,
Matth
5.
and
23
here
is
condemned
swearing
by
the
creatures
;
as
,
by
the
Sunne
,
light
,
fire
,
bread
,
and
such
like
:
which
kind
of
oathes
were
in
vse
among
the
Pharisies
,
as
our
Sauiour
sheweth
,
Matth.
5.
and
23.
and
are
commonly
vsed
amongst
ignorant
worldlings
in
these
dayes
;
wherein
as
they
rob
God
of
his
glorie
,
and
as
it
were
spoile
the
Creator
to
enrich
the
creature
,
so
doe
they
hereby
exceedingly
dishonour
themselues
,
in
that
being
their
superiours
by
creation
,
they
make
themselues
inferiour
vnto
them
in
swearing
by
them
:
for
as
the
Apostle
speaketh
,
men
sweare
by
him
that
is
greater
then
themselues
,
Of
this
kinde
also
are
Papisticall
oathes
,
Thirdly
,
Lastly
,
Heathenish
oathes
condemned
.
Exod.
23.13
.
Hos
2.17
.
Gen.
31.13
.
Iere.
14.16
.
here
is
condemned
Heathenish
oathes
by
the
gods
of
the
Gentiles
,
which
wee
are
forbidden
so
much
as
to
remember
by
their
names
,
as
appeareth
Exod.
23.13
.
Hos.
2.17
.
An
example
whereof
wee
haue
in
Laban
,
Gen.
31.53
.
in
the
Israelites
,
Ierem.
14.16
.
and
in
many
schollers
amongst
our selues
,
who
affecting
the
Latine
elegancie
,
vse
in
their
orations
and
exercises
Heathenish
oathes
,
as
aedipol
,
mehercule
,
per
Iouem
immortalem
,
&c.
But
accursed
be
that
elegancie
which
is
ioyned
with
idolatrie
,
and
robbeth
God
of
his
glorie
,
to
bestow
it
vpon
Idols
.
And
so
much
concerning
the
obiect
of
our
oathes
.
In
respect
therfore
of
the
end
we
sweare
vnlawfully
,
nam
qui
deierat
peierat
,
he
that
often
sweareth
,
often
forsweareth
.
CHAP.
IIII.
Of
the
properties
of
a
lawfull
oath
.
ANd
so
much
for
the
end
of
our
oathes
.
In
respect
of
the
manner
,
wee
sweare
lawfully
when
wee
sweare
in
trueth
,
iustice
,
and
iudgement
;
all
which
are
required
vnto
a
lawfull
oath
by
the
Lord
himselfe
:
Iere.
4.2
.
And
thou
shalt
sweare
the
Lord
liueth
,
in
truth
,
in
iudgement
,
and
in
righteousnesse
.
First
,
1.
1.
We
must
sweare
in
truth
.
it
is
required
that
we
sweare
in
truth
,
that
is
,
first
that
in
our
oath
,
our
speech
agree
with
the
thing
:
and
secondly
,
our
minde
with
our
speech
.
And
contrariwise
we
sweare
vnlawfully
,
when
we
faile
in
either
of
these
;
that
is
,
when
we
sweare
a
thing
that
is
false
,
or
falsely
.
A
thing
false
,
when
as
wee
sweare
an
vntruth
,
the
speech
disagreeing
with
the
thing
;
which
is
done
purposely
or
vnaduisedly
.
Falsely
,
when
as
wee
sweare
the
truth
,
but
deceitfully
and
with
a
purpose
to
deceiue
,
the
heart
and
tongue
not
agreeing
together
,
the
which
sinne
is
forbidden
and
condemned
,
Leuit.
19.12
.
and
punished
with
Gods
fearefull
curse
,
And
this
is
that
false
swearing
,
which
in
the
word
of
God
is
principally
condemned
,
and
therfore
to
be
of
all
Christians
auoided
,
as
being
a
mother
sinne
who
in
her
fruitfull
wombe
containeth
diuers
impieties
,
and
a
compound
wickednesse
,
comprising
in
it
diuers
enormous
transgressions
;
as
hereafter
shall
appeare
.
The
second
propertie
required
to
a
lawfull
oath
,
2.
2.
We
must
sweare
in
iustice
.
is
that
we
sweare
in
iustice
,
which
propertie
hath
his
speciall
place
in
a
promissorie
oath
;
which
when
we
make
wee
are
carefully
to
take
heede
,
that
that
which
by
oath
wee
promise
be
iust
and
lawfull
;
otherwise
we
are
not
to
sweare
it
,
or
hauing
sworne
,
not
to
performe
it
:
for
an
oath
ought
not
to
be
the
bond
of
iniquitie
;
and
,
as
one
saith
,
those
oathes
are
laudably
broken
,
which
are
vnlawfully
made
.
In
this
respect
therefore
our
oath
is
vnlawfull
,
when
as
thereby
we
promise
any
thing
which
is
vniust
and
vnhonest
,
whether
it
appeare
vnto
vs
presently
when
we
make
the
oth
,
or
afterwards
.
For
this
is
a
horrible
wickednesse
,
when
as
we
make
God
not
only
a
witnesse
,
but
also
our
suertie
,
that
wee
will
performe
an
vniust
or
vnhonest
action
.
And
such
was
the
oath
of
Dauid
,
1.
Sam.
25.21
.
of
Gehezie
,
So
if
after
the
oath
is
made
,
wee
finde
that
there
is
impietie
and
iniustice
in
it
,
which
wee
did
not
discouer
at
the
making
thereof
,
then
such
an
oath
is
rather
to
be
broken
then
obserued
;
for
we
sinne
not
in
breaking
,
but
in
making
of
it
.
Whereas
he
that
performeth
such
an
oath
,
addeth
sinne
vnto
sinne
,
that
is
to
say
,
vnto
rashnes
in
swearing
,
wickednesse
in
performing
:
as
we
may
see
in
the
example
of
Herod
,
who
after
he
had
made
a
wicked
oath
,
The
third
propertie
required
to
a
lawfull
oath
is
,
3.
3.
W
must
sweare
in
iudgment
.
that
wee
sweare
in
iudgement
,
that
is
,
that
we
vse
the
name
of
God
in
our
oathes
reuerently
,
and
holily
,
conscionably
,
and
with
great
deliberation
and
circumspection
.
And
secondly
,
that
we
vse
it
sparingly
,
when
as
wee
are
necessarily
vrged
thereunto
.
As
when
the
person
vnto
whom
wee
sweare
can
no
otherwise
be
perswaded
of
a
necessarie
truth
,
when
as
the
truth
cannot
be
demonstrated
,
by
reason
,
testimonie
,
or
other
arguments
,
when
as
it
is
necessarie
for
the
aduancement
of
Gods
glorie
,
or
for
the
furthering
of
some
charitable
worke
,
either
publike
or
priuate
,
respecting
either
our
neighbour
or
our selues
.
For
seeing
an
oath
is
not
absolutely
good
but
vpon
the
condition
of
necessitie
,
therefore
we
must
not
sweare
but
when
some
necessarie
cause
constraineth
vs
;
for
,
bonum
necessarium
extra
termines
necessitatis
non
est
bonum
:
that
is
,
a
necessarie
good
is
not
good
but
when
it
is
necessary
.
And
hence
it
is
that
the
Hebrew
word
vsed
for
swearing
being
passiue
,
Wee
therefore
sweare
vnlawfully
when
as
wee
doe
not
sweare
in
iudgement
,
that
is
,
when
we
sweare
vnreuerently
,
rashly
,
and
vnnecessarily
;
in
which
respect
men
principallie
offend
when
as
no
necessitie
vrging
them
,
vpon
euery
slight
occasion
,
idely
,
rashly
,
and
vainely
they
prophane
the
holie
name
of
God
in
their
ordinarie
communication
.
The
which
manner
of
swearing
iustified
by
the
Pharisies
,
Christ
condemneth
,
Mat.
5.34
.
Notwithstanding
,
Iere.
23.10
.
That
all
sorts
of
men
are
corrupted
with
this
vice
of
vaine
swearing
.
1.
Magistrates
.
as
the
Prophet
Ieremie
complaineth
of
his
times
.
Neither
hath
this
gracelesse
vice
of
prophaning
Gods
name
,
corrupted
some
few
persons
in
this
our
countrie
,
but
hath
ouerspread
all
states
and
conditions
of
men
.
Our
Magistrates
who
should
restraine
men
from
this
sinne
,
by
their
lawes
,
examples
,
and
punishments
,
make
no
lawes
against
swearing
,
lest
they
should
prepare
a
net
to
catch
themselues
;
nor
inflict
any
punishments
vpon
offenders
in
this
kinde
,
because
their
owne
consciences
are
guiltie
of
the
same
sinnes
;
or
to
speake
the
best
,
because
such
is
the
multitude
of
blasphemers
,
that
they
thinke
it
vaine
to
make
lawes
,
seeing
there
is
no
likelihood
of
execution
,
there
being
not
enow
innocent
to
punish
the
offenders
.
And
howsoeuer
they
seuerely
punish
any
reprochfull
speeches
vttered
against
themselues
,
yet
when
God
is
blasphemed
they
winke
at
it
,
and
leaue
the
reuenge
wholly
to
himselfe
,
saying
in
their
hearts
,
as
Ioash
said
of
the
Idoll
Baal
,
Iudg.
6.31
.
Our
Nobilitie
likewise
for
the
most
part
are
much
infected
with
this
vice
,
Our
Gentilitie
also
are
much
corrupted
with
this
sin
,
And
as
they
vse
their
impious
swearing
in
a
diuellish
brauerie
to
grace
themselues
,
The
like
may
be
said
of
their
Seruingmen
,
Neither
are
these
men
before
spoken
of
,
Nor
yet
doth
this
sinne
raigne
onely
amongst
the
youth
of
this
Citie
,
who
are
in
the
heate
of
their
blood
,
and
(
in
respect
of
that
licentiousnesse
which
this
age
challengeth
vnto
it selfe
)
in
the
height
of
sinne
;
but
it
beareth
sway
also
amongst
our
graue
citizens
,
whose
old
yeeres
and
gray
heads
,
should
teach
them
more
wisedome
;
amongst
housholders
,
masters
,
and
parents
,
who
as
they
should
bee
paternes
of
pietie
vnto
their
familie
,
and
(
in
respect
that
they
are
Gods
lieutenants
,
and
as
it
were
pettie
Kings
in
their
owne
house
)
punishers
of
all
manner
of
impietie
;
they
contrariwise
become
presidents
and
patrons
,
as
of
all
other
vices
,
so
especially
of
swearing
;
and
by
their
bad
example
,
both
teach
and
incourage
their
children
and
seruants
in
this
impietie
.
And
hence
it
is
,
And
as
all
sorts
of
people
are
poysoned
with
this
sinne
of
prophane
swearing
,
There
is
no
time
thought
vnseasonable
for
this
sinne
,
no
companie
priuledged
,
no
occasion
so
vnfit
which
will
not
minister
to
these
miscreants
matter
of
blasphemie
.
Are
they
merrie
?
then
oathes
fly
out
apace
as
though
they
were
the
musicke
of
their
mirth
.
Are
they
incensed
with
furious
anger
?
they
can
expresse
their
rage
no
better
,
then
by
despiting
God
with
their
bloodie
oathes
.
Are
they
recreating
themselues
in
games
and
pastimes
?
If
they
be
crossed
in
their
pleasures
,
or
sustaine
anie
losse
,
they
expresse
their
passion
by
cursed
swearing
.
Are
they
imployed
in
their
worldly
businesse
,
in
buying
and
selling
,
or
labouring
with
their
hands
?
on
euerie
occasion
,
they
blaspheame
Gods
holy
name
,
either
when
they
would
get
profit
,
or
doe
sustaine
any
damage
and
hurt
.
Are
they
offended
with
any
?
they
shew
their
displeasure
in
the
language
of
oathes
.
Are
they
satisfied
and
well
pleased
with
any
occurrent
?
then
as
rauished
in
some
wondrous
extasie
of
ioy
,
they
make
their
oathes
expresse
their
contentment
.
Are
they
resolued
to
perpetrate
any
wickednesse
?
they
confirme
their
purposes
with
bloodie
oathes
,
bringing
vpon
themselues
a
wilfull
necessitie
of
doing
euill
,
because
they
haue
obliged
themselues
thereunto
,
with
the
religious
bond
of
an
oath
,
and
haue
made
God
himselfe
the
suertie
of
their
sinne
.
In
a
word
,
vnto
such
a
custome
and
habite
of
swearing
are
men
come
in
these
daies
,
that
(
like
men
desperatly
diseased
)
their
excrements
and
filth
come
from
them
at
vnawares
,
in
so
much
as
when
a
man
reproues
them
for
their
blasphemies
,
they
are
readie
to
sweare
that
they
did
not
sweare
.
And
as
by
much
labour
the
hand
is
so
hardened
that
it
hath
no
sense
of
labour
;
so
much
swearing
causeth
such
a
brawnie
skinne
of
senselesnes
,
to
ouerspread
the
heart
,
memorie
,
and
conscience
,
that
the
swearer
oftentimes
sweareth
at
vnawares
,
and
hauing
sworne
hath
no
remembrance
of
his
oath
,
and
much
lesse
repentance
for
his
sinne
.
To
conclude
this
point
;
Dauid
:
Doubtlesse
there
is
a
God
that
iudgeth
the
earth
.
CHAP.
V.
Motiues
to
perswade
all
men
to
leaue
vaine
swearing
.
WHich
iudgements
and
punishments
if
we
would
escape
,
Sweare
not
at
all
,
Mat.
5.34
35.
Dico
vobis
,
ne
omnino
iuretis
ne
sci'icet
iurando
ad
facilitatem
iurandi
veniatur
,
&
ex
facilitate
ad
consuetudinem
.
atque
ita
ex
consuetudine
in
periurium
decidatur
.
Aug.
ad
Consentium
de
Mendac
.
cap.
15.
Chromat
.
in
Mat.
cap.
5.
neither
by
heauen
,
for
it
is
the
throne
of
God
:
35.
Nor
yet
by
the
earth
,
for
it
is
his
footstoole
;
neither
by
Ierusalem
,
for
it
is
the
citie
of
the
great
King
.
36.
Neither
shalt
thou
sweare
by
thine
head
,
because
thou
canst
not
make
one
haire
white
or
blacke
.
But
let
your
communication
be
yea
yea
,
nay
nay
:
for
whatsoeuer
is
more
then
these
commeth
of
euill
.
In
which
words
(
as
Austine
obserueth
)
our
Sauiour
inioyneth
vs
not
to
sweare
at
all
,
to
wit
,
in
our
ordinarie
communication
,
lest
swearing
beget
facilitie
of
swearing
,
facilitie
custome
,
and
custome
periurie
.
And
,
as
another
saith
,
for
this
cause
our
Lord
forbiddeth
,
not
onely
to
forsweare
,
but
also
to
sweare
,
lest
wee
should
then
onely
seeme
to
speake
the
truth
when
we
confirme
it
by
an
oath
;
or
lest
those
who
ought
to
vtter
nothing
but
truth
in
all
their
speeches
,
should
imagine
lying
without
an
oath
lawfull
.
And
that
we
may
the
rather
be
moued
to
yeeld
obedience
to
this
commandement
,
hee
adioyneth
a
strong
reason
;
namely
,
that
whatsoeuer
is
more
in
our
ordinarie
communication
,
then
yea
yea
,
or
nay
nay
,
commeth
of
euill
.
For
either
it
is
euill
in
him
that
sweareth
,
as
when
he
sweareth
voluntarily
,
vainly
,
and
without
cause
;
or
when
hauing
made
shipwrack
of
his
credit
by
his
customable
lying
,
he
cannot
gaine
beliefe
to
his
speeches
without
an
oath
.
Or
else
it
is
euill
in
him
who
compelleth
another
to
an
oath
,
when
as
causlesly
he
suspecteth
his
truth
,
and
wil
not
giue
credit
to
his
assertions
or
promises
,
though
his
word
be
of
approued
credit
,
and
his
whole
course
of
life
vpright
and
iust
.
The
Apostle
Iames
also
following
in
the
steps
of
his
Lord
and
Master
,
inforceth
this
commandement
with
no
small
vehemencie
:
Before
all
things
,
my
brethren
,
sweare
not
,
neither
by
heauen
,
nor
by
earth
,
nor
by
any
other
oath
:
but
let
your
yea
be
yea
,
and
your
nay
nay
,
lest
you
fall
into
condemnation
.
So
that
it
is
not
a
commandement
of
least
regard
,
or
a
matter
of
small
moment
to
abstaine
from
vaine
swearing
,
seeing
the
Apostle
chargeth
vs
aboue
al
things
to
forbeare
from
these
vnnecessarie
oathes
,
in
our
ordinarie
communication
,
and
to
content
our selues
with
a
simple
affirmation
of
the
truth
,
and
negation
of
that
which
is
otherwise
.
Secondly
,
2.
2.
Because
all
kinde
of
vaine
swearing
is
a
grieuous
sin
.
we
are
to
auoide
this
prophane
practise
of
vaine
swearing
,
because
it
is
an
hainous
sin
,
what
manner
of
oathes
soeuer
wee
vse
:
for
if
wee
sweare
by
any
thing
which
is
not
God
,
we
hereby
deifie
it
,
by
ascribing
vnto
it
Gods
incommunicable
attributes
of
omniscience
,
omnipresence
,
omnipotence
,
as
hath
been
shewed
,
and
so
spoile
the
Lord
of
his
glorie
by
attributing
it
to
the
creatures
;
and
likewise
an
oath
being
a
kind
of
inuocation
,
and
consequently
a
part
of
Gods
worship
,
we
commit
an
high
degree
of
idolatrie
,
when
as
we
communicate
it
vnto
any
creature
.
If
we
vsually
sweare
by
Gods
holy
name
,
we
by
making
it
common
doe
pollute
and
prophane
it
,
contrarie
to
the
expresse
commandement
of
almightie
God
.
Leu.
22.32
.
Ye
shall
not
pollute
my
holie
name
,
but
I
will
bee
hallowed
among
the
children
of
Israel
.
For
that
is
said
in
the
Scriptures
to
be
polluted
and
made
vncleane
,
which
being
in
it selfe
good
and
holie
,
is
prophaned
by
common
vse
;
wherof
it
is
that
these
phrases
of
speech
,
to
be
made
common
&
to
be
polluted
,
are
promiscuously
taken
in
the
same
signification
,
Lastly
,
Thirdly
,
we
are
to
abhorre
this
vaine
and
prophane
swearing
,
4.
3.
Because
vaine
swearing
doth
smother
the
chiefe
graces
of
Gods
spirit
.
because
it
doth
smother
and
choake
in
vs
the
chiefe
graces
of
Gods
spirit
.
As
for
example
,
inuocation
and
prayer
;
for
with
what
face
can
we
presume
in
the
time
of
want
and
affliction
,
to
call
vpon
that
name
for
helpe
,
which
wee
haue
so
often
abused
by
prophane
swearing
?
So
also
faith
in
Christs
merits
;
for
how
can
wee
beleeue
that
Christs
body
was
crucified
for
vs
,
which
we
so
often
and
despitefully
crucifie
vnto
our selues
afresh
,
or
that
his
blood
shall
wash
away
our
sinnes
,
which
by
impious
and
prophane
swearing
wee
haue
so
often
trampled
vnder
our
feete
as
an
vnholy
thing
,
making
but
a
mocke
of
it
?
It
ouerthroweth
also
our
affiance
in
Christ
,
both
in
this
life
,
and
at
the
day
of
iudgement
;
for
how
can
wee
trust
in
him
as
our
Sauiour
,
whom
we
daylie
despite
as
though
he
were
our
enemie
?
how
can
wee
when
we
are
cited
before
the
tribunall
of
Christ
,
hold
vp
our
heades
with
any
assurance
of
fauour
,
when
as
our
consciences
shall
tell
vs
,
that
we
haue
seldome
remembred
him
,
but
to
blaspheme
him
,
and
haue
more
often
named
him
in
our
oathes
,
then
in
our
prayers
?
Fourthly
,
this
vaine
swearing
is
to
be
auoided
,
5.
4.
Because
this
vice
ill
beseemeth
a
Christian
.
2.
Col.
4.6
.
Ephes.
4.29
.
because
it
is
a
vice
which
ill
beseemeth
those
who
make
profession
of
Christianitie
;
for
a
Christians
speech
should
bee
poudred
with
salt
,
and
not
with
oathes
;
it
should
not
bee
vnsauorie
,
and
much
lesse
stincking
and
noysom
:
it
should
minister
grace
to
the
hearers
,
and
not
like
a
contagious
leprosie
infect
the
weake
,
nor
like
thornes
and
swords
,
vexe
and
grieue
the
strong
.
For
howsoeuer
euill
men
can
easilie
passe
it
ouer
,
when
they
heare
Gods
name
dishonoured
,
as
being
a
thing
which
doth
not
at
all
concerne
them
;
yet
if
those
who
truely
feare
the
Lord
and
bee
zealous
of
his
glorie
,
heare
these
blasphemies
,
their
heart
quaketh
,
their
ioynts
tremble
,
and
their
haire
standeth
vp
an
end
,
as
it
is
,
Eccl.
27.14
.
Moreouer
it
is
an
vndoubted
badge
,
and
infallible
note
of
a
prophane
person
who
maketh
conscience
of
no
sinne
,
but
would
(
if
he
might
with
as
little
danger
or
discredit
doe
it
)
commit
any
manner
of
wickednesse
.
And
hence
it
is
,
that
as
Salomon
maketh
it
a
true
note
of
a
faithfull
man
,
to
haue
a
reuerent
respect
of
an
oath
;
so
he
pinneth
it
as
a
badge
vpon
the
wicked
mans
sleeue
,
Fiftly
,
6.
5.
Because
vaine
swearing
is
an
horrible
abuse
of
our
tongues
.
because
it
is
an
horrible
abuse
of
our
tongue
,
when
as
the
Lord
hauing
giuen
this
excellent
member
,
for
the
setting
forth
of
his
glorie
,
we
abuse
it
to
his
dishonor
,
by
blaspheming
our
Creator
,
and
make
that
which
should
bee
the
trumpet
of
Gods
praise
,
the
trumpet
of
Satan
,
to
proclame
warre
against
heauen
,
and
an
open
defiance
against
God
and
all
goodnesse
.
Whereby
we
iustly
deserue
(
seeing
we
thus
abuse
this
excellent
facultie
of
speech
,
which
the
Lord
hath
priuiledged
vs
with
,
aboue
all
the
rest
of
his
creatures
,
to
the
dishonor
of
the
giuer
;
and
wheras
the
heauens
declare
the
glorie
of
God
and
the
earth
sheweth
his
handie
worke
,
and
all
the
rest
of
the
creatures
in
their
seuerall
kinds
doe
with
their
dumbe
eloquence
magnifie
and
praise
their
Creator
,
we
contrariwise
disgrace
him
with
hellish
blasphemies
and
impious
oathes
:
)
we
deserue
,
I
say
,
that
the
Lord
should
strike
vs
with
present
dumbnes
,
and
cast
vs
out
as
hee
did
Nebucadnezer
,
from
the
societie
of
men
,
amongst
the
brute
and
sauage
beasts
,
till
with
him
we
haue
learned
to
speake
to
Gods
glorie
,
and
to
magnifie
the
mercie
of
our
Creator
.
Sixtly
,
we
are
to
auoid
vaine
swearing
,
7.
6.
Because
it
is
a
cause
and
forerunner
of
periurie
.
as
being
a
notable
cause
and
necessarie
forerunner
of
that
damnable
sinne
of
periurie
;
nam
qui
deierat
,
peierat
,
he
that
often
sweareth
,
often
forsweareth
.
To
which
purpose
one
saith
:
Caue
facilitatem
turandi
;
cum
de
facilitate
nascatur
consuetudo
ex
consuetudine
periurium
,
ex
periurio
blasphemia
;
beware
of
inclinablenes
to
sweare
in
ordinarie
communication
;
for
of
inclinablenes
ariseth
custome
,
of
custome
,
periurie
,
and
of
periurie
,
horrible
blasphemie
.
And
this
commeth
to
passe
,
both
because
custome
of
swearing
taketh
away
all
reuerent
regard
of
an
oath
,
vpon
which
followeth
forgetfulnesse
of
that
which
is
sworne
,
and
so
vtter
neglect
of
performance
;
and
also
,
because
mens
tongues
being
inured
thereunto
,
doe
as
familiarly
vse
it
,
as
a
simple
affirmation
and
negation
,
and
consequently
they
doe
no
oftener
affirme
an
vntruth
,
then
they
are
readie
to
confirme
it
with
the
deepest
oathes
.
An
example
whereof
we
haue
in
Saul
,
who
being
the
greatest
swearer
that
wee
read
of
in
the
Scriptures
,
and
making
no
conscience
of
an
oath
,
made
as
little
account
of
damnable
periurie
,
Seuenthly
,
8.
7.
Because
vaine
swearers
haue
a
fearefull
account
to
make
at
the
day
of
iudgement
.
let
vs
flee
this
prophane
vice
of
common
swearing
,
alwaies
remembring
that
swearers
haue
a
fearefull
account
to
make
at
the
day
of
iudgement
.
For
if
an
account
must
be
giuen
of
euerie
idle
word
,
then
how
much
more
of
euerie
vaine
and
bloodie
oath
?
if
they
shall
not
escape
punishment
,
who
haue
spoken
idly
and
vainely
,
how
fearefull
shall
their
condemnation
bee
,
who
in
their
ordinarie
talke
haue
spoken
impiously
and
blasphemouslic
?
Eightly
,
9.
8.
