A
SUMMONS
FOR
SWEARERS
.
EXOD.
20.7
.
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
:
for
the
Lord
will
not
hold
him
guiltlesse
that
taketh
his
Name
in
vain
.
THE
Word
of
God
is
honoured
with
many
Titles
,
that
men
with
feare
,
love
and
reverence
might
attend
unto
the
same
.
It
is
,
the
Acts
and
Statutes
of
the
highest
Parliament
:
-
The
Ark
of
truth
:
-
The
Auchor
of
hope
:
-
The
Antidote
against
poyson
:
-
The
Armour
of
proofe
:
-
The
alarm
to
the
loyterer
:
-
The
Aqua
vitae
of
the
languishing
:
-
The
answer
of
all
questions
:
-
The
A.
B.
C.
of
Christians
.
-
It
is
,
The
bane
of
the
wicked
:
-
The
bewrayer
of
vanities
:
-
The
beauty
of
the
Spouse
:
-
The
Bay-bush
of
blessednesse
:
-
The
Beacon
of
the
Soule
:
-
A
Bible
for
Bishops
:
-
The
Balm
from
Gilead
:
-
The
breath
of
the
holy
Ghost
:
-
The
check
of
conscience
:
-
The
conduit
of
comfort
:
-
The
conduct
to
Canaan
:
-
The
cubit
of
the
Sanctuary
:
-
The
covenant
of
promise
:
-
Christ
his
Aphorismes
:
-
The
Court-roll
of
his
fines
and
amerciaments
:
-
The
Diadem
of
Princes
:
-
The
Day-star
of
righteousnesse
:
-
The
Day-book
for
all
our
doings
:
-
The
desire
of
the
godly
:
-
The
down-fall
of
doubting
:
-
The
dolour
of
the
Devil
:
-
The
dread
of
the
drunkard
:
-
The
doom
of
the
damned
.
-
It
is
,
The
Elephants
river
to
swim
in
,
the
Foord
for
the
Lamb
to
wade
through
:
-
The
exercise
of
the
mind
to
muse
on
:
-
The
eye-bright
of
the
understanding
:
-
The
eare-mark
of
Christs
sheep
to
be
known
by
:
-
The
earnest
of
Salvation
:
-
The
Epistle
of
God
to
the
world
:
-
The
Evidence
for
heaven
:
-
It
is
,
The
fulnesse
of
knowledge
:
-
The
fire
of
the
Sanctuary
:
-
The
freedome
for
captives
:
-
The
fortresse
of
Faith
:
-
The
fountain
of
felicity
:
-
The
food
of
the
hungry
:
-
The
glasse
of
our
life
:
-
The
glory
of
Israel
:
-
The
great
Goliahs
confusion
:
-
Gods
covenant
with
man
:
-
The
grave
of
all
ungodlinesse
:
-
The
garden
of
all
graces
:
-
The
gate
unto
glory
.
-
It
is
,
The
hammer
of
hypocrites
:
-
The
haven
of
health
:
-
The
hive
of
the
distressed
:
-
The
hope
of
the
heavie
:
-
The
high-way
to
happinesse
:
-
The
Jewell
for
the
eare
:
-
The
Judge
of
controversies
:
-
The
joy
of
Jerusalem
:
-
The
key
of
the
Sheep-fold
:
-
The
keeper
of
conscience
.
-
It
is
,
The
life
of
learning
:
-
The
leader
of
the
lame
:
-
The
light
of
the
blind
:
-
The
Lanthorn
of
Israel
:
-
The
land-star
of
the
faithfull
Pilgrime
:
-
The
Library
of
the
holy
Ghost
:
-
The
Lambs
book
:
-
The
Lords
Legacie
:
-
The
Lords
Treasurie
:
-
The
lightning
&
thunder
of
the
most-High
.
-
It
is
,
Mans
mirth
in
his
misery
:
-
The
Mint
of
the
Church
:
-
A
main
Mast
for
Mariners
:
-
A
make-peace
for
Magistrates
:
-
A
meditation
for
mourners
:
-
A
memento
for
mortalitie
:
-
Milk
for
the
weak
:
-
Meat
for
the
strong
:
-
Musick
for
the
melancholy
:
-
The
Mystery
of
godlinesse
:
-
The
mirror
of
Martyrs
:
-
The
map
of
the
next
world
:
-
The
mouth
of
the
Lord
Jehovah
:
-
The
nurse
of
vertue
:
-
The
newes
from
Canaan
:
-
The
non-such
for
the
soul
and
body
:
-
The
net
to
draw
mens
souls
out
of
the
waters
of
wickednesse
.
-
It
is
,
The
Oracle
of
God
:
-
The
oldest
way
of
life
and
truth
:
-
The
plea
of
the
poore
;
-
The
pain
of
the
rich
:
-
The
physick
of
the
sick
:
-
The
preservative
against
the
plague
:
-
The
priviledge
of
Christians
:
-
The
pearle
without
price
:
-
The
Pilot
to
pietie
:
-
The
path-way
to
Paradise
:
-
The
pledge
of
Gods
love
:
-
The
promise
of
perfection
:
-
The
proof
of
professors
:
-
The
Palace
of
Protestants
:
-
The
prison
of
Papists
:
-
The
pull-down
of
Purgatory
:
-
The
plat-forme
for
all
pastime
:
-
It
is
,
The
quiver
of
Gods
arrows
against
Atheists
:
-
The
quench-coale
of
lust
:
-
The
root
of
religion
:
-
The
rock
of
Gods
Church
:
-
The
refuge
of
the
righteous
:
-
The
rule
of
mans
actions
:
-
The
riches
unperishable
:
-
The
revealed
will
of
God
.
-
It
is
,
The
staffe
of
the
feeble
:
-
The
sting
of
finne
:
-
The
Sling
of
David
:
-
The
Spring
of
pleasure
:
-
The
salve
for
the
soare
:
-
The
Sea-mans
compasse
:
-
The
spirituall
Manna
:
-
The
Sword
of
the
Spirit
:
-
The
School-master
of
Mankind
:
-
The
Seed
of
the
new
birth
:
-
The
Sea
of
Gods
mercies
:
-
The
Signet
of
Gods
right
hand
:
-
The
Sampler
of
Saints
sufferings
:
-
The
Scepter
of
Christs
Kingdome
:
-
The
search
for
the
sinner
:
-
The
safety
for
the
sorrowfull
:
-
The
solace
of
the
soul
:
-
The
summons
to
judgement
.
-
It
is
,
The
tidings
of
salvation
:
-
The
treasure
of
gladnesse
:
-
The
triall
of
truth
:
-
The
testimony
of
Gods
favour
:
-
The
touch-stone
of
error
:
-
The
two-edged
sword
:
-
The
Testament
and
Tenure
of
our
Freehold
:
-
The
Tradesmans
balance
:
-
The
young
mans
task
:
-
The
Vsurers
hell
:
-
The
wine
for
the
wounded
:
-
The
woe
for
the
worldling
:
-
The
way
for
to
walk
in
:
-
The
[
*
](A90903-e14310-b)
*
Ulysses
(
saith
Homer
)
caused
himself
to
bee
bound
to
the
Mast
of
the
ship
,
and
every
one
of
his
fellowes
eares
to
be
stopped
with
wax
,
that
they
might
not
hearken
to
the
songs
of
these
Monsters
,
the
Syrens
,
and
so
be
drowned
in
the
Sea
.
wax
for
the
Sailers
cars
against
the
Syrens
songs
on
the
sea
:
-
The
whetstone
of
zeal
:
-
The
watch-bell
of
Christians
:
-
The
wisdome
of
the
crosse
:
-
The
well
of
the
water
of
life
.
And
so
from
the
Preface
to
provoke
your
attentions
,
I
come
to
the
Decalogues
division
,
and
Texts
explication
,
to
inform
your
judgments
.
Christ
divided
the
Law
into
two
Tables
:
The
love
of
God
,
and
the
love
of
our
Neighbour
.
Now
the
foure
first
Commandments
contain
our
dutie
to
God
;
the
fix
last
,
to
our
Neighbour
.
Josephus
divides
and
allots
five
unto
the
first
,
and
five
unto
the
last
Table
.
August
.
Quaest
.
71.
on
Exod.
saith
,
there
be
three
precepts
contained
in
the
first
table
,
and
seaven
in
the
last
,
making
the
first
and
second
commandment
but
one
,
and
the
tenth
two
precepts
.
But
what
is
his
Reason
?
A
childish
reason
,
saith
Zanchius
,
that
the
mystery
of
the
Trinity
might
hereby
be
specified
.
Him
hath
Aquinas
and
the
Schoolmen
followed
:
So
Luther
,
and
those
that
follow
him
.
This
was
brought
to
passe
by
the
subtilty
of
the
Devill
,
as
the
event
it selfe
doth
sufficiently
declare
;
seeing
by
little
and
little
it
came
to
passe
,
that
the
second
Precept
was
by
the
Papists
blotted
out
;
or
if
added
,
then
either
joined
with
,
or
hid
under
the
first
,
that
it
might
not
appeare
that
God
did
absolutely
and
of
set
purpose
condemne
Images
,
but
such
as
whereby
God
himselfe
is
represented
;
and
to
make
up
the
number
of
ten
,
they
divide
the
tenth
into
two
precepts
,
as
a
man
having
stollen
one
of
ten
baggs
,
divides
the
ninth
into
two
,
that
none
of
the
number
might
be
wanting
.
This
then
you
see
,
we
rightly
are
to
account
the
third
precept
belonging
to
the
first
table
.
And
in
it
,
at
the
first
glimpse
,
you
may
discern
,
First
,
the
Prohibition
,
Thou
shalt
not
take
,
&c.
Secondly
,
the
Provocation
,
or
Reason
to
inforce
it
,
For
the
Lord
will
not
hold
him
guiltlesse
,
&c.
This
word
Name
,
when
it
is
referred
to
man
,
hath
these
significations
in
Scripture
.
1.
It
is
taken
for
that
whereby
his
person
is
known
and
distinguished
from
another
,
as
Peter
,
Paul
,
&c.
Thou
shalt
call
his
name
Jesus
:
He
shall
be
called
John
.
2.
The
testimony
or
report
which
is
given
of
any
man
;
which
if
it
be
for
good
things
,
and
given
to
good
men
,
then
it
is
a
good
name
,
otherwise
it
is
an
evill
name
.
A
good
name
is
better
then
riches
.
This
is
that
wherby
we
are
made
known
unto
others
,
as
men
are
by
their
names
.
3.
Our selves
;
Rejoyce
that
your
names
are
written
in
the
book
of
life
.
That
yet
are
known
and
loved
of
God
from
everlasting
.
4.
Honour
,
To
make
thee
high
above
all
Nations
in
name
.
As
vile
persons
are
said
to
be
men
without
names
.
5.
Appearance
,
Thou
hast
a
name
to
live
.
6.
Memory
,
His
name
shall
be
put
out
.
7.
The
most
noble
and
powerfull
creatures
in
heaven
and
earth
.
There
is
given
no
other
name
under
heaven
.
Above
all
names
.
The
word
Name
,
when
it
is
referred
to
God
,
hath
these
Acceptions
.
1.
It
is
taken
for
God
himselfe
.
2.
The
properties
and
speciall
attributes
of
God
.
Properties
;
as
,
Strong
,
Almighty
,
Exod.
6.2
,
3.
&
15.3
.
Jealous
,
Exod.
34.14
.
Attributes
;
as
,
Justice
,
Mercy
,
Power
,
Goodnesse
,
Truth
.
3.
Our
affiance
in
God
,
Psal.
44.5
.
4.
It
is
taken
for
his
holy
mysteries
,
as
Word
,
and
Sacraments
,
5.
For
all
the
holy
worship
of
God
,
and
of
Christ
.
6.
Gods
holy
Will
and
Commandments
,
7.
For
the
glory
of
God
,
Psal.
16.1
.
By
the
word
Name
is
here
meant
any
title
,
as
God
,
Jehovah
;
or
Attribute
of
God
,
as
Mercie
,
Goodnesse
,
Truth
,
&c.
whereby
he
is
made
known
or
discerned
from
the
creatures
.
We
cannot
say
properly
,
that
God
hath
a
Name
,
because
plurality
(
for
which
names
are
used
)
falleth
not
into
the
simple
and
undivided
nature
of
God
.
Thou
]
Whether
King
or
Subject
,
Pastor
or
people
,
rich
or
poore
,
young
or
old
.
Shalt
not
take
)
A
metaphor
taken
from
pretious
vessels
,
which
are
not
to
be
touched
without
warinesse
and
leave
given
;
men
are
unworthy
,
yet
they
take
this
name
of
God
into
their
mouths
without
leave
or
reverence
.
The
Name
]
Taken
for
everything
whereby
God
may
be
known
,
as
men
by
their
names
,
viz.
by
his
Titles
,
Word
,
Works
,
Judgments
,
Creatures
.
Of
the
Lord
thy
God
]
Who
by
the
greatnesse
of
of
his
power
,
hath
shewed
himselfe
Lord
universally
;
and
by
the
goodnesse
of
his
mercie
hath
shewed
himself
thy
God
particularly
,
by
saving
and
delivering
thee
from
troubles
without
,
and
terrors
within
;
from
brick
and
bonds
of
the
hands
of
men
,
externally
;
from
errors
and
feares
by
the
motions
of
sin
,
and
suggestions
of
Satan
,
internally
;
from
the
punishment
due
to
both
,
eternally
.
In
vain
]
By
rash
,
common
,
sinfull
thinking
on
,
speaking
of
,
or
swearing
by
,
any
the
forementioned
names
,
titles
,
creatures
,
without
any
reverend
regard
of
Gods
Majesty
,
before
whom
,
or
the
manner
how
,
or
the
end
wherefore
thou
thinkest
on
them
in
heart
,
speakest
of
them
in
word
,
or
swearest
by
them
in
oath
.
For
the
Lord
]
Who
is
great
in
power
,
as
in
the
first
Commandement
;
jealous
in
nature
,
as
in
the
second
commandement
,
is
also
just
in
rewarding
the
wicked
,
as
here
.
Will
not
hold
]
He
will
not
(
though
Parents
,
or
Masters
,
or
Magistrates
doe
)
let
such
finners
escape
scot-free
,
live
and
die
unpunished
;
but
will
surely
punish
them
.
For
the
Hebrewes
expresse
that
by
the
negative
,
which
we
doe
by
the
superlative
.
Him
guiltlesse
]
Whom
the
eye
of
the
Magistrate
cannot
see
,
nor
the
hand
of
the
Magistrate
will
not
touch
,
nor
the
tongue
of
the
Minister
dare
not
reach
or
reprehend
;
him
,
whatsoever
he
be
;
Cedar
,
or
Shrub
;
high
,
or
low
;
Master
,
or
servant
;
noble
,
or
ignoble
;
Court
,
Citie
,
Countrey
,
will
the
eye
of
the
Lord
see
,
and
hand
of
the
Lord
reach
.
That
taketh
his
Name
]
Reiterating
what
before
was
named
,
to
denotate
the
grievousnesse
of
this
sinne
;
the
abuse
of
his
Name
;
and
the
certainty
,
universality
,
severitie
,
and
eternitie
of
the
punishment
threatned
to
bee
inflicted
.
In
vain
]
By
abusing
any
of
Gods
creatures
,
judgments
,
workes
,
word
,
either
by
uttering
rash
,
idle
,
hellish
oathes
,
perjuries
,
cursings
,
with
their
lips
;
or
by
hearing
with
the
eare
any
such
abuse
,
or
cursed
speeches
,
without
wise
,
zealous
,
constant
reprehending
;
or
,
if
within
the
compasse
of
our
calling
,
punishing
the
faultie
for
the
same
.
So
much
for
the
Exposition
.
Let
us
not
think
that
God
(
as
some
cockering
Fathers
and
Magistrates
doe
)
doth
with
pithlesse
words
,
or
for
a
countenance
only
,
fear
his
people
;
farre
be
such
lightnesse
from
the
terrible
Majesty
of
God
.
Farre
also
be
it
from
us
to
think
,
but
that
the
threatnings
of
Gods
wrath
,
shall
also
be
as
certain
,
as
the
promises
of
his
grace
.
Gods
Name
,
besides
by
swearing
,
forswearing
,
cursing
,
is
also
taken
in
vain
many
wayes
.
All
which
wayes
it
had
not
been
meet
for
the
Lord
in
specialties
to
expresse
,
lest
hee
should
have
passed
the
mean
of
his
Decalogue
:
And
which
I
will
not
endevour
so
much
to
discourse
of
,
as
to
point
out
.
Gods
Name
is
taken
in
vain
,
By
1.
Irreverent
mention
of
his
Titles
and
Attributes
upon
any
occasion
.
2.
3.
An
unsanctified
use
of
any
of
Gods
creatures
,
or
of
any
thing
we
doe
without
thankesgiving
and
prayer
.
A
good
servant
will
adventure
on
nothing
but
what
pleaseth
his
Master
;
we
do
not
take
any
mans
goods
out
of
his
house
,
without
asking
him
leave
,
neither
do
we
return
home
any
borrowed
thing
without
thanking
our
neighbour
.
4.
Heedlesse
admiration
;
as
,
Good
Lord
!
Oh
Jesu
!
O
mercy
!
God
,
&c.
5.
Vain
supplications
;
as
,
For
Gods
sake
,
not
thinking
on
God
.
6.
Jangling
or
wrangling
speech
of
any
good
thing
,
meerly
for
contention
,
ostentation
,
victorie
.
7.
Using
jestingly
any
phrase
or
place
of
Scripture
,
8.
Serving
the
Devils
turn
with
any
part
of
the
Scriptures
,
in
Spells
and
Charmes
,
thus
making
them
,
as
it
were
,
the
Sacraments
of
the
Devill
.
9.
Oppugning
the
truth
,
though
it
be
through
blindnesse
or
ignorance
;
but
most
of
all
,
if
it
be
wittingly
and
wilfully
.
10.
Denying
the
truth
,
through
fear
or
lucre
,
against
ones
conscience
.
11.
Maintaining
,
defending
,
disputing
for
,
and
gracing
of
falshood
.
12.
A
wicked
scandalous
mocking
of
them
that
professe
Religion
,
Esay
35.21
,
25.
13.
By
persecuting
any
for
rightcousnesse
sake
,
Mat.
5.
Psal.
44.22
.
14.
Putting
holinesse
or
unholinesse
,
or
necessity
of
religion
in
a
thing
indifferent
,
which
is
superstition
.
15.
Defending
there
is
no
God
,
desiring
constantly
there
were
no
God
,
inwardly
hating
God
,
or
exalting
ones
self
above
all
that
is
called
God
.
16.
17.
18.
19.
20.
Conceiving
rebellious
thoughts
about
the
decrees
or
providence
of
God
.
21.
Saying
or
thinking
in
adversitie
,
22.
Asking
wherein
God
hath
loved
us
,
Malach.
1.2
.
23.
Abusing
Gods
blessings
,
Hos.
10.1
.
&
11.2
,
3
,
4.
&
4.7
.
24.
Not
beleeving
Gods
promises
,
through
neglect
or
despaire
,
Psal.
48.22
.
25.
Blessing
our selves
in
our
heart
,
against
Gods
threatnings
,
Deut.
29.19
.
26.
Scoffing
at
the
signes
of
Gods
mercies
and
goodnes
,
Esay
7.12
,
13.
hereby
wearying
the
Lord
.
27.
By
sacrisicing
to
our
own
net
,
Hab.
1.16
.
28.
Attending
our
own
pleasure
,
and
disregarding
Gods
works
,
Esa.
5.12
.
Luk
,
13.1
,
2.
29.
Limiting
God
,
30.
Not
answering
when
God
calleth
.
31.
Not
performing
what
he
promiseth
in
his
sicknesse
,
adversities
,
and
at
the
Sacraments
,
Psal.
50.14
.
&
56.12
.
&
60.13
,
14.
&
116.13
,
14.
32.
Falling
away
from
the
formerly
professed
truth
,
Matth.
13.
Rev.
2.4
,
9
,
10.
33.
34.
Sinning
because
God
suffereth
,
or
forbeareth
to
punish
,
Eccles.
8.11
.
Psal.
50.21
.
35.
Trusting
in
men
,
money
,
carnall
helps
and
means
,
Jer.
17.5
.
Psal.
20.7
.
36.
Rejoycing
in
the
miseries
,
37.
Rejoycing
in
baptisme
,
38.
Offering
the
blind
and
lame
for
the
maintenance
of
Gods
service
,
Mal.
1.8.14
.
39.
40.
Disswading
from
Gods
worship
,
upon
pretence
that
it
is
either
polluted
,
Mat.
1.17
.
or
vain
,
Mal.
3.14
.
41.
Serving
God
after
the
old
manner
of
our
Forefathers
,
Jer.
9.13
.
Amos
2.4
.
42.
Serving
God
after
the
precepts
of
men
,
rather
then
of
God
,
Esay
29.13
.
43.
Urging
mens
traditions
,
with
opinion
of
necessity
,
and
neglect
of
Gods
Law
,
as
Matth.
15.2
,
3.
worshipping
God
in
vain
,
v.
9.
44.
Vrging
the
lesser
things
of
the
Law
,
neglecting
the
greater
,
Mat.
23.23
.
45.
Borrowing
Rites
and
Observations
from
the
professed
enemies
of
God
,
to
adde
them
as
part
of
Gods
worship
,
Deut.
12.4.13
.
46.
Desiring
to
be
taught
vain
things
,
that
may
rather
tickle
and
please
the
eare
,
then
touch
and
profit
the
soul
,
Esay
30.9
,
10
,
11.
47.
Doing
the
work
of
a
Minister
and
no
Minister
,
upon
pretence
of
necessity
,
or
devotion
,
2
Chron.
26.16
.
as
Midwives
baptizing
.
48.
Conceiving
of
God
in
the
likenesse
of
any
thing
created
,
or
worshipping
images
,
or
God
in
them
;
as
in
the
preceding
precept
.
49.
50.
Hearing
without
attention
,
for
custome
,
Ezek.
33.31
.
and
without
practice
,
Jam.
1.22.26
.
51.
Praying
not
in
his
family
,
as
well
as
in
the
Temple
,
Mat.
6.6
.
Jos.
24.15
.
Acts
10.2
.
1
Cor.
11.22
.
If
men
will
have
houses
to
eate
in
,
then
also
should
they
have
houses
to
pray
in
.
52.
Praying
not
with
understanding
,
or
power
of
the
Spirit
,
1
Cor.
14.15
.
53.
Regarding
wickednesse
in
his
heart
,
54.
Not
preparing
himselfe
before
receiving
the
Sacraments
.
55.
Giving
power
to
the
Sacraments
to
conferre
grace
,
or
holding
them
absolutely
necessary
to
salvation
;
or
giving
them
divine
adoration
,
as
the
Papists
doe
.
56.
Perverting
them
to
such
ends
and
uses
as
God
hath
not
appointed
them
;
as
baptism
to
the
consecration
of
bells
,
to
drive
away
Devils
,
&c.
57.
Thinking
or
speaking
basely
of
any
of
Gods
creatures
,
or
discommending
them
and
their
goodnesse
.
58.
Deriding
Gods
workmanship
in
any
of
Gods
creatures
,
especially
man
or
woman
,
in
regard
of
some
naturall
deformity
,
or
infirmity
of
body
or
mind
.
59.
Beholding
any
of
Gods
creatures
without
acknowledging
Gods
wisedome
and
power
appearing
in
them
,
Psal.
19.1
.
and
139.14
.
60.
Stealing
from
others
to
enrich
themselves
,
not
depending
on
Gods
allowance
,
Prov.
30.9
.
61.
Praying
for
things
not
agreeable
to
Gods
will
,
as
for
the
dead
,
or
to
spend
it
on
our
lusts
,
Jam.
4.3
.
62.
Vsing
prayer
to
unlawfull
ends
;
as
to
sorceries
,
inchantments
,
&c.
63.
Praising
God
when
the
Devill
is
to
be
praised
.
For
the
Devil
made
the
Pharisee
not
be
as
the
Publican
was
,
Luke
18.11
.
So
Saul
praised
God
for
the
evill
treason
of
the
Ziphites
1
Sam.
23.21
.
So
gamesters
when
they
cousen
and
rob
one
another
unjustly
of
their
money
,
without
conscience
or
warrant
;
then
in
all
hast
God
must
be
thanked
for
their
thee
very
:
I
thank
God
I
have
spedwell
;
I
have
had
good
luck
.
64.
Murmuring
in
affliction
against
the
work
of
Gods
providence
,
either
directly
,
Deut.
1.27
.
or
under
the
name
of
Chance
or
Fortune
.
65
Saying
our
prayers
,
or
reading
the
word
cursorily
without
fruit
,
not
being
bettered
by
them
in
knowledge
,
faith
,
repentance
,
&c.
66.
Abusing
lots
(
an
ordinance
of
God
)
casting
them
in
light
or
trifling
matters
,
and
in
sport
;
This
is
an
nbusing
of
Gods
Name
.
67.
Perverting
these
Lots
to
wrong
ends
:
as
to
search
our
fortunes
,
or
to
know
what
success
.
68.
Vsing
them
either
ignorantly
,
without
information
of
their
nature
;
or
prophanely
,
without
any
regard
of
Gods
providence
in
disposing
them
;
or
with
chasing
against
the
events
manifested
by
them
.
69.
Vsing
them
in
such
things
,
when
in
nature
no
such
things
do
need
to
be
,
God
already
having
put
the
matter
out
of
controversie
(
as
the
case
is
in
all
lotteries
.
)
And
surely
God
will
not
allow
us
to
make
a
knot
for
him
to
untie
.
70.
Vsing
them
without
praying
to
God
,
to
use
his
power
and
wisdome
in
ordering
this
casuall
accident
for
the
ending
of
this
present
Controversie
.
71.
Saying
or
thinking
we
have
no
fin
.
72.
Not
using
Christ
as
our
own
and
only
Advocate
,
1
Jo.
2.1
.
73.
Making
often
repetirion
of
the
Lords
Prayer
,
without
the
endeavouring
to
practice
what
wee
pray
for
;
calling
him
father
,
and
not
demeaning
our selves
like
children
:
Hallowed
be
thy
Name
,
and
yet
daily
prophaning
and
suffering
it
to
be
prophaned
;
Thy
Will
be
done
,
and
yet
fretting
and
murmuring
at
every
thing
that
crosseth
our
nature
;
and
so
throughout
.
74.
Esteeming
Christ
our
Saviour
,
and
not
obeying
him
as
our
Lord
;
when
in
the
Text
it
is
,
Lord
thy
God
.
75.
Harbouring
Christ
in
our
heads
,
not
in
our
hearts
and
houses
,
76.
Receiving
the
grace
of
God
in
vain
,
77.
Hooper
.
Bulla
,
as
much
as
to
say
,
Bubble
;
sitly
so
called
,
saith
Bulling.
Prefixing
holy
and
glorious
Titles
before
lewd
,
lying
and
prophane
books
,
or
before
wicked
instruments
:
as
before
Popes*
Buls
&
sentence
of
condemnation
against
Martyrs
,
was
prefixed
,
In
the
name
of
God
,
Amen
.
78.
Wrong
using
of
Gods
creatures
,
Moon
,
Stars
,
&c.
Hooper
in
loc.
at
large
.
contrary
to
the
right
use
of
them
;
which
was
not
to
the
reading
of
Fortunes
,
or
foretelling
the
things
to
come
,
Esa.
47.13
.
but
to
distinguish
Nights
,
Dayes
,
Moneths
and
Yeers
,
Gen.
1.14
.
79.
Rash
or
covetous
intrusion
,
(
Theodor.
Basil
)
in
an
invective
against
Swearers
observeth
that
St
August
.
affirmeth
,
That
bee
is
no
Priest
that
hath
no
knowledge
in
the
Law
of
God
.
It
is
happy
that
Augustine
is
gone
,
and
a
Saint
(
quoth
he
▪
)
For
if
he
were
now
alive
,
and
a
Bishop
again
,
as
he
was
in
time
past
,
and
should
go
on
visi●●tion
through
the
Diocess
;
I
think
surely
hee
would
depose
a
great
sort
of
Priests
,
as
●●n
more
fit
for
the
Cart
then
for
the
Church
;
for
he
measured
all
Priesthood
by
knowledge
.
Yee
offer
unclean
bread
on
my
Altar
,
and
so
do
not
only
despise
,
but
prophane
my
name
:
yee
also
offer
the
blind
for
sacrifices
;
offer
the
lame
and
the
sicke
.
The
Priests
offered
defiled
bread
in
coming
unpreparedly
and
unworthily
unto
the
Altar
,
in
presuming
by
giving
of
gifts
,
in
evill
bestowing
the
Word
among
the
people
,
by
honouring
the
mighty
,
and
despising
the
poor
.
They
offered
blind
sacrifices
,
setting
unlearned
men
in
the
place
and
room
of
the
learned
,
and
making
them
Masters
,
who
were
scarce
able
to
be
scholars
.
They
offered
the
halt
and
the
lame
,
placing
and
promoting
them
that
seek
only
the
riches
of
the
earth
,
treading
their
feet
two
contrary
wayes
,
the
one
in
godly
matters
,
the
other
in
carnall
causes
.
They
offered
the
weak
and
faint
,
when
in
stead
of
the
Devout
they
placed
the
Vicious
,
80.
Not
reprehension
of
such
as
do
break
this
Commandment
by
any
means
whatsoever
,
Levit.
5.1
.
&c.
81.
Not
entertainment
of
,
nor
amendment
by
a
reproof
for
this
or
any
other
sins
,
but
accounting
such
reprehension
precise
curiosity
,
and
such
oaths
bare
affirmations
,
82.
Vnprofitable
using
of
the
means
which
the
Lord
hath
given
us
,
for
our
conversion
from
evill
,
or
confirmation
in
good
.
83.
Often
receiving
,
seldome
praising
God
for
,
his
benefits
,
Luke
17.17
.
84.
Making
vowes
of
perpetuall
chastity
,
and
of
such
things
as
are
not
in
our
own
power
;
and
of
wilfull
poverty
,
contrary
to
Gods
Ordinance
that
there
should
be
no
beggar
in
Israel
.
85.
Giving
feigned
titles
;
as
,
servus
servorum
Dei
,
above
all
things
that
is
called
God
.
86.
Committing
wickedness
under
colour
of
Religion
;
as
the
sonnes
of
Jacob
,
when
they
slew
the
Seebemites
,
Gen.
34.13.15
.
The
Scribes
and
Pharisees
under
pretence
of
long
Prayers
,
devoured
widows
houses
,
Mat.
23.14
.
All
which
egregiously
abuse
Gods
Name
,
making
it
a
mask
to
cover
such
bloody
impieties
,
and
earthly
desires
under
.
87.
Going
to
Conjurers
,
Witches
,
Sorceres
,
Destiny
readers
,
to
have
their
children
or
cattel
unbewitched
,
to
know
who
hath
stolen
their
horse
,
or
any
way
hurted
them
;
as
Amaziah
his
messengers
went
to
Baalzebub
,
2
King
.
1.5
.
They
manifest
they
desire
acquaintance
with
the
Devil
,
and
say
in
their
hearts
,
there
is
no
God
in
England
.
Object
.
But
many
have
been
holpen
,
and
got
health
by
such
means
?
Sol.
That
help
or
health
that
hath
been
gotten
by
any
means
contrary
to
Gods
Word
and
Will
,
hath
been
obtained
from
the
Devill
;
now
is
he
our
friend
or
so
?
will
hee
ever
do
us
any
good
,
but
to
the
end
thereby
to
infer
a
greater
plague
?
temporall
ease
he
is
content
to
bestow
upon
us
,
that
endless
wo
and
miserie
he
may
procure
unto
us
.
Shall
a
Christian
man
or
woman
so
hunt
for
health
of
body
,
or
goods
,
that
they
will
lose
for
it
body
and
soul
eternally
?
Satan
never
did
us
any
good
,
but
to
the
end
to
hurt
us
more
by
it
,
and
the
breach
of
Gods
commandment
will
ring
our
souls
a
passing
peal
from
the
face
and
favour
of
the
Lord
.
88.
Accounting
some
dayes
luckie
,
and
some
unluckie
;
as
Shipmen
dare
not
put
out
of
their
port
,
and
begin
their
voyage
on
certain
dayes
:
as
upon
Tuesdayes
or
Fridayes
:
and
therefore
they
are
often
carefull
to
make
choice
of
a
luckie
day
,
even
the
Lords
Day
,
that
by
breaking
the
Lords
Sabbath
,
in
the
beginning
,
they
may
have
good
luck
in
their
whole
voyage
afterwards
.
89.
By
reading
or
singing
any
thing
that
is
part
of
Gods
Word
,
or
appertaining
to
his
worship
in
an
unknown
tongue
,
90.
91.
92.
Not
being
humbled
or
obedient
under
the
cross
,
Jer.
5.3
.
Esa.
22.12
.
93.
Envying
Gods
Gifts
and
Graces
upon
others
.
94.
Pretending
impossibility
of
performing
the
vow
in
Baptisme
,
when
it
is
want
of
will
and
care
.
95.
Vsing
delayes
in
performing
vows
lawfull
,
which
argues
unwillingness
,
Hag.
1.2.4
.
96.
Performing
them
by
halfes
,
which
argues
doubling
,
as
in
Ananias
and
Sapphira
,
Act.
3.2
.
97
Calling
themselves
Christians
,
when
men
live
like
Atheists
,
For
he
takes
upon
him
the
name
of
a
Christian
in
vain
(
saith
St.
Augustine
)
that
followeth
not
Christ
.
98.
Calling
themselves
Jesuits
,
when
they
serve
Antichrist
,
and
refuie
the
direction
of
the
word
of
Jesus
.
99.
Interposing
Gods
Name
or
Titles
in
our
salu●ations
,
when
it
is
not
from
the
heart
:
as
,
God
give
you
good
morrow
,
or
,
good
night
,
&c.
100.
Vsing
kinde
salutations
to
wicked
purposes
;
as
Joab
to
Am●sa
,
2
Sam.
20.9
.
101.
Graving
the
Name
and
Image
of
God
in
money
,
badges
,
and
rings
;
which
men
would
never
do
(
saith
Bullinger
)
if
either
they
judged
reverently
nough
,
or
not
superstitiously
of
the
Name
of
God
.
The
wise
men
of
the
Gentiles
acknowledged
that
men
ought
to
judge
more
highly
of
God
then
to
use
his
Name
in
every
thing
and
unadvisedly
.
Thence
came
that
saying
●●
Pythagoras
,
No
man
ought
to
carry
about
the
Image
of
God
in
a
ring
.
102.
Lastly
,
to
stand
upon
repetition
of
no
more
(
for
to
set
down
all
the
wayes
,
how
Gods
Name
is
taken
in
vain
[
saith
the
Author
of
the
●●ord
against
swearing
]
were
a
work
infinite
,
)
Gods
name
is
taken
in
vain
,
By
swearing
,
for
swearing
,
cursing
;
for
if
the●
transgress
Gods
Precepts
,
that
by
idle
words
only
do
take
his
name
in
vain
,
then
do
they
more
egregiously
sin
that
by
wicked
hellish
oaths
,
perjuries
and
cursing
do
abuse
the
same
.
If
sinners
in
the
former
kinds
are
subject
to
punishment
,
then
much
more
those
that
offend
by
any
of
these
wayes
.
If
the
lesser
are
condemned
,
much
more
are
the
greater
intimated
to
be
forbidden
,
and
signified
more
severely
to
be
punished
.
If
the
father
said
unto
his
sonne
,
Look
that
thou
ray
not
thy
coat
with
any
spot
,
though
it
be
never
so
small
;
it
may
easily
be
understood
that
it
may
,
and
will
be
worse
taken
,
if
it
be
cast
into
the
dirt
and
mire
of
the
streets
;
but
yet
it
will
be
worst
of
all
taken
,
if
he
tumble
himself
into
a
most
filthy
sink
,
which
his
father
cannot
abide
to
be
spotted
with
never
so
little
a
wemb
.
The
lesser
sins
of
taking
Gods
name
in
vain
,
are
forbidden
,
to
the
intent
wee
should
beware
and
abstain
from
the
greater
.
Gods
Name
is
then
also
taken
in
vain
by
swearing
either
lightly
,
rashly
,
&c.
As
wickedly
to
swear
is
to
take
Gods
Name
in
vain
;
so
rightly
to
swear
is
to
sanctifie
the
same
.
Before
therefore
wee
speak
of
the
abuse
in
the
negative
,
let
us
briefly
touch
the
lawfull
use
of
swearing
in
the
affirmative
part
of
this
commandement
.
Rightly
to
swear
,
is
to
sanctifie
Gods
Name
,
is
plainly
by
God
approved
,
and
certainly
by
him
shall
be
rewarded
.
This
swearing
is
a
part
of
Gods
worship
as
well
as
prayer
,
yea
,
such
a
part
as
is
put
for
the
whole
service
of
God
,
Psal.
63.11
.
Esa.
48.1
.
For
the
full
knowledge
of
which
conclusion
let
us
consider
,
-
1.
The
Definition
of
an
Oath
.
-
2.
The
Ends
of
—
an
Oath
.
What
an
Oath
is
,
we
need
not
define
,
it
is
so
well
known
and
used
(
saith
Musculus
)
that
it
needs
no
declaration
.
An
Oath
is
a
speech
confirming
the
truth
by
it selfe
.
A
saying
void
of
strife
with
divine
worship
.
So
Aristot
.
Or
,
A
calling
of
God
to
witnesse
.
So
Aquinas
.
A
solemne
invocation
of
God
,
whereby
we
desire
him
,
as
the
only
seer
of
our
hearts
,
to
witnesse
the
truth
of
our
speech
,
and
to
punish
us
if
we
sweare
falsly
.
Where
the
testimony
of
men
is
wanting
,
we
flie
unto
God
as
a
witnesse
by
oath
,
especially
when
that
is
to
be
averred
which
in
the
conscience
lies
concealed
.
The
reason
of
Oathes
is
grounded
upon
this
point
,
that
forasmuch
as
it
is
presumed
upon
by
all
men
,
that
they
doe
believe
that
there
is
a
God
,
unto
whom
all
secrets
are
open
,
and
of
whom
faith
and
truth
is
well
liked
:
And
that
on
the
other
side
he
is
much
offended
with
lies
,
and
hath
so
great
regard
of
justice
,
that
he
will
inflict
worthy
punishment
on
such
as
forsweare
themselves
:
It
was
received
by
a
common
consent
and
custome
of
all
men
,
to
use
and
take
the
name
of
God
(
the
God
of
all
men
)
for
witness
,
when
we
would
have
men
credit
those
things
which
we
ascertaine
and
confirme
by
oath
to
be
true
;
and
appoint
God
to
be
the
revenger
thereof
,
in
case
we
doe
sweare
any
thing
that
is
false
.
Seeing
all
nations
were
accustomed
to
swear
by
the
names
of
their
Gods
:
therefore
the
Israelites
here
were
accustomed
to
sweare
by
the
glorious
name
of
the
Lord
their
God
.
The
Ends
of
an
Oath
,
are
-
1.
That
doubts
may
be
cleared
.
-
2.
Good
causes
furthered
,
and
bad
suppressed
.
-
3.
Authority
obeyed
,
Divine
and
Humane
.
-
4.
Gods
glory
in
all
,
much
promoted
.
Such
an
Oath
when
we
publickly
take
,
1.
That
the
Swearer
remembring
the
benefit
of
the
redemption
by
Christ
,
might
be
the
more
afraid
to
sweare
that
which
is
false
.
This
love
of
Christ
should
constrain
us
to
love
him
againe
,
by
speaking
nothing
but
the
truth
.
2.
That
the
Swearer
might
know
the
multitude
of
witnesses
,
Father
,
Sonne
,
and
holy
Ghost
,
that
abide
beholders
of
his
oath
:
and
therefore
his
offence
in
swearing
falsly
,
to
be
so
much
the
greater
,
by
how
many
the
more
behold
it
.
3.
That
the
swearer
might
deliberate
what
to
speak
,
and
might
not
afterwards
say
,
that
he
was
suddenly
and
unadvisedly
taken
,
and
urged
to
testifie
what
he
did
.
4.
That
as
the
Scriptures
are
true
,
so
is
what
he
sweareth
free
from
falshood
.
1.
2.
Sweare
not
at
all
,
but
let
your
Yea
,
be
Yea
,
and
your
Nay
,
Nay
.
So
the
Manichees
utterly
rejected
the
old
Testament
,
Yea
,
Jerome
,
in
Matth.
The
error
of
the
Anabaptists
is
so
stiffly
maintained
,
because
of
the
ill
understanding
of
the
fore-mentioned
words
,
Matth.
5.34
.
Hereby
they
would
make
Christ
contrary
to
his
Father
,
as
though
he
had
been
sent
down
upon
the
earth
to
abrogate
the
decree
of
his
Father
,
But
Christ
affirmes
that
He
is
one
with
the
Father
,
affirming
what
he
doth
;
and
his
Doctrine
not
his
own
:
If
we
look
into
the
text
we
shall
perceive
,
that
the
purpose
of
our
Saviour
was
not
to
restrain
oathes
,
but
only
to
purge
the
Law
from
the
false
Glosses
of
the
Scribes
and
Pharisees
;
not
wholly
condemning
oathes
,
but
such
only
as
transgresse
the
rules
of
the
Law
.
It
appears
that
the
people
then
only
feared
and
shunned
Perjuries
,
when
as
the
Law
did
not
only
inhibit
perjuries
,
but
all
idle
,
vain
and
superfluous
oathes
.
For
Christ
,
the
best
expositor
of
the
Law
,
informed
and
admonished
them
,
that
not
forswearing
,
but
also
vain
swearing
was
a
sin
,
and
a
breach
of
the
Law
.
Vain
swearing
,
I
say
:
For
other
Oathes
by
the
Law
commanded
,
or
commended
,
he
leaves
untouched
,
as
safe
and
free
.
Whereas
they
(
the
Anabaptists
)
dwell
so
unremoveably
upon
the
word
,
Non
omnino
,
not
at
all
,
we
must
know
,
that
it
is
not
to
be
restrained
unto
the
word
Swearing
,
but
to
the
subjected
formes
of
swearing
by
heaven
,
earth
,
&c.
For
that
was
the
error
of
the
Jewes
,
that
they
thought
when
they
sware
by
heaven
,
earth
,
or
such
like
oathes
,
they
took
not
Gods
name
in
vain
,
nor
transgressed
this
third
Precept
,
if
they
named
not
God
in
their
oathes
.
Therefore
our
Saviour
took
away
all
colour
of
excuse
or
objection
;
seeing
when
they
sware
either
by
heaven
,
or
earth
,
the
light
,
Baptisme
[
never
naming
the
name
of
God
]
they
notwithstanding
did
indirectly
take
Gods
name
in
vain
,
seeing
all
these
benefits
are
pledges
of
his
liberality
,
and
on
every
of
them
his
name
remains
engraven
.
Not
at
all
(
saith
Aug.
Christs
meaning
then
is
,
Sweare
not
at
all
,
that
is
,
not
at
all
by
any
creature
,
upon
what
pretence
soever
;
or
not
at
all
by
God
himselfe
falsly
or
unadvisedly
,
neither
disorderly
for
affection
,
nor
childishly
for
imitation
,
nor
desperately
for
custome
,
nor
cunningly
for
deceit
;
Oher
oathes
which
fail
not
in
the
conditions
required
in
Jer.
If
Christs
meaning
had
been
to
allow
of
no
swearing
at
all
,
why
should
that
addition
be
made
,
neither
by
heaven
nor
earth
,
&
c
?
to
have
said
,
Sweare
not
at
all
,
had
been
sufficient
.
And
Christ
himselfe
,
who
was
a
pattern
of
perfection
,
would
not
have
sworn
so
often
;
neither
his
Apostles
would
so
frequently
have
assumed
God
as
their
witnesses
,
Rom.
1.9
.
2
Cor.
1.23
.
And
the
Apostle
,
Heb.
6
16.
acknowledgeth
an
Oath
to
be
the
last
remedy
and
means
for
the
ending
of
controversies
.
If
it
be
lawfull
,
it
doth
not
derogate
from
,
but
advance
Gods
glory
,
as
we
see
by
the
Prophets
position
,
Thou
shalt
swear
,
The
Lord
liveth
in
truth
,
judgement
,
and
righteousness
;
and
the
Nations
shall
bless
and
praise
him
.
How
doe
the
Nations
praise
the
Lord
?
For
that
the
Nations
doe
sweare
by
his
Name
,
they
doe
praise
him
,
(
i.
)
they
doe
make
his
Name
glorious
,
when
they
doe
give
credit
to
them
that
doe
sweare
by
it
,
and
doe
find
so
great
observance
and
reverence
thereof
in
the
Swearer
,
that
he
doth
alwayes
perform
the
same
which
he
hath
sworn
.
By
the
fore
mentioned
place
of
Heb.
6.
it
is
cleare
,
that
an
oath
is
not
evill
;
for
as
he
that
doth
begin
strifes
among
other
,
or
hinder
their
atonement
,
is
reputed
anoysome
enemy
,
a
peace-breaker
,
In
the
place
,
Matth.
5.34
.
Resist
not
revill
.
Therefore
Magistrates
,
Parents
,
Ministers
,
should
not
oppose
sin
.
Again
,
If
any
man
come
to
me
,
and
forsake
not
father
and
mother
,
&c.
Therefore
the
precept
of
honouring
father
and
mother
,
should
be
abrogated
.
Again
,
touching
the
Scribes
and
Pharisees
,
Whatsoever
they
say
unto
you
,
doe
.
Beware
of
the
leven
of
the
Pharisees
.
Again
,
Christ
saith
,
Whosoever
came
before
me
,
were
theeves
and
robbers
,
Joh.
10.8
.
Therefore
the
Prophets
and
John
Baptist
were
theeves
and
robbers
,
if
the
shew
of
the
words
were
to
be
taken
.
Again
,
Paul
saith
,
I
became
all
unto
all
men
,
all
things
are
lawfull
for
me
,
therfore
whoredome
and
adultery
not
sinfull
for
him
.
Lastly
,
the
Anabaptists
reply
out
of
Matth.
5.37
.
Whatsoever
is
more
then
Yea
,
Yea
,
Nay
,
Nay
,
commeth
of
evill
.
Whatsoever
commeth
of
evill
,
But
swearing
being
more
then
Yea
and
Nay
,
commeth
of
evill
.
Therefore
it
is
unlawfull
.
The
Major
proposition
we
deny
:
Good
Lawes
and
Magistracie
are
of
evill
manners
.
The
use
of
many
things
is
pure
and
good
,
So
much
for
the
second
use
of
the
first
point
.
For
Caution
,
Truth
,
Righteousnesse
,
Judgement
;
1.
In
truth
;
i.
our
mind
must
agree
with
our
mouth
,
which
confutes
Papisticall
equivocations
,
and
mentall
reservations
.
It
is
naught
of
it selfe
to
lie
;
but
this
naughtinesse
is
doubled
by
putting
to
an
oath
,
saith
Musculus
.
2.
In
justice
;
An
example
hereof
we
have
in
David
,
The
contrary
we
see
in
Herod
,
who
performed
a
wicked
oath
with
greater
wickednesse
,
in
giving
John
Baptists
head
,
which
was
more
worth
then
all
his
Kingdome
,
doing
a
work
of
supercrogation
to
merit
Hell
,
seeing
he
promised
to
keep
his
oath
only
to
the
losing
of
half
his
Kingdome
.
3.
In
judgment
;
i.
reverently
,
holily
,
deliberately
,
The
Romans
had
an
use
that
he
that
would
sweare
by
Hercules
,
should
go
forth
of
the
doores
and
be
well
advised
,
and
take
some
pause
before
he
swear
:
For
they
held
that
Hercules
did
swear
but
once
in
all
his
life
,
and
that
was
to
the
son
of
King
Augeas
.
This
deliberation
in
their
Idolatrous
oaths
,
should
admonish
Christians
to
be
well
advised
in
swearing
by
the
Name
of
God
.
An
oath
was
brought
in
among
men
for
necessity
,
and
at
first
to
be
laid
on
men
as
a
punishment
,
when
one
could
not
be
believed
by
another
upon
his
bare
word
;
yet
now
it
is
not
restrained
so
much
for
it self
,
as
for
the
evills
that
do
ensue
thereby
.
And
so
little
shall
suffice
to
have
been
spoken
concerning
the
truth
and
use
of
the
first
Doctrine
:
Rightly
to
sweare
,
is
to
sanctifie
Gods
name
,
and
shall
by
him
certainly
be
rewarded
;
gathered
out
of
the
affirmative
part
of
this
third
Precept
.
Now
we
are
to
consider
this
second
Position
(
as
the
chiefe
aim
and
end
of
my
meditations
,
opposing
the
bent
of
this
sinfull
swearing
age
)
that
,
Sinfull
swearing
,
though
by
man
it
be
not
,
yet
by
God
shall
it
severely
be
punished
.
If
prophane
,
Pharisaicall
,
Hypocriticall
persons
shall
be
punished
,
then
also
shall
swearers
;
but
prophane
,
&c.
shall
,
&c.
Ergo.
Swearers
are
prophane
persons
,
Eccles.
9.2
.
Pharisaicall
persons
,
Matth.
If
any
among
you
seeme
to
be
religious
,
and
refraineth
not
his
tongue
(
as
no
rash
swearer
doth
)
that
man
deceives
himself
,
and
his
Religion
is
in
vain
.
Where
there
is
such
a
beginning
as
sinfull
swearing
,
there
cannot
but
follow
such
a
bitter
conclusion
,
as
shall
severely
be
punished
.
Now
before
it
comes
by
God
to
be
punished
,
it
comes
among
men
to
be
questioned
,
what
is
sinfull
swearing
,
and
what
is
not
.
You
have
heard
in
the
former
Doctrine
,
what
is
not
sinfull
swearing
;
to
swear
in
truth
,
righteousnesse
,
judgment
.
Jer.
4.2
.
Now
to
sweare
sinfully
,
is
to
sweare
,
either
-
1.
Lightly
,
without
colour
of
cause
.
-
2.
Rashly
,
without
regard
of
the
matter
what
,
or
the
Majesty
of
God
before
whom
.
-
3.
Falsly
,
in
favour
to
another
,
or
for
profit
to
our selves
,
without
respect
to
truth
;
whereunto
we
should
be
most
favourable
,
because
this
alone
in
the
end
will
prove
to
be
most
profitable
.
-
4.
Commonly
,
without
distinction
of
oathes
from
words
.
-
5.
Vnlawfully
,
by
either
-
1.
Leaving
Gods
Name
.
-
2.
Joyning
another
with
it
.
-
6.
Slavishly
,
by
the
creatures
,
making
them
Lords
which
are
but
servants
,
Heb.
6.16
.
