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J 
 
 THE 
 
 Immorality of Prophane 
 Swearing Demonftrated j 
 
 In a New METHOD: 
 
 AND 
 
 Without the Aid of Revelation. 
 
 Dedicated 
 
 To Modern Deists and Christians. 
 
 B Y 
 
 A Lover of his COUNTRY.' 
 
 LONDON: 
 
 Printed for M. Cooper, at the Globe in Pater- 
 No/fer-Row ; and Sold at the Pamphlet-Shops. 
 
 [ Price Four - Pence. ] 
 
THE 
 
 I MMO R A L I T Y 
 
 O F 
 
 Prophane Swearing 
 
 Demonftrated. 
 
 The dejign of the argument, 
 
 TH E intention of thefe pages, 
 is to fheWjthat Oaths in com- 
 mon converfation are immo- 
 
 ral. In this performance, no very 
 
 particular notice will be taken of thofe 
 idle excrefcences of language, which 
 regard Oaths, or expreffions in the 
 form of Oaths, made by any other be- 
 ing or thing belides a Supreme Being. 
 When thefe are confidered jormally^ 
 they are oaths which exprefs Idolatry : 
 becaufe, no being but God is the pro- 
 B per 
 
^ Prophane Swearing Immoral. 
 per obje6l of an appeal, that is to give 
 Jorce to an affirmation or denial. It is 
 therefore idolatrous to fwear by mj 
 Lady, by the Majs^ by the Heavens, by 
 my Stars, by George, or the like. Thefe 
 forms of expreffion are vain or impious ; 
 as they either can have 7io meaning, or 
 a bad one. If they have no meaning, 
 thofe who ufe them do abufe Speech^ 
 which was given to man, in order to 
 exprefs reafon^ truth, juft-fentiment ! 
 And if they have any meaning, they 
 are idolatrous, as they have the form 
 of an Oath. — With thefe I fhall have 
 no particular or diredt concern j be- 
 caufe, if the reafoning will but con- 
 vince of the true nature and folemnity 
 of an Oath, I am opinion, men will 
 ^be prevailed upon to purge their lan- 
 guage from all filth, froth, and vani- 
 ty. But if it does not convince of the 
 folemnity of an Oath, and the unfit- 
 nefs of its being taken in common 
 convcrfation, I defpair of any remedy 
 
 from 
 
Prophane Swearing hnmoral. ^ 
 from it, in the cafe of petty ^ trijiing^ 
 baje forms of fwearing. 
 
 Brevity is ftudied in the argument, 
 for the fake of its being the more 
 fpread in Society 3 or, the more uni- 
 verfally read : for there are fuppofed to 
 be but few common fwearers, who 
 will take much pains for their own 
 conviction . 
 
 It has nothing q{ party m it; and 
 fo may be read without difguft, by any 
 fort of men, who chufe to examine 
 it. 
 
 I would aifo obferve, as to the pro- 
 fecution of the argument, that thofe 
 truths which are generally known and 
 acknowledged, are laid down 2.^ Jirjl 
 principles, without referring to hifto- 
 rical teftimony : It being fuppofed, that 
 no man of fenfe would require fuch 
 teftimony in fupport of this alTertion, 
 7iamely^ that men in Spain or in France^ 
 have appetites and paffions limilar to 
 men in Great -Britain, 
 
 B 2 In 
 
4 Profane Swearing Immoral. 
 
 Jn a word, the argument is con- 
 duced by a train of dependent propo- 
 fitions i fupported and explained with- 
 out any rophiftry,or intention to deceive- 
 And may be confidered as giving the 
 reafon of the Statute-law^ enaded this 
 ^ Sejjion of Parliament^ againft prophane 
 Swearing. 
 
 T^he method in which the argu^ 
 ment lies^ is^ as follow, 
 
 J' U M A N Society cannot fubfift 
 without laws. 
 
 Civil laws mud have refpect to men's 
 words J as well as aBions, 
 
 Laws cannot operate without a pro- 
 per executive power. 
 
 The executive-power mufl have a 
 method of procefs that will fecure its 
 authority j and that is, by Oath. 
 
 The true nature and defign of an 
 Oath. 
 