Gods
manifold
mercies
should
restraine
vs
from
vaine
swearing
.
let
vs
call
to
mind
the
number
numberlesse
of
Gods
infinite
mercies
,
both
in
our
creation
,
preseruation
,
and
redemption
,
and
thinke
with
our selues
what
a
foule
shame
it
is
for
vs
,
thus
to
offend
against
this
maiestie
,
which
wee
haue
found
so
mercifull
and
gracious
,
especially
by
this
sin
,
which
as
it
is
vnto
him
most
odious
,
in
that
it
robbeth
him
of
his
glorie
,
which
is
most
deare
vnto
him
;
so
it
bringeth
no
appearance
of
good
vnto
vs
;
for
whereas
other
sinnes
haue
their
seuerall
baites
to
allure
vs
,
some
the
baite
of
profit
,
some
of
honour
,
some
of
pleasure
;
this
sinne
of
vaine
swearing
is
destitute
of
them
all
,
for
vaine
oathes
are
in
vaine
,
and
bring
no
profit
but
losse
,
euen
the
losse
of
Gods
fauour
,
of
a
good
conscience
,
the
assurance
of
saluation
,
and
of
our
credit
and
reputation
amongst
the
faithfull
,
nor
any
pleasure
and
delight
,
vnles
a
man
should
(
like
the
diuell
himselfe
)
take
a
hellish
pleasure
in
acting
sin
&
despighting
God
;
but
contrariwise
horror
of
minde
,
and
the
torments
of
an
euill
conscience
,
nor
any
credit
and
esteeme
,
but
rather
brand
the
swearer
with
the
blacke
marke
of
a
prophane
person
.
Seeing
then
if
God
had
required
a
great
matter
at
our
hands
,
we
should
haue
been
readie
in
regard
of
his
boundlesse
and
endlesse
mercies
to
haue
done
it
:
how
much
more
should
we
for
his
sake
,
forsake
and
detest
this
sinne
of
vaine
swearing
,
which
hath
in
it
not
so
much
as
any
respect
of
the
least
worldly
benefit
?
He
hath
bestowed
vpon
vs
whatsoeuer
good
things
we
enioy
,
and
will
we
not
at
his
request
part
with
this
sinne
,
which
is
not
onely
vnprofitable
,
but
hurtfull
?
He
is
so
bounteous
that
he
hath
not
spared
to
giue
vnto
vs
his
onely
begotten
and
dearly
beloued
sonne
,
in
whom
hee
was
delighted
and
well
pleased
,
and
that
to
the
death
euen
the
bitter
and
cursed
death
of
the
crosse
:
and
shall
we
be
so
wickedly
vngratefull
,
that
we
will
not
at
his
sute
,
part
with
a
sinne
,
which
hath
in
it
no
respect
of
good
,
pleasure
,
profit
,
or
credit
,
and
contrariwise
is
hurtfull
and
pernicious
both
to
our
bodies
and
soules
?
If
Gods
infinite
loue
,
mercie
,
and
innumerable
benefits
should
so
worke
vpon
our
hearts
and
consciences
,
that
the
strongest
inducements
,
and
most
alluring
baites
should
not
mooue
and
intice
to
commit
any
sin
willingly
and
against
our
knowledge
,
then
shame
,
confusion
,
and
vtter
destruction
iustly
attend
those
who
either
through
wantonnesse
,
or
maliciousnesse
,
fall
into
this
sinne
,
hauing
no
reason
in
respect
of
pleasure
,
profit
,
or
credit
to
perswade
them
thereunto
:
according
to
the
prayer
of
the
Psalmist
,
Let
them
be
confounded
that
transgresse
without
a
cause
.
But
if
Gods
mercies
will
not
mollifie
our
flintie
hearts
,
The
Lord
our
God
,
shall
be
punished
with
wonderfull
plagues
,
both
in
themselues
and
in
their
posteritie
,
great
in
quantitie
,
grieuous
and
sore
in
qualitie
,
and
in
respect
of
time
,
of
long
continuance
.
To
the
same
purpose
the
sonne
of
Syrach
saith
,
that
a
man
which
vseth
much
swearing
shall
be
filled
with
wickednesse
,
and
the
plague
shall
neuer
goe
from
his
house
,
And
these
are
the
reasons
which
may
mooue
vs
to
hate
and
auoide
this
sinne
in
our selues
;
Secondly
,
CHAP.
VI.
Excuses
alleaged
for
vaine
swearing
taken
away
.
ANd
thus
haue
I
set
downe
such
reasons
and
arguments
,
as
may
perswade
those
who
haue
any
sparke
of
grace
,
to
leaue
this
vaine
sinne
,
and
those
also
who
are
in
authoritie
to
punish
seuerely
such
as
are
gracelesse
and
incorrigible
.
Now
in
the
next
place
I
will
take
away
those
excuses
no
lesse
vaine
then
common
,
which
are
obiected
either
in
the
defence
or
excuse
of
this
sin
.
Others
there
are
who
are
not
come
to
that
audacious
impudencie
,
to
defend
their
vaine
swearing
as
lawfull
,
Others
excuse
themselues
,
out
of
the
abundance
of
the
heart
the
mouth
speaketh
:
and
therefore
if
the
words
be
prophane
,
we
may
safely
conclude
,
that
the
heart
also
is
polluted
.
if
any
man
amongst
vs
seemeth
religious
,
and
refraineth
not
his
tongue
,
he
deceiueth
his
owne
heart
,
and
his
religion
is
vaine
.
Iam.
1.26
.
By
thy
words
thou
shalt
bee
iustified
,
and
by
thy
words
thou
shalt
be
condemned
.
Neither
let
them
suppose
that
this
excuse
which
would
seeme
friuolous
and
foolish
to
a
mortall
man
,
will
goe
for
currant
before
the
most
wise
and
iust
Iudge
of
heauen
and
earth
.
Now
what
Prince
,
hearing
himselfe
abused
to
his
face
by
the
reprochfull
words
of
his
base
subiect
,
would
admit
of
such
an
excuse
,
that
whatsoeuer
hee
spoke
with
his
mouth
,
yet
hee
thought
no
ill
in
heart
;
and
will
not
,
thinke
we
,
the
Lord
be
as
iealous
of
his
glorie
,
which
is
most
deare
vnto
him
,
as
an
earthly
King
?
or
will
hee
in
his
iustice
acquite
such
offenders
vpon
such
friuolous
and
vaine
pretences
?
Others
shroude
their
sinne
vnder
the
example
of
the
multitude
,
Others
alleage
in
their
excuse
,
Yea
,
Lastly
,
But
let
it
be
supposed
,
that
though
we
are
iust
and
faithful
,
CHAP.
VII
.
Of
the
meanes
to
weane
vs
from
vaine
and
customable
swearing
.
ANd
so
much
for
answere
vnto
such
excuses
as
are
vsually
alleadged
for
customable
swearing
.
Now
to
the
end
that
all
those
who
are
mooued
with
that
which
hath
been
said
,
to
a
holie
resolution
of
forsaking
this
wicked
practise
,
may
the
better
bee
enabled
to
attaine
vnto
their
desire
,
I
will
breefly
for
a
conclusion
set
downe
the
meanes
,
by
the
carefull
vse
whereof
we
may
breake
off
this
wicked
custome
of
vaine
swearing
.
And
first
,
as
in
the
curing
of
bodilie
diseases
,
the
best
course
is
to
take
away
the
causes
thereof
;
so
if
wee
would
haue
our
soules
cured
of
this
sinfull
sicknesse
of
vaine
swearing
,
1.
1.
We
must
shun
impatiencie
and
furious
anger
.
we
must
endeuour
to
remooue
the
causes
from
which
it
chiefly
ariseth
.
And
these
are
principally
foure
;
the
first
is
impatiencie
&
furious
anger
,
which
being
a
short
madnes
,
maketh
vs
to
forget
for
the
time
,
not
only
al
humanitie
towards
men
,
but
all
dutie
and
respect
which
we
owe
vnto
God
,
and
in
barbarous
and
despitefull
manner
,
to
loade
his
holy
name
with
blasphemies
,
as
though
he
were
the
onely
cause
of
our
discontentment
,
either
by
inflicting
or
not
auerting
the
euils
which
vexe
and
grieue
vs
.
For
the
purging
away
of
which
franticke
humours
,
I
referre
the
reader
to
the
perusing
and
vse
of
those
spirituall
receits
which
I
haue
prescribed
for
these
impatient
patients
,
in
my
treatise
of
Anger
.
The
second
cause
of
vaine
swearing
to
bee
remooued
,
The
third
cause
of
vaine
swearing
,
is
greedie
couetousnes
;
The
fourth
cause
of
vaine
swearing
is
externall
,
namely
,
The
second
meanes
to
auoid
vaine
swearing
,
Psal
39.1
.
Iam.
1.26
.
We
must
break
off
custome
with
custome
.
let
vs
labour
at
least
to
bring
it
into
a
consumption
,
and
by
an
antidote
of
a
contrarie
custome
,
to
disinure
our
tongues
from
the
vse
thereof
.
Let
vs
resolue
whatsoeuer
occasion
bee
offered
,
to
keepe
such
a
straight
watch
ouer
our
tongue
,
that
we
will
not
sweare
for
the
space
of
a
whole
day
;
and
when
we
haue
thus
farre
preuailed
ouer
our selues
,
let
vs
take
a
longer
time
;
and
so
taking
as
it
were
a
truce
with
Gods
glorious
name
from
time
to
time
,
binding
our selues
in
the
meane
while
that
wee
will
not
offer
against
it
any
abuse
or
violence
,
it
will
in
a
small
space
grow
vnto
a
firme
and
inuiolable
peace
;
and
vaine
oathes
which
were
as
familiar
as
our
ordinarie
speech
,
will
sticke
in
our
teeth
like
an
vnknowne
language
,
and
become
of
neere
acquaintance
,
which
would
vsually
rush
in
without
bidding
,
meere
strangers
which
will
not
come
within
the
doore
of
our
lips
,
vnlesse
vpon
extraordinarie
occasion
they
be
inuited
.
The
third
meanes
to
auoid
vaine
swearing
,
The
fourth
meanes
to
auoide
this
sinne
of
vaine
swearing
,
The
fifth
meanes
to
make
vs
leaue
this
sin
of
vaine
swearing
,
The
last
and
most
effectuall
meanes
which
wee
can
vse
to
preserue
vs
from
falling
into
this
sin
,
CHAP.
VIII
.
Of
the
sinne
of
Periurie
.
ANd
thus
much
concerning
the
abuse
of
an
oath
by
vaine
swearing
.
Periurie
is
nothing
else
but
false
swearing
.
Or
more
fullie
,
It
is
a
knowne
or
imagined
vntruth
,
confirmed
by
oath
,
ioyned
with
deceit
,
which
was
either
purposed
and
intended
before
the
oath
was
made
,
or
resolued
on
afterwards
.
Whereby
it
appeareth
that
two
things
doe
alwaies
concurre
in
periurie
:
first
the
generall
matter
thereof
,
which
is
an
vntruth
:
and
secondly
,
the
forme
which
giueth
being
vnto
it
,
namely
,
a
false
oath
,
made
with
purposed
and
affected
deceit
,
or
resolued
on
afterwards
.
Now
,
vntruth
is
either
logicall
or
morall
.
Logicall
,
when
as
wee
doe
not
speake
as
the
thing
is
,
or
when
as
our
speech
agreeth
not
with
the
thing
.
Morall
vntruth
is
,
when
as
wee
doe
not
speake
as
wee
thinke
,
or
when
as
our
speech
agreeth
not
with
our
minde
.
Of
the
former
wee
doe
not
heere
speake
;
neither
doth
it
make
periurie
,
but
onely
when
it
is
ioyned
with
the
second
;
whereas
the
morall
vntruth
confirmed
with
an
oath
is
periurie
,
although
it
be
a
logicall
truth
.
More
plainly
,
if
I
sweare
an
vntruth
,
being
perswaded
that
it
is
true
,
it
may
bee
my
oath
may
iustly
deserue
the
censure
of
rashnes
or
prophanenes
;
but
yet
I
am
not
periured
,
because
my
speech
agreeth
with
my
minde
,
though
not
with
the
thing
:
neither
doe
I
sweare
falsely
,
although
that
which
I
sweare
be
false
,
in
that
I
doe
not
sweare
with
a
minde
to
deceiue
,
but
being
my selfe
deceiued
:
whereas
contrariwise
if
I
sweare
an
vntruth
,
knowing
it
to
be
so
,
yea
if
I
sweare
as
the
truth
is
,
being
perswaded
in
the
meane
time
,
that
it
is
false
and
vntrue
,
Yea
,
Where
by
the
way
we
may
obserue
,
Ex
animi
mei
sententia
iuro
,
I
sweare
according
to
the
true
meaning
of
my
heart
;
and
they
detested
as
impious
and
atheisticall
that
speech
,
iuraui
linguâ
,
mentem
iniuratam
gero
;
I
haue
sworne
with
my
tongue
,
but
not
with
my
mind
.
And
yet
the
admired
Iesuites
,
who
could
find
no
name
fit
to
expresse
the
holines
of
their
order
,
but
the
sacred
name
of
Iesus
,
being
in
this
,
as
in
manie
other
things
,
much
more
wicked
then
the
Heathens
,
commonly
vse
,
and
stiflie
defend
this
periurious
practise
of
false
and
deceitfull
swearing
.
But
let
all
who
professe
the
name
of
Christ
,
to
be
for
confirmation
,
the
end
of
strife
;
for
who
would
rest
satisfied
in
anothers
oath
,
if
he
knew
that
it
were
to
be
construed
according
to
his
secret
meaning
,
of
which
he
is
alwaies
ignorant
,
and
oft
times
hath
iust
cause
to
surmise
his
false
meaning
,
and
to
haue
him
in
iealousie
and
suspition
of
deceit
and
double
dealing
?
Lastly
,
they
shew
themselues
to
be
no
heires
of
Gods
Kingdome
,
nor
to
haue
any
title
or
interest
in
the
ioyes
of
heauen
;
for
if
they
onely
shall
dwell
in
Gods
holy
mountaine
,
who
speake
the
truth
from
their
heart
,
then
what
shall
become
of
them
who
not
onely
speake
deceitfully
and
with
a
double
heart
,
but
also
confirme
such
deceitfull
speeches
with
an
oath
,
yea
and
which
is
more
(
not
like
Peter
who
fell
into
this
sinne
of
periurie
and
repented
of
it
,
but
)
like
it
,
and
liue
in
it
,
approoue
and
defend
it
.
CHAP.
IX
.
Of
the
diuers
kinds
of
Periurie
.
ANd
thus
much
generally
concerning
Periurie
.
Assertorie
periurie
is
,
wherby
wee
sweare
that
to
bee
true
,
Promissorie
periurie
is
,
whereby
we
either
plainly
or
cunningly
promise
that
by
oath
,
which
wee
intend
not
to
performe
;
CHAP.
X.
Questions
about
periurie
resolued
.
ANd
thus
haue
I
shewed
what
periurie
is
,
1.
1.
Wkether
all
oathes
are
to
be
performed
and
the
diuers
kinds
thereof
.
In
the
next
place
I
will
propound
,
and
resolue
certaine
questions
about
the
performance
of
our
oath
;
which
being
explaned
and
vnderstood
,
will
make
vs
better
discerne
what
we
are
to
esteeme
periurie
,
that
we
may
auoide
it
.
And
first
,
it
may
be
demanded
,
whether
we
are
bound
in
conscience
to
performe
all
our
oathes
,
and
if
we
doe
not
,
Whosoeuer
sweareth
an
oath
to
bind
himselfe
by
a
bond
,
he
shall
not
breake
his
promise
,
but
shall
doe
according
to
all
that
proceedeth
out
of
his
mouth
.
And
our
Sauiour
Christ
reckoneth
this
fidelitie
in
performing
our
oathes
,
among
the
waightie
matters
of
the
law
,
yea
euen
the
Scribes
and
Pharises
,
though
otherwise
very
corrupt
in
their
doctrine
,
yet
taught
this
truth
out
of
Gods
law
:
Thou
shalt
not
forsweare
thy selfe
,
but
shalt
performe
thy
oathes
vnto
the
Lord
,
Matth.
5.33
.
And
this
is
made
a
true
signe
of
one
who
is
a
sound
member
of
the
militant
Church
,
and
an
assured
heire
of
the
Kingdome
of
glorie
,
when
as
he
abhorres
deceitfull
swearing
,
But
if
the
things
which
by
oath
we
promise
,
be
vnlawfull
or
impossible
,
then
such
oathes
doe
not
binde
the
conscience
,
but
are
presently
voide
,
as
soone
as
the
vnlawfulnes
or
impossibilitie
appeareth
.
Now
an
oath
is
vnlawful
and
wicked
in
this
regard
,
Secondly
,
an
oath
is
vnlawfull
and
wicked
in
the
proofe
and
euent
,
when
as
there
lieth
lurking
in
it
some
concealed
wickednesse
,
which
he
that
sweareth
doth
not
discerne
.
And
this
is
of
two
kindes
:
first
,
when
as
the
euill
of
the
oath
is
really
contained
in
the
thing
promised
,
which
is
not
discouered
at
the
taking
of
the
oath
,
but
afterwards
appeareth
in
the
euent
.
Secondly
,
when
as
the
thing
which
wee
by
oath
promise
,
is
in
it
owne
nature
good
or
indifferent
,
but
afterwards
degenerateth
and
becommeth
euill
by
accident
.
Of
the
former
wee
haue
an
example
in
Herod
,
And
this
is
the
first
kinde
of
vnlawfull
oathes
,
And
these
are
the
oathes
which
being
vnlawfull
doe
not
binde
the
conscience
,
In
malis
promissis
rescinde
fidem
,
in
turpi
voto
muta
decretum
:
In
euill
promises
keepe
not
fidelitie
;
in
a
dishonest
vow
change
thy
purpose
:
for
such
oathes
as
are
vnlawfull
are
laudably
broken
,
but
damnably
obserued
.
And
the
reason
is
apparant
,
because
by
keeping
them
we
shall
but
adde
sinne
vnto
sinne
;
vnto
wicked
swearing
more
wicked
performance
.
Let
vs
therefore
carefully
take
heede
,
that
wee
doe
not
by
oath
promise
any
thing
which
is
euill
;
for
if
the
euill
bee
knowne
and
apparant
,
it
is
horrible
wickednesse
to
draw
God
into
the
association
of
our
impietie
,
by
calling
him
to
be
our
witnesse
and
surety
;
if
it
be
not
apparant
,
it
is
prophane
rashnesse
;
for
before
we
sweare
,
wee
ought
to
bee
assured
of
the
lawfulnesse
of
our
oath
.
But
if
through
infirmitie
or
corruption
,
we
haue
fallen
into
this
sinne
,
let
vs
hartilie
repent
for
that
which
is
past
,
and
not
continue
in
it
by
adding
vnto
vnlawfull
swearing
,
vnlawfull
performance
;
following
herein
the
example
of
Dauid
,
And
thus
haue
I
shewed
that
vnlawfull
oathes
doe
not
bind
the
conscience
.
Now
this
oath
whereby
we
sweare
vnto
impossibilities
,
Secondly
,
And
thus
haue
I
shewed
that
vnlawfull
and
impossible
oathes
binde
not
the
conscience
.
Fourthly
,
The
fifth
question
is
like
vnto
the
former
,
The
sixth
question
is
,
Matth.
5.34.35
.
and
23.21
.
Qei
super
lapidem
salsum
iurat
periurus
est
,
&c.
Non
te
audit
lapis
loquentem
,
sed
punit
Deus
te
fallentem
.
Tom.
10.
serm.
28.
there
remaining
in
them
some
resemblances
of
his
power
and
Maiestie
.
Heauen
is
his
throne
,
the
earth
his
footstoole
,
Ierusalem
his
citie
,
the
Temple
his
house
.
To
the
same
purpose
Austine
saith
,
that
he
who
sweareth
falsly
by
a
stone
is
periured
;
and
that
howsoeuer
that
is
not
holy
by
which
hee
sweareth
,
yet
the
Lord
is
holy
before
whom
he
sweareth
;
and
therfore
though
the
stone
heareth
him
not
speake
,
yet
God
will
punish
him
if
he
doe
deceiue
.
To
conclude
,
our
simple
promise
would
bind
vs
to
performance
,
and
therefore
much
more
being
confirmed
by
an
oath
The
like
may
bee
said
of
oathes
made
by
Idols
,
The
seuenth
question
is
,
whether
oathes
made
in
societies
and
companies
,
to
maintaine
their
statutes
and
orders
,
The
eighth
question
is
how
othes
are
to
be
made
and
performed
,
Ninthly
,
Abraham
,
Isaac
and
Iacob
,
who
swore
and
performed
their
oathes
made
to
idolatrous
Infidels
,
Abimilech
,
Phicol
and
Laban
.
And
consequently
that
they
who
breake
such
promises
confirmed
by
oath
,
are
periured
persons
.
In
the
tenth
place
it
may
bee
demanded
,
In
the
last
place
it
may
bee
demanded
,
prouoketh
another
to
sweare
,
knowing
that
he
will
sweare
falsly
,
he
is
worse
then
a
murtherer
;
because
a
murtherer
killeth
but
the
bodie
,
this
the
soule
,
yea
two
soules
at
once
;
his
whom
hee
prouoketh
to
sweare
,
and
his
owne
.
Doest
thou
know
that
to
be
truth
which
thou
affirmest
,
and
that
false
which
he
auoucheth
,
and
yet
vrgest
him
to
sweare
?
Behold
he
sweareth
,
forsweareth
,
and
perisheth
.
And
what
hast
thou
found
hereby
?
yea
thou
hast
lost
thy selfe
,
who
wouldest
be
no
otherwise
satisfied
but
by
his
destruction
.
And
in
another
place
:
He
that
inforceth
one
to
sweare
,
whom
he
knoweth
will
sweare
falsely
,
is
a
murtherer
;
for
he
killeth
himselfe
with
his
periury
,
but
the
other
thrusteth
and
helpeth
forward
the
hand
of
the
selfe
murtherer
.
But
yet
a
Magistrate
may
lawfully
put
such
an
one
to
his
oath
,
if
the
execution
of
law
and
course
of
iustice
doe
so
require
.
For
better
it
is
that
a
priuate
man
should
perish
,
CHAP.
XI
.
Reasons
to
disswade
from
the
sinne
of
periurie
.
ANd
so
much
concerning
the
former
part
of
this
treatise
,
wherein
I
haue
shewed
what
periurie
is
,
and
the
kinds
therof
,
and
withall
haue
cleared
diuers
questions
,
whereby
we
may
the
better
discerne
the
nature
of
this
sinne
,
and
when
it
is
committed
.
Now
in
the
second
part
,
I
will
briefly
set
downe
some
reasons
to
disswade
all
men
from
this
sin
,
which
is
so
dishonorable
to
God
,
and
so
pernicious
vnto
mankind
;
all
which
I
will
reduce
to
these
two
heads
;
the
first
whereof
is
the
hainousnes
of
the
sinne
;
the
second
is
the
grieuousnes
of
the
punishment
,
which
doth
accompanie
it
.
The
hainousnes
will
appeare
both
in
it
owne
nature
,
1.
1.
Because
periurie
is
odious
vnto
God
.
and
also
in
the
euill
effects
and
fruits
thereof
.
That
in
it
owne
nature
it
is
a
grieuous
sinne
,
may
hereby
be
made
manifest
;
first
,
because
it
is
odious
and
abominable
,
both
in
the
sight
of
God
and
men
.
That
the
Lord
abhorreth
this
sinne
of
periurie
,
it
plainly
appeareth
,
Zach.
8.17
.
Let
none
of
you
imagine
euill
in
your
hearts
against
his
neighbour
,
and
loue
no
false
oath
:
for
all
these
are
the
things
that
I
hate
,
saith
the
Lord
.
And
hence
it
is
that
the
Lord
in
his
law
hath
so
straitly
forbidden
this
sinne
.
Leuit.
19.12
.
Ye
shall
not
sweare
by
my
name
falsly
;
neither
shalt
thou
defile
the
name
of
thy
God
.
For
the
transgression
of
which
law
,
Will
you
steale
,
murther
,
and
commit
adulterie
,
and
sweare
falsly
,
and
burne
incense
vnto
Baal
?
&c.
Wherewe
may
obserue
,
that
howsoeuer
the
sonnes
of
Belial
so
lightly
esteeme
of
this
sinne
,
that
they
will
not
sticke
to
sell
a
false
oath
at
the
least
price
,
yet
the
Lord
counteth
it
an
hainous
sinne
,
and
therefore
hee
rangeth
it
in
this
place
amongst
those
capitall
crimes
,
of
theft
,
murther
,
adulterie
,
and
idolatrie
.
So
also
this
is
odious
vnto
men
;
2.
2.
Periurie
is
odious
vnto
men
.
and
that
not
onely
faithfull
Christians
,
amongst
whom
a
periured
person
loseth
the
reputation
of
religion
,
and
the
true
feare
of
God
,
yea
euen
of
ciuilitie
and
common
honestie
;
and
is
for
euer
branded
with
the
blacke
marke
of
a
prophane
person
,
who
neuer
after
is
to
be
credited
in
his
words
and
deeds
;
but
also
vnto
the
Heathens
,
Turkes
,
and
Pagans
:
for
howsoeuer
these
men
are
but
dimme
sighted
in
the
morall
duties
of
honestie
betweene
man
and
man
,
hauing
onely
the
obscure
light
of
corrupted
nature
to
be
their
guide
,
and
euen
almost
starke
blind
in
the
duties
of
pietie
towards
God
;
yet
haue
they
abhorred
this
sinne
of
periurie
,
and
counted
it
worthie
of
the
seuerest
punishment
.
One
saith
,
Secondly
,
For
without
shall
bee
whosoeuer
loueth
or
maketh
lies
;
so
also
it
purchaseth
them
a
part
in
the
lake
which
burneth
with
fire
and
brimstone
,
as
appeareth
,
Apoc.
22.15
.
and
21.8
.
Secondly
,
it
containeth
in
it
guile
and
deceit
,
4.
2.
Guile
and
deceit
.
and
that
in
the
highest
kinde
,
and
most
pernicious
;
for
when
deceit
and
falshood
come
masked
and
disguised
vnder
a
religious
oath
,
which
is
the
rich
robe
and
precious
ornament
of
truth
and
iustice
;
men
not
onely
doe
lie
open
vnto
it
to
be
deceiued
and
abused
by
it
,
after
an
ordinarie
and
voluntarie
manner
;
but
also
are
intangled
therewith
,
by
a
kinde
of
vnauoideable
necessitie
;
it
being
altogether
vnlawfull
,
without
most
apparant
cause
,
to
call
the
deceiuers
assertions
and
promises
into
question
,
when
as
they
are
confirmed
with
a
witnesse
aboue
exception
,
and
ratified
with
the
authoritie
of
God
himselfe
.