As
,
by
this
light
,
Sun
,
fire
,
bread
,
drinke
,
heaven
,
earth
,
&c.
-
7.
Heathenishly
,
by
the
gods
of
the
Gentiles
,
-
8.
Superstitiously
,
as
,
by
the
Rood
,
Masse
,
Saint
Mary
,
Saint
Anne
,
&c.
-
9.
Ridiculously
,
as
by
Lakin
,
Cock
and
Pye
,
&c.
-
10.
Hellishly
,
as
by
Gods
Body
,
Blood
,
Heart
,
Soule
,
Wounds
,
Armes
,
Nails
,
Fast
,
life
,
Iesus
,
Lord
,
Passion
of
God
,
&c.
The
uses
that
we
may
make
of
this
second
doctrine
,
shall
be
:
-
1.
For
the
reproof
of
the
offenders
.
-
2.
For
the
removall
of
the
objections
usually
alledged
for
swearing
.
-
3.
For
direction
,
to
use
the
means
for
the
abandoning
of
the
same
.
-
4.
For
incitation
,
to
hearken
to
the
motives
for
the
abhorring
this
sin
.
-
5.
For
exhortation
to
Ministers
and
Magistrates
,
to
oppose
chiefly
this
sin
.
-
6.
For
imitation
,
to
imitate
God
in
the
reproof
and
punishment
thereof
.
Of
all
these
in
order
,
with
the
change
of
the
fourth
into
the
place
of
the
third
.
1.
This
may
justly
be
for
a
reprehension
of
,
the
land
did
mourn
in
Jeremies
time
,
If
ever
,
in
Hoseabs
time
the
Lord
had
,
then
much
more
now
hath
the
Lord
a
controversie
with
the
inhabitants
of
the
land
,
Truth
,
Mercie
,
Knowledge
;
superfluities
of
swearing
,
lying
,
&c.
-
1.
No
truth
;
in
heart
or
tongue
.
-
2.
No
mercie
;
in
hand
or
work
.
-
3.
No
knowledge
;
in
head
or
will
.
Therefore
they
breake
forth
for
want
of
truth
,
by
swearing
and
lying
:
For
want
of
mercie
,
by
killing
and
stealing
:
For
want
of
knowledge
,
by
adultery
:
and
one
bloody
sin
toucheth
another
.
The
foundation
of
all
these
sinnes
is
want
of
truth
,
and
the
first
head
of
this
monster
of
the
body
of
sin
that
appeareth
,
is
swearing
.
And
this
Serpent
having
got
in
her
head
by
swearing
,
the
rest
of
the
body
will
easily
glide
in
after
.
Neither
is
there
care
of
making
and
executing
Lawes
,
either
publickly
in
the
land
,
1.
For
fear
the
Housholders
,
Masters
,
Parents
,
or
Magistrates
should
make
a
net
to
catch
themselves
.
2.
Or
for
feare
there
are
not
enough
innocent
to
punish
the
offenders
:
so
great
is
the
multitude
of
them
.
So
farre
are
the
Magistrates
from
drawing
the
sword
of
justice
and
punishment
against
swearers
,
that
they
scarce
dare
touch
them
with
the
scabbard
of
reprehension
.
Sanpaulinus
but
for
reproving
a
man
for
swearing
,
p.
904.
Gentry
.
was
by
the
Papists
suspected
to
be
a
Lutheran
,
and
thereupon
examined
,
condemned
,
burned
.
The
Gentry
also
are
much
infected
with
this
sin
,
and
why
?
1.
It
is
a
grace
unto
their
speech
.
They
thus
gracing
themselves
,
to
disgrace
their
creator
,
doe
glory
in
their
shame
,
and
their
end
will
be
damnation
.
2.
Or
it
is
an
argument
of
their
valour
,
For
indeed
it
falls
out
oft
,
If
any
of
the
Gentry
,
or
serving-men
do
abstain
from
swearing
,
hee
is
among
his
outward
equals
,
and
daily
associates
,
accounted
a
shallow
fellow
,
a
sober
,
dry
,
plain
,
down-right
Civillian
,
an
enemy
to
gallantry
,
a
crosser
of
the
times
,
an
unconformitant
to
the
custome
of
great
men
,
and
in
a
word
,
as
an
Owle
among
birds
wondred
at
;
look
what
an
Asse
is
among
a
sort
of
Apes
,
the
same
is
he
among
his
equalls
and
fellowes
.
They
think
that
serving
man
not
worthy
to
wear
a
Livery
,
that
cannot
face
out
the
matter
with
plentie
and
variety
of
oathes
:
He
that
can
soonest
sweare
,
and
give
the
first
blow
,
is
thought
fittest
to
doe
the
best
service
to
a
Gentleman
.
Whereas
there
are
three
wayes
to
confirme
our
speech
,
scil.
Affirmation
,
Asseveration
,
and
an
Oath
;
Men
commonly
make
that
the
first
,
which
the
Lord
hath
appointed
the
last
bound
of
speech
,
and
resuge
for
upholding
the
truth
.
I
have
knowne
(
saith
Musculus
,
So
farre
Musculus
in
his
tract
of
oathes
.
As
no
person
almost
;
so
no
place
is
free
from
Oathes
.
Goe
into
the
Court
,
you
would
think
you
are
come
into
a
schoole
of
blasphemy
.
Goe
into
the
Citie
,
you
will
imagine
you
are
come
among
their
scholars
,
who
having
learned
this
lecture
of
impiety
,
are
now
repeating
it
over
,
that
they
may
grow
more
perfect
.
Come
into
the
Countrey
,
and
you
shall
see
the
silliest
are
wise
enough
to
this
evill
,
and
that
the
rudest
in
speech
can
be
eloquent
in
blasphemy
:
As
though
howsoever
they
are
excelled
by
Courtiers
in
bravery
of
apparell
,
and
by
Citizens
in
abundance
of
wealth
,
yet
they
disdain
they
should
surpasse
them
in
bravery
of
swearing
,
and
in
variety
of
new
fashioned
oathes
.
Thirdly
,
no
time
seems
exempt
from
this
hideous
sin
.
Are
men
merry
?
Oathes
flie
out
as
the
musick
of
their
mirth
.
Are
they
earnest
in
gaming
,
or
in
bargaining
?
Oathes
are
the
period
,
if
not
the
preface
to
their
speeches
,
and
thesealers
to
every
bargain
;
seeking
to
gain
the
world
,
and
to
lose
their
souls
.
Are
they
purposed
to
perpetrate
any
wickednesse
?
They
confirm
their
purpose
with
bloody
oathes
,
as
if
God
were
a
surety
for
their
sin
.
As
by
much
labour
the
hand
is
hardened
,
that
it
hath
no
sense
of
labour
:
so
much
swearing
causeth
such
a
brawny
skin
of
senselesnesse
to
over-spread
the
memory
,
heart
and
conscience
of
the
swearer
,
that
he
swears
oft-times
at
unawares
;
and
having
sworn
,
hath
no
remembrance
of
his
oath
,
much
lesse
repentance
for
his
sinne
.
Fourthly
as
there
is
universality
,
so
also
variety
of
new
fashioned
oathes
.
As
men
take
pride
in
strange
kinds
of
apparell
,
so
also
of
new
fashioned
oathes
.
As
some
try
their
wits
in
the
invention
of
new-fangled
attires
;
so
many
limbs
of
Satan
devise
unheard-of
oathes
,
that
by
this
varietie
they
may
take
away
all
saciety
of
swearing
,
&
keep
themselves
unglutted
with
the
common
use
of
the
same
oaths
:
Sometime
swearing
,
and
that
commonly
by
the
dreadfull
name
of
God
himselfe
,
by
his
life
,
soule
,
body
,
heart
,
wounds
,
blood
:
Sometime
by
the
Lord
Jesus
,
by
Christ
,
heaven
,
aire
,
Sun
,
light
,
Masse
,
Rood
,
our
Lady
,
Saint
Mary
,
Saint
Anne
:
Sometime
by
my
soule
,
this
silver
,
crosse
of
the
coin
,
by
these
ten
bloody
bones
,
hand
,
bread
,
drinke
,
faith
,
troth
:
Sometime
mincing
their
oathes
,
at
if
God
could
not
espy
them
,
when
as
men
may
;
as
,
by
Dickins
,
Maskins
,
s'lid
,
burlady
,
s'foot
,
by
my
fay
,
by
St
Tan
,
yea
Mary
,
by
yea
and
by
nay
:
Doubtlesse
there
is
a
God
that
judgeth
the
earth
.
Swearing
is
now
in
the
eare
,
which
before
was
in
the
blade
:
the
regions
being
now
white
,
and
this
sin
grown
to
be
ripe
and
yellow
,
what
remaineth
,
but
that
we
look
for
the
Angel
of
the
Lord
shortly
to
thrust
in
his
sickle
?
Ministers
they
may
take
up
the
complaint
of
children
in
the
market-place
,
Luke
7.32
.
We
have
piped
unto
you
,
and
yee
have
not
daunced
;
wee
have
mourned
unto
you
,
&
ye
have
not
wept
:
the
joyful
promises
have
beene
proposed
,
whereby
you
might
be
allured
;
the
dolefull
threatnings
have
been
delivered
,
whereby
you
might
be
deterred
from
this
sin
,
and
yet
all
in
vain
.
And
what
then
?
Is
the
whole
body
of
this
Land
full
of
sores
and
corruptions
,
and
shall
we
cease
to
use
more
and
sharper
corrasives
to
cure
?
Do
men
lie
,
continue
and
delight
in
sleeping
in
this
sin
,
and
shall
not
wee
sound
out
the
trumpet
of
Gods
threatnings
the
more
loudly
?
shall
we
with
the
false
Prophets
,
speak
pleasing
things
,
sowing
pillows
under
mens
arm-holes
,
saying
,
Swearing
is
no
sin
;
or
but
a
small
one
?
no
surely
,
for
this
is
neither
good
for
us
,
nor
for
them
;
not
for
us
,
saith
St
Paul
,
There
is
a
woe
to
us
,
if
we
preach
not
the
Gospel
,
Peace
,
Peace
,
no
peace
at
all
.
The
calmest
sunshine
doth
less
purifie
the
aire
then
the
terriblest
thunder
and
lightening
:
the
pleasantest
potion
doth
seldom
purge
so
kindly
,
as
the
bitterst
pill
:
so
words
that
to
the
ear
are
the
sweetest
,
are
not
alwayes
to
the
heart
the
wholsomest
.
Therefore
every
one
of
us
that
are
Chirurgions
of
souls
,
have
need
to
cut
and
launce
this
festred
sore
of
swearing
:
though
patients
are
impatient
,
and
smart
at
the
quick
;
and
wee
our selves
indure
with
Moses
murmuring
,
with
Micaiah
smiting
,
with
Jeremy
imprisoning
,
with
John
Baptist
beheading
,
even
for
the
striking
at
the
root
of
this
sin
,
of
many
other
most
haynous
,
of
all
other
most
common
,
as
a
general
Leprosie
,
over-spreading
the
whole
body
of
this
Nation
from
the
Cedar
to
the
Shrub
,
from
the
highest
to
the
lowest
,
from
the
richest
to
the
poorest
,
from
the
mightiest
to
the
meanest
.
If
the
Cards
run
against
them
,
they
will
be
avenged
,
their
tongues
shall
run
as
fast
against
God
:
if
they
are
crost
in
drinking
of
healths
,
in
dice
,
in
hawking
,
in
hunting
,
or
any
other
pleasures
that
are
dearest
to
them
,
they
will
curse
God
in
his
honour
,
which
is
dearest
to
him
.
What
mind
can
but
grieve
to
conceive
it
?
What
heart
but
bleed
to
think
upon
it
?
What
eye
but
weep
to
see
it
?
What
eare
but
tingle
to
heare
it
?
But
let
them
continue
to
set
their
tongues
against
heaven
,
heaven
will
send
down
thunderbolts
against
them
;
if
they
often
dash
against
Christ
,
and
will
take
no
warning
,
at
length
Christ
will
fall
upon
them
,
If
they
escape
the
hands
of
men
,
the
Lord
surely
will
not
hold
them
guiltlesse
that
take
his
Name
in
vain
.
And
,
it
is
a
fearfull
thing
to
fall
into
the
hands
of
God
.
Though
the
lawes
of
men
have
but
meanly
provided
against
this
transgression
,
and
doe
slowly
punish
it
,
men
being
scarce
so
much
offended
when
Gods
name
is
abused
,
as
when
their
own
credit
is
questioned
;
Yet
when
the
Lion
hath
roared
,
who
will
not
feare
?
Amos
3.8
.
When
the
Lord
hath
threatned
certain
vengeance
,
who
will
not
be
terrified
from
this
unpleasing
,
unprofitable
sin
;
seeing
though
other
sinners
grow
bold
on
Gods
patience
,
and
their
heart
is
fully
set
in
them
to
doe
evill
,
because
sentence
against
an
evill
work
is
not
executed
speedily
,
Eccles.
8.11
.
yet
their
judgment
sleepeth
not
that
offend
in
this
kind
,
but
vengeance
is
against
them
on
the
way
?
The
zeal
of
the
Lord
will
hasten
,
and
bring
this
thing
to
passe
.
-
1.
That
honour
thereby
may
bee
given
to
God
.
-
2.
That
the
mouth
of
all
wickednesse
may
be
stopped
.
-
3.
That
others
might
feare
because
of
the
judgement
;
because
by
their
cursed
and
hellish
oathes
they
have
been
the
occasions
of
,
-
1.
Great
griefe
to
the
godly
.
-
2.
Great
scandall
to
the
weak
.
-
3.
Great
hardening
to
the
wicked
.
Therefore
doth
he
so
severely
threaten
those
that
in
this
kind
so
sacrilegiously
rob
him
of
his
glory
.
Which
he
will
perform
though
the
wicked
dream
otherwise
:
-
1.
Surely
:
For
the
mouth
of
the
Lord
hath
spoken
it
in
thunder
and
lightning
,
Exod.
19.16
.
-
2.
Swiftly
:
For
he
will
be
a
swift
witnesse
against
all
such
impiety
,
Mal.
3.5
.
-
3.
Severely
:
for
he
will
not
spare
in
the
day
of
vengeance
.
God
will
make
his
plagues
wonderfull
against
this
sin
:
his
curse
shall
overtake
the
Swearer
and
Blasphemer
in
their
souls
,
and
in
their
bodies
,
in
their
persons
and
posterity
,
-
1.
In
many
examples
contained
in
humane
writings
.
-
2.
In
many
examples
recorded
in
the
word
.
-
3.
In
many
examples
obvious
in
the
world
.
But
what
hath
the
swearer
nothing
to
say
for
himselfe
,
why
sentence
of
condemnation
should
not
passe
against
him
?
Let
him
speak
for
himselfe
whether
guilty
or
not
guilty
.
The
particulars
of
which
justification
,
deniall
,
or
excuse
,
let
us
in
the
next
use
heare
,
and
see
,
whether
laid
in
the
balance
of
the
Sanctuary
,
they
prove
weighty
enough
to
weigh
downe
the
force
and
solidity
of
this
sentence
definitive
,
The
Lord
will
not
hold
him
guiltless
that
taketh
his
name
in
vain
.
The
second
use
then
is
to
remove
the
light
and
slight
objections
all
edged
for
this
sin
;
I
sweare
that
which
is
true
.
Swearing
either
by
the
body
of
God
,
which
tempts
to
blasphemy
;
or
by
the
wounds
of
Christ
,
to
irreverence
;
are
mortall
sins
,
though
it
be
true
which
is
sworn
.
We
are
commanded
not
only
not
to
take
up
Gods
name
falsly
,
but
not
vainly
,
idlely
,
when
the
matter
is
not
worth
proving
by
oath
.
And
he
that
usually
sweareth
vainly
,
shall
now
and
then
swear
falsly
.
I
forbeare
great
oathes
,
as
by
the
name
of
God
,
or
by
the
blood
or
wounds
of
Christ
,
I
sweare
but
little
oathes
;
by
this
light
,
by
this
bread
,
by
mackins
,
by
my
troth
,
our
Lady
,
&c.
As
the
begger
is
alwayes
peecing
and
mending
his
garments
there
where
is
the
greatest
breach
;
He
that
useth
to
pilser
small
things
,
Again
,
the
wages
of
sin
,
He
that
abuseth
Gods
Saints
,
hath
not
humility
;
he
that
refuseth
the
manifest
truth
of
Gods
revealed
will
,
hath
not
knowledge
,
as
the
blessing
of
God
.
He
hath
not
zeal
or
desire
of
Gods
glory
,
that
blasphemeth
Gods
name
,
nor
Religion
,
that
refraineth
not
his
tongue
,
James
1.26
.
&
2.10
.
A
little
leaven
leaveneth
the
whole
lump
of
pure
dough
;
a
little
fire
kindleth
a
great
flame
;
a
little
Colloquintida
spoileth
a
whole
pot
of
pottage
;
little
wedges
make
way
for
great
;
small
thieves
enter
to
open
doors
for
great
;
a
little
leak
unstopped
,
drowneth
the
whole
Ship
and
passengers
therein
.
He
that
commonly
sweares
small
oaths
,
seldome
maketh
conscience
of
greater
oaths
.
I
have
been
accustomed
so
long
to
swear
,
that
I
cannot
easily
leave
it
.
Then
every
sin
might
be
excused
.
Any
sin
,
the
more
common
and
continuall
it
is
,
the
more
liable
it
is
to
punishment
.
Thou
hast
been
accustomed
to
it
,
it
s
all
one
,
as
if
a
thief
should
desire
to
be
excused
,
because
he
hath
been
accustomed
to
steal
,
and
he
cannot
alter
his
custome
herein
.
Would
an
earthly
Judge
excuse
such
a
shameless
malefactor
?
If
thou
canst
not
alter
thy
custome
by
repentance
,
God
can
,
and
will
alter
it
by
punishment
.
Prescription
is
no
plea
against
the
King
:
much
less
can
long
customes
plead
for
vain
swearing
with
the
Lord
,
to
whom
a
thousand
yeers
are
but
as
yesterday
.
Yea
,
Time
which
pleads
voluntarily
for
continuance
of
things
lawfull
,
will
take
no
fee
to
plead
for
an
evill
use
.
Hath
this
custome
lasted
long
?
it's
more
then
time
it
were
abrogated
;
age
is
an
aggravation
to
sin
.
If
it
be
once
gray-headed
,
it
deserveth
sharper
opposition
,
&
speedier
expulsion
.
To
say
,
I
will
swear
,
because
I
have
done
so
,
is
perilous
and
impious
presumption
;
Continuance
can
nomore
make
swearing
lawfull
,
then
the
author
of
sin
,
no
devill
.
If
thou
hast
once
sinned
,
it
is
too
much
;
if
oft
,
wo
be
to
thee
,
if
the
iteration
of
thy
offence
cause
boldness
,
and
not
rather
sorrow
,
more
detestation
;
wo
be
to
thee
and
thy
sin
,
if
thou
be
not
the
better
because
thou
hast
sinned
.
I
shall
not
be
believed
unless
I
sweare
;
therefore
it
is
for
the
maintenance
of
my
credit
.
Wilt
thou
go
to
hell
,
and
deprive
thy self
of
heaven
,
Thou
shalt
not
be
believed
?
Because
there
is
in
thy
tongue
no
trust
,
If
thou
wilt
be
believed
without
an
oath
,
observe
the
Apostles
practice
;
Endeavour
to
keep
a
good
conscience
towards
God
and
man
,
Act.
24.16
.
If
wee
walk
unblameable
in
our
lives
;
if
wee
so
highly
value
truth
,
that
we
sell
it
at
no
rate
;
if
we
keep
touch
,
and
observe
promises
,
though
to
our
hinderance
;
our
word
,
even
in
our
weightiest
bufinesse
will
be
credited
,
and
need
no
superiour
confirmation
:
for
it
is
not
the
oath
which
gives
credit
to
the
man
,
but
the
man
to
the
oath
.
Vse
but
a
while
to
speak
the
truth
without
an
oath
,
and
thou
shalt
finde
no
lack
of
thy
oaths
,
for
thy
bare
word
shall
be
taken
by
it self
;
otherwise
thou
art
like
an
ill
credited
borrower
,
And
surely
such
banckrupt
security
,
rather
disgraceth
then
helpeth
thee
:
oaths
being
the
common
sureties
of
the
basest
people
,
even
the
scum
of
highwayes
,
Alehouses
and
Taverns
.
I
presently
knock
my
breast
and
say
,
God
forgive
me
to
swear
.
Oh
blindness
,
worthy
to
be
pityed
,
were
it
not
wilfully
affected
!
Is
this
the
mends
thou
makest
,
hypocritically
to
smite
thy
breast
for
piercing
thy
Saviour
?
Is
this
a
Prayer
acceptable
to
God
,
or
like
to
return
with
fruit
into
thybosome
,
when
thou
askest
forgiveness
with
a
purpose
still
to
offend
?
Thou
desirest
this
pardon
as
a
priviledge
,
by
verte
whereof
thou
mayst
securely
go
on
in
thy
sin
.
Is
this
repentance
,
to
smite
the
breast
,
when
in
the
mean
while
the
heart
is
not
smitten
?
Then
and
there
is
true
contrition
for
sin
,
when
and
where
there
is
stedfast
resolution
against
,
and
speedy
reformation
from
the
same
.
I
mean
no
mischief
,
I
think
no
harm
in
my
ordinary
swearing
,
and
therfore
I
hope
God
wil
pardon
me
for
it
.
There
was
sometimes
a
controversie
betwixt
Scotland
and
Ireland
for
a
certain
Isle
between
them
both
,
Thou
thinkest
no
hurt
thou
sayest
,
yet
thou
dost
hurt
in
grieving
Gods
Spirit
,
offending
the
godly
,
hardening
the
wicked
,
and
kindling
Gods
wrath
.
Thou
denyest
God
,
and
servest
Satan
,
and
yet
is
no
man
hurt
?
Thou
undoest
thy self
,
soul
and
body
,
house
and
posterity
;
and
yet
is
no
man
hurt
?
How
possibly
can
he
be
guiltless
that
is
cause
of
his
own
condemnation
?
Thy
meaning
is
good
thou
sayest
.
Out
of
the
abundance
of
the
heart
the
mounth
speaketh
:
When
God
cometh
to
judge
the
world
,
hee
will
pass
the
sentence
not
according
to
our
secret
thoughts
,
but
according
to
our
words
and
works
.
By
thy
words
thou
shalt
be
justified
,
and
by
thy
words
condemned
,
Mat.
12.37
.
That
excuse
which
would
seem
frivolous
to
a
mortall
man
,
will
never
go
currant
with
the
just
Judge
of
heaven
and
earth
.
Now
what
Prince
hearing
himself
abused
to
his
face
by
the
reprochfull
words
of
his
base
subjects
,
would
admit
of
such
an
excuse
,
Whatsoever
hee
spake
with
his
mouth
,
yet
he
thought
no
ill
in
his
heart
?
And
will
not
God
,
think
we
,
be
as
jealous
of
his
glory
,
which
is
most
deare
to
him
,
as
an
earthly
King
?
doth
not
he
say
,
He
will
not
hold
them
guiltless
that
taketh
his
name
in
vain
?
I
do
but
as
the
most
do
,
it
s
the
common
custome
of
all
,
some
few
excepted
,
who
are
more
precise
then
wise
,
and
but
too
scrupulous
about
every
trifle
.
By
this
thou
mayst
excuse
any
sin
,
to
follow
a
multitude
in
that
which
is
evill
,
or
to
fashion
our selves
like
to
this
world
,
Common
use
in
any
sin
doth
not
extenuate
,
but
aggravate
Gods
wrath
,
and
increase
mans
punishment
:
Broad
is
the
way
that
leadeth
to
destruction
;
narrow
is
the
way
that
leadeth
to
life
,
and
Christians
may
yet
walk
in
it
without
crowding
,
the
company
is
so
small
.
After
the
doings
of
the
land
of
Egypt
,
or
after
the
doings
of
the
land
of
Canaan
,
yee
shall
not
do
.
Be
yee
not
as
your
forefathers
,
Zach.
1.4
.
A
custome
without
truth
,
saith
Cyprian
,
is
an
old
errour
;
therefore
leaving
the
errour
,
let
us
follow
the
truth
.
If
Christ
alone
is
to
be
heard
,
Mat.
16.
wee
ought
not
to
mark
what
any
man
before
us
thought
best
to
be
done
,
but
what
Christ
did
first
,
who
is
before
all
men
.
When
the
truth
,
is
once
come
to
light
,
saith
St.
Augustine
,
Let
the
custome
give
place
to
the
truth
:
for
Peter
also
,
who
did
circumcise
,
gave
place
to
Paul
,
preaching
the
truth
.
Seeing
then
Christ
is
the
truth
,
wee
ought
rather
to
follow
Christ
,
then
the
custome
and
examples
of
others
.
If
thou
laiest
against
me
the
custome
of
others
,
saith
St.
Gregory
,
I
lay
against
thee
Christ
,
who
is
the
way
,
the
truth
,
and
the
life
,
Joh.
14.
I
confess
it
to
be
a
sin
,
only
I
am
moved
now
and
then
thereto
through
anger
,
when
I
am
thus
and
thus
crost
,
offended
,
wronged
,
which
would
make
a
very
Saint
to
swear
?
Thou
mightest
better
say
a
mad
man
,
If
I
do
evill
,
thou
sayest
,
the
fault
is
theirs
that
do
provoke
mee
,
I
am
but
the
Instrument
:
their
fault
is
the
greater
that
have
made
me
faulty
.
True
,
they
are
in
fault
for
provoking
thee
,
yet
in
matters
of
offence
,
the
accessary
is
liable
to
offence
and
punishment
as
well
as
the
principall
.
The
Serpent
was
but
the
Instrument
,
abused
by
Satan
to
deceive
man
,
yet
in
the
punishment
the
Serpent
hath
his
doom
as
well
as
the
devill
.
If
wicked
men
cross
thy
humour
,
do
not
thou
in
revenge
set
up
the
flag
of
defiance
against
heaven
;
Suffer
rather
,
oh
suffer
the
fire
of
thy
surious
passion
to
be
quenched
by
the
water
of
this
godly
meditation
,
saying
thus
with
thy self
;
Am
I
greater
then
Philip
that
mighty
Macedonian
?
yet
he
was
wronged
by
the
rongue
of
a
Peasant
,
and
would
not
take
notice
of
it
.
Am
I
greater
then
Augustus
,
who
had
the
taxing
of
the
whole
world
?
yet
he
was
content
to
winck
at
the
tongue
that
taxed
him
.
Why
should
I
be
incensed
with
a
few
evill
or
idle
words
?
Many
have
pardoned
their
enemies
,
shall
I
not
forgive
these
that
may
be
my
friends
?
If
hee
be
a
youth
,
or
an
old
man
that
hath
thus
crossed
or
provoked
mee
,
his
age
may
excuse
him
;
if
a
woman
,
her
sex
;
if
a
stranger
,
his
liberty
;
if
a
familiar
,
his
acquaintance
may
seem
to
priviledge
him
.
Hath
he
thus
once
offended
?
it
may
be
he
hath
often
pleased
:
Hath
hee
thus
often
offended
?
we
may
the
more
better
endure
that
to
which
wee
have
been
long
inured
.
Is
he
a
friend
?
hee
did
that
the
would
not
;
is
hee
an
enemy
?
hee
hath
done
no
more
then
we
might
well
expect
.
If
he
be
wise
,
let
me
yeeld
to
him
;
if
a
fool
,
let
mee
pardon
him
;
the
very
best
are
not
without
blemishes
,
none
so
faultless
but
may
fail
;
let
me
not
do
this
great
evill
against
my
God
,
for
a
little
imaginary
evill
offered
me
by
man
.
If
man
have
wronged
mee
once
,
let
mee
not
wrong
my self
again
;
If
man
have
wronged
me
in
my
name
,
let
me
not
wrong
my self
more
by
avenging
on
God
,
in
wronging
him
in
his
name
,
which
is
so
precious
,
great
and
fearfull
:
so
should
I
adde
sin
to
sin
,
my
sin
to
the
sin
of
mine
adversary
;
so
should
I
derogate
from
Gods
prerogative
;
Vengeance
is
mine
,
and
I
will
repay
;
so
should
I
disobey
Gods
Precepts
,
Bless
those
that
curse
,
pray
for
those
that
persecute
,
overcome
evill
with
goodness
,
sinfulness
with
suffering
;
so
should
I
hasten
mine
own
destruction
,
in
pulling
down
vialls
of
wrath
upon
mine
own
head
,
in
stead
of
lastening
mine
enemies
salvation
,
by
heaping
coals
of
fire
upon
his
head
;
so
shall
I
not
only
retain
man
to
be
mine
enemy
,
who
could
do
nothing
without
Gods
speciall
permission
,
but
purchase
God
also
mine
adversary
,
who
is
a
consuming
fire
,
able
to
destroy
body
and
foul
,
and
cast
both
into
destraction
.
It
's
a
grace
to
my
speech
,
it
seems
more
eloquent
,
and
my self
the
greater
gallant
.
It
is
Pharasaicall
to
desire
the
praise
of
men
more
then
the
praise
of
God
.
That
credit
is
deare
bought
that
is
gained
in
pawning
thy
soul
unto
the
Devill
:
It
is
sorie
reputation
that
is
gained
by
transgression
.
Woe
be
to
that
eloquence
which
robbeth
God
of
his
glory
and
preheminence
,
it
's
loathsome
in
his
eyes
,
harsh
in
his
cares
,
stinking
in
his
nostrills
.
It
is
a
grace
to
thy
speech
to
disgrace
him
that
gave
it
?
Thou
manifestest
thy self
to
be
no
gallant
,
but
a
servant
and
slave
to
Satan
the
Prince
of
darknesse
.
By
swearing
thou
settest
these
things
as
Lords
above
thee
,
which
God
hath
appointed
as
servants
to
thee
,
as
the
Sun
,
light
,
fire
,
bread
,
drink
,
&c.
For
men
sweare
by
him
that
is
greater
then
themselves
,
Heb.
6.16
.
Therfore
swearing
by
the
creatures
,
thou
inthrallest
thy selfe
to
thy
very
servants
.
Faith
and
troth
likewise
are
the
chiefest
jewels
of
a
Christian
;
thou
therefore
swearing
by
these
,
dost
not
hereby
gain
credit
,
but
proclaimest
thy selfe
a
very
bankrupt
in
grace
,
in
laying
thy
best
Jewell
to
pawn
for
everie
trifle
.
I
find
swearing
enjoyned
by
God
himselfe
as
a
part
of
his
worship
:
[
Thou
shalt
feare
the
Lord
thy
God
,
and
serve
him
,
and
sweare
by
his
Name
:
Every
one
that
sweareth
by
him
shall
glory
.
]
Hereby
thou
shewest
thy selfe
a
grosse
hypocrit
,
That
mouth
that
speaketh
lies
shall
be
stopped
,
if
not
by
man
,
yet
surely
by
God
himselfe
.
As
for
that
in
Deut.
6.13
.
the
Text
is
no
commandment
to
sweare
;
for
then
they
that
sweare
most
,
should
be
most
holy
and
religious
men
(
as
many
of
the
Jewes
thought
and
taught
by
occasion
of
that
place
,
as
Willet
on
Exod.
noteth
)
but
loyuitur
expermissione
,
by
way
of
permission
,
that
when
one
is
to
sweare
,
When
evil
things
,
saith
he
,
began
to
increase
in
the
world
,
when
there
was
a
confusion
in
every
place
,
when
all
faith
was
lost
,
&
unfaithfulness
reigned
,
then
began
the
Infidels
(
seeing
one
would
not
trust
or
beleeve
another
)
in
matters
of
controversie
to
call
upon
their
Gods
for
witnesses
,
protesting
they
spake
the
truth
,
seeing
they
called
their
Gods
to
witnesse
in
the
matter
(
whom
to
name
they
thought
it
not
lawfull
,
but
in
grave
and
weighty
matters
)
and
by
this
means
obtained
they
faith
one
of
another
.
Now
for
a
smuch
as
God
had
selected
the
Israelites
from
the
Gentiles
,
to
be
his
peculiar
people
,
and
would
by
no
means
that
in
any
point
they
should
follow
the
wickednesse
of
the
Gentiles
,
he
gave
a
commandement
unto
them
,
that
in
all
matters
of
controversie
,
and
in
such
affairs
as
should
make
for
his
glory
,
they
should
not
call
any
of
those
false
gods
whom
the
Ethnicks
worshipped
,
unto
witnesse
,
as
to
sweare
by
their
names
:
But
to
call
him
to
witnesse
,
and
to
sweare
by
his
name
,
and
so
every
one
to
beleeve
another
for
the
reverence
and
honour
that
they
owe
to
his
most
great
,
fearfull
,
holy
,
blessed
,
glorious
name
.
I
sweare
by
good
things
,
as
by
God
the
creator
of
all
,
by
Christ
the
Redeemer
of
Man
:
our
Lady
the
mother
of
the
Messias
,
Sunne
,
the
light
of
the
world
,
Fire
,
Gods
Angel
,
&c.
This
makes
thy
sin
the
greater
;
I
see
others
doe
worse
,
that
are
yet
so
precise
,
that
they
will
not
sweare
an
oath
.
Thou
shouldst
not
be
so
much
glad
that
others
are
bad
,
If
others
goe
to
hell
one
way
,
it
may
not
excuse
thee
to
goe
to
hell
another
way
:
they
must
answer
for
their
sin
,
and
thou
for
thine
.
That
soule
that
sinneth
,
shall
die
.
It
should
be
a
small
encouragement
unto
thee
to
leap
into
the
fire
or
water
,
because
thou
seest
another
burnt
or
drowned
before
thy
face
.
Their
and
thy
sin
must
be
forsaken
,
before
their
or
thy
soul
can
be
saved
.
Thus
have
you
heard
and
seen
the
many
severall
objections
and
excuses
for
the
maintaining
or
extenuating
of
rash
and
ordinary
swearing
,
and
the
same
also
taken
away
,
that
the
ship
of
thy
soule
may
not
be
splitted
by
falling
upon
any
of
the
former
rockes
.
Now
to
the
end
thou
mayest
wholly
be
won
,
and
prevailed
withall
to
the
loathing
in
thy
heart
,
and
the
leaving
in
thy
lips
,
this
no
more
common
then
dangerous
and
damnable
vice
of
swearing
;
suffer
,
oh
suffer
,
these
ensuing
arguments
and
motives
not
onely
to
swim
in
the
shallownesse
of
thy
eares
,
but
also
to
dive
into
the
depth
and
bottome
of
thy
heart
;
that
they
may
not
be
as
water
spilt
upon
the
ground
,
or
as
stones
cast
against
the
wind
;
but
may
effect
that
to
which
they
are
sent
,
preached
and
printed
,
to
wit
,
the
informing
of
thy
judgement
,
and
the
recovering
and
pulling
thy
soule
out
of
the
fire
of
this
fearfull
threatning
,
The
Lord
will
not
(
by
any
man
,
money
,
means
,
be
perswaded
to
)
hold
him
guiltlesse
that
taketh
his
Name
in
vain
;
assuring
thy selfe
that
if
thou
wilt
not
suffer
them
to
further
thy
conversion
to
thy
comfort
,
they
will
(
whether
thou
wilt
or
no
)
hasten
the
greater
measure
,
and
heavier
loads
of
the
vials
of
Gods
wrath
for
thy
finall
subversion
to
thy
remedilesse
torment
;
A
quo
libera
nos
,
Domine
.
To
perswade
by
motives
to
hate
and
eschew
this
sin
of
swearing
.
1.
Whatsoever
is
more
then
yea
and
nay
,
commeth
of
evill
,
that
is
,
We
agree
with
the
Pharisees
and
are
hypocrites
:
Again
,
If
any
man
among
you
seem
to
be
religious
,
(
as
many
seem
which
are
not
)
and
refraineth
not
his
tongue
(
as
I
am
sure
no
vain
swearer
doth
)
he
deceiveth
his
own
heart
,
and
his
religion
is
in
vain
.
Now
shall
we
hate
the
names
of
Pharisees
&
hypocrites
in
our
profession
,
and
practice
their
deeds
in
conversation
?
Absit
.
3.
It
is
an
argument
of
a
prophane
person
.
As
is
the
good
,
so
is
the
sinner
,
and
he
that
sweareth
,
as
he
that
feareth
an
oath
.
It
is
a
great
indignity
offered
to
Gods
Majesty
,
Nay
,
herein
we
deale
worse
with
God
,
then
with
a
good
suit
of
apparell
,
which
we
will
not
weare
everie
day
,
but
pretious
garments
we
will
reserve
to
be
used
on
high
dayes
;
Tiberius
brought
up
this
custome
of
speaking
to
the
Prince
by
writing
,
to
the
end
that
nothing
might
escape
the
mouth
that
were
not
well
considered
of
before
in
the
mind
.
It
was
accounted
and
punished
as
sacriledge
for
any
man
to
anoint
himselfe
with
the
holy
oyle
appointed
for
the
Tabernacle
:
And
can
they
hope
to
escape
scot-free
that
sacrilegiously
meddle
with
the
sacred
name
of
God
?
The
Jewes
had
the
name
of
God
in
such
reverence
,
on
Exod.
Buxtorf
.
Heb.
Lex
.
verb.
Iehovah
.
that
they
held
it
lawfull
for
the
high
Priest
onely
to
pronounce
the
same
,
and
that
only
in
the
Temple
,
and
then
only
when
he
blessed
the
people
.
Yea
,
among
them
the
name
of
God
was
so
reverenced
,
that
being
written
in
plates
,
it
was
lawfull
for
none
to
carry
it
but
the
high
Priest
:
But
now
as
a
thing
most
common
,
It
was
an
use
among
the
heathen
to
keep
secret
such
names
as
they
would
have
in
reverence
.
There
was
a
hidden
and
secret
name
of
the
Citie
of
Rome
,
which
is
not
now
known
,
which
they
say
by
the
decree
of
the
gods
is
kept
secret
,
and
one
Marenus
Soracius
for
naming
the
same
but
once
,
was
adjudged
to
death
.
The
name
Demogorgon
,
which
the
Gentiles
held
to
be
the
first
God
,
was
not
uttered
;
they
thought
when
he
was
named
,
the
earth
would
tremble
.
And
Lucan
writeth
how
Erito
the
Sorceresse
would
thus
adjure
the
Furies
,
that
if
they
would
not
consent
,
shee
would
name
Demogorgon
.
Thus
the
name
of
the
true
God
among
the
Jewes
,
the
names
of
false
Gods
among
the
Gentiles
,
were
highly
reverenced
:
And
if
the
Gentiles
were
thus
curious
in
not
profaning
the
names
of
their
Idols
,
it
teacheth
that
it
is
a
shame
among
Christians
irreverently
to
name
and
sweare
by
the
name
of
the
great
God
of
heaven
and
earth
.
Mercurius
Trismegistus
was
in
such
respect
among
the
Egyptians
,
that
in
reverence
of
him
it
was
not
lawfull
to
pronounce
his
name
commonly
or
rashly
.
Augustus
the
Emperour
gave
charge
to
the
Praetors
of
Rome
,
(
obsole
fieri
)
to
be
worn
threed-bare
.
Haro
,
Duke
of
Normandy
,
would
have
his
name
so
terrible
,
that
at
the
very
hearing
of
it
,
men
should
crouch
.
Now
if
the
names
of
sinfull
men
have
been
had
in
such
respect
and
reverence
,
what
reverence
may
we
think
due
to
the
name
of
God
,
which
is
,
as
one
saith
,
a
name
to
bee
feared
for
power
,
admired
for
wisedome
,
praised
for
goodnesse
:
For
this
is
a
great
God
,
and
therefore
to
be
feared
;
a
wise
God
,
and
therefore
wonderfull
;
a
good
God
,
and
therefore
praise-worthy
.
It
was
death
among
the
Egyptians
,
in
case
that
any
person
swore
by
the
health
of
Pharaoh
;
and
how
can
he
be
reputed
guiltlesse
that
sweareth
by
the
heart
,
life
,
blood
of
God
?
It
was
a
forsaking
of
the
true
God
to
sweare
by
any
other
.
How
shall
I
pardon
thee
for
this
?
(
arguing
not
any
impossibility
in
God
to
remit
,
but
a
difficultie
in
man
to
repent
for
this
sinne
)
thy
children
have
forsaken
me
,
and
sworn
by
them
that
are
no
Gods
.
Now
,
is
the
Rood
,
Masse
,
our
Lady
,
Faith
and
Troth
,
a
God
?
Shall
we
goe
under
the
name
of
Protestants
,
and
yet
by
such
swearing
proclaim
our selves
Papists
?
Shall
we
wear
King
James
his
livery
on
our
backes
,
and
the
Popes
badge
upon
our
bosoms
?
He
can
be
no
true
subject
to
the
King
on
earth
,
that
is
a
Traytor
to
the
King
of
heaven
.
They
that
sweare
by
the
sinne
of
Samaria
,
they
shall
fall
and
never
rise
again
:
A
fearfull
doom
against
swearing
by
the
Masse
,
Rood
,
&c.
For
,
Qui
jurat
,
aut
veneratur
aut
diligit
eum
,
per
quem
jurat
,
Thomas
Aquinas
,
either
we
worship
,
or
love
that
by
which
we
swear
.
I
will
cut
off
the
remnant
of
those
that
sweare
by
the
Lord
,
and
that
swear
by
Malcham
;
and
them
that
are
turned
back
from
the
Lord
:
Intimating
,
that
they
that
swear
by
any
other
but
by
God
only
,
doe
more
offend
then
they
that
sweare
by
God
;
and
that
swearing
by
another
,
they
doe
forsake
the
Lord
,
and
make
Masse
,
Lady
,
Light
,
Fire
,
Gods
instead
of
him
.
It
is
to
play
the
Traytors
not
onely
against
Christ
,
By
swearing
men
break
forth
,
therefore
shall
the
land
mourn
.
It
is
in
vain
to
make
lawes
for
the
punishing
of
foraine
foes
,
when
in
the
mean
time
wee
hatch
,
harbour
,
and
leave
unpunished
these
home-bred
Traytors
.
These
secretly
,
though
insensibly
,
are
powerfull
blasts
to
blow
up
Parliament-houses
,
are
sharp
swords
to
pierce
the
bodies
of
Prince
and
people
.
Shelomiths
sonne
,
Levit.
24.11
.
is
said
by
his
blasphemies
to
pierce
through
the
name
of
God
:
So
Rabshakeh
,
Esay
37.23
.
If
it
be
in
the
common
law
treason
to
counterfeit
the
Kings
seal
,
It
is
an
argument
,
wee
are
bastards
,
The
Author
of
Destructorium
vitiorum
tells
of
an
Harlot
who
had
three
sons
,
Divide
him
,
divide
him
,
are
not
sons
,
but
bastards
;
not
Sheep
,
but
Goats
;
not
servants
of
God
,
but
slaves
of
Satan
;
not
heires
of
heaven
,
but
fire-brands
of
hell
.
It
is
an
argument
of
great
ingratitude
against
the
Lord
our
God
:
Therefore
will
I
change
their
glory
into
shame
,
their
health
into
sickness
,
liberty
into
thraldome
,
plenty
into
penury
,
mirth
into
mourning
;
sinning
in
tongue
,
into
suffering
in
tongue
.
The
tongues
of
such
mighty
men
shall
mightily
be
tormented
,
and
with
Dives
scorched
in
that
fiery
lake
of
brimstone
,
that
were
in
their
life
set
on
fire
of
hell
it self
,
The
rich
man
in
hell
torments
,
complained
most
of
the
torments
of
his
tongue
;
hee
was
cloathed
gorgeously
,
He
equalizeth
the
Devill
,
and
in
some
respect
exceedeth
him
;
believe
and
tremble
at
this
fearfull
name
of
God
,
but
swearers
do
not
so
.
In
this
respect
the
swearer
offereth
as
great
injury
to
God
,
as
the
Devill
himself
,
because
he
commits
Idolatry
against
God
,
and
adultery
with
the
soul
of
man
,
and
hereby
endeavours
to
make
a
divorce
betwixt
God
and
her
maker
.
Hee
that
forsakes
the
Lord
by
swearing
by
those
that
are
not
Gods
,
committeth
adultery
and
Idolary
against
the
Lord
:
But
the
swearer
forsakes
the
Lord
,
swearing
by
those
that
are
not
Gods
;
Rhoods
,
Mass
,
Mary
,
Faith
,
Troth
,
&c.
Therefore
hee
commits
adultery
and
Idolatry
against
the
Lord
,
He
that
turns
from
the
Lord
,
and
worshippeth
the
hoast
of
heaven
in
stead
of
worshipping
the
Lord
,
commits
adultery
and
Idolatry
:
But
the
swearer
worshippeth
the
hoast
of
heaven
,
swearing
by
St.
Mary
,
Peter
,
Paul
,
Sun
,
Light
,
Star
,
Fire
:
Therefore
he
forsakes
the
Lord
,
and
commits
adulterie
and
Idolatry
against
the
Lord
.
For
in
swearing
,
either
Gods
holy
name
is
polluted
by
the
fleshly
tongue
of
a
prophane
,
carnall
and
sensuall
man
;
or
if
some
other
thing
it
sets
in
stead
thereof
to
sweare
by
,
it
is
spirituall
Idolatry
.
Now
Adultery
is
known
to
be
spirituall
Idolatry
,
Hos.
1.2
.
and
adultery
is
known
to
make
adivorce
between
God
and
the
soul
of
man
,
yea
,
Swearing
then
can
be
no
friend
to
the
soul
of
man
,
making
such
enmity
between
her
and
her
maker
.
Hee
offereth
by
swearing
great
wrong
to
his
best
friend
,
as
also
to
himself
.
To
his
friend
.
I
prove
it
thus
:
Wee
know
there
is
no
greater
scandall
to
friendship
,
then
want
of
trust
,
yet
by
swearing
this
scandall
unhappily
lights
upon
the
swearers
sworn-brother
.
Here
it
may
be
the
swearer
flies
in
the
face
of
the
minor
or
yonger
proposition
by
a
strong
deniall
,
A
filthy
grace
,
Howsoever
his
friend
may
take
it
,
yet
the
greatest
part
of
the
world
will
not
be
perswaded
that
hee
can
have
any
other
probable
cause
but
fear
and
distrust
,
and
so
among
wise
men
his
friend
is
subject
to
scandall
still
.
Hee
that
needlesly
puts
his
friend
to
a
great
deal
of
pains
,
But
an
honest
man
is
in
the
middle
proposition
,
and
the
swearers
friend
in
the
major
proposition
,
which
will
not
be
one
in
the
conclusion
;
if
therefore
the
swearers
friend
were
an
honest
man
,
it
might
happily
save
the
life
of
the
Syllogisme
,
and
the
swearer
too
.
He
greatly
wrongs
himself
,
because
he
proclaimes
unto
the
whole
world
,
that
he
is
a
lier
,
and
a
fool
.
A
lier
;
A
rotten
tree
must
have
a
leaning
post
,
and
a
lying
man
must
be
kept
up
in
credit
and
belief
by
swearing
;
Thou
must
then
leave
thy
swearing
,
that
thou
mayst
be
thought
to
have
left
thy
lying
;
For
if
thou
art
not
an
ordinary
lier
,
thou
hast
no
reason
to
be
a
common
swearer
.
A
fool
he
proclaims
himself
to
be
:
-
1.
Hee
is
a
speciall
fool
that
falls
into
the
company
of
friends
that
are
met
together
for
honest
society
and
comfort
,
and
throwes
stones
,
cups
,
or
candlesticks
in
the
midst
of
the
company
,
he
is
surely
thought
to
be
a
mad
man
or
a
fool
:
But
the
Swearer
is
such
a
one
,
striking
not
so
much
the
head
as
the
heart
of
a
Religious
man
.
And
surely
it
's
no
point
of
wisdome
to
bring
vexation
to
them
,
and
hatred
from
them
upon
himself
.
-
2.
He
is
a
fool
that
speaks
before
there
is
need
,
Swearing
is
for
confirmation
of
things
doubtfull
,
Heb.
6.16
.
But
our
ordinary
Swearer
is
commonly
imployed
about
things
plain
and
frivolous
,
wherein
can
be
no
doubt
at
all
;
as
often
times
about
what
a
clock
it
is
,
or
that
he
drunk
so
many
under
board
,
or
that
he
was
at
such
a
play
,
such
a
Whore-house
,
&c.
Now
what
greater
foolishness
,
then
for
a
man
to
bumbast
his
speeches
continually
with
unnecessary
,
impertinent
,
superfluous
,
very
sparable
words
,
and
for
which
a
man
may
chance
to
be
damned
?
unless
thou
leavest
such
words
,
such
oaths
,
thou
unavoidably
proclaimest
thy self
a
fool
to
the
whole
world
.
It
is
punished
with
many
other
sins
;
as
lying
,
It
's
to
be
feared
that
a
common
swearer
is
a
lyer
;
hee
that
feareth
not
the
one
,
feareth
not
the
other
;
hee
that
will
dishonour
God
,
will
deceive
his
neighbour
;
hee
that
will
make
no
conscience
of
the
first
,
will
make
no
conscience
of
the
second
Tatble
.
God
forbidding
it
after
a
speciall
manner
,
The
Lord
will
not
hold
him
guiltless
,
&c.
Let
your
yea
be
yea
,
nay
,
nay
,
for
whatsoever
is
more
cometh
of
evill
,
Mat
5.37
.
But
I
say
unto
you
,
sweare
not
at
all
,
vers.
34.
Above
all
things
swear
not
,
lest
yee
fall
into
condemnation
,
Jam.
5.12
.
Thus
it
's
prohibited
by
God
the
Father
in
the
Law
,
Christ
the
Son
in
the
Gospell
,
the
Holy
Ghost
the
sanctifier
in
the
Epistle
.
By
the
first
it
was
inacted
,
by
the
second
ratified
,
by
the
third
renewed
:
Sweare
not
at
all
,
lest
swearing
beget
facility
,
Because
we
can
name
no
sinners
whom
we
do
not
out-strip
by
swearing
;
Judas
betrayed
Christ
for
thirty
pieces
of
silver
,
but
swearers
without
any
inducement
of
credit
,
pleasure
,
profit
.
The
souldiers
sinned
grievously
in
parting
the
garments
of
Christ
;
these
divide
his
glorious
and
indivisible
person
,
his
manhood
from
his
Godhead
,
his
soul
from
his
body
,
and
all
his
members
one
from
another
.
Many
think
it
no
great
offence
if
they
take
the
name
of
God
in
vaine
,
They
sin
no
less
that
blaspheme
Christ
raigning
in
heaven
,
-
1.
The
Jewes
sinned
of
ignorance
,
not
knowing
Christ
to
be
the
promised
Messias
:
these
of
knowledge
,
after
they
have
confessed
Christ
the
Saviour
of
mankinde
.