 Not to be taken, but in fuch cir- 
 cumftances as will afcertain the folem- 
 nity of it. The 
 
Propbane Swearing Immoral. 5 
 
 The r^afon of this, is, its giving the 
 zitmoft energy to human laws. 
 
 Oaths cannot be lawful, but when 
 legally demanded \ or, when fome fpe- 
 cial and important Service to others is 
 intended by them. 
 
 Prophane Oaths deftroy the proprie- 
 ty of Speech \ efpecially, as they con- 
 vey very dilhonourable notions of 
 God ! 
 
 They can add no weight to a man*s 
 authority, or influence. 
 
 Prophane Swearing is an impeach- 
 ment of a man's honejiy. 
 
 In proportion to the quantity of it, 
 in any Country, may be eftimated the 
 irregularity of the human pajfiojis m 
 that Country. 
 
 Prophane Oaths are direB immora- 
 lities, as they do manifeft injury to 
 others. 
 
 No provocation! csin therefore jufti- 
 fy Prophane Swearing. 
 
 Human 
 
d Prophane Swear mg Immoral, 
 
 Human Society cannot fuhfijl with^ 
 out laws, 
 
 U M A N Society cannot fubfift, 
 nor its welfare be fecured with- 
 out law, order ^ government . — for, from 
 mens paffions becoming turbulent and 
 outragious, diforderand confufion would 
 foon take place, were it not for refirain- 
 mg laws, with their fandions and penal-, 
 ties. And hence it has been, that 
 thofe who have (liewn a reverence of 
 law, as framed and ena<!ted for public 
 order, and utility, have been juftly 
 efteemed good members of civil Society ; 
 and have deferycd the protection and 
 approbation of Government. 
 
 Civil laws mii/l have refpeB to 
 mens words , as well as anions. 
 
 As civil laws have refpedt to the 
 fafjions of men, and are defigned to 
 curb and reftrain them ; fo they muft 
 take cognizance of the maniier in 
 '7;hich the paffions exprcfs themfelves. 
 
 But 
 
Frophane Swearing Immoral. y 
 
 But 'ivords^oY human fpeech is one way, 
 and ufaally xhtjirjl way, of expreffing 
 the paffions j and by which men may in 
 reaHty, provoke and iyijure one another, 
 as by their adlions : therefore it is that 
 civil laws have took cognizance of 
 mens ivords. 
 
 Laws cannot operate ivithout a 
 proper executive power. 
 
 Government fuppofeth order ; what 
 therefore hath been found necelTary to 
 preferve civil order, muft be efleemed 
 facred among men. But the execu- 
 iion of law, is as neceflary as the 
 law itfelf ; becaufe without it, law has 
 no manner of force or efficacy. There 
 muft then be certain perfons appointed 
 by the Legillative, or regal power to 
 put in execution fuch laws as are enac- 
 ted ; which cannot be the Province of 
 every man, or of any but of thofe who 
 are thus appointed ; becaufe this would 
 introduce the utmoil: confufion. 
 
 n^e 
 
8 Trophane Swearing LtimoraL 
 
 The executive power mufl have a 
 method of procefs, that will feciire 
 its Authority ; and that is, by 
 Oath. 
 
 If certain maglflrates are appointed 
 to put the Laws in excution, they mufl 
 have fome rules of judicial procefs : 
 fuch, whereby they may examine into 
 any complaints or grievances ; in order 
 that they may determine legally about 
 the demerit of the injurious -, and may 
 give Sentence accordingly. In doing 
 this, the reafon of the law that punifli- 
 eth, mufl appear; as well as the Au- 
 thority of the Magiftrate, who pro- 
 nounceth Sentence. 
 
 But inafmuch as Magijiracy, has not 
 been qualified to look into the hearts 
 of men -, Civil Laws have generally 
 provided, as a remedy of this imperfec- 
 tion, that appeals fliould be made by 
 the Witnefs, in giving judicial tefli- 
 mony, to a fupreme, invincible being. 
 And have determined the flrength of 
 
 evidence 
 
Prophane Swearing Immoral. 9 
 evidence to lie in fuch appeals. This* 
 i apprehend, gives us the proper origin 
 and foundation of Oaths. 
 
 ^he true nature and de/ig?t of an 
 Oath. 
 