As
therefore
the
Lord
is
the
auenger
of
all
kinde
of
fraud
,
as
it
is
,
1.
Thes.
4.6
.
Thirdly
,
5.
3
Gods
name
is
polluted
by
periurie
.
it
containeth
the
most
horrible
pollution
of
Gods
holy
name
,
which
can
bee
imagined
;
as
the
Lord
himselfe
witnesseth
,
Leuit.
19.12
.
making
that
which
in
it
own
nature
,
and
right
vse
,
is
the
shield
of
veritie
,
strong
tower
of
truth
,
whereunto
the
righteous
runne
,
for
the
ending
of
all
contentions
and
controuersies
,
Fourthly
,
it
is
a
shamefull
abuse
of
Gods
Maiestie
,
6.
4
Gods
Maiestie
is
abused
.
when
as
he
who
is
truth
it selfe
is
produced
as
a
witnesse
to
confirme
a
knowne
lie
,
and
as
a
suretie
for
the
doing
of
that
which
they
intend
neuer
to
performe
.
It
is
a
shamefull
tempting
and
scornefull
contempt
of
Gods
all-seeing
knowledge
,
iustice
,
power
,
anger
,
threatnings
,
and
fearefull
vengeance
denounced
against
this
sinne
,
when
as
knowing
a
thing
to
bee
false
,
they
dare
auouch
it
,
calling
vpon
God
as
a
iust
Iudge
and
auenger
of
falshood
,
to
inflict
vpon
them
the
deserued
punishment
of
their
sinne
,
if
they
doe
not
speake
the
truth
.
For
what
is
this
but
desperately
to
make
triall
whether
God
can
or
will
according
to
his
word
punish
their
sinne
?
What
is
it
but
like
fierce
bandogs
to
flie
in
Gods
face
,
and
to
dare
him
to
doe
his
worst
in
the
execution
of
his
vengeance
?
And
these
are
the
euils
which
are
contained
in
this
sinne
of
periurie
.
Secondly
,
And
thus
the
periured
person
directly
sinneth
against
the
Maiestie
of
God
.
So
likewise
hereby
hee
most
perniciously
sinneth
against
himselfe
;
CHAP.
XII
.
The
punishment
of
periurie
.
ANd
so
much
for
those
reasons
which
are
taken
from
the
greatnesse
of
this
sinne
.
The
second
sort
may
be
drawne
from
the
grieuousnesse
of
their
punishment
;
the
which
the
Lord
inflicteth
either
mediatly
by
the
ministerie
of
men
,
or
immediatly
by
himselfe
.
Amongst
men
as
it
hath
in
all
ages
,
1.
1.
Periurie
is
punished
with
shamefull
infamie
.
and
in
all
places
been
accounted
an
hainous
sinne
and
capitall
crime
;
so
hath
it
been
punished
with
no
light
or
small
punishments
.
For
first
,
whereas
a
good
name
is
better
then
either
siluer
,
gold
,
or
great
riches
,
Besides
which
punishment
of
infamie
,
But
because
these
humane
punishments
are
not
alwaies
inflicted
vpon
the
offenders
,
In
prolemdilata
ruunt
periuria
patris
,
Et
poenam
merito
filius
ore
luit
.
And
as
this
sin
of
periurie
is
in
an
extraordinarie
sort
abominable
in
Gods
sight
;
so
doth
he
punish
it
with
extraordinarie
plagues
,
and
besides
those
vsuall
punishments
,
which
are
common
to
all
offenders
;
he
hath
inflicted
vpon
periured
persons
such
fearefull
iudgements
from
time
to
time
,
which
haue
been
so
fitte
and
proportionable
to
the
sinne
,
that
one
might
reade
their
offence
written
in
their
punishment
,
as
it
were
in
great
text
letters
set
ouer
their
heads
.
And
thus
did
the
Lord
punish
the
breach
of
the
couenant
made
with
the
Gibeonites
,
and
confirmed
by
oath
,
with
three
yeeres
famine
,
and
with
the
death
of
seuen
of
Sauls
posteritie
,
who
had
violated
this
oath
;
Besides
which
temporall
punishments
,
the
Lord
inflicteth
vpon
such
as
thus
offend
,
euen
consume
his
house
with
the
timber
and
stones
thereof
,
as
appeareth
,
And
thus
haue
I
shewed
the
lawfull
vse
of
an
oath
,
FINIS
.
A
DISSWASION
FROM
THE
SIN
OF
DRVNKENNES
.
CHAP.
I.
The
occasion
of
this
Treatise
.
AMong
many
other
the
excellent
gifts
,
A
word
spoken
in
his
place
,
or
fitly
and
in
season
,
is
like
apples
of
gold
and
pictures
of
siluer
:
that
is
,
precious
and
delightfull
,
sweete
and
profitable
.
It
is
not
therefore
sufficient
for
the
well
discharging
of
the
worke
of
the
Ministerie
,
that
we
are
able
to
speake
a
word
of
comfort
;
vnlesse
we
haue
discretion
to
vtter
it
in
time
of
neede
,
for
the
raising
vp
of
those
who
are
cast
downe
;
and
for
the
refreshing
of
the
faint
and
wearie
:
for
this
were
nothing
else
but
to
giue
a
potion
to
a
healthie
man
,
and
to
lay
a
soueraigne
plaister
vpon
the
whole
skinne
.
It
is
not
enough
that
we
are
Bonarges
,
the
sonnes
of
Thunder
,
to
bruise
and
batter
stonie
hearts
,
and
beate
downe
sinne
by
denouncing
Gods
fearfull
iudgments
;
if
we
doe
not
applie
our
speech
to
persons
and
times
,
and
inueigh
against
those
sins
with
which
the
people
vnto
whom
we
speake
are
most
tainted
and
corrupted
.
In
which
argument
I
hope
I
shall
not
spend
my
time
vnprofitably
,
And
therefore
it
is
more
then
time
,
For
the
first
,
The
extraordinarie
vse
of
these
creatures
,
his
stomackes
sake
,
and
for
his
often
infirmities
,
1.
Tim.
5.23
.
drinke
be
giuen
vnto
him
that
is
readie
to
perish
,
Prou.
31
6.
Giue
wine
vnto
them
that
haue
griefe
of
heart
.
7.
Let
him
drinke
that
he
may
forget
his
pouertie
,
and
remember
his
miserie
no
more
.
And
this
is
one
speciall
vse
why
the
Lord
hath
giuen
it
vnto
vs
,
because
it
maketh
glad
the
heart
of
man
,
But
it
is
not
only
lawfull
to
vse
these
creatures
for
necessitie
,
CHAP.
II.
That
drunkennesse
is
a
vice
condemned
by
God
and
man
.
ANd
thus
much
for
the
lawfull
vse
of
these
creatures
:
And
thus
you
see
what
drunkennesse
is
.
Woe
vnto
them
that
rise
vp
early
to
follow
drunkennesse
,
and
vnto
them
that
continue
vntill
night
,
till
the
wine
doe
inflame
them
,
Woe
to
the
crowne
of
pride
the
drunkards
of
Ephraim
,
&c.
Which
fearfull
woe
that
it
might
not
bee
inflicted
vpon
his
subiects
,
hee
hath
admonished
them
to
auoide
the
sinne
,
that
so
they
may
escape
the
punishment
.
Take
heed
to
your selues
lest
at
any
time
your
hearts
bee
oppressed
with
surfetting
and
drunkennesse
,
and
cares
of
this
life
;
and
lest
that
day
come
vpon
you
at
vnawares
.
And
Ephes.
5.18
.
Be
not
drunke
with
wine
wherein
is
excesse
.
And
thus
you
see
what
fauour
this
vice
findeth
at
the
barre
of
Gods
iudgement
.
3.
2
Jt
is
condemned
by
men
:
1.
by
Christians
.
Neither
hath
it
any
more
countenance
or
allowance
in
the
court
of
mens
consciences
:
for
all
men
both
Christian
and
Heathen
by
the
cleere
shining
light
of
grace
,
and
the
twilight
of
nature
,
haue
condemned
drunkennesse
as
an
odious
vice
.
Drunkennesse
is
the
mother
of
outrages
,
the
matter
of
faults
,
the
roote
of
crimes
,
the
fountaine
of
vice
,
the
intoxicater
of
the
head
,
the
quelling
of
the
senses
,
the
tempest
of
the
tongue
,
the
storme
of
the
bodie
,
the
shipwracke
of
chastitie
,
losse
of
time
,
the
voluntarie
madnesse
,
the
ignominious
languor
,
the
filthinesse
of
manners
,
the
disgrace
of
life
,
the
shame
of
honestie
,
the
corruption
of
the
soule
.
And
again
,
Ebrietas
est
blandus
daemon
,
dulce
venenum
,
suaue
peccatum
,
quam
qui
habet
seipsum
non
habet
,
quam
qui
facit
,
peccatum
non
facit
,
sed
totus
est
peccatum
.
Drunkennesse
is
an
alluring
diuell
,
a
pleasing
poyson
,
a
sweete
sinne
,
which
who
so
keepes
,
loseth
himself
;
and
which
who
so
doth
,
may
be
said
not
so
much
to
sinne
,
as
to
bee
turned
into
sinne
.
Ebriosus
cum
absorbet
vinum
,
absorbetur
à
vino
,
abominatur
à
Deo
,
despicitur
ab
angelis
,
decidetur
ab
hominibus
,
destituitur
à
virtutibus
,
confunditur
à
daemonibus
,
conculcatur
ab
hominibus
:
When
the
drunkard
deuoureth
wine
,
hee
is
deuoured
of
wine
,
he
is
abominable
to
God
,
despised
of
the
angels
,
scorned
of
men
,
abandoned
of
vertue
,
confounded
by
the
diuels
,
trampled
vnder
mens
feete
.
Chrysostom
asketh
this
question
:
What
is
more
miserable
then
the
sinne
of
drunkennesse
,
seeing
the
liuing
creature
by
drunkennesse
becommeth
as
it
were
dead
.
It
is
a
voluntarie
diuell
,
a
disease
without
pardon
,
a
crime
without
excuse
,
the
common
opprobrie
of
nature
,
&c.
It
were
ouer
long
to
recite
all
which
is
spoken
by
holy
men
to
this
purpose
:
but
this
shall
serue
for
a
taste
.
But
it
is
no
marueile
that
Christians
haue
cleerely
discerned
the
vglinesse
of
this
vice
,
a
voluntarie
madnesse
;
affirming
it
〈◊〉
bee
a
sottish
follie
,
not
to
know
the
measure
of
a
mans
owne
stomacke
.
Plutarch
saith
,
that
euery
modest
and
honest
man
will
auoid
drunkennesse
,
because
as
anger
is
cosen
germane
to
madnesse
,
so
drunkennesse
is
a
cohabitant
;
and
as
much
as
it
is
better
then
madnesse
,
because
it
is
of
shorter
continuance
,
so
much
it
is
worse
,
in
regard
that
it
is
voluntarie
:
for
whereas
madnesse
thrusteth
in
by
violence
,
this
is
willingly
intertained
.
CHAP.
III.
That
the
drunkard
sinneth
hainously
against
God
.
ANd
well
doth
the
vice
of
drunkennesse
deserue
to
be
thus
condemned
both
of
God
and
men
,
First
then
the
drunkard
grieuouslie
sinneth
against
God
,
and
that
in
diuers
respects
.
2.
1.
The
drunkard
grieuously
sinneth
against
God
.
Phil.
3.19
.
First
by
committing
against
him
one
of
the
worst
kinds
of
Idolatrie
,
in
that
he
maketh
his
bellie
his
god
,
as
it
is
Phil.
3.19
.
Wherof
it
is
that
gluttons
and
drunkards
are
vsually
called
bellie-gods
,
because
they
better
loue
it
,
and
more
diligently
serue
it
,
and
more
carefully
please
it
,
then
God
himselfe
.
Secondly
,
Thirdly
,
4.
3.
They
gresly
abuse
Gods
creatures
.
they
sinne
against
God
in
the
vngratefull
abuse
of
his
creatures
;
for
whereas
the
Lord
hath
allowed
vnto
them
a
large
portion
,
and
bestowed
vpon
them
his
gifts
,
with
a
bountiful
hand
,
to
the
end
that
hereby
he
may
mooue
them
to
loue
,
serue
,
and
praise
him
,
with
greater
cheerefulnesse
;
they
contrariwise
abuse
these
benefits
to
surfetting
and
drunkennesse
,
whereby
they
dishonour
God
,
destroy
their
bodies
and
soules
,
whollie
disable
themselues
for
Gods
seruice
,
and
are
altogether
fitted
for
the
seruice
of
sinne
and
Satan
.
And
thus
drunkards
sinne
directly
against
the
Maiestie
of
God
himselfe
.
The
which
their
sinne
is
fearefullie
aggrauated
by
the
circumstance
of
time
,
if
they
then
continue
in
drunkennesse
and
voluptuous
excesse
,
when
the
Lord
by
his
iudgements
and
afflictions
,
either
threatned
or
inflicted
vpon
themselues
,
or
their
neighbours
,
or
the
whole
Church
and
common
wealth
,
doth
call
them
to
fasting
,
mourning
,
and
humiliation
.
And
this
the
Lord
condemneth
in
the
people
of
Israel
,
Esa.
22.12.13
.
And
in
that
day
the
Lord
God
of
hosts
did
call
vnto
weeping
and
mourning
,
and
to
baldnes
,
and
girding
with
sackecloth
.
And
behold
ioy
and
gladnes
,
slaying
oxen
,
and
killing
sheepe
,
eating
flesh
,
and
drinking
wine
,
eating
&
drinking
,
for
to
morrow
we
shal
die
.
So
Amos
6.6
.
They
drinke
wine
in
bowles
,
and
anoint
themselues
with
the
chiefe
oyntments
;
but
no
man
is
serie
for
the
affliction
of
Ioseph
.
CHAP.
IIII.
That
the
drunkard
sinneth
grieuously
against
his
neighbours
,
and
that
both
publikely
and
priuately
.
BVt
as
the
drunkard
sinneth
against
God
;
And
as
they
thus
offend
against
the
whole
State
,
But
as
the
drunkard
is
many
waies
iniurious
to
his
neighbours
,
vinum
est
animi
speculum
:
Wine
maketh
the
heart
transparent
,
so
as
the
standers
by
may
easily
discerne
it
:
and
therefore
it
is
needlesse
to
bring
the
drunkard
to
the
rack
,
seeing
hee
will
be
as
quickly
drawne
to
vnbowell
his
chiefest
secrets
,
if
he
be
brought
to
the
Tauerne
.
And
thus
the
drunkard
sinneth
against
all
men
;
But
as
hee
that
is
addicted
to
drunkennesse
is
bad
abroad
,
CHAP.
V.
That
the
drunkard
sinneth
most
grieuously
against
himselfe
.
ANd
thus
you
see
how
grieuously
the
drunkard
sinneth
against
his
neighbours
.
Ebrius
non
vidit
solem
orientem
:
The
drunkard
seldome
seeth
the
Sunne
rising
.
Yea
hee
doth
by
his
excessiue
drinking
,
not
only
bring
vpon
himselfe
a
drowsie
sleepinesse
,
but
also
a
senselesse
deadnesse
,
vnto
any
good
action
.
And
as
his
bellie
is
an
vnsatiable
graue
to
burie
his
drinke
,
so
his
drinke
is
as
it
were
a
graue
wherein
he
is
buried
;
in
regard
whereof
one
truly
saith
,
they
erred
through
strong
drinke
,
and
were
swallowed
vp
of
wine
.
Yea
euen
the
Heathen
man
discerned
this
by
the
light
of
nature
,
where
speaking
of
the
Grecians
surprising
Troy
in
the
time
of
the
Troianes
drunkennes
,
Inuadunt
vrbem
somno
vinoque
sepultam
:
They
assaulted
the
Citie
which
was
buried
in
sleepe
and
wine
.
So
that
they
who
giue
themselues
to
this
vice
,
are
no
more
able
to
performe
any
good
duties
of
their
callings
,
then
those
who
are
dead
and
buried
be
able
to
doe
the
workes
of
the
liuing
.
And
hence
it
is
that
as
the
Lord
restraineth
all
men
from
this
sinne
:
so
especially
Magistrates
and
Ministers
,
It
is
not
for
Kings
,
O
Lemuel
,
it
is
not
for
Kings
to
drinke
wine
,
nor
for
Princes
strong
drinke
,
5.
Lest
hee
drinke
and
forget
the
decree
,
and
change
the
iudgement
of
the
children
of
affliction
.
So
the
Priests
and
Leuits
were
prohibited
the
vse
of
wine
and
strong
drinke
vpon
the
penaltie
of
death
,
when
they
were
to
come
into
the
Tabernacle
of
the
congregation
,
to
execute
the
office
of
the
Priesthood
,
erred
out
of
the
waie
of
truth
,
failed
in
vision
,
and
stumbled
in
iudgement
,
as
we
may
see
,
Secondly
,
2.
2.
The
drunkard
disgraceth
his
profession
and
exposeth
himselfe
to
contempt
.
the
drunkard
disgraceth
himselfe
and
his
profession
,
and
exposeth
his
name
and
person
to
the
iust
contempt
and
reproch
of
all
:
for
whereas
he
professeth
that
hee
is
a
Christian
,
who
hath
his
part
in
Christ
and
his
merits
,
in
this
his
practise
he
clearly
prooueth
that
he
is
nothing
lesse
;
for
a
true
Christian
is
a
child
of
the
light
,
and
walketh
in
the
light
:
the
child
of
darknesse
,
and
the
workes
which
he
worketh
are
workes
,
not
of
the
day
but
of
the
night
,
vers.
7.
A
true
Christian
is
religious
and
full
of
pietie
,
but
the
drunkard
is
so
farre
from
this
,
that
he
hath
not
so
much
as
common
honestie
;
for
they
who
walke
honestly
,
as
in
the
day
,
they
doe
not
walke
in
gluttonie
and
drunkennesse
,
Rom.
wantonnes
,
vncleannes
,
drunkennes
,
gluttonie
,
drinkings
,
and
in
abominable
idolatries
.
As
it
is
,
1.
Pet.
4.3
.
to
denie
vngodlinesse
and
worldly
lusts
,
;
and
therefore
they
who
spend
their
time
in
intemperance
,
surfetting
,
and
drunkennes
,
haue
not
had
so
much
as
a
glimpse
of
this
grace
which
bringeth
saluation
shining
vnto
them
.
Whosoeuer
then
professeth
Christianitie
,
and
yet
liueth
in
drunkennes
,
he
prooueth
himselfe
a
plaine
dissembler
,
in
making
shew
of
that
he
is
not
,
and
his
profession
doth
not
grace
him
,
but
he
disgraceth
his
profession
;
for
whatsoeuer
shew
hee
may
seeme
to
make
of
pietie
and
honestie
,
when
he
is
in
his
deuouter
kinde
of
drunkennesse
,
yet
no
wise
man
esteemeth
his
words
of
any
credit
,
seeing
he
is
an
inordinate
person
in
his
whole
carriage
,
who
hath
no
rule
ouer
himselfe
,
and
is
readie
to
blesse
&
curse
,
to
pray
and
blaspheme
,
to
vtter
holy
speeches
,
and
filthie
ribauldrie
with
the
same
breath
.
Thirdly
,
Fourthly
,
Lastly
,
He
that
loueth
pastime
shall
be
but
a
poore
man
,
and
he
that
loueth
wine
and
oyle
shall
not
be
rich
.
And
Pro.
23.21
.
The
drunkard
and
the
glutton
shal
be
poore
,
and
the
sleeper
shall
be
clothed
with
rags
.
And
these
,
the
drunkard
shall
be
as
one
that
sleepeth
in
the
middest
of
the
sea
,
and
as
he
that
sleepeth
in
the
top
of
the
mast
.
35.
They
haue
stricken
me
,
shall
he
say
,
but
I
was
not
sicke
;
they
haue
beaten
me
,
but
I
knew
not
when
I
awoke
:
therefore
I
will
seeke
it
yet
still
.
A
notable
example
hereof
wee
haue
in
Lot
,
who
was
so
besotted
with
drinke
,
and
depriued
of
sense
and
reason
,
that
vnwittingly
he
committed
incest
with
his
owne
daughters
,
And
thus
the
drunkard
sinneth
against
his
owne
soule
.
Secondly
,
8.
2.
It
disableth
and
weakneth
the
bodie
.
as
it
deformeth
the
bodie
;
so
also
it
disableth
it
,
turning
strength
into
weaknesse
,
and
health
into
sicknesse
.
For
as
the
earth
it selfe
with
too
much
moisture
is
turned
into
bogges
and
quagmires
;
so
also
is
the
bodie
thereby
wholly
corrupted
,
and
(
through
the
redundance
of
humours
,
the
naturall
heate
being
extinguished
)
is
brought
vnto
grieuous
diseases
,
as
dropsies
,
gouts
,
palsies
,
apoplexie
,
and
such
like
.
So
that
euen
in
this
respect
the
drunkard
buyeth
his
beastly
pleasure
at
a
high
rate
:
Lastly
,
it
shortneth
the
life
and
bringeth
vntimely
death
.
And
these
are
the
temporall
euils
which
the
drunkard
bringeth
vpon
himselfe
,
Neither
are
they
in
Iesus
Christ
,
seeing
they
walke
not
after
the
spirit
,
but
after
the
flesh
;
they
haue
not
as
yet
put
on
Christ
,
seeing
they
haue
not
put
off
drunkennesse
,
for
he
will
not
be
our
garment
wherein
being
clothed
,
we
may
appeare
glorious
and
righteous
in
Gods
sight
,
before
we
cast
away
from
vs
the
filthie
ragges
of
the
flesh
;
and
therefore
the
Apostle
teacheth
vs
,
first
to
giue
a
finall
farewell
to
gluttonie
and
drunkennesse
,
chambering
and
wantonnes
,
strife
and
enuying
,
casting
them
from
vs
as
polluted
ragges
,
which
are
not
worth
our
wearing
,
and
then
to
take
vnto
vs
Iesus
Christ
,
and
put
him
on
as
our
wedding
garment
with
the
hand
of
faith
.
Rom.
13.13
14.
Secondly
,
as
this
drunkennesse
quencheth
the
spirit
,
Be
not
drunke
with
wine
wherein
there
is
excesse
,
but
be
fulfilled
with
the
spirit
.
Ioh.
7.38.39
.
Basil
mag.
Serm.
2.
de
ieiunio
.
and
water
of
the
spirit
be
euer
mingled
.
To
this
purpose
one
saith
:
Ebrietas
dominum
non
recipit
,
spiritum
Sanctum
expellit
,
vt
fumus
apes
abigit
,
sic
spirituales
gratias
crapula
reijcit
:
Drunkennes
neither
receiueth
the
Lord
,
nor
retaineth
his
spirit
,
but
as
smoake
driueth
away
Bees
,
so
it
expelleth
spirituall
gifts
.
Another
maketh
this
similitude
.
Our
bodies
(
saith
he
)
are
earthie
;
now
as
by
too
much
raine
the
earth
is
resolued
into
durt
and
made
vnfit
for
tillage
;
so
our
bodies
being
ouer
moistned
with
excessiue
drinking
,
Thirdly
,
continually
fight
against
our
soules
,
as
it
is
1.
Pet.
2.11
.
so
that
the
victorie
of
the
flesh
is
the
Christians
ouerthrow
,
A
man
that
refraineth
not
his
appetite
,
is
like
a
Citie
which
is
broken
downe
and
without
walles
.
Yea
euen
the
Heathen
man
Crates
,
discerned
this
by
the
light
of
nature
:
for
seeing
a
young
man
growne
fat
and
pursie
,
with
pampering
his
bellie
,
he
cried
out
vnto
him
,
O
miser
,
aesine
aduersus
teipsum
carcerem
munire
:
O
wretch
,
leaue
off
to
strengthen
thy
prison
against
thy selfe
.
But
this
follie
will
appeare
to
bee
so
much
greater
,
if
we
further
consider
our
owne
weakenesse
,
and
the
strength
of
our
enemie
;
for
if
he
be
so
mightie
that
we
hardly
obtaine
the
victorie
when
we
are
armed
at
all
points
with
the
Christian
armour
,
and
haue
done
our
best
indeuour
to
weaken
him
by
withdrawing
his
foode
,
and
munition
,
by
fasting
and
watchfulnesse
;
what
can
we
expect
but
a
shamefull
ouerthrow
,
when
wee
haue
not
onely
disarmed
our selues
of
the
spirituall
armour
,
and
so
are
left
naked
,
but
also
haue
hartned
our
enemie
with
store
of
foode
,
and
armed
him
at
all
points
against
our selues
?
A
notable
example
hereof
we
haue
in
Lot
,
who
though
he
stoutly
fought
the
Lords
battailes
against
the
wicked
worldlings
,
and
receiued
not
so
much
as
a
foile
;
yet
when
he
had
pampered
his
owne
flesh
with
drunkennesse
,
and
so
strengthened
his
enemie
against
himselfe
,
he
receiued
a
shamefull
ouerthrow
.
And
this
Origen
obserued
:
Ebrietas
decipit
quem
sodoma
non
decepit
:
The
last
spirituall
euill
which
the
drunkard
bringeth
vpon
himselfe
,
is
finall
impenitencie
;
drinking
from
morning
to
night
,
and
they
had
the
harpe
and
the
viole
,
the
timbrill
and
the
pipe
,
and
wine
in
their
feasts
;
but
they
regarded
not
the
worke
of
the
Lord
,
neither
considered
the
workes
of
his
hands
,
Esa.
5.11.12
.
They
haue
strucken
me
,
will
the
drunkard
saie
,
but
I
was
not
sicke
;
they
hane
beaten
me
,
but
I
knew
it
not
when
I
awoke
,
therefore
I
will
seeke
it
yet
still
.