-
2.
They
called
upon
Pilate
to
have
Christ
crucified
:
these
crucifie
him
themselves
.
-
3.
They
with
cross
and
nails
:
these
rend
him
in
pieces
between
their
teeth
.
-
4.
They
comitted
this
sin
but
once
:
these
every
moneth
in
the
yeer
,
every
week
in
the
moneth
,
every
day
in
the
week
,
every
houre
in
the
day
.
-
5.
They
sinned
against
him
in
the
state
of
humiliation
,
being
in
form
of
a
servant
:
these
in
his
exaltation
,
sitting
as
Judge
of
heaven
and
earth
.
-
6.
Many
of
them
did
rend
their
garments
when
they
heard
Gods
name
blasphemed
;
which
if
we
should
do
in
our
dayes
,
we
should
seldome
go
in
whole
apparell
;
yea
,
the
wealth
of
the
land
were
scarce
enough
to
cloth
the
people
;
the
rich
would
want
clothing
for
their
backs
more
then
the
poore
do
now
want
bread
for
their
bellies
.
-
7.
Many
of
them
were
pricked
in
conscience
,
and
repented
at
the
hearing
of
one
Sermon
:
As
therefore
the
Swearers
pass
them
in
sin
,
so
shall
they
in
puuishment
:
and
as
it
shall
be
easier
for
Tyre
and
Sidon
,
Sodom
and
Gomorrah
,
at
the
day
of
judgement
then
for
the
Jewes
;
so
shall
it
be
easier
for
the
Jewes
at
that
day
,
then
for
blasphemers
.
The
Sodomites
and
Gomorrians
finned
against
nature
,
and
therefore
were
they
punished
,
consumed
with
fire
and
brimstone
from
heaven
:
Swearers
sin
against
the
God
of
nature
;
and
is
it
to
be
thought
that
they
shall
escape
unpunished
?
If
they
that
commit
the
less
sin
be
punished
,
how
can
they
then
escape
that
offend
in
the
greatest
?
It
is
much
discreditable
to
Christian
profession
;
po●dered
with
salt
,
minister
grace
unto
the
hearers
,
and
not
like
a
contagious
Leprosie
infect
the
weak
;
or
like
thorns
and
swords
,
vex
and
grieve
the
strong
.
God
hath
given
thee
the
use
of
thy
tongue
,
without
whose
gift
and
help
thou
couldest
not
move
hand
or
foot
,
tongue
or
finger
:
Now
wilt
thou
make
this
which
should
be
the
trumpet
of
Gods
praise
,
the
trumpet
of
Satan
,
to
proclaime
war
against
heaven
,
God
and
all
goodness
?
God
,
heaven
,
and
all
good
men
disswade
thee
from
such
ingratitude
.
It
is
an
argument
of
want
of
faith
,
It
overthroweth
our
affiance
in
him
as
our
Saviour
,
whom
we
daily
despite
,
as
though
he
were
our
enemy
.
How
can
we
with
assurance
hold
up
our
heads
at
the
Tribunall
of
Christ
,
when
our
conscience
shall
tell
us
,
we
seldome
remember
him
but
to
blaspheme
him
,
and
have
more
often
named
him
in
our
oaths
then
in
our
prayers
?
If
you
do
believe
in
God
,
why
do
you
so
dishonour
the
glory
of
his
name
?
If
you
do
not
believe
in
God
why
would
you
have
mee
to
believe
in
you
,
when
you
sweare
by
that
God
in
whom
your self
do
not
believe
?
It
is
a
fore-runner
of
perjury
:
Saul
being
the
greatest
wee
reade
of
in
the
Scripture
,
made
as
little
account
of
perjury
,
as
is
exemplified
,
1
Sam.
19.6.10.11
,
15.
The
very
occasion
of
perjury
is
to
be
shunned
:
feare
an
oath
we
must
,
though
we
may
justly
take
it
;
for
,
put
out
the
fire
,
there
can
be
no
flame
;
Take
away
the
sword
,
there
can
be
no
murther
,
so
sweare
not
at
all
,
there
can
be
no
perjury
.
Perjury
,
(
saith
Augustine
in
Jam.
5.
)
is
a
dangerous
pit
,
hee
that
sweareth
is
nigh
to
it
,
hee
that
sweareth
not
,
is
far
from
it
.
As
Salomon
speaketh
concerning
suretiship
,
As
wine
is
to
be
used
warily
,
not
for
that
it
is
evill
,
but
because
being
used
it
procureth
drunkenness
;
so
the
frequent
use
of
an
oath
is
not
good
,
because
it
makes
way
for
perjury
.
It
is
altogether
unprofitable
;
Let
them
be
confounded
that
sin
without
a
cause
.
Were
it
not
for
feare
of
humane
Lawes
,
they
would
as
easily
commit
adultery
,
theft
,
or
any
other
sinne
,
when
the
baits
of
pleasure
,
profit
,
or
preferment
did
provoke
it
:
For
he
that
will
not
stick
to
offend
God
gratis
,
and
for
no
benefit
,
will
much
more
doe
it
when
he
is
hired
with
pleasure
or
profit
.
He
that
will
sin
for
nothing
,
will
sin
for
something
.
It
is
severely
threatned
in
the
Word
:
In
the
5.
of
Matthew
,
the
5.
of
James
,
the
5.
of
Jeremy
,
and
the
5.
of
Zacharie
,
as
in
a
clear
glasse
we
may
behold
the
fierie
face
,
and
fierce
wrath
of
God
against
this
custom
of
vain
swearing
.
The
beginning
of
it
is
from
the
Devill
,
Mat.
5.37
.
The
end
of
it
is
damnation
,
Jam.
5.12
.
Jer.
5.7
.
How
shall
I
pardon
thee
for
this
?
Zach.
5.2.3
.
Though
our
oaths
,
which
being
registred
,
In
which
place
the
Prophet
describing
the
punnishment
laid
up
for
Swearers
,
sers
down
,
-
1.
The
nature
of
it
;
it
is
a
Curse
;
-
2.
The
truenesse
of
it
;
it
is
recorded
in
a
book
;
one
tittle
of
which
truth
shall
not
be
left
unacaccomplished
,
but
as
certainly
performed
as
if
it
were
already
inflicted
.
-
3.
The
neernesse
of
it
;
it
is
in
a
flying
book
;
oathes
flie
up
to
heaven
,
and
the
Swearers
souls
with
posting
speed
hast
towards
hell
.
-
4.
The
greatnesse
of
the
punishment
;
filling
a
book
of
twenty
cubits
long
,
and
ten
cubits
broad
;
this
book
being
as
fully
fraught
with
their
.
woes
,
as
the
world
is
with
their
oathes
.
-
5.
The
universality
of
it
;
it
goes
over
the
face
of
the
whole
earth
:
every
one
(
without
respect
to
any
one
)
that
sweareth
,
shall
be
cut
off
according
to
it
.
-
6.
The
invincibility
or
irresistiblenesse
of
it
;
it
is
brought
forth
,
immediatly
,
very
often
,
even
by
the
Lord
of
Hosts
himself
.
-
7.
The
perpetuitie
or
durablenesse
of
it
;
it
takes
possession
of
the
midst
of
his
house
,
with
resolution
to
abide
,
as
having
commanding
authoritie
;
and
enters
not
into
remote
roomes
or
corners
of
the
house
,
as
a
forrainer
,
or
stranger
,
quickly
to
be
gone
.
-
8.
The
severitie
of
it
;
it
shall
consume
it
,
and
every
part
of
it
,
with
the
timber
and
stones
thereof
,
to
signifie
the
greatnesse
of
the
sin
,
and
grievousnes
of
the
punishment
due
to
the
same
,
seeing
the
very
house
that
harboured
,
the
timber
that
sheltered
,
the
stones
that
heard
the
hideous
Swearer
,
shall
also
partake
of
Gods
judgements
,
because
they
did
not
presently
take
up
armes
and
flie
about
the
ears
of
the
Swearer
:
timber
and
stones
shall
bee
consumed
,
that
the
memory
of
the
punishment
may
not
be
blotted
out
,
but
whosoever
passeth
by
that
house
,
and
sees
the
ruines
thereof
,
may
be
admonished
how
greatly
God
hates
this
sinne
of
swearing
,
and
how
certainly
,
suddenly
,
severely
,
he
doth
punish
the
same
.
If
thou
wilt
not
feare
this
glorious
and
fearfull
name
,
The
Lord
thy
God
,
then
the
Lord
will
make
thy
plagues
wonderfull
,
and
the
plagues
of
thy
seed
,
even
great
plagues
,
and
of
long
continuance
,
and
sore
sicknesses
,
and
of
long
continuance
.
Accustome
not
thy
mouth
to
swearing
,
for
in
it
are
many
falls
,
neither
take
up
for
a
custome
the
naming
of
the
holy
One
,
for
thou
shalt
not
be
unpunished
for
such
things
.
For
as
a
servant
that
is
oft
punished
,
cannot
be
without
some
scarre
:
so
hee
that
sweareth
,
and
nameth
God
continually
,
shall
not
bee
faultlesse
.
A
man
that
useth
much
swearing
,
shall
be
filled
with
wickednesse
,
and
the
plague
shall
never
goe
from
his
house
;
when
he
shall
offend
,
his
fault
shall
hee
upon
him
;
and
if
he
acknowledge
not
his
sinne
,
hee
maketh
a
double
offence
;
and
if
he
sweare
in
vain
,
he
shall
not
bee
innocent
,
but
his
house
shall
bee
full
of
plagues
.
Ecclus.
23.9
,
10
,
11.
Many
are
of
opinion
,
(
which
judge
without
discretion
)
that
it
is
evill
to
doe
any
thing
for
feare
of
punishment
,
but
all
for
love
;
and
if
we
abstain
from
any
evill
for
feare
,
wee
are
in
a
wrong
course
;
But
we
see
here
in
this
Text
,
and
in
lam
.
5.12
.
the
Lord
is
content
to
use
this
as
a
reason
good
and
strong
,
and
will
be
beholding
to
us
,
if
we
feare
to
sweare
because
of
his
wrath
and
our
condemnation
.
Heare
what
Augustine
saith
,
Fac
,
fac
,
veltimore
poenae
,
si
nondum
potes
amore
justitiae
;
leave
'
this
sinne
,
if
not
for
love
of
obedience
,
(
enjoyned
in
the
first
part
)
yet
for
feare
of
punishment
(
threatned
in
the
latter
part
of
this
precept
.
)
Love
of
obedience
indeed
doth
allure
the
best
,
but
feare
of
punishment
doth
compell
the
most
.
We
know
that
fire
will
burn
,
and
because
we
know
it
,
by
no
meanes
almost
can
bee
brought
to
put
our
finger
in
the
fire
;
and
doubtlesse
,
if
we
were
perswaded
that
finne
would
burn
as
a
fire
,
we
would
not
so
easily
act
it
with
our
hands
,
utter
it
with
our
tongues
,
or
hatch
it
in
our
hearts
.
The
discourse
between
Esops
Fox
and
Goat
will
informe
us
,
that
it
is
easie
to
fall
into
sinne
,
but
hard
to
come
out
;
The
Fox
perswaded
and
prevailed
with
the
Goat
to
goe
down
with
him
into
a
pit
to
drink
;
having
done
,
the
Fox
by
the
help
and
height
of
the
Goats
back
,
got
out
again
:
The
Goat
requiring
help
to
come
up
,
the
Fox
replied
,
If
thou
hadst
as
much
wit
in
thy
head
,
as
thou
hast
haire
on
thy
beard
,
thou
wouldest
have
looked
not
onely
how
to
goe
in
,
but
also
before-hand
how
to
come
out
.
Let
the
dungeon
of
darknesse
cause
us
to
walk
and
talk
as
the
children
of
light
.
The
great
account
to
be
made
by
swearers
at
the
day
of
judgement
.
Although
he
seem
to
live
,
yet
is
he
dead
already
,
having
received
his
deadly
wound
as
soon
as
he
hath
uttered
a
sinfull
oath
.
As
hee
that
taketh
an
halter
before
he
goeth
out
of
the
Citie
,
and
commeth
unto
the
place
of
execution
,
having
the
Hangman
following
him
,
is
dead
so
soon
as
he
goes
out
of
the
place
of
judgment
:
So
likewise
the
Sweaeer
,
the
oath
is
no
sooner
gone
out
of
his
mouth
,
but
he
is
come
to
the
place
of
judgement
,
hee
is
condemned
straight-wayes
unto
eternall
condemnation
,
wearing
the
halter
ready
to
be
hanged
.
Though
he
be
freed
from
Gods
plagues
,
as
the
thiefe
is
till
he
comes
to
the
gallows
,
yet
he
may
be
as
sure
to
endure
them
,
as
if
already
they
were
inflicted
.
And
the
longer
their
punishment
is
deferred
,
the
sorer
will
it
be
when
they
come
to
be
judged
.
Swearers
think
,
seeing
they
take
no
notice
of
God
,
that
God
will
take
no
notice
of
them
.
But
I
say
unto
you
,
that
every
idle
word
they
shall
speake
,
they
shall
give
account
thereof
at
the
day
of
Iudgement
.
If
of
every
idle
word
,
then
much
more
of
every
idle
,
horrid
,
abominable
oath
.
As
they
have
dishonoured
Gods
name
on
earth
,
so
will
he
glorifie
it
again
in
the
fearfull
punishment
of
swearers
at
the
day
of
judgement
.
But
if
the
punishment
,
say
they
,
bee
forborne
so
long
,
we
doe
not
so
greatly
care
,
therefore
consider
lastly
,
The
present
punishment
of
Swearers
even
in
this
life
:
God
taking
them
in
the
manner
,
Charilaus
the
Ethnick
or
Pagan
,
being
asked
,
why
the
Images
of
the
the
Gods
in
Lacedemonia
were
armed
:
To
the
end
,
saith
hee
,
that
men
might
feare
to
blaspheme
the
gods
,
knowing
that
they
are
armed
to
take
vengeance
.
Swearing
hath
been
punished
by
men
;
by
God
.
By
men
,
heathen
and
Christians
.
It
was
punished
of
the
Romans
with
throwing
down
from
the
rock
Tarpeius
:
Therefore
when
they
did
sweare
,
they
held
a
stone
in
their
hand
and
protested
;
If
I
lie
or
swear
ought
but
truth
,
cast
me
downe
from
the
hill
violently
,
as
I
fling
this
stone
from
me
.
Of
he
Egyptians
with
loss
of
head
,
of
the
Grecians
with
loss
of
ears
,
of
the
Scythians
with
loss
of
goods
,
of
the
Turks
with
no
admission
of
government
,
of
Maximilian
the
Emperour
with
forfeiture
of
money
,
of
Justinian
the
Emperour
with
putting
to
death
,
of
Lewis
King
of
France
with
searing
the
lips
,
of
Henry
the
first
King
of
England
,
with
a
payment
to
the
poore
for
every
oath
vainly
uttered
,
who
caused
within
his
Palace
a
Duke
to
pay
40.
shillings
,
a
Lord
20.
shillings
,
a
Knight
or
Gentleman
ten
shillings
,
a
yeoman
three
shillings
foure
pence
,
a
Page
or
Servant
to
be
scourged
.
A
good
Law
to
banish
oathes
out
of
a
Land
,
Court
,
Citie
,
Countrey
,
lest
oathes
banish
men
out
of
all
.
Josephus
counselleth
,
that
the
Blasphemer
should
be
stoned
,
and
then
hanged
up
one
whole
day
,
afterwards
being
taken
down
he
should
be
throwne
into
a
pit
,
without
any
solemne
buriall
.
And
our
late
King
James
,
the
first
of
that
name
(
and
for
ever
to
be
eternized
)
for
learning
and
liberality
)
confirmed
the
Parliament
Act
against
this
sinne
,
though
under
the
mulct
of
a
small
purse
penalty
,
yet
questionlesse
with
great
effect
,
if
the
same
were
as
rightly
executed
as
it
was
religiously
enacted
;
especially
if
Ministers
would
more
frequently
and
fervently
by
their
exhortations
labour
to
inflame
the
Magistrates
zeale
unto
a
punctuall
imposing
the
said
penalty
upon
the
parties
delinquent
.
Thus
by
men
hath
swearing
been
punished
,
so
also
by
God
hath
it
been
punished
.
And
this
our
little
Island
hath
not
been
barren
of
examples
in
this
kind
.
Fox
in
his
Acts
and
Monuments
makes
mention
of
one
John
Peter
,
that
being
an
horrible
swearer
and
blasphemer
,
usually
was
wont
to
say
,
If
it
be
not
true
,
I
pray
God
I
may
rot
ere
I
die
:
which
though
it
was
not
an
oath
,
yet
was
it
taking
Gods
name
in
vain
,
and
so
directly
comes
within
compasse
of
this
Text.
Thus
,
I
say
,
commonly
he
took
Gods
name
in
vaine
,
and
yet
not
in
vaine
,
his
wish
was
not
frustrate
;
for
he
rotted
away
indeed
,
and
so
died
in
misery
.
A
fearfull
caution
to
such
that
by
wishing
pull
downe
Gods
judgements
,
which
by
wishing
they
cannot
remove
again
.
In
the
time
of
King
Edward
the
6th
.
a
young
Gentleman
of
Cornwall
,
who
in
the
company
of
other
Gentlemen
,
began
to
use
ribald
talk
;
being
reproved
for
it
,
hee
sweareth
more
,
and
rageth
worse
and
worse
;
unto
whom
one
of
the
company
answered
with
gentle
words
,
he
should
one
day
give
an
account
for
that
:
the
yonker
taking
snuff
thereat
,
Why
,
said
he
,
takest
thou
thought
for
mee
?
take
thought
for
thy
winding-sheet
.
Well
,
quoth
the
other
,
amend
,
for
death
giveth
no
warning
;
assoon
comes
a
Lambs
skin
to
the
Market
as
an
old
Sheeps
.
Gods
wounds
(
said
hee
)
care
not
thou
for
mee
;
still
raging
on
this
manner
,
worse
and
worse
,
till
at
last
,
passing
on
their
journey
,
they
came
riding
over
a
Bridge
,
(
transporting
over
an
arme
of
the
Sea
)
upon
which
this
Gentleman-swearer
spurred
his
horse
in
such
sort
,
that
hee
sprang
clean
over
with
the
man
on
his
back
,
who
as
hee
was
going
,
cryed
,
Horse
and
man
,
and
all
to
the
Devill
.
This
terrible
History
Bishop
Ridley
preached
at
Pauls
Cross
,
and
one
Haines
a
Minister
in
Cornwall
,
the
reprehender
of
this
Swearer
,
was
the
reporter
of
it
to
Mr.
Fox
,
who
records
it
in
his
Acts
and
Monuments
,
whence
others
have
extracted
it
.
Perkins
in
the
government
of
the
tongue
tels
of
a
serving-man
in
Lincolnshire
,
who
for
every
trifle
had
an
use
to
sweare
no
less
oath
,
then
Gods
precious
blood
;
He
would
not
be
warned
by
his
friends
to
leave
it
;
at
last
he
was
visited
with
grievous
sickness
,
in
the
time
whereof
he
would
not
be
perswaded
to
repent
thereof
,
but
hearing
the
Bell
to
toll
,
he
did
very
hardly
,
in
the
anguish
of
death
,
That
Bell
tolled
for
him
,
or
,
(
as
others
relate
it
)
Gods
wounds
he
shall
not
have
me
yet
;
whereupon
the
blood
abundantly
from
all
the
joynts
of
his
body
(
as
it
were
in
streams
)
did
issue
out
most
fearfully
,
from
mouth
,
nose
,
wrests
,
knees
,
heels
and
toes
,
with
all
other
joynts
,
not
one
left
free
,
and
so
dyed
.
Oh
consider
these
fearefull
examples
,
yee
Gentlemen
,
serving
men
,
and
all
men
that
heretofore
have
,
and
still
do
,
offend
in
this
kinde
;
consider
them
,
I
say
,
and
learn
by
them
to
forsake
your
sinfull
swearing
,
lest
God
(
that
will
not
hold
you
guiltless
)
suddenly
and
severely
teare
you
in
pieces
,
and
there
be
none
to
deliver
you
.
Let
these
be
examples
to
you
,
lest
you
be
examples
to
others
.
Thus
you
have
heard
how
swearing
hath
been
punished
here
in
this
life
,
and
it
shall
be
punished
also
in
the
life
to
come
.
There
is
no
middle
between
these
two
extremes
;
they
that
will
not
amend
their
swearing
by
perswasion
,
God
will
end
it
and
them
by
destruction
:
their
judgement
was
here
threatened
in
thunder
and
lightening
,
and
will
be
inflicted
there
with
fire
and
brimstone
.
If
Railers
and
Revilers
of
men
shall
be
excluded
heaven
,
1
Cor.
6.10
.
then
much
more
swearers
and
blasphemers
of
God
.
The
Devill
that
set
them
on
work
,
will
hereafter
pay
them
their
wages
;
howling
and
cursing
shall
be
their
chief
ease
in
hell
,
to
whom
blasphemy
was
a
speciall
recteation
on
earth
:
Gall
and
Wormwood
shall
be
their
meat
and
drink
;
as
swearers
like
these
dishes
,
so
let
them
feed
on
,
wallowing
in
their
sordid
sin
,
which
will
be
seconded
with
sowrer
sawce
.
Hee
that
soweth
to
the
flesh
,
shall
of
the
flesh
reap
corruption
:
and
hee
only
that
soweth
to
the
spirit
,
(
as
no
common
swearer
doth
)
shall
of
the
spirit
reap
life
everlasting
.
As
their
tongues
while
they
lived
were
set
on
fire
of
hell
it self
,
so
being
dead
,
they
shall
be
for
ever
tormented
in
that
flame
that
first
inflamed
them
,
Thus
with
many
Motives
wee
may
be
disswaded
(
if
we
be
reclaimable
)
from
this
horrid
,
hideous
,
heaven-daring
sin
of
swearing
;
considering
that
,
-
1.
It
defileth
Gods
Name
,
which
wee
must
honor
.
-
2.
It
diminisheth
Gods
reverence
which
we
must
increase
.
-
3.
It
obscureth
Gods
glory
,
which
above
all
things
we
must
advance
.
-
4.
It
breaketh
faith
and
credit
with
men
,
which
we
must
maintain
.
-
5.
It
increaseth
infidelity
,
and
makes
way
to
perjury
,
which
we
must
abhor
.
-
6.
It
is
wholly
unprofitable
,
and
never
did
good
unto
any
,
which
we
must
do
unto
all
.
-
7.
It
is
the
work
of
the
Devill
,
which
Christ
came
to
destroy
.
-
8.
It
deprives
of
salvation
,
which
in
our
whole
life
we
should
study
to
attain
.
-
9.
It
discrediteth
our
profession
,
which
wee
should
sdorn
.
-
10.
It
increaseth
Satans
kingdome
,
which
we
should
extenuate
.
-
11.
It
makes
us
accord
with
the
Pharisees
and
Hypocrites
,
whose
deeds
wee
say
we
allow
not
of
.
-
12.
It
proclaims
us
propha●●
which
we
are
loth
to
be
called
.
-
13.
It
's
a
〈◊〉
of
the
true
God
,
whom
we
have
vo●●
〈◊〉
Baptisme
constantly
to
serve
.
-
14.
It
arg●●●
〈…〉
traytors
and
bastards
,
which
we
see●
〈…〉
count
the
greatest
danger
and
disgrace
.
-
15.
It
shewes
our
ingratitude
to
God
for
the
great
gift
and
blessing
of
the
tongue
,
with
which
we
should
labour
most
to
publish
our
thanks
and
Gods
praise
.
-
16.
It
equalizeth
the
Swea●●●
with
,
and
exceeds
the
〈◊〉
of
the
Jewes
,
yea
,
of
the
Devill
himself
,
which
we
do
seem
to
hate
and
defie
.
-
17.
It
's
an
offering
of
great
wrong
to
our
best
friends
,
and
to
our selves
,
all
whose
welfare
wee
say
we
labour
daily
to
provide
.
-
18.
It
proclaims
us
liars
and
fools
to
all
wise
men
in
the
world
,
which
we
shun
they
should
see
to
bring
us
to
shame
.
-
19.
It
's
punished
with
many
other
sins
,
the
least
whereof
deserves
death
.
-
20.
It
's
forbidden
,
and
threatned
in
a
speciall
manner
,
that
we
might
chiefly
avoid
it
.
-
21.
It
's
punisht
severely
both
here
&
hereafter
,
the
least
part
of
which
punishment
wil
be
more
then
we
can
indure
.
With
all
which
Motives
,
he
that
will
not
be
disswaded
from
this
unpleasing
,
unprofitable
,
dangerous
,
damnable
sin
of
swearing
,
to
him
a
thousand
arguments
more
will
be
insufficient
.
And
so
much
be
spoken
concerning
the
third
Vse
containing
the
twenty
severall
Motives
to
disswade
from
●●earing
.
The
fourth
Vse
containing
the
means
to
be
used
for
the
avoiding
of
this
〈…〉
followeth
to
be
briefly
prosecuted
.
For
Direction
:
1.
feare
an
oath
,
that
useth
to
sacrifice
(
i.
)
to
pray
.
And
Psal.
141.3
.
Set
a
wach
before
my
mouth
,
keep
the
door
of
my
lips
.
2.
Heare
and
meditate
much
on
Gods
Word
,
a
preservative
as
against
all
sin
in
generall
,
so
against
this
sin
of
swearing
in
speciall
.
3.
Be
avenged
on
our selves
for
oaths
,
by
abstaining
even
from
speech
in
such
company
and
cases
wherein
we
have
been
so
much
overseen
.
4.
Be
ready
to
admonish
one
another
of
this
sin
,
if
we
would
be
thought
to
shew
any
love
to
our
neighbour
offending
:
The
Swearer
hath
the
Devill
in
his
tongue
,
If
we
see
our
neighbours
sheep
straying
,
wee
tell
him
of
it
;
and
shall
we
see
his
soul
ready
to
drop
into
hel
,
and
not
admonish
&
bring
and
pul
him
(
as
a
brand
)
out
of
the
fire
?
Heb.
3.13
.
Ju.
23.
5.
Feare
the
glorious
and
fearefull
name
of
the
Lord
thy
God
,
Deut.
28.58
.
&
6.13
.
Feare
it
so
,
that
you
name
it
not
,
or
thinke
of
it
but
with
reverence
.
6.
Be
sparing
in
the
use
of
asseverations
:
for
these
are
the
hedges
and
utmost
fences
,
as
it
were
,
of
Gods
name
from
being
prophaned
.
For
as
it
is
good
policy
,
not
only
to
avoid
the
plague
,
but
to
eschew
every
little
rag
that
might
seem
to
carry
the
plague
with
it
:
so
it
's
heavenly
policie
,
not
only
to
avoid
gross
oaths
,
but
also
all
such
vain
asseverations
and
vain
protestations
,
that
through
custome
would
easily
draw
on
swearing
.
Asseverations
are
the
brink
of
the
water
,
as
it
were
,
and
swearing
a
deep
pit
to
swallow
us
in
it
;
now
if
wee
be
still
leaping
and
dauncing
carelesly
upon
the
brink
,
it
is
a
thousand
to
one
we
shall
slip
in
and
perish
also
,
unless
wee
recover
our selves
by
speedy
repentance
.
7.
Avoid
the
company
of
Swearers
,
because
our
corrupt
nature
is
easily
infected
.
If
we
do
but
breath
in
the
contagious
aire
of
Pharaohs
sinfull
Court
,
we
may
be
infected
with
Joseph
:
If
we
inure
our selves
to
the
company
of
those
Edomites
,
we
shall
quickly
leave
off
to
speak
the
pure
language
of
Canaan
.
There
is
little
hope
that
wee
shall
stand
in
such
slippery
places
,
but
that
we
shall
fall
either
by
swearing
our selves
,
or
not
reprehending
others
:
The
tinder
of
our
corruption
is
easily
set
on
fire
with
the
touch
of
the
least
spark
of
an
evill
president
,
if
it
be
not
moistned
by
the
water
of
Gods
holy
Spirit
.
Meditate
often
on
those
threatnings
recorded
in
the
word
,
and
denounced
against
Swearers
,
that
these
thunderbolts
may
restrain
thee
from
setting
a
flag
of
defiance
against
heaven
.
9.
Let
custome
of
swearing
be
broke
with
contrary
custome
;
Let
us
,
if
we
cannot
break
it
off
at
once
,
bring
it
into
a
consumption
by
disinuring
our
tongues
from
the
use
thereof
.
10.
Take
away
the
causes
thereof
,
as
,
1.
Impatiency
or
anger
,
revenging
our selves
on
God
for
injuries
done
by
man
.
2.
Pride
or
vain-glory
,
making
men
undervalue
their
oaths
,
lest
they
should
be
undervalued
themselves
.
3.
Greedy
covetousness
;
men
not
depending
on
Gods
allowance
,
but
thinking
by
lying
and
swearing
to
buy
or
put
off
their
wares
at
cheaper
or
dearer
rates
:
imitating
commonly
in
their
tradings
Lysander
,
that
fraudulent
treacherous
Greek
,
whose
saying
was
,
That
if
the
Lions
skin
would
not
serve
,
the
Foxes
must
be
sowed
to
it
:
and
that
children
were
to
be
cousened
with
trifles
,
as
Dice
and
Cockalls
,
and
men
with
oaths
.
So
covetous
worldlings
think
if
strength
of
words
will
not
,
then
slives
of
oaths
shall
prevail
with
the
buyers
:
children
will
be
deceived
with
smooth
words
,
but
old
men
must
have
deep
oaths
.
Yet
that
Fox
Lysander
was
taken
in
the
trap
,
for
all
his
force
by
sword
,
or
fraud
by
oaths
,
and
was
slain
at
the
foot
of
the
Theban
walls
:
so
these
swearers
with
their
wares
sell
away
their
souls
,
the
Devill
catching
them
in
that
whereby
they
catch
others
.
Coverousness
the
cause
being
taken
away
,
swearing
the
effect
will
not
ensue
.
4.
Breach
of
promise
,
which
men
will
indeavour
to
make
up
with
swearing
,
thinking
to
pay
debt
with
oaths
.
Pull
up
these
four
roots
of
swearing
,
so
shall
swearing
it self
be
pulled
up
by
the
roots
:
-
1.
If
in
thine
anger
thou
sinnest
not
by
being
avenged
on
God
.
-
2.
If
humility
attend
on
all
thy
actions
.
-
3.
If
thou
dependest
on
Gods
allowance
.
-
4.
If
thou
be
thy
words
master
,
perform
by
hand
what
thou
promisest
by
tongue
.
Apply
particularly
to
thy self
,
Many
have
been
taken
tripping
in
their
wickedness
;
Baltashar
in
his
mirth
;
Herod
in
his
pride
;
the
Philistims
in
their
banquetting
;
the
men
of
Ziglag
in
their
feasting
;
the
Israelites
in
their
rioting
with
Manna
and
Quails
in
their
mouthes
;
Jobs
children
in
their
drunkenness
;
the
Sodomites
in
their
filthiness
;
the
old
world
in
their
marrying
;
the
Steward
in
his
security
,
and
the
Churl
in
his
plenty
:
judgment
receiving
them
where
sin
left
them
:
&
many
wretched
swearers
have
bin
surprized
with
the
sleep
of
death
,
when
they
were
rock't
asleep
in
the
cradle
of
their
sin
.
Socrates
in
his
Ecclesiasticall
History
relates
concerning
Michael
a
Jewish
Rabbin
,
who
brake
his
neck
as
he
was
swearing
and
blaspheming
the
name
of
Jesus
.
Three
souldiers
passing
through
a
wood
in
the
Countrey
of
Samartia
;
there
arose
a
tempest
of
thunder
and
lightning
,
which
,
though
commonly
it
maketh
the
greatest
Atheist
to
tremble
,
yet
one
of
them
to
shew
his
contempt
of
God
and
his
judgements
,
burst
forth
into
blasphemie
and
despightings
of
God
:
But
the
Lord
soon
tamed
his
unruly
and
rebellious
tongue
;
for
he
caused
the
wind
to
blow
up
by
the
root
a
huge
tree
that
fell
upon
him
and
crushed
him
to
pieces
,
the
other
escaping
to
testifie
unto
the
world
of
his
destruction
.
At
a
Village
called
Benavides
in
Spain
,
two
young
men
being
together
in
a
field
,
there
suddenly
arose
a
terrible
rempest
,
and
withall
so
violent
a
whirle-wind
,
that
it
amazed
those
that
beheld
it
;
The
two
young
men
seeing
the
fury
thereof
coming
amain
towards
them
,
to
avoid
the
danger
,
ran
as
fast
away
as
possibly
they
might
,
but
make
what
hast
they
could
,
it
overtooke
them
;
who
fearing
lest
the
same
should
swing
them
up
into
the
aire
,
fell
flat
down
on
the
earth
,
where
the
whirle-wind
whisking
round
about
them
a
pretty
while
,
and
then
passing
forth
,
the
one
of
them
arose
so
altered
and
changed
,
and
in
such
an
agony
,
that
he
was
scarce
able
to
stand
on
his
feet
;
the
other
liyng
still
,
and
not
stirring
,
some
others
afar
off
that
stood
under
an
hedge
,
went
to
see
how
hee
did
,
and
found
him
to
be
stark
dead
;
for
all
his
bones
were
so
crushed
,
that
the
pipes
and
joints
of
his
armes
and
legs
were
as
easie
to
be
turned
the
one
way
as
the
other
,
as
though
his
body
had
been
made
of
Moss
:
and
besides
,
(
which
is
principally
to
be
noted
)
his
tongue
was
pulled
out
by
the
roots
,
which
could
not
by
any
means
be
found
,
though
they
sought
for
it
diligently
;
and
this
was
the
miserable
end
of
this
wretched
man
,
who
was
noted
to
be
a
great
outragious
swearer
and
blasphemer
of
Gods
most
holy
Name
:
The
Lord
chose
him
out
,
saith
the
writer
Anthonio
de
Torquemeda
,
to
make
him
an
example
to
the
world
,
of
his
justice
against
Swearers
.
I
my selfe
knew
two
most
notorious
Swearers
(
whose
names
I
conceale
in
reverence
to
the
living
)
that
brake
their
necks
as
the
common
fame
filled
all
mens
eares
;
the
one
from
a
paire
of
staires
,
the
other
from
off
his
horse
:
Their
lives
were
sinfull
,
their
deaths
fearfull
,
and
their
now
present
estate
,
as
onely
known
unto
God
,
I
leave
as
doubtfull
.
The
author
of
the
Arraignment
of
an
unruly
Tongue
,
relates
of
a
swearing
Courtier
at
Mansfield
,
who
in
the
midst
of
his
blasphemous
oaths
was
taken
up
,
and
carried
away
by
the
Devill
.
Philip
Stubs
tells
us
of
one
whom
he
knew
for
a
dozen
(
for
that
is
his
own
word
)
or
sixteen
years
together
,
whose
usuall
and
common
oath
was
to
sweare
by
Gods
Armes
;
In
the
end
his
arm
being
hurt
by
a
knife
,
could
never
be
healed
by
any
meanes
,
but
still
wrankled
and
festred
from
day
to
day
,
and
at
last
so
rotted
,
that
it
fell
away
peece-meale
,
and
he
himselfe
through
anguish
and
pain
thereof
died
.
As
he
offended
by
swearing
by
Gods
arms
,
so
the
Lord
plagued
him
in
his
arm
also
.
The
German
histories
tell
us
,
that
at
Tabinga
,
a
desperate
boy
devised
new
oathes
as
were
not
common
in
use
;
but
the
Lord
sent
a
Canker
,
or
some
worse
disease
,
that
ate
out
his
tongue
,
even
the
very
instrument
wherewith
hee
blasphemed
God
.
Thinkest
thou
,
as
Christ
spake
concerning
those
Galileans
and
Silonions
(
Luke
13.
)
that
these
punished
were
greater
swearers
then
thou
thy selfe
?
I
tell
thee
nay
,
&c.
If
thou
marchest
with
them
in
their
sinnes
,
how
canst
thou
but
smart
in
their
punishments
?
Happy
art
thou
if
their
falls
cause
thee
by
repentance
to
rise
from
this
sin
of
swearing
.
The
last
,
though
not
the
least
means
to
be
used
against
swearing
,
for
the
prevention
and
expulsion
of
the
same
,
is
,
Ministers
to
use
the
spirituall
,
and
Magistrates
the
temporall
sword
for
the
striking
at
the
root
of
this
sinne
,
so
common
,
so
hurtfull
.
In
an
universall
and
contagious
sicknesse
,
a
wise
Physitian
would
leave
the
study
of
all
other
diseases
to
find
out
the
cure
of
the
present
raging
evill
:
no
sinne
so
common
as
swearing
and
drunkennesse
;
Magistrates
and
Ministers
should
joyn
hand
in
hand
for
the
cutting
downe
of
these
predominant
sins
,
and
that
the
rather
,
because
herein
they
resemble
and
imitate
God
,
who
in
a
speciall
manner
threatens
to
punish
and
not
suffer
to
scape
scot-free
,
those
that
take
his
Name
in
vain
:
which
is
the
fifth
use
against
common
swearing
.
Of
exhortation
,
Magistrates
are
not
to
judge
for
man
,
but
for
the
Lord
,
and
as
the
Lord
,
with
whom
is
no
iniquity
,
nor
respect
of
persons
,
nor
taking
of
gifts
,
2
Chron.
19.6
.
They
are
the
Ministers
for
the
good
of
his
people
,
and
the
punishment
of
evill
doers
;
and
therefore
if
they
oppose
not
this
and
other
sins
,
they
beare
the
sword
in
vain
,
Rom.
13.4
.
1.
Ministers
are
Gods
spirituall
watch-men
,
who
must
lift
up
their
voyces
like
Trumpets
,
Isai
.
58.1
.
they
must
be
severe
in
preaching
against
it
,
that
the
commonnesse
of
preaching
it
,
may
overcome
the
practice
of
it
.
The
wisedome
of
these
watchmen
must
be
,
not
onely
to
foresee
enemies
,
but
also
to
discern
which
are
most
strong
,
neerest
approching
,
most
dangerous
,
and
first
to
be
encountred
.
2.
They
are
Stewards
of
Gods
family
,
who
must
not
only
have
liberty
,
but
also
discretion
to
give
to
every
one
his
portion
in
fit
time
,
and
see
that
they
that
have
most
need
,
be
first
relieved
.
3.
They
are
Gods
Gardiners
,
whose
knowledge
must
be
not
only
to
discerne
weeds
from
flowers
,
but
also
to
pluck
up
those
that
are
most
noy
some
and
over-spreading
,
with
the
first
care
and
grea●
〈…〉
.
4.
They
are
Gods
Orators
and
Ambassadors
,
who
are
not
onely
to
be
furnished
with
wise
instructions
,
but
also
with
judgement
and
circumspection
to
deliver
them
,
with
respect
to
time
,
person
occasion
and
place
.
5.
They
are
Bonaerges
,
sonnes
of
thunder
,
whose
properties
must
be
not
only
to
bruise
and
batter
stony
hearts
by
denouncing
Gods
fearfull
judgements
,
but
also
by
applying
them
to
such
sins
,
as
the
people
and
present
auditors
are
most
infected
with
.
For
if
chiefly
among
the
covetous
we
should
reprehend
prodigality
,
or
pride
among
the
sorddious
,
or
superstition
among
prophane
and
irreligious
swearers
,
this
were
not
to
reprove
,
but
to
backbite
sin
,
to
fight
valiantly
in
the
absence
of
an
enemy
,
with
a
strong
arme
to
beat
the
aire
,
and
to
contend
against
a
shadow
,
which
may
sprain
a
joynt
,
and
for
reward
move
scornfull
laughter
,
rather
then
admiration
of
any
true
valour
,
or
expectation
of
victory
.
That
Shepheard
that
doth
not
rebuke
those
that
offend
,
without
doubt
,
he
slayeth
them
by
holding
his
peace
;
we
doe
put
to
death
so
many
as
we
see
goe
to
death
and
are
silent
.
Chrysostome
whiles
hee
was
at
Antioch
,
spent
most
of
his
Sermons
or
Homilies
against
swearing
,
that
if
not
the
fear
of
God
,
yet
his
importunitie
might
make
them
weary
of
the
sin
:
the
report
of
whose
practice
in
preaching
,
hath
encouraged
me
to
insist
the
longer
about
this
sinne
of
swearing
,
especially
seeing
the
bent
of
this
swearing
Age
hath
,
and
still
doth
invite
me
to
make
it
the
bent
of
my
preaching
against
this
hideous
monster
,
and
never
to
〈…〉
reprove
it
,
till
in
some
of
the
members
thereof
it
may
be
so
mangled
and
wounded
,
that
at
length
for
feare
,
or
shame
,
or
importunity
;
feare
of
the
punishments
,
shame
of
the
unprofitablenesse
,
or
importunity
of
Gods
Ambassadours
;
it
may
so
langui●●
〈◊〉
consume
,
till
it
hath
breathed
its
last
breath
.
But
alas
!
some
cannot
preach
against
this
or
any
other
sinne
,
some
doe
not
,
some
dare
not
,
some
though
they
can
,
d●e
,
and
dare
,
yet
doe
all
to
no
purpose
at
all
.
1.
Some
cannot
,
because
they
want
skill
.
2.
Some
doe
not
,
because
they
want
will
.
3.
Some
dare
not
,
because
they
want
courage
.
4.
Some
do
to
no
purpose
,
because
they
want
carriage
,
endeavouring
to
reform
others
,
but
are
not
reformed
;
they
speak
,
but
they
do
not
;
teach
others
,
but
not
themselves
,
Rom.
2.
Making
their
hearers
thin●●●ere
is
some
great
mysterie
of
Atheisme
,
〈…〉
ever
yet
imparted
unto
them
,
seeing
they
〈…〉
your
to
disswade
others
from
that
which
the●
〈◊〉
themselves
;
or
that
something
did
over-slip
them
in
the
Pulpit
,
which
now
by
their
corrupt
swearing
they
do
retra●●
▪
Poysoning
the
peck
of
their
holy
admonition
with
the
infectious
leaven
of
their
swearing
and
corrupt
communication
;
like
Ponelope
,
weave
and
unweave
in
the
night
of
their
hellish
oaths
as
much
as
they
wove
in
the
day
of
their
golden
words
;
they
say
and
unsay
,
do
and
undo
again
.
They
are
like
him
that
carried
Triacle
in
the
one
hand
to
resist
death
,
and
poison
in
the
other
hand
to
take
away
life
;
or
like
a
painted
fire
without
heat
;
or
like
a
fair
vizard
put
on
a
deformed
face
;
or
like
an
Ideot
,
standing
by
the
Sea
side
,
and
seeing
strangers
pass
〈…〉
danger
of
the
tide
,
cryeth
out
unto
them
,
Away
,
away
,
the
tide
cometh
;
who
looking
back
,
and
seeing
thee
fool
stand
still
,
begin
to
say
one
to
another
,
Surely
this
fellow
doth
but
jest
,
if
it
were
so
dangerous
as
he
faith
,
hee
would
certainly
make
more
hast
away
himself
.
They
are
as
the
Bels
that
call
others
to
the
place
,
where
they
come
not
themselves
;
or
as
the
whetston
,
sharpening
other
things
,
it selfe
continuing
blunt
;
or
as
Soap
,
whitening
other
things
,
it selfe
remaining
black
and
foul
;
or
the
stalk
bearing
flowers
,
it selfe
continuing
unsavoury
.
Like
Spittle
〈◊〉
,
skilfull
in
the
wayes
they
never
went
,
or
〈…〉
go
.
Like
Heralds
〈…〉
,
or
dering
others
to
fight
,
themselves
not
〈…〉
a
stroke
.
Like
to
the
statues
of
Mercury
by
high
wayes
,
pointing
to
others
which
way
to
travell
,
themselves
rotting
away
.
Like
to
ragged
files
,
smoothing
other
things
,
themselves
remaining
rough
and
unchanged
.
Like
to
Scribes
and
Pharisees
,
laying
heavie
burthens
on
other
mens
shoulders
,
they
themselves
not
touching
the
same
with
their
least
finger
.
Like
Noahs
Ship-wrights
,
that
made
the
Ark
,
but
themselves
were
not
saved
in
it
.
But
oh
!
Tell
it
not
in
Gath
,
lest
the
uncircumcised
rejoyce
,
lift
up
their
voyces
,
but
also
lift
them
up
like
trumpets
,
Esa
.
58.1
.
Now
the
mouths
of
the
trumpets
are
not
only
blown
into
by
the
mouth
of
the
Trumpeter
;
but
also
lifted
up
with
his
hand
:
So
should
Gods
Orators
do
themselves
,
what
they
perswade
others
to
;
yet
if
they
do
not
,
suffer
,
oh
suffer
thou
their
voyces
to
draw
thee
to
thy
duty
:
the
Whetstone
of
their
reprehension
to
sharpen
thine
affection
,
the
Soap
of
their
admonition
to
scowre
off
the
filth
of
thy
pollution
,
the
point
of
their
tongues
to
shew
thee
the
right
in
many
cross
wayes
.
Take
the
comforts
of
their
flower-like
exhortations
to
thy self
,
and
leave
the
stalk
of
infectious
swearing
and
filthy
communication
to
remain
,
wither
,
or
fall
to
themselves
.
Refuse
thou
not
their
good
and
timely
direction
to
keep
thee
from
aberration
,
though
they
be
creeples
and
stirre
not
themselves
,
take
their
counsel
,
and
goe
thy
wayes
.
Thus
having
with
the
Cock
clapped
my
wings
upon
mine
own
breast
,
that
so
more
boldly
I
might
crow
towards
,
cry
and
call
upon
you
,
even
upon
you
that
are
either
Magistrates
over
subjects
,
Masters
over
servants
,
Governours
over
families
,
Parents
over
children
,
and
in
all
these
respects
,
as
Gods
over
his
people
and
inheritance
:
Suffer
,
O
suffer
the
words
of
exhortation
,
and
work
of
imitation
;
imitate
God
in
your
dutie
,
whom
you
doe
imitate
indignity
.
Swearing
is
a
sin
of
such
insolent
growth
,
that
it
scorns
to
be
queld
by
the
tongue
,
or
slain
by
the
pen
,
but
like
the
Princes
of
Midian
,
it
cals
for
a
Gideon
himself
,
the
power
of
the
Magistrate
to
fall
upon
it
.
If
ever
then
,
I
would
to
God
that
in
this
time
,
and
in
this
point
,
my
voyce
were
like
the
voyce
of
some
thundring
Pericles
,
my
sides
brass
,
and
my
tongue
as
the
pen
of
a
ready
writer
,
that
my
words
were
tipt
with
an
Adamant
,
to
make
deep
impressions
in
your
souls
,
touching
this
point
.
Oh
that
I
had
the
silven
Trumpet
of
Hilarie
,
the
golden
mouth
of
Chrysostome
,
the
mellifluous
speech
of
Origen
,
that
my
prayers
might
bee
powerfull
,
and
words
effectull
to
perswade
and
prevail
with
you
,
that
this
dutie
of
oppressing
the
growth
of
swearing
,
might
not
onely
float
upon
the
fugitive
streames
of
the
eare
,
but
also
be
landed
upon
the
solid
shore
of
your
hearts
.
Suppose
there
could
not
be
found
any
other
sin
in
the
land
,
suppose
swearing
had
not
any
other
sinne
to
beare
it
company
,
suppose
there
were
not
any
forraine
enemy
in
the
world
to
invade
us
,
yet
the
frequent
use
of
this
infernall
language
of
the
Devill
would
prove
an
Engine
strong
enough
to
batter
our
walls
,
a
sword
keen
enough
to
martyr
our
flesh
,
an
arrow
swift
enough
to
drink
up
our
blood
,
a
plague
overspreading
enough
to
make
a
flaw
in
our
State
,
a
breach
in
our
peace
,
a
scar
in
our
Church
,
a
hot
Feaver
,
a
shaking
ague
,
sure
enough
to
shake
our
land
from
one
end
to
another
,
and
make
all
to
quiver
and
tremble
from
the
lowest
Shrub
to
the
tallest
Cedar
.
Doe
you
therefore
that
have
conscience
and
calling
,
in
your
severall
persons
and
places
,
resist
,
oppose
,
suppresse
this
proud
sin
,
that
scornes
to
quarrell
with
any
under
God
;
this
stout
sinne
,
that
is
alwayes
heaving
at
the
foundation
and
strength
of
our
Lord
:
Oh
suffer
not
this
crafty
Sinon
to
be
lodged
and
succoured
within
the
cabinet
of
your
own
souls
,
to
sit
at
your
boards
,
to
jet
in
your
streets
,
to
dwell
in
your
houses
,
to
nestle
in
your
eares
without
any
check
or
controll
:
why
should
this
above
all
other
sinnes
submit
it selfe
to
no
censure
or
sharp
reproofe
?
If
common
Swearers
(
saith
Bishop
Hooper
)
bee
suffered
to
sinne
without
punishment
,
the
sinne
is
so
abominable
,
that
surely
the
Magistrates
and
whole
common-wealth
are
like
in
time
to
smart
for
it
.
The
gangrene
hereof
not
cut
off
in
the
Toe
,
it
spreads
forwards
till
it
putrifie
the
whole
body
.
The
Persians
made
them
slaves
that
could
not
be
rulers
of
their
own
tongues
.
Philip
,
King
of
France
,
ordained
,
that
whosoever
by
swearing
blasphemed
God
,
yea
,
if
in
a
Taverne
,
he
should
be
drowned
straightwayes
.
Maximilian
the
Emperour
decreed
,
that
whosoever
should
bee
deprehended
for
a
vaine
swearer
,
should
pay
13.
shillings
foure
pence
;
which
money
whoso
refused
to
pay
,
and
repented
not
of
the
wickednesse
,
should
lose
his
head
.
Henry
the
first
of
this
land
,
appointed
the
payment
of
fourty
,
twenty
,
ten
,
three
shillings
four
pence
,
according
to
the
degrees
of
the
swearers
,
to
be
imployed
for
the
poore
.
The
Romans
,
Egyptians
,
Grecians
,
Scythians
,
Turkes
,
Justinian
the
Emperour
,
Lewis
of
France
,
appointed
and
inflicted
severall
punishments
(
as
you
heard
before
)
upon
the
heads
,
eares
,
lips
,
goods
,
bodies
,
lives
of
Swearers
.
And
now
after
so
many
dehortations
from
this
sinne
,
and
severall
judgements
upon
the
sinners
,
what
cause
or
reason
have
our
rash
,
fearfull
Ruffian-like
swearers
,
to
expect
freedome
from
the
like
punishment
from
the
hands
of
men
,
seeing
they
deserve
greater
at
the
hands
of
God
,
then
either
with
the
Roman
Swearers
to
be
thrown
down
from
an
high
rock
,
that
have
endeavoured
by
their
continuall
cursed
swearing
for
every
trifle
,
to
pull
down
God
from
the
height
of
heaven
.