 An Oath is a judicial thing ; de- 
 (igned for the ufe and fervice of civil 
 Society, in determinations about life or 
 property, in any difputable cafe, or 
 when the lav^s of one's Country demand 
 it. Or elfe, in giving Security to the 
 State J or civil Magijirate of our feal- 
 ty and obedience. — And it is a folemn 
 appeal to God^ as a competent judge of 
 the Sincerity of him who fweareth ; 
 and fuppofeth the Being he fweareth 
 by, to be the avenger of falfehood. So 
 that an Oath gives a religious aid to 
 human laws and good government. 
 
 Jn 
 
10 Propham Siveariiig Immordt. 
 
 An Oath is not to be taken^ but in 
 fuch circumjiafices as pall afcer>- 
 tain the Solemnity of it. 
 
 In the adminiflration o^Oaths^TiW good 
 governments have fuppofed, that men 
 who fwear, do believe in the being they 
 fwear by j and have a fupreme reverenct 
 of that being j otherwife, it will have no 
 more energy than a bare affirmation or 
 denial. And moreover, fome particular 
 forms have ufually been prefcribed, that 
 have been thought moft fuital le to pre- 
 ferve the awful feleimiity of an Oatb, 
 as Britifh-Chriftians, kifs the Gofpels. 
 
 The reafon of this ^ isy its giving 
 the utrnoft energy to human laws. 
 
 An Oath is allowed, by the com- 
 mon confent of all ages and nations, to 
 be more than a bare affirmation or denial 
 of a thing. For tho' truth is Sacred 
 when exprefTed in the common forms 
 of Speech, yet there is an awfulnefs 
 and folemnity given to a declaration, 
 
 when 
 
Trophane Swcariftg Immoral. 1 1 
 when made in the form of a judicial 
 appeal to \\\q great God ! confidered as 
 the judge of the heart, and openly cal- 
 led upon to be the avenger of falfe- 
 hood. — An Oath is therefore a form 
 of Speech that is peculiarly religious and 
 facred : which peculiarity appears, from 
 its giving the utmofl energy and force 
 to human laws, in which others arc 
 concerned, and in fome particular and 
 very important fenfe. 
 
 Oaths cannot be lawful^ but when 
 legally demanded 3 or when fome 
 fpecial and important Service to 
 others is intended by them. 
 
 An Oath can never be fitly taken, 
 but when legally demanded, or when 
 tht good of others is to be ferved by it : 
 forafmuch as it would be to prophane 
 and dejlroy the religion or the facrednefs 
 of an Oath, tofwcar on any other occa- 
 fion. Men muft not fwear in common 
 converfation, becaufe there is nothing 
 more certain than that the doing fo 
 C z implies 
 
1 2 Profane Swearing Immoral. 
 implies a want of re'uerence of tk* be- 
 ings which met! fwear by. But a re- 
 verence oj God^ is the only univerfal 
 principle that can fecure the mind of 
 man from the force of temptation, in 
 every pofTible circumilance. Nothing 
 ihort of this can keep him honejl^ mo- 
 deft and patient ^ under every tempta- 
 tion or provocation. Bat inafmuch 
 as honeft)\ modefty and patience are 
 indifpenfably requilite to the peaccj 
 welfare, and good order of Society ; 
 whatever will abate or weaken that 
 principle on which thefe virtues fup- 
 port, mufl be vitious and impious. 
 Since therefore prophane fwearing 
 implies a want of reverence of God, 
 it muft be an unlawful, a wicked prac- 
 tice, in the fcnfe of all good govern- 
 ments, as well as in the reafon and na- 
 ture of the thing itfelf. 
 
 Prophane 
 
Prophane Swearing Immoral, 13 
 
 Prophane Oaths deftroy the propria 
 ety of fpeech: ejpecially^ as they 
 convey very dijhojiourable notions 
 of God, 
 
 There is a native fimplicity and pu- 
 rity of fpeech which fhould be preferv- 
 ed, and the dignity of human nature 
 demands it. Man is made for truth ; 
 and he fhould fhew that he is fo, by 
 the conftant veneration he has for it, in 
 his common converfation. He is to 
 conlider the claim that his fellow-crea- 
 tures all have to truth, whenever he 
 affirms or denies. So that he is not to 
 make his common converfation to re- 
 femble the language of a judicial- 
 court, where evidence is not to be allow- 
 ed valid, but upon cath. This is ma- 
 nifeflly to pervert thedefign of Speech, 
 and to deftroy its purity and fimplicity ; 
 and furely has the idfnoft impropriety 
 in it. 
 