So
the
drunkards
incourage
one
another
in
their
drunkennesse
.
Esa.
56.12
.
Come
I
will
bring
wine
,
and
we
will
fill
our selues
with
strong
drinke
,
and
to
morrow
shall
be
as
this
day
,
and
much
more
abundant
.
By
all
which
it
plainely
appeareth
,
CHAP.
VI.
That
drunkennesse
is
the
cause
of
many
other
sins
.
ANd
thus
haue
I
shewed
that
drunkennesse
is
in
all
respects
sinfull
.
But
that
wee
may
descend
from
generals
wee
will
insist
in
some
particular
sins
,
it
is
a
fire
,
yea
a
world
of
wickednesse
,
which
defileth
the
whole
bodie
,
and
setteth
on
fire
the
course
of
nature
,
&c.
Iam.
3.6.7.8.9
.
For
they
who
are
addicted
to
this
vice
,
they
abound
not
onely
in
vaine
and
idle
talke
,
but
also
in
foolish
and
ridiculous
babling
,
whereby
they
some
out
their
owne
shame
,
and
plainly
prooue
vnto
all
the
hearers
,
that
the
hidden
fountaine
of
their
hearts
is
full
of
deadly
poyson
and
stinking
corruption
,
by
those
loathsome
streames
which
issue
from
their
mouthes
.
Neither
are
they
sparing
in
these
speeches
,
but
excessiuely
frequent
,
and
irksomely
clamorous
;
the
wine
being
to
their
tongues
as
a
strong
gale
of
winde
to
the
windmill
saile
,
which
whirleth
it
about
in
a
continuall
motion
.
And
hence
it
is
the
idoll
Bacchus
was
called
Liber
pater
,
So
that
it
is
a
difficult
thing
to
obserue
any
moderation
in
vaine
talking
,
where
there
is
immoderate
drinking
:
But
as
drunkennesse
is
the
cause
of
much
idle
and
vaine
talking
,
2.
2.
It
is
the
cause
of
wicked
talking
.
so
also
of
much
leaud
and
wicked
talking
:
for
as
the
drunkards
heart
is
inflamed
with
wine
,
so
is
his
tongue
set
on
fire
by
hell
,
flaming
out
as
it
were
the
stinking
sulphure
of
wicked
and
vngratious
speeches
.
If
he
be
wantonly
disposed
,
then
he
vttereth
nothing
but
ribauldrie
and
obscene
filthinesse
,
which
will
make
chast
eares
to
glow
as
much
with
heate
,
as
his
face
with
wine
:
for
when
by
much
drinking
the
heart
is
inflamed
with
lust
,
it
can
no
more
be
hid
then
fire
in
the
bosome
,
but
smoketh
out
in
ribauld
speeches
and
filthie
communication
.
But
if
choller
haue
the
predominance
in
this
drunken
subiect
,
then
doth
it
shew
it selfe
in
raging
,
railing
,
and
reuiling
speeches
,
so
as
there
is
no
mans
credit
which
they
are
not
readie
to
impeach
;
no
sex
,
state
or
condition
whom
they
doe
not
loade
with
their
opprobries
;
no
sanctuarie
so
safe
which
can
priuiledge
a
mans
name
from
the
violent
furie
of
their
slanderous
tongues
.
Yea
,
and
as
though
it
were
not
impietie
enough
to
be
at
defiance
with
the
whole
earth
,
they
doe
make
warre
also
against
heauen
,
and
belch
out
blasphemies
against
their
Creator
,
swearing
and
forswearing
themselues
vpon
euery
vaine
occasion
,
and
renting
peecemeale
the
sacred
person
of
our
Sauiour
,
as
though
this
were
the
fittest
meanes
to
shew
their
furious
choller
against
men
,
by
despiting
God
himselfe
.
Neither
is
this
vice
of
drunkennesse
onely
fruitfull
in
foolish
and
wicked
words
,
And
as
it
doth
discouer
old
vices
,
But
as
this
vice
of
drunkennesse
doth
cast
a
man
headlong
into
vnhonest
actions
,
and
barbarous
inciuilitie
;
Wine
is
a
mocker
,
and
strong
drinke
is
raging
.
And
Pro.
23.29
.
To
whom
is
woe
?
to
whom
is
sorrow
?
to
whom
is
strife
?
to
whom
is
babling
?
to
whom
are
wounds
without
cause
?
&c.
Euen
to
them
that
tarrie
long
at
the
wine
,
to
them
that
goe
and
seeke
mixt
wine
?
that
is
,
who
drinke
more
for
wantonnesse
then
for
thirst
.
To
this
purpose
one
saith
,
that
the
wine
yeeldeth
three
grapes
,
one
for
delight
,
another
for
drunkennes
,
and
the
third
for
outrage
.
For
when
delight
hath
brought
a
man
to
drunkennes
,
drunkennes
maketh
way
for
outragious
iniuries
,
and
barbarous
crueltie
.
The
consideration
whereof
,
should
make
vs
to
abhorre
this
vice
of
drunkennes
,
seeing
excessiue
drinking
of
wine
,
bringeth
an
insatiable
thirst
after
blood
,
and
that
not
the
blood
of
a
mans
enemies
,
but
of
his
companions
and
neerest
friends
.
But
as
drunkennesse
is
the
cause
of
bloodshed
and
murther
,
Pro.
23.33
.
Ouid.
lib.
1
de
art.
aman.
so
also
of
whoredome
and
all
vncleannesse
;
for
when
the
bellie
is
filled
with
drinke
,
then
is
the
heart
also
inflamed
with
lust
,
and
the
eies
full
of
adulterie
gaze
vpon
strange
women
,
as
the
wise
man
teacheth
vs
,
Prou.
23.33
.
To
this
accordeth
Hieroms
iudgement
;
Nunquam
(
inquit
)
ebrium
putabo
castum
;
I
can
neuer
be
perswaded
(
saith
he
)
to
thinke
that
a
drunkard
can
be
chast
.
And
he
that
had
the
greatest
insight
into
the
art
of
lust
,
saith
,
that
Vina
parant
animos
veneri
;
Wine
maketh
an
open
passage
into
the
heart
for
lust
to
enter
.
An
example
whereof
we
haue
in
the
Sodomites
,
who
abounding
in
drunkennesse
and
bellie-cheere
,
fell
into
all
manner
of
vnlawfull
lusts
,
both
naturall
,
and
against
nature
,
and
so
being
heated
with
the
fire
of
concupiscence
,
they
became
fit
fuell
for
the
fire
of
Gods
wrath
and
fearefull
vengeance
.
And
of
this
Lots
daughters
hauing
experience
,
by
reason
of
their
wicked
neighbour-hood
,
remembred
their
sin
,
but
forgot
their
punishment
;
and
desiring
to
raise
vnto
themselues
an
incestuous
posteritie
,
not
hauing
any
hope
,
CHAP.
VII
.
That
drunkennesse
is
the
cause
of
many
fearefull
punishments
.
ANd
thus
haue
I
shewed
that
drunkennesse
is
not
onely
sinfull
in
it selfe
,
But
to
come
to
the
purpose
,
the
punishments
which
are
inflicted
for
the
sinne
of
drunkennesse
,
Woe
vnto
them
that
rise
vp
earlie
to
follow
drunkennesse
,
&c.
More
especially
the
Lord
punisheth
the
drunkard
,
Thou
art
filled
with
shame
for
glorie
;
drinke
thou
also
and
be
made
naked
,
or
discouer
thy
filthinesse
,
the
cup
of
the
Lords
right
hand
shall
be
turned
vnto
thee
,
and
shamefull
spuing
shall
be
for
thy
glorie
.
Secondly
,
Awake
ye
drunkards
and
weepe
,
and
howle
all
ye
drinkers
of
wine
,
because
of
the
new
wine
,
for
it
shall
be
pulled
from
your
mouth
,
&c.
Thirdly
,
the
drunkard
is
punished
in
his
person
,
Yea
the
Lord
punisheth
this
sinne
,
not
onely
with
sicknesse
,
But
as
the
drunkard
is
punished
in
his
bodie
,
Secondly
,
7.
2.
With
hardnes
heart
of
&
finall
impenitencie
.
the
Lord
giueth
the
drunkards
ouer
to
hardnes
of
heart
,
securitie
,
and
finall
impenitencie
,
as
hath
been
shewed
:
for
as
excessiue
drinking
bringeth
a
dead
sleepe
vpon
the
bodie
,
so
also
a
spirituall
lethargie
vpon
the
soule
,
which
so
stoppeth
the
eares
,
and
taketh
away
the
vnderstanding
,
that
they
can
neither
heare
the
stil
melodious
sound
of
Gods
mercies
,
nor
yet
the
thundring
noise
of
Gods
fearfull
threatnings
and
heauie
iudgements
calling
them
to
repentance
:
but
as
they
are
not
allured
by
the
one
,
so
they
are
no
whit
terrified
with
the
other
,
but
continue
still
in
this
dead
sleepe
of
sinne
,
till
they
are
awakened
by
the
voice
of
the
Archangell
,
and
summoned
to
iudgement
.
So
that
their
wine
to
them
is
no
better
then
bewitching
and
deadly
potions
,
whereby
the
great
Magician
Satan
keepeth
them
in
a
perpetuall
sleepe
of
sinne
,
and
their
drunkennes
serueth
as
a
swift
chariot
,
which
with
headlong
speed
carrieth
them
into
hell
.
And
these
are
the
punishments
which
are
inflicted
vpon
drunkards
in
this
life
;
CHAP.
VIII
.
The
causes
why
drunkards
continue
in
their
sin
.
ANd
yet
such
is
the
follie
of
voluptuous
men
,
So
that
a
man
might
well
wonder
not
only
that
any
Christian
,
Now
these
causes
are
principally
three
:
3.
1.
Sottishnes
the
cause
of
drunkennes
.
first
,
because
those
who
are
addicted
to
this
vice
are
so
infatuated
and
besotted
,
that
they
neuer
enter
into
any
consideration
of
their
estate
;
but
as
they
are
senselesse
in
feeling
present
miseries
,
so
they
are
securely
carelesse
in
foreseeing
or
auoiding
future
euils
;
like
filthie
swine
feeding
greedily
on
such
things
as
please
the
appetite
,
neuer
considering
that
they
doe
but
fat
themselues
for
the
shambles
and
slaughter
.
Secondly
,
because
such
is
their
infidelity
,
Lastly
,
Woe
vnto
them
that
are
mightie
to
drinke
wine
,
and
to
them
that
are
strang
to
powre
in
strong
drinke
.
So
the
Apostle
Peter
reckoning
vp
the
lusts
of
the
Gentiles
,
numbreth
amongst
them
,
not
onely
drunkennesse
,
but
also
excessiue
drinkings
,
But
howsoeuer
the
spirit
of
God
thus
condemneth
it
,
Secondly
,
they
iustifie
their
wickednesse
,
Lastly
,
they
alleage
for
the
defence
of
their
drunkennesse
,
wages
of
sinne
be
death
eternall
,
of
soule
and
bodie
,
Others
there
are
,
should
not
keepe
companie
with
drunkards
and
gluttons
,
Prou.
23.20
.
haue
no
fellowship
with
these
vnfruitfull
workes
of
darkenesse
;
or
if
vnwittingly
and
vnwillingly
we
be
thrust
into
any
such
societie
,
wee
must
not
imitate
but
reprooue
them
.
Eph.
5.11
.
Secondly
,
they
alleage
for
their
excuse
,
follow
a
multitude
to
doe
euill
,
Exod.
23.2
.
fashion
our selues
like
vnto
the
world
,
but
labour
to
finde
out
Gods
will
,
that
wee
may
conforme
our
liues
thereunto
,
Rom.
12.2
.
Lastly
,
Againe
,
worke
out
our
saluation
with
feare
and
trembling
,
as
the
Apostle
exhorteth
,
Phil.
2.12
.
CHAP.
IX
.
The
greatnes
of
their
sinne
who
purposely
make
others
drunke
.
ANd
thus
haue
I
not
onely
shewed
the
hainousnes
of
this
sinne
of
drunkennesse
,
Others
there
are
who
doe
not
onely
take
pleasure
in
seeing
the
drunkennesse
of
their
neighbour
,
But
howsoeuer
this
is
a
high
degree
of
sinne
,
Againe
,
Lastly
,
Woe
vnto
him
that
giueth
his
neighbour
drinke
:
thou
ioynest
thine
heate
and
makest
him
drunken
also
,
that
thou
maiest
see
his
priuities
.
16.
Thou
art
filled
with
shame
for
glorie
:
drinke
thou
also
and
be
made
naked
:
the
cup
of
the
Lords
right
hand
shall
be
turned
vnto
thee
,
and
shamefull
spuing
shall
be
for
thy
glory
.
CHAP.
X.
Of
the
meanes
whereby
we
may
be
preserued
or
freed
from
this
sin
of
drunkennesse
.
ANd
thus
haue
I
shewed
the
greatnesse
of
their
sinne
,
who
either
themselues
liue
in
drunkennesse
,
More
especially
that
we
may
bee
brought
into
a
true
hatred
and
detestation
of
this
sinne
,
Lastly
,
Keepe
not
companie
with
drunkards
,
nor
with
gluttons
.
And
thus
much
I
thought
good
to
speake
of
the
sinne
of
drunkennesse
,
FINIS
.
A
TREATISE
AGAINST
FORNICATION
AND
ADVLTERIE
:
WHEREIN
IS
SHEWED
THE
hainousnes
of
these
sins
,
the
grieuousnes
of
their
punishments
,
and
the
meanes
whereby
we
may
be
preserued
from
them
.
CHAP.
I.
The
sins
of
the
people
indanger
the
Common-wealth
.
AS
when
the
great
bodie
of
the
Common-wealth
is
throughlie
purged
from
the
noisome
dregs
of
sinne
,
Now
amongst
all
other
sinnes
wherewith
the
land
is
defiled
,
In
consideration
whereof
,
And
this
commeth
to
passe
,
And
yet
I
will
not
denie
that
though
wee
haue
many
corruptions
in
this
kinde
,
both
amongst
the
offenders
,
On
the
other
side
,
And
therefore
let
vs
striue
to
goe
as
farre
before
others
in
a
godlie
life
,
as
we
are
aduanced
aboue
them
in
Gods
spirituall
priuiledges
,
labour
to
keepe
our
bodies
much
more
pure
and
vndefiled
,
as
from
all
other
sins
,
so
especially
from
these
polluting
sinnes
of
whoredome
and
vncleannesse
,
that
we
may
present
them
holy
and
vnblameable
at
the
great
day
of
our
Lord
Iesus
Christ
,
when
hee
shall
come
in
glorie
and
power
to
iudge
both
quick
and
dead
.
CHAP.
II.
What
fornication
is
,
and
of
the
small
account
which
worldlings
make
of
it
.
THe
which
that
we
may
the
rather
do
,
Now
howsoeuer
this
sinne
of
vncleannesse
is
a
monster
which
hath
many
heads
,
and
an
euill
tree
which
spreadeth
foorth
it selfe
into
many
particular
branches
of
wickednesse
,
yet
my
purpose
is
but
to
speake
of
two
of
the
chiefe
,
which
are
the
vniuersall
poisons
of
the
laud
,
and
most
common
corruptions
of
the
times
,
the
sinne
of
fornication
,
which
is
committed
betweene
single
persons
,
and
the
sinne
of
adulterie
,
betweene
maried
folkes
,
at
least
on
the
one
partie
.
Concerning
the
former
:
All
which
sins
of
vncleannes
haue
been
from
time
to
time
amongst
many
either
defended
as
lawfull
,
Apoc.
2.14.15
§.
Sect.
4.
Papists
the
greatest
fauourers
of
fornication
.
Neither
doe
the
Papists
in
our
owne
times
come
farre
behinde
them
;
for
as
they
are
chiefe
patrons
and
maintainers
of
the
grossest
kinds
of
spirituall
whoredome
and
idolatrie
,
so
are
they
speciall
fauourers
and
vpholders
of
corporall
fornication
,
excusing
it
as
veniall
in
their
doctrine
,
and
approuing
it
as
lawfull
in
their
practise
,
in
that
they
maintaine
the
common
stewes
amongst
them
,
and
doe
not
punish
those
at
all
who
doe
frequent
them
.
Yea
and
not
only
their
grossest
Diuines
,
but
their
refined
schoolemen
;
yea
euen
their
holie
Thomas
herein
sheweth
himselfe
prophane
and
vnsound
:
Si
non
casté
,
tamen
cautè
:
If
ye
cannot
liue
chastly
,
yet
commit
your
whoredome
warily
,
is
so
stale
and
common
,
that
it
stinketh
and
annoieth
all
Christendome
.
And
this
is
that
cup
of
carnall
fornications
,
wipeth
her
mouth
,
and
saith
,
I
haue
not
committed
iniquitie
.
And
as
this
is
the
case
of
the
popish
crew
;
And
therefore
seeing
the
sword
of
iustice
,
is
not
vnsheathed
by
the
magistrates
as
it
ought
,
for
the
suppressing
of
this
sinne
,
nor
the
offenders
who
should
thereby
either
bee
reformed
or
cut
off
,
scarce
beaten
with
the
scabberd
:
it
behooneth
Gods
Ministers
with
so
much
the
greater
care
and
diligence
,
to
draw
out
the
sword
of
the
spirit
,
and
therewith
to
giue
these
sinnes
of
vncleannes
a
mortall
wound
in
the
consciences
of
men
;
that
so
at
least
they
may
be
reclaimed
from
this
wickednes
by
a
iust
hatred
of
their
sinne
,
who
are
not
restrained
for
feare
of
punishment
;
and
may
bee
mooued
to
preserue
their
bodies
in
puritie
and
chastitie
,
when
as
they
behold
the
vglines
of
this
vice
,
euen
whilest
they
finde
themselues
most
priuiledged
from
the
danger
of
humane
lawes
.
CHAP.
III.
Generall
reasons
to
disswade
all
men
from
fornication
.
TO
which
purpose
let
vs
in
the
next
place
propound
some
effectuall
reasons
,
Thou
shalt
not
commit
adulterie
.
So
Deut.
23.17
.
There
shall
bee
no
whores
of
the
daughters
of
Israel
;
neither
shall
there
be
a
whorekeeper
of
the
sonnes
of
Israel
.
1.
Cor.
6.18
.
Flee
fornication
,
&c.
Heb.
12.16
.
Let
there
be
no
fornicator
,
or
prophane
person
,
as
Esau
.
Yea
so
farre
off
would
the
Lord
haue
all
that
professe
Christianitie
from
acting
of
this
sinne
,
that
he
would
not
haue
it
once
named
amongst
them
.
But
fornication
and
all
vncleannesse
,
or
couetousnesse
,
let
it
not
be
once
named
among
you
as
it
becommeth
Saints
.
And
therefore
if
we
would
approoue
our selues
to
be
Gods
seruants
,
wee
must
rather
yeeld
obedience
vnto
his
will
then
to
our
owne
lusts
;
and
preferre
his
commandement
,
vnto
whom
we
are
obliged
in
the
manifold
bonds
of
our
creation
,
preseruation
,
and
redemption
,
before
our
sinfull
pleasures
.
Secondly
,
The
mouth
of
strange
women
is
as
a
deepe
pit
,
he
whom
the
Lord
hateth
shall
fall
therin
.
And
contrariwise
it
is
a
signe
of
a
good
man
whom
God
loueth
,
I
find
more
bitter
then
death
,
the
woman
whose
heart
is
as
nets
and
snares
,
and
her
hands
as
bands
;
he
that
is
good
before
God
shall
bee
deliuered
from
her
:
but
the
sinner
shall
be
taken
by
her
.
If
therefore
Courtiers
and
all
loyall
subiects
doe
carefully
auoid
the
doing
of
those
things
in
their
Princes
sight
,
which
they
are
assured
will
prouoke
his
wrath
,
the
Kings
displeasure
is
as
the
the
roring
of
a
Lion
;
and
he
that
prouoketh
him
vnto
anger
sinneth
against
his
owne
soule
;
and
on
the
other
side
,
vse
all
meanes
which
may
giue
them
assurance
of
his
loue
,
because
his
fauour
is
as
the
dew
vpon
the
grasse
,
which
preserueth
him
from
the
scorching
heat
of
all
inraged
enemies
,
and
causeth
him
to
grow
and
florish
in
all
worldly
happines
:
then
how
much
more
should
wee
carefully
auoide
the
committing
of
al
sinnes
which
make
the
Lord
wrathfully
displeased
with
vs
,
whose
anger
and
fierce
displeasure
is
present
death
of
bodie
and
soule
,
in
this
world
and
in
the
world
to
come
?
How
studiouslie
should
wee
imbrace
those
holie
vertues
,
which
will
assure
vs
of
his
loue
,
seeing
his
fauour
is
life
,
yea
,
the
life
of
our
life
,
our
chiefe
comfort
whilest
wee
liue
on
earth
,
and
the
principall
part
of
our
eternall
happinesse
in
the
heauens
.
Thirdly
,
The
workes
of
the
flesh
are
manifest
,
which
are
adulterie
,
fornication
,
vncleannes
,
wantonnes
.
The
which
corruptions
wee
are
especially
commanded
to
mortifie
and
subdue
,
Col.
3.5
.
Mortifie
therefore
your
members
which
are
vpon
earth
,
fornication
,
vncleannes
,
the
inordinate
affection
,
and
euill
concupiscence
.
except
we
bee
borne
againe
,
wee
shall
not
enter
into
the
kingdome
of
God
,
CHAP.
IIII.
That
the
fornicatour
sinneth
many
waies
:
and
first
in
respect
of
God
.
THe
fourth
reason
to
restraine
all
men
from
the
sinnes
of
fornication
and
vncleannes
,
First
,
the
fornicatour
grieuously
sinneth
against
God
,
this
villanie
or
follie
in
Israel
,
that
is
,
in
the
Church
and
familie
of
God
,
which
in
a
peculiar
manner
he
had
chosen
and
sanctified
vnto
himselfe
:
and
this
also
made
Dauids
grieuous
sinne
much
more
hainous
,
because
being
committed
by
him
who
had
professed
and
approued
himselfe
to
be
the
seruant
and
sonne
of
God
,
it
greatly
tended
to
Gods
dishonour
,
in
that
it
caused
the
enemies
of
his
trueth
to
blaspheme
,
as
appeareth
2.
Sam.
12.14
.
Secondly
,
abstaine
from
fornication
,
and
that
euery
one
should
know
how
to
possesse
his
vessell
in
holinesse
and
honour
,
and
not
in
the
lust
of
concupiscence
,
as
the
Gentiles
which
know
not
God
:
not
hauing
any
spot
or
wrinckle
,
holie
and
without
blame
.
Yea
,
so
far
off
shuld
we
be
from
defiling
of
our
bodies
,
Thirdly
,
4.
3.
Fornicators
sinne
against
God
by
subuerting
mariage
which
is
his
own
ordinance
.
whoremongers
sinne
hainouslie
against
God
,
by
subuerting
and
destroying
marriage
,
which
is
Gods
holy
ordinance
,
instituted
by
the
Lord
himselfe
in
Paradise
,
that
it
might
be
the
only
lawful
meanes
of
propagating
his
Church
and
people
,
and
to
preserue
them
from
being
defiled
with
filthie
lusts
and
inordinate
concupiscence
.
For
they
who
spend
their
strength
vpon
harlots
,
But
as
fornicators
sinne
against
the
whole
Godhead
;
so
more
distinctly
against
euery
person
in
the
Deitie
in
a
peculiar
manner
.
As
first
they
sin
against
God
the
father
by
robbing
him
of
the
end
and
honour
of
their
creation
.
For
the
Lord
created
our
bodies
,
as
the
Apostle
teacheth
vs
,
not
for
fornication
,
Secondly
,
6.
2.
The
fornicator
sinneth
against
God
the
sonne
:
First
,
by
robbing
him
of
the
right
of
our
redemption
.
the
fornicator
sinneth
against
God
the
sonne
our
Sauiour
and
Redeemer
;
first
,
by
robbing
him
of
the
right
of
our
redemption
;
for
he
hath
giuen
the
inestimable
price
of
his
most
precious
blood
to
redeeme
vs
out
of
the
miserable
bondage
of
sinne
and
Satan
,
to
the
end
that
being
deliuered
we
should
serue
him
in
holinesse
and
righteousnesse
all
the
daies
of
our
life
;
he
hath
bought
vs
with
a
most
precious
price
,
to
the
end
that
becomming
his
,
and
ceasing
to
be
our
owne
,
Againe
,
the
fornicator
who
professeth
Christianitie
,
Know
you
not
that
your
bodies
are
the
members
of
Christ
?
shal
I
then
take
the
members
of
Christ
,
and
make
them
the
members
of
an
harlot
?
God
forbid
.
16.
Doe
ye
not
know
,
that
he
which
coupleth
himselfe
with
an
harlot
is
one
bodie
?
for
two
,
saith
he
shall
be
one
flesh
.
Thirdly
,
vnto
vncleannes
,
but
vnto
holines
,
as
the
Apostle
speaketh
,
1.
Thes.
4.7
:
or
being
called
and
washed
with
the
blood
of
Christ
,
and
with
the
water
of
the
spirit
from
their
filthinesse
,
Know
ye
not
(
saith
the
Apostle
)
that
your
bodie
is
the
temple
of
the
holie
Ghost
,
which
is
in
you
?
And
in
another
place
,
Know
ye
not
that
ye
are
the
temple
of
God
,
and
that
the
spirit
of
God
dwelleth
in
you
?
If
any
man
destroy
the
temple
of
God
,
him
shall
God
destroy
:
for
the
temple
of
God
is
holie
,
which
ye
are
.
CHAP.
V.
That
the
fornicator
grieuouslie
sinneth
against
his
neighbours
.
ANd
thus
haue
I
shewed
that
the
fornicator
grieuouslie
sinneth
against
God
.