Or
with
the
Grecian
Swearers
to
lose
their
eares
,
since
by
their
swearing
they
have
infected
the
eares
of
others
.
Or
with
the
French
Swearers
to
bee
scared
in
their
lips
,
that
have
not
been
a
bridle
to
their
words
.
Or
with
the
Egyptian
swearers
to
lose
their
heads
,
because
it
harboured
such
bloody
Traytors
against
God
and
man
,
heaven
and
earth
.
Or
with
the
Scythian
swearers
,
to
be
punished
with
losse
of
goods
,
because
oft
by
their
swearing
they
have
wronged
others
in
their
estates
.
Or
with
the
Turkish
swearers
,
to
have
no
admission
to
the
government
of
others
,
that
could
not
guide
their
own
unruly
tongues
.
Or
with
the
Persian
swearers
to
be
made
slaves
to
other
,
because
they
could
not
be
masters
over
themselves
and
their
sayings
.
Or
with
Philip
of
France
his
swearers
,
to
be
drowned
in
water
,
because
by
their
sinne
they
have
caused
the
fish
to
be
destroyed
in
the
Sea
:
Or
with
Maximilian
and
King
Henry
the
first
their
swearers
,
to
be
punished
in
purse
for
the
good
of
the
poore
,
because
for
their
swearing
the
land
hath
not
yeelded
like
food
and
aliment
for
their
bellies
,
or
cloathing
and
indument
for
their
backes
,
as
otherwise
it
would
.
Or
with
Justinian
his
swearers
,
to
be
put
to
death
,
because
they
have
assayed
afresh
to
crucify
the
Lord
and
giver
of
life
.
Or
with
the
English
King
his
servant-swearers
,
to
be
whipped
in
their
body
,
for
making
it
a
cage
of
unclean
birds
,
a
stie
of
filthy
hogges
,
and
a
den
of
Hellish
theeves
which
should
have
been
preserved
as
first
it
was
created
,
an
Habitation
for
God
,
a
member
of
Christ
,
and
a
Temple
of
the
holy
Ghost
,
1
Job
.
4.15
.
1
Cor.
6.15.19
.
Oh
that
some
good
Phineas
,
who
is
zealous
of
the
name
of
God
,
would
break
us
the
ice
,
and
take
in
hand
to
purchase
and
procure
from
our
Senate
,
the
now
assembled
Court
of
Parliament
,
some
sharp
and
cutting
Statute
,
if
purse
penalty
onely
,
(
to
preserve
the
poore
from
perjury
,
and
rich
from
impiety
)
that
might
snap
the
growth
,
and
stanch
the
bloody
issue
of
this
heynous
sinne
,
the
taking
of
Gods
name
in
vain
:
Verily
,
God
would
say
of
such
a
man
as
he
did
of
Phineas
,
This
good
man
that
was
zealous
for
my
glory
,
hath
turned
away
my
anger
from
you
.
Surely
,
happy
should
bee
that
day
,
immortall
should
be
that
memory
,
and
renowned
ever
should
be
the
name
of
that
man
,
by
whose
zealous
endevour
so
good
a
work
should
be
effected
;
his
memory
should
never
perish
,
but
wheresoever
there
should
bee
mention
of
his
name
,
there
also
should
the
good
work
that
he
had
done
,
be
spoken
of
for
a
memoriall
of
him
,
and
every
man
would
say
:
Oh
that
was
the
man
that
first
hindered
the
blaspheming
,
and
furthered
the
sanctifying
of
Gods
glorious
name
,
that
was
carefull
to
banish
swearing
,
first
out
of
his
own
heart
;
secondly
,
out
of
his
house
;
thirdly
,
out
of
the
countrey
,
before
swearing
banished
him
out
of
all
.
Oh
that
we
were
so
happy
as
once
to
see
that
day
,
that
so
our
wayes
might
be
prosperous
,
our
sorrow
easie
,
our
comforts
many
,
our
life
holy
,
our
peace
permanent
,
and
our
salvation
certaine
.
That
this
may
be
so
,
all
yee
that
desire
to
rest
with
David
in
Gods
Tabernacle
,
aime
to
attain
to
his
courage
and
resolution
,
He
that
telleth
lies
,
and
blasphemeth
Gods
name
,
shall
not
tarry
in
my
sight
,
So
much
be
spoken
of
the
fifth
use
.
The
sixth
and
last
followeth
,
scil.
of
imitation
,
God
holds
not
swearers
guiltilesse
;
I
will
keep
my
mouth
with
a
bridle
,
I
will
take
heed
unto
my
way
,
that
I
off
end
not
in
my
tongue
,
saith
the
sweet
Singer
of
Israel
:
which
one
lesson
Pambus
,
a
famous
professor
in
the
primitive
Church
,
plying
hard
nineteen
whole
years
together
,
(
as
Socrates
in
his
Ecclesiasticall
history
speakes
out
of
his
own
mouth
)
yet
could
not
learne
it
so
perfectly
,
as
to
take
out
anew
;
which
the
author
imputes
not
so
much
to
the
dulnesse
of
the
scholar
,
as
to
the
difficultie
of
the
lesson
,
insomuch
that
if
there
be
any
man
that
offends
not
in
his
tongue
,
the
same
is
a
perfect
man
,
and
able
to
bridle
his
own
body
.
But
because
this
difficultie
of
bridling
this
little-great
unruly
member
,
is
so
great
,
and
the
danger
breaking
forth
by
neglect
,
so
manifold
,
therefore
am
I
willing
,
and
as
it
were
,
inforced
to
stand
the
longer
,
and
with
Pambus
,
to
bestow
the
greater
pains
about
the
same
.
God
will
not
hold
them
guiltless
that
take
his
name
in
vain
,
saith
the
Text.
Therefore
we
imitating
God
,
after
whose
image
we
were
created
,
must
oppose
this
sinne
to
the
uttermost
of
our
power
,
by
setting
our selves
against
the
sin
of
them
that
set
themselves
against
God
himselfe
.
The
wicked
fact
of
Jezabel
,
covering
bloody
impietie
in
proclaiming
a
Fast
,
when
she
would
have
Naboth
slain
for
blasphemy
,
And
when
good
King
Hezekiah
heard
the
blasphemy
which
Rabshakeh
uttered
against
the
Lord
,
he
fell
to
his
prayers
,
and
to
humble
himselfe
before
God
.
Shall
this
good
King
doe
this
for
another
mans
blasphemy
,
and
shall
not
wee
doe
the
like
for
our
owne
,
but
continue
in
swearing
,
and
suffer
others
to
continue
therein
,
without
any
redresse
of
others
,
and
remorse
for
our
own
sins
?
We
must
resemble
God
in
our
zeale
here
,
or
else
not
reigne
with
him
in
glory
hereafter
.
-
God
,
1.
Reproves
and
punisheth
swearing
.
-
2.
Is
himself
pure
from
it
.
-
3.
Absents
himselfe
from
the
company
of
such
.
We
must
be
holy
,
as
he
is
holy
;
pure
,
as
he
is
pure
;
just
,
as
he
is
just
.
In
the
application
of
this
last
use
.
I
will
propose
and
prosecute
these
particulars
:
-
1.
The
matter
what
we
must
doe
.
-
2.
The
men
whom
we
must
reprove
.
-
3.
The
time
when
.
-
4.
The
manner
how
.
-
5.
The
motives
why
.
And
when
I
have
run
through
these
particular
passages
,
you
may
expect
a
period
to
this
discourse
of
swearing
,
and
reproving
the
same
.
1.
The
matter
what
:
We
must
reprove
and
punish
this
sin
of
swearing
,
Reprove
and
punish
,
for
I
joyn
them
both
together
,
because
reproofe
is
a
verball
punishment
,
and
punishment
a
reall
reproof
:
herein
following
the
method
of
Mr.
Perkins
,
that
judicious
Divine
,
who
on
Mat.
7.5
.
confounds
reproof
and
correction
together
.
And
to
some
it
appertains
to
reprove
only
according
to
their
conscience
and
calling
,
and
to
others
both
to
reprove
and
punish
:
such
are
Magistrates
in
respect
of
subjects
,
Masters
in
respect
of
servants
,
Tutors
in
respect
of
scholars
,
Parents
in
respect
of
children
,
and
housholders
in
respect
of
their
families
.
For
every
King
or
mighty
Monarch
,
is
but
Magnus
Paterfamilias
,
a
great
housholder
,
and
every
housholder
is
parvus
Rex
,
a
little
King
in
his
family
:
And
therefore
if
Kings
may
,
and
ought
to
make
lawes
for
the
suppressing
of
this
Gangren-like
disease
,
that
hath
fearfully
already
over-spread
Court
,
Citie
,
Countrey
,
Kingdome
;
then
also
may
and
ought
every
Magistrate
,
Parent
,
Master
,
Housholder
,
make
some
lawes
,
and
take
some
sharp
course
,
that
this
horrid
,
hellish
sinne
may
at
length
be
banished
from
our
lips
,
eares
,
and
land
.
Some
sharp
course
,
I
say
,
some
having
power
and
authority
to
deale
herein
more
sharply
then
others
,
that
so
privat
men
privatly
in
their
owne
families
,
may
in
time
effect
that
which
by
a
more
publick
law
and
sharp
punishment
were
to
be
wished
to
be
enacted
for
the
whole
land
.
Till
some
such
sharp
course
and
generall
law
by
some
godly
Phineas
be
procured
,
let
us
in
our
severall
callings
goe
so
farre
as
Gods
word
doth
enjoyn
,
and
mans
law
permit
for
the
suppressing
this
sinne
,
which
being
so
directly
and
immediatly
practised
against
God
himselfe
,
cannot
bee
too
much
preached
against
by
his
ministers
.
For
if
you
say
to
me
,
Why
doe
you
harp
so
long
upon
this
string
?
I
say
to
you
,
Why
do
you
continue
so
long
in
this
sinne
?
Your
practice
,
your
practice
,
which
hath
been
evill
,
hath
occasioned
my
preaching
,
which
then
hath
been
good
,
if
by
this
great
pains
and
long
labour
,
you
are
at
length
brought
to
the
sight
of
the
greatnesse
of
this
your
sinne
,
and
the
severity
of
Gods
judgements
against
the
same
,
that
so
you
may
endeavour
to
perform
for
the
good
of
others
also
,
which
I
endevour
now
to
perswade
you
unto
;
namely
,
to
reprove
and
punish
swearers
.
Reprove
,
I
say
,
and
punish
;
for
I
told
you
ere-while
,
that
in
this
discourse
I
confound
both
together
,
and
you
in
the
application
may
be
pleased
to
take
them
asunder
.
You
who
are
Masters
,
Parents
,
Governours
,
whose
calling
is
to
punish
,
when
I
name
reprove
understand
you
punish
:
And
you
whose
calling
is
to
reprove
onely
,
when
I
name
punish
,
understand
you
reprove
;
that
so
my
speech
may
not
be
misapplied
that
is
rightly
intended
,
but
that
the
fish
of
your
soules
may
be
caught
by
one
of
those
baits
,
you
performing
one
of
these
duties
;
reproving
,
or
punishing
swearers
.
And
so
relying
upon
Gods
good
blessing
for
successe
,
I
lanch
into
the
deep
,
intreating
you
to
suffer
this
net
of
Gods
word
,
not
to
swim
in
the
shallownesse
of
your
eares
alone
,
but
also
to
sink
into
the
depth
of
your
hearts
,
that
so
at
length
you
may
have
true
cause
to
say
and
sing
with
Zacheus
,
O
God
I
thanke
thee
,
this
day
is
salvation
come
into
my
house
.
I
that
before
blasphemed
thy
name
by
my
vain
,
rash
,
hellish
oathes
,
now
am
perswaded
,
resolved
,
to
endevour
to
sanctifie
thy
name
by
reproving
,
punishing
others
that
do
blaspheme
the
same
,
that
so
hereby
my
repentance
to
others
may
be
manifested
their
conversion
to
themselves
assured
,
the
former
negligence
of
either
by
the
future
diligence
of
both
requited
and
countervalued
.
And
so
from
the
wide
gates
,
I
make
haste
into
the
little
Citie
,
for
feare
you
should
imagine
my
gates
to
be
greater
then
the
Citie
,
the
windowes
then
the
house
,
the
circumstance
then
the
substance
of
this
ensuing
discourse
.
That
this
duty
of
reproving
and
punishing
swearers
,
is
to
be
performed
,
is
proved
by
the
Prophet
,
the
only
meanes
to
divert
Gods
vengeance
from
a
land
,
is
to
hinder
sinne
,
that
men
break
not
forth
by
swearing
,
lying
,
whoring
,
stealing
,
&c.
For
these
sins
breaking
forth
,
Gods
judgements
break
in
.
But
how
shall
I
hinder
either
judgements
or
sinne
?
Verse
4.
is
added
a
cause
why
men
break
forth
into
this
sinne
,
Yet
let
no
man
strive
nor
rebuke
one
another
:
intimating
that
the
means
that
will
hinder
the
breaking
forth
into
this
sinne
,
is
striving
against
,
by
reproving
and
punishing
the
swearer
.
For
this
people
are
as
they
that
strive
with
the
Priest
;
sh●wing
that
Satan
strives
by
the
sinne
of
the
swearer
,
to
overcome
the
admonitions
of
God
in
the
mouth
of
the
Minister
:
And
should
not
the
Minister
and
every
Reprover
strive
as
much
for
the
enlargement
of
the
Lords
Kingdome
,
as
the
Swearer
doth
for
the
enlargement
of
the
Devils
?
There
must
be
striving
you
see
betweene
the
Swearer
and
the
Reprover
:
Think
not
(
saith
our
Saviour
)
that
I
am
come
to
send
peace
;
I
came
not
to
send
peace
,
but
warre
.
We
must
have
war
with
sinners
,
before
wee
can
have
peace
with
God
,
or
our
own
souls
.
If
by
our
timely
admonitions
we
plead
not
for
Christ
,
by
our
dumb
silence
we
really
plead
against
Christ
.
He
that
gathereth
not
with
me
,
scattereth
abroad
.
If
God
be
God
,
let
us
cleave
to
him
:
but
if
Baal
be
God
,
and
the
sons
of
Belial
true
saints
,
let
us
say
nothing
against
,
but
cleave
unto
them
.
Yee
cannot
serve
two
masters
,
Gog
and
Magog
,
Christ
and
Antichrist
;
your
delight
cannot
be
in
the
Saints
,
and
those
that
doe
excell
in
vertue
,
and
your
eares
sheathes
for
those
that
break
forth
with
swearing
.
Therefore
there
must
be
no
silence
,
but
striving
,
contending
.
And
why
should
we
refuse
the
combat
,
and
doubt
of
the
victory
?
Swearers
have
the
world
on
their
side
,
we
have
the
word
;
They
custome
,
we
conscience
;
They
men
,
we
God
;
They
darknesse
,
we
light
;
They
error
,
we
truth
,
which
is
strongest
of
all
.
Through
Gods
mercie
,
and
the
might
of
Christ
,
we
shall
be
more
then
Conquerours
.
But
if
wee
refuse
to
strive
for
the
Lord
of
Hosts
,
then
hath
he
a
controversie
,
and
will
strive
against
us
.
Therefore
shalt
thou
fall
in
the
day
,
and
the
Prophet
also
shall
fall
in
the
night
,
both
the
swearer
and
the
sufferer
;
scil.
the
non-reprover
of
him
.
And
will
the
Lord
strive
,
plead
,
Now
looke
how
severe
the
Cedar
would
be
towards
the
Shrub
resisting
him
,
the
mighty
towards
the
meanest
;
ten
thousand
times
more
will
the
Lord
be
in
opposing
and
striving
against
those
that
oppose
and
strive
against
him
.
Doth
he
in
any
wise
command
thou
shalt
rebuke
thy
neighbour
?
Levit.
19.17
.
And
shall
I
see
and
heare
him
swear
,
and
not
open
my
mouth
to
sanctifie
when
his
is
open
to
pollute
the
glorious
name
of
the
Lord
;
knowing
herein
what
God
commands
,
and
what
I
my self
practice
?
Shall
I
not
herein
professe
my selfe
an
enemy
to
God
,
by
rejecting
his
word
,
by
hating
his
soule
,
whose
body
I
seem
to
love
?
Doth
God
command
,
Have
no
fellowship
with
the
unfruitfull
workes
of
darknesse
,
but
rather
reprove
them
?
And
shall
I
sit
with
the
swearer
,
and
drink
with
the
drunkard
,
plead
not
a
word
for
God
,
when
others
spue
forth
many
oaths
against
him
;
knowing
herein
what
God
commands
,
and
I
my selfe
practice
?
Shall
I
not
herein
professe
my selfe
a
striver
against
the
Lord
himselfe
,
a
hearer
of
his
name
taken
in
vain
,
and
therefore
not
to
be
held
guiltlesse
;
a
lover
of
darknesse
,
and
therfore
not
a
child
of
light
,
not
reproving
the
workes
of
darknesse
?
which
is
the
means
the
Apostle
professeth
for
the
frustrating
this
,
and
all
other
works
of
darknesse
.
When
the
Ark
was
present
,
Dagon
fell
down
,
they
could
not
both
stand
together
:
When
the
Ark
of
Reprehension
comes
in
place
,
the
Dagon
of
darknesse
will
fall
down
.
Have
no
fellowship
of
needlesse
,
long
,
and
daily
familiarity
with
them
,
by
sitting
,
lodging
,
dwelling
with
such
unfruitful
works
,
i.
workers
of
darkness
,
by
approving
,
defending
,
countenancing
,
extenuating
their
finfull
swearing
,
but
rather
reprove
them
for
it
:
as
God
the
Fatther
here
doth
,
Christ
the
Sonne
,
Matth.
5.
God
the
holy
Ghost
,
Jam.
5.12
.
Above
all
things
,
&c.
Shall
that
which
S.
James
above
all
things
commands
to
be
regarded
,
least
and
last
of
all
things
be
heeded
,
remembred
,
and
observed
?
Or
was
it
needfull
in
his
time
,
and
is
it
not
in
ours
?
We
are
they
that
live
in
the
last
and
worst
dayes
,
wherein
it
seemes
to
be
a
lesser
offence
to
sweare
ordinarily
,
rashly
,
falsly
,
then
to
reprove
men
for
their
so
swearing
.
The
first
thing
that
our
Saviour
teacheth
us
to
pray
,
is
,
that
Gods
name
may
be
hallowed
;
and
shall
it
be
our
last
care
,
or
rather
no
care
at
all
,
to
reprove
such
as
doe
dishonour
the
same
?
Thus
out
of
the
Prophet
and
Apostle
,
wee
have
heard
what
we
must
doe
,
scil.
reprove
,
punish
swearers
,
by
all
means
possible
,
striving
against
this
sin
that
causeth
God
to
strive
against
a
whole
land
.
Secondly
,
the
men
whom
wee
must
reprove
:
The
Lord
will
not
hold
him
guiltless
.
The
greatnesse
of
the
Oke
,
the
talnesse
of
the
Cedar
,
the
smoothnesse
of
the
Popler
,
the
greennesse
of
the
Lawrell
,
or
the
lownesse
of
the
Shrub
,
shall
not
exempt
themselves
from
the
blast
and
fiercenesse
of
this
censure
.
The
greatnesse
of
the
wealthy
,
the
meannesse
of
the
poore
,
the
ignorance
of
the
simple
,
the
knowledge
of
the
learned
,
the
passions
of
the
angry
,
the
mincing
of
oathes
,
the
unpunishing
by
the
Magistrates
,
shall
not
be
placcards
to
defend
men
from
this
definitive
sentence
:
The
Lord
will
not
hold
him
guiltless
that
taketh
his
name
in
vain
.
With
him
there
is
no
respect
of
persons
,
The
soule
that
sinneth
must
die
:
Sinne
is
sinne
wheresoever
it
is
;
the
bodies
of
great
and
rich
men
shall
become
the
like
preyes
to
wormes
and
rottennesse
;
and
their
souls
shall
undergoe
like
strict
examination
,
as
the
bodies
and
soules
of
the
meanest
persons
:
When
this
great
game
at
Chesse
is
here
ended
,
they
must
with
others
be
laid
up
together
in
the
common
bagge
of
nature
,
and
then
there
shall
be
no
difference
betweene
their
dust
,
and
that
of
the
poore
begger
.
They
all
proceed
from
the
same
lamp
,
and
they
all
without
envying
either
the
other
,
shall
be
content
to
lodge
in
the
same
Inne
.
Great
men
may
need
admonition
,
and
why
should
not
they
have
it
,
if
they
need
it
?
For
else
were
they
more
miserable
then
common
men
;
and
Solomons
woe
were
especially
upon
them
,
because
when
they
fall
,
there
is
none
to
help
them
up
again
,
Eccles.
4.10
.
It
being
granted
that
they
may
fall
,
and
that
falling
they
are
to
be
raised
by
reprehension
and
admonition
,
if
they
are
so
fast
rocked
asleep
,
that
a
soft
speech
of
admonition
will
not
,
they
are
then
to
be
roused
by
the
thundring
trumpet
of
louder
reprehension
.
The
matter
of
admonition
it
is
to
be
fitted
to
the
fault
,
but
the
manner
is
to
be
framed
to
the
best
advantage
of
prevailing
,
with
a
regard
to
the
dignitie
of
his
person
,
and
the
remainder
of
his
vertues
.
Let
it
appeare
that
,
that
which
speaks
is
love
,
and
that
for
which
it
speaks
,
salvation
.
And
how
can
any
heart
shut
it self
against
love
,
bringing
with
it
salvation
?
Miror
,
si
aliqu
is
rectorum
potest
salvari
,
It
is
a
wonder
if
any
great
man
be
saved
(
saith
Chrysostome
)
alledged
by
Bishop
Latimer
before
King
Edward
:
The
reason
is
ready
,
because
there
are
so
few
to
tell
and
admonish
them
of
their
faults
,
the
greatnesse
of
the
one
much
daunteth
the
goodnesse
and
courage
of
the
other
,
that
it
dares
not
so
freely
and
fully
reprove
their
faults
.
If
Swearers
be
so
great
that
Ministers
dare
not
reprove
,
or
that
the
Magistrates
will
not
lay
hold
on
them
;
or
so
cunningly
mince
their
oaths
,
that
the
Law
cannot
reach
them
;
yet
then
,
and
there
will
Gods
Law
begin
,
when
and
where
mans
law
doth
leave
and
end
:
where
Ministers
and
others
dare
not
speak
vocally
,
there
God
dares
and
will
speak
really
.
Though
they
dazle
the
eye
,
stop
and
seal
the
lips
,
and
manicle
the
hands
of
men
,
yet
of
God
they
cannot
;
and
the
lesse
they
feele
at
the
hands
of
men
,
the
heavier
shall
they
feel
the
hand
of
God
,
either
in
their
estates
,
or
in
their
bodies
,
or
in
their
souls
,
or
in
their
posterities
,
or
in
all
.
Though
before
men
they
refuse
to
come
to
shame
,
by
submitting
themselves
to
reproofe
,
yet
God
will
not
forget
them
,
but
bring
them
to
it
,
either
in
this
life
to
their
conversion
,
or
in
the
world
to
come
to
their
full
and
finall
confusion
.
David
,
Hezekiah
,
Jehosophat
,
Peter
,
were
reproved
;
therefore
great
men
,
if
sinners
,
if
swearers
,
may
,
must
be
reproved
;
yea
be
they
otherwise
good
and
wise
,
Prov.
9.9
.
Rich
garments
require
brushing
,
fine
linnen
washing
,
pleasant
gardens
watring
.
All
men
will
grant
that
a
child
or
servant
ought
willingly
to
be
reprehended
of
a
father
or
master
,
but
few
will
in
practice
grant
that
a
father
or
master
should
listen
to
the
reprehension
of
a
sonne
or
servant
:
Job
therefore
may
bee
a
good
president
to
all
such
,
either
masters
or
fathers
:
He
durst
not
open
his
mouth
,
as
himselfe
witnesseth
of
himselfe
,
to
contemne
the
judgement
of
his
servant
,
or
maid
,
when
they
did
contend
with
him
;
because
in
a
dutie
of
pietie
,
we
must
looke
to
them
,
not
as
servants
,
but
as
brethren
,
not
to
the
speakers
so
much
,
who
in
respect
of
calling
may
be
our
inferiours
,
as
to
the
things
spoken
in
the
ordinance
of
God
,
unto
whom
every
man
is
an
inferiour
,
and
with
whom
there
is
no
respect
of
persons
.
As
great
and
good
men
,
so
kindred
and
friends
as
well
as
strangers
and
foes
,
must
be
reproved
,
if
by
their
swearing
they
presume
to
take
Gods
Name
in
vaine
.
Many
offend
against
this
rule
,
who
will
never
rebuke
this
or
any
other
sinne
,
untill
God
revenge
it
from
heaven
.
But
such
are
not
properly
friends
,
because
whereas
they
might
by
admonition
in
time
prevent
the
judgement
of
God
upon
them
(
whom
they
in
shew
,
and
not
in
substance
,
in
tongue
,
and
not
in
truth
love
most
dearly
)
they
doe
not
admonish
them
.
But
what
sin
,
whether
swearing
or
the
like
,
they
doe
mislike
in
strangers
,
or
neighbours
,
the
same
sin
they
doe
allow
and
not
mislike
by
reproving
,
when
it
comes
to
kindred
,
wife
,
children
,
parents
,
as
though
the
diversitie
of
subjects
could
make
that
to
be
sinne
in
some
,
which
is
not
sinne
in
other
some
.
But
to
end
this
point
,
let
not
the
glittering
beames
of
any
outward
respect
either
of
great
men
or
kindred
,
so
dazle
or
blind
our
eyes
,
as
that
we
shall
not
espie
sin
in
either
to
reprove
it
.
He
loveth
most
naturally
,
that
hath
loveth
most
spiritually
;
and
he
in
goodnesse
comes
neerest
to
God
,
that
hath
no
respect
of
persons
with
men
in
matter
of
sin
,
Psal.
82.2
.
1
Tim.
5.21
.
3.
The
time
when
we
must
reprove
Swearers
;
David
wounded
the
Philistine
in
the
forehead
,
1
Sam.
17.
We
must
endevour
to
kill
this
Serpent
in
the
egge
:
this
sin
,
not
come
to
full
ripenesse
,
is
easier
cut
downe
,
then
in
its
height
:
Words
spoken
in
due
season
,
are
like
apples
of
gold
with
pictures
of
silver
,
Prov.
25.11
.
When
timely
opportunitie
is
neglected
,
facilitie
in
dispatch
is
seldome
attained
unto
.
When
thou
perceivest
the
Devil
by
oaths
to
roll
upon
the
tip
of
the
tongue
of
the
Swearer
,
he
thereby
endevouring
to
enter
into
the
heart
through
the
wicket
of
the
ear
of
thee
the
hearer
,
let
oathes
no
sooner
drop
into
the
eares
,
but
let
them
as
soon
drop
out
of
thy
mouth
by
reproving
the
swearer
.
Be
thou
impatient
till
thou
be
delivered
of
them
,
as
a
woman
great
with
child
,
or
as
a
stomach
that
is
full
of
wind
.
As
soon
as
occasion
and
opportunity
is
offered
,
as
soon
as
reason
and
religion
doth
require
,
let
us
endevour
to
apply
the
salve
to
the
soare
,
the
wine
of
reprehension
or
correction
to
the
wound
of
sinne
and
transgression
;
Correction
,
I
say
,
if
we
be
parents
,
and
have
children
,
or
masters
and
have
servants
;
Let
us
,
to
shew
our
detestation
of
this
sinne
,
and
our
love
to
their
soules
,
endevour
to
banish
oathes
from
them
,
or
(
to
shew
the
feare
of
Gods
judgements
)
themselves
from
us
and
our
habitation
,
and
that
speedily
.
-
1.
For
generall
uniformity
in
one
family
.
-
2.
Because
of
delayes
inutility
.
1.
For
dost
thou
thy self
sanctifie
Gods
name
,
and
shall
thy
sonnes
or
servants
blaspheme
it
?
What
communion
should
righteousnesse
and
unrighteousnesse
have
?
What
fellowship
light
and
darknesse
?
What
concord
Christ
and
Belial
?
2
Cor.
6.
Shall
thy
house
be
of
divers
dispositions
,
as
Hamibals
Armie
was
of
divers
Nations
?
Shall
thy
houshold
,
which
should
be
as
the
Church
of
God
,
be
like
a
Motley
cloath
,
or
a
Medly
colour
,
some
of
thy
house
of
one
die
,
and
some
of
another
?
God
will
have
all
his
family
weare
one
and
the
same
Livery
;
herein
must
thou
imitate
God
,
let
all
thy
family
be
uniforme
and
suteable
,
that
all
agreeing
and
according
together
,
they
may
all
look
,
walk
,
and
draw
in
the
service
of
God
their
maker
,
and
thee
their
master
.
How
then
should
my
businesse
be
performed
,
And
how
can
Gods
service
be
performed
by
thee
,
or
them
,
if
thou
keep
such
?
Turpius
ejicitur
quam
non
admittitur
—
It
is
lesse
shame
not
to
admit
,
then
to
cast
out
such
a
servant
;
but
it
is
as
true
,
Tutius
ejicitur
,
like
a
raw
morsell
that
sits
ill
in
the
stomach
,
he
is
more
safely
cast
out
,
then
retained
;
or
if
hee
bee
a
retainer
,
yet
not
to
dwell
under
thy
roof
,
hee
should
not
setup
his
rest
there
.
If
David
will
not
have
a
lier
tarry
in
his
sight
,
(
Psal.
101.
)
then
much
lesse
a
swearer
sit
,
sup
,
lodge
,
yeare
and
day
with
him
:
Hee
will
not
have
his
family
a
mingle-mangle
to
confist
pell-mell
of
men
of
all
sorts
and
conditions
.
If
men
know
that
any
have
been
in
that
place
where
the
plague
reigneth
,
and
would
come
into
their
houses
,
they
presently
barre
the
gates
against
him
,
they
shut
him
out
,
by
no
meanes
will
they
suffer
him
to
enter
;
and
why
?
verily
because
they
would
not
have
the
plague
brought
in
amongst
them
,
lest
they
should
bee
infected
and
die
.
But
alas
!
why
should
not
the
death
of
the
soule
be
much
more
feared
?
Why
should
not
masters
banish
out
of
their
services
and
families
,
such
pestiferous
caitiffes
,
which
through
their
assiduous
and
abominable
swearing
,
infect
all
their
houshold
,
not
onely
their
bodies
,
but
also
their
souls
,
on
which
alone
and
wholly
depends
the
woe
and
weal
of
their
bodies
?
Awake
therefore
yee
Knights
,
Gentlemen
,
Yeomen
,
all
men
;
suffer
,
oh
suffer
no
swearers
in
your
houses
,
eschew
them
more
then
a
venemous
serpent
;
entertain
a
Dragon
sooner
in
your
houses
,
then
any
such
one
that
hath
pleasure
in
swearing
:
the
former
only
hurt
the
body
,
the
other
destroy
both
body
and
soule
of
such
as
are
infected
by
them
.
Maintain
none
of
them
that
shall
bring
the
plague
of
God
upon
your
houses
.
Suffer
not
the
tender
breasts
of
your
children
to
be
poysoned
in
their
youth
,
with
the
pestilent
communication
of
these
abominable
Sweaters
.
If
you
cannot
alwayes
prevent
the
entrance
,
yet
prevent
their
continuance
.
Search
them
out
,
(
for
they
wil
not
easily
manifest
themselves
)
and
being
manifested
,
reprehended
,
and
not
amended
,
cast
them
out
.
A
bird
may
light
upon
,
or
flie
into
a
mans
house
,
but
he
may
chuse
whether
he
nestle
and
breed
there
.
If
their
seeming
sanctitie
drew
servants
into
thy
house
and
service
,
yet
let
their
impiety
,
daily
blasphemy
,
drive
them
out
again
.
Nay
,
if
sonnes
be
disobedient
to
parents
,
Nay
,
a
brother
,
a
daughter
,
a
wife
offending
,
in
some
cases
are
not
to
be
spared
.
Nay
,
Asa
King
of
Judah
is
commended
for
his
uprightnesse
in
this
respect
,
that
,
when
Maacha
his
own
mother
committed
idolatry
,
Henry
the
fourth
of
that
name
,
King
of
England
,
when
his
eldest
sonne
the
Prince
was
by
the
Lord
chiefe
Justice
for
some
great
misdemeanour
commanded
and
committed
to
prison
,
hee
thanked
God
that
he
had
a
sonne
of
that
obedience
,
and
a
Judge
of
such
unpartiall
and
undaunted
courage
.
For
indeed
,
Religion
or
Justice
,
Non
novit
patrem
,
non
novit
matrem
,
veritatem
novit
,
neither
knoweth
father
or
mother
,
but
onely
the
truth
.
the
Signet
of
Gods
finger
,
yet
would
hee
plucke
him
thence
.
Governours
,
Masters
,
Housholders
,
as
they
communicate
with
God
in
his
name
;
I
said
ye
are
Gods
:
so
should
they
in
his
nature
,
who
judgeth
without
respect
of
persons
,
1
Pet.
1.17
.
not
holding
any
guiltlesse
that
taketh
his
name
in
vain
.
2.
1.
2.
Because
petty
oathes
(
if
a
man
may
call
any
little
that
are
commited
against
the
great
God
)
by
our
silence
,
and
not
punishment
,
grow
to
hellish
oathes
.
A
little
fire
which
at
first
might
have
been
put
out
with
a
spoonfull
of
water
,
being
let
to
burne
,
in
short
time
turneth
Towns
and
Cities
into
ashes
.
Reproofs
and
punishments
are
like
medicines
,
which
being
kept
too
long
,
hazard
the
patient
,
and
lose
their
vertue
.
Magistrates
,
Parents
,
Masters
,
must
not
let
this
disease
goe
too
long
,
lest
by
suffering
,
that
proves
incurable
,
which
might
have
been
holpen
by
timely
administring
.
The
ulcer
is
to
be
lanced
betime
,
before
it
grow
to
a
Gangrene
;
the
Tetter
to
be
killed
,
before
it
spread
to
bee
a
Ringworme
.
God
commands
Fathers
,
if
they
love
their
children
,
Artaxerxes
said
to
Ezra
,
Whesoever
will
not
doe
the
Law
of
thy
God
,
and
the
Law
of
the
King
,
let
judgement
be
executed
speedily
upon
him
,
&c.
And
the
reason
is
given
,
Eccles.
8.11
.
Because
sentence
against
an
evill
worke
is
not
executed
speedily
,
therefore
the
heart
of
the
sonnes
of
men
,
is
fully
set
in
them
to
doe
evill
.
3.
Because
he
that
should
reprove
,
many
times
in
tract
of
time
proves
colder
in
his
zeale
of
reproofe
and
punishment
:
for
if
thou
wilt
not
adventure
to
passe
through
at
low
water
,
how
wilt
thou
doe
at
full
sea
?
If
thou
durst
not
pull
up
a
twig
,
how
wilt
thou
doe
when
it
comes
to
a
tree
?
If
thou
fearest
the
skirmish
with
a
single
,
how
wilt
thou
endure
to
incounter
with
an
host
of
hellish
enemies
?
If
thou
art
silent
at
the
hearing
of
one
,
how
wilt
thou
be
emboldened
to
reprove
many
horrid
oathes
?
Thus
you
see
the
spurs
for
speedinesse
in
reproving
Swearers
.
-
1.
For
generall
uniformity
.
-
2.
Because
of
delayes
inutility
:
as
,
-
1.
The
examples
of
others
will
be
alledged
.
-
2.
The
Swearers
sins
increased
.
-
3.
The
edge
of
our
zeale
abated
.
If
David
had
good
cause
to
destroy
all
the
wicked
in
the
land
early
,
Ps.
101.8
.
then
have
we
no
colour
to
rebuke
or
correct
black-mouth'd
swearers
,
lately
:
yet
let
there
bee
no
more
hast
then
good
speed
;
If
thou
in
the
company
of
Swearers
art
an
inferiour
,
and
there
be
other
superiours
,
thou
art
a
private
,
and
other
are
publick
persons
,
Magistrates
or
Ministers
,
then
expect
one
of
them
to
performe
the
dutie
of
reprehension
,
that
so
from
the
gravitie
or
greatnesse
of
the
person
reproving
,
the
reproof
it selfe
may
the
more
piercingly
work
,
and
ungainsayably
be
entertained
in
respect
of
the
authority
,
calling
,
and
estimation
of
the
person
whence
it
proceeds
:
as
a
man
suddenly
falling
sick
,
rather
takes
the
prescription
of
an
experienced
Physitian
there
present
in
the
company
,
then
of
an
ordinary
meaner
person
standing
by
.
But
if
such
a
Physitian
be
carelesse
in
prescribing
a
remedy
,
better
it
is
for
any
to
put
to
his
helping
hand
,
then
the
suddenly
sick
Patient
to
sink
away
in
a
swound
.
If
thou
perceivest
such
superiours
,
Magistrates
or
Ministers
;
to
be
slack
,
(
as
very
few
are
forward
enough
in
this
dutie
)
then
others
coldnesse
must
put
an
edge
to
thy
zeale
,
their
silence
untie
the
strings
of
thy
tongue
,
to
stand
for
the
honour
of
thy
God
,
endevouring
by
thy
due
admonition
to
remove
the
Devill
from
possessing
the
heart
and
tongue
of
the
swearer
,
and
to
raise
his
siege
from
assaulting
the
heart
and
eare
of
the
hearer
,
which
otherwise
for
want
of
wise
reproofe
might
endanger
the
body
and
soule
of
either
:
And
so
Satan
should
with
Caesar
triumphantly
say
with
change
of
one
of
his
three
words
,
veni
,
dixi
,
vici
,
I
came
to
the
heart
and
lips
of
the
Swearer
,
I
spake
to
the
eare
and
heart
of
the
non-reprover
,
and
without
any
opposition
have
in
an
instant
obtained
the
victory
against
one
and
the
other
.
When
thou
perceivest
this
office
of
admonition
to
be
sleighted
by
those
which
for
place
and
abilitie
might
in
better
manner
,
more
fitly
and
to
better
purpose
performe
it
,
be
not
overmannerly
by
straining
curtesie
who
shall
begin
first
:
for
some
one
must
strike
,
some
must
strive
,
how
else
can
there
be
a
combat
,
how
else
a
conquest
?
The
Devill
himselfe
first
making
the
assault
,
some
one
must
as
speedily
counterpoyse
his
assault
:
That
our
celeritie
may
answere
his
sedulitie
,
and
the
Lord
beholding
our
zeale
for
him
,
may
assist
us
in
the
combat
,
and
crown
us
with
the
victory
;
so
shall
such
as
are
as
strong
as
we
,
by
our
pious
examples
be
confirmed
;
such
as
are
as
yet
colder
,
shall
be
encouraged
;
we
our selves
shall
have
more
heart
to
resist
Satan
,
and
he
lesse
power
to
assault
us
.
Being
,
I
hope
,
by
this
time
animated
to
perform
this
biparted
dutie
of
reprehension
,
or
correction
of
Swearers
,
let
us
listen
to
the
direction
in
the
fourth
particular
,
to
wit
,
the
manner
how
we
must
perform
it
.
4.
part
,
the
manner
how
.
-
1.
By
our
works
towards
them
.
-
2.
By
our
words
with
them
.
-
3.
By
our
departure
from
them
.
1.
Reprove
swearing
and
Swearers
we
must
,
by
our
deeds
,
our
own
purity
,
and
freedome
from
the
sinne
.
As
we
must
be
holy
,
because
God
is
holy
,
so
we
must
be
pure
,
as
he
is
pure
,
1
Joh
,
3.9
.
That
thou
mayst
have
the
more
comfortable
successe
in
banishing
this
sinne
from
thy
Family
,
thou
must
be
sure
that
thou
banish
it
first
from
thine
own
heart
.
Thou
being
a
Magistrate
,
Minister
,
Father
,
Master
,
must
cause
thy
practice
to
bee
as
powerfull
as
thy
naked
precept
.
For
if
thou
practice
thy selfe
what
thou
reprovest
in
another
,
thou
hereby
bluntest
the
edge
of
thy
reprehension
,
and
emboldenest
him
in
his
sinne
and
tansgression
.
Lesser
Planets
look
to
those
that
bee
greater
,
They
are
like
to
a
garden
full
of
sweet
Flowers
,
if
they
be
well
ordered
,
Men
desire
to
find
occasion
whereupon
to
refuse
the
means
ordained
for
their
good
.
If
they
can
espy
any
fault
in
those
that
reprove
or
admonish
them
,
then
they
presently
imagine
,
that
such
should
neither
reprove
nor
punish
,
repelling
all
their
sayings
with
the
proverb
,
Medice
,
cura
teipsum
,
heale
first
thy selfe
.
And
to
say
the
truth
,
we
can
have
no
countenance
to
reprove
,
or
courage
to
punish
swearing
in
others
,
when
we
our selves
make
no
conscience
to
commit
the
same
.
The
Pharisees
lost
their
authority
,
because
they
taught
and
did
not
.
He
that
wil
have
others
do
what
he
commands
,
Abimeleeh
,
What
thou
hast
seen
me
doe
,
make
haste
,
and
doe
like
me
.
I
and
my
house
,
(
sayth
Josuah
,
24.15
.
)
will
serve
the
Lord
;
I
first
,
then
my
house
;
not
first
my
house
,
and
then
I.
A
small
fault
in
Magistrates
,
Ministers
,
Parents
,
Masters
,
is
as
a
Wart
or
Mole
,
in
the
midst
of
the
face
,
which
cannot
be
hid
.
It
is
as
a
spot
on
a
Ruffe
,
or
a
Beacon
on
the
top
of
an
hill
.
If
the
eye
bee
darke
,
how
great
will
that
darknesse
be
?
Matth.
6.23
.
Men
most
greedily
gaze
on
the
Sunne
when
it
is
eclipsed
;
so
the
multitude
and
inferiours
more
willingly
discourse
of
the
imperfections
and
vices
of
their
governours
and
superiours
,
then
of
their
vertues
,
thereby
hoping
to
justifie
themselves
,
and
so
to
escape
unpunished
,
uncontrolled
.
The
best
rule
then
,
to
have
this
law
against
swearing
well
executed
,
is
,
for
Superiours
first
to
keep
it
themselves
in
their
owne
persons
,
it
being
the
nature
of
man
rather
to
be
led
by
reason
and
example
,
then
by
precept
,
penaltie
,
or
force
of
Law
;
the
lives
of
their
superiours
being
by
them
esteemed
the
fairest
and
safest
copie
they
can
rule
their
actions
by
.
They
doe
more
good
by
their
godly
practice
,
then
by
their
vertuous
precepts
;
and
more
harme
by
their
bad
example
,
then
by
their
sin
;
because
being
swearers
themselves
,
they
convey
the
poison
of
their
corruption
into
the
bowells
of
the
beholders
.
Amend
it
in
thy selfe
,
or
else
endeavour
it
not
in
others
.
2.
And
though
at
first
this
damnable
service
carry
away
a
reward
,
yet
in
conclusion
it
is
requited
with
hatred
and
curses
;
For
the
Conscience
once
soundly
detesting
sin
,
loaths
the
meanes
that
induced
him
to
commit
it
:
As
Amnons
love
was
not
so
great
to
his
sister
Thamar
before
the
Incest
,
The
frantick
man
returning
to
his
wits
,
Let
us
learne
this
as
a
Rule
of
our
life
,
never
to
trust
him
,
that
will
promise
to
conceale
a
sin
in
us
.
If
thou
dost
the
best
to
crosse
any
man
in
his
sin
;
if
thou
have
not
thanks
of
him
,
yet
of
thine
owne
Conscience
thou
shalt
.
For
if
where
there
is
matter
given
,
there
reproofe
should
be
denied
,
this
were
to
encourage
diseases
,
and
to
forbid
Physick
,
to
discover
a
sore
,
and
apply
no
salve
.
Why
should
there
not
be
as
well
a
libertie
,
as
a
necessitie
of
reproving
?
Yet
there
is
a
wisdome
as
well
as
a
libertie
,
and
it
were
to
be
wished
that
they
that
have
this
wisdome
,
would
also
make
use
of
this
libertie
,
and
if
take
the
libertie
,
then
to
take
this
wisdome
with
it
.
The
wise
manner
of
reproving
,
oftentimes
makes
the
reproofe
it selfe
effectuall
.
Mr.
Greeneham
,
whose
body
quietly
endured
much
launcing
at
the
hand
of
the
temporall
Chirurgeon
,
and
therein
manifested
himselfe
a
Mirrour
of
patience
,
and
who
himselfe
in
the
curing
of
the
wounds
of
mens
souls
was
an
expert
Chirurgeon
,
gives
this
Advice
:
Pag.
101.
As
it
falls
out
(
saith
he
)
in
soares
,
so
it
commeth
to
passe
in
sinnes
;
We
cannot
away
to
have
our
wounds
oft
launced
and
grated
on
the
quicke
,
but
to
be
fed
with
healing
salves
,
bathed
in
the
mercies
of
God
,
and
plaistered
over
with
sweet
promises
rather
then
ripped
up
to
the
bottome
;
whereas
it
is
far
safer
before
incarnative
and
healing
medicines
,
to
use
corrasive
and
mundifying
waters
,
without
which
,
though
some
soares
may
seeme
to
close
and
skin
apace
,
yet
they
prove
worse
,
being
rotten
still
at
the
coare
,
and
having
above
a
thin
skin
,
and
beneath
nothing
but
dead
flesh
.
It
is
more
sound
Chirurgery
(
saith
he
)
to
prick
and
pierce
the
Conscience
with
the
burning
Iron
of
the
Law
,
and
to
cleanse
the
wounds
of
our
soules
by
the
sharpe
threatnings
thereof
,
least
the
skin
pulled
over
the
Conscience
for
a
while
,
wee
leave
the
rotten
corruption
uncured
underneath
.
Much
more
see
at
large
in
the
same
Author
,
in
Pag.
106.
Yet
(
with
submission
to
the
judgement
of
the
learned
)
in
this
particular
of
reproving
Swearers
,
who
are
so
hardned
and
wilfull
in
this
fearefull
sinne
,
I
account
it
better
to
deale
with
them
mildly
at
the
first
in
reproving
them
,
till
wee
finde
some
shew
of
contrition
,
and
afterwards
endeavour
by
sharpe
threats
to
humble
them
,
to
worke
a
through
reformation
in
them
.
For
so
in
another
place
of
his
Workes
,
(
to
wit
,
Pag.
631.
)
I
finde
the
same
Author
advising
thus
;
In
admonition
(
whether
of
Swearers
,
or
any
other
sinners
)
wee
must
use
discretion
and
degrees
;
as
good
Physitians
,
wee
must
not
at
the
first
urge
the
most
forcible
medicines
,
but
use
them
in
their
degree
and
place
,
when
and
where
more
favourable
meanes
prevaile
not
:
not
applying
too
strong
purgations
at
the
first
with
Rehoboam
,
lest
our
impatient
patients
be
notable
to
beare
them
;
especially
seeing
man
by
nature
is
unwilling
to
receive
any
reprehension
,
notwithstanding
it
be
gentle
:
When
a
spot
is
shewed
to
be
in
our
garment
,
wee
are
ready
to
take
up
mire
,
and
to
cast
it
on
his
coate
that
poynted
at
our
spot
;
or
seeing
somewhat
in
our
face
by
a
glasse
,
wee
are
ready
to
break
the
glasse
that
first
shewed
us
our
blemish
.
Those
admonitions
are
most
commendable
and
effectuall
,
which
ayme
at
the
good
of
the
reproved
,
and
not
those
which
fit
most
with
the
humor
of
the
Reprover
.
If
they
be
splenatick
and
over-eager
,
they
harden
those
affections
which
they
pretend
to
soften
.
And
in
his
28.
Page
,
wee
must
rather
winne
men
with
a
loving
admonition
,
then
goare
them
with
a
sharpe
reprehension
:
Considering
(
saith
he
)
how
you
must
put
on
you
the
person
of
the
offender
,
that
as
you
spare
not
his
sin
,
because
of
the
zeale
of
Gods
glory
,
so
you
presse
it
not
too
far
,
because
of
compassion
to
a
brother
.
In
curing
therefore
this
soare
and
sin
of
Swearing
,
-
1.
An
Eagles
eye
.
-
2.
A
Ladies
hand
.
-
3.
A
Lyons
heart
.
1.
An
Eagles
eye
;
to
discerne
afarre
off
the
nature
of
a
wound
,
whether
fresh
or
inveterate
,
The
Apostle
,
Heb.
10.24
.
commands
every
Christian
to
observe
his
brother
;
Observe
first
,
the
circumstance
of
the
time
,
When
men
are
so
drunk
that
they
cannot
see
,
and
therefore
blind
;
so
drunk
that
they
cannot
stand
,
therefore
lame
;
so
drunk
that
they
cannot
speak
,
therefore
unlesse
it
be
to
spue
forth
blasphemy
against
the
Lord
,
it
is
no
fit
time
to
bestow
any
great
pains
to
reclaim
them
from
this
sin
.
I
think
,
to
endevour
much
with
them
at
such
times
,
is
to
cast
Pearls
amongst
Swine
,
and
holy
things
amongst
Dogs
.
Observe
secondly
,
whether
an
Elder
or
Novice
;
The
Apostle
bids
Timothy
,
Exhort
an
Elder
,
1
Tim.
5.1
.
If
the
party
be
an
Elder
,
though
reproof
be
not
unlawfull
,
yet
it
is
not
so
fit
as
exhortation
.
Observe
thirdly
,
by
this
quick
,
judicious
Eagles
eye
,
before
thou
take
any
Swearer
in
hand
,
to
discern
whether
he
be
a
Thorn
or
a
Nettle
,
seeing
some
Swearers
as
thornes
,
which
easily
touched
,
hurt
not
,
doe
not
much
gainsay
;
but
if
hard
and
unwarily
,
fetch
blood
of
the
hand
;
others
as
Nettles
,
which
if
they
be
nicely
handled
,
sting
and
prick
;
but
if
they
be
roughly
handled
,
and
pressed
,
are
pulled
up
without
any
harme
.
Secondly
,
a
Ladies
hand
:
most
commonly
it
is
best
to
deale
gently
at
the
first
,
as
I
shewed
before
:
For
David
requested
his
Captains
to
deale
gently
,
and
intreat
Absolom
kindly
(
though
a
traytor
)
for
his
sake
,
2.
Sam.
18.5
.
So
deal
curteously
with
them
at
first
,
for
our
own
sakes
,
remembring
our selves
,
what
wee
were
in
our
sinnes
,
till
God
opened
our
eyes
,
and
touched
our
hearts
.