 Befides, prophane Oaths ordinarily 
 fupply the want of fenfe-, and are de- 
 
 iigned 
 
14 Prophane Swearing Immoral, 
 
 iigned to give a grace to the moft hate- 
 ful fentiment. So that one might ask 
 the prophane fwcarer^ v^/hether he 
 would not be afliamed to publifli his 
 converfation from the prefs ? whether 
 he would not blufli at his own ftupi- 
 dity, and abhor himfelf for his own 
 impiety ? 
 
 What if a man Hiould frequently 
 intermix in his expreffions the name of 
 yohn Styles \ and fwear by this name 
 to every thing, or any thing he faid ?■ 
 would it not be natural to ask him, 
 what hi meafit ? why he called upon 
 yoh?i Styles fo often to be his witnefs ? 
 whether Jo/m was fuch a familiar ge~ 
 nius to him, as to be tlje pleafing wit- 
 nefs of ever idle, non-fen(ical, impure, 
 unjuil, and vile declaration ? what a 
 notion (bould we have of Johi Styles - 
 we fhould think him as filly and flupid 
 a being, j^s he who fwoj"e by him., 
 Juil fo it is with the prophane man 
 
 who fwears by his maker! Oaths 
 
 therefore dcftroy the propriety of 
 
 fpeech 
 
Prophane Sic earing hnmcrdl. 1 5 
 
 fpecch, when ufed in common con- 
 verfation, as they convey iinjuft and 
 Sfbonourable ideas of God 1 which is 
 contrary to the very defign of fpeech. 
 
 Prophane, fui-earing can add no 
 weight to a mans Authority^ or 
 Influence, 
 
 It is a very general miftake made 
 'among men, both by fea and land, 
 that prophane Oaths <3^^ to the Autho- 
 rity of him, who has the command 
 •over, or the diredlion of others. So 
 that fome have imagined oaths necefla- 
 ry in the command of Soldiers and Sat- 
 iors. But this is a very falfe opinion, 
 becaufe the perfons commanded are ufu- 
 ally 2i%free with their oaths,as thofe who 
 -command, Confequently, oaths can be 
 no marks of Authority ^ fince the Officer 
 thus puts his language upon a level 
 with the vilefl of the men under him. 
 The above imagination is therefore as 
 wild as that of a Carman^ or Drayman ^ 
 who will tell vou, that his horfes 
 
 would 
 
1 6 Prophane Sivearing ImmoraL 
 would not draw fo well, if he was not 
 
 to f wear at^ and damn them I And 
 
 indeed to fuppofe that Oaths and Curfes 
 are requifite to enforce authority over 
 mankind, has much the fame reafon 
 
 in it. So that if men are fo far de- 
 
 bafed, it muft be an irrational^ a bafe 
 compliance in any, to affront bis 
 maker ! to violate the laws of civil fo- 
 ciety ! in order, to give weight to his 
 own credit or authority among thofe, 
 who are to the lowed degree brutalize 
 ed. — Whereas, if Superiors would but 
 be honeft, and difcover truth in all 
 their words j every juft refentment 
 would be, at leaft, as emphatical in 
 the ears of the hardened flave, or 
 the greate ft drudge, only by the ^vigor 
 of the cadence, or pronunciation of 
 
 the voice. And I doubt not but that 
 
 there are fome inftances, both in the 
 army and fleet, where the Authority^ 
 is perhaps not lefs, but greater, though 
 Oaths are not in ufe to give force to 
 the command. — This evidently would 
 
 be 
 
ProplMtie Swearing Immoral. 1 7 
 be necefTary to Oaths having greater 
 weight in the mouth of an officer than 
 his affirmation, Gfr. namely ^ that none 
 of his co??imon or private men^ under 
 him, were allowed any imitation of 
 him ; for, whilft Oaths are common, 
 they cannot add the leafi weight to 
 authority. — Moreover, the fenfe of the 
 civil Laws, is, that prophane Oaths are 
 impieties, and not fit to give any force 
 to human authority j becaufe the Ma- 
 gijlrate is eft'eemed much more crimi- 
 nal than the common people, if he 
 fwears prophanely. Oaths therefore in 
 the fenfe of Law, do diminifl^, but can 
 add no weight to perfonai authority, 
 
 Propha-ne fwearing is an impeach- 
 ment of a man's honejiy. 
 