Whereby
it
appeareth
,
that
howsoeuer
this
sinne
is
but
lightly
esteemed
,
and
turned
into
a
iest
amongst
wicked
men
,
yet
in
this
and
some
other
respects
,
it
is
worse
and
more
pernicious
to
our
neighbour
,
then
either
theft
or
murther
,
and
oftentimes
more
vncomfortable
to
our
owne
consciences
:
it
exceedeth
these
euen
in
theft
;
for
the
thiefe
onely
strippeth
the
bodie
,
but
the
fornicator
spoileth
the
soule
of
his
chiefe
ornaments
,
puritie
,
and
chastitie
;
the
thiefe
taketh
away
momentanie
riches
,
which
oftentimes
doe
the
owner
little
good
,
and
sometimes
much
hurt
,
when
as
they
through
abuse
become
the
mammon
of
iniquitie
,
and
furtherances
in
sinne
;
but
the
fornicator
robbeth
his
neighbour
of
Gods
graces
,
a
good
conscience
,
cleannes
of
heart
,
puritie
of
body
and
soule
,
and
finally
of
the
assurance
of
his
saluation
.
And
so
also
he
exceedeth
the
murtherer
,
euen
in
the
act
of
murthering
;
for
the
murtherer
inflicteth
deepe
wounds
in
the
bodie
,
the
which
sometimes
may
be
cured
and
healed
by
earthly
meanes
;
but
the
fornicator
grieuouslie
woundeth
both
his
owne
soule
,
and
the
soule
of
his
neighbour
,
which
no
worldly
thing
can
cure
,
but
onely
the
soueraigne
balme
of
Christ
Iesus
his
precious
blood
:
the
murtherer
when
he
hath
done
his
worst
,
doth
only
kil
the
body
,
&
in
the
meane
time
he
who
is
killed
being
a
faithfull
Christian
,
is
neuer
the
worse
,
because
this
temporarie
death
is
but
a
passage
into
life
eternall
;
but
the
fornicator
destroyeth
the
bodie
and
soule
of
his
neighbour
eternally
,
by
drawing
him
into
sinne
,
the
wages
whereof
is
euerlasting
death
,
vnlesse
it
bee
preuented
by
hartie
and
vnfained
repentance
;
And
in
this
respect
also
this
sinne
of
whoredome
is
most
vncomfortable
,
But
as
the
fornicatour
sinneth
against
his
copartner
in
vncleannes
,
very
angrie
,
because
this
villanie
was
committed
in
Israel
,
Iacobs
daughter
.
And
this
was
the
cause
why
the
high
Priests
daughter
playing
the
harlot
,
was
by
the
law
of
God
to
be
burnt
with
fire
,
because
by
her
whoredome
she
had
polluted
her
father
:
as
it
is
Leuit.
21.9
.
So
also
they
sinne
grieuously
against
their
owne
children
begotten
in
fornication
,
and
that
before
they
are
borne
,
The
children
of
whoremongers
shall
not
be
partakers
of
holy
things
,
and
the
seed
of
the
wicked
bed
shall
be
rooted
out
.
17.
And
though
they
liue
long
,
yet
shall
they
be
nothing
regarded
,
and
their
last
age
shall
be
without
honour
.
18.
If
they
die
hastily
,
they
haue
no
hope
,
nor
comfort
in
the
day
of
triall
.
19.
For
horrible
is
the
end
of
the
wicked
generation
.
To
conclude
,
they
vtterly
disable
them
to
the
vttermost
of
their
power
,
from
all
preferment
both
in
the
Church
and
common
wealth
;
for
by
the
law
of
God
it
was
enacted
that
a
bastard
should
not
enter
into
the
congregation
of
the
Lord
to
beare
any
office
therein
,
vnto
the
tenth
generation
;
CHAP.
VI.
That
the
fornicator
grieuouslie
sinneth
against
whole
societies
.
ANd
thus
the
fornicatour
sinneth
against
particular
persons
.
But
that
I
may
speake
more
distinctlie
,
If
my
heart
hath
been
deceiued
by
a
woman
,
or
if
I
haue
laid
wait
at
the
doore
of
my
neighbour
.
&c.
This
is
a
wickednesse
to
be
condemned
;
yea
this
is
a
fire
which
shall
deuoure
to
destruction
,
and
which
shall
roote
out
all
mine
increase
.
For
although
they
multiplie
their
whoredomes
,
their
seede
shal
not
be
multiplied
,
both
because
Gods
curse
pursueth
these
vncleane
coniunctions
,
according
to
that
Hos.
4.10
.
They
shall
commit
adulterie
,
and
shall
not
increase
.
With
which
agreeth
the
saying
of
the
sonne
of
Syrach
,
chap.
23.25
.
The
children
of
the
harlot
shall
not
take
roote
,
and
her
branches
shal
bring
forth
no
fruit
:
And
also
because
by
their
often
whordoms
,
they
disable
themselues
for
lawful
generation
:
for
hauing
lauishly
sowne
their
corne
in
strange
fields
,
they
haue
nothing
remaining
but
chaffe
for
their
owne
soile
.
Or
if
their
familie
be
increased
by
such
vncleane
whoredomes
,
they
commonly
prooue
fire-brands
in
the
house
,
and
like
Abimelech
become
wicked
instruments
,
Secondly
,
So
also
they
sin
against
the
countrie
and
common-wealth
,
CHAP.
VII
.
That
the
fornicator
sinneth
most
grieuouslie
against
himselfe
.
ANd
thus
haue
I
shewed
that
the
fornicator
in
manie
respects
sinneth
against
his
neighbour
.
euery
other
sinne
that
a
man
doth
is
without
the
bodie
,
he
that
committeth
fornication
,
sinneth
against
his
owne
bodie
.
As
the
Apostle
saith
,
1.
Cor.
6.18
.
that
is
,
other
sinnes
for
the
prepetrating
of
their
wickednesse
,
doe
abuse
some
outward
obiect
as
their
instrument
;
but
the
fornicator
abuseth
his
owne
bodie
to
this
purpose
.
And
thus
the
fornicator
sinneth
against
his
owne
body
diuerslie
:
first
,
by
dishonouring
of
it
,
for
he
maketh
it
being
the
member
of
Christ
,
to
become
the
member
of
an
harlot
,
and
turneth
the
honourable
Temple
of
the
holy
Ghost
,
This
is
the
will
of
God
,
euen
your
sanctification
,
and
that
ye
should
abstaine
from
fornication
.
4.
That
euerie
one
of
you
should
know
how
to
possesse
his
vessell
in
holinesse
and
honor
,
5.
and
not
in
the
lust
of
concupiscence
.
Where
the
Apostle
sheweth
,
that
sanctification
and
fornication
;
holinesse
and
honor
,
and
the
lusts
of
concupiscence
,
cannot
possibly
dwell
together
,
as
being
contraries
without
meane
,
and
enemies
which
are
vtterly
vnreconciliable
.
Thirdly
it
disableth
and
weakeneth
the
bodie
,
turning
health
into
sicknes
,
and
many
lothsome
and
pernicious
diseases
,
and
strength
into
impotencie
and
languishing
faintnesse
;
for
the
flame
of
lust
deuoureth
and
spendeth
the
vitall
moisture
,
and
the
vnnaturall
fire
of
burning
concupiscence
,
consumeth
and
extinguisheth
the
naturall
heat
,
which
is
the
nurse
of
strength
,
and
fountaine
of
life
.
So
the
wise
man
who
was
most
besotted
with
this
follie
,
saith
,
that
he
who
is
addicted
to
this
sinne
of
vncleannesse
giueth
his
strength
vnto
women
,
Prou.
31.3
,
So
also
hee
sinneth
grieuouslie
against
his
owne
soule
;
committeth
whoredome
with
a
woman
,
is
destitute
of
vnderstanding
,
without
an
heart
.
Prou.
6.32
.
and
7.7
.
For
they
who
haue
suffred
their
minds
to
bee
blindfolded
with
the
loue
of
harlots
,
for
the
satisfying
of
their
filthie
lusts
,
runne
desperately
,
and
as
it
were
headlong
into
innumerable
euils
,
hauing
neither
vnderstanding
to
foresee
them
,
nor
will
to
preuent
them
:
they
consume
their
wealth
in
maintaining
their
harlots
,
and
bring
vpon
themselues
vnpitied
pouertie
,
and
extreme
want
;
they
brand
their
name
with
the
blacke
marke
of
infamie
and
reproch
,
and
lose
their
credit
and
reputation
among
all
the
vertuous
and
religious
;
they
are
deafe
vnto
all
admonition
,
and
so
blinded
that
they
cannot
discerne
the
shamelesse
behauiour
,
and
impudent
filthines
of
their
strumpets
,
but
being
besotted
in
their
loue
,
they
are
readie
to
iudge
their
vices
vertues
,
and
to
giue
vnto
them
the
preheminence
of
all
excellencie
before
all
other
.
They
become
shamelesse
in
all
their
courses
,
thinking
nothing
so
filthie
which
they
may
not
vtter
,
nothing
so
beastly
which
they
may
not
act
;
they
spend
their
strength
,
infect
their
bodies
with
odious
diseases
,
shorten
the
naturall
course
of
life
,
and
damne
their
owne
soules
.
All
which
mischieuous
euils
they
vndergoe
to
satisfie
their
vncleane
lusts
,
and
to
glut
themselues
with
a
momentanie
and
beastly
pleasure
.
And
this
was
the
cause
why
Venus
,
the
Idol
of
lust
,
was
among
the
Heathen
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
stealer
of
hearts
;
and
Cupid
was
said
to
bee
blind
,
because
they
who
are
possessed
with
this
filthie
lust
,
lose
the
light
of
their
vnderstanding
,
and
the
vse
of
reason
.
Hence
also
it
is
,
that
the
sin
of
whoredome
is
in
the
Scriptures
by
a
certaine
kinde
of
eminencie
called
follie
,
and
the
fornicators
fooles
.
So
Sichem
when
he
defloured
Iacobs
daughter
,
is
said
to
haue
committed
follie
in
Israel
;
I
saw
among
the
fooles
a
young
man
.
&c.
and
lest
the
title
of
follie
should
not
sufficiently
expresse
his
sottishnes
,
he
compareth
him
to
an
oxe
led
to
the
slaughter
,
And
as
the
fornicator
sinneth
against
his
owne
soule
,
by
besotting
and
infatuating
his
vnderstanding
;
so
also
by
destroying
it
;
for
as
the
wise
man
saith
,
hee
that
committeth
whoredome
with
a
woman
,
hee
is
destitute
of
vnderstanding
:
hee
that
doth
it
,
destroyeth
his
owne
soule
.
Pro.
6.32
.
But
as
the
fornicator
sinneth
against
his
seuerall
parts
;
Pro.
6.33
.
so
also
against
his
whole
person
,
and
that
both
in
respect
of
this
life
,
and
also
the
life
to
come
.
In
respect
of
this
life
he
sinneth
against
himselfe
,
by
staining
his
good
name
with
reproch
and
infamie
:
for
he
that
committeth
these
sinnes
of
vncleannes
,
shall
finde
a
wound
and
dishonor
,
and
his
reproch
shall
neuer
be
put
away
,
as
the
wise
man
hath
told
vs
,
who
approoued
it
for
true
,
not
onely
by
his
doctrine
,
but
also
by
his
owne
example
;
for
the
excellence
of
his
wisdom
hath
not
to
this
day
taken
away
the
blemish
of
this
follie
,
in
his
excessiue
multiplying
his
wiues
&
concubines
.
The
which
also
is
continually
verified
in
the
experience
of
other
men
,
who
haue
defiled
themselues
with
this
vice
;
for
howsoeuer
the
wound
may
be
curable
if
they
truly
repent
,
and
powre
into
it
the
precious
balme
of
Christs
blood
;
yet
a
scarre
will
euer
remaine
in
their
name
and
reputation
;
though
God
in
his
infinite
mercie
,
after
true
conuersion
,
casteth
their
sins
behind
his
backe
and
will
not
remember
them
,
yet
are
they
seldome
forgotten
amongst
men
.
Secondly
,
pampred
horses
,
neying
after
their
neighbours
wife
.
In
respect
of
the
life
to
come
the
fornicator
sinneth
against
himselfe
;
To
auoide
fornication
let
euerie
man
haue
his
wife
,
and
let
euerie
woman
haue
her
own
husband
.
In
which
respect
he
is
like
vnto
a
thiefe
which
liueth
by
the
common
spoile
,
not
for
want
,
but
when
as
hee
may
haue
sufficient
maintenance
at
his
owne
command
by
lawfull
meanes
;
not
for
any
vrgent
necessitie
,
but
for
vaine
and
foolish
curiositie
:
stollen
waters
are
sweet
,
and
the
bread
which
is
gotten
guilefully
hath
a
pleasant
taste
.
Neither
let
any
man
here
obiect
his
pouertie
and
want
of
meanes
to
maintaine
a
wife
,
and
such
a
charge
as
vsually
accompanieth
mariage
;
for
seeing
we
cannot
liue
nor
mooue
,
but
by
Gods
blessing
,
we
may
more
hopefully
expect
it
,
when
we
liue
according
to
his
holy
ordinance
,
then
when
wee
continue
in
sinne
,
and
prouoke
his
wrath
by
the
common
breach
of
his
commandements
.
But
though
hereby
we
should
be
brought
into
penurie
;
yet
better
it
is
to
want
wealth
then
a
good
conscience
,
and
to
liue
in
a
poore
estate
in
this
life
which
is
short
and
momentarie
,
Secondly
,
[
a
](A20760-e62460-b)
a
Apoc.
22.27
.
and
vncleane
thing
shall
euer
enter
into
the
ioyes
of
the
new
Ierusalem
,
and
much
lesse
these
who
are
defiled
with
the
most
polluting
sins
of
fornication
and
vncleannes
;
that
[
b
](A20760-e62470-b)
b
22.15
.
whoremongers
shal
be
excluded
out
of
these
eternall
ioyes
,
and
haue
no
part
in
this
heauenly
[
c
c
c
c
c
c
c
c
c
](A20760-e62480-b)
c
1.
Cor.
6.9
.
Gal.
5.19.21
.
Ephes.
5
5.
inheritance
prepared
for
the
Saints
,
as
appeareth
by
manifold
testimonies
of
holy
Scripture
.
And
for
the
other
,
the
Scriptures
plainly
testifie
that
whoremongers
hold
the
direct
course
which
leadeth
into
hell
and
euerlasting
condemnation
;
house
tendeth
to
death
,
and
that
her
guests
are
in
the
depth
of
hell
.
And
the
holy
Ghost
plainely
telleth
vs
,
that
amongst
many
other
hainous
sinners
,
the
whoremonger
shall
haue
his
part
in
the
lake
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
:
CHAP.
VIII
.
That
fornication
is
the
cause
of
many
other
grieuous
sinnes
.
ANd
thus
haue
I
shewed
that
the
fornicatour
sinneth
hainously
,
both
in
respect
of
God
,
his
neighbour
,
Secondly
,
whoredome
is
oftentimes
the
cause
of
murther
,
[
*
](A20760-e62700-b)
*
For
the
storie
which
is
2.
Sam
23.16
.
is
to
be
referred
to
that
which
is
2.
Sam.
5.17.18
.
afterwards
his
heart
so
hardened
with
vncleane
lusts
,
that
he
thirsted
after
the
blood
of
his
faithfull
seruant
,
and
chose
rather
to
defile
his
soule
and
conscience
with
this
abominable
murther
,
then
he
would
haue
his
filthie
affections
vnsatisfied
.
Secondly
,
it
is
a
common
cause
of
quarelling
,
brauling
,
fighting
,
and
consequently
of
bloodshed
and
murther
,
amongst
those
who
are
corriuals
in
loue
,
or
rather
in
beastly
lust
;
for
the
harlot
like
vnto
the
salt
bitch
intertaineth
many
louers
,
which
like
dogs
are
readie
to
snarle
and
teare
one
another
in
peeces
,
when
the
one
hath
the
preheminence
in
her
loue
aboue
the
other
,
who
scorneth
to
bee
his
equall
.
And
lastly
,
it
incenseth
the
parties
kindred
and
friends
who
is
abused
vnto
wrath
,
which
vsually
becommeth
so
vnreconcilable
,
because
the
disgrace
redoundeth
also
vnto
themselues
that
nothing
can
appease
it
,
but
the
death
of
the
partie
who
hath
done
this
villanie
.
An
example
whereof
we
haue
in
Ammon
murthered
by
Absolom
for
deflouring
his
sister
,
Lastly
,
Whoredome
the
cause
of
idolatrie
.
Rom.
1.
Hos.
4.14
.
carnall
whoredome
is
oftentimes
a
cause
of
spirituall
fornication
and
idolatrie
,
as
it
is
sometimes
also
the
fruit
and
effect
thereof
,
for
these
two
are
seldome
seuered
,
but
as
mutuall
causes
doe
reciprocally
produce
one
another
.
And
this
commeth
to
passe
,
partly
because
the
Lord
giueth
those
vp
,
who
are
polluted
with
vile
affections
,
to
blindnes
of
mind
,
whereby
they
are
so
infatuated
,
that
they
are
readie
in
their
superstitious
deuotion
to
beleeue
lies
,
and
to
be
abused
with
strong
delusions
;
and
partly
because
idolatrie
commonly
fauoureth
,
or
at
least
tollerateth
fornication
,
and
therefore
the
whoremonger
fauoureth
and
approoueth
idolatrie
,
which
giueth
him
libertie
to
continue
in
his
sinne
with
securitie
of
conscience
,
as
before
I
haue
shewed
in
the
example
of
the
Papists
.
CHAP.
IX
.
That
whoredome
is
the
punishment
of
other
sinnes
.
BVt
as
whoredome
is
in
it selfe
a
grieuous
sin
,
is
like
a
deepe
pit
of
destruction
;
hee
with
whom
the
Lord
is
angrie
,
(
namely
,
for
their
other
sinnes
)
shall
fall
therein
:
as
it
is
Prou.
22.14
.
and
23.27
.
So
Eccles.
7.28
.
I
find
more
bitter
then
death
,
the
woman
,
whose
heart
is
as
nets
and
snares
,
and
her
hands
as
bands
;
hee
that
is
good
before
God
,
shall
be
deliuered
from
her
,
but
the
sinner
shall
be
taken
by
her
.
By
which
places
is
implied
,
that
whoredome
is
like
a
deepe
pit
or
dungeon
,
into
which
sinners
fall
in
Gods
iust
displeasure
;
and
the
harlot
like
a
strong
and
mercilesse
iaylour
which
holdeth
men
in
thraldome
(
with
whom
God
is
angrie
,
)
in
the
chaines
of
lust
;
out
of
which
they
cannot
,
nor
desire
not
to
escape
.
Yea
in
truth
the
fornicator
is
in
farre
worse
case
then
such
a
miserable
captiue
:
for
the
dungeon
taketh
away
the
comfortable
light
of
the
Sun
,
and
so
depriueth
him
of
the
vse
of
bodily
sight
;
but
fornication
blindeth
the
vnderstanding
which
is
the
eie
of
the
soule
,
and
taketh
away
the
light
of
reason
,
as
hath
been
shewed
.
In
the
dungeon
he
is
stripped
of
his
goods
,
&
liueth
in
penurie
;
but
by
this
sin
the
fornicator
strippeth
himselfe
,
and
like
an
vnnatural
theefe
,
robbeth
and
spoileth
his
own
state
to
bestow
it
vpon
harlots
,
til
he
be
brought
vnto
extreame
pouertie
.
Out
of
the
dungeon
the
captiue
cannot
escape
,
though
hee
much
desire
his
libertie
;
out
of
this
lothsome
pit
he
will
not
escape
,
but
remaineth
a
voluntarie
slaue
to
an
odious
strumpet
,
and
his
owne
filthie
lusts
,
till
by
death
he
is
brought
forth
to
the
bar
of
Gods
iudgement
,
to
receiue
the
sentence
of
eternall
condemnation
.
More
especiallie
whoredome
is
the
punishment
of
idolatrie
,
turned
the
glory
of
the
incorruptible
God
,
into
the
similitude
of
the
image
of
a
corruptible
man
,
and
of
birds
and
foure
footed
beasts
,
and
of
creeping
things
:
therefore
also
God
gaue
them
vp
to
their
harts
lusts
,
vnto
vncleannesse
,
to
defile
their
owne
bodies
betweene
themselues
,
&c.
So
because
the
Israelites
went
a
whoring
after
idols
;
therfore
the
Lord
gaue
ouer
their
daughters
and
spouses
to
their
owne
filthie
lusts
,
to
become
harlots
and
whores
,
and
would
not
restraine
them
from
their
whordomes
by
his
fatherlie
chastisements
.
Hos.
4.12.13
.
The
like
experience
we
haue
at
this
day
in
the
Papists
,
Secondly
,
Thou
saist
,
Prophecie
not
against
Israel
,
and
speake
nothing
against
the
house
of
Ishak
.
17.
Therefore
thus
saith
the
Lord
,
thy
wife
shall
bee
an
harlot
in
the
citie
,
&c.
And
thus
it
appeareth
that
whoredome
is
the
punishment
of
other
sinnes
,
and
that
no
small
punishment
,
CHAP.
X.
That
whoredome
is
the
cause
of
many
grieuous
punishments
.
BVt
as
whoredome
is
the
punishment
of
other
sinnes
;
whoremongers
and
adulterers
,
God
himselfe
will
iudge
.
Yea
,
so
odious
is
this
sinne
in
the
sight
of
this
vpright
Iudge
,
that
though
he
bee
infinite
in
mercie
,
yet
hee
professeth
that
he
could
not
in
his
iustice
let
this
sinne
goe
vnpunished
:
How
shall
I
spare
thee
for
this
?
thy
children
haue
for
saken
me
,
&c.
And
though
I
fed
them
to
the
full
,
yet
they
committed
whoredome
,
and
assembled
themselues
by
companies
in
harlots
houses
,
&c.
A
notable
example
of
this
seuere
execution
of
iustice
for
this
sin
,
we
haue
Numb.
25.
But
that
we
may
descend
to
more
particulars
,
He
that
feedeth
harlots
,
wasteth
his
substance
.
Secondly
,
the
fornicatour
is
punished
in
his
person
,
of
dishonour
,
that
his
reproch
shall
neuer
be
put
away
.
With
this
accordeth
the
saying
of
the
sonne
of
Syrach
,
chap.
9.9
.
Euery
woman
that
is
an
harlot
shall
be
troden
vnder
foote
as
dung
,
of
euery
one
that
goeth
by
the
way
.
The
which
although
it
may
seeme
a
small
punishment
to
those
who
hauing
set
their
credit
to
sale
,
are
become
shamelesse
and
impudent
;
yet
it
is
farre
otherwise
with
those
who
are
of
an
ingenuous
and
honest
disposition
,
who
as
they
preferre
their
life
before
riches
,
so
they
make
more
precious
account
of
their
good
name
then
of
their
liues
,
chusing
much
rather
to
die
,
then
to
outliue
their
credit
and
reputation
.
Againe
,
And
this
slauerie
vnto
their
owne
lusts
yeeldeth
them
ouer
as
vassals
and
bondslaues
vnto
another
as
base
a
bondage
,
to
an
infernall
fire
,
whose
matter
or
nourishment
is
gluttonie
and
drunkennesse
,
the
flame
burning
lust
,
the
sparkles
corrupt
speeches
and
filthie
communication
,
the
smoke
infamie
and
disgrace
,
the
ashes
vncleane
filthinesse
,
and
the
end
hell
torments
.
Neither
are
base
and
effeminate
men
onely
subiect
to
this
tyrannical
slauerie
,
but
euen
the
most
strong
and
valiant
,
Thirdlie
,
Lastly
,
They
shall
commit
whoredome
,
and
not
increase
.
sire
which
deuoureth
to
destruction
,
and
wholly
rooteth
out
a
mans
increase
.
With
which
accordeth
the
saying
of
the
sonne
of
Syrach
;
namely
,
that
the
harlots
children
shall
not
take
roote
,
nor
her
branches
bring
footh
fruite
.
CHAP.
XI
.
Of
the
spirituall
punishments
which
God
inflicteth
vpon
fornicators
.
ANd
these
are
the
temporall
punishments
which
are
inflicted
vpon
fornicators
,
commeth
the
wrath
of
God
vpon
the
children
of
disobedience
;
and
therefore
it
behooueth
vs
to
mortifie
these
earthly
lusts
,
in
the
light
of
his
countenance
is
life
,
and
his
fauour
is
as
a
cloud
of
the
latter
rame
;
whereas
contrariwise
the
feare
of
a
king
is
like
the
roring
of
a
lion
,
and
his
wrath
is
as
the
messengers
of
death
:
then
how
much
more
should
wee
auoide
those
sinnes
,
which
prouoke
the
heauie
wrath
of
the
king
of
kings
,
whose
voice
is
like
the
dreadfull
thunder
,
and
whose
wrath
causeth
death
eternall
of
soule
and
bodie
?
If
wee
are
loth
to
displease
mortall
men
,
from
whom
wee
receiue
worldly
benefits
,
then
how
much
more
the
euerliuing
God
,
in
whom
wee
liue
,
mooue
,
and
haue
our
being
;
Secondly
,
the
harlots
house
tendeth
to
death
,
and
her
paths
vnto
the
dead
.
All
they
that
goe
vnto
her
returne
not
againe
,
neither
take
they
hold
of
the
waies
of
life
.
Prou.
2.18.19
.
And
of
this
there
may
bee
rendred
diuers
causes
;
as
first
,
because
these
sins
of
vncleannes
do
bring
vpon
him
who
is
defiled
with
them
such
a
blockish
stupiditie
and
senselesse
sottishnes
,
Pro.
2.18.19
.
The
causes
why
fornication
is
accompanied
with
impenitencie
.
1.