Perhaps
he
offends
in
frailty
,
ignorance
,
and
custome
onely
,
then
the
Apostles
precept
must
be
our
practice
;
Yee
which
are
spirituall
,
restore
such
a
one
with
the
spirit
of
meeknesse
:
borrowing
the
phrase
from
Chyrurgions
,
who
handling
Ladies
hands
,
being
to
deale
with
a
broken
joynt
,
handle
the
same
tenderly
.
Nathan
seems
to
doe
so
,
when
first
in
a
parable
hee
reproved
David
,
till
hee
brought
him
to
condemne
and
passe
sentence
against
himselfe
,
and
then
hee
knew
hee
might
the
more
boldly
and
succesfully
reiterate
what
he
had
sentenced
,
2
Sam.
12.1
,
2
,
&c.
And
Paul
reproving
the
Corinthians
,
includes
himself
and
Apollos
in
the
same
reproofe
,
1
Cor.
4.6
.
as
though
hee
had
been
guilty
of
the
same
crime
.
On
some
have
compassion
,
putting
a
difference
,
saith
Jude
,
vers
.
22.
Use
the
greater
mildnesse
in
the
work
of
restauration
,
saith
the
Apostle
,
Considering
your selves
,
that
yee
may
fall
into
the
like
temptation
and
offence
.
Even
as
having
a
wheale
on
the
hand
,
be
it
never
so
little
,
we
will
not
suffer
another
to
let
it
out
,
but
are
willing
to
doe
it
our selves
:
So
when
we
deal
with
men
for
sinnes
committed
by
ignorance
and
infirmitie
,
let
us
doe
it
with
great
tendernesse
,
lest
they
desire
rather
to
admonish
themselves
,
then
to
be
admonished
by
us
.
Catch
these
birds
,
the
Souls
of
the
Swearers
,
with
the
nets
of
gentlenesse
,
rather
then
drive
them
away
with
the
noyse
of
thundring
judgements
at
the
first
a
ssault
.
Iron
is
first
heated
red-hot
in
the
fire
,
and
after
beaten
and
hardned
with
cold
water
.
Thus
must
thou
deal
with
an
offending
friend
,
first
heat
him
with
the
praise
of
his
deserved
vertue
,
(
you
are
very
conscionable
in
your
dealings
towards
man
,
and
carefull
for
avoiding
other
sinnes
against
God
)
and
then
beat
upon
him
with
the
hammer
of
reprehension
,
(
and
why
should
you
not
be
as
carefull
to
obey
God
herein
also
?
)
being
first
prepared
with
praise
.
Good
Nurses
when
their
children
are
fallen
,
first
take
them
up
and
speak
them
faire
,
afterward
chide
them
.
Gentle
speech
is
a
good
preparative
to
rigor
;
Let
the
building
of
reproofs
for
faults
,
bee
framed
on
the
foundation
of
praise
for
vertues
,
that
men
may
see
that
thou
lovest
him
by
thy
aprobation
,
and
that
thou
lovest
not
his
fault
by
thy
reprehension
.
If
he
love
himselfe
,
he
will
love
those
that
mislike
his
vices
;
and
if
he
love
not
himselfe
,
it
makes
no
matter
whether
he
love
thee
or
no.
A
true
friend
will
resemble
hony
,
the
sweetest
of
all
liquors
,
nothing
so
sweet
to
the
tast
,
nothing
more
sharp
and
cleansing
when
it
meen
with
an
exulcerated
soare
.
As
I
will
bee
sweet
in
the
praises
and
encouragements
of
friends
,
so
also
sharp
in
their
censure
:
either
let
them
abide
me
no
friend
to
their
faults
,
or
no
friend
to
themselves
,
saith
elegant
Hall
.
If
thou
desirest
by
thy
reprehension
to
doe
good
,
thou
must
be
endued
with
Courage
,
Fidelity
,
Discretion
,
Patience
.
-
1.
Fidelitie
,
not
to
bear
with
,
-
2.
Courage
,
to
reprove
them
.
-
3.
Discretion
,
to
reprove
them
well
.
-
4.
Patience
to
endure
the
leasure
of
amendment
,
making
much
of
good
beginnings
,
putting
up
many
repulses
,
taunts
,
raylings
,
disgraces
,
and
bearing
with
many
weaknesses
,
as
knowing
that
they
that
have
been
long
used
to
fetters
,
cannot
but
halt
a
while
when
they
are
taken
off
.
Still
hoping
,
I
say
,
still
solliciting
,
still
waiting
with
patience
;
for
conversion
(
much
lesse
perfection
)
is
not
the
fruit
of
a
moment
;
we
must
having
oft
told
them
of
this
sin
with
patience
,
expect
,
proving
if
God
at
any
time
will
worke
repentance
and
reformation
in
them
.
Many
faile
and
offend
herein
;
if
men
be
not
presently
reclaimed
from
this
sinfull
custome
of
Swearing
with
one
or
two
admonitions
,
they
leave
admonishing
further
,
and
break
forth
into
fury
and
despight
against
them
,
as
if
they
were
appointed
to
be
Authors
of
mens
salvation
,
and
not
waiters
on
God
for
his
rich
blessings
upon
their
poore
paines
of
admonishing
:
Thinking
when
they
have
spoken
,
it
must
be
done
;
when
as
it
shall
not
be
done
,
till
God
speakes
.
If
God
will
have
the
Swearer
called
at
the
twelfth
houre
,
think
him
not
a
cast-away
if
he
be
not
converted
at
the
ninth
houre
.
Wee
must
not
give
over
,
notwithstanding
the
little
seeming
successe
of
this
dutie
;
perhaps
wee
sinned
in
the
manner
of
reproving
for
want
of
wisdome
,
or
wee
would
too
much
have
gloried
in
our selves
if
wee
had
done
good
,
or
wee
did
convince
Judgement
generally
,
and
not
apply
things
to
their
circumstances
particularly
,
or
we
did
all
without
love
,
or
without
prayer
,
and
so
though
we
plant
and
sow
,
God
denieth
the
first
and
the
latter
rain
to
blesse
our
labours
:
or
lastly
,
we
are
to
be
comforted
and
encouraged
under
hope
of
God
in
time
to
come
.
For
experience
proveth
that
some
at
the
first
,
receiving
of
an
admonition
most
hardly
,
have
afterwards
much
profited
by
it
:
And
others
receiving
an
admonition
very
gently
,
have
lost
the
fruits
of
it
afterward
very
negligently
.
For
many
courteous
natures
are
as
soft
wax
,
sooner
able
to
receive
the
impression
of
an
admonition
,
but
less
able
to
retain
it
.
Again
,
a
more
heroical
nature
is
as
harder
wax
,
not
so
soon
admitting
,
as
keeping
the
print
being
made
.
As
a
furious
or
phreneticall
brain
can
by
no
means
away
with
him
that
shall
lay
hands
on
him
,
though
it
were
for
his
profit
;
so
,
so
long
as
we
are
in
impatience
,
we
perhaps
may
suffer
no
man
to
speak
unto
us
,
though
it
be
for
our
good
;
but
the
lethargie
of
our
mind
being
cured
,
wee
marvell
at
our
former
impatience
,
and
are
ready
to
shew
our selves
thankfull
to
him
that
would
have
a
care
to
draw
us
out
of
such
a
sin
.
Therefore
we
ought
not
to
faint
or
be
weary
of
well
speaking
,
though
successe
be
not
answerable
to
our
present
expectation
.
Mans
pleasure
presently
is
not
to
be
satisfied
;
but
Gods
pleasure
patiently
to
bee
attended
,
2
Tim.
2.25
.
In
which
place
as
the
Apostle
perswades
to
patience
towards
opposers
,
so
also
to
instruct
those
whom
we
reprove
for
sin
.
Be
sure
thy
admonition
be
backed
with
Doctrine
and
Instruction
.
I
charge
thee
before
God
,
to
reprove
,
rebuke
,
exhort
,
with
all
long
suffering
and
doctrine
,
2
Tim.
4.1
,
2.
delivering
the
admonitions
in
the
name
of
God
,
and
not
in
thine
own
,
that
the
reproved
may
have
occasion
to
say
,
he
is
reproved
of
God
himselfe
rather
then
of
man
,
and
so
the
reproofe
shall
never
fall
to
the
ground
.
Now
when
these
two
generall
means
,
scil.
Puritie
from
it
in
life
,
and
Reprehension
of
it
by
word
,
and
these
two
speciall
means
of
the
second
generall
,
1.
An
Eagles
eye
,
2.
A
Ladies
had
,
i
,
all
meek
,
loving
,
wise
,
patient
courses
,
with
the
opportunity
of
the
season
,
and
advantages
of
circumstances
,
have
been
accordingly
used
,
and
nothing
yet
will
prevaile
;
a
shame
and
curse
must
needs
light
on
that
man
,
who
being
thus
friendly
sought
by
love
to
bee
reclaimed
from
his
sinfull
swearing
,
doth
return
hatred
for
the
good
will
and
love
of
his
friend
.
Most
commonly
to
such
a
one
belongeth
the
speech
of
the
Prophet
to
Amaziah
:
I
know
that
the
Lord
will
destroy
thee
,
because
thou
hast
refused
my
counsell
;
When
Swearers
are
wilfully
bent
,
and
will
not
be
reclaimed
by
the
spirit
of
meeknesse
;
If
Swearers
souls
will
not
be
caught
with
the
net
of
gentle
admonition
,
yet
endevour
to
kill
their
sinne
with
the
thunder-bolt
and
piercing
Cannon
of
Gods
judgements
,
that
so
their
souls
(
if
by
no
other
means
)
may
violently
be
taken
as
brands
out
of
the
fire
,
Jude
23.
Saint
James
his
method
of
admonition
is
an
excellent
patterne
for
our
imitation
;
Brethren
,
above
all
things
sweare
not
,
but
let
your
yea
,
be
yea
,
nay
,
nay
,
lest
yee
fall
into
condemnation
.
1.
He
doth
,
captare
benevolentiam
,
endevouring
to
win
them
,
by
giving
them
a
loving
title
,
Brethren
.
2.
He
doth
informe
the
judgement
what
to
speak
,
But
let
your
yea
be
yea
,
your
nay
,
nay
;
briefe
for
memory
,
plain
for
capacity
,
and
doubled
for
the
greater
certainty
.
3.
Then
he
rounds
them
in
the
eare
with
the
downfall
of
damnation
,
thereby
to
prevaile
,
if
by
no
other
means
he
could
,
because
the
whole
counsell
of
God
is
to
be
delivered
.
He
is
first
a
Barnabas
,
a
sonne
of
consolation
,
before
a
Boanerges
,
a
sonne
of
thunder
;
the
first
assayes
to
allure
by
love
,
before
hee
restrain
or
compell
by
feare
.
He
first
informes
the
mind
with
the
matter
what
,
before
he
workes
upon
the
affection
with
the
motive
why
?
Being
first
tied
unto
him
,
with
the
title
of
Love
,
they
will
be
the
more
fearfull
of
the
downfall
of
damnation
.
For
should
wee
instantly
at
first
flye
into
the
Swearers
face
with
the
cudgell
of
damnation
,
he
would
think
we
assaulted
him
with
the
weapon
of
malice
,
or
revenge
,
and
that
would
make
him
stand
upon
his
guard
,
and
fall
to
the
defence
of
his
sin
.
It
is
a
more
charitable
,
and
probably
prevailing
course
to
deale
with
him
upon
confessed
grounds
,
and
on
those
to
build
that
which
is
not
confessed
,
as
,
1.
Tell
the
Swearer
at
first
,
2.
Above
all
things
sweare
not
;
shall
we
above
all
things
forget
that
which
above
all
things
we
are
commanded
to
remember
,
and
that
not
by
men
,
but
by
the
holy
Ghost
himself
?
This
above
all
sinnes
is
primarily
prohibited
,
&
shall
this
by
us
most
freqently
be
committed
?
This
were
to
give
Christ
vineger
and
gall
,
in
stead
of
wine
and
oyle
;
to
forget
what
we
should
remember
,
and
to
remember
what
wee
should
forget
;
to
make
choyce
of
the
cursed
language
of
Edom
,
in
stead
of
the
pure
language
of
Canaan
;
to
desire
stones
in
stead
of
bread
,
Serpents
in
stead
of
fish
,
rough
husks
in
stead
of
sweet
nuts
,
the
Devils
flesh-pot
in
Egypt
rather
then
Gods
Manna
in
the
wildernesse
,
or
durable
dainties
in
the
land
that
floweth
with
milke
and
hony
.
Again
,
Let
your
yea
be
yea
,
nay
,
nay
.
The
words
are
plain
,
you
cannot
but
understand
them
;
short
,
you
cannot
forget
them
;
delivered
by
the
pattern
of
perfection
,
the
Way
,
the
Trutb
,
the
Life
,
you
cannot
doubt
of
the
certainty
of
them
.
Will
you
bee
seduced
in
the
labyrinth
of
errout
,
when
you
may
walk
in
the
plain
way
of
truth
?
4.
Lest
you
fall
into
condemnation
:
Look
into
hell
before
you
leap
into
it
;
is
it
a
sport
to
bee
damned
for
ever
?
Be
not
deceived
,
God
is
not
mocked
,
as
a
man
soweth
,
so
shall
be
reap
;
he
that
soweth
to
the
flesh
,
shal
of
the
flesh
reap
corruption
.
He
that
sets
you
on
work
,
(
unlesse
you
repent
,
unlesse
you
renounce
his
service
)
will
pay
you
your
wages
:
you
cannot
work
a
foes
desert
,
and
yet
expect
a
friends
reward
.
The
Grapes
and
Figges
of
Come
yee
blessed
,
are
not
to
be
expected
from
the
Thorns
and
Thistles
of
swearing
by
Gods
Soule
,
Blood
,
Mass
,
&c.
By
your
words
you
shall
bee
justified
,
and
by
your
words
you
shall
be
condemned
.
The
Lord
reproved
Gain
for
his
wrath
,
and
by
his
sad
countenance
,
before
he
slew
his
brother
,
Gen.
4.6
.
But
Caein
not
yeelding
to
the
Lords
reproofe
,
came
unto
the
grievous
sin
of
murder
it selfe
.
I
must
needs
tell
you
,
by
this
your
customary
cursed
speaking
,
you
are
in
the
very
suburbs
of
hell
,
look
unto
it
,
consider
of
it
,
Stand
in
aw
and
sinne
not
,
lest
you
plunge
your selfe
into
the
gulfe
of
hell
it selfe
;
for
,
qualis
vita
,
finis
ita
;
as
men
live
,
so
most
commonly
they
die
.
Having
so
great
a
journey
to
travell
,
as
from
earth
to
heaven
,
will
you
goe
quite
out
of
the
way
all
the
former
and
greater
part
of
the
day
,
your
life
,
and
yet
in
the
last
and
least
part
thereof
,
at
the
houre
of
your
death
,
hope
,
imagine
,
or
presume
to
return
into
the
way
,
and
attain
unto
an
happy
end
of
your
journey
?
Doe
you
desire
happinesse
in
the
end
,
and
not
seek
after
holinesse
in
the
way
?
Will
you
in
an
instant
presse
and
leap
in
at
the
narrow
gate
,
that
leadeth
to
heaven
,
and
through
the
generall
course
of
your
life
,
with
posting
speed
run
in
the
broad
way
that
leadeth
to
hell
and
destruction
?
Be
not
deceived
,
Grace
must
goe
befote
Glory
;
God
never
gives
Glory
,
but
first
he
gives
Grace
.
He
that
will
be
blessed
must
be
holy
,
hee
must
be
partaker
in
the
first
resurrection
,
on
whom
the
second
death
shall
have
no
power
.
Rev.
20.6
.
He
must
be
a
Priest
of
Christ
that
will
reign
with
him
a
thousand
yeares
:
He
must
crucisie
the
deeds
of
the
flesh
,
banish
rotten
words
,
and
hellish
oathes
,
and
offer
up
sweet
smelling
sacrifices
,
words
powdred
with
salt
,
yea
,
yea
,
nay
,
nay
,
that
may
administer
grace
;
and
not
by
wounds
,
Blood
,
Saint
Mary
,
Light
,
&c.
that
pierce
the
soul
,
and
bring
griefe
unto
the
heart
:
Without
holinesse
no
man
shall
see
the
Lord
to
his
comfort
,
Hebr.
12.14
.
No
unclean
thing
shall
enter
there
;
without
shall
be
Dogges
,
Rev.
21.17
.
&
22.15
.
A
King
will
not
suffer
Dogges
to
enter
into
his
privie
Chamber
;
or
to
have
any
abode
in
his
dining
roome
;
and
shall
cursed
Swearers
that
teare
Gods
name
with
their
teeth
(
as
Dogges
doe
flesh
from
the
bones
)
that
doe
,
notwithstanding
all
gentle
admonitions
and
sharp
objurgations
,
still
with
the
Dogreturn
to
their
vomit
,
to
lick
up
afresh
the
same
gastly
oathes
which
before
they
vomited
forth
,
as
it
were
some
sweet
morsel
and
desirable
dainty
;
that
doe
with
the
Sow
,
seeming
once
to
be
washed
,
return
unto
their
wallowing
in
the
mire
of
ear-infecting
&
soul-killing
swearing
;
shall
these
have
entrance
and
admission
into
the
privie
Chamber
of
God
,
the
mansion
of
Christ
,
and
all
the
host
of
Saints
?
God
first
must
cease
to
be
true
,
and
Satan
the
authour
of
a
lie
.
Doe
we
expect
to
see
God
face
to
face
?
Every
man
that
hath
this
hope
,
purifieth
himselfe
even
as
he
is
pure
,
1
John
3.3
Thus
in
the
discharge
of
your
duty
,
must
you
admonish
him
of
his
finne
,
whether
he
amend
thereby
,
or
no.
If
thou
have
leasure
and
opportunity
to
bestow
some
pains
and
time
with
thy
friend
privatly
,
for
the
casting
out
of
this
long-lodged
Inmate
from
his
soule
;
(
for
it
may
be
this
evill
spirit
hath
so
long
possessed
him
,
that
it
will
not
be
driven
out
with
a
breath
,
but
requires
grrater
pains
,
Prayer
,
Fasting
)
then
be
sure
not
to
forget
Jerem.
5.
Zach.
5.
Mat.
5.
and
Jam.
5.12
.
the
method
that
Christ
,
the
Apostles
,
the
Prophet
,
use
for
the
removing
this
Devill
from
the
soule
of
man
.
Among
all
,
let
these
two
cautions
or
mementoes
,
be
firmly
treasured
up
in
thy
memory
for
the
Swearers
profit
.
First
,
be
sure
to
work
upon
his
judgement
,
by
informing
him
in
the
truth
,
before
thou
wrest
his
affection
by
the
rack
of
reprehension
,
by
the
golden
bait
of
profit
,
or
by
the
Iron
reason
of
necessitie
,
from
the
pursuit
of
this
errour
and
sinne
.
2.
Be
sure
to
insist
upon
that
sinne
alone
,
without
falling
into
discourse
of
other
at
the
same
time
;
for
if
thou
runne
unto
other
at
the
same
instant
,
he
may
forget
being
a
common
swearer
for
what
he
was
reprehended
at
first
.
Good
occasions
of
reformation
have
been
lost
,
because
too
many
faults
together
have
been
brought
to
amendment
.
I
account
it
much
better
to
reclaim
from
one
effectually
,
then
to
glance
at
one
promiscuously
.
Thus
endevour
thou
(
by
all
these
forementioned
wayes
of
information
and
reprehension
,
lovingly
,
discreetly
,
boldly
,
patiently
)
to
become
with
Paul
,
all
unto
all
,
that
thou
mayst
win
some
,
Be
carefull
to
observe
all
advantages
,
opportunities
,
and
circumstances
of
person
,
time
,
place
,
manner
,
that
thou
mayst
finde
the
more
speedy
and
desirable
successe
;
but
yet
beare
this
in
thy
bosome
,
that
it
is
far
better
to
offend
in
some
one
of
these
three
last
mentioned
circumstances
,
then
in
the
substance
,
and
not
reprove
at
all
.
Now
when
after
such
due
manner
wee
have
exercised
this
faithfulnesse
,
gentlenesse
,
wisedome
,
boldnesse
,
figured
out
unto
us
by
an
Eagles
eye
,
a
Ladies
hand
,
and
Lions
heart
,
in
reproving
this
vain
,
finfull
,
sensuall
swearing
.
When
all
is
done
,
yet
nothing
is
done
towards
the
expelling
this
poyson
,
towards
the
beheading
this
Traytor
,
towards
the
curing
this
disease
,
unlesse
we
be
mindfull
to
pray
for
the
Lords
blessing
upon
our
pains
,
that
he
that
gives
the
word
of
wisedome
,
love
and
boldnesse
to
the
mouth
of
the
speaker
,
will
vouchsafe
to
give
a
willing
inclination
,
and
resolute
reformation
to
the
heart
of
the
hearer
.
Lord
perswade
Iaphet
,
Paul
may
plant
,
and
Apollos
may
water
,
yet
both
in
vain
,
unlesse
the
Lord
give
the
increase
.
Except
the
Lord
build
the
house
,
they
labour
in
vain
that
build
it
;
Except
the
Lord
keep
the
Citie
,
the
watchman
waketh
but
in
vain
.
It
is
in
vain
to
rise
up
early
in
thy
reprehensions
,
to
sit
up
late
in
thy
exhortations
,
to
eat
the
bread
of
sorrowes
in
they
expectation
of
successe
,
unlesse
the
Lord
say
the
word
Ephphatha
.
If
Paul
preach
unto
Lydia
,
as
long
as
he
did
to
Eutychus
,
Acts
20.7
.
even
till
midnight
,
If
Peter
fish
all
night
,
The
Minister
,
or
private
Reprover
,
speakes
but
to
the
eare
;
he
that
speaketh
to
the
heart
,
his
Chair
and
Pulpit
is
in
heaven
.
Close
therfore
up
thy
counsel
to
the
Swearers
eare
,
with
this
short
secret
Centurions
prayer
,
in
thine
own
heart
,
Lord
,
speak
thou
the
word
onely
,
and
this
thy
servant
shall
be
healed
.
3.
The
3d
manner
how
to
reprove
swearers
,
The
first
way
or
meanes
was
by
purity
of
life
,
and
freedom
from
this
sinne
,
and
this
is
a
secret
reproving
.
The
second
way
was
by
reprehension
in
our
speech
,
and
this
is
a
privat
reproving
.
The
third
way
is
by
departure
from
the
company
and
society
of
Swearers
;
this
is
a
more
publick
reproving
them
.
The
first
is
Reall
,
the
second
verball
,
the
third
Intimated
,
or
intentionall
.
If
none
of
the
other
two
can
prevail
,
yet
this
may
.
If
the
two
former
will
doe
the
Swearer
no
good
,
yet
this
third
will
keep
thee
from
much
hurt
;
if
by
them
the
Swearers
soule
is
not
bettered
,
yet
by
this
thy
own
dutie
is
discharged
,
and
thy
conscience
setled
.
Have
no
fellowship
with
the
unfruitfull
workes
of
darknesse
,
but
rather
reprove
them
.
As
rash
,
idle
,
common
swearing
,
doth
plainly
discover
it selfe
to
be
a
work
of
darkness
,
and
altogether
unfruitfull
,
as
was
shewed
before
,
so
this
is
the
last
way
to
reprove
it
,
by
departing
from
the
society
of
such
as
are
delighted
with
it
.
When
thou
perceivest
them
to
be
obstinate
against
reproofes
,
and
canst
doe
no
good
by
admonition
upon
them
;
then
be
thou
sure
to
have
no
further
fellowship
with
them
,
entertaine
them
not
in
thy
house
,
nor
countenance
them
in
thy
company
;
for
these
ensuing
hazards
thou
art
likely
to
incur
by
their
society
:
-
1.
Suspition
.
-
2.
Infection
.
-
3.
Malediction
.
The
first
,
of
suspition
from
others
.
The
second
,
of
infection
in
our selves
.
The
third
,
of
malediction
from
God
.
1.
Hazard
of
Suspition
from
others
,
inasmuch
as
we
commonly
ghess
at
a
mans
inclination
,
by
the
disposition
of
his
company
:
Birds
of
a
feather
,
most
commonly
will
flock
together
.
Noscitur
ex
alin
,
qui
non
cognoscitur
ex
se
.
The
Lacedemonians
enquiring
after
the
behaviour
of
their
children
,
demanded
very
wisely
,
with
what
play-fellowes
they
were
linked
;
not
doubting
,
but
that
they
would
be
like
to
such
whose
fellowship
they
fancied
.
Amicitiae
ut
pares
quaerunt
,
ita
&
faciunt
:
Friendship
as
it
seeks
,
so
it
makes
men
alike
in
conditions
.
The
Apostlewilleth
us
,
to
Abstain
from
all
appearance
of
evill
,
1
Thess.
5.22
.
Wherefore
this
is
one
certainly
,
and
that
not
a
little
one
,
when
daily
,
familiarly
,
delightfully
,
we
converse
with
notorious
swearers
,
without
any
minde
,
heart
,
conscience
,
to
reprove
them
.
The
second
hazard
is
of
Infection
,
since
such
is
the
corruption
of
our
nature
,
and
nature
of
our
corruption
,
that
if
the
good
and
bad
meet
,
the
good
is
rather
soyled
by
the
bad
,
then
the
bad
any
way
bettered
by
the
good
.
Commisti
sunt
inter
gentes
,
they
were
mingled
amongst
the
heathen
,
saith
David
of
the
people
of
God
:
and
what
was
the
issue
?
They
learned
their
works
.
If
we
be
companions
of
Ostriches
,
wee
shall
favour
of
their
wildnesse
,
as
they
who
sleep
with
Dogges
,
shall
swarme
with
Fleas
.
One
Corah
did
but
kindle
the
fire
of
conspiracie
,
and
presently
two
hundred
and
fiftie
Captains
brought
sticks
to
increase
it
:
so
venemous
is
wickednes
,
that
one
dram
of
it
is
able
to
corrupt
the
whole
lump
of
Israel
.
Sin
among
men
,
like
the
rot
among
sheep
,
is
of
a
catching
and
infectious
quality
;
many
have
fallen
into
the
fashion
of
swearing
out
of
the
ill
practice
of
Swearers
.
It
is
an
hard
matter
for
the
Soule
not
to
fall
into
those
vices
,
unto
which
the
eyes
and
eares
are
invited
.
Swallowes
would
not
flie
within
Thebes
,
because
their
walls
were
so
often
besieged
:
Let
not
men
put
on
wings
to
flie
into
the
company
of
those
men
whose
manners
are
corrupted
,
for
fear
both
of
corruption
and
destruction
.
The
reason
why
our
Saviour
would
not
give
that
Disciple
leave
to
goe
bury
his
dead
Father
,
was
,
(
as
some
judge
)
lest
his
unbeleeving
kindred
,
who
would
be
present
at
his
Fathers
funerall
,
should
corrupt
him
again
,
and
so
he
should
die
with
them
.
Bad
men
keep
others
from
goodnesse
,
as
those
dead
carkasses
did
the
Raven
from
Noabs
Ark.
From
these
let
us
run
,
as
Moses
did
from
his
Rod
turned
into
a
Serpent
.
For
if
with
the
Israelites
we
joyne
our selves
to
Baal-Peor
,
It
is
written
of
Mezentius
the
Tyrant
,
Corpora
corporibus
jungebat
mortua
vivis
,
hee
bound
the
dead
and
the
living
together
;
but
the
dead
did
not
revive
by
the
living
,
the
living
putrefied
rather
by
reason
of
the
dead
.
The
fresh
waters
running
into
the
Sea
,
doe
not
sweeten
it
,
but
are
made
brackish
by
the
same
.
Even
in
Paradise
the
woman
,
whom
God
himselfe
gave
to
man
,
being
infected
by
the
Serpent
,
infects
the
man
,
and
that
at
the
first
assault
;
And
shall
any
man
now
,
being
shut
out
of
Paradise
,
and
stript
of
those
supernaturall
helps
and
graces
wherewith
Adam
was
invested
,
think
himselfe
more
able
to
resist
then
hee
?
No
,
no
,
Evill
words
corrupt
good
manners
,
much
more
doe
blasphemous
horrid
oathes
.
The
long
playing
of
the
Cannon
,
batters
the
Wall
,
and
a
continuall
dropping
pierceth
the
stone
.
Peter
by
standing
long
by
a
fires
side
in
Caiaphas
Hall
,
is
dangerously
infected
.
Joseph
living
in
Pharaobs
Court
,
is
at
length
taught
and
brought
to
sweare
by
the
life
of
Pharaob
Children
hearing
their
Parents
to
sweare
so
oft
,
learn
to
be
perfect
in
swearing
,
before
they
can
go
upright
;
and
take
Gods
name
in
vain
,
before
they
can
rightly
tell
,
or
pronounce
their
own
.
The
Physitians
rule
touching
persons
infected
with
the
plague
,
is
good
to
be
observed
towards
persons
presumptuously
remaining
in
this
sinne
,
Cito
,
longe
,
tarde
:
-
1.
Speedily
flie
from
their
company
.
-
2.
Flie
farre
away
.
-
3.
Return
slowly
to
their
company
again
.
Now
the
plague
is
not
more
contagious
then
the
Swearers
are
;
the
plague
doth
not
more
infect
the
aire
,
then
the
wicked
Swearers
the
persons
and
places
among
whom
they
live
.
Therefore
if
we
regard
our
health
,
we
should
be
carefull
when
wee
perceive
them
resolute
in
their
sin
.
-
1.
Speedily
to
flie
from
them
.
-
2.
Flie
far
away
from
them
.
-
3.
See
them
amend
before
wee
returne
to
them
.
The
third
hazard
is
of
Malediction
:
For
as
the
blessing
of
God
falls
many
times
upon
a
whole
societie
for
one
mans
goodnesse
,
as
it
did
with
all
that
sailed
with
Paul
for
his
sake
,
Saint
John
could
not
abide
under
the
same
roof
with
Ebion
and
Cerinthus
,
for
feare
it
should
fall
upon
him
.
And
touching
Babylon
he
heard
a
voyce
,
Come
out
of
her
my
people
,
that
ye
be
not
partakers
of
her
sins
,
and
that
ye
receive
not
of
her
plagues
:
for
her
sins
have
reached
unto
heaven
:
And
doth
not
the
swearers
sinnes
reach
to
heaven
,
when
so
neerly
they
touch
God
himselfe
?
will
he
then
forget
or
passe
by
them
?
God
commanded
Moses
to
speak
to
the
Congregation
of
Israel
,
saying
,
Get
you
up
from
about
the
Tabernacle
of
Corah
,
Dathan
and
Abiram
;
and
Moses
did
speak
,
Depart
,
I
pray
you
,
from
the
tabernacle
of
those
wicked
men
,
and
touch
nothing
of
theirs
,
lest
yee
be
consumed
in
their
siunes
.
The
commandment
was
no
sooner
obeyed
by
their
departure
,
and
Moses
his
speech
ended
,
but
the
punishment
was
presently
inflicted
.
The
earth
clave
asunder
that
was
under
them
,
and
swallowed
them
up
,
their
houses
,
goods
,
and
all
that
appertained
to
them
.
And
they
that
were
round
about
them
,
fled
at
the
cry
of
them
;
for
they
said
,
Let
us
bee
gone
quickly
,
lest
the
earth
swallow
us
up
also
.
Surely
they
made
a
good
application
,
lest
God
seeing
their
connivence
at
their
sinnes
,
by
their
abode
in
the
place
,
should
have
made
them
also
to
have
shared
in
the
like
punishments
.
Seeing
many
horrible
blasphemers
have
been
taken
away
(
as
the
Coruwall
Gentleman
,
the
Lincolnshire
Serving-man
)
in
the
midst
of
their
swearing
;
the
one
crying
,
Horse
and
man
and
all
to
the
Devill
,
the
bloud
of
the
other
breaking
out
of
all
his
members
,
as
he
swore
by
Gods
bloud
;
Michael
the
Jewish
Rabbine
breaking
his
neck
,
even
in
the
act
of
his
blasphemy
;
and
the
Courtier
at
Mansfeild
carried
away
by
the
Devill
in
the
midst
of
his
oathes
;
(
as
before
was
shewed
)
why
may
not
we
feare
the
like
judgements
upon
such
,
that
are
like
swearers
,
&
lighting
upon
them
(
we
approving
their
curses
by
our
silence
at
their
swearing
,
and
delighting
in
their
company
)
may
justly
feare
to
share
in
some
part
of
their
punishment
,
if
not
in
soule
,
yet
in
body
;
if
not
in
the
next
life
to
our
destruction
,
yet
in
this
life
for
other
mens
admonition
.
See
(
Numb
.
16.3.13
.
)
what
the
sin
of
Korah
,
Yee
take
too
much
upon
you
,
(
said
they
)
seeing
all
the
Congregation
are
holy
every
one
of
them
,
vers.
3.
So
say
our
ruffian-like
swearers
,
You
take
too
much
upon
you
,
all
are
as
holy
as
you
your selfe
;
Wilt
thou
make
thy selfe
altogether
a
Prince
,
and
a
Ruler
over
us
?
ver.
13.
The
sayings
of
these
in
contempt
of
admonishing
,
besides
their
swearing
,
are
very
fearfull
,
sinfull
.
Their
company
then
cannot
be
so
profitable
,
should
not
be
pleasing
.
For
it
is
not
injustice
in
God
,
if
we
encourage
or
countenance
swearers
,
by
our
presence
,
silence
,
approbation
,
(
though
wee
sweare
not
with
them
)
to
wrap
us
up
in
the
same
vengeance
.
A
qua
libera
nos
,
Domine
.
Yet
such
as
are
delighted
in
the
company
of
such
finfull
swearers
,
have
I
thinke
somewhat
to
say
for
themselves
,
why
they
have
so
much
delight
in
,
and
so
little
hast
out
of
their
company
.
1.
Sol.
A
Master
seeing
his
servant
playing
at
dice
,
may
put
out
the
Candle
.
God
justly
may
put
out
the
light
of
your
judgements
in
this
particular
,
because
you
have
abused
your
judgements
in
many
other
generalls
:
And
seeing
you
have
more
delighted
in
the
favour
of
sinfull
swearers
,
then
in
the
favour
of
God
your
heavenly
Creator
,
it
is
just
with
him
to
punish
sin
with
sin
,
sins
of
practice
with
sins
of
opinion
;
to
have
eyes
,
and
not
to
see
;
eares
,
and
not
to
heare
;
hearts
,
and
not
to
understand
with
them
.
The
Sunne
may
equally
shine
upon
all
men
,
and
yet
those
that
are
blinde
,
see
nothing
by
the
light
thereof
.
The
light
of
the
Word
is
cleare
against
this
sin
,
Mat.
5.
Exod.
20.
yet
carnall
purblinde
men
,
will
not
benefit
by
this
open
universall
light
.
The
naturall
man
perceiveth
not
the
things
that
are
of
God
,
neither
indeed
can
he
,
because
they
are
spiritually
discerned
,
Men
(
though
of
much
reading
,
and
filled
with
a
lowd
sound
of
generall
knowledge
)
are
as
emptie
barrells
floating
on
the
Sea
,
close
shut
,
there
is
water
enough
if
they
could
open
themselves
;
Their
judgements
might
easily
see
the
danger
in
sinfull
swearers
company
if
they
would
,
or
rather
if
God
were
pleased
to
boare
a
hole
in
their
close
caskes
with
the
whimblet
of
his
Word
,
and
pierce
them
through
by
the
power
of
his
grace
and
Spirit
.
Objection
2.
I
should
be
thought
to
be
singular
,
if
I
should
absent
my selfe
unmannerly
from
their
company
.
Sol.
It
is
better
to
be
thought
to
be
singular
,
then
to
be
knowne
to
be
sinfull
.
It
is
a
commendable
pietie
to
affect
fingularitie
among
those
that
are
vicious
.
It
is
better
to
doe
,
or
thinke
well
alone
,
then
to
follow
a
mublitude
in
that
which
is
evill
.
Objection
3.
It
is
hard
for
a
man
to
leave
the
company
of
all
such
his
ancient
familiar
acquaintance
.
Sol.
All
our
old
garments
may
willingly
be
cast
away
,
when
better
are
given
in
the
roome
of
them
.
Lot
was
better
pleased
with
his
new
associates
,
Angels
,
Messengers
from
God
,
then
with
his
old
acquaintance
the
Inhabitants
of
Sodome
,
rebells
against
Heaven
.
His
wife
had
a
longing
after
,
though
mercifully
pulled
from
them
,
therefore
shee
is
turned
into
a
pillar
of
Salt
,
for
to
season
us
and
our
carnall
affections
.
Have
no
fellowship
with
the
unfruitfull
workes
of
darknesse
;
our
own
flesh
and
bloud
is
not
to
be
followed
,
but
Gods
commandement
to
be
obeyed
.
It
is
better
having
one
eye
to
goe
to
life
,
then
having
two
to
be
cast
into
hell-fire
.
Better
have
the
conduct
of
God
,
and
a
good
Conscience
,
to
cheare
us
in
our
journey
to
heaven
,
then
to
have
a
multitude
of
old
companions
,
the
sonnes
of
Belial
,
to
ring
a
passing
peale
to
our
soules
,
and
hast
us
to
hell
.
Objection
4.
I
finde
their
company
much
profitable
;
I
sin
not
against
the
Apostles
rule
,
Ephes.
5.
Sol.
He
means
there
,
such
workers
and
actors
of
darknesse
,
are
no
whit
profitable
to
thy
soule
,
how
soever
they
may
seeme
to
be
to
thy
bodie
.
Now
thy
soules
profit
thou
chiefly
art
to
ayme
at
,
seeing
the
welfare
of
the
body
wholly
depends
thereon
.
If
thou
by
their
company
dost
gain
in
the
flesh
,
I
am
sure
thou
losest
in
the
Spirit
.
How
canst
thou
account
that
gaine
,
which
is
had
with
the
losse
of
Faith
,
God
,
and
a
good
Conscience
?
How
canst
thou
rejoyce
in
the
bargaine
,
when
thou
givest
pearles
,
and
receivest
pebbles
;
gold
,
and
receivest
dung
;
buyest
earth
,
which
is
transitory
,
and
sellest
heaven
,
which
is
eternall
?
This
is
Glaucus
his
change
,
Copper
for
gold
;
Esaus
purchase
,
pottage
for
a
birth-right
.
I
had
rather
hunger
(
saith
one
)
then
willingly
dip
my
hand
in
a
wicked
mans
dish
.
Objection
5.
Being
in
the
company
of
swearers
,
if
rashly
I
should
rush
out
of
their
company
,
I
should
be
much
hated
and
spoken
of
by
them
.
Sol.
If
evill
men
like
thee
,
it
s
because
they
spie
some
evill
qualitie
in
thee
like
their
owne
.
If
they
saw
nothing
but
goodnesse
in
thee
,
they
could
not
love
thee
,
and
be
bad
themselves
.
When
the
people
praised
Phocion
,
he
doubted
somewhat
,
and
said
,
What
evill
have
I
done
?
Strive
to
deserve
ill
of
none
,
but
not
deserving
ill
,
let
it
not
grieve
thee
to
heare
evill
of
those
that
are
evill
themselves
.
There
is
no
greater
Argument
of
goodnesse
,
then
the
hatred
and
dispraise
of
a
wicked
man
.
Objection
6.
I
keepe
my
tongue
from
swearing
with
them
,
though
for
societie
I
sit
in
their
company
,
my
heart
and
my
soule
are
kept
pure
from
such
pollutions
,
they
shall
not
defile
mee
.
Sol.
Then
thou
art
as
pure
as
Christ
Jesus
himselfe
,
in
whose
Spirit
alone
there
was
found
no
guile
;
All
other
Saints
had
an
inclination
to
evill
,
and
many
of
them
by
evill
company
dangerously
foyled
.
If
such
tall
Cedars
,
as
Joseph
,
Job
,
Sampson
,
Solomen
,
Peter
,
have
been
shaken
,
which
had
so
fast
footing
,
what
will
be
thy
estate
,
that
standest
upon
such
slippery
ground
,
having
more
aptitude
to
fall
,
more
provocation
to
sin
?
Thou
prayest
,
to
be
delivered
from
temptation
,
It
is
but
a
madnesse
for
a
man
to
presume
upon
an
Antidote
in
going
to
the
Pest-house
,
when
he
may
keepe
himselfe
from
it
.
It
is
indeed
the
propertie
of
oyle
,
being
powred
into
other
Liquors
,
to
swim
on
the
top
,
and
keepe
it selfe
unmixt
:
And
of
the
Salamander
,
to
lie
in
the
fire
,
and
not
be
burnt
;
And
of
the
fishes
,
to
retaine
their
fresh
taste
,
and
yet
live
in
the
salt
waters
;
But
these
qualities
are
rare
,
and
not
easily
matched
,
seeing
every
thing
else
participates
of
the
nature
of
the
place
wherein
it
abides
.
Waters
varie
their
savours
,
with
the
veines
of
the
soile
through
which
they
slide
.
Brute
creatures
also
(
many
of
them
)
altering
their
region
,
do
alter
also
their
condition
.
Men
are
as
apt
to
be
altered
by
the
corrupt
manners
of
men
,
with
whom
they
converse
,
breeding
in
them
an
insensible
inclination
to
evill
,
and
working
in
them
,
if
not
an
approbation
,
yet
a
lesse
dislike
of
those
sins
to
which
their
eyes
and
eares
are
so
much
inured
.
Thou
maist
have
a
bad
acquaintance
,
but
never
have
thou
a
wicked
companion
,
but
such
a
one
as
may
teach
thee
somewhat
,
or
learne
somewhat
of
thee
.
If
thou
canst
not
stop
his
mouth
from
speaking
of
evill
,
and
uttering
of
oathes
,
yet
either
open
thy
mouth
to
reprove
them
,
or
stop
thy
eares
from
hearing
of
them
,
that
so
he
may
see
by
turning
thy
backe
,
that
they
have
no
roome
in
thy
heart
.
Object
.
Me
thinkes
something
yet
may
be
said
against
the
departure
from
swearers
company
.
Sol.
They
that
dwell
neere
to
the
River
Nilus
,
wheresoever
they
are
from
it
,
yet
they
think
they
still
heare
the
noise
thereof
in
their
eares
:
So
thou
hast
so
long
been
inured
to
their
companie
,
which
have
seemed
to
be
so
pleasing
or
profitable
to
flesh
and
bloud
,
and
so
long
wedded
to
the
examples
and
fashions
of
others
,
upon
whose
sleeve
thou
art
almost
resolved
to
pin
thy
salvation
or
damnation
;
The
noise
,
I
say
,
of
these
Nilusses
,
profit
,
pleasure
,
custome
,
company
,
practice
,
example
,
doe
sound
so
lowdly
,
so
strongly
in
thy
eares
,
that
thou
thinkest
thou
shouldest
not
be
from
their
company
at
all
.
Therefore
let
us
heare
this
thy
somewhat
,
or
rather
nothing
that
thou
wilt
further
object
.
Objection
7.
Many
great
and
learned
men
would
neither
sweare
so
oft
,
or
reprehend
other
so
seldome
for
swearing
,
if
either
the
one
or
the
other
were
so
sinfull
.
Sol.
But
what
saith
the
Scripture
herein
?
Where
is
the
wise
?
where
is
the
Scribe
?
where
is
the
disputer
of
this
world
?
hath
not
God
made
foolish
the
wisdome
of
this
world
?
Yee
see
your
calling
,
brethren
,
how
that
not
many
wise
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
.
But
of
him
yee
are
in
Christ
Jesus
,
who
of
God
is
made
unto
us
wisdome
,
righteousnesse
,
&c.
Intimating
unto
us
that
they
have
no
true
wisdome
that
are
not
taught
by
Christ
Jesus
:
Now
Christ
his
wisdome
was
,
Mat.
5.
But
I
say
unto
you
,
sweare
not
at
all
.
Si
Christum
discis
,
nihil
est
,
sicaetera
nescis
:
Si
Christum
nescis
,
est
,
si
eatera
discis
.
If
an
Angel
from
heaven
speake
any
other
doctrine
which
is
contrary
to
Christ
,
let
him
be
accursed
.
Many
have
great
light
in
respect
of
Controversies
,
Schoole
Divinitie
,
&c.
and
yet
too
little
in
respect
of
sanctitie
and
devotion
.
No
one
man
porfectly
discovereth
all
things
.
To
the
Law
,
to
the
testimany
;
if
they
speake
not
according
to
this
Word
,
it
is
because
there
is
no
light
in
them
.
commit
two
evills
:
they
doe
forsake
Gods
Word
,
the
fountaine
of
living
waters
,
and
do
dig
unto
themselves
broken
pits
that
will
hold
no
water
,
in
preferring
mens
practice
before
Gods
precepts
.
This
is
my
beloved
Soune
,
beare
yee
him
.
The
Word
alone
it
is
that
must
approve
,
or
reprove
our
courses
.
Touching
all
such
great
Clerkes
,
we
may
say
with
Aristotle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Plato
is
my
friend
,
and
so
is
Socrates
,
but
Truth
is
my
dearest
friend
.
I
like
this
Doctor
and
that
Preacher
,
but
Christ
speaking
I
like
best
of
all
.
Now
if
some
such
great
ones
be
as
maimed
Creeples
,
sometimes
lame
in
their
feet
or
tongue
,
yet
pointing
out
which
way
thou
shalt
walke
,
take
their
direction
in
what
is
good
,
and
leave
it
in
the
bad
;
respect
their
sayings
in
the
maine
,
and
leave
both
their
sayings
or
doings
in
the
bye
.
Objection
8.
I
my selfe
am
book-learned
,
therefore
I
know
what
to
doe
in
things
appeartaining
to
my
soule
,
without
your
direction
.
Sol.
But
—
Aliquandobonus
dormitat
Homerus
.
Bernardus
non
videt
omnia
,
Even
Bernard
seeth
not
all
things
.
The
seeming
sweetnesse
of
the
swearers
companie
perchance
maketh
thee
purblind
in
that
,
wherein
thou
shouldest
be
Eagle-eyed
.
The
children
of
this
world
are
wiser
in
their
generation
,
then
the
children
of
light
.
The
Physitian
,
whose
Art
hath
been
healthfull
to
others
,
being
himselfe
fallen
into
sicknesse
,
contents
not
himselfe
with
his
own
knowledge
:
The
skilfull
Lawyer
having
commendably
handled
the
causes
and
controversies
of
many
Clients
,
will
not
in
his
own
Purchase
and
proper
case
,
trust
to
his
own
practice
,
but
will
take
advice
of
the
best
experienced
:
And
shall
we
in
the
great
sicknesse
of
the
soule
,
and
purchase
of
salvation
,
thinke
our
owne
mother-wit
is
good
enough
,
that
heaven
can
be
got
with
ease
,
and
sinne
soone
plaistered
,
that
since
swearing
is
so
exceeding
sinfull
,
yet
the
company
of
swearers
is
very
little
dangerons
?
Objection
9.
I
have
heard
even
such
as
are
accounted
godly
,
that
have
sometimes
reproved
others
,
yet
now
and
then
to
sweare
themselves
.
Sol.
Have
such
loftie
Cedars
been
moved
?
then
maist
thou
scorning
their
sanctitie
,
feare
to
be
overwhelmed
in
the
blast
of
Gods
displeasure
,
through
the
violence
of
Satans
assault
in
the
daily
breach
of
this
Commandement
of
thy
Creator
.
They
have
been
very
cold
,
I
thinke
,
in
reproving
others
,
if
in
the
same
sinne
they
have
been
,
and
oft
still
are
overtaken
themselves
.
But
tell
me
,
whether
they
hate
or
looke
big
to
be
reproved
,
or
thankfully
rather
receive
reprehension
.
Our
ordinary
swearers
sweare
at
every
word
,
and
thinke
those
that
reprove
them
to
be
in
far
greater
fault
then
themselves
,
that
so
free-quently
and
fearefully
have
sinned
,
and
given
the
occasion
of
reproofe
:
But
the
godly
overslipping
,
thanke
the●
for
telling
them
,
and
will
not
easily
,
or
speedily
be
brought
to
sweare
againe
.
A
man
having
sold
an
house
,
may
come
into
it
againe
,
but
he
is
as
a
stranger
,
not
as
the
owner
or
dweller
in
the
house
,
So
such
as
have
promised
to
renounce
this
sinne
,
doe
and
may
sometime
fall
into
it
againe
(
as
they
that
have
been
long
used
to
carry
heavie
fetters
,
may
halt
for
a
while
after
)
yet
they
excuse
not
,
they
defend
not
themselves
in
this
sinne
.
As
the
Serpent
cut
in
pieces
,
hath
but
certain
reliques
of
poison
in
the
mangled
members
thereof
:
So
this
sin
of
the
godly
penitent
person
once
maimed
by
resolution
against
it
,
hath
not
the
like
violence
,
as
when
it
was
whole
,
and
right
membred
in
them
,
or
as
it
hath
still
in
the
wicked
,
in
whom
it
hath
daily
and
sole
regiment
,
primary
and
perfect
Monarchy
.
Objection
10.
I
must
then
depart
the
world
,
if
I
will
have
no
societie
with
sinners
,
saith
the
Apostle
,
Sol.
It
is
one
thing
to
lodge
a
stranger
,
as
in
an
Inne
for
a
night
,
and
another
thing
to
let
him
lodge
,
eate
,
drinke
,
dwell
,
yeare
and
day
with
thee
,
as
if
he
were
the
owner
of
the
house
.
Having
a
lawfull
calling
to
converse
with
swearers
,
and
reproving
them
for
it
,
the
oath
passeth
away
,
as
a
stranger
,
as
a
traveller
,
slideth
in
at
one
eare
and
out
at
the
other
,
as
water
through
a
seive
;
It
hasteth
as
a
rebell
through
thy
eares
,
and
raigneth
not
as
a
Prince
in
thy
heart
.
It
is
one
thing
to
fall
into
their
company
,
as
travellers
drinke
at
an
Inne
together
,
and
another
thing
to
dwell
&
delight
in
their
company
:
It
is
one
thing
to
speake
with
them
,
and
another
thing
to
approve
of
their
sinne
.
The
Apostles
meaning
is
,
that
sometimes
wee
shall
have
a
lawfull
occasion
to
converse
and
commerce
with
wicked
persons
,
but
that
must
onely
be
,
when
a
lawfull
calling
doth
warrant
us
,
and
then
must
wee
shine
as
lights
in
the
midst
of
a
crooked
generation
,
that
we
by
our
silence
be
not
infected
with
them
,
but
they
by
our
dislike
of
their
sinne
reclaimed
from
the
same
.
Sparing
societie
there
must
bee
with
them
,
when
by
our
admonition
wee
finde
no
amendment
,
and
others
that
are
not
so
offensive
and
vexatious
in
their
communication
,
must
be
resorted
unto
,
all
our
delight
may
be
in
the
Saints
,
and
those
that
excell
in
vertue
,
Psal.