Because
whoredome
maketh
men
sottish
.
that
hee
neuer
thinketh
of
the
foulnes
of
his
sinne
,
nor
of
the
manifold
mischiefes
which
doe
accompanie
it
;
neither
yet
is
capable
of
any
admonition
or
instruction
from
others
,
whereby
he
might
be
reclaimed
;
for
when
he
is
once
bewitched
with
the
Syren
tunes
of
these
inticing
harlots
,
and
hath
receiued
these
poysonous
potions
of
beastly
pleasures
,
he
presently
loseth
the
vse
of
his
reason
and
vnderstanding
,
and
though
hee
retaineth
still
his
outward
shape
,
yet
in
his
heart
,
affections
,
and
inward
faculties
,
hee
is
transformed
into
a
brutish
,
or
rather
blockish
creature
,
so
that
a
man
may
as
well
with
perswasion
mooue
a
senslesse
stocke
,
or
with
reason
disswade
a
dog
from
following
his
salt
bitches
,
as
hee
can
by
any
waight
of
argument
withdraw
this
walking
blocke
,
and
this
talking
beast
from
accompanying
his
wicked
strumpets
;
for
either
the
hidious
noyse
of
his
tumultuous
lusts
do
make
him
deafe
to
all
admonition
,
or
these
poysonous
cups
of
filthie
pleasure
doe
intoxicate
his
minde
that
hee
vnderstandeth
not
what
hee
heareth
,
or
finally
the
force
of
lust
so
violently
transporteth
his
affections
,
and
the
harlots
chaines
of
alluring
inticements
do
so
surely
inthrall
him
,
that
if
he
heareth
and
vnderstandeth
profitable
admonitions
and
instructions
,
yet
he
regardeth
them
not
,
but
cannot
,
or
will
not
,
or
therfore
cannot
because
he
will
not
,
leaue
his
sinne
,
to
which
as
a
voluntarie
slaue
he
is
subiected
.
A
second
cause
of
their
impenitencie
is
,
The
eye
of
the
adulterer
waiteth
for
the
twilight
,
and
saith
,
none
eye
shall
see
me
,
and
disguiseth
his
face
:
Iob.
24.15
:
and
hauing
committed
wickednesse
,
he
wipeth
his
mouth
and
saith
,
I
haue
not
committed
iniquitie
:
as
it
is
,
Prou.
30.20
.
Wherof
it
commeth
to
passe
,
The
last
cause
of
this
impenitencie
is
the
sweetnes
of
the
sin
vnto
a
carnall
appetite
,
Lastly
,
The
whoremongers
dig
through
houses
in
the
darke
,
which
they
marked
for
themselues
in
the
day
,
they
know
not
the
light
.
17.
But
the
morning
is
vnto
them
as
the
shadow
of
death
:
If
one
know
them
,
they
are
in
the
terrors
of
the
shadow
of
death
.
Yea
though
they
haue
so
secretly
acted
their
wickednesse
,
that
they
are
in
this
respect
secure
,
being
assured
that
they
shall
neuer
bee
discouered
,
yet
if
they
bee
not
men
of
scared
consciences
,
they
are
contiuually
haunted
with
terrors
and
troubles
of
mind
,
as
it
were
with
hellish
furies
,
when
as
being
guiltie
of
these
foule
sinnes
,
they
consider
that
their
Iudge
is
also
a
witnesse
of
their
hidden
actions
,
and
that
one
day
they
shal
be
called
to
a
reckoning
,
when
as
they
can
haue
but
little
hope
that
it
will
goe
well
with
them
,
CHAP.
XII
.
Of
the
publicke
punishments
which
the
Lord
inflicteth
vpon
the
common-wealth
for
the
sinne
of
whoredome
.
ANd
these
are
the
punishments
which
for
the
sin
of
whoredome
are
inflicted
vpon
priuate
persons
.
Dinah
,
Iacobs
daughter
were
vtterly
destroied
.
The
consideration
whereof
should
both
restraine
priuate
men
from
defiling
themselues
with
the
carnall
filthinesse
of
their
vncleane
lusts
,
CHAP.
XIII
.
Of
the
eternall
punishments
which
God
inflicteth
vpon
fornicators
.
ANd
these
are
the
temporall
punishments
which
the
Lord
inflicteth
both
vpon
priuate
persons
,
1.
1
God
depriueth
them
for
this
sin
of
the
ioyes
of
heauen
.
and
whole
common-wealthes
,
for
this
sinne
of
whoredome
;
the
which
although
they
are
many
and
grieuous
,
yet
are
they
nothing
in
comparison
of
those
eternall
punishments
which
hee
hath
prepared
for
those
who
are
guiltie
of
this
crime
in
the
life
to
come
.
For
first
,
whereas
our
chiefe
happinesse
shall
then
principally
consist
in
the
fruition
of
God
,
because
hee
is
infinite
in
all
goodnesse
and
perfection
,
and
in
an
vnspeakeable
and
vnmeasurable
degree
,
comprehendeth
in
himselfe
alone
al
that
vertue
,
excellence
,
delight
,
comfort
,
and
whatsoeuer
good
thing
may
be
desired
,
either
for
the
inflaming
of
our
loue
,
or
the
perfecting
of
our
ioy
;
with
which
if
wee
compare
all
the
goodnesse
and
excellence
of
the
creatures
which
either
haue
beene
,
are
,
or
shall
bee
,
they
are
altogether
incomparably
lesse
,
then
the
least
drop
in
respect
of
the
maine
ocean
,
and
then
the
smallest
graine
of
sand
in
comparison
of
the
whole
globe
of
the
earth
:
this
sin
of
whordome
doth
exclude
vs
for
euer
out
of
his
presence
in
which
is
fulnes
of
ioy
,
and
casteth
vs
into
an
euerlasting
banishment
out
of
his
heauenly
kingdome
.
So
the
Apostle
telleth
vs
:
That
neither
fornicators
,
nor
Idolaters
,
nor
adulterers
,
nor
wantons
,
nor
buggerers
,
&c.
shall
inherit
the
kingdome
of
God
.
And
that
dogs
,
inchanters
,
whoremongers
,
And
yet
this
is
but
the
one
half
of
their
miserie
which
they
shall
then
indure
.
CHAP.
XIIII
.
The
obiection
of
fornicatours
answered
,
who
excuse
their
sinne
vnder
the
pretence
of
marriage
.
ANd
thus
haue
I
shewed
the
manifold
and
grieuous
punishments
,
which
the
Lord
inflicteth
vpon
whoremongers
and
vncleane
persons
,
both
in
this
life
and
the
life
to
come
.
Now
in
the
last
place
it
remaineth
that
I
answer
briefly
an
obiection
or
excuse
,
which
is
commonly
made
by
fornicatours
of
the
better
sort
,
whereby
they
thinke
themselues
acquitted
from
the
guilt
of
sinne
,
and
priuiledged
from
all
danger
of
punishment
;
namely
,
that
they
are
purposed
before
they
commit
this
follie
,
to
marrie
the
partie
whom
they
haue
defiled
,
and
so
to
make
amends
for
the
fault
committed
.
To
which
I
answer
,
that
howsoeuer
this
is
the
best
course
which
they
can
take
after
they
haue
fallen
into
this
sinne
,
if
it
be
ioyned
with
serious
and
sound
repentance
;
yet
it
is
no
argument
to
incourage
any
to
commit
this
wickednesse
vnder
this
colour
and
pretence
.
For
howsoeuer
they
be
resolued
to
marrie
the
partie
,
yet
in
the
meane
while
they
grieuously
sinne
against
God
,
themselues
,
the
partie
defiled
,
and
the
fruite
of
their
owne
bodie
.
They
sinne
against
God
not
only
by
committing
fornication
,
but
also
by
making
whoredome
their
passage
and
entrance
into
his
holy
ordinance
of
mariage
,
and
so
hauing
offered
their
first
fruits
and
the
prime
of
their
strength
vnto
Satan
,
and
their
owne
filthie
lusts
,
they
reserue
for
God
the
remainder
,
and
as
it
were
their
leauings
.
They
abuse
themselues
by
imagining
that
they
can
by
mariage
satisfie
for
their
sinne
,
and
so
securely
passe
it
ouer
without
repentance
;
whereas
in
truth
there
is
no
other
meanes
to
wash
their
defiled
bodies
and
soules
from
the
pollution
of
their
sinne
,
but
the
precious
blood
of
the
immaculate
Lambe
Iesus
Christ
.
They
depriue
themselues
of
all
assurance
and
comfort
of
Gods
blessing
vpon
their
mariage
into
which
they
make
such
a
wicked
entrance
;
for
how
can
they
hope
for
a
good
proceeding
,
where
the
beginning
is
so
wicked
and
vnlawfull
?
how
can
they
expect
that
God
will
build
that
house
whose
very
foundation
is
laid
in
sinne
?
that
hee
will
make
them
a
happie
couple
who
were
first
ioyned
in
fornication
?
or
cause
her
to
become
a
vertuous
wife
vnto
him
,
who
hath
alreadie
abused
her
as
his
strumpet
?
Againe
,
what
greater
iniurie
can
hee
offer
vnto
her
whom
hee
pretendeth
chiefly
to
loue
,
seeing
hee
exposeth
her
to
the
danger
of
perpetuall
infamie
and
reproch
?
For
who
hath
assured
him
that
he
shall
liue
to
solemnize
the
promised
mariage
,
especially
seeing
the
Lord
might
in
his
iustice
presently
inflict
death
of
bodie
and
soule
for
his
sinne
?
and
if
hee
doe
not
,
what
doth
he
but
die
a
fornicatour
,
and
leaue
her
to
liue
a
reputed
harlot
,
by
her
owne
desert
and
others
estimation
?
But
though
it
should
be
granted
that
he
had
procured
from
heauen
a
lease
of
his
life
,
yet
what
wrong
in
the
meane
time
doth
hee
offer
her
to
whom
he
pretendeth
mariage
,
seeing
he
maketh
her
his
harlot
before
he
maketh
her
his
wife
?
and
spoiling
her
of
her
honestie
and
virginitie
,
maketh
her
fit
to
enter
into
the
stewes
,
before
he
admitteth
her
into
the
honourable
bed
of
mariage
?
What
iniurie
is
this
to
blemish
her
good
name
which
he
should
most
honour
?
For
howsoeuer
hee
hath
by
mariage
cured
the
wound
which
hee
hath
made
in
her
reputation
,
so
as
it
is
not
mortall
to
her
credit
,
yet
there
euer
remaineth
as
it
were
a
running
issue
of
rumour
,
and
infamie
,
or
at
least
a
foule
scarre
(
if
euer
it
come
to
light
)
in
others
estimation
,
or
(
if
it
remaine
secret
)
in
their
owne
consciences
,
which
will
euer
after
make
them
more
iealous
the
one
of
the
other
.
Finally
,
he
sinneth
against
the
fruite
of
his
owne
bodie
,
in
that
he
begetteth
it
of
the
seede
of
fornication
,
imbasing
it
in
his
conception
,
and
marking
it
with
the
stampe
of
his
sinne
,
before
it
enioyeth
the
light
of
the
Sunne
.
CHAP.
XIIII
.
Of
the
sinne
of
Adulterie
,
and
the
hamousnesse
thereof
.
ANd
thus
haue
I
intreated
of
the
sinne
of
fornication
,
Concerning
the
hainousnesse
of
which
sinnes
I
shall
not
neede
to
say
much
;
First
then
,
Secondly
,
the
adulterer
sinneth
against
God
,
4.
2.
He
offendeth
God
by
breaking
his
couenant
of
marriage
.
by
breaking
the
couenant
of
the
Lord
,
which
was
made
at
the
solemnizing
of
their
mariage
.
For
then
they
do
not
only
make
a
mutual
contract
one
with
another
,
that
they
wil
faithfully
obserue
marriage
fidelitie
and
loue
betweene
themselues
;
but
also
they
make
a
couenant
with
God
in
his
presence
,
and
in
the
face
of
his
holy
assemblie
,
that
they
will
performe
this
vow
and
promise
betweene
them
made
:
and
therefore
when
they
violate
this
holie
contract
,
they
doe
not
onely
treacherously
breake
their
promise
made
one
to
another
,
but
also
their
couenant
made
with
God
.
As
appeareth
plainly
,
Prou.
2.17
.
forsaketh
the
guide
of
her
youth
,
doth
therein
forget
the
couenant
of
her
God
.
Whereby
they
offer
great
iniurie
vnto
the
Lord
;
seeing
when
a
couenant
is
violated
,
the
wrong
redoundeth
not
only
to
him
whom
it
directly
concerneth
,
but
also
vnto
him
,
in
whose
name
the
couenant
is
made
and
concluded
.
CHAP.
XV.
That
the
adulterer
sinneth
grieuouslie
against
his
neighbour
.
ANd
as
they
sinne
hainouslie
against
God
,
1.
1.
He
sinneth
against
him
whose
wife
hee
defileth
:
1.
By
disgracing
him
.
so
also
against
their
neighbour
;
and
first
against
the
partie
whose
yokefellow
they
defile
;
for
they
brande
his
name
with
ignominie
and
reproch
,
because
in
regard
of
that
neere
vnion
which
is
betweene
married
persons
,
the
disgrace
and
discredit
which
of
right
belongeth
to
the
wife
,
redoundeth
also
vnto
her
husband
,
who
is
as
it
were
the
better
part
of
her selfe
.
Of
which
we
haue
common
experience
in
our
owne
countrie
by
those
disgracefull
nick-names
which
are
vsually
,
though
vnworthilie
,
giuen
to
the
innocent
partie
.
So
also
they
commit
against
their
neighbour
the
most
diuellish
deceit
and
notorious
theft
that
can
be
imagined
;
for
they
,
2.
2.
He
committeth
against
him
diuelish
deceit
,
and
notorious
theft
.
like
Satan
himselfe
,
sow
in
his
choisest
ground
such
cursed
weedes
,
that
they
are
ashamed
to
reape
,
or
owne
in
the
time
of
haruest
;
and
graft
into
his
best
valued
stocke
wilde
and
wicked
imps
,
which
hee
carefully
nourisheth
as
though
they
were
his
owne
handy-worke
,
vntill
their
wicked
and
vnnaturall
fruites
discouer
them
to
be
none
of
his
.
They
cuckow-like
lay
their
filthy
egges
in
anothers
nest
,
making
him
to
loue
,
cherish
,
and
nourish
it
,
as
if
it
were
his
owne
issue
,
till
being
growne
to
some
bignesse
,
it
vnnaturally
seeketh
to
destroy
the
nurse
,
iealousie
is
the
rage
of
a
man
,
therefore
he
will
not
spare
in
the
day
of
vengeance
.
He
cannot
endure
the
sight
of
any
ransome
,
neither
will
hee
be
appeased
though
thou
augment
the
gifts
.
Finally
,
Secondly
,
4.
2.
The
adulterer
sinneth
grieuouslie
against
his
owne
yoke-fellow
.
the
adulterer
or
adulteresse
sinne
grieuously
against
their
owne
yoke-fellow
,
either
wife
;
or
husband
;
for
first
they
breake
the
couenant
of
mariage
made
betweene
them
in
the
presence
of
God
,
and
in
the
sight
of
his
congregation
:
for
whereas
they
haue
obliged
themselues
one
to
the
other
,
that
they
will
obserue
and
keepe
mariage
fidelitie
,
and
reserue
their
bodies
chast
and
vndefiled
for
one
anothers
peculiar
vse
;
they
trecherously
violate
this
their
promise
,
and
defile
their
bodies
with
strange
lusts
,
making
them
to
become
more
fit
guests
for
a
filthie
brothell
,
then
for
the
honourable
bed
of
mariage
.
Whereas
they
mutually
promised
mariage
loue
,
which
farre
surpasseth
the
loue
of
parents
towards
their
children
,
both
in
excellencie
and
in
proprietie
,
they
fixe
their
loue
vpon
strangers
,
and
loath
their
yoke-fellowes
,
as
if
they
were
their
mortall
enemies
.
Neither
is
it
possible
that
the
adulterous
wife
should
loue
her
husband
,
when
she
is
besotted
with
the
loue
of
her
filthie
copes-mate
,
nor
for
an
adulterer
to
loue
his
wife
,
when
he
is
intangled
in
the
harlots
snares
,
and
carried
away
with
her
bewitching
allurements
.
And
this
is
that
breach
of
couenant
which
the
Lord
laieth
to
the
Israelites
charge
as
a
grieuous
sinne
:
Mal.
2.14
.
The
Lord
hath
been
witnesse
betweene
thee
,
and
the
wife
of
thy
youth
,
against
whom
thou
hast
transgressed
,
yet
is
she
thy
companion
,
and
the
wife
of
thy
couenant
.
Secondly
,
whereas
by
mariage
there
is
also
a
communion
of
their
goods
and
persons
,
by
vertue
whereof
they
haue
iust
interest
and
proprietie
both
in
their
states
and
bodies
,
the
adulterers
do
robbe
their
yoke-fellow
of
their
right
;
for
first
the
adulterous
husband
spendeth
his
substance
in
maintaining
his
harlot
,
and
in
nourishing
and
bringing
vp
his
adulterous
broode
;
whereby
hee
impouerisheth
his
wife
,
and
bringeth
her
vnto
want
and
miserie
,
either
because
of
the
insufficiencie
of
his
estate
to
maintaine
both
his
harlot
,
and
his
owne
charge
;
or
through
the
hardnes
of
his
heart
,
and
want
of
loue
to
his
own
spouse
;
for
it
is
the
vsuall
fruite
of
whoredome
and
adulterie
,
to
make
a
man
prodigall
abroad
,
and
niggardly
at
home
,
bountifull
to
his
harlot
,
and
all
that
belong
vnto
her
;
and
miserably
neere
,
and
sordidous
,
to
his
wife
,
and
his
lawfull
begotten
children
.
So
also
the
adulterous
wife
robbeth
her
husband
,
not
onely
by
catching
and
purloining
all
she
may
from
him
,
to
bestow
vpon
her
louers
;
but
also
in
bringing
into
his
familie
an
adulterous
issue
,
who
deuoure
the
fruite
of
his
labours
,
and
confusedly
diuide
his
substance
and
patrimonie
amongst
his
owne
children
.
In
which
respect
the
adulterie
of
the
wife
is
more
pernicious
then
of
the
husband
,
because
it
is
accompanied
with
more
abominable
deceit
,
no
man
being
able
,
who
hath
an
harlot
to
his
wife
,
to
know
his
owne
children
,
from
the
children
of
a
stranger
,
whereby
hee
is
compelled
to
nourish
his
enemies
,
for
feare
of
destroying
his
chiefest
friends
;
and
to
giue
inheritance
to
the
children
of
fornication
,
lest
otherwise
through
his
ignorance
he
may
perchance
disinherit
the
lawfull
fruite
of
his
owne
bodie
.
Lastly
,
The
wife
hath
not
the
power
of
her
owne
bodie
,
but
the
husband
:
and
likewise
the
husband
hath
not
the
power
of
his
owne
bodie
,
but
the
wife
.
And
therefore
in
adulterie
there
is
also
included
the
grossest
,
and
most
pernicious
kinde
of
theft
,
seeing
married
persons
liuing
in
this
sinne
are
not
only
theeues
of
goods
,
but
man-stealers
and
theeues
of
the
bodie
and
person
;
which
is
of
much
greater
value
.
Thirdly
and
lastly
,
a
fire
that
shall
deuoure
vnto
destruction
,
and
which
shall
roote
out
all
the
adulterers
increase
,
as
Iob
speaketh
,
chap.
31.14
.
But
as
the
adulterer
sinneth
against
others
,
as
the
louing
Hinde
and
pleasant
Roe
;
whose
breasts
may
satisfie
him
at
all
times
,
and
in
whose
loue
he
may
delight
continually
.
Whereby
it
appeareth
that
the
adulterer
is
a
wilfull
theefe
,
who
stealeth
not
vpon
necessitie
,
but
through
curious
wantonnesse
,
like
a
rich
miser
who
hauing
plentie
of
gold
at
his
owne
command
,
steales
from
his
neighbour
brasse
or
copper
.
And
this
is
that
argument
which
the
holy
Ghost
vseth
to
aggrauate
the
sinne
of
adulterie
,
farre
aboue
the
sinne
of
theft
:
Men
(
saith
he
)
doe
not
despise
a
theefe
when
he
stealeth
to
satisfie
his
soule
,
because
he
is
hungrie
,
&c.
But
he
that
committeth
adulterie
with
a
woman
he
is
destitute
of
vnderstanding
:
he
that
doth
it
,
destroyeth
his
owne
soule
.
Prou.
6.30.32
.
CHAP.
XVI
.
Of
the
punishment
of
Adulterie
.
ANd
thus
haue
I
shewed
that
adulterie
is
a
grieuous
sinne
.
The
man
that
committeth
adulterie
with
another
mans
wife
,
because
he
hath
committed
adulterie
with
his
neighbours
wife
,
the
adulterer
and
adulteresse
shall
die
the
death
.
If
a
man
be
found
lying
with
a
woman
married
to
a
man
,
then
they
shall
dye
euen
both
twaine
,
to
wit
,
the
man
that
lay
with
the
wife
,
and
the
wife
:
so
thou
shalt
put
away
euill
from
Israel
.
The
which
law
was
executed
with
the
greatest
seueritie
among
the
people
of
God
by
his
owne
expresse
appointment
;
for
whereas
other
crimes
were
not
punished
with
death
,
vnlesse
the
party
were
conuicted
by
the
direct
testimonie
of
two
witnesses
at
the
least
,
the
Lord
permitted
the
iealous
husband
to
make
a
speciall
triall
of
his
wiues
chastitie
and
honestie
;
and
gaue
vnto
him
an
extraordinary
,
and
most
admirable
meanes
for
the
conuincing
her
(
if
she
were
guiltie
)
of
her
sinne
when
no
witnesses
could
bee
produced
;
namely
,
that
shee
should
drinke
of
the
cursed
water
,
which
should
not
hurt
her
being
innocent
,
but
rather
should
make
her
fruitfull
;
but
if
shee
were
guiltie
,
then
vpon
the
drinking
thereof
,
her
bellie
should
swell
,
and
her
thigh
rot
,
and
so
the
woman
should
be
accursed
among
her
people
,
Num.
5.14.15.27.28
.
Now
this
punishment
of
adulterie
by
death
,
Sara
Abrahams
wife
.
Ier.
29.22.23
.
Lucianus
.
Strab.
geograph
.
lib.
16.
Euseb.
de
praeparat
.
Euangel.
lib.
6.
cap.
8.
Alex.
ab
Alex.
lib.
4.
cap.
1.
Lib.
1.
bell
.
Ieth
.
So
Nebuchadnezzar
caused
those
two
adulterous
Prophets
,
Zedechias
and
Achab
,
to
bee
burnt
with
fire
,
as
the
Prophet
foretelleth
,
Ier.
29.22.23
.
So
Saletus
Prince
of
Crotone
a
citie
of
Greece
,
enacted
a
law
,
that
adulterers
should
be
burnt
to
death
.
By
Draco
his
law
likewise
the
same
punishment
was
inflicted
vpon
the
like
offenders
.
In
like
manner
this
sin
was
capital
among
the
Arabians
,
as
Eusebius
recordeth
.
And
so
also
among
the
Gothes
,
as
Procopius
writeth
.
Finallie
,
among
the
Romans
adulterie
was
punished
with
death
,
both
by
the
twelue
tablei
,
and
by
their
law
called
lex
Iulia
,
which
was
made
by
Augustustus
Cesar
.
Other
nations
which
did
not
inflict
death
vpon
the
adulterers
,
punished
them
with
tortures
,
as
bitter
as
death
.
The
Egyptians
decreed
that
the
nose
of
the
adultresse
should
be
cut
off
,
Cornelius
Tacitus
recordeth
,
the
adultres
being
stripped
naked
before
her
kindred
and
friends
,
had
first
her
haire
cut
off
,
and
afterwards
was
beaten
with
cudgels
through
the
towne
by
her
husband
.
By
all
which
it
appeareth
,
And
therefore
our
Christian
Magistrates
are
to
be
exhorted
,
that
they
would
not
lightly
account
of
this
sinne
of
whoredome
,
which
the
law
of
God
and
the
law
of
nations
,
hath
condemned
as
capitall
;
but
that
they
would
enact
seuere
lawes
for
the
punishment
of
this
sinne
,
which
is
so
abominable
vnto
God
,
and
so
pernicious
vnto
humane
societie
;
otherwise
the
guilt
thereof
will
lie
heauie
vpon
the
land
,
and
prouoke
the
Lord
in
his
iust
displeasure
,
Whoremongers
and
adulterers
God
will
iudge
.
So
he
saith
,
Mal.
3.5
.
that
himselfe
would
come
neere
vnto
the
people
of
Iuda
in
iudgement
,
and
would
be
a
swife
witnesse
against
the
adulterers
:
and
Ier.
5.7.8.9
.
Now
the
punishments
which
the
Lord
vsually
inflicteth
vpon
adulterers
in
this
life
,
Thus
saith
the
Lord
,
Behold
,
I
will
raise
vp
euill
against
thee
out
of
thine
owne
house
,
and
will
take
thy
wiues
before
thine
eies
,
and
giue
them
vnto
thine
neighbour
,
and
he
shall
lie
with
thy
wiues
in
the
sight
of
this
sunne
.
The
which
was
accordingly
executed
,
as
appeareth
,
2.
Sam.
16.22
.
And
this
iudgement
Iob
to
approoue
his
innocencie
in
this
behalfe
,
imprecateth
against
himselfe
if
he
had
at
anie
time
polluted
himselfe
and
his
neighbours
wife
with
this
sin
:
Iob
31.9.10
.
If
mine
heart
hath
been
deceiued
with
a
woman
,
or
if
I
haue
laid
waite
at
the
doore
of
my
neighbour
;
let
my
wife
grinde
vnto
another
man
,
and
let
other
men
bow
downe
vpon
her
.
Secondly
,
Gal.
3.10
.
the
Lord
punisheth
this
hainous
sinne
,
with
his
heauie
curse
and
malediction
,
for
howsoeuer
the
curse
of
the
law
belongeth
generally
to
all
transgressors
,
yet
in
some
speciall
manner
it
is
denounced
against
this
sinne
of
Adulterie
;
and
therefore
the
Prophet
foretelleth
,
that
when
they
of
the
captiuitie
of
Iudah
should
take
vp
a
fearefull
curse
against
any
,
it
should
bee
in
this
forme
,
that
the
Lord
would
make
them
like
vnto
Zedechiah
and
like
Ahab
,
two
notable
adulterers
;
as
appeareth
,
is
shuld
be
turned
into
bitternesse
,
and
cause
her
bellie
to
swell
,
and
her
thighe
to
rot
,
and
the
woman
should
be
accursed
among
her
people
:
as
it
is
Numb.