16.3
.
If
all
our
delight
must
be
in
the
Saints
then
must
wee
all
labour
to
be
Saints
,
and
never
have
any
setled
delight
in
the
societie
of
any
obstinate
,
fearfull
,
heaven-daring
,
&
hell-hastening
swearers
,
that
alwayes
stop
their
eares
,
and
hate
to
be
reformed
,
charme
the
charmer
never
so
wisely
,
never
so
daily
.
And
so
much
for
answer
to
those
severall
Objections
,
why
men
are
loath
to
depart
the
company
of
such
resolute
and
notorious
swearers
.
Now
though
I
have
so
earnestly
perswaded
to
the
avoyding
the
daily
societie
and
familiaritie
with
those
swearers
,
because
of
infection
,
suspition
,
malediction
,
and
have
endeavoured
to
repell
what
might
seeme
to
be
alledged
to
the
contrary
;
yet
doe
I
wish
,
deeme
,
and
desire
,
that
they
be
not
quickly
and
willingly
neglected
by
us
,
and
left
in
this
their
sin
,
and
the
danger
thereof
,
eternall
condemnation
,
but
that
(
before
wee
depart
and
wholly
abandon
their
company
)
wee
use
all
possible
meanes
of
and
for
their
conversion
,
considering
that
such
were
some
of
us
,
though
now
by
Christs
bloud
we
are
washed
,
cleansed
.
Let
us
leave
no
course
unassayed
,
whether
of
reprehension
or
correction
,
according
to
our
calling
and
conscience
,
which
is
the
fifth
and
last
particular
of
this
sixth
and
last
use
of
Imitation
,
the
motives
why
wee
must
be
so
carefull
and
constant
to
imitate
God
in
due
reproving
and
sharpe
punishing
of
this
sinne
.
And
when
hereunto
your
zeale
hath
been
heated
,
and
the
edge
of
your
affections
somewhat
sharpened
,
I
shall
be
ready
to
take
my
worke
from
off
the
Loome
,
turne
my
pinnace
into
the
harbour
,
by
making
a
conclusion
of
this
my
second
observation
.
Sinfull
swearing
,
though
by
man
it
be
not
,
yet
by
God
shall
severely
be
punished
.
Therefore
,
Let
man
see
by
the
light
of
this
Sunne
,
and
light
his
Candle
at
the
largenesse
of
this
fire
,
endeavouring
to
reprove
and
punish
this
sinne
,
because
God
our
heavenly
Father
hath
commanded
us
as
deare
children
to
be
followers
of
him
.
Wee
are
to
reprove
sinners
,
all
sinners
in
generall
,
and
(
in
our
calling
punish
them
)
therefore
swearers
also
in
particular
.
For
many
will
acknowledge
sinne
in
the
bunch
to
be
reproved
,
but
not
in
the
berry
.
Thou
shalt
not
hate
thy
brother
in
thy
heart
,
but
in
my
wise
rebuke
him
,
and
not
suffer
sinne
upon
his
soule
.
Wilt
thou
with
Joab
,
kisse
with
thy
mouth
,
and
in
the
same
instant
stab
thy
brother
to
the
heart
?
Wilt
thou
hold
him
up
in
his
rotten
words
,
and
rayling
oathes
,
approving
the
same
by
thy
silence
,
and
so
be
ready
to
cut
the
throat
of
his
soule
?
Wilt
thou
pretend
such
great
kindnesse
to
him
superficially
,
and
practice
so
little
effectually
?
or
seeme
to
regard
his
bodie
,
and
in
the
meane
time
suffer
the
Milstone
of
sin
lying
heavie
on
his
soule
?
Wilt
thou
shew
greater
respect
to
the
haire
,
then
to
the
head
;
to
the
bone
,
then
to
the
marrow
;
to
the
bark
,
then
to
the
tree
;
to
the
shell
,
then
to
the
fish
;
to
the
house
,
then
to
the
inhabitant
;
to
the
body
that
is
subject
to
vanity
,
then
to
the
soule
that
is
to
continue
to
eternity
?
By
this
shall
all
men
know
that
yee
are
my
Disciples
,
if
yee
love
one
another
.
Now
what
doth
manifest
our
love
?
Not
inviting
to
board
,
not
speaking
smoothly
to
the
face
;
but
a
studious
endevour
to
consider
what
is
profitable
to
our
neighbours
soule
,
that
so
when
he
falls
,
he
may
be
raised
up
by
the
tongue
of
Admonition
,
or
hand
of
correction
.
Admonish
,
or
exhort
,
one
another
daily
,
lest
any
of
you
at
any
time
bee
hardened
through
the
deceitfulnesse
of
sinne
.
For
the
heart
of
man
through
the
cold
climate
of
custome
,
through
the
want
of
zeale
and
devotion
,
through
sinnes
deceitfulnesse
and
Satans
subtilty
,
will
quickly
deeply
bee
frozen
,
and
through
hardned
,
if
the
like
heat
of
daily
admonition
doe
not
thaw
the
same
.
The
water
beginning
to
freeze
,
will
scarcely
beare
a
peny
weight
,
afterwards
it
will
beare
a
shilling
,
then
a
man
,
at
length
horse
and
man
,
cart
,
load
and
all
:
Perhaps
the
swearer
at
first
,
through
tendernesse
of
conscience
,
or
Gods
restraining
power
,
will
utter
and
broach
but
petty
oathes
,
as
by
my
fay
,
our
Lady
,
Cock
and
Pye
,
&c.
after
through
custome
and
evill
societie
,
slavish
oathes
,
as
by
this
Light
,
Bread
,
Drink
,
fire
,
crosse
of
coyn
,
&c.
At
last
,
if
the
Devill
hath
long
sate
in
the
chaire
of
his
heart
,
it
will
be
so
deeply
frozen
,
that
he
will
make
no
bones
of
the
greatest
hellish
oathes
,
Wounds
,
Nailes
,
Blood
,
Heart
,
Life
,
Soule
of
God
,
&c.
Let
therefore
opportune
admonition
,
at
least
the
hammer
of
correction
,
break
the
Ice
,
dissolve
the
hardnesse
,
dislodge
Satan
,
and
dash
this
custome
into
shivers
.
Save
such
friends
,
as
brands
out
of
the
fire
,
Jude
23.
and
look
not
doubtfully
upon
them
,
staying
till
other
men
come
to
help
thee
pull
them
out
;
For
so
,
being
in
the
fire
,
they
may
be
burned
before
they
be
delivered
,
because
this
is
wild
fire
,
yea
hell
fire
,
set
on
fire
of
Hell
it selfe
,
James
3.6
.
And
in
Chap.
5.12
.
He
speakes
of
a
sudden
falling
into
condemnation
:
—
Facilis
descensus
Averni
.
All
sin
in
generall
wee
are
invited
to
reprove
,
in
respect
-
1.
Of
precept
,
-
1.
In
the
Law
,
Leviticus
19.17
.
-
2.
In
the
Gospel
,
Mat.
7.5
.
and
18.17
.
-
3.
By
the
Apostle
,
Col.
4.17
.
1
Tim.
5.20
.
-
2.
Of
practice
,
-
1.
By
God
the
Father
,
Gen.
4.6
.
-
2.
By
Christ
the
Son
,
Mat.
4.7
.
Io.
8.44
-
3.
By
God
the
holy
Ghost
,
Io.
16.8
,
9.
-
4.
By
the
Apostles
,
Luk.
3.7
.
Gal.
2.11
-
3.
Of
praise
:
We
should
pull
out
a
moat
,
He
shall
hide
a
multitude
of
sinnes
,
and
save
a
soule
from
death
,
Iam.
5.20
.
by
removing
the
milstone
of
sinne
,
that
lay
so
fast
upon
the
heart
of
his
soule
,
Levit.
19.17
.
When
as
he
that
neglecteth
this
duty
,
discovereth
himselfe
;
First
,
to
be
an
hypocrite
;
secondly
,
to
murder
soules
,
even
of
neighbours
,
whom
they
would
be
thought
to
love
,
Prov.
11.9
.
-
4.
Of
profit
,
both
the
good
of
the
-
Admonished
,
-
Admonisher
.
1.
The
good
and
profit
that
comes
to
the
reproved
.
David
accounted
it
a
speciall
Balm
on
his
head
,
Psal.
141.5
.
a
great
kindnesse
.
Open
rebuke
is
better
then
secret
love
,
Friendly
wounds
,
endevouring
to
convert
the
soule
,
argue
great
faithfulnesse
in
such
a
reprover
;
but
the
smiling
kisses
of
him
that
winkes
at
our
faults
,
and
is
silent
at
our
sinnes
,
argues
him
to
be
both
deceitfull
,
It
is
better
to
heare
the
reproofe
of
a
wise
man
,
then
the
song
of
a
fool
.
2.
The
good
and
profit
that
comes
to
the
reprover
:
He
shall
have
by
this
his
reproving
,
-
1.
Credit
on
earth
.
-
2.
Comfort
at
death
.
-
3.
A
Crown
in
heaven
.
And
is
this
mans
labour
like
to
be
in
vain
,
which
is
n
and
for
the
Lord
?
1
Cor
15.
1.
Credit
,
because
he
is
a
wealthy
,
a
wise
,
a
merry
,
and
a
healthfull
man
.
-
1.
much
Treasure
.
-
2.
disperse
knowledge
.
-
3.
-
4.
He
is
healthfull
,
his
cheerfull
countenance
doth
proclaim
,
feast
of
a
good
conscience
.
2.
Comfort
at
death
:
because
he
being
a
righteous
person
,
fed
many
.
Therefore
also
he
shall
have
hope
(
when
it
is
most
needfull
and
available
,
death
,
Prov.
14.32
.
so
that
it
shall
not
be
the
haler
to
hell
,
but
the
very
gate
to
make
entrance
into
glory
;
hee
is
without
distraction
or
distrust
,
confidently
assured
,
that
that
God
,
whose
glory
and
name
he
advanced
in
life
,
will
also
support
,
comfort
,
and
confirm
him
in
death
,
against
all
dread
of
it
,
Sin
,
He
by
reproving
sin
,
confessed
God
to
be
his
Father
;
God
by
the
evidence
of
his
Spirit
,
A
Crown
in
heaven
,
because
hee
spake
a
word
of
reprehension
,
in
due
time
.
How
good
is
such
a
word
spoken
in
such
a
time
?
surely
so
good
,
that
it
delivers
from
hell
heneath
,
and
promotes
unto
the
way
and
life
that
is
above
:
there
shining
as
stars
for
ever
and
ever
,
turned
many
to
righteousnesse
.
Not
withstanding
all
which
great
and
matchlesse
provocations
,
of
credit
,
comfort
,
glory
,
many
are
still
of
Cains
condition
:
Am
I
my
brothers
keeper
?
Yes
,
that
thou
art
,
The
mouth
of
the
righteous
bringeth
forth
wisedome
,
therefore
surely
his
tongue
shall
be
preserved
,
and
soul
saved
,
their
tongues
shall
be
cut
out
,
and
souls
destroyed
;
Fooles
shall
he
destroyed
,
but
such
obstinate
scorners
are
fooles
.
First
,
because
they
make
it
a
sport
to
commit
sin
.
Secondly
,
because
they
forsake
the
Lord
,
and
take
part
with
the
Devill
.
Thirdly
,
because
to
retaine
a
customary
,
short
,
unprofitable
sin
,
they
put
over
their
bodies
and
soules
,
to
suffer
a
severe
,
certain
,
eternall
punishment
.
As
Dogs
and
Swine
were
excluded
the
Lords
Tabernacle
and
congregation
under
the
Law
;
so
such
are
to
be
debarred
from
the
Word
and
Sacraments
under
the
Gospel
;
because
living
and
dying
in
such
swinish
conditions
,
and
doggish
properties
,
all
to
rending
the
reprovers
,
trampling
the
pearles
of
their
admonition
under
their
feet
Matth.
7.
returning
to
their
old
vomit
,
and
wallowing
in
the
mire
again
;
they
shall
never
have
admission
into
the
beauty
of
the
Lord
,
but
shall
finde
Paradise
shut
against
them
.
If
our
brothers
body
is
to
be
regarded
,
that
it
perish
not
for
want
of
sustenance
,
then
much
more
his
soule
,
The
life
of
the
beast
is
not
to
be
neglected
;
much
lesse
the
soul
of
our
neighbour
,
Thus
,
touching
the
reproving
of
all
sins
in
generall
,
and
the
prvocations
thereto
.
Now
,
as
we
are
to
reprove
;
and
(
if
that
stand
within
the
compasse
of
our
calling
)
punish
all
fins
in
general
,
so
also
by
consequence
,
swearing
in
particular
.
The
Motives
then
that
may
sharpen
and
put
an
edge
to
our
zeale
herein
,
may
be
drawn
:
-
1.
From
our
Calling
.
-
2.
From
Caution
.
-
3.
From
Discredit
.
-
4.
From
Danger
.
The
first
motive
to
animate
us
to
performe
this
two
branched
dutie
of
reproof
and
punishment
,
is
from
our
calling
and
duty
so
to
do
.
If
God
denounce
war
against
any
man
,
all
the
creatures
are
ready
to
serve
him
in
their
course
.
When
hee
fought
against
the
Amorites
,
When
hee
fought
against
Idolatrs
,
When
against
mockers
,
When
against
the
Sodomites
,
When
against
the
Egyptians
,
When
against
the
murmurers
,
When
against
the
blasphemers
,
When
he
fighteth
against
the
Swearers
,
the
stones
,
wood
,
earth
,
ayr
,
Sea
,
fish
,
fowle
,
How
therefore
caust
thou
expect
comfort
that
thou
art
Gods
servant
,
if
thou
standest
not
to
thy
Masters
quarrell
?
How
canst
thou
taste
the
fruit
of
that
Vine
,
which
thou
never
plantedst
?
How
canst
thou
look
to
come
to
the
reaping
,
that
wast
,
not
at
the
sowing
?
-
Or
,
to
the
prize
,
that
rannedst
not
in
the
race
?
-
Or
,
to
the
victory
,
that
wast
not
at
the
battell
?
-
Or
,
to
the
kernell
,
that
brakedst
not
the
shel
?
-
Or
,
to
the
conquest
,
that
foughtest
not
in
the
combate
?
Those
that
the
Lord
proclaims
war
against
,
as
rebels
;
2.
As
the
Thunderbolt
falls
with
the
danger
of
few
,
but
with
the
feare
of
all
:
So
,
poena
ad
paucos
,
metus
ad
omnes
,
the
shame
and
punishment
reacheth
but
to
a
few
,
but
the
feare
of
the
shame
and
punishment
unto
all
:
For
the
better
are
directed
by
love
,
the
greater
are
corrected
by
shame
or
feare
.
A
man
that
stands
by
and
sees
another
seared
,
launced
,
beheaded
,
hanged
,
is
thereby
made
more
carefull
of
his
own
health
and
life
.
The
men
addicted
to
swearing
,
seeing
others
smart
by
punishment
,
or
ashamed
by
reprehension
,
are
made
more
wary
how
they
blaspheme
the
great
,
fearfull
,
and
glorious
name
of
God
.
3.
The
third
motive
is
from
Discredit
.
It
is
the
receiver
that
makes
the
thiefe
,
and
a
faire
countenance
,
and
open
eare
to
swearing
,
that
makes
and
maintaines
the
swearer
.
The
ground
hereof
is
,
Rom.
1.
last
verse
:
Not
onely
they
which
commit
such
things
,
are
worthy
of
death
;
but
they
also
that
doe
consent
to
them
that
doe
them
.
Now
consent
is
direct
or
indirect
;
direct
by
advising
and
enticing
to
doe
a
thing
,
or
by
defending
or
delighting
in
it
being
done
:
indirect
,
when
a
man
reproves
or
resists
it
not
,
being
in
his
power
so
to
doe
.
Wherefore
,
wouldest
thou
be
free
from
heating
reproofe
,
and
so
from
bearing
of
shame
?
let
thy
little
unruly
tongue
be
bridled
,
and
set
a
watch
before
the
doore
of
thy
lippes
,
Disce
non
libenter
dieere
,
quod
non
vis
libenter
audire
:
speak
not
that
wickedly
,
which
thou
wilt
not
heare
reproved
willingly
:
for
hee
that
speakes
what
he
should
not
,
must
heare
that
hee
would
not
,
and
good
reason
:
for
else
the
hearer
to
please
him
,
should
discredit
himselfe
,
and
dishonour
his
maker
by
his
silence
.
The
fourth
motive
from
the
Danger
:
See
cases
of
Conscience
,
l.
1
p.
1.
By
coun.
sell
.
2.
By
commandment
.
3.
Consent
.
4
Provocation
.
5.
Silence
.
6.
Slighting
.
7.
Flattery
8.
Defending
.
They
by
and
for
neglect
thereof
,
doe
draw
down
the
wrath
of
God
upon
a
whole
land
:
God
seeing
none
reprove
,
or
by
sharp
courses
strive
against
this
sinne
,
comes
downe
himselfe
to
take
the
matter
into
his
owne
hands
,
by
having
a
just
and
sharp
controversie
with
the
inhabitants
of
the
land
,
the
beasts
of
the
field
,
and
fishes
of
the
sea
.
And
why
with
the
inhabitants
of
the
land
?
Because
qui
non
vetat
peccare
cum
potest
,
jubet
:
hee
that
doth
not
restrain
a
man
(
when
it
is
his
duty
,
and
lies
in
his
power
)
doth
command
him
to
sinne
;
he
that
hinders
not
,
doth
further
him
to
sinne
.
Judex
damnatur
dum
nocens
absolvitur
;
loosing
the
guilty
,
he
ties
fast
himselfe
.
I
may
invert
the
Apostles
words
,
1
Tim.
5.
Lay
hands
suddenly
one
no
man
,
neither
be
partaker
with
other
mens
sinnes
,
lay
suddenly
the
words
of
admonition
to
oathes
transgression
,
lest
thou
be
partaker
of
their
sinnes
,
lest
by
thy
secret
silence
,
thou
be
partaker
of
their
open
sinfulnesse
,
lest
by
thy
not
reproving
,
thou
bee
as
though
thou
hadst
sworn
.
Though
their
sinne
through
swiftnesse
hath
taken
flight
into
the
eare
,
yet
let
it
not
by
connivence
take
footing
in
the
heart
.
Apply
soule-saving
reproofe
as
often
to
his
oathes
,
as
hee
doth
soule-killing
oathes
to
thy
eare
,
that
so
preventing
his
sinnes
infection
,
thou
mayst
escape
his
sinnes
malediction
.
Hee
that
saith
to
the
wicked
,
Thou
art
righteous
,
him
shall
the
people
curse
,
Prov.
24.24
.
They
then
that
hearing
Gods
name
blasphemed
by
swearing
,
his
creatures
abused
by
drinking
,
his
Sabbaths
prophaned
by
dancing
,
his
word
contemned
by
peoples
absenting
,
his
poor
starved
by
not
relieving
them
,
and
hath
his
mouth
muzled
,
lips
sealed
,
tongue
tied
,
doe
in
a
manner
by
their
silence
say
they
are
righteous
,
and
do
approve
their
courses
;
abomination
to
the
Lord
,
Prov.
17.
whereas
by
their
connivencie
they
seek
and
think
to
have
credit
and
love
with
men
,
they
make
themselves
odious
both
to
God
and
man
.
Thus
you
see
many
severall
motives
why
the
swearer
must
be
reproved
;
because
of
our
Calling
,
Caution
;
as
also
the
Diseredit
and
Danger
that
is
consequently
to
ensue
,
doe
call
all
upon
us
for
the
performing
this
duty
.
Now
thou
that
hearest
or
readest
these
provocations
,
suffer
,
oh
suffer
them
not
to
be
as
water
spilt
upon
the
ground
,
or
stones
cast
against
the
wind
;
but
being
free
thy selfe
from
this
sinne
,
by
the
meanes
proposed
in
the
fourth
use
,
labour
to
make
others
under
thy
roofe
and
regiment
,
to
bee
free
by
the
motives
alledged
in
this
fifth
and
last
use
,
that
thou
mayst
bee
wise
,
not
for
thy selfe
alone
,
but
for
others
also
.
For
be
thou
well
assured
,
it
is
in
vain
for
thee
being
a
Parent
,
a
Master
,
or
an
Housholder
,
to
abstain
from
swearing
,
unlesse
others
under
thee
abstain
also
:
The
goodnesse
of
a
Master
,
Parent
,
or
Ruler
,
profiteth
not
so
much
in
the
right
institution
of
a
Family
,
as
the
wickednesse
of
a
swearer
destroyeth
.
It
is
well
when
one
planteth
and
another
watereth
;
but
it
is
evill
when
one
planteth
and
another
plucketh
up
.
Yet
(
notwithstanding
all
that
hath
or
may
be
spoken
)
our
people
still
practice
what
the
Prophet
prophesied
,
Let
no
man
strive
or
reprove
one
another
,
Who
made
you
a
Judge
or
Controller
?
There
is
nothing
so
cold
as
lead
,
If
wee
confesse
God
before
men
,
wee
shall
be
confessed
before
him
at
the
last
day
;
but
if
wee
deny
him
here
,
we
shall
be
denyed
before
him
there
,
Matth.
10
,
32
,
33.
Homo
ne
perdas
Croesum
,
O
man
,
kill
not
Croesus
.
The
story
I
leave
to
be
defended
by
the
Authour
:
this
is
certain
,
no
outward
action
more
cleares
our
inward
grace
of
adoption
,
arguing
us
indeed
to
be
the
sons
of
God
,
then
when
wee
are
truly
sensible
of
dishonour
offered
to
our
heavenly
Fathers
name
,
wee
imbark
our selves
in
his
quarrels
:
Do
not
I
hate
them
that
hate
thee
?
and
am
not
I
grieved
with
them
that
rise
up
against
thee
?
yea
,
I
hate
them
with
a
perfect
hatred
,
as
though
they
were
mine
enemies
,
Psal.
139.21
.
How
many
have
vainly
spilt
their
blood
,
for
the
defence
of
their
Mistresses
beauty
,
or
their
own
imaginary
reputation
?
which
had
they
done
in
the
defence
of
God
and
his
Religion
,
against
blasphemous
swearers
,
and
hellish
cursers
,
they
had
undoubtedly
purchased
both
the
renown
and
the
reward
of
martyrdome
.
I
finde
this
duty
of
reprehending
Swearers
but
rawly
performed
,
If
one
Judge
in
one
Circuit
hath
spared
the
hanging
of
a
malefactor
,
By
Precepts
we
are
to
be
directed
which
are
good
,
and
not
by
examples
which
are
bad
.
Performe
it
thy self
,
then
shalt
thou
cause
others
to
imitate
thee
,
and
so
make
many
where
none
were
sincerely
zealous
before
.
Wee
say
the
Gardner
is
the
cause
that
weeds
do
grow
,
because
he
letteth
them
grow
:
and
so
it
may
be
said
in
Church
and
Commonwealth
,
of
them
that
will
not
rebuke
sin
,
because
they
will
not
be
medlers
;
but
if
we
do
but
stand
by
,
When
thou
sawest
a
thiefe
thou
consentedst
,
Psal.
50.18
.
Peter
makes
the
Jews
murtherers
,
I
finde
such
ill
successe
,
when
I
do
reprove
,
Though
it
be
said
of
the
belly
,
Lingua
non
habet
aures
,
the
tongue
hath
no
eares
;
for
as
the
Swearer
doth
imitate
the
poyson
of
the
Adder
in
his
tongue
;
so
hee
the
deafnesse
of
the
Adder
in
his
eare
,
stopping
his
earelike
the
Adder
,
and
will
not
hearken
to
the
voyce
of
the
charmer
;
yet
discharge
thou
thy
duty
,
and
leave
the
successe
to
God
.
No
man
doth
cast
away
(
as
it
were
)
and
spend
in
vain
,
so
much
as
the
Lord
doth
;
how
many
Sermons
spends
he
in
vain
?
how
many
promises
in
vain
?
how
many
threatnings
in
vain
?
how
many
things
commandeth
and
forbiddeth
he
in
vain
?
men
nothing
esteeming
them
,
and
yet
he
ceaseth
not
;
Shall
we
herein
expect
to
fare
better
then
the
Lord
?
Shall
we
not
as
good
children
of
so
good
a
Father
,
still
labour
in
discharging
our
duty
;
though
by
our
admonition
,
or
correction
we
find
little
amendment
?
considering
,
we
shall
receive
a
reward
,
not
according
to
our
successe
,
but
according
to
our
labour
.
Thou
by
Gods
blessing
,
many
times
shalt
find
such
good
successe
,
even
beyond
hope
and
expectation
,
as
that
thou
wilt
have
just
cause
to
rejoyce
in
the
performing
of
thy
duty
,
and
to
praise
God
for
his
blessing
upon
it
.
Naturall
motions
gather
strength
in
moving
:
do
thou
begin
this
duty
,
whether
of
reprehension
or
punishment
(
as
thy
calling
and
conscience
shall
round
thee
in
the
eare
)
and
then
see
whether
,
though
thou
find
some
rubs
,
oppositions
and
gain-sayings
at
the
first
,
yet
the
further
thou
wadest
in
this
duty
,
the
more
easie
thou
shalt
find
the
passage
,
and
the
means
more
ready
to
compasse
thy
intended
purpose
.
Thou
shalt
have
greater
comfort
in
thy
conscience
,
more
respect
to
thy
person
,
more
power
in
thy
words
(
by
Gods
blessing
)
to
prevail
with
them
,
and
they
lesse
power
in
their
actions
,
and
their
courses
to
gainsay
thee
.
They
by
this
thy
diligence
may
be
converted
,
and
thou
shine
gloriously
in
heaven
;
thou
without
this
,
canst
not
have
thy
duty
discharged
,
or
ever
live
comfortably
on
earth
.
I
believe
,
If
they
are
not
ashamed
to
utter
ill
oathes
,
will
they
be
ashamed
to
heare
good
words
?
If
it
be
discredit
to
wander
out
of
the
way
,
is
it
not
a
credit
to
return
into
the
right
way
againe
?
It
is
wonder
,
that
the
imputation
of
a
common
swearer
should
be
so
odious
,
and
the
practice
so
frequent
amongst
men
,
wherefore
either
seem
to
be
as
thou
art
,
or
else
to
be
as
thou
wouldest
seem
:
either
make
care
and
conscience
,
that
thou
rashly
utter
not
oathes
,
or
else
be
content
that
a
man
call
a
Spade
a
Spade
,
a
Swearer
a
Swearer
.
When
Thespis
the
first
Stage-player
was
asked
,
if
he
were
not
ashamed
to
utter
so
many
untruths
in
so
worthy
an
audience
,
he
answered
,
he
did
it
in
sport
.
To
whom
wise
Solon
replied
,
if
we
approve
and
commend
this
sport
,
we
shall
finde
it
in
earnest
in
our
contracts
and
affaires
:
Even
so
,
if
we
sweare
in
our
ordinary
speeches
and
communications
jestingly
,
we
shall
get
an
habit
of
swearing
in
all
our
dealings
:
if
we
usually
swear
for
nothing
,
then
are
we
apt
to
sweare
for
somtehing
.
Whereas
thou
sayest
,
thou
shalt
be
thought
to
seek
their
shame
and
thy
own
praise
and
glory
in
reproving
swearers
:
Be
thou
therefore
sure
that
thy
reproofes
bee
in
sincerity
,
and
not
in
bravery
;
Doe
not
think
to
grace
thy selfe
by
disgracing
of
others
,
or
to
make
thy selfe
white
by
shewing
their
blacknesse
.
Goe
not
about
to
purchase
thee
eredit
and
opinion
of
religion
in
the
world
,
by
raising
it
out
of
the
dunghill
of
thy
neighbours
corruptions
,
but
do
it
with
all
sobriety
and
inward
compassion
of
spirit
,
that
thy
love
first
appearing
,
thy
labour
may
not
be
lost
.
Thou
then
(
howsoever
thou
be
censured
by
men
)
mayst
be
assured
in
thy
owne
conscience
,
(
that
will
speak
more
for
thee
then
the
whole
world
can
doe
against
thee
)
that
thou
seekest
not
the
praise
which
is
of
men
,
which
vanisheth
,
but
that
which
is
of
God
,
which
abideth
for
ever
.
He
is
a
great
person
,
and
I
may
displease
him
by
my
reproofe
,
Plato
indeed
could
say
,
without
all
peradventure
in
the
other
.
Wilt
thou
feare
a
doubtfull
dislike
,
to
incurre
a
certaine
damnation
?
Nay
,
it
commonly
proves
true
,
that
hee
who
reproves
(
not
out
of
vain
affectation
&
singularity
,
a
pretious
balm
,
refreshed
my
head
:
his
timely
admonition
and
sharp
reproofe
hath
saved
my
soule
,
and
pulled
it
as
a
brand
out
of
the
fire
,
Jude
23.
If
I
use
to
reprove
men
,
If
thou
use
not
to
reprove
sinfull
swearers
,
To
hate
those
that
hate
us
,
is
heathenish
;
To
hate
those
that
are
harmlesse
,
is
brutish
;
But
to
hate
those
that
love
us
,
by
telling
us
the
truth
,
is
Devilish
.
If
thou
shouldst
not
feare
the
hatred
of
the
Devill
,
then
not
of
Devilish
men
.
Am
I
therefore
become
your
enemy
,
because
I
tell
you
the
truth
,
saith
Paul
?
Gal.
4.16
.
Seeking
his
profit
,
it
is
no
great
matter
if
thou
offend
his
pleasure
.
And
why
should
he
be
like
the
borse
and
mule
that
have
no
understanding
?
Yet
if
hee
bee
like
them
,
fret
not
,
faint
not
,
but
expect
his
curing
:
The
horse
and
mule
bite
with
the
teeth
,
and
strike
with
the
heeles
,
yet
the
Farrier
refuseth
not
to
dresse
their
soares
,
and
procure
their
health
.
The
swearer
spareth
not
to
offend
God
,
why
shouldst
thou
spare
to
offend
him
?
He
is
against
the
truth
,
thou
art
against
error
:
he
resisteth
light
,
thou
darknesse
.
The
strife
makes
you
equall
,
but
the
cause
doth
not
.
He
is
,
inimicus
medico
,
tu
morbo
:
ille
diligentiae
tuae
,
tu
pestilentiae
illius
.
Hee
opposeth
thy
painfulnesse
,
thou
his
his
sinfulnesse
;
God
fighteth
for
theel
,
thou
needst
not
feare
the
victory
.
Muse
not
so
much
that
thou
art
hated
,
as
for
what
cause
thou
art
hated
.
If
justly
thou
art
hated
,
thou
hast
nocause
to
complain
,
thou
hast
deserved
it
;
if
unjustly
,
thou
hast
lesse
cause
,
because
thou
art
not
hurt
by
it
.
As
the
Philosopher
replied
to
the
woman
that
wept
for
the
death
of
her
husband
that
was
hanged
,
saying
,
that
if
be
had
justly
suffered
such
a
death
,
it
would
not
so
much
have
grieved
her
.
Thou
hast
lesse
cause
to
grieve
now
hee
hath
suffered
such
a
death
undeservedly
;
then
if
hee
had
deservedly
suffered
the
same
.
If
thou
knowest
that
thou
hast
not
justly
deserved
any
hatred
,
reproches
,
taunts
,
scoffes
,
scornes
,
the
more
they
are
,
the
lesse
they
hurt
thee
,
and
the
more
the
Agents
.
They
prove
to
be
but
so
many
severall
pearles
set
on
thy
glorious
garment
of
patience
.
Blessed
are
yee
when
men
shall
revile
you
,
and
persecute
you
,
and
speak
all
manner
of
evill
against
you
falsly
for
my
sake
:
rejoyce
and
be
glad
:
for
great
is
your
reward
in
heaven
.
It
is
beyond
all
comparison
better
to
bee
hated
for
that
which
is
good
,
then
to
bee
loved
for
that
which
is
evill
.
Ahab
said
to
Eliah
,
Hast
thou
found
mee
,
O
thou
mine
enemy
?
1
Kings
21.20
.
yet
this
enemy
of
his
,
was
that
at
last
brought
him
to
an
outward
and
seeming
repentance
,
at
least
and
consequently
,
to
the
turning
away
of
Gods
wrath
in
his
dayes
.
David
,
a
man
after
Gods
own
heart
,
was
so
farre
from
hating
Nathan
for
telling
him
the
truth
,
that
he
honoured
and
loved
him
the
better
all
his
life
time
after
:
This
is
one
of
the
three
bad
daughters
born
of
three
good
mothers
:
Idlenesse
of
Peace
,
Contempt
of
Familiarity
,
and
Hatred
of
Truth
:
Men
hating
others
indeed
,
because
they
thinke
others
hate
them
in
words
,
by
reproving
them
for
their
sins
,
whereas
the
reprover
,
though
hee
hates
sin
,
yet
he
loves
the
person
still
.
As
we
are
not
to
love
the
vice
for
the
mans
sake
,
so
neither
are
we
to
hate
the
man
for
the
vice
sake
;
wee
hate
the
manners
,
but
love
the
man
;
we
hate
the
action
,
but
love
the
person
.
God
made
man
righteous
,
but
they
have
found
out
many
inventions
to
make
themselves
crooked
,
Love
that
in
him
which
God
made
,
but
hate
that
in
him
which
he
himselfe
hath
made
.
And
thou
hating
his
sinne
,
and
loving
his
person
,
if
thou
again
art
bated
of
him
,
then
consider
,
that
as
the
curse
that
is
causlesse
shall
not
come
nigh
thee
,
God
being
able
and
ready
(
thou
pleasing
him
by
standing
for
the
defence
of
his
glory
,
and
sanctifying
of
his
name
)
to
make
thy
deadliest
enemies
to
be
at
peace
with
thee
,
if
it
be
for
thy
good
,
and
his
glory
.
As
it
is
better
to
obey
God
then
man
,
and
to
be
beloved
of
God
then
man
:
So
it
is
better
to
undergoe
mans
unjust
hatred
,
then
Gods
just
condemnation
.
Feare
not
the
hatred
of
him
that
can
but
hurt
the
body
,
but
endevour
to
keep
his
love
,
who
in
his
wrath
is
able
to
destroy
body
and
soule
eternally
,
The
love
of
God
,
and
of
such
an
unreclaimeable
sinfull
swearer
,
thou
canst
not
keep
together
,
ponder
which
is
most
likely
to
bee
most
profitable
,
whether
that
which
is
transitory
,
or
that
which
is
for
ever
durable
;
whether
that
which
standeth
on
a
sandy
,
or
that
which
standeth
on
a
rocky
foundation
,
and
then
chuse
which
thou
wilt
.
O
but
who
can
endure
to
be
delighted
in
such
strict
punishment
as
you
have
rehearsed
,
to
have
been
inflicted
upon
some
swearers
,
The
punisher
of
sinne
,
whether
Magistrate
,
Master
,
Justitia
non
novit
patrem
,
non
matrem
,
sed
veritatem
novit
.
Justice
hath
no
respect
of
father
or
mother
,
but
of
the
truth
.
Disobedient
children
were
to
be
brought
by
the
parents
themselves
to
the
Judges
,
and
to
be
stoned
of
the
people
,
Deu.
21.18
.
Saul
was
punished
with
the
losse
of
his
Kingdom
,
for
not
punishing
Agag
with
death
,
Because
thou
hast
let
goe
out
of
thy
hand
,
a
man
whom
I
appointed
to
die
,
thy
life
shall
goe
for
his
life
,
and
thy
people
for
his
people
.
And
indeed
the
swearer
and
drunkard
not
severly
punished
,
prove
to
be
the
bane
of
the
land
where
they
live
.
As
the
Canaanites
not
cast
out
by
the
Israelites
(
as
God
commanded
)
became
by
Gods
just
judgement
,
a
snare
and
destruction
unto
them
,
a
whip
on
their
sides
,
and
a
thorn
in
their
eyes
.
The
swearer
not
punished
,
his
own
soule
is
indangered
,
his
neighbour
infected
,
Gods
name
abused
,
Christs
death
contemned
,
Gods
Spirit
grieved
,
and
many
other
wicked
associates
in
their
sinnes
hardned
:
Many
evill
streames
flow
from
this
one
fountaine
,
neglect
of
punishment
of
the
common
rash
obstinate
swearer
;
foolish
pity
marres
the
City
:
which
gave
occasion
to
that
saying
of
Domitius
,
that
he
had
rather
seem
cruell
in
punishing
,
then
dissolute
in
sparing
:
Cursed
be
he
that
keepeth
back
his
sword
from
blood
,
Bloody
sinnes
must
have
bloody
prinishments
;
but
swearing
is
,
Hos.
14.2
.
stiled
a
bloody
sinne
,
therefore
severely
to
be
punished
.
An
house
being
on
fire
,
if
it
may
be
quenched
,
it
is
best
to
use
water
onely
;
but
if
it
be
like
to
endanger
,
and
set
on
fire
the
houses
round
about
it
,
it
is
best
to
pull
down
the
house
quickly
.
If
swearing
may
be
quenched
with
the
water
of
reprehension
,
onely
use
water
,
and
let
the
house
stand
still
:
but
if
fire
continue
fearsully
to
burn
out
on
every
side
,
then
pull
downe
the
house
with
the
town-hook
of
sharp
correction
.
When
the
Viper
still
will
be
a
Viper
,
and
retain
his
poyson
,
though
the
Charmer
charm
never
so
wisely
,
the
Apothecary
takes
him
and
makes
Triacle
of
him
to
expell
poyson
out
of
others
.
If
the
swearer
will
not
bee
admonished
or
reclaimed
,
make
Triacle
of
him
,
that
he
that
would
not
take
heed
of
others
,
may
be
made
a
preservative
for
others
to
beware
of
him
:
Qui
non
corrigit
seipsum
,
alii
carrigent
se
per
ipsum
:
If
evill
cannot
be
taken
away
from
one
in
Israel
,
then
take
away
evill
from
all
Israel
.
Ense
rescindendum
,
&c.
If
wee
must
needs
see
somewhat
dead
,
it
is
better
to
see
a
dead
arme
then
a
dead
body
.
Melius
ut
pereat
unus
,
quam
unitas
:
he
that
spares
one
bad
,
endangers
many
good
.
Though
therefore
thou
mayst
not
rejoyce
in
beholding
severity
inflicted
,
yet
mayst
thou
,
I
shall
be
accounted
singular
,
It
is
the
Ministers
office
to
tell
men
of
their
sins
in
the
pulpit
;
Every
tub
must
stand
upon
his
own
bottome
,
every
man
must
answer
for
his
own
sinne
.
soule
that
sinneth
,
shall
die
:
and
hee
is
acquainted
with
,
and
can
discourse
of
the
words
of
God
(
w
th
must
be
the
rule
of
all
our
actions
)
as
well
as
any
other
can
inform
him
,
and
therefore
knowing
his
fathers
will
,
and
not
doing
it
,
he
shall
be
beaten
with
many
stripes
:
With
many
other
sleight
and
frivolous
objections
,
which
I
might
remember
unto
you
,
if
they
were
worth
the
answering
,
that
flesh
and
blood
cast
as
bars
in
the
way
,
why
they
will
neither
punish
really
,
nor
reprove
sincerely
this
sin
of
swearing
.
But
whatsoever
they
do
,
or
might
alledge
,
I
know
they
are
but
meere
put-offs
,
doubts
,
difficulties
,
devices
,
Satan-sleights
,
and
humane
evasions
,
which
prove
as
weak
and
uncertain
as
the
brain
wherein
they
are
forged
,
and
therefore
little
to
be
regarded
.
When
once
thou
art
perswaded
in
conscience
,
and
thy
heart
telleth
thee
,
that
swearing
is
a
sin
,
and
the
action
of
reprehending
is
good
,
just
,
necessary
and
profitable
,
and
the
chiefest
means
appointed
by
God
,
to
preserve
the
hearer
from
sinne
,
and
to
recover
the
speaker
out
of
the
suburbs
of
hell
to
make
him
first
see
his
sin
,
that
afterwards
hee
may
loath
it
,
and
at
last
leave
it
;
Let
not
the
throng
and
thicknesse
of
any
,
or
all
such
Objections
and
Difficulties
daunt
or
discourage
thee
from
imitating
God
,
in
discharging
thy
duty
,
but
rather
make
thee
the
more
stoutly
to
pluck
up
thy
spirits
,
and
buckle
thee
to
this
businesse
;
which
by
how
much
the
more
obstacle
it
shall
finde
amongst
men
,
so
much
the
more
incouragement
shall
it
receive
from
,
and
acceptation
with
the
Lord
,
that
thy
labour
,
though
it
alwayes
prove
not
for
the
welfare
of
the
swearer
,
for
whom
it
was
intended
,
yet
it
shall
turne
ever
to
the
glory
of
God
that
first
set
thee
on
work
,
whose
Name
(
as
it
is
by
vain
swearers
daily
abused
)
so
among
all
that
call
on
the
same
,
let
it
be
more
and
more
hallowed
,
now
and
ever
,
Amen
.
Gods
Judgements
upon
Forswearers
.
VAin
swearing
in
this
Commandment
is
forbidden
,
much
more
false
,
and
forswearing
;
False
swearing
is
,
Thou
shalt
not
forswear
thy selfe
,
but
shalt
perform
unto
the
Lord
thy
oaths
.
Forswearers
,
because
they
take
Gods
Name
in
vain
,
shall
not
by
God
be
left
unpunished
.
In
one
and
the
self-same
breath
you
hear
the
truth
and
doctrine
,
with
the
Reason
and
confirmation
thereof
.
The
Doctrine
,
The
Reason
,
because
they
take
Gods
Name
in
vain
.
Let
us
come
presently
to
the
Vse
in
the
Application
,
By
all
that
hath
already
been
spoken
against
ordinary
and
rash
swearing
,
I
shall
be
eased
of
the
labour
to
speak
much
of
false
&
forswearing
;
for
if
the
Motives
be
so
many
against
rash
swearing
,
and
the
puishments
so
fearfull
on
the
same
,
much
more
are
the
same
to
be
thought
powerfull
against
false
or
forsswearing
,
which
are
more
egregiously
finfull
in
the
fight
of
God
,
and
more
fearfull
in
the
ears
of
men
.
Let
us
then
be
diswaded
from
this
sin
,
by
the
censideration
of
these
two
severall
Motives
and
iton
arguments
:
-
1.
The
greatnesse
of
the
sin
.
-
2.
The
greatnesse
of
the
punishment
on
the
sinners
.
First
,
the
greatnesse
of
the
sin
,
because
hereby
,
1.
Gods
Name
is
polluted
and
prophaned
,
it
being
made
a
Sanctuary
to
shrewd
lyers
and
deceitfull
persons
.
2.
Gods
Majesty
is
abused
,
being
brought
as
a
witnesse
to
confirm
a
known
lye
,
and
as
a
surety
for
their
sinfull
fact
,
they
daring
avouch
that
to
be
true
,
which
they
know
to
be
false
,
and
that
to
be
false
which
they
know
to
be
true
,
in
either
calling
upon
God
,
as
a
just
Judge
and
Avenger
of
falshood
,
do
in
a
manner
contemn
Gods
all-seeing
knowledge
,
justice
,
power
,
anger
,
threatnings
,
herein
desperately
making
triall
,
whether
God
can
or
will
,
according
to
his
power
,
punish
their
sin
:
herein
like
bandogs
,
flying
in
Gods
face
,
and
daring
him
to
do
his
worst
in
the
execution
of
his
vengeance
.
3.
The
Devill
himself
herein
is
outstripped
;
for
wee
never
read
or
heard
that
he
ever
came
to
that
desperate
audaciousnesse
,
that
hee
durst
presume
to
confirm
his
lyes
by
oath
,
or
oft
to
abuse
Gods
Name
for
the
patronizing
and
countenancing
his
untruths
.
4.
The
Lords
great
Seale
and
Scepter
of
his
Kingdome
,
whereby
hee
ruleth
amongst
men
,
hereby
are
overthrown
,
Truth
and
Justice
,
the
perjurers
using
Gods
forces
against
himself
for
the
maintaining
those
hellish
pieces
of
falshood
,
and
injustice
,
5.
The
word
reckons
that
amongst
the
greatest
crimes
,
Theft
,
Murther
,
Adultery
,
Idolatry
,
and
to
be
abominable
to
God
,
Zach.
8.17
.
6.
It
is
most
hatefull
to
men
.
First
,
to
Christians
:
the
false
swearers
losing
the
reputation
of
Religion
,
and
the
fear
of
God
;
yea
,
of
civility
and
common
honesty
.
Secondly
,
to
Heathens
,
and
Turks
,
and
Pagans
,
accounting
it
worthy
of
the
severest
punishment
.
Amurath
the
Turk
spared
none
of
the
army
of
Vladiflaus
,
The
Egyptians
reputed
perjury
so
capitall
a
crime
,
Attilius
Regulus
against
the
Carthaginians
.
that
whosoever
was
convinced
thereof
was
punished
with
death
.
The
Romans
so
highly
esteemed
of
Faith
in
all
their
publique
affaires
,
that
in
their
City
they
had
a
Temple
dedicated
to
it
,
and
did
(
for
more
reverence
sake
)
offer
sacrifices
to
the
Image
of
Faith
.
Hence
it
was
,
that
Attilius
Regulus
,
chief
Captain
of
the
Roman
army
against
the
Carthaginians
,
was
so
highly
commended
of
all
men
,
because
,
when
he
was
overcome
,
taken
prisoner
,
and
sent
to
Rome
,
hee
did
only
for
his
oath
sake
which
he
had
sworn
,
return
to
his
enemy
,
albeit
he
knew
what
grievous
torments
were
provided
for
him
at
his
return
.
Others
also
that
came
with
him
,
though
they
were
intreated
,
and
by
their
parents
,
wives
,
allies
instantly
urged
,
not
to
return
to
Hannibals
camp
,
could
in
no
wise
be
moved
thereunto
:
but
because
the
Romans
their
friends
did
not
accord
to
their
proffered
conditions
,
therefore
they
would
perform
their
oathes
to
the
Carthaginians
their
enemies
.
But
two
of
the
ten
(
for
so
many
were
they
)
falsified
their
oath
,
and
did
not
return
,
yet
were
they
among
all
men
accounted
and
condemned
for
cowards
,
and
faint-hearted
traytors
,
in
so
much
,
that
the
Censors
noted
them
with
infamy
for
the
fact
:
whereat
they
took
such
grief
and
inward
sorrow
,
that
being
weary
of
their
lives
,
they
slew
themselves
.
Thus
the
Heathen
not
only
teach
by
precept
,
(
Cicero
lib.
1.
Offic.
)
but
also
performed
by
practice
(
lib.
3.
Offic.
)
that
an
oath
is
so
sacred
,
that
it
is
to
be
kept
with
our
greatest
enemies
,
and
most
wicked
people
.
The
Gibeonites
,
though
they
were
so
execrable
a
people
,
7.
The
use
and
end
of
lawfull
oathes
,
8.
9.
10.
Secondly
,
It
is
punished
with
,
-
1.
Eternall
Punishment
.
-
2.
Spirituall
Punishment
.
-
3.
Corporall
Punishment
.
Perjury
is
punished
with
1.
Eternall
punishment
,
though
yet
in
the
last
place
and
time
,
shall
be
inflicted
,
to
wit
,
Extrusion
from
heaven
,
and
Intrusion
into
hell
,
2.
Spirituall
punishment
,
to
wit
,
Infamy
amongst
men
,
terror
in
his
conscience
,
and
a
reprobate
sense
,
most
commonly
,
to
commit
all
sin
and
wickednesse
.
3.
With
corporall
and
temporall
punishment
,
which
amongst
men
is
chiefly
feared
:
the
house
,
timber
and
stones
of
the
false
swearer
are
threatned
to
be
consumed
.
Zedechias
,
the
last
King
of
Judah
,
for
breaking
his
oath
with
Nebuchadnezzar
,
had
his
kingdome
spoyled
,
his
sonnes
before
his
face
slaughtered
,
his
owne
eyes
boared
out
,
and
afterwards
in
chaines
carryed
into
Babylon
.
Osee
,
the
last
King
of
Israel
,
Ponfinus
,
in
his
Hungarian
historie
,
records
a
notable
example
of
the
punishment
of
perjury
,
in
Vladislaus
and
his
army
destroyed
by
the
Turks
,
as
before
was
briefly
touched
.
This
Vladislaus
behaved
himself
so
valiantly
against
the
Turks
,
that
Anurath
was
glad
upon
unequall
conditions
to
conclude
a
peace
with
him
,
which
league
being
made
,
and
the
Articles
thereof
ingrossed
in
both
languages
,
with
a
solemn
oath
taken
on
both
parties
for
the
confirmation
of
the
same
;
the
Cardinall
of
Florence
(
according
to
the
accustomed
pofition
of
the
Papists
,
No
oath
to
be
kept
with
Heretiques
)
by
letters
disfwaded
Vladistius
from
keeping
their
new
accorded
peace
.
Cardinall
Julian
the
Popes
Legate
in
Hungaria
helped
forward
this
project
and
practice
:
both
which
wrought
so
effectually
with
the
King
,
that
hee
falsifying
his
oath
,
broke
the
peace
,
sent
to
Constantinople
to
denounce
war
afresh
,
and
set
forward
his
army
towards
the
Turks
with
all
expedition
.
Thus
the
Turkes
secure
and
misdoubting
nothing
,
were
unawares
set
upon
by
the
King
;
yet
putting
themselves
in
defence
,
there
grew
a
long
and
sharp
battell
;
till
Amurath
perceiving
his
souldiers
to
decline
,
and
almost
to
be
overcome
,
pall'd
out
of
his
bosome
the
Articles
of
the
aforesaid
concluded
peace
,
and
lifting
up
his
eyes
to
heaven
,
uttered
these
speeches
:
O
Iesus
Christ
,
these
are
the
leagues
that
thy
Christians
have
made
,
and
confirmed
by
swearing
by
thy
Name
,
and
yet
have
broken
them
again
;
if
thou
beest
a
God
,
as
they
say
thou
art
,
revenge
this
injury
that
is
offered
both
to
thee
and
me
,
and
punish
Truce-breaking
Varlets
.
He
had
scarce
ended
his
speech
;
but
the
Christians
battell
and
courage
began
to
abate
,
Vladislaus
himselfe
was
slaine
by
the
Janisaries
,
his
whole
Army
discomfited
,
and
put
to
the
Sword
.
Pausanias
noteth
this
to
bee
one
of
the
chiefe
causes
why
Philip
King
of
Maccdon
,
with
all
his
progeny
,
so
quickly
came
to
destruction
;
because
he
made
no
reckoning
of
keeping
his
oathes
,
but
sware
and
unsware
them
at
his
pleasure
,
and
for
his
commodity
.