5.27
.
Numb.
5.27
.
§.
Sect.
7.
The
punishment
of
adulterie
in
the
life
to
come
.
But
showeuer
the
Lord
,
to
shew
the
riches
of
his
mercie
to
all
repentant
sinners
,
and
to
make
the
impenitent
much
more
vnexcusable
,
doth
sometimes
forbeare
to
inflict
these
punishments
vpon
adulterers
in
this
life
,
yet
will
hee
most
surely
,
and
most
seuerely
punish
them
in
the
life
to
come
.
For
if
fornicators
shall
be
depriued
of
the
ioyes
of
heauen
,
and
haue
their
portion
in
hell
fire
,
euen
in
the
lake
which
burneth
with
fire
and
brimstone
,
as
before
I
haue
shewed
;
then
surely
the
adulterers
,
whose
sinne
is
much
more
vnexcusable
and
hainous
,
shall
be
plunged
into
a
farre
deeper
degree
of
condemnation
,
and
be
much
more
exquisitely
tormented
in
those
hellish
torments
.
And
these
are
those
intollerable
and
eternall
punishments
,
which
are
in
so
many
places
of
the
holy
Scriptures
denounced
against
adulterers
,
some
whereof
I
will
annex
,
that
who
so
wil
may
search
and
examine
them
.
1.
Cor.
6.9.10
.
Gal.
5.19.21
.
Ephes.
5.5
.
Apoc.
21.8
.
and
22.15
.
CHAP.
XVII
.
Of
the
meanes
whereby
we
may
be
preserued
from
whoredome
.
ANd
thus
haue
I
spoken
of
the
sinnes
of
vncleannesse
,
Now
these
meanes
which
may
bee
vsed
for
this
purpose
are
manifold
;
Secondly
,
let
vs
consider
,
The
third
meanes
is
to
set
our selues
alwaies
in
Gods
presence
.
Iob
42.2
.
Psal.
139.2.11
.
Ier.
17.10
.
Heb.
4.13
.
that
when
we
haue
hid
our selues
in
the
most
secret
corners
from
the
eies
of
men
,
euen
then
the
Lord
beholdeth
vs
;
for
he
is
present
euerie
where
,
and
beholdeth
not
onely
our
most
secret
actions
,
but
also
our
most
concealed
thoughts
and
cogitations
;
and
therefore
let
vs
be
ashamed
not
onely
of
this
impietie
,
but
also
follie
,
to
commit
these
workes
of
darkenesse
in
the
presence
of
God
,
which
we
would
shame
to
doe
if
a
child
beheld
vs
.
For
what
would
it
auaile
vs
to
hide
our
wickednesse
from
the
eies
of
mortall
men
,
who
are
malefactors
like
vnto
our selues
,
when
as
God
who
is
to
be
our
Iudge
,
our
owne
consciences
which
must
be
produced
as
witnesses
against
vs
,
and
Satan
our
accuser
,
are
priuie
to
it
?
What
will
it
benefit
vs
,
if
by
our
secrecie
wee
escape
worldly
shame
and
disgrace
,
when
as
hereafter
our
filthinesse
shall
be
discouered
to
our
eternall
reproch
,
and
the
vtter
confussion
of
our
faces
in
the
presence
of
God
,
his
Saints
,
and
blessed
Angels
?
what
will
it
profit
vs
to
bee
acquitted
at
the
barre
of
the
earthly
Iudge
,
and
to
be
deliuered
from
temporarie
punishments
which
might
bring
vs
to
repentance
;
if
for
our
secret
wickednesse
,
we
must
one
day
bee
arraigned
before
the
supreame
Iudge
of
heauen
and
earth
,
and
be
condemned
and
adiudged
to
suffer
the
eternal
torments
of
hell
fire
?
Thirdly
,
Prou.
5.8
.
if
we
would
preserue
our
bodies
in
puritie
and
chastitie
,
and
not
defile
them
with
vncleane
lusts
and
filthie
fornication
,
we
must
sort
our selues
in
their
companie
who
are
chast
and
honest
,
and
flee
the
societie
of
such
as
are
wanton
,
lasciuious
,
and
infamous
,
through
their
filthie
conuersation
.
And
this
is
that
preseruatiue
which
the
wise
man
prescribeth
vs
,
Prou.
5.8
.
Keepe
thy
way
farre
from
the
harlot
,
and
come
not
neere
the
doore
of
her
house
:
Lest
thou
giue
thine
honor
vnto
others
,
and
thy
yeeres
vnto
the
cruell
.
So
the
Apostle
aduiseth
the
Corinthians
,
not
to
keepe
companie
with
fornicators
,
nor
so
much
as
to
eate
with
them
who
were
so
reputed
,
a
little
leauen
leaueneth
the
whole
lumpe
,
and
one
man
being
infected
with
this
contagious
disease
of
vncleannesse
,
is
fit
to
infect
a
whole
societie
,
their
touch
and
breath
,
their
wanton
behauiour
,
and
ribald
speeches
being
noysome
and
contagious
.
With
this
agreeth
the
counsaile
of
the
sonne
of
Sirach
.
Meete
not
an
harlot
,
lest
thou
fall
into
her
snares
.
4.
Vse
not
the
companie
of
a
woman
that
is
a
singer
and
a
dancer
,
neither
heare
her
,
lest
thou
bee
taken
with
her
craftinesse
.
and
vers.
11.
Sit
not
at
all
with
another
mans
wife
,
neither
lie
with
her
vpon
the
bed
,
nor
banquet
with
her
,
lest
thine
heart
incline
vnto
her
,
and
so
through
thy
desire
,
fall
into
destruction
.
And
this
was
that
preseruatiue
which
Ioseph
vsed
to
keepe
him
from
the
contagion
of
his
Mistresses
lust
,
namely
by
fleeing
speedilie
out
of
her
company
,
when
she
allured
him
vnto
sinne
.
Neither
let
any
man
presuming
vpon
his
owne
strength
,
desperately
cast
himselfe
into
tentation
;
for
though
he
haue
a
heart
as
firme
and
hard
as
iron
,
yet
the
fire
of
lust
will
worke
vpon
it
,
and
cause
it
to
become
soft
and
effeminate
;
and
though
he
be
not
ouercome
,
yet
by
frequenting
such
companie
,
a
man
shall
bring
a
blot
and
staine
vpon
his
good
name
;
for
as
the
candle
sticking
vpon
the
white
wall
,
though
it
doth
not
burne
it
,
yet
it
blacketh
it
with
soote
and
smoke
;
so
,
howsoeuer
this
polluted
societie
doth
not
inflame
vs
with
this
fire
of
lust
,
yet
it
blemisheth
a
mans
credit
and
reputation
.
The
fourth
meanes
to
preserue
chastitie
,
Iob
31.1
.
The
fifth
meanes
is
that
we
turne
away
our
eies
from
wanton
and
lasciuious
obiects
;
and
that
according
to
Iobs
example
we
make
a
couenant
with
them
,
that
we
will
not
in
any
lustfull
manner
looke
vpon
a
woman
.
For
the
eies
are
the
ordinarie
windowes
,
whereat
these
fleshly
lusts
,
like
theeues
,
enter
to
rob
vs
of
our
chastitie
,
and
he
who
hath
a
wanton
,
wandring
,
and
an
adulterous
eie
,
will
soone
after
also
haue
an
adulterous
heart
.
And
therefore
as
their
follie
is
to
be
laughed
at
,
who
keepe
their
pelfe
and
trash
vnder
locke
and
bolt
,
and
leaue
an
open
passage
to
their
chiefe
treasury
,
whereby
euery
theefe
may
easily
enter
;
so
is
their
behauiour
much
more
ridiculous
,
who
keepe
their
earthly
riches
,
and
transitorie
pelfe
vnder
locke
and
key
,
and
leaue
open
the
passages
of
the
heart
vnregarded
,
by
which
the
arch-theefe
Satan
may
cause
his
slauish
lusts
to
enter
and
spoile
vs
of
our
chiefe
iewels
,
the
puritie
and
chastitie
of
the
heart
and
soule
.
Manifold
examples
of
this
follie
we
haue
recorded
in
the
Scriptures
to
make
vs
more
carefully
to
auoide
it
.
Sichem
looking
vpon
Dinah
with
lustfull
eies
was
intangled
in
her
loue
,
Bethshabe
,
Vriahs
wife
,
was
caught
with
her
beautie
,
and
committed
adulterie
with
her
.
Gaze
not
on
a
maide
,
that
thou
fall
not
by
that
which
is
precious
in
her
.
Vers.
8.
Turne
away
thine
eie
from
a
beautifull
woman
,
and
looke
not
on
others
beautie
:
for
manie
haue
perished
by
the
beautie
of
women
,
for
through
it
loue
is
kindled
as
a
fire
.
To
the
same
purpose
one
saith
fitly
:
But
as
those
who
desire
to
preserue
their
chastitie
ought
not
to
be
curious
beholders
of
the
beautie
of
women
,
The
sixth
meanes
to
preserue
chastitie
,
a
passion
of
an
idle
mind
.
For
as
one
saith
by
doing
nothing
,
wee
learne
to
doe
that
which
is
ill
;
and
when
we
are
idle
in
Gods
seruice
,
the
diuell
taketh
vs
vp
,
and
imploieth
vs
in
the
workes
of
darkenesse
.
Vnto
this
we
may
adde
watchfulnesse
,
CHAP.
XVIII
.
Of
the
seuenth
meanes
to
preserue
chastitie
,
towit
,
Christian
modestie
.
THe
seuenth
meanes
to
preserue
chastitie
,
1.
Tim.
2.9
.
is
Christian
modesty
;
which
consisteth
in
a
sober
,
decent
,
and
graue
carriage
and
behauiour
in
all
things
which
appertaine
vnto
vs
.
As
first
,
when
as
wee
shew
our selues
modest
,
bashfull
,
and
shamefast
in
our
lookes
and
countenance
;
for
as
this
is
a
notable
meanes
to
restraine
the
partie
from
all
wanton
and
lasciuious
behauiour
,
when
as
he
cannot
without
blushing
behold
it
in
others
;
so
is
it
as
a
strong
fort
for
the
defence
of
chastitie
,
whereby
those
who
are
wantonlie
disposed
'
are
discouraged
from
assaulting
it
.
Seeing
there
is
little
hope
that
they
,
who
will
not
vse
a
wanton
looke
,
will
be
drawne
to
vse
wanton
behauiour
;
or
that
they
who
will
not
let
lust
haue
a
resting
place
in
the
suburbes
,
will
euer
suffer
it
to
inhabite
in
the
heart
of
the
citie
.
Whereas
contrariwise
a
glancing
eie
and
wanton
lookes
,
an
impudent
face
,
and
brasen
forehead
,
Secondly
,
Shee
is
still
babling
and
loude
,
whose
feete
cannot
abide
in
her
house
.
And
the
Apostle
describing
the
wanton
widdowes
,
saith
,
that
they
are
pratlers
and
busie
bodies
,
speaking
things
that
are
not
comely
.
1.
Tim.
5.11.13
.
euill
words
corrupt
good
manners
;
Let
no
corrupt
communication
proceede
out
of
your
mouthes
,
but
that
which
is
good
to
the
vse
of
edifying
,
that
it
may
minister
grace
vnto
the
hearers
.
And
5.4
.
he
requireth
that
filthinesse
,
foolish
talking
,
and
iesting
which
are
things
not
comely
,
should
not
bee
so
much
as
named
among
Christians
.
Neuerthelesse
the
Gallants
of
the
world
,
who
take
vpon
them
the
name
of
Christ
,
make
this
filthie
communication
,
and
these
scurrilous
iests
,
the
common
exercise
of
their
wit
,
and
the
musicke
of
their
mirth
.
Thirdly
,
The
like
also
may
be
said
of
kissing
and
imbracing
;
Kissing
and
imbracing
.
Gen.
27.27
.
and
29.11
.
and
33.4
.
Exod.
18.7
.
2.
Sam.
19.39
.
Luk.
7.38.45
.
Act.
20.37
.
Rom.
16.16
.
Gen.
46
29.
Eccles.
3.5
.
which
are
not
to
be
condemned
,
if
they
doe
not
proceede
from
an
heart
polluted
with
lust
,
but
are
vsed
after
a
ciuill
and
honest
manner
to
expresse
our
loue
one
to
another
,
seeing
they
haue
been
alwaies
in
vse
amongst
the
faithfull
in
all
ages
,
as
testimonies
of
mutuall
loue
,
which
may
bee
free
from
all
wantonnesse
and
lasciuiousnesse
,
seeing
in
former
times
they
haue
been
vsed
betweene
man
and
man
,
and
in
our
owne
times
by
parents
to
their
little
children
.
And
therefore
they
are
onely
to
be
auoided
in
wanton
dalliance
betweene
those
who
are
light
and
lasciuious
,
when
as
they
are
not
vsed
for
ciuill
curtesie
,
or
to
expresse
pure
and
vndefiled
loue
in
due
and
seasonable
time
;
but
rather
to
inflame
the
heart
with
lust
,
and
to
expresse
the
inward
vncleannesse
of
the
minde
,
in
which
case
,
this
neere
approching
,
and
these
impure
touches
,
Lastly
,
modestie
is
to
bee
shewed
in
apparrell
,
1.
Tim.
2.9
.
and
in
the
decking
and
adorning
of
the
bodie
,
after
a
graue
,
sober
,
and
seemelie
maner
,
due
respect
being
had
to
the
persons
,
sex
,
degree
,
and
calling
,
as
being
a
notable
meanes
to
preserue
chastitie
,
and
to
subdue
fleshly
lusts
.
And
this
the
Apostle
requireth
,
1.
Tim.
2.9
.
I
will
also
that
the
women
away
themselues
in
comely
apparrell
,
with
shamefastnes
and
modesty
,
not
with
broidred
haire
,
or
gold
,
or
pearles
,
or
costly
apparrell
.
10.
But
(
as
it
becommeth
women
that
professe
the
feare
of
God
)
with
good
workes
.
For
as
there
is
a
chast
heart
,
and
a
chaste
eie
,
so
also
there
is
a
chast
habite
and
attire
,
which
as
it
nourisheth
the
inward
puritie
of
the
mind
;
so
it
notable
preserueth
the
person
who
vseth
it
from
the
assaults
of
those
who
are
lasciuiouslie
disposed
;
for
they
seldome
offer
to
buie
these
lustfull
wares
,
but
where
the
signe
of
wantonnesse
hangeth
out
;
neither
dare
these
lasciuious
theeues
offer
to
rob
that
partie
of
their
chastitie
,
whom
these
outwardly
guarded
with
modestie
and
sobriety
.
Wheras
contrariwise
a
wanton
heart
delighteth
in
a
wanton
habit
,
and
they
who
haue
a
whorish
affection
,
will
commonly
proclaime
it
by
their
whorish
apparrell
,
like
the
harlot
in
the
Prouerbs
,
Pro.
7.10
.
§.
Sect.
5.
Apparell
must
be
fitted
to
the
sex
.
chap.
7.10
.
Now
this
modestie
in
apparell
is
shewed
,
first
,
when
as
it
is
fitted
to
the
sex
,
men
wearing
that
which
belongeth
to
men
,
and
women
,
that
which
appertaineth
vnto
them
;
for
as
it
is
an
abomination
vnto
the
Lord
,
when
the
woman
weareth
that
which
pertaineth
vnto
the
man
,
and
when
the
man
puts
on
womans
rayment
,
Secondly
,
But
as
people
offend
in
this
kinde
diuers
waies
,
Hos.
chap.
2.
vers.
2.
in
this
nature
itselfe
is
adulterated
.
Another
saith
,
that
women
who
paint
themselues
,
offer
violence
and
wrong
against
God
himselfe
,
when
as
they
take
vpon
them
to
transforme
and
mend
that
which
he
hath
formed
;
not
knowing
that
that
which
is
borne
is
the
worke
of
God
,
but
that
which
is
changed
and
transformed
the
worke
of
the
diuell
.
But
concerning
this
point
,
I
haue
written
more
largely
in
my
lectures
vpon
Hosea
;
and
therefore
I
will
here
passe
it
ouer
,
referring
the
reader
vnto
that
place
.
And
thus
haue
I
set
downe
the
meanes
to
preserue
our
chastitie
,
For
the
auoiding
of
fornication
,
let
euerie
man
haue
his
wife
,
and
let
euerie
woman
haue
her
owne
husband
.
For
as
it
is
vers.
9.
Better
it
is
to
marrie
then
to
burne
:
better
it
is
to
leade
a
poore
life
in
the
feare
of
God
,
according
to
his
owne
ordinance
which
he
hath
sanctified
,
then
to
defile
our
bodies
and
soules
with
strange
and
promiscuous
lusts
,
though
in
the
meane
time
we
should
haue
for
our
owne
vse
plentie
and
abundance
.
And
these
are
the
meanes
to
preserue
our
bodies
and
soules
chast
in
single
life
from
fornication
and
vncleannesse
;
louing
Hind
,
and
pleasant
Roe
:
he
that
is
at
all
times
satisfied
with
her
breasts
,
and
delighteth
in
her
loue
continuallie
,
he
will
neuer
take
any
pleasure
in
a
strange
woman
,
nor
imbrace
the
bosome
of
a
stranger
,
as
the
wise
man
sheweth
,
Prou.
5.18.19
.
And
thus
haue
I
shewed
what
fornication
and
adulterie
is
,
the
hainousnes
of
the
sinnes
,
FINIS
.
A
TREATISE
WHEREIN
THE
SINNE
OF
BRIBERIE
IS
DISCOVERED
and
displayed
,
that
it
may
be
abhorred
and
auoided
.
CHAP.
I.
Of
the
occasion
of
this
Treatise
.
AS
there
is
great
friendship
,
Of
this
we
haue
an
example
in
our
Sauiour
Christ
himselfe
;
Diana
,
Demetrius
and
the
craftsmen
,
not
so
much
in
heat
of
their
deuotion
,
as
for
the
losse
of
their
gaines
which
they
formerly
enioyed
by
making
filuer
shrines
vnto
their
goddesse
,
The
which
was
some
discouragement
vnto
me
,
the
word
of
the
Lord
is
made
a
reproch
vnto
me
,
and
in
derision
daylie
.
Howbeit
,
on
the
other
side
,
For
who
may
not
plainely
perceiue
,
monie
answereth
vnto
all
,
ruleth
all
,
disposeth
all
?
and
doe
not
almost
all
men
make
a
cleere
passage
vnto
themselues
by
gifts
and
rewards
,
for
the
atchieuing
of
their
desires
,
and
with
these
golden
raies
ripen
all
their
hopes
?
Doe
but
looke
into
the
particulars
,
and
we
shall
find
this
no
false
imputation
laide
vpon
the
Christian
State
,
but
a
lamentable
truth
to
be
bewailed
with
deepe
grones
,
and
mournefull
teares
.
For
howsoeuer
kingdomes
themselues
and
free
monarchies
bee
vnualuable
,
and
aboue
the
pitch
of
any
price
,
yet
what
is
there
in
kingdomes
which
are
not
dailie
compassed
by
rewards
?
By
this
ladder
some
mount
vp
into
the
seate
of
eminencie
,
purchasing
by
gifts
titles
,
which
neuer
came
to
them
by
,
inheritance
,
or
by
desert
;
neither
doe
they
now
as
in
former
times
,
ennoble
and
dignifie
themselues
,
by
venturing
their
life
,
&
spending
their
blood
in
the
defence
of
their
countrie
;
but
haue
found
a
speedier
and
more
easie
course
for
the
satisfying
their
ambitious
desires
,
namely
,
by
friends
bought
with
gifts
.
So
that
now
if
euer
the
saying
of
the
Poet
is
verified
:
In
pretio
pretium
est
,
dat
census
honores
,
census
amicitias
;
pauper
vbique
iacet
:
Rewards
are
onely
rewarded
,
gifts
buy
honours
,
and
procure
friends
;
whereas
those
who
are
poore
in
purse
,
are
contemptible
in
their
persons
.
So
heretofore
men
were
preferred
vnto
offices
for
their
seruice
,
sufficiencie
and
desert
;
but
now
the
vsual
entrance
into
them
is
by
large
gifts
;
which
way
is
so
common
,
by
reason
all
the
other
passages
are
stopped
vp
,
that
men
are
not
ashamed
to
passe
thorow
it
at
noone
day
;
and
without
blushing
to
iustifie
their
entrance
.
Now
what
wonder
is
it
if
these
men
who
entred
into
their
places
by
bribing
,
doe
in
the
execution
of
them
liue
by
extorsion
?
or
that
paying
for
them
only
for
terme
of
life
,
more
then
would
purchase
a
fee
simple
of
like
value
,
if
they
tooke
no
more
but
due
and
ordinarie
fees
,
they
should
take
vniust
courses
to
helpe
their
bargaine
,
and
to
keep
themselues
from
beggerie
?
Neither
is
this
fault
only
now
to
bee
found
among
some
cunning
courtiers
,
who
haue
come
to
their
skill
by
much
study
,
and
long
experience
;
but
euen
amongst
Magistrates
in
cities
,
who
are
growne
more
skilful
in
cunning
handling
of
a
bribing
match
,
them
in
their
own
professions
&
trades
,
for
learning
wherof
they
haue
serued
seuen
yeres
apprentiship
.
But
as
there
are
many
forward
proficients
in
this
art
of
bribing
,
so
none
goeth
before
many
lawyers
of
these
times
;
Quid
non
argento
?
quid
non
corrumpitur
auro
?
Qui
maiora
dabit
munera
victor
erit
.
What
is
there
which
is
not
corrupted
with
siluer
and
gold
?
And
who
in
competition
and
in
all
suites
,
hath
the
preheminence
and
victorie
,
but
he
who
can
bring
largest
gifts
?
Neither
are
the
preferments
of
honor
onely
attained
vnto
by
these
bribing
courses
,
but
also
the
preferments
of
wealth
and
riches
:
for
as
the
cunning
fisher
baiteth
his
hooke
with
a
small
fish
to
get
a
greater
,
so
the
onely
course
in
these
daies
to
compasse
greater
wealth
,
is
to
venture
that
which
wee
alreadie
haue
,
to
bring
our
state
to
a
low
ebbe
when
we
would
hopefullie
expect
a
full
sea
,
and
to
impouerish
our selues
with
giuing
bribes
,
when
wee
desire
to
bee
aduanced
to
the
greatest
riches
.
CHAP.
II.
That
bribing
is
forbidden
and
condemned
as
a
great
sinne
,
both
by
God
and
men
.
BVt
the
more
generall
this
vice
is
,
Thou
shalt
take
no
gift
;
for
the
gift
blindeth
the
wise
&c.
The
which
is
repeated
and
by
repetition
confirmed
,
Deut.
16.19
.
wrest
not
thou
the
law
,
nor
respect
any
person
;
neither
take
reward
&c.
Yea
not
onely
is
it
condemned
as
a
sinne
by
the
Scriptures
,
which
is
the
exact
rule
of
iustice
;
but
also
by
the
light
of
nature
,
though
much
decaied
and
corrupted
.
For
euen
Heathen
men
haue
abhorred
bribing
,
as
a
corrupting
sore
,
which
eateth
out
the
heart
of
all
vertuous
cariage
,
and
as
a
fretting
canker
which
deuoureth
whole
societies
and
common-wealthes
.
Ephialtes
,
although
a
poore
man
,
hee
should
thereby
be
moued
to
deale
vniustly
,
if
his
benefactors
importuned
him
;
or
be
condemned
as
vngratefull
for
not
requiting
their
benefits
.
Alcumenes
said
,
that
he
could
not
receiue
gifts
,
and
keepe
peace
with
the
lawes
.
Phocion
receiuing
an
hundred
talents
as
a
gift
from
Alexander
,
demanded
of
the
messenger
wherefore
it
was
sent
to
him
,
rather
then
to
any
other
of
the
Athenians
;
and
vpon
this
answere
returned
,
Because
he
knew
him
to
be
an
honest
and
iust
man
;
hee
replied
againe
:
Why
then
I
would
intreat
your
master
,
that
he
will
suffer
me
to
continue
in
my
honestie
and
iustice
:
thereby
implying
,
that
he
could
not
possibly
be
such
an
one
,
if
he
suffered
himselfe
to
be
corrupted
with
rewards
.
But
the
Scripture
goeth
further
,
Amos.
5.12
.
and
condemneth
bribing
,
not
onely
as
a
sinne
,
but
also
as
a
mightie
sinne
.
Amos
5.12
.
For
I
know
your
manifold
transgressions
,
and
your
mightie
sins
:
they
afflict
the
iust
,
they
take
rewards
,
and
they
oppresse
the
poore
in
the
gate
.
The
which
as
it
is
true
of
all
bribers
,
so
especially
of
those
who
being
in
the
place
of
Magistracie
and
authoritie
are
corrupted
with
rewards
and
moued
therby
to
peruert
iudgement
;
and
also
of
all
others
who
are
allured
by
bribes
,
to
attempt
any
thing
which
is
vnlawfull
and
wicked
.
For
all
such
grieuouslie
sinne
against
God
,
Take
heede
what
you
doe
;
for
you
execute
not
the
iudgements
of
man
,
but
of
the
Lord
,
and
he
will
be
with
you
in
the
cause
,
and
iudgement
.
When
as
therefore
they
being
corrupted
doe
peruert
iudgement
,
what
doe
they
else
but
make
the
Lord
to
the
vttermost
of
their
power
to
pronounce
a
false
or
vniust
sentence
?
What
doe
they
but
offer
vnto
him
a
kind
of
violence
,
in
forcing
him
by
his
substitutes
to
do
that
which
is
contrarie
to
his
owne
nature
?
For
the
Lord
respecteth
not
persons
,
nor
receiueth
rewards
,
as
it
is
,
2.
Chron.
19.7
.