Gregory
Tours
makes
mention
of
a
wicked
varlet
in
France
(
among
the
people
called
Averns
)
that
forswearing
himselfe
in
an
unjust
cause
,
had
his
tongue
presently
so
tied
,
that
he
could
not
speake
,
but
roare
,
and
so
continued
till
by
his
earnest
inward
prayer
and
repentance
,
the
Lord
restored
to
him
the
use
of
that
unruly
member
.
Alberius
Duke
,
of
Franconia
,
having
slaine
Conrade
,
brother
to
Lewis
the
fourth
,
then
Emperour
,
and
finding
the
Emperours
wrath
incensed
against
him
,
betcoke
himselfe
to
a
strong
Castle
at
Bramberge
,
from
whence
the
Emperour
neither
by
force
nor
fraud
,
could
remove
him
for
seven
yeares
space
,
untill
Atto
Bishop
of
Mentz
delivered
him
into
his
hands
.
This
Atto
under
shew
of
friendship
repaired
to
the
Castle
,
and
gave
his
faith
to
Albertus
,
that
if
he
would
come
down
to
parley
with
the
Emperour
,
hee
should
safely
returne
into
his
hold
.
The
Duke
mistrusting
no
fraud
,
went
out
of
the
Castle
gates
with
the
Bishop
towards
the
Emperour
;
but
Atto
(
as
it
were
suddenly
remembring
himselfe
,
when
as
indeed
it
was
his
devised
plot
)
desired
to
return
back
again
and
dine
ere
he
went
,
because
it
was
somewhat
late
;
so
they
dine
and
returne
.
Now
the
Duke
was
no
sooner
come
to
the
Emperour
,
but
he
caused
him
to
be
put
to
death
,
notwithstanding
hee
alledged
the
Bishops
promise
and
oath
for
his
safe
return
.
For
it
was
answered
,
his
oath
was
quit
by
returning
back
to
dine
,
as
he
had
promised
.
Thus
the
Duke
was
wickedly
betraied
,
though
justly
punished
.
As
for
Atto
the
perjured
traytor
,
within
a
while
after
hee
was
strucken
with
a
thunderbolt
,
and
as
some
say
,
carried
into
mount
Aema
,
with
this
noyse
,
(
sie
peccata
lues
atque
ruenas
rues
:
Thus
didst
thou
sinne
in
breaking
thy
oath
,
Thus
shalt
thou
suffer
in
soule
and
body
both
.
The
History
concerning
the
three
false
accusers
of
the
Bishop
of
Jerusalem
,
is
no
lesse
fearfull
then
common
,
they
accused
him
of
unchastity
,
and
bound
their
accusations
with
oathes
and
curses
on
this
wise
:
The
first
said
,
If
I
lie
,
I
pray
God
I
may
perish
with
fire
.
The
second
said
,
If
I
speake
ought
but
the
truth
,
I
pray
God
I
may
be
consumed
by
some
filthy
and
cruell
disease
.
The
third
said
,
If
I
accuse
him
falsly
,
I
pray
God
I
may
be
deprived
of
my
sight
,
and
become
blind
.
The
honesty
of
the
Bishop
was
so
wel
known
,
that
they
beleeved
none
of
their
oathes
;
yet
hee
partly
for
griefe
,
partly
for
ease
from
worldly
affaires
,
forfook
his
Bishoprick
,
and
lived
in
the
desart
for
many
years
.
The
first
,
his
house
,
being
on
fire
,
perished
with
his
family
and
progeny
.
The
second
languished
with
a
fearfull
disease
,
that
bespread
his
body
all
over
:
The
third
seeing
Gods
judgements
on
his
companions
,
confessed
all
their
villany
,
lamented
his
crime
and
case
so
long
weeping
for
the
same
,
till
both
his
eyes
were
put
out
.
Thus
God
plagued
them
for
their
perjury
,
sent
upon
them
their
wishes
,
and
thereby
cleared
his
servant
from
shame
and
opprobry
.
Thesdor
Beza
records
what
happened
upon
a
perjurer
that
forsware
himselfe
to
the
end
to
hurt
and
prejudice
another
thereby
:
He
had
no
sooner
made
an
end
of
his
false
oath
,
but
a
grievous
Apoplexie
assailed
him
:
so
that
without
speaking
any
word
,
he
died
within
few
dayes
after
.
Anno
Dom.
925.
when
King
Ethelstane
,
alias
Adelstane
,
reigned
here
in
England
,
there
was
one
Elfred
a
Noble
man
who
with
a
faction
of
seditious
persons
,
conspired
against
the
King
,
and
at
Winchester
went
about
to
put
out
his
eyes
;
but
by
Gods
providence
the
King
was
perserved
,
and
Elfred
being
accused
thereof
,
fled
to
Rome
,
to
the
end
to
purge
himselfe
of
the
crime
by
oath
before
the
Pope
,
who
being
brought
to
the
Church
of
Saint
Peter
,
and
there
swearing
,
or
rather
forswearing
himself
to
be
clear
,
when
indeed
he
was
guilty
,
behold
the
Lords
hand
upon
him
suddenly
;
as
soon
as
his
oath
was
pronounced
,
he
fell
down
in
a
strange
sicknesse
:
and
from
thence
being
brought
to
the
English
house
in
Rome
,
within
three
dayes
after
departed
this
life
.
Anno
Dom.
1055.
Goodwin
Earle
of
Kent
,
sitting
at
Table
with
King
Edward
,
it
happened
that
one
of
the
Cup-bearers
stumbled
,
and
yet
sell
not
;
whereat
Goodwin
laughing
,
said
,
that
if
one
brother
had
not
holpen
the
other
(
meaning
his
legges
)
all
the
wine
had
been
spilt
:
with
which
words
the
King
calling
to
mind
his
brother
which
was
slain
by
Goodwin
,
answered
,
So
should
my
brother
Alfred
have
holpen
me
,
had
not
Goodwin
been
;
who
fearing
the
Kings
new
kindled
displeasure
,
excused
himselfe
with
many
words
,
and
at
last
eating
a
morsel
of
bread
,
wished
it
might
choke
him
,
if
hee
were
not
guiltlesse
of
his
brothers
blood
.
But
hee
was
forthwith
choked
in
the
presence
of
the
King
,
ere
hee
stirred
one
foot
from
the
place
,
though
some
say
,
that
hee
recovered
life
again
.
In
the
reigne
of
Queen
Elizabeth
,
one
Annis
Averies
,
in
the
Citie
of
London
,
widow
,
forswore
her selfe
for
a
little
money
which
shee
should
have
paid
for
six
pounds
of
Tow
at
a
shop
in
Woodstrest
:
for
which
cause
being
suddenly
surprized
with
the
justice
of
God
,
she
fell
down
speech
lesse
forthwith
,
and
cast
that
matter
upwards
,
which
should
by
nature
have
been
voided
downwards
;
and
so
died
to
the
terrour
of
all
perjured
and
forsworne
wretches
that
take
Gods
name
in
vain
.
In
Saxony
a
young
maid
that
was
very
rich
,
promised
marriage
to
a
proper
young
man
,
but
poore
.
He
foreseeing
that
wealth
and
inconstancy
might
alter
this
maids
resolution
,
freely
opened
his
mind
unto
her
about
it
.
Whereupon
she
made
a
thousand
imprecations
to
the
contrary
,
and
among
the
rest
,
this
that
ensueth
:
If
ever
I
marry
another
,
let
the
Devill
take
me
away
on
the
wedding
day
.
Afterwards
the
fickle
wench
was
betrothed
and
married
to
another
.
At
dinner
on
the
wedding
day
,
2
men
on
horseback
came
&
lighted
at
the
house
where
the
feast
was
kept
,
who
were
presently
entertained
at
the
Feast
.
And
after
dinner
,
when
they
fell
to
dancing
,
one
of
them
(
as
the
manner
of
the
countrey
is
,
to
honour
strangers
which
happen
to
bee
at
such
Feasts
)
was
desired
to
lead
the
Bride
a
dance
.
He
tooke
her
by
the
hand
,
and
walked
her
a
turn
or
two
:
Then
in
presence
of
all
her
kinsfolks
&
friends
,
he
caught
her
crying
out
for
help
,
and
went
out
at
the
gate
,
where
he
hoysed
her
up
into
the
aire
,
and
vanished
away
with
his
companion
and
horses
.
Her
sorrowfull
friends
having
sought
her
all
that
day
,
and
continuing
so
next
morning
,
hoping
to
find
her
where
she
had
fallen
some
where
or
other
,
to
the
end
they
might
have
buried
her
body
,
met
the
two
Cavaliers
,
which
restored
to
them
the
maidens
wedding
apparrell
,
&
all
her
jewels
,
saying
,
that
God
had
given
them
power
over
her
,
but
not
over
her
apparell
,
and
so
vanished
away
.
Read
this
story
in
the
Sword
against
Swearers
.
It
would
be
too
long
to
repeat
the
history
of
an
Inne-keeper
in
the
town
of
Rutlinguen
,
who
receiving
a
budget
of
money
from
a
passenger
to
keep
for
him
,
forswore
the
same
before
the
Judge
,
giving
himselfe
to
the
Devill
if
he
swore
falsly
,
and
was
(
by
two
that
testified
against
him
,
which
indeed
were
two
Fiends
of
Hell
)
presently
in
the
presence
of
the
Judge
,
hoysted
up
into
the
aire
,
where
he
vanished
with
them
,
and
was
never
found
more
.
Or
to
relate
the
large
history
of
Burghard
,
Archbishop
of
Magdeburg
,
who
thrice
broke
his
promise
and
oath
with
his
own
Citizens
,
the
Senate
and
people
of
Magdeburg
;
and
being
twice
delivered
out
of
prison
,
notwithstanding
his
perfidy
:
and
being
the
third
time
caught
and
imprisoned
,
whilst
his
friends
sought
means
to
redeem
him
,
the
Jaylor
beat
him
to
death
with
a
doore
barre
,
or
as
some
say
,
with
an
Iron
rod
taken
out
of
a
window
.
Or
to
speak
largely
of
the
judgement
of
God
upon
Radulph
,
King
of
Suevia
,
who
after
hee
had
sworn
Fealty
to
the
Emperour
Henry
the
fourth
,
was
by
the
Pope
perswaded
to
take
the
Empire
,
and
to
oppose
the
Emperour
by
Arms
,
even
in
four
unjust
battels
.
In
the
last
whereof
he
lost
his
right
hand
;
and
being
ready
to
die
,
one
bringing
to
him
his
hand
cut
off
in
the
battell
,
he
in
detestation
of
the
Popesvillany
,
burst
forth
into
these
termes
,
many
Bishops
standing
by
,
Behold
here
the
hand
wherewith
I
swore
fealty
to
the
Emperour
,
this
will
bee
an
argument
of
breach
of
faith
before
God
,
and
of
your
impulsion
thereto
.
Justly
punished
even
by
his
own
confession
,
for
perjury
.
Or
of
Cleomenes
,
King
of
Lacedemonia
,
who
making
truce
with
the
Argives
for
seven
dayes
,
oppressed
them
in
the
third
night
at
unawares
,
thinking
thereby
to
avoid
perjury
:
But
the
Argive
women
(
their
husbands
being
slain
)
tooke
up
Armes
(
like
the
Amazons
)
and
repelled
Cleomenes
;
who
afterwards
was
banished
into
Egypt
,
and
there
miserably
and
desperately
slew
himselfe
.
Most
of
which
examples
,
and
many
more
,
more
largely
the
Reader
may
at
his
Iust
and
leasure
peruse
in
the
Theater
of
Gods
judgments
,
Fox
his
Acts
and
Monuments
,
and
Camerorius
his
Library
;
all
storehouses
of
this
treasure
,
necessary
to
be
collected
,
because
all
have
not
money
to
procure
the
said
Authors
,
or
not
minds
to
peruse
them
if
procured
.
This
one
ensuing
shall
suffice
for
all
other
at
this
time
for
me
to
be
selected
.
One
hearing
perjury
condemned
by
a
learned
Preacher
,
and
how
it
never
escaped
unpunished
,
said
in
a
bravery
,
I
have
often
forsworn
my self
,
and
yet
my
right
hand
is
not
a
whit
shorter
then
my
left
:
Which
words
hee
had
scarce
uttered
,
when
such
an
inflammation
arose
in
that
hand
,
that
he
was
constrained
to
goe
to
the
Chirurgion
and
cut
it
off
,
left
it
should
infect
his
whole
body
;
and
so
his
right
hand
became
shorter
then
his
left
in
recompence
of
his
perjury
,
which
hee
so
lightly
esteemed
of
.
By
all
which
examples
(
because
examples
most
move
in
every
matter
)
wee
have
seen
and
may
learn
to
beleeve
how
greatly
God
doth
detest
,
how
severely
and
suddenly
he
doth
punish
all
those
who
by
this
fearfull
sin
of
perjury
,
doe
take
Gods
name
in
vaine
,
swearing
that
to
be
true
which
they
know
to
be
false
,
and
hellishly
breaking
their
vow
and
promise
,
whereto
so
holily
they
bound
themselves
by
oath
.
King
Edmund
made
this
Law
,
that
they
that
were
once
proved
false
forsworne
,
should
for
ever
bee
separated
from
Gods
Congregation
,
whether
they
were
of
the
Spiritualty
or
Temporalty
:
yet
the
world
in
these
dangerous
and
evill
dayes
,
is
full
of
such
that
make
no
care
to
forsweare
themselves
,
so
it
bring
never
so
little
advantage
to
their
purses
or
posterity
,
who
nothing
care
what
shall
become
of
their
soules
,
so
as
they
may
have
profit
here
,
and
leave
their
children
rich
behind
them
.
But
what
profit
doth
it
prove
in
the
end
?
The
son
is
counted
a
Gentleman
before
the
world
,
for
the
goods
sake
,
and
the
Father
is
reckoned
before
God
and
his
holy
Angels
,
a
fire-brand
in
hell
.
The
sonne
is
Lord
of
many
possessions
,
the
father
is
a
wretch
and
hath
nothing
.
The
sonne
is
replenished
with
dainties
,
joy
and
pleasure
,
the
father
is
filled
full
of
bitter
sorrowes
and
intolerable
torments
.
The
sonne
singeth
,
playeth
,
danceth
,
and
maketh
merry
,
the
father
weepeth
,
sorroweth
,
and
wisheth
himselfe
never
to
have
been
born
.
Behold
how
Dame
Perjury
rewardeth
her
servants
at
the
later
end
.
Mark
what
Claudianus
the
heathen
Poet
concludeth
touching
perjury
:
In
prolem
dilata
ruunt
perjuria
patris
,
Et
poenam
merito
filius
ore
luit
:
Et
quas
fallacis
collegit
lingua
parentis
,
Has
eadem
nati
lingua
refudit
opes
.
The
perjuries
of
the
Father
escaping
punishment
in
this
world
,
fall
upon
the
sonne
,
and
look
what
riches
the
tongue
of
the
deceitfull
father
hath
gathered
together
,
even
the
very
same
hath
the
tongue
of
the
sonne
paid
home
again
,
and
wast
fully
spent
.
The
Jurers
or
witnesses
(
through
rashnesse
and
want
of
admonition
by
the
Magistrate
)
are
suddenly
brought
to
this
fearfull
sinne
of
perjuty
,
for
want
of
sober
advice
and
mature
deliberation
through
hast
,
and
in
affection
to
the
one
party
,
are
prone
to
slide
into
this
dangerons
pit
.
Whereas
(
at
the
taking
of
their
oath
)
they
should
be
exhorted
so
uncorruptly
to
look
upon
the
matter
,
to
deale
so
truly
and
uprightly
,
and
to
give
so
just
a
verdict
,
even
as
though
it
should
be
presented
and
offered
up
to
the
high
and
everlasting
Judge
Jesus
Christ
.
Magistrates
likewise
,
that
promise
with
a
solemne
oath
,
to
doe
all
things
accordingly
to
equity
and
justice
,
and
to
accept
no
person
in
judgement
,
but
to
maintain
the
good
,
and
punish
the
evill
,
to
exalt
vertue
and
to
punish
vice
,
if
contrary
to
their
oath
,
they
deale
unrighteously
,
oppresse
the
succourlesse
,
judge
for
favour
,
condemne
the
good
,
save
the
evill
,
persecute
the
favourers
of
Gods
word
,
maintaine
the
Papists
,
they
are
then
forsworn
,
and
shall
not
uscape
the
punishment
of
perjury
.
Bishops
and
Pastors
,
that
promise
faithfulnes
to
be
earnest
preachers
,
to
set
forth
Gods
word
,
and
live
according
to
the
same
;
if
they
doe
not
labour
in
the
harvest
of
Gods
word
,
doe
not
lead
an
honest
and
vertuous
life
,
they
are
forsworne
,
and
shall
not
be
held
guiltlesse
.
The
man
and
wife
that
promise
faith
and
troth
to
each
other
,
that
they
will
in
all
estates
and
extremities
,
lean
each
to
other
,
the
man
to
love
his
wife
as
himselfe
,
and
hold
himselfe
contented
with
her
;
the
woman
reverently
to
feare
and
obey
her
husband
in
the
Lord
;
if
they
breake
this
promise
,
and
one
delight
not
in
another
;
but
each
seek
after
strange
flesh
,
they
are
then
forsworn
,
and
shall
not
escape
the
punishment
of
perjury
.
The
subiects
that
promise
obedience
and
willing
service
to
their
Rulers
,
if
they
breake
their
promise
,
and
resist
high
Powers
,
are
forsworne
,
and
shall
not
escape
the
plagues
of
perjury
.
As
for
all
Knights
of
the
Post
,
false
and
forswearers
,
who
(
like
Putiphars
wife
)
doe
onely
shew
the
garments
of
honest
men
to
prove
their
dishonest
cause
,
I
wish
them
no
other
punishment
then
that
which
Philip
of
Macedon
inflicted
upon
two
of
his
subiects
,
in
whom
hee
saw
no
hope
of
grace
.
Vnum
à
Macedonia
fugere
,
alterum
persequi
jussit
:
he
made
the
one
of
them
to
run
out
of
Macedonia
,
and
the
other
to
drive
him
.
A
faire
riddance
of
them
both
,
(
as
is
in
the
proverb
)
without
a
Sessions
.
Isocrates
the
Orator
,
gives
an
excellent
caution
to
all
those
who
for
the
least
advantage
adventure
to
take
an
oath
.
Take
an
oath
(
saith
he
)
that
is
put
unto
thee
for
two
causes
,
either
that
thou
mayst
deliver
thy selfe
from
a
filthy
crime
,
or
that
thou
mayst
preserve
thy
friends
that
are
in
perill
and
danger
:
but
for
money
see
thou
sweare
by
no
God
,
although
thou
sweare
righteously
:
For
to
some
thou
shalt
seem
to
forswear
thy selfe
,
and
to
some
to
bee
desirous
of
money
.
Surely
a
divine
saying
of
an
heathen
man
,
and
worthy
to
bee
written
in
Marble
and
brasse
,
yea
in
the
hearts
of
men
.
Wherefore
if
the
thought
of
the
shame
before
men
,
will
not
yet
let
thee
feare
,
and
danger
of
the
punishment
from
God
,
restrain
us
from
this
so
dreadfull
and
damnable
a
sin
;
Foelices
faciant
si
aliena
pericula
cautos
,
It
is
well
for
us
if
the
sufferings
of
others
keep
us
from
sinning
.
Let
no
man
think
that
God
will
leave
that
unpunished
in
us
,
which
he
hath
not
pardoned
in
other
,
that
had
not
so
many
examples
of
punishment
before
them
,
as
are
before
us
.
Let
us
feare
to
partake
in
their
sinnes
,
lest
that
we
share
also
in
their
punishments
:
for
where
sinneis
framed
in
the
Antecedent
,
there
punishment
is
inferred
in
the
Consequent
,
unlesse
Gods
mercy
and
mans
penitency
make
a
separation
between
the
cause
and
the
effect
,
the
beginnning
and
end
.
And
so
I
passe
to
the
last
of
the
wayes
that
at
first
I
proposed
,
whereby
Gods
name
is
taken
in
vaine
,
to
wit
,
by
cursing
,
wherein
I
dare
passe
my
word
,
I
will
be
very
brief
,
lest
this
discourse
,
that
at
first
was
intended
but
a
narrow
entrance
to
bee
passed
through
in
the
space
of
an
houre
,
should
swell
into
a
wide
Ocean
,
even
not
to
be
sailed
over
in
the
length
of
a
Summers
day
.
Gods
name
is
taken
in
vain
by
cursing
.
There
is
a
certaine
multiplicity
,
Because
they
transgresse
against
the
precept
of
God
in
the
Law
,
Let
us
then
(
men
and
brethren
)
bee
exhorted
to
suffer
the
consideration
of
this
truth
,
not
onely
to
swim
in
our
braines
,
but
also
to
sink
into
our
hearts
,
that
wee
bee
carefull
to
prevent
this
hideous
sinne
,
this
uncharitable
sin
,
that
so
directly
aimes
at
mans
hurt
,
and
at
Gods
prerogative
Royall
,
Vengeance
is
mine
,
and
I
will
repay
it
,
Deut.
32.35
.
The
main
motives
that
may
preserve
us
from
falling
into
,
and
recover
us
from
sinking
in
this
sin
,
are
these
two
.
-
1
,
The
greatnesse
of
the
sinne
.
-
2.
The
grievousnesse
of
the
punishment
,
due
to
,
and
waiting
on
the
same
.
The
greatnesse
of
the
sin
appeares
,
because
1.
The
curser
breaks
the
first
Table
touching
God
,
in
taking
his
name
in
vain
;
2.
The
curser
breakes
the
second
Table
,
touching
man
,
The
grievousnesse
of
the
punishment
attending
upon
cursers
,
we
needs
must
acknowledge
,
As
he
loved
cursing
,
so
let
it
come
unto
him
,
as
be
delighted
not
in
blessing
,
so
let
it
be
farre
from
him
,
prophesied
by
one
that
was
(
if
ever
any
)
inspired
with
the
holy
Ghost
,
because
a
man
after
Gods
own
heart
.
As
the
arrow
shot
against
a
brazon
wall
,
rebounds
upon
the
shooter
,
so
the
curse
cast
agaiust
the
godly
,
recoyls
back
upon
the
head
of
the
curser
himself
.
Continuing
in
this
sinne
,
he
is
liable
to
most
of
those
curses
desired
by
Satan
,
deserved
by
the
sinner
,
revealed
by
God
,
recorded
by
Moses
,
pronounced
by
the
Levits
,
and
confirmed
by
the
people
,
1.
He
worshippeth
this
Image
set
up
in
his
heart
,
with
the
greatest
love
and
fervency
bowing
hereunto
.
2.
He
setteth
light
by
the
precepts
of
God
his
Father
in
heaven
,
or
of
the
Church
his
Mother
on
earth
;
all
the
people
must
confesse
that
hee
is
cursed
.
3.
Hee
removeth
his
neighbours
Land-marke
,
which
is
,
to
doe
unto
another
as
he
would
bee
done
unto
:
now
he
likes
not
that
others
should
curse
him
.
4.
He
maketh
the
blind
to
goe
out
of
the
way
,
in
driving
him
to
desparation
,
when
as
hee
was
in
the
way
of
salvation
.
5.
He
perverteth
the
judgement
of
the
stranger
,
father
lesse
and
widows
;
in
judging
and
denouncing
those
evill
that
are
good
,
in
calling
light
darknesse
,
and
darknesse
light
.
6.
Hee
uncovereth
the
skirt
of
his
Father
,
and
Sister
,
and
Mother-in-law
,
laying
open
their
nakednesse
and
infirmities
,
which
he
should
cover
,
and
hastning
their
judgements
,
which
he
should
endevour
to
avert
.
7.
He
adjoynes
himselfe
to
Beasts
that
have
no
understanding
,
in
cursing
those
that
curse
him
;
beasts
doe
no
more
:
yea
many
times
in
cursing
those
that
blesse
him
;
beasts
doe
not
so
much
.
8.
He
smiteth
his
neighbour
secretly
,
stabbing
him
to
the
heart
with
the
sharp
sword
,
and
venomed
arrow
of
his
tongue
.
9.
He
taketh
reward
of
Satan
,
his
professed
enemy
,
to
slay
his
neighbour
,
his
known
friend
,
and
innocent
person
that
minded
no
hurt
.
10.
He
confirmeth
not
,
nor
continueth
not
in
all
things
that
are
written
:
For
then
hee
should
not
take
Gods
name
in
vain
,
And
therefore
hee
is
subiect
to
that
last
mentioned
curse
,
Deut.
27.26
,
&c.
Looke
but
into
the
subsequent
chapter
,
Deut.
28.16
,
17
,
18
,
19
,
&c.
we
may
behold
the
severall
curses
that
this
curser
is
subiect
unto
,
as
not
continuing
in
all
things
that
are
written
in
the
Law
to
doe
them
.
1.
Cursed
shall
he
be
in
the
Citie
and
in
the
field
,
privately
and
publickly
.
2.
Cursed
shall
he
be
in
his
basket
and
his
store
:
i.
whether
he
hath
much
or
little
,
the
one
as
in
a
basket
,
the
other
as
in
a
storehouse
.
3.
Cursed
shall
he
be
in
the
fruit
of
his
body
,
children
,
and
in
the
fruit
of
the
land
,
corne
or
cattell
.
4.
Cursed
shall
he
be
(
in
his
name
and
person
)
at
his
going
out
and
his
comming
in
;
when
he
comes
abroad
,
men
shall
wish
him
at
home
;
when
at
home
,
men
shall
wish
him
abroad
.
Thus
seeing
hee
loved
cursing
,
it
shall
come
upon
him
,
Psalm
109.17
.
If
an
hypocrite
is
subiect
to
cursing
&
iudgement
,
then
also
is
the
curser
.
continucth
not
in
all
things
that
are
written
;
curseth
those
whom
he
should
blesse
,
Matth.
5.
Because
out
of
one
and
the
selfe-same
fountaine
be
sendeth
forth
bitter
water
and
sweet
,
Jam.
3.11
.
With
one
and
the
same
tongue
blessing
God
the
Father
,
and
cursing
men
which
are
made
after
the
similitude
of
God
;
out
of
the
same
mouth
proceedeth
blessing
and
cursing
.
My
brethren
,
saith
James
,
these
things
ought
not
to
be
so
,
Jam.
3.9.10
.
unlesse
we
bee
content
to
bee
censured
,
and
to
have
the
reward
of
hypocrites
.
For
if
any
man
seemes
to
be
religious
,
and
refraineth
not
his
tongue
,
(
as
the
curser
doth
not
)
he
deceiveth
his
own
heart
,
and
this
mans
religion
is
in
vain
.
The
former
iudgements
you
finde
threatned
in
the
word
;
these
ensuing
have
been
known
to
be
inflicted
in
this
world
,
upon
such
as
have
abused
Gods
Name
,
Justice
,
Patience
,
making
him
to
bee
a
speedy
executioner
of
their
lust
and
revenge
,
when
they
call
for
the
pox
,
plague
,
murraine
,
death
,
Devill
,
all
servants
unto
God
,
and
means
and
instruments
for
the
execution
of
his
will
in
the
world
;
and
therefore
vainly
and
uniustly
taking
them
in
their
mouthes
,
men
thereby
take
Gods
name
in
vain
.
Luther
(
on
1
Corinth
.
15.
)
reports
of
one
in
Germany
of
a
most
wicked
life
,
Hoist
up
with
an
bundred
Devils
:
which
he
had
no
sooner
spoken
,
but
the
Devill
whom
he
called
for
so
oft
,
was
at
his
elbow
to
strangle
and
carry
him
away
with
him
.
The
same
Luther
hath
left
recorded
unto
us
a
notable
example
shewen
upon
a
Popish
Priest
,
that
was
once
a
professor
of
the
sincere
religion
,
and
after
fell
away
voluntarily
unto
Papisme
,
whereof
Adam
Budissina
was
the
reporter
to
Luther
.
This
man
thundred
out
most
bitter
curses
against
Luther
in
the
Pulpit
,
at
a
place
called
Buthnerwald
;
and
among
the
rest
,
wished
that
if
Luthers
doctrine
were
true
,
a
Thunder-bolt
might
strike
him
to
death
.
Now
three
dayes
after
,
there
arose
a
mighty
tempest
with
thunder
and
lightning
,
whereat
the
cursing
Priest
,
bearing
in
himself
,
a
guilty
conscience
for
that
which
he
had
untruly
and
maliciously
spoken
,
ran
hastily
to
the
Church
,
and
there
fell
to
his
prayers
before
the
Altar
most
devoutly
:
but
the
vengeance
of
God
found
him
out
and
his
hypocrisie
,
so
that
he
was
strucken
dead
with
the
lightning
.
And
albeit
they
recovered
life
in
him
again
,
yet
as
they
lead
him
homewards
,
through
the
Church-yard
,
another
flash
so
set
upon
him
,
that
it
burnt
him
from
the
crown
of
the
head
to
the
sole
of
the
foot
,
as
black
as
a
shooe
,
so
that
hee
died
with
a
manifest
mark
of
Gods
vengeance
upon
him
.
Wierus
reports
,
concerning
an
Host
in
Manchia
,
a
countrey
of
Almaigne
,
who
being
questioned
before
the
Magistrate
for
detaining
certain
money
which
a
traveller
,
a
Souldier
,
delivered
to
his
Hostesse
to
keep
,
impudently
(
against
his
own
knowledge
)
denied
the
same
,
wishing
the
Devill
might
take
him
if
hee
had
it
.
Then
the
Devill
there
pleading
in
the
habit
of
a
subtile
Lawyer
,
in
a
blew
cap
,
in
the
behalfe
of
the
Souldier
,
and
reckoning
up
every
circumstance
in
the
action
;
yea
the
very
place
where
they
had
hid
the
money
:
hearing
(
I
say
)
those
words
,
(
let
the
Devill
take
me
)
looking
for
no
other
advantage
,
lest
pleading
,
and
fell
to
lay
hold
on
the
Host
,
and
carried
him
out
of
the
Sessions
house
;
hoisted
him
into
the
aire
so
high
,
that
hee
was
never
after
seen
,
or
heard
of
to
be
seen
.
Thus
was
Gods
iudgements
fully
manifested
upon
the
forsworn
and
cursing
Host
,
to
the
astonishment
of
all
the
beholders
,
and
the
Souldiers
innocencie
cleared
(
for
he
by
the
Host
was
accused
and
imprisoned
for
assaulting
to
breake
and
rob
his
house
)
and
so
strangely
from
the
execution
of
the
law
delivered
.
The
same
author
reports
what
happened
in
Megalapole
neer
to
Voildstat
,
in
the
time
of
the
celebration
of
the
Feast
of
Pentecost
,
Anno
1051.
The
people
being
set
on
drinking
and
carrowsing
,
a
woman
in
the
company
commonly
named
the
Devill
in
her
oathes
,
till
the
Devil
being
so
oft
called
upon
carried
her
through
the
gate
aloft
into
the
aire
before
them
all
,
and
hanging
a
while
in
the
aire
,
they
found
her
fallen
dead
upon
the
ground
without
the
town
.
About
the
yeare
1551.
there
lived
in
a
City
of
Savoy
,
one
that
was
a
monstrous
swearer
and
curser
,
who
put
many
good
men
to
much
fruitlesse
pains
,
not
so
much
as
listning
to
their
admonitions
,
much
lesse
reforming
his
maners
.
It
fell
out
that
the
pestilence
being
in
the
Citie
,
he
was
infected
with
it
,
and
therefore
withdrew
himselfe
with
his
wife
and
a
kinswoman
,
into
a
Garden
which
he
had
;
neither
yet
in
this
extremity
did
the
Ministers
forsake
him
,
but
continually
exhorted
him
to
repent
,
and
laid
before
his
eyes
his
faults
and
offences
,
to
the
end
to
bring
him
into
the
right
way
.
But
he
was
so
farre
from
being
touched
and
moved
with
these
godly
admonitions
,
that
he
strove
to
harden
himself
more
and
more
in
his
sinnes
.
Therefore
on
a
day
,
hastening
forward
his
owne
mishap
,
as
hee
was
swearing
,
denying
God
,
and
giving
himselfe
to
the
Devill
,
and
calling
for
him
with
vehemencie
,
behold
even
the
Devill
himselfe
snatched
him
up
suddenly
,
and
heaved
him
up
into
the
aire
,
his
wife
and
kinswoman
looking
on
,
and
seeing
him
flie
over
their
heads
.
Being
thus
swiftly
transported
,
his
cap
tumbled
from
his
head
,
and
was
found
at
Rosne
,
but
himselfe
no
man
couldever
after
set
eye
upon
.
The
Magistrate
advertised
hereof
,
came
to
the
place
whence
he
was
taken
,
to
bee
better
informed
of
the
truth
,
taking
witnesse
of
the
two
women
touching
that
which
they
had
seen
.
Such
judgements
doubtlesse
are
made
manifest
to
strike
a
feare
and
terror
into
the
heart
of
every
curser
,
that
are
so
inspired
with
Satan
,
that
they
cannot
speake
but
they
must
name
him
,
even
him
that
is
an
enemy
both
to
God
and
man
,
and
like
a
roaring
Lion
runs
to
and
fro
,
seeking
nothing
but
mans
destruction
.
Yet
too
too
many
in
any
disquietnesse
of
mind
,
or
anger
of
body
,
call
upon
him
for
aid
,
when
it
were
needfull
to
call
upon
God
,
having
both
a
commandment
so
to
doe
,
and
a
promise
adjoyned
,
that
he
will
help
us
in
our
extremities
,
if
by
true
repentance
and
hearty
prayer
we
approach
unto
him
.
Theodor
Beza
reports
unto
us
in
his
26.
Homily
of
the
Passion
,
a
notable
history
of
his
own
knowledge
,
of
the
severity
of
Gods
judgments
upon
a
curser
.
I
knew
(
saith
hee
)
in
France
a
man
of
good
parts
,
well
instructed
in
religion
,
and
a
master
of
a
family
,
who
in
his
anger
cursing
,
and
bidding
the
Devill
take
one
of
his
children
,
had
presently
his
wish
:
for
the
child
was
possessed
immediatly
with
a
spirit
;
from
which
,
though
by
the
fervent
and
continuall
prayer
of
the
Church
,
he
was
at
length
released
,
yet
ere
hee
had
fully
recovered
his
health
,
he
died
.
In
the
yeare
1557.
the
day
before
good
Friday
,
at
Forchenum
,
a
Citie
in
the
Bishoprick
of
Bamburg
,
there
was
a
certain
crooked
Priest
,
both
in
minde
and
body
,
through
age
and
evill
conditions
,
that
could
not
go
but
upon
crutches
,
yet
would
needs
be
lifted
up
into
the
Pulpit
to
make
a
Sermon
,
his
Text
was
out
of
the
first
of
the
Corinthians
,
the
eleventh
chapter
,
touching
the
Lords
Supper
;
whereat
taking
occasion
to
commend
the
Papisticall
errours
,
and
the
Masse
,
hee
used
these
and
such
like
blasphemous
speeches
,
O
Paul
,
Paul
,
if
thy
doctrine
touching
the
receiving
of
the
Sacraments
in
both
kinds
,
bee
true
,
and
if
it
bee
a
wicked
thing
to
receive
it
otherwise
,
then
would
the
Devill
might
take
me
.
And
(
turning
himselfe
to
the
people
)
if
the
Popes
doctrine
concerning
this
poynt
be
false
,
than
I
am
the
Davils
boud-slave
,
neither
doe
I
feare
to
pawn
my
soule
upon
it
.
These
and
many
other
blasphemous
speeches
he
used
,
till
the
Devill
came
indeed
,
transformed
into
the
shape
of
a
tall
man
,
black
and
terrible
,
sending
before
him
such
a
fearfull
noyse
,
and
roaring
wind
,
that
the
people
supposed
that
the
Church
would
have
fallen
on
their
heads
.
But
he
not
able
to
hurt
the
rest
,
tooke
away
the
old
Priest
,
being
his
devoted
bond
slave
,
and
carried
him
so
farre
,
that
hee
was
never
after
heard
of
.
At
another
time
after
,
the
like
noyse
was
heard
in
the
same
Church
,
whiles
they
were
baptizing
an
infant
;
and
all
this
for
the
abominable
cursing
and
blasphemy
of
the
prophane
Popish
Priest
.
The
same
Author
Fincelius
,
in
his
second
book
of
Miracles
,
reports
of
a
certain
man
living
in
Helvetia
,
Anno
1556.
who
earned
his
living
by
making
clean
rough
and
foule
linnen
against
the
Sunne
,
who
entred
into
a
Tavern
,
tasted
so
much
the
grapes
,
that
his
wits
were
drowned
,
and
his
tongue
so
inspired
,
that
he
vomited
out
terrible
curses
against
himselfe
and
others
;
amongst
the
rest
,
he
wished
that
if
ever
he
went
into
the
field
to
his
old
occupation
,
the
Devill
might
come
and
break
his
neck
.
But
when
sleep
had
conquered
drink
,
and
sobriety
restored
his
senses
,
hee
went
again
to
his
trade
,
remembring
indeed
his
late
words
,
but
regarding
them
not
.
Howbeit
the
Devill
,
to
shew
his
double
diligence
,
attended
on
him
at
his
appointed
houre
in
the
fields
,
in
the
likenesse
of
a
bigge
swarthy
man
,
and
asked
him
if
he
remembred
his
promise
and
vow
which
he
had
made
the
day
before
,
and
if
it
were
not
lawfull
for
him
to
break
his
neck
,
and
withall
strook
the
poore
man
(
trembling
for
feare
)
over
the
shoulders
,
that
his
feet
and
his
hands
presently
dried
up
,
so
that
he
lay
there
not
able
to
stirre
,
till
by
the
help
of
men
he
was
carried
home
,
the
Lord
not
giving
the
Devill
so
much
power
over
him
,
as
he
wished
himselfe
,
but
yet
permitted
him
to
plague
him
on
this
sort
,
for
his
amendment
and
our
example
.
The
three
that
falsly
accused
Narcissus
the
Bishop
,
wishing
that
if
their
sayings
and
swearings
were
not
true
,
they
might
the
one
consume
with
some
fearfull
disease
,
the
other
that
he
might
be
burned
,
the
third
that
he
might
bee
blind
,
had
their
wishes
,
according
to
their
deserts
and
desires
,
as
before
touching
perjurers
,
you
have
heard
.
Henry
Earle
Schwarthurg
,
through
a
corrupt
custome
,
used
commonly
to
wish
,
that
hee
might
be
drowned
in
a
privie
.
And
as
he
wished
,
so
it
happened
unto
him
,
he
was
so
served
,
and
murthered
at
S.
Peters
Monastery
in
Erford
,
Anno
1148.
The
like
befell
a
young
Courtier
at
Mansfield
,
whose
custome
was
in
any
earnest
asseveration
,
to
say
,
The
Devill
take
me
,
if
it
be
not
true
,
or
if
it
be
not
so
.
The
Devill
indeed
took
him
while
he
slept
,
and
threw
him
out
of
an
high
window
,
where
,
albeit
by
the
good
providence
of
God
,
he
took
no
hurt
that
was
great
,
yet
he
learned
by
experience
to
bridle
his
tongue
from
all
such
cursed
speeches
:
this
being
but
a
taste
of
Gods
wrath
that
is
to
fall
upon
such
wretches
that
live
and
die
in
their
sins
.
At
Oster
a
village
in
the
Dutchy
of
Megalapole
,
there
happened
a
most
strange
and
fearfull
example
upon
a
woman
,
that
gave
her selfe
to
the
Devill
both
body
and
soule
,
and
used
most
horrible
cursings
and
oathes
,
both
against
her selfe
and
others
;
which
detestable
manner
of
behaviour
,
as
at
many
other
times
,
so
especially
shee
shewed
it
at
a
marriage
at
the
foresaid
village
on
S.
John
Baptists
day
,
the
whole
people
exhorting
her
to
leave
off
her
accustomed
impietie
:
But
she
nothing
bettered
,
continued
her
course
til
all
the
company
were
set
at
dinner
,
and
very
merry
:
Then
lo
the
Devill
having
got
full
possession
of
her
,
came
in
person
,
and
transported
her
into
the
aire
before
them
all
,
with
most
horrible
out-cries
and
roarings
,
and
in
that
sort
carried
her
round
about
the
town
,
that
the
inhabitants
were
ready
to
die
with
feare
;
and
by
and
by
tore
her
in
foure
pieces
,
leaving
in
foure
severall
high
wayes
a
quarter
,
that
all
that
came
by
,
might
be
witnesses
of
her
punishment
,
and
then
returning
to
the
marriage
,
threw
her
bowels
upon
the
Table
,
before
the
Major
of
the
Towne
,
with
these
words
:
Behold
these
dishes
of
meat
belong
to
thee
,
whom
the
like
destruction
waiteth
for
,
if
thou
doest
not
amend
thy
wicked
life
.
The
reporters
of
this
history
were
John
Herman
,
the
Minister
of
the
said
town
,
with
the
Major
himselfe
,
and
the
whole
inhabitants
,
being
desirous
to
have
it
made
known
unto
the
world
for
example
sake
.
In
Luthers
conferences
wee
read
,
that
divers
noble
men
,
striving
together
at
a
horse-race
,
cried
in
their
course
,
The
Devill
take
the
last
.
Now
the
last
was
a
horse
that
brake
loose
,
whom
the
Devill
hoisted
into
the
aire
,
and
took
cleane
away
.
Fincelius
records
concerning
a
man
not
farre
from
Gorlitz
,
that
provided
a
sumptuous
feast
,
a
supper
,
and
invited
many
guests
unto
it
;
who
at
the
time
appointed
refusing
to
come
,
he
in
an
anger
and
chafe
cried
,
Then
let
all
the
Devils
in
bell
come
:
neither
was
his
wish
frivolous
,
for
a
number
of
these
hellish
Fiends
came
forthwith
,
whom
hee
not
discerning
from
men
,
came
to
welcome
and
entertain
;
and
perceiving
in
stead
of
fingers
,
clawes
,
all
dismayed
,
hee
ran
out
of
thedoores
with
his
wife
,
and
left
none
in
the
house
,
but
an
infant
,
with
a
foole
sitting
by
the
fire
,
whom
the
Devil
had
no
power
to
hurt
,
neither
any
man
else
,
but
the
goodly
supper
which
they
quickly
made
away
withall
,
and
so
departed
.
It
is
generally
known
at
Oundell
,
a
Towne
in
Northamptonshire
,
amongst
all
that
were
acquainted
.
with
the
party
,
namely
,
William
Hacket
,
how
he
used
in
his
earnest
talk
,
to
curse
himselfe
on
this
manner
,
If
it
be
not
true
,
then
let
God
send
a
visible
confusion
upon
me
.
Now
hee
wanted
not
his
wish
:
for
hee
came
to
a
visible
confusion
,
being
(
for
calling
himself
Christ
,
and
Judge
of
the
earth
)
hanged
on
a
Gibbet
in
Cheapside
,
33
,
of
Elizabeth
.
These
and
such
like
speeches
are
too
common
in
the
mouthes
of
many
people
,
The
Devill
take
thee
for
thy
labour
.
If
I
doe
this
,
or
his
,
God
consume
me
body
and
soule
:
the
plague
or
the
pox
take
or
rot
thee
,
&c.
At
Wittenberg
,
before
Martin
Luther
,
and
divers
other
learned
men
,
a
woman
whose
daughter
was
possessed
with
a
spirit
,
confessed
that
by
her
curse
that
plague
was
fallen
upon
her
:
for
being
angry
at
a
time
,
she
bade
the
Devill
take
her
;
and
she
had
no
sooner
spoke
the
word
,
but
hee
took
her
indeed
,
and
possessed
her
after
a
strange
sort
.
At
Neoburg
in
Germany
,
another
woman
in
her
anger
cursed
her
sonne
,
saying
and
praying
she
might
never
see
him
return
alive
:
And
the
same
day
the
young
man
bathing
himselfe
in
water
,
was
drowned
,
and
never
returned
to
his
mother
alive
,
according
to
her
wicked
wish
.
At
the
Citie
of
Astorga
,
another
woman
desired
the
Devil
in
hell
to
fetch
her
sonne
out
of
her
presence
.
The
boy
at
last
through
feare
,
about
ten
of
the
clock
the
same
night
,
went
out
into
a
little
court
behind
the
house
;
from
which
he
was
suddenly
hoisted
up
into
the
aire
,
by
men
in
shew
of
grim
countenance
,
great
stature
,
and
loathsome
gesture
,
but
indeed
cruell
Fiends
of
Hell
,
and
that
with
such
swiftnesse
,
as
hee
himselfe
after
confessed
,
that
it
was
not
possible
to
his
seeming
,
for
any
bird
in
the
world
to
flie
so
fast
:
And
lighting
downe
among
certaine
mountaines
of
bushes
and
briers
,
was
trailed
through
the
thickest
of
them
,
and
so
torne
and
rent
in
his
cloathes
,
hands
,
face
,
feet
,
and
almost
in
all
his
body
.
At
last
the
boy
remembring
God
,
and
beseeching
him
for
help
and
assistance
,
the
cruell
Fiends
brought
him
back
again
through
the
aire
,
and
put
him
in
at
a
little
window
into
a
chamber
of
his
fathers
house
,
where
after
much
search
and
griefe
for
him
,
he
was
found
in
that
pittifull
plight
,
and
almost
besides
himselfe
.
And
thus
though
they
had
not
power
to
deprive
him
of
life
,
as
they
had
done
the
former
,
yet
God
suffered
them
to
afflict
the
parents
in
the
sonne
,
for
the
good
both
of
parents
and
sonne
,
if
they
belonged
unto
the
Lord
.
But
above
all
this
,
is
most
strange
which
happened
in
a
town
in
Misnia
,
the
eleventh
of
September
1552.
where
a
cholerick
father
seeing
his
sonne
slack
about
his
businesse
,
wished
he
might
never
stir
from
that
place
.
It
was
no
sooner
said
but
done
;
his
son
stuck
fast
in
the
place
,
neither
by
any
means
possible
could
be
removed
,
no
not
so
much
as
to
set
or
bend
his
body
,
till
by
the
prayers
of
the
faithfull
,
his
pains
were
somewhat
mitigated
,
though
not
remitted
;
three
yeares
he
continued
standing
with
a
post
at
his
back
for
his
ease
,
and
foure
yeares
sitting
,
at
the
end
whereof
he
died
,
nothing
weakned
in
his
understanding
,
but
professing
the
faith
,
and
not
doubting
of
his
salvation
in
Christ
Jesus
.
When
he
was
demanded
at
any
time
how
hee
did
,
hee
answered
most
usually
,
that
hee
was
fastned
of
God
,
and
that
it
was
not
in
man
,
but
in
Gods
mercy
for
him
to
be
released
.
The
strangenesse
of
the
example
should
not
discredit
the
truth
hereof
,
seeing
we
read
how
Lots
wife
was
turned
into
a
pillar
of
salt
,
Gen.
19.
I
pray
God
I
may
never
stirre
;
or
,
I
may
rot
alive
;
or
,
my
eyes
may
drop
out
of
my
bead
,
I
would
I
might
never
speak
more
if
it
bee
not
true
;
or
,
I
may
sink
into
the
earth
;
or
,
that
these
hands
may
never
open
again
;
or
,
the
Devill
then
take
me
,
if
I
do
this
;
or
,
I
pray
God
this
bread
or
drink
may
be
my
poyson
;
or
,
I
may
never
enjoy
good
by
any
peny
that
ever
I
shal
have
;
or
being
offended
with
others
,
The
pox
take
thee
,
the
plague
consume
thee
,
a
murraine
on
thee
,
the
Devill
fetch
thee
alive
;
or
,
would
to
God
thou
never
hadst
been
born
,
or
seen
the
Sunne
;
or
,
I
pray
God
I
may
never
see
thee
again
,
with
a
world
of
such
fearfull
,
sinfull
,
direfull
wishes
.
But
wee
read
of
some
that
wished
such
dangerous
wishes
to
themselves
,
If
David
,
Job
,
Jeremy
,
through
violent
passions
,
and
distempered
perturbations
,
were
overtaken
with
any
such
sinfull
wishes
and
imprecations
,
yet
they
are
no
warrant
for
us
to
doe
the
like
.
They
are
not
set
as
land-markes
to
lead
us
to
the
shore
of
safety
and
imitation
;
but
as
floating
Boyes
to
cause
us
to
avoid
the
rocks
of
like
sinnes
and
inperfections
.
David
wee
see
in
that
dolefull
Ditty
upon
the
death
of
his
deare
darling
Absolom
,
discovered
much
passion
,
and
too
much
naturall
affection
,
both
blind
and
sinfull
,
in
these
words
,
Would
to
God
I
had
died
for
thee
,
O
Absolom
,
&c.
If
he
had
died
for
him
,
he
should
have
died
the
death
that
he
died
withall
.
Now
should
it
have
been
requisite
that
a
faithfull
King
should
have
died
for
a
rebellious
subject
,
so
loving
a
father
for
so
unnaturall
a
sonne
,
a
blessed
father
of
all
Israel
,
for
a
cursed
sonne
of
Belial
?
Then
would
and
might
the
Damosell
singers
have
turned
their
joyfull
melodies
,
Saul
hath
slain
his
thousand
,
and
David
his
ten
thousand
,
into
mournfull
Elegies
,
Saul
was
slain
by
the
sword
on
his
heart
,
and
David
was
slain
by
the
haire
of
his
head
,
hanging
by
the
boughes
of
an
Oke
,
as
a
recompence
of
his
haughty
ambition
,
in
the
aire
between
heaven
and
earth
,
as
unworthy
to
live
,
either
with
God
above
,
or
with
men
beneath
;
that
being
the
cause
of
his
destruction
,
which
he
had
made
the
cause
of
his
exultation
;
that
should
have
proved
his
griefe
and
shame
at
his
death
,
which
he
accounted
his
glory
and
delight
in
the
time
of
his
life
.
See
how
many
inconveniences
and
reproches
both
to
David
in
particular
,
and
to
the
Israel
of
God
in
generall
,
would
have
ensued
,
if
his
sinfull
wish
had
been
granted
unto
him
.
The
occasion
of
Jobs
and
Jeremies
distempered
wishes
,
you
may
read
Job
.
2.13
.
Jerem.
12.15
.
and
20.
and
14.
and
then
easily
untie
the
knot
of
ambiguity
.
But
David
boasted
of
the
hatred
hee
bare
to
some
persons
which
hee
wished
not
well
unto
:
Doe
not
I
hate
them
that
hate
thee
?
Psalm
139.
This
hatred
was
bred
in
David
of
the
exceeding
love
of
God
,
Hee
that
loveth
himselfe
earnestly
,
doth
surely
hate
his
enemies
,
but
not
the
enemies
of
God
.
Touching
Moses
and
Pauls
wishings
,
Rachels
,
Give
me
children
,
or
else
I
die
,
Gen.
30.1
.
So
Pauls
meaning
(
in
wishing
to
be
accursed
)
was
,
Any
other
dreadfull
wishes
or
imprecations
that
we
read
of
by
the
Saints
of
God
in
the
Scriptures
,
seeming
to
wish
hurt
or
ruine
to
the
persons
against
whom
they
are
powred
out
,
they
are
all
either
indefinite
or
propheticall
.
Indefinite
,
without
naming
any
particular
person
;
or
if
definite
,
naming
some
particular
person
,
then
are
they
conditionall
,
intending
in
the
first
place
,
if
God
have
so
ordained
it
,
conversion
;
if
not
,
in
the
second
,
confusion
;
or
if
they
be
both
definite
and
absolute
,
then
are
they
propheticall
,
Non
tam
vota
,
quam
vaticinia
,
speeches
of
men
inspired
,
not
so
much
wishing
what
they
foretell
,
as
certainly
foreseeing
and
foretelling
that
of
themselves
they
wish
not
,
Vt
in
verbis
quasi
male
optantis
intelligamus
praedict
a
prophetantis
,
saith
Saint
Augustine
:
or
if
they
wish
it
,
it
is
because
they
know
by
revelation
,
it
is
the
will
of
God
,
or
that
it
makes
for
the
glory
of
God
.
When
David
and
Paul
prayed
for
the
destruction
of
their
enemies
,
Psal.
109.
from
the
sixth
verse
to
the
21.
or
for
false
teachers
to
bee
accursed
,
Gal.
1.8
,
9.
and
the
wicked
that
trouble
the
godly
,
to
be
cut
off
,
in
the
2.
Corinthians
,
they
are
predictions
rather
then
maledictions
:
they
wished
destruction
not
as
revengers
upon
them
,
but
rather
that
their
wickednesse
might
end
thereby
.
They
prayed
not
as
private
persons
,
wishing
revenge
on
their
enemies
;
but
as
publick
persons
,
desiring
Gods
justice
to
be
shewed
:
which
prayers
are
not
unlawfull
,
yet
very
cauteously
to
be
followed
.
If
we
at
any
time
pray
for
Gods
plagues
upon
incorrigible
sinners
,
it
must
bee
in
the
generall
supposition
of
their
uncurable
,
unreclaimable
impiety
,
saying
indefinitely
with
Paul
,
If
any
man
love
not
the
Lord
Jesus
,
let
him
be
accursed
.
But
it
must
not
be
in
particular
application
,
unlesse
God
reveal
(
which
he
doth
seldome
)
their
finall
obstinacie
unto
us
.
Wherfore
(
that
I
may
at
length
put
a
period
to
this
unpleasing
discourse
,
)
as
we
desire
(
blessed
brethren
)
Gods
blessing
upon
our selves
,
persons
and
posterity
,
goods
,
cattell
,
servants
,
so
let
us
labour
to
be
farre
from
desiring
and
wishing
Gods
plagues
,
pox
,
murrain
,
death
,
damnation
upon
our selves
,
sonnes
,
servants
,
or
upon
our
neighbours
persons
,
goods
,
cattell
,
considering
how
unseeming
it
is
for
us
,
how
pleasing
to
the
Devill
,
and
how
unacceptable
to
the
Lord
.
1.
heires
of
blessings
,
1
Pet.
3.9
.
2.
It
is
most
pleasing
to
Satan
,
as
hereby
proclaiming
we
hasten
to
his
kingdome
:
Whence
the
Ancients
have
observed
,
that
when
God
gave
the
Devil
leave
to
afflict
Jobs
body
,
he
spared
his
tongue
,
that
feeling
his
pain
,
hee
might
easily
raile
and
curse
:
3.
It
is
very
unacceptable
unto
God
,
because
this
belongs
to
God
and
not
to
man
.
He
saith
to
Abraham
,
I
will
curse
them
that
curse
thee
.
This
prerogative
he
will
reserve
to
himselfe
,
because
he
knowes
how
to
doe
it
without
passion
and
inequality
,
this
his
glory
he
denies
to
give
unto
another
.
We
for
our
parts
in
speciall
(
if
we
will
suffer
the
example
of
Michael
the
Archangel
to
prevail
with
us
)
may
not
curse
any
,
no
not
the
Devil
,
though
the
Devil
deserves
to
be
cursed
,
yet
it
must
not
goe
out
of
the
Archangels
mouth
against
him
,
It
may
be
some
Goliah
,
some
uncircumcised
Philistine
accustomes
himselfe
to
such
grievous
fearfull
curses
,
but
the
tongues
of
the
children
of
God
drop
no
such
gall
and
poyson
,
but
hony
and
oyle
,
words
and
prayers
of
blessing
,
powdred
with
salt
,
ministring
grace
unto
the
hearers
,
and
glory
to
the
speakers
,
and
not
(
as
cursing
)
griefe
to
the
one
,
and
damnation
to
the
other
.
How
can
we
our selves
think
to
be
free
from
the
plague
,
pox
,
and
vengeance
of
God
,
when
we
cease
not
to
wish
these
to
others
?
For
as
the
bird
taking
her
flight
from
her
nest
,
fetcher
a
compasse
,
and
by
and
by
returnes
thither
again
:
so
curses
come
in
where
they
goe
out
,
and
return
on
our
heads
,
as
stones
hurled
against
the
wind
.
As
a
man
that
takes
up
an
Adder
in
his
hand
,
or
fire
,
to
throw
against
his
enemy
,
hurts
himself
most
;
so
is
it
with
those
that
curse
their
enemies
,
the
danger
is
certain
to
the
Agents
,
but
uncertain
to
the
patients
:
Wilt
thou
plunge
thy selfe
over
head
and
eares
in
the
waters
of
Gods
plagues
and
judgements
,
that
thou
mayst
thrust
another
up
to
the
knees
in
the
same
?
Wilt
thou
plucke
out
both
thine
own
eyes
,
scil.
body
and
soule
,
that
thou
mayst
but
endevour
to
plucke
out
one
of
thine
enemies
,
scil.
in
calling
for
Gods
vengeance
to
light
upon
his
body
,
goods
or
house
?
Leave
off
to
use
such
cursed
proverbiall
diabolical
speeches
against
others
,
or
else
bee
content
,
and
expect
that
the
same
recoyle
backe
upon
thine
owne
head
,
which
thou
desirest
should
have
fallen
upon
them
:
For
how
expectest
thou
to
be
exempt
from
punishment
,
seeing
thou
dost
continue
to
take
Gods
name
in
vain
?
In
vaine
first
,
because
by
naming
it
,
thou
thoughtest
to
bring
Gods
curse
upon
another
,
and
it
was
farre
from
him
.
In
vain
secondly
,
because
by
praying
to
it
,
thou
thoughtest
to
procure
Gods
blessing
upon
thy selfe
,
yet
it
was
farre
from
thee
.
Questions
touching
swearing
and
forswearing
,
With
the
Answers
annexed
.
WHat
is
an
Oath
?
It
is
a
necessary
confirmation
of
things
doubtfull
,
by
calling
upon
God
to
bee
a
witnesse
of
truth
,
and
a
revenger
of
Falsehood
.
A
necessary
confirmation
I
say
,
because
an
oath
is
never
to
be
used
in
way
of
confirmation
,
but
onely
in
case
of
meere
necessity
,
Heb.
6.16
.
For
when
all
other
humane
proofs
doe
fail
,
then
is
it
lawfull
to
fetch
testimony
from
heaven
,
and
to
make
God
himselfe
our
witnesse
.
In
this
case
alone
,
In
which
God
is
called
upon
as
a
witnesse
of
the
truth
.
By
this
clause
an
oath
is
distinguished
from
other
kinds
of
confirmation
,
as
the
Affirmation
,
the
Asseveration
,
and
the
Obtestation
;
because
in
this
we
call
upon
God
to
give
witnesse
to
the
things
avouched
,
but
in
the
other
three
we
doe
not
.
What
bee
the
particular
parts
in
every
oath
?
1.
Asseveration
of
the
truth
avouched
.
2.
Confession
of
the
omnipotent
wisedome
,
justice
,
and
truth
of
God
,
searching
the
heart
.
3.
Prayer
and
invocation
,
whereby
God
is
alled
upon
to
witnesse
that
hee
speaketh
the
truth
.
4.
Imprecation
,
binding
and
devoting
himselfe
to
Gods
punishment
if
hee
sweare
salsly
.
Now
though
these
foure
be
the
distinct
parts
of
an
oath
,
yet
all
of
them
are
not
expressed
in
the
form
of
every
oath
,
but
sometime
one
,
sometime
two
of
the
principall
,
as
in
Ier.
4.2
.
is
expressed
onely
confession
,
and
in
Ruths
to
Naomi
onely
an
imprecation
.
So
in
Gods
,
Heb.
3.11
.
If
they
enter
into
my
rest
let
me
then
be
no
God
,
but
●
deceiver
.
And
in
2
Cor.
1.23
.
Invocation
with
imprecation
onely
is
uttered
with
words
.
Now
though
some
one
or
more
of
these
parts
are
concealed
,
yet
all
the
parts
in
the
minde
of
the
swearer
are
to
be
understood
,
otherwise
the
oath
is
not
formall
and
entire
.
Whether
all
oathes
are
to
be
performed
?
They
are
,
if
lawfull
and
possible
.
If
absolutely
they
be
lawfull
in
respect
of
us
,
so
that
with
a
good
conscience
enlightned
with
Gods
word
,
we
may
performe
them
:
And
withall
,
if
they
be
possible
,
and
in
our
power
,
so
that
wee
can
fulfill
them
:
Whosoever
sweareth
an
oath
,
het
shall
doe
according
to
all
that
proceedeth
out
of
his
mouth
,
Numb
.
30.3
.
Matth.
Psalm
15.
But
sinfull
oaths
are
not
to
bee
performed
:
for
it
was
a
sin
in
making
them
,
and
a
double
sin
in
keeping
them
.
David
did
break
,
Herod
kept
his
sinfull
oath
:
But
David
did
well
in
breaking
,
Herod
did
ill
in
keeping
his
oath
:
for
in
all
oathes
there
is
a
secret
exception
of
the
higher
powers
,
and
our
former
oathes
to
God
:
God
is
greater
then
men
,
and
we
have
first
bound
our selves
to
him
;
therefore
no
oath
is
to
be
performed
that
is
against
God
or
godlinesse
.
Whether
he
be
forsworn
that
sweareth
according
to
the
letter
,
He
is
,
Whether
he
be
forsworn
that
performeth
not
his
oathes
to
his
enemies
,
or
thieves
.
He
is
:
as
a
man
swearing
to
a
thiese
to
pay
him
such
a
summe
of
money
,
and
to
bee
filent
,
Object
.
But
thieves
escaping
unpunished
,
the
Common-wealth
is
thereby
damnified
.
Sol.
This
hurt
is
not
to
be
redeemed
with
the
losseof
a
mans
life
.
It
is
greater
good
to
the
Common-wealth
,
that
the
life
of
every
honest
and
sound
member
should
be
preserved
,
then
that
a
wicked
and
rotten
member
should
be
cut
off
.
Vrsine
and
Willet
are
thus
conjoyned
in
judgement
,
and
Downam
,
pag.
60.
&
161.
doth
at
large
confirme
the
same
:
Yet
Perkins
(
on
Matth.
5.33
.
)
affirmeth
,
that
a
man
is
not
bound
to
fulfill
his
oath
in
concealing
of
a
thiefe
.
And
in
his
Cases
of
Conscience
,
pag.
231.
he
leaves
the
question
in
suspence
,
rather
inclining
to
his
foresaid
opinion
.
If
the
oath
were
touching
treason
against
our
Prince
and
countrey
,
it
were
not
to
be
kept
,
because
the
preservation
of
them
is
more
highly
to
bee
valued
,
then
the
preservation
of
our
owne
lives
.
Whether
oathes
made
to
any
manner
of
person
,
be
to
be
performed
.
They
are
,
This
(
were
it
generally
allowed
to
bee
practised
)
would
overthrow
all
Contracts
between
Nation
and
Nation
,
and
frustrate
all
covenants
and
conclusions
of
peace
and
truce
;
publicke
scandall
in
causing
others
to
abhorre
our
Religion
should
be
incurred
,
and
Gods
name
(
which
is
called
upon
to
countenance
falshood
)
should
be
dishonoured
and
abused
.
Remember
before
to
this
purpose
,
the
forementioned
judgement
of
God
upon
Vladislaus
,
King
of
Hungaria
,
for
falsifying
his
oath
with
Amurath
the
Turk
.
Whether
oathes
made
through
error
,
They
do
,
Iosuab
and
the
Princes
of
Israel
,
performed
their
oath
made
to
the
Gibeonites
;
which
oath
being
afterward
by
Saul
violated
,
it
was
severely
punished
by
a
grievous
famine
,
and
the
destruction
of
seven
of
Sauls
posterity
.
Whether
an
oath
made
by
custome
doth
bind
or
no.
The
Papists
say
no
,
When
doth
a
man
commit
perjury
?
1.
When
a
man
sweareth
that
which
he
knoweth
to
be
false
.
2.
When
he
sweareth
that
which
he
meaneth
not
to
doe
.
3.
When
he
sweareth
to
doe
a
thing
which
hee
meaneth
also
to
doe
,
but
afterwards
doth
it
not
.
Whether
a
man
by
lending
his
money
,
Such
anoath
is
not
to
be
kept
,
seeing
it
is
taken
against
the
love
of
our
neighbour
,
Lend
,
looking
for
nothing
againe
,
if
there
be
not
ability
to
pay
.
Whether
an
oath
made
by
an
inferior
,
without
or
against
the
consent
of
superiors
,
No
,
if
it
bee
made
by
those
that
are
not
at
their
own
liberty
,
it
is
to
bee
accounted
void
.
Whether
we
are
bound
to
swear
oft
.
The
Jewes
thought
they
did
well
to
sweat
often
,
induced
to
this
opinion
,
Whether
swearing
vainly
,
By
the
name
of
Jesits
,
1.
God
hath
exalted
the
name
of
Jesus
above
all
names
,
in
respect
of
his
great
humiliation
and
obedience
,
even
to
the
death
of
the
Crosse
,
Phil.
2.
2.
There
is
no
other
name
whereby
we
are
to
be
saved
,
Acts
3.
3.
The
name
of
God
shewes
him
to
bee
our
creator
:
the
name
of
Iesus
shewes
him
to
bee
both
our
creator
and
redeemer
.
And
that
name
which
describeth
God
with
more
perfections
,
is
the
most
honorable
name
.
See
more
in
Willet
on
Exod
pag.
3
,
4
,
5.
Whether
it
bee
lawfull
to
sweare
by
the
Saints
.
No
:
2.
Because
God
reproveth
those
that
sweare
by
any
other
but
by
him
,
Zeph.
1.5
.
3.
Invocation
belongeth
onely
to
God
:
but
the
taking
of
an
oath
is
a
kind
of
invocation
,
it
is
a
service
due
onely
to
God
,
Psalm
50.
4.
In
an
oath
wee
call
God
to
bee
a
witnesse
to
our
soule
:
but
God
onely
,
not
Angels
or
Saints
,
knowes
the
secrets
of
our
hearts
,
and
therefore
God
onely
to
be
sworne
by
.
5.
He
that
sweareth
,
giveth
him
power
to
punish
him
,
if
he
sweare
falsly
.
But
God
onely
it
able
to
punish
the
soule
,
Matth.
10.28
.
therefore
we
ought
to
sweare
onely
by
him
.
Read
Willet
his
answer
to
what
is
objected
to
the
contrary
,
pag.
35.1
.
on
the
3d
Com
answering
Matth.
23.21
.
with
Matth.
5.34
.
Whether
it
be
lawfull
to
sweare
by
the
creatures
.
If
the
creatures
be
placed
in
the
roome
and
place
of
God
,
it
is
lawfull
,
If
a
man
might
sweare
by
the
creatures
,
and
conceale
the
name
of
God
,
it
would
diminish
his
Majesty
and
Authority
,
and
much
deceit
might
beused
:
for
the
swearer
might
say
,
that
he
sware
not
by
God
,
but
onely
used
an
obtestation
by
the
creatures
.
Read
Perkins
his
answers
to
the
objections
on
Matth.
5.
and
in
Cases
of
Conscience
,
where
this
question
somewhat
largely
is
by
him
disenssed
.
Whether
an
oath
made
by
Creatures
,
Idols
,
It
is
:
Hence
Augustine
saith
,
Though
it
be
not
lawful
to
swear
by
false
gods
,
or
Idols
,
yet
whosoever
hath
sworn
by
them
,
as
by
true
Gods
,
he
is
bound
to
performe
his
promise
;
not
for
the
Idols
sake
,
but
for
Gods
sake
before
whom
he
sweareth
;
not
because
they
are
true
Gods
indeed
,
but
because
they
are
so
in
the
swearers
opinion
.
Therefore
the
Turk
swearing
by
Mabomet
,
is
perjured
if
he
doe
not
perform
his
promise
.
So
are
the
Papists
,
swearing
by
the
Idoll
of
the
Masse
,
if
they
doe
not
performe
their
promise
.
When
Iacob
made
a
promise
and
covenant
with
Laban
,
and
Laban
swore
by
the
Idols
of
Nabor
,
Iacob
accepted
of
the
oath
,
though
tendered
unto
him
in
the
name
of
a
false
God
,
which
he
would
not
have
done
,
had
it
been
no
oath
at
all
.
A
poore
man
being
in
extreame
want
,
borroweth
of
the
usurer
upon
interest
:
it
is
sinne
in
the
usurer
to
take
it
,
but
it
is
not
so
in
the
poort
man
,
who
is
compelled
by
the
usurer
to
give
it
.
Thus
the
poore
man
doth
use
well
the
iniquity
of
the
usurer
.
So
is
it
in
an
oath
,
a
godly
man
may
well
use
and
take
benefit
by
the
wicked
oathes
of
Idolaters
,
so
farre
forth
as
they
shall
serve
for
the
ratifying
and
confirming
of
lawfull
covenants
.
Doubtlesse
it
is
a
lesser
offence
to
sweare
by
the
false
God
truly
,
then
to
sweare
by
the
true
God
falsly
:
it
is
a
sin
to
lie
,
a
double
sin
to
swear
and
lie
.
Whether
he
that
voluntarily
by
oath
before
a
Magistrate
,
He
doth
:
for
though
his
oath
be
just
,
Whether
a
man
is
bound
alwayes
to
perform
whatsoever
was
lawfully
by
oath
promised
.
No
:
for
some
oathes
may
be
lawfull
in
promising
,
Of
what
things
is
not
a
man
to
take
his
oath
?
(
Of
five
things
1.
Of
things
that
are
false
:
2.
Of
things
doubtfull
:
for
this
is
presumption
.
3.
Of
things
unlawfull
:
for
so
they
make
God
contrary
to
himselfe
,
in
approving
what
he
hath
forbidden
.
4.
Of
things
impossible
,
and
which
are
not
in
our
power
:
for
this
were
to
mocke
God
,
when
he
offers
to
sweare
that
which
hee
knoweth
hee
cannot
doe
.
5.
Of
things
light
and
frivolous
:
for
hereby
he
giveth
not
the
due
reverence
that
belongeth
to
God
.
Whether
it
bee
lawfull
to
impose
an
oath
on
him
whom
we
think
will
forswear
himselfe
.
It
is
unlawfull
for
a
private
man
to
impose
such
an
oath
for
his
owne
private
respect
and
gaine
:
Augustine
accounteth
such
a
person
worse
then
a
murtherer
,
because
the
murtherer
killeth
but
the
body
,
this
the
soule
,
yea
,
two
soules
at
once
,
his
whom
hee
provoketh
to
sweare
,
and
his
own
.
Doest
thou
know
that
to
be
true
which
thou
affirmest
,
and
that
false
which
thou
avouchest
,
and
yet
urgest
him
to
sweare
?
Bohold
,
he
sweareth
,
for
sweareth
,
and
perisheth
;
and
what
hast
thou
found
hereby
?
yea
,
thou
hast
lost
thy self
,
who
wouldst
no
otherwise
be
satisfied
,
but
by
his
destruction
.
Yet
the
Magistrate
,
if
the
execution
of
law
and
justice
do
so
require
,
may
put
such
a
one
to
his
oath
:
for
better
it
is
that
a
private
person
should
perish
,
then
the
publique
administration
of
justice
should
be
hindred
.
Yet
all
other
means
for
the
finding
out
of
the
truth
,
are
first
to
be
used
,
and
the
party
that
is
to
swear
,
gravely
to
be
admonished
of
the
weightinesse
of
an
oath
,
the
heynonsnesse
of
perjury
,
and
the
fearfulnesse
of
the
punishment
at
tending
thereon
,
and
so
leave
the
party
to
himself
and
the
event
to
God
.
Such
light
persons
,
that
seem
by
their
evill
courses
,
to
be
void
of
all
truth
,
and
the
fear
of
God
,
if
they
have
sworn
,
yet
I
think
the
Judge
is
to
give
little
credit
unto
them
;
If
the
case
did
concerne
himself
hee
would
not
much
credit
them
.
Whence
pithy
Parens
upon
those
words
of
Paul
,
Rom.
9.2
.
[
I
speak
the
truth
in
Christ
Jesus
,
I
lie
not
,
my
conscience
also
bearing
witnesse
]
hath
this
observation
:
Take
his
oath
that
hath
a
good
conscience
.
As
a
prophane
man
makes
no
more
account
of
his
oathes
then
of
a
straw
,
so
ought
the
Judge
to
account
of
them
,
and
never
to
urge
such
to
swear
;
for
they
will
sweare
any
thing
.
Whether
an
oath
made
to
the
Creator
,
It
may
not
:
For
in
every
lawfull
oath
there
is
not
onely
a
bond
between
man
and
man
,
Thou
shalt
perform
thy
oathes
.
To
whom
?
To
the
Lord
,
Matth.
5.33
.
That
which
God
bindeth
,
no
creature
can
unloofe
,
Matth.
19.6
.
When
the
Pope
sheweth
himselfe
Antichrist
,
in
that
hee
challengeth
power
to
dispense
with
a
lawfull
oath
,
made
without
error
or
deceit
,
of
things
honest
and
possible
.
Now
that
I
may
at
length
draw
this
worke
off
the
Loome
,
and
conclude
,
what
letteth
,
but
that
the
sinner
should
surcease
by
swearing
,
forswearing
,
and
cursing
,
to
take
Gods
Name
in
vain
?
considering
the
threats
denounced
in
the
Word
,
are
so
many
,
and
plentifull
,
and
the
judgements
inflicted
upon
them
in
the
world
,
have
been
so
vilible
and
fearfull
.
What
is
the
cause
they
should
any
longer
stop
their
eares
against
these
verball
and
reall
charmes
,
and
hate
to
bee
reformed
?
I
cannot
imagine
what
they
can
alledge
,
why
sentence
presently
be
not
executed
upon
them
,
unlesse
they
conceit
,
either
that
God
will
be
more
merciful
unto
them
then
Ministers
promise
,
by
the
many
threats
against
these
their
vain
,
vile
,
and
abominable
impieties
proclaimed
;
or
that
these
threats
are
not
the
words
of
God
,
but
the
politicke
traditions
of
men
,
to
hold
men
in
aw
in
regard
of
humane
societies
,
and
worldly
affaires
.
Indeed
if
these
threats
in
the
Scripture
,
and
the
whole
Scripture
it selfe
,
be
not
the
word
of
God
,
there
is
some
colour
for
them
to
continue
in
their
sins
:
But
if
the
Scriptures
bee
the
word
of
God
,
there
is
weighty
cause
why
by
the
threats
recorded
in
the
same
,
they
should
instantly
resolve
,
now
,
even
now
,
while
it
is
called
to
day
,
not
to
harden
their
hearts
any
longer
,
but
to
hearken
to
the
voyce
of
the
Lord
,
and
suffer
his
word
to
reclaim
them
from
these
horrid
,
hellish
,
dangerous
,
damnable
sinnes
of
sweaing
,
forswearing
,
cursing
.
For
the
first
of
these
their
last
and
lewd
objections
,
concerning
Gods
mercifulnesse
,
marke
what
the
Lord
speaketh
(
Deut.
29.19
.
)
touching
such
presumptuous
persons
,
whose
root
beareth
nothing
but
gall
and
wormwood
,
If
it
come
to
passe
when
such
a
sinner
heareth
the
words
of
this
curse
,
that
he
blesseth
himselfe
in
his
heart
,
saying
,
I
shall
have
peace
,
though
I
walke
in
the
imagination
of
my
heart
,
thus
adding
drunkennesse
to
thirst
,
the
Lord
will
not
spare
him
,
but
the
Anger
of
the
Lord
,
and
his
jealousie
shall
smoke
against
that
man
,
and
all
the
curses
written
in
this
booke
shall
lie
upon
him
,
and
the
Lord
shall
blot
out
his
name
from
under
heaven
:
certaine
to
beleeve
,
fearfull
to
heare
,
insupportable
to
feele
and
indure
.
Which
being
to
all
(
save
to
Atheisticall
persons
)
so
true
and
fearfull
,
these
swearers
,
cursers
,
and
perjured
persons
,
are
so
imboldned
by
long
custome
in
their
sinnes
,
that
(
when
they
heare
their
threats
so
many
and
grievous
recorded
in
the
Law
)
they
blush
not
to
call
in
question
the
truth
of
the
Scriptures
themselves
,
saying
,
Who
can
tell
whether
these
sayings
and
sentences
be
the
words
of
God
,
or
no
?
Wherefore
to
convince
them
of
this
their
Atheisticall
conceit
,
that
so
if
it
be
possible
,
they
may
be
converted
from
these
three
vain
and
unprofitable
sins
;
let
them
but
resolve
but
to
suffer
these
ensuing
arguments
to
have
passage
into
the
innermost
closets
of
their
hearts
and
meditations
,
that
so
as
I
began
with
the
Titles
of
the
Word
,
to
procure
reverence
and
attention
,
I
may
end
with
the
truth
of
the
Word
,
to
perswade
to
faith
and
obedience
;
especially
seeing
it
doth
but
a
little
precede
my
Text
,
and
is
the
preface
to
all
these
ten
precepts
;
God
(
himselfe
)
spake
all
these
words
,
saying
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
.
For
the
preface
,
(
saith
Alstedius
,
a
learned
Writer
)
is
to
have
relation
unto
,
and
prefixion
before
every
one
of
the
severall
precepts
.
That
the
Scriptures
are
the
very
word
of
God
,
these
reasons
doe
shew
.
1.
The
event
answering
the
prophesies
from
time
to
time
,
though
the
intermission
of
many
hundred
of
yeares
interceded
between
the
one
and
the
other
.
2.
The
purity
of
it
forbidding
all
vice
,
and
commanding
all
vertue
.
The
Law
is
holy
,
inst
,
and
good
,
Rom.
7.12
.
3.
The
wonderfull
agreement
of
the
Word
,
notwithstanding
it
intrears
of
so
many
,
and
almost
infinite
particulars
,
yet
no
contradiction
found
in
the
same
,
which
in
mens
lawes
usually
is
found
.
4.
Gods
Spirit
witnessing
with
the
spirit
of
man
.
The
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
.
This
Spirit
of
God
we
have
received
,
that
we
might
know
the
things
that
are
freely
given
us
of
God
:
for
by
his
Spirit
God
hath
revealed
them
unto
us
,
1
Cor
,
2.10
,
11
,
12.
5.
The
constant
death
of
Martyrs
for
it
:
For
Iohuibe
Divine
was
in
tribulation
,
in
the
patience
of
Christ
,
in
banishment
in
the
I
le
Patmos
,
and
all
this
for
the
word
of
God
,
and
for
the
testimony
of
Jesus
Christ
.
I
was
periwaded
constantly
to
suffer
,
because
I
knew
the
word
comforting
me
,
to
be
the
word
of
God
,
and
that
to
be
most
true
which
it
testified
concerning
Christ
Jesus
,
That
the
Scholar
is
not
greater
then
his
Master
,
That
hee
that
will
reigne
with
Christ
,
must
suffer
with
Christ
.
And
Rev.
6.9
.
the
Saints
slaine
for
the
word
of
God
,
they
loved
not
their
lives
to
the
death
,
because
of
the
Word
,
whereby
they
overcame
the
Devil
,
Rev.
12.11
.
6.
The
supernaturall
mysteries
,
7.
The
consent
of
the
Churches
in
all
ages
to
receive
it
,
Peter
that
wrote
it
,
to
take
heed
unto
this
most
sure
word
,
as
unto
a
light
that
shineth
in
a
dark
place
,
until
the
day
dawn
,
and
the
day-starre
arise
in
their
hearts
,
and
all
this
because
they
knew
that
this
Word
,
this
Voyce
,
came
down
from
heaven
,
2
Pet.
1.19.18
.
8.
The
Antiquity
of
it
,
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
Iohn
1.1
.
None
ever
had
any
light
that
spake
not
according
to
this
Word
,
Esay
8.20
.
9.
The
inward
change
it
suddenly
makes
in
men
,
The
great
power
of
it
to
cast
down
all
the
strong
holds
of
sinne
and
Satan
,
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
,
2
Cor.
10.4
.
which
mans
law
cannot
obtain
from
man
,
but
Gods
alone
,
which
is
sharper
then
any
two
edged
sword
(
cutting
both
wayes
,
killing
and
curing
againe
)
and
discerning
the
very
thoughts
and
intents
of
the
bearts
,
Heb.
4.12
.
Satans
perswasion
unto
us
,
that
it
is
not
the
word
of
God
,
The
practicer
of
it
most
wise
and
holy
,
The
miraculous
preservation
of
it
in
all
ages
,
Iehudi
,
Ier.
6.23
.
It
was
written
more
largely
by
Ieremiab
and
Baruch
,
verse
32.
If
it
had
been
of
men
,
it
would
have
come
to
nought
,
but
being
of
God
,
it
could
not
be
overthrown
,
Acts
5.38
.
The
meeting
with
all
new
sins
,
The
constant
abiding
of
it
in
our
hearts
(
when
other
knowledge
vanisheth
)
at
the
houre
of
death
to
comfort
our
soules
,
and
instruct
others
:
The
confirmation
of
it
by
many
miracles
from
heaven
by
the
hand
of
God
himself
,
The
delivery
of
it
by
mean
and
unlearned
men
,
and
not
by
Rulers
of
the
world
,
Moses
a
Shepheard
,
Exod.
4.
Amos
a
Heardsman
,
Amos
7.
the
Apostles
Fishermen
,
Acts
10.
The
aiming
at
mans
ho
linesse
in
this
world
,
The
end
of
the
Commandement
is
Charity
,
Purity
,
Faith
,
and
a
good
Conscience
,
1
Tim.
1.5
.
All
Scripture
is
surely
given
by
inspiration
from
God
,
because
it
is
profitable
for
doctrine
,
for
reproofe
,
for
correction
,
for
instruction
in
righteousnesse
,
that
the
man
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
workes
,
2
Tim.
3.16.17
.
The
Scripture
brings
not
onely
learning
,
So
that
most
certainly
the
Word
is
not
from
men
,
These
reasons
of
the
truth
of
the
word
,
may
convince
the
Atheist
,
and
the
threats
contained
in
this
word
,
should
,
may
,
(
and
shall
,
by
Gods
grace
)
convert
the
swearer
,
forswearer
,
curser
;
especially
seeing
the
judgements
included
in
this
letter
of
the
Law
,
is
so
plain
,
so
peremptory
,
and
free
from
partiality
.
Which
Decalogue
,
or
ten
words
(
though
the
whole
Scriptures
be
equally
holy
,
yet
)
doe
in
a
principall
manner
challenge
and
call
for
reverence
and
obedience
,
and
that
1.
In
respect
of
the
Soverainty
of
this
Decalogue
,
given
immediately
by
God
.
2.
The
antiquity
,
the
fountaine
of
all
other
lawes
.
3.
The
generality
,
binding
all
men
,
high
and
low
,
which
humane
lawes
doe
not
.
4.
Immutability
,
admitting
no
dispensation
,
or
exception
.
5.
The
utility
,
presupposing
and
promising
all
sorts
of
blessings
,
Dent.
28.
6.
The
solemnity
,
delivered
with
the
sound
of
Thunder
and
Trumpet
,
Exod.
19.18
.
In
the
very
hearing
and
sight
of
the
Israelites
.
7.
The
brevity
and
order
of
it
,
looking
to
God
on
the
right
hand
in
the
first
Table
,
and
to
man
on
the
left
hand
in
the
second
Table
.
Vide
hac
fusius
in
Alstedio
,
pag.
171.
A
part
of
which
law
are
the
words
of
this
Text
,
The
Lord
will
not
hold
him
guiltlesse
that
taketh
his
Name
in
vaine
,
which
in
the
beginning
,
middle
,
end
,
cry
and
call
for
no
more
,
nor
lesse
,
then
reverence
,
regard
,
faith
,
obedience
,
that
so
the
pains
of
the
Writer
may
not
be
misapplied
,
nor
the
time
of
the
Reader
misimployed
,
but
the
duty
of
both
discharged
,
and
the
glory
of
God
by
both
promoted
.
Deo
Vnico
laus
summa
▪
A
Prayer
.
OLord
and
heavenly
Father
,
who
art
incomprehensible
in
Majesty
,
great
in
power
,
fearfull
in
judgements
,
holy
in
workes
,
rich
in
mercy
,
true
in
promise
,
who
hast
commanded
us
to
ask
and
we
shall
have
,
to
seek
and
we
shall
find
,
to
knocke
,
and
it
shall
bee
opened
unto
us
:
In
confident
assurance
of
which
gracious
promise
to
be
performed
,
and
in
dutifull
obedience
to
which
powerfull
commandement
to
be
obeyed
,
we
thy
poore
dust-creeping-creatures
,
wormes-meat
rather
then
men
,
are
emboldned
to
approach
unto
thy
throne
of
grace
,
acknowledgeing
that
we
are
not
worthy
to
name
thy
Name
with
our
lippes
,
or
to
call
upon
it
in
our
prayers
,
or
to
expect
help
from
it
in
our
need
and
distresse
,
considering
that
we
have
so
often
blasphemed
this
thy
great
,
fearful
,
&
glorious
name
,
by
our
thoughts
that
have
been
vaine
,
by
our
words
that
have
been
unprofitable
,
and
by
our
works
that
have
been
abominable
,
by
rash
,
common
,
sinfull
thinking
on
,
speaking
of
,
and
swearing
by
thy
Name
,
Titles
,
Attributes
,
Creatures
,
without
any
reverent
regard
of
thy
Majesty
,
before
whom
,
or
the
manner
how
,
or
the
end
wherefore
we
think
on
them
in
heart
,
speak
of
them
in
word
,
or
sweare
by
them
in
oath
.
We
often
use
,
but
as
often
abuse
thy
glorious
Name
,
by
not
walking
as
becommeth
thy
name
&
Gospel
,
by
unsanctified
use
of
thy
good
creatures
,
without
looking
to
thee
from
whom
they
came
,
by
heedlesse
admiration
,
vain
supplication
,
opposing
thy
truth
through
blindnesse
,
denying
it
through
feare
,
scoffing
at
,
and
persecuting
those
that
professe
the
same
,
by
saying
or
thinking
,
that
thou
wilt
neither
doe
good
nor
evill
,
that
there
is
no
profit
in
thy
service
,
that
in
adversity
thou
carest
not
for
us
,
or
hast
not
power
or
will
to
deliver
us
:
By
sacrificing
to
our
net
,
abusing
thy
blessings
,
blessing
our
hearts
against
thy
threatnings
,
not
beleeving
but
neglecting
the
pretiousnesse
of
thy
promises
,
by
not
performing
what
we
vow
and
promise
in
sicknesse
,
adversity
,
and
at
the
Sacraments
;
by
sinning
because
thou
forbearest
to
punish
,
rejoycing
in
the
miseries
and
disgraces
of
thy
children
,
offering
the
blinde
and
lame
for
thy
service
,
trusting
more
in
men
,
money
,
carnall
helps
and
means
,
then
in
the
strong
Tower
,
the
glorious
Name
of
thee
our
Lord
and
God
.
But
especially
and
most
frequently
,
and
fearfully
doe
wee
abuse
thy
Name
by
swearing
lightly
,
commonly
,
rashly
,
heathenishly
,
superstitiously
,
slavishly
,
without
any
cause
moving
us
,
or
regard
to
thy
Majesty
:
sometimes
by
leaving
thy
Name
,
sometimes
by
adjoyning
others
with
it
,
somtimes
swearing
by
thy
Creatures
,
making
them
to
bee
our
Lords
which
thou
hast
appointed
our
servants
onely
;
yea
,
without
any
distinction
at
all
of
our
words
from
our
oathes
:
By
which
one
sinne
of
swearing
,
much
more
by
all
other
our
sinnes
,
(
more
in
number
then
the
haires
of
our
heads
,
grasse
in
the
fields
,
starres
in
the
Firmament
,
or
sands
on
the
Sea
shore
)
adjoyned
thereto
,
wee
have
transgressed
thy
Law
,
abused
thy
patience
,
grieved
thy
Spirit
,
discredited
our
profession
,
offended
th●
godly
,
hardened
the
wicked
,
wounded
our
soules
,
and
made
our selves
liable
to
the
certainty
,
severity
,
eternity
of
thy
judgements
;
seeing
the
wages
of
every
sin
is
death
in
it selfe
,
and
in
thy
Law
thou
hast
so
plainly
proposed
,
Thou
wilt
not
hold
them
guiltlesse
that
take
thy
Name
in
vaine
.
Such
sinners
,
though
the
eye
of
the
Magistrate
cannot
see
,
nor
the
hand
of
Master
will
not
touch
,
nor
the
tongue
of
the
Minister
dare
not
reach
or
reprehend
;
yet
every
such
a
one
whatsoever
he
be
,
Cedar
or
Shrub
,
high
or
low
,
Master
or
servant
,
noble
or
ignoble
:
Thou
,
O
Lord
,
with
whom
at
this
time
we
have
to
do
,
that
art
all
eye
,
eare
,
hand
,
foot
,
in
every
place
to
heare
,
see
and
punish
all
sin
,
wilt
not
suffer
to
escape
scot-free
,
live
and
die
unpunished
:
for
this
sinne
of
swearing
thou
hast
threatned
to
have
a
controversie
with
the
inhabitants
of
land
,
and
that
it
shall
mourne
,
and
every
one
that
dwell
therein
,
with
the
beasts
of
the
field
,
and
fowls
of
heaven
,
and
fishes
of
the
Sea
;
yea
,
the
very
timber
and
stones
of
the
houses
of
the
swearer
,
are
threatned
to
bee
consumed
by
the
certaine
and
severe
universall
curse
recorded
in
thy
long
,
broad
,
and
flying
book
.
Yet
such
,
O
Lord
,
hath
been
the
ignorance
in
our
understanding
,
the
hardnesse
of
our
hearts
,
the
contempt
of
thy
Word
,
and
the
neglect
of
thy
threatnings
,
that
we
have
not
suffered
thy
precepts
so
to
informe
us
,
or
thy
menaces
so
to
awaken
us
,
as
that
wee
have
been
reclaimed
from
this
vaine
,
unprofitable
,
hell-hatched
,
heaven-daring
,
soule-killing
,
land-shaking
impiety
:
Insomuch
that
it
is
thy
meere
mercy
that
wee
are
not
every
moment
for
this
very
sinne
consumed
,
since
many
such
sinners
have
tasted
of
the
certainty
of
thy
judgements
,
even
in
this
life
,
thou
visibly
causing
thy
plagues
to
fall
downe
upon
them
even
in
the
instant
when
their
blasphemies
have
been
powred
out
against
thee
.
We
partaking
(
with
them
)
in
their
sinfull
premises
,
how
can
wee
but
expect
sharing
with
them
in
their
fearfull
conclusions
?
True
Lord
,
if
in
justice
thou
deale
with
us
;
but
with
thee
there
is
mercy
that
thou
mayst
bee
feared
,
much
more
to
be
beloved
:
Therefore
behold
us
,
wee
humbly
beseech
thee
,
not
with
the
eyes
of
rigor
and
severity
,
but
of
pitie
and
favour
;
pardon
all
other
,
pardon
,
O
pardon
this
our
daily
impiety
of
abusing
thy
Name
by
swearing
,
of
carelesse
,
cold
reproving
the
abuse
of
the
same
:
open
our
eyes
good
Father
,
that
we
may
every
day
more
and
more
clearly
see
the
greatnesse
of
this
sinne
,
and
the
grievousnesse
of
the
punishment
attending
thereon
.
Let
us
bee
perswaded
the
rather
to
loath
this
sinne
in
our
hearts
,
and
leave
it
out
in
the
speeches
of
our
lippes
,
seeing
the
Devill
our
adversary
is
the
author
of
it
,
we
proclaim
our selves
hypocriticall
and
prophane
persons
;
yea
,
rebels
and
traytors
,
not
onely
against
thy
sacred
Majesty
,
but
also
against
the
Kingdome
and
Nation
wherein
we
live
,
our
hellish
oathes
being
secretly
,
though
insensibly
powerfull
blasts
to
blow
up
Parliament
Houses
,
and
sharp
swords
to
pierce
the
bodies
of
Prince
and
people
,
wee
making
our
owne
tongues
either
Heralds
to
proclaime
,
or
Doctors
to
teach
,
or
Proctors
to
plead
for
this
treason
:
Strengthen
us
,
O
thou
that
art
the
alone
light
of
our
eyes
,
and
strength
of
our
soules
,
that
by
thy
holy
Spirits
,
and
heavenly
power
,
wee
may
bee
resolved
to
bee
avenged
on
our selves
for
this
sinne
of
swearing
,
by
abstaining
even
from
speech
in
such
company
and
cases
wherein
wee
have
been
so
often
overseen
:
And
because
hee
is
said
to
feare
an
oath
,
that
useth
often
to
sacrifice
,
teach
us
to
pray
daily
against
this
vice
,
that
thou
(
which
shuttest
and
no
man
or
Devill
can
open
)
mayest
bee
pleased
to
set
a
watch
before
our
mouthes
,
and
to
keep
the
doore
of
our
lippes
,
give
us
grace
that
wee
may
meditate
often
on
thy
Word
,
that
alone
preservative
against
all
sinne
.
Le
us
be
sparing
in
the
use
of
asseverations
,
as
being
the
hedges
and
outmost
bounds
of
keeping
thy
Name
from
being
prophaned
,
as
we
would
be
fearfull
not
onely
of
a
deep
pit
,
but
also
of
dancing
nigh
the
brink
thereof
;
not
onely
eschewing
the
plague
,
but
also
every
ragge
that
may
seeme
to
carry
the
plague
with
it
:
Let
us
be
carefull
to
avoid
the
company
of
such
incorrigible
sinners
;
because
the
tinder
of
our
corruption
is
so
easily
set
on
fire
by
the
least
spark
of
their
evill
presidents
and
lewd
company
.
Subdue
and
mortifie
in
us
anger
,
pride
,
covetousnesse
,
and
breach
of
promise
,
which
usually
are
the
occasions
of
swearing
,
that
the
causes
and
roots
being
removed
,
the
vanity
of
customary
swearing
may
be
pulled
up
by
the
roots
.
The
severall
punishments
that
in
thy
justice
(
O
Lord
)
thou
hast
inflicted
upon
many
that
have
in
this
kinde
provoked
thy
wrath
,
record
in
our
memories
,
that
we
may
recall
to
our
meditations
,
and
learne
by
their
punishments
,
to
refraine
this
little
great
unruly
member
of
our
tongue
,
that
their
falls
may
cause
us
to
rise
by
repentance
,
lest
marching
with
them
in
their
sinnes
,
wee
also
smart
with
them
in
their
punishment
,
either
in
this
life
to
our
amendment
,
or
in
the
next
to
our
confusion
.
And
sithence
in
thy
Word
thou
hast
so
strictly
and
severely
set
thy selfe
against
this
sinne
,
that
in
so
palpable
a
manner
sets
it selfe
against
thee
,
informe
,
stirre
up
,
and
encourage
the
hearts
,
tongues
,
hands
of
all
thy
Ministers
and
Magistrates
that
are
in
thy
room
and
stead
,
to
see
vertue
maintained
,
and
sinne
suppressed
,
that
they
in
their
severall
places
may
have
care
,
conscience
and
courage
to
ioyn
hand
in
hand
for
the
suppressing
this
universall
contagious
sicknesse
,
this
most
common
sin
of
swearing
.
And
forasmuch
as
it
is
grown
to
such
strength
,
as
that
it
will
not
easily
bee
subdued
,
either
by
the
pen
of
the
writer
,
the
tongue
of
the
Minister
,
or
the
sword
of
the
Magistrate
,
Paul
planting
,
and
Apollos
watering
both
in
vain
,
unlesse
thou
give
the
increase
,
they
can
but
speak
to
the
eare
,
and
touch
the
body
,
thou
alone
must
speak
to
the
heart
,
and
reform
the
tongue
:
Blesse
and
prosper
the
endevour
of
one
and
other
,
that
the
sinne
of
swearing
may
have
lesse
power
to
affront
them
,
and
they
more
and
more
skill
and
courage
to
oppose
and
suppresse
it
;
that
so
thy
great
&
bloody
controversie
with
the
inhabitants
of
the
land
,
speedily
may
be
ended
,
and
they
to
thy
Maty
graciously
reconciled
,
all
thy
judgements
,
especially
of
Popery
touching
the
soule
,
warre
and
penury
touching
the
body
,
may
from
this
land
bee
averted
,
all
thy
blessings
,
especially
of
piety
and
peace
,
of
preaching
and
professing
thy
Gospel
in
more
power
and
purity
in
the
same
,
may
be
reduced
;
our
King
,
the
breath
of
our
nostrils
;
the
Princely
progeny
,
and
the
much
opposed
yet
undaunted
Parliament
,
may
have
their
pretious
soules
preserved
from
the
infection
of
Popery
,
their
sacred
persons
protected
from
the
danger
of
treachery
,
all
their
governments
and
hoped
for
work
of
reformation
prospered
,
their
dayes
prolonged
,
the
Nobles
may
be
honoured
,
the
Magistrates
blessed
,
the
Ministers
comforted
,
the
Commons
defended
,
(
thy
name
by
each
one
of
us
being
sanctified
)
their
bodies
and
souls
at
the
great
day
may
bee
saved
,
being
brought
unto
thy
celestiall
kingdome
,
where
they
shall
enjoy
truth
without
error
,
day
without
night
,
peace
without
perturbation
,
plenty
without
penury
,
joy
without
griefe
,
health
without
sicknesse
,
content
without
change
,
eternity
without
end
,
because
they
enjoy
thee
that
art
All
in
All
;
and
all
this
in
,
by
,
and
through
the
merits
of
thy
Son
Christ
Jesus
,
our
blessed
Saviour
,
to
whom
with
thee
and
thy
holy
Spirit
be
privatly
and
publickly
ascribed
and
rendred
all
worship
and
service
,
honour
and
glory
,
power
and
praise
,
might
and
majesty
,
dignity
and
dominion
,
from
this
time
forth
for
all
eternity
,
Amen
,
Amen
.
Lord
,
speak
thou
the
word
onely
,
and
these
sinners
,
if
thy
servants
,
shall
be
healed
,
Matth.
8.8
.
GREENHAM
concerning
Reproofe
.
IF
we
think
we
may
speake
,
we
will
speake
too
soon
:
If
we
think
we
may
keep
silence
,
we
will
hold
our
peace
too
long
:
when
wee
much
love
the
persons
to
whom
we
speak
,
wee
slack
our
zeale
in
reproving
of
sinne
:
If
we
be
zealous
against
sinne
,
we
slack
our
love
to
the
person
.
By
admonition
we
win
and
save
soules
,
and
for
want
of
admonition
we
lose
and
destroy
soules
.
If
then
by
admonition
you
would
not
lose
,
observe
carefully
these
Rules
.
1.
Look
that
you
have
a
good
ground
out
of
the
Word
for
reproving
.
2.
Look
if
it
stand
with
your
calling
to
reprove
.
3.
Afterward
consider
,
if
any
other
man
might
doe
it
more
profitably
then
you
.
4.
Look
before
whom
you
reprove
,
lest
you
hinder
the
credit
of
the
party
with
his
friends
,
and
increase
his
discredit
with
his
foes
.
5.
When
you
see
your
lawfull
calling
to
reprove
this
or
any
other
sinne
,
then
consider
that
you
must
put
on
you
the
person
of
the
offender
,
that
as
you
spare
not
his
sinne
,
because
of
the
zeal
of
Gods
glory
,
so
you
presse
it
not
too
farre
,
because
of
compassion
to
a
brother
.
6.
Then
look
that
your
heart
bee
right
in
zeale
and
love
,
and
so
call
for
Gods
assistance
before
you
speak
,
his
grace
in
speaking
,
and
his
blessing
after
your
speaking
.
7.
If
you
remember
any
thing
left
out
that
might
have
been
profitable
,
please
not
your selfe
in
it
,
but
be
humbled
for
it
.
8.
If
you
finde
that
some
infirmities
have
been
in
you
,
yet
shall
they
not
doe
so
much
hurt
,
as
Gods
blessing
on
his
ordinance
shall
doe
good
.
For
though
the
party
admonished
doe
many
times
either
deny
the
thing
,
or
quarrell
with
the
affection
of
the
speaker
,
yet
when
he
hath
chafed
with
his
owne
shadow
,
and
disputed
with
his
own
reason
,
it
will
come
to
passe
that
hee
will
speak
reverently
of
him
behind
his
back
,
whom
hee
much
gainsaid
before
his
face
.
Sundry
dehortations
out
of
Scripture
against
swearing
.
THeem
that
sinne
rebuke
openly
,
that
the
rest
may
feare
,
1
Tim.
5.20
.
Rebuke
not
an
Elder
,
but
exhort
him
as
a
Father
,
and
the
younger
men
as
brethren
,
1
Tim.
5.1
.
Sweare
not
at
all
,
Matth.
5.34
.
Thou
shalt
not
forsweare
thy selfe
,
Matth.
5.33
.
Bless
and
curse
not
,
Rom.
12.14
.
He
that
heareth
cursing
,
and
bewrayeth
it
not
,
hateth
his
own
soul
,
Prov.
29.24
.
As
the
Swallow
and
Sparrow
by
flying
escape
,
so
the
curse
that
is
causlesse
,
shall
not
come
,
Prov.
26.2
.
How
shall
I
curse
where
the
Lord
hath
not
cursed
?
Numb
.
23.8
.
Thou
shalt
not
hate
thy
brother
in
thine
heart
:
thou
shalt
in
any
wise
rebuke
thy
neighbour
,
and
not
suffer
sin
upon
him
,
Levit.
19.17
.
FINIS
.