He
regardeth
not
the
rich
more
then
the
poore
.
Iob
34.19
.
Neither
can
a
multitude
of
gifts
moue
him
to
acquit
the
sinner
,
chap.
36.18
.
Where
as
they
contrariwise
vsurping
Gods
name
and
place
,
by
rewards
are
seduced
to
peruert
iudgement
,
acquitting
the
guiltie
,
and
condemning
the
innocent
;
and
so
bring
an
imputation
of
iniustice
vpon
God
himselfe
,
and
pollute
his
holy
name
with
the
filthinesse
of
their
sinnes
,
as
the
Lord
challengeth
them
,
Ezech.
13.19
.
Will
ye
pollute
me
among
my
people
,
for
handfuls
of
barley
,
and
pieces
of
bread
,
to
slay
the
soules
of
them
that
should
not
die
,
and
in
giuing
life
to
the
soules
that
should
not
liue
,
in
lying
to
my
people
that
heare
your
lies
?
Secondly
,
they
directly
offend
against
the
Lord
,
in
that
they
are
readie
to
set
to
sale
,
iustice
and
truth
,
which
are
vnualuable
and
most
precious
in
his
sight
;
euen
as
if
the
subiect
to
satisfie
his
greedie
appetite
,
should
not
be
content
to
rob
his
Princes
treasurie
,
but
also
should
make
sale
of
his
great
Seale
,
and
the
scepter
of
his
kingdome
.
But
as
the
briber
sinneth
against
God
,
Secondly
,
he
sinneth
against
the
partie
for
whose
sake
he
doth
iniustice
,
in
that
he
taketh
a
reward
to
countenance
him
in
his
vniust
courses
,
to
harden
him
in
his
sinne
;
and
by
making
the
wrongs
and
iniuries
iustifiable
and
lawfull
,
which
he
hath
offered
to
his
neighbour
,
causeth
him
securely
to
goe
on
in
his
wickednesse
without
repentance
.
Lastly
,
hee
offendeth
against
his
instruments
whom
hee
vseth
in
these
vniust
imployments
;
for
if
Iesabel
will
vniustly
spill
Naboths
blood
,
and
spoile
him
of
his
vineyard
,
then
also
must
shee
haue
false
witnesses
to
accuse
him
,
and
vniust
Iudges
to
condemne
him
;
and
if
Felix
will
bee
a
cunning
taker
of
bribes
,
he
must
not
goe
bluntly
to
worke
,
and
himselfe
make
the
match
;
but
he
must
haue
his
wicked
brokers
to
beate
the
bargaine
,
who
also
if
the
truth
come
to
light
,
may
beare
the
blame
,
and
excuse
their
master
.
And
so
these
wretches
seldome
goe
to
hell
alone
,
but
draw
others
with
them
into
the
like
fearefull
condemnation
.
CHAP.
III.
How
the
briber
sinneth
against
particular
and
priuate
societies
.
ANd
thus
the
briber
sinneth
against
particular
men
.
beat
the
people
in
pieces
,
and
to
grinde
the
faces
of
the
poore
?
What
is
it
but
to
sell
the
poore
for
old
shooes
,
and
basely
to
vnderualue
those
as
slaues
and
men
of
no
worth
,
whom
Christ
hath
redeemed
with
the
inestimable
price
of
his
owne
most
precious
blood
?
What
is
this
,
but
not
onely
to
plucke
off
the
clothes
from
their
backs
,
and
their
meate
from
betweene
their
iawes
,
but
euen
to
pull
off
the
skinne
from
the
flesh
,
and
the
flesh
from
the
bones
,
and
like
cruell
Canibals
,
to
eate
the
flesh
of
Gods
people
,
hauing
first
flaied
off
their
skinnes
,
broken
their
bones
,
and
chopt
them
in
peeces
,
as
for
the
pot
,
and
as
flesh
within
the
caldron
,
as
the
Lord
complaineth
of
the
Princes
of
Israel
:
The
like
may
be
said
of
many
couetous
lawyers
;
But
because
it
is
not
enough
to
say
that
they
are
diseased
,
a
reward
against
the
innocent
:
as
it
is
,
Psal.
15.5
.
they
call
good
euill
,
and
euill
good
,
wrong
right
,
and
right
wrong
,
iustifie
the
wicked
for
a
reward
,
and
take
away
the
righteousnesse
of
the
righteous
from
him
,
they
make
themselues
subiect
to
a
double
woe
denounced
against
them
:
Secondly
,
they
are
guiltie
of
this
sinne
of
bribing
,
4.
2.
By
exacting
extraordinarie
fees
for
ordinarie
businesse
.
who
exact
extraordinarie
fees
for
ordinarie
labour
,
and
excessiue
rewards
for
small
paines
to
themselues
,
and
as
little
profit
to
their
clients
.
The
which
is
a
common
fault
of
these
times
,
wherein
some
lawyers
so
much
ouerualue
their
labours
aboue
their
worth
,
that
scarce
ten
times
so
much
as
their
ordinarie
fee
will
bring
them
to
the
barre
,
or
cause
them
to
open
their
lippes
in
the
behalse
of
their
client
,
if
they
be
men
of
any
note
.
But
wee
are
to
know
that
by
the
rule
of
iustice
,
there
ought
to
be
a
proportion
betweene
the
worke
and
reward
,
betweene
the
seruice
and
the
wages
,
respect
being
had
of
the
dignitie
and
state
of
the
person
who
taketh
the
paines
;
and
whatsoeuer
exceedeth
this
iust
proportion
is
no
better
then
briberie
,
extorsion
,
and
theft
in
Gods
sight
.
Neither
must
this
proportion
be
measured
according
to
their
owne
conceit
,
which
is
commonly
vnequall
and
partiall
,
through
ouerweening
pride
,
and
bewitching
selfe-loue
,
but
according
to
the
lawes
of
the
land
,
and
limitation
of
the
State
,
whereby
all
such
things
are
to
bee
ordered
and
determined
.
Besides
,
as
this
taking
of
excessiue
fees
is
bad
in
it selfe
,
and
full
of
iniustice
and
corruption
,
so
is
it
of
worse
consequence
;
for
if
none
of
worth
can
bee
entertained
but
at
these
high
rates
;
then
those
who
are
of
low
condition
and
meane
estate
,
are
through
their
necessity
debarred
of
their
helpe
and
counsell
;
and
onely
those
who
abound
in
wealth
,
and
haue
full
purses
,
haue
the
benefit
of
it
;
whereof
it
must
needs
follow
,
that
through
the
great
skil
and
perswading
eloquence
which
is
vsed
in
the
defence
of
their
cause
who
are
rich
,
&
through
the
weake
and
insufficient
handling
of
the
poore
mans
cause
,
though
neuer
so
iust
;
powerful
iniustice
wil
get
the
vpper
hand
oftentimes
of
weak
right
,
and
truth
hauing
no
patrons
but
her
own
naked
simplicitie
to
maintaine
her
,
against
the
vnresistable
violence
of
bold
eloquence
,
and
cunning
insinuations
and
surmizes
,
doth
not
seldome
in
these
daies
take
the
foile
.
But
much
more
doe
they
offend
,
5.
3.
When
hauing
receiued
their
fees
,
they
will
not
speake
in
their
clients
cause
.
who
receiuing
their
fees
,
sometimes
double
and
treble
,
will
not
vouchsafe
when
the
cause
of
their
clients
is
to
be
heard
,
to
come
vnto
the
barre
,
or
to
open
their
lippes
in
defence
of
their
right
.
Whereby
they
greatly
iniure
their
clients
,
in
betraying
their
cause
vnder
colour
of
patronage
,
withholding
their
promised
counsell
and
helpe
,
when
the
necessitie
of
the
cause
most
requireth
it
:
whereof
it
must
needs
follow
,
that
the
aduerse
partie
will
obtaine
an
easie
victorie
,
when
being
armed
at
all
points
for
the
incounter
,
he
findeth
no
aduersarie
in
the
lists
to
make
resistance
.
And
also
hereby
they
make
themselues
guiltie
of
shamefull
theft
,
in
that
they
take
those
fees
,
which
of
right
doe
not
belong
vnto
them
:
for
the
reward
is
not
absolutely
giuen
vnto
them
,
but
vpon
the
condition
of
their
best
assistance
,
the
which
condition
being
not
performed
,
they
haue
no
iust
title
vnto
the
gift
;
no
more
then
the
seruant
hath
right
to
his
wages
,
who
doth
no
worke
,
or
spendeth
his
whole
time
in
following
his
owne
businesse
.
Lastly
,
they
offend
by
making
tedious
delaies
,
6.
4.
By
making
tedious
delaies
and
protracting
suites
.
and
protracting
of
suits
,
from
terme
to
terme
,
and
yeere
to
yeere
,
diuising
a
thousand
quirkes
and
shifts
to
keepe
the
cause
from
comming
to
a
iust
triall
,
to
the
end
,
that
together
with
the
suite
,
their
fees
may
be
continued
,
and
become
of
extraordinarie
rewards
annuall
rents
,
to
bee
paid
vnto
them
quarterly
at
euery
Terme
.
So
that
in
these
daies
the
execution
of
iustice
is
farre
vnlike
vnto
that
it
was
in
the
time
of
Moses
,
And
thus
haue
I
shewed
how
the
briber
destroyeth
other
mens
families
.
hee
who
is
greedie
of
gaine
,
that
is
,
so
couetous
as
that
he
will
not
stick
to
vse
those
vnlawfull
practises
of
bribing
and
oppression
to
inrich
himselfe
,
he
troubleth
and
disturbeth
his
house
;
whereas
hee
that
hateth
bribes
shall
liue
,
that
fire
shall
deuoure
the
houses
which
are
built
with
bribes
,
that
is
,
they
shall
bee
brought
to
vtter
ruine
and
destruction
.
The
which
heauie
iudgements
here
threatned
haue
accordingly
been
inflicted
,
as
experience
of
all
times
hath
taught
vs
:
for
howsoeuer
men
may
aduance
themselues
by
these
wicked
courses
for
a
time
,
yet
it
could
seldome
be
obserued
that
the
third
heire
had
cause
to
glorie
in
the
gettings
of
his
bribing
ancestors
.
CHAP.
IIII.
That
briberie
is
hurtfull
and
pernicious
to
the
Common-wealth
.
BVt
as
bribers
doe
destroy
priuate
families
;
oblatio
muneris
tinea
est
regiminis
;
Secondly
,
by
bribing
the
Common-wealth
is
robbed
,
Thy
Princes
are
rebellious
and
companious
of
theeues
,
euery
one
loueth
gifts
and
followeth
after
rewards
.
Neither
in
truth
is
there
any
difference
betweene
them
,
sauing
that
theeues
rob
onely
some
few
priuate
persons
,
but
these
whole
countries
and
Common-wealths
;
they
by
plaine
force
,
and
these
by
disguised
subtiltie
and
vnder
colour
of
law
.
So
the
Prophet
Ieremy
compareth
them
to
cunning
fowlers
,
which
lay
snares
and
make
pitfalles
to
catch
men
,
and
their
houses
to
cages
,
in
which
they
keepe
and
store
vp
that
riches
which
they
haue
catched
and
seazed
vpon
by
these
vniust
courses
,
Thirdly
,
Gifts
blind
the
wise
,
and
peruert
the
words
of
the
righteous
.
If
then
the
wise
and
righteous
,
who
haue
both
wisdome
to
discerne
truth
from
falshood
,
and
right
from
wrong
,
as
also
will
,
to
imbrace
the
good
,
and
refuse
the
euill
,
be
seduced
and
peruerted
from
their
vpright
and
iust
courses
,
and
mislead
into
the
bywaies
of
error
and
iniustice
with
bribes
and
rewards
;
then
what
will
become
of
those
who
naturally
want
that
clearenesse
of
iudgement
to
know
what
is
good
,
or
that
loue
of
goodnesse
to
imbrace
it
when
it
is
discerned
?
A
wicked
man
taketh
a
gift
out
of
the
bosome
to
wrest
the
waies
of
iudgement
.
This
likewise
appeareth
by
examples
.
turne
aside
after
lucre
,
and
tooke
rewards
;
then
they
also
peruerted
iudgement
,
as
it
is
1.
Sam
8.3
.
But
this
will
better
appeare
,
Which
iustifie
the
wicked
for
a
reward
,
and
take
away
the
righteousnesse
of
the
righteous
from
him
.
For
the
former
;
when
a
cause
is
to
bee
handled
and
determined
before
a
corrupt
Iudge
,
who
loueth
gifts
,
and
hath
his
hand
open
to
receiue
rewards
;
then
the
prouerbe
is
alwaies
verified
:
Pecuniosus
damnari
non
potest
:
A
monied
man
cannot
be
condemned
;
nay
scarcelie
reprooued
for
his
greatest
faults
;
for
as
one
saith
:
And
as
he
is
readie
for
reward
to
iustifie
the
wicked
;
Euerie
one
loueth
gifts
,
and
followeth
after
rewards
;
they
iudge
not
the
fatherlesse
,
neither
doth
the
widowes
cause
come
before
them
.
But
if
the
cause
of
the
poore
man
haue
in
it
any
difficultie
,
then
though
it
be
neuer
so
iust
,
yet
hee
were
better
to
giue
it
ouer
,
and
spare
his
cost
and
saue
his
further
labour
,
then
to
prosecute
his
right
before
a
bribing
Iudge
;
for
hee
shall
(
as
the
prouerbe
is
)
but
cast
the
helue
after
the
hatchet
,
and
enter
into
an
endlesse
labyrinth
,
in
which
when
hee
hath
long
trauailed
,
he
shall
find
himselfe
as
farre
from
his
hoped
issue
,
as
in
the
first
houre
of
his
entrance
,
wanting
the
golden
thread
which
should
guide
him
in
his
way
.
And
if
in
the
prosecution
of
his
cause
,
for
want
of
counsell
hee
giueth
the
least
aduantage
to
his
aduerfarie
,
though
it
do
not
concerne
the
equitie
of
the
matter
,
but
onely
the
error
of
the
forme
,
and
faultinesse
of
his
plea
,
he
is
sure
to
bee
crushed
,
and
to
haue
the
cause
,
though
neuer
so
iust
,
to
goe
against
him
.
And
of
this
corruption
,
the
Lord
accuseth
the
corrupt
Iudges
of
Israel
,
Amos
5.12
.
They
afflict
the
iust
,
they
take
rewards
,
and
they
oppresse
the
poore
in
the
gate
.
that
is
,
sitting
vpon
the
seats
of
iudgement
,
which
in
those
times
were
placed
in
the
gates
of
their
cities
.
Yea
,
so
greedie
of
gaine
is
the
bribing
Iudge
,
And
will
ye
pollute
me
among
my
people
for
handfuls
of
barley
,
and
for
pieces
of
bread
,
to
slay
the
soules
of
them
that
should
not
die
,
and
to
giue
life
to
the
soules
that
should
not
liue
?
&c.
And
such
hee
accuseth
and
condemneth
,
Ezech.
22.12
.
In
thee
they
haue
taken
gifts
to
shed
blood
.
And
thus
haue
I
shewed
how
many
mischiefes
the
briberie
of
the
Magistrates
and
Iudges
,
brings
vpon
a
State
,
Qui
non
erubescat
dicere
,
Fourthly
,
Lastly
,
bribing
is
pernicious
to
the
common-wealth
,
A
King
by
iudgemen
maintaineth
the
countrie
,
but
a
man
receiuing
gifts
destroyeth
it
.
The
Prophet
Ezechiel
also
reckoneth
this
sinne
of
bribing
amongst
those
capitall
sinnes
,
which
moued
the
Lord
to
bring
vpon
Ierusalem
,
destruction
and
desolation
.
Ezech.
22.12.14.15
.
Zion
should
bee
plowed
as
a
field
,
and
Ierusalem
should
bee
made
an
heape
of
stones
,
and
the
mountaine
of
the
house
,
as
the
high
places
of
the
forest
:
CHAP.
V.
That
the
sinne
of
bribing
is
excceding
hatefull
to
the
Church
.
BVt
as
the
sinue
of
bribing
is
pernicious
to
the
common-wealth
;
What
will
you
giue
me
and
I
will
betray
him
;
so
the
greedie
patrones
of
these
dayes
,
intending
onely
their
owne
gaine
,
sticke
not
to
betray
the
body
of
Christ
,
to
wit
,
his
Church
into
the
hands
of
Ieroboams
Priests
,
made
of
the
basest
of
the
people
,
in
the
first
place
demanding
with
Iudas
,
What
will
you
giue
me
;
neuer
regarding
in
the
meane
while
how
few
their
graces
bee
,
whom
they
present
,
so
their
gifts
be
manie
;
nor
how
vnfit
they
are
to
teach
the
people
,
so
they
are
sufficient
to
bring
large
rewards
,
or
at
least
to
subscribe
vnto
bonds
,
by
which
they
exclude
themselues
from
the
greatest
part
of
their
liuing
.
Whereby
it
commeth
to
passe
,
that
the
people
wanting
instruction
,
are
destroyed
for
want
of
knowledge
,
and
remaining
blinded
with
ignorance
,
are
made
an
easie
pray
to
bee
seduced
and
mislead
into
errors
and
heresies
,
by
the
Priests
,
Iesuites
,
Papists
,
Brownists
,
Familists
,
and
all
other
sectaries
and
wicked
heretiques
.
Of
all
which
mischiefes
the
corrupt
bribing
,
which
is
vsed
in
these
dayes
,
is
the
principall
cause
;
for
if
it
were
not
for
the
gifts
of
the
purse
,
the
gifts
of
the
mind
would
be
respected
and
preferred
.
But
let
all
such
corrupt
patrons
know
,
that
they
are
no
better
then
sacrilegious
theeues
in
the
sight
of
God
and
men
,
who
by
robbing
the
Church
of
such
liuings
,
which
are
dedicated
and
consecrated
vnto
God
for
holy
vses
,
do
make
both
themselues
and
their
families
liable
to
Gods
heauie
plagues
and
fearfull
iudgements
.
For
if
Balthasar
was
cut
off
in
Gods
wrath
for
drinking
in
the
vessels
of
the
Temple
,
which
his
predecessor
Nebuchadnezer
had
vniustly
brought
into
his
treasurie
;
then
what
shall
become
of
them
,
who
haue
not
onely
the
most
part
of
their
plate
made
of
Church-mettall
;
but
also
haue
sacrilegiously
taken
the
bread
which
they
eate
,
and
the
meate
and
drinke
which
they
continually
feede
vpon
,
Secondly
,
by
this
bribing
,
The
heads
thereof
iudge
for
rewards
,
and
the
Priests
therof
teach
for
hire
,
and
the
Prophets
therof
prophecie
for
money
,
&c.
CHAP.
VI.
That
the
sinne
of
bribing
is
most
pernicious
to
the
briber
himselfe
.
ANd
thus
it
appeareth
that
the
sinne
of
bribing
is
pernicious
both
vnto
Church
and
Common-wealth
.
not
to
receiue
rewards
against
the
innocent
;
A
wicked
man
taketh
a
gift
out
of
the
bosome
,
to
wrest
the
waies
of
iudgement
.
In
whose
hands
is
wickednesse
,
and
their
right
hand
is
full
of
bribes
.
Secondly
,
Thou
shalt
take
no
gift
,
for
the
gift
blindeth
the
wise
,
Bribes
make
men
base
and
sordidous
.
and
peruerteth
the
words
of
the
righteous
.
So
Deut.
16.19
.
Thirdlie
,
if
a
man
suffer
himselfe
to
be
corrupted
and
ouerswaied
with
gifts
and
rewards
;
though
in
his
owne
nature
he
be
of
neuer
so
generous
and
free
a
spirit
,
yet
in
short
time
it
will
make
him
so
base
and
sordidous
,
that
there
is
no
pray
of
such
smal
value
,
which
will
not
make
him
stoope
to
seaze
vpon
it
,
no
course
or
carriage
so
inhumane
,
dishonourable
and
dishonest
,
which
he
will
not
be
content
to
take
&
vse
,
for
the
inhaunsing
of
his
gaine
.
This
the
wise
man
obserued
in
his
owne
experience
:
Prou.
28.21
.
To
haue
respect
of
persons
is
not
good
;
for
that
man
will
transgresse
for
a
peece
of
bread
.
And
the
Lord
accuseth
the
rulers
of
Ierusalem
,
not
onely
for
peruerting
iudgement
,
but
also
that
they
were
base
and
sordidous
in
their
bribing
,
polluting
Gods
name
by
their
iniustice
for
handfuls
of
barlie
and
peeces
of
bread
,
Ezech.
13.19
.
Fourthlie
,
2.
King
.
5.16.21.27
.
Iob
15.34
.
this
sinne
of
bribing
doth
make
a
man
liable
and
obnoxious
to
Gods
fearefull
iudgements
,
both
in
respect
of
his
person
and
state
.
Of
the
former
we
haue
an
example
in
Gehezi
,
who
taking
an
vnlawfull
bribe
from
Naaman
,
had
that
heauie
punishment
of
lothsome
leprosie
inflicted
,
both
vpon
himselfe
and
all
his
posteritie
:
and
for
the
other
it
is
said
,
that
fire
shall
deuoure
the
houses
of
bribes
,
Iob
15.34
.
And
howsoeuer
men
thinke
(
by
receiuing
rewards
to
peruert
iustice
and
truth
)
to
aduance
themselues
and
theirs
to
great
wealth
and
plentie
of
all
things
,
yet
in
the
end
this
riches
wil
melt
and
vanish
away
,
and
those
who
lately
flourished
in
their
vniust
courses
shall
be
brought
into
pouertie
and
calamitie
,
according
to
the
saying
of
the
Wise
man
,
Prou.
21.6
.
The
gathering
of
treasure
by
a
deceitfull
tongue
,
is
vanitie
tossed
to
and
fro
of
them
that
seeke
death
.
7.
The
robberie
of
the
wicked
shall
destroy
them
,
for
they
haue
refused
to
execute
iudgement
.
Deut.
27.25
.
Esa
5.20.23.24
.
Fiftlie
,
it
bringeth
vpon
those
who
are
corrupted
with
it
,
Gods
heauie
curse
and
malediction
,
as
appeareth
,
Deut.
27.25
.
Cursed
be
he
that
taketh
a
reward
to
put
to
death
innocent
blood
.
It
maketh
them
subiect
to
that
fearefull
woe
denounced
,
Esa.
5.20
.
Woe
vnto
them
that
speake
good
of
euill
,
and
euill
of
good
.
Which
put
light
for
darkenesse
,
and
darkenesse
for
light
,
&c.
23.
Which
iustifie
the
wicked
for
a
reward
,
and
take
away
the
righteousnesse
of
the
righteous
from
him
.
Yea
it
bringeth
vpon
them
vtter
destruction
;
For
as
the
fire
deuoureth
the
stubble
,
and
as
the
flame
consumeth
chaffe
:
so
their
roote
shall
be
as
rottennesse
,
and
their
bud
shall
rise
vp
like
dust
,
because
they
haue
cast
off
the
law
of
the
Lord
of
hosts
,
and
contemned
the
word
of
the
holie
one
of
Israel
.
As
it
is
,
vers.
24.
Lastlie
,
Hee
that
walketh
in
iustice
,
and
speaketh
righteous
things
,
refusing
gaine
of
oppression
,
shaking
his
hands
from
taking
of
gifts
,
&c.
Hee
shal
dwel
on
high
,
He
that
hateth
bribes
shall
line
;
whereby
contrariwise
is
implied
,
that
he
who
loueth
bribes
shall
not
liue
,
neither
the
life
of
grace
in
this
world
,
nor
the
life
of
glorie
in
the
world
to
come
.
By
all
which
it
is
cleare
and
manifest
,
that
the
briber
loseth
in
his
greatest
gaine
,
for
whilest
by
his
wicked
and
vniust
courses
,
he
compasseth
some
earthly
trifles
,
he
forgoeth
all
his
title
and
intrest
in
Gods
glorious
kingdome
,
and
through
his
worldly
prophanenesse
and
sottish
follie
,
he
doth
with
Esau
make
sale
of
his
spirituall
birthright
for
a
messe
of
pottage
,
or
such
like
transitorie
vanities
of
like
value
,
and
lesse
necessitie
.
Whilest
he
prouideth
for
his
bodie
,
hee
destroyeth
his
soule
;
whilest
he
laboureth
after
earthly
things
which
are
vaine
and
momentany
,
he
loseth
heauenly
things
,
euen
that
superexcellent
and
eternall
waight
of
glorie
.
And
thus
haue
I
shewed
the
greatnesse
of
this
sinne
of
briberie
,
and
the
manifold
euils
which
it
bringeth
both
to
priuate
persons
,
and
societies
;
to
whole
common-wealths
,
and
to
the
briber
himselfe
.
Now
as
this
sinne
is
of
extraordinarie
strength
to
hold
men
in
subiection
vnto
it
,
both
in
regard
of
the
corruption
of
mans
nature
which
is
most
prone
to
intertaine
it
,
and
in
respect
of
the
vniuersalitie
of
this
sinne
,
and
the
mightie
patrons
which
both
countenance
it
with
their
practise
,
and
defend
it
with
their
power
:
so
my
earnest
prayer
vnto
almightie
God
is
,
that
he
wil
ioyne
with
my
labours
a
more
then
vsuall
blessing
,
and
an
extraordinarie
vertue
and
power
of
his
holy
spirit
,
to
beate
downe
this
strong
hold
of
sinue
,
and
to
bring
vs
in
subiection
to
his
will
,
not
onelie
in
things
profitable
and
gaineful
,
but
also
in
those
which
seeme
accompanied
with
losse
and
hindrance
.
That
so
respecting
not
our
owne
particular
gaine
,
but
his
glorie
,
and
doing
him
faithfull
seruice
in
this
life
,
we
may
raigne
with
him
in
eternall
glorie
in
the
life
to
come
.
The
which
mercie
hee
vouchsafe
for
his
Christs
sake
:
to
whom
with
the
Father
and
the
holie
Spirit
bee
all
honour
and
glorie
,
praise
,
power
and
dominion
now
and
for
euermore
.
Amen
.
FINIS
.