 No poffible reafon can be affigned 
 for the ufe of an Oath by any man, in 
 common converfation, if he knows 
 that he has a juft claim to credit with- 
 out it. But fwearing is an explicitc 
 acknowledgment, that his bare affirma- 
 D tion 
 
i8 Prophane Swearing Immoral, 
 tion or denial was thought by him in- 
 fufficient; he durft not venture the 
 force of his language without fwearing j 
 his affirmation or denial had loll its 
 claim to credit. This is the moft na- 
 tural interpretation of an Oath in com- 
 mon fpeech. But if the man's word is 
 not to be relied upon, an Oath will not 
 give him any more credit : On the con- 
 trary\ it muft greatly le[[en the reputa- 
 tion of his integrity j as it demonftrates 
 his i^ant of piety : for no man's honejiy 
 can be relied upon, who Ihews an open 
 irrccerence of his Maker ; — fo that a 
 want of piety, or fwearing prophanely, 
 is an impeachment of a man's honejiy. 
 And this argument will fupport itfelf 
 on the reafon of the thing j for if a 
 man fhouldjplead that he has an abhor- 
 rence of doing any wrong, in his de:d- 
 ings, to any man j yet, if he himfelf 
 was continually cheati?ig the King of 
 his Cuftoms^ he would forfeit his claim 
 to the cbaradter of an honeft man : 
 much more is *he unworthy the cha^ 
 
 raHer^ 
 
Propbane Swearing Immoral. 19 
 
 raBer^ who renders not what is due to 
 his Maker. It follows, by a parity of 
 reafon, that a man, whofe confcience 
 will fufFer him to take unlawful free- 
 doms with that being, whom he owns 
 as his creator ; will have nothing, as a 
 principle, that can hinder his making 
 very free with the rights and claims of 
 his fellow-creatures ; /". e. when lie 
 can do it without obfervancc, and 
 with fecurity to his reputation. This is 
 but to conclude from the greater to the 
 lefs ; which is allowed to be good rea- 
 foningin all kinds of moral argument. — 
 And before any man pretends to claim 
 the charadler of an honeft man, though 
 he fwears prophanely ; let him acquit 
 himfelf of all unjuft freedoms with men , 
 
 mfpeech as well as anions, Is there 
 
 not too much truth in the obfervation, 
 that he who fwears prophanely^ will lie 
 alfo ? And a liar cannot polBbly be an 
 honeft man. 
 
 D 2 In 
 
20 Frojane S^wearing Immoral, 
 
 In proportion, then, to the quan- 
 tity of prophane fwearingy. in any 
 Country, may be ejiimated the ir^ 
 regularity oj the human paffions in 
 that Country, 
 
 From the premifcs, Oaths are prov- 
 ed to be unlawful and impious, when 
 ufed in common converfation. They 
 mufl then be expreflive of irregula^ 
 rity in the human paffions : becaule 
 Speech is the index of the heart, or 
 mind of man. If therefore there be 
 an irregularity in Speech, the heart 
 the feat of the paflions muft be irre- 
 gular. Oaths therefore, in ordinary 
 difcourfe, will difcover either the 
 pride^ the vanity, the anger and 
 rage^ or the fury of fome other paf- 
 fion. And what can be thought 
 of the man who makes God his 
 equal, his familiar, by bringing him 
 in as a witnefs to his lufi, his anger ^ 
 his folly ? when if he had any juft no- 
 tions of God, he would be convinced, 
 
 that 
 
Prophane Swearing Immoral. 21 
 that he abhors and will punifh him for 
 all thofe vik things he calls upon him 
 to witnefs. And this ignorance of 
 God, will imply an ignorance of him- 
 felf ; and be an undeniable evidence of 
 his negled: of his own Spirit: and 
 confequently, of the irregularity of 
 his paflions. It will therefore follow, 
 by a fair dedadion, that the quantity of 
 moral evil of one^kind or another, or the 
 quantity of irregularity in the human 
 paffions, may be eftimated by the 
 quantity of prophane fwearing in any 
 country ; for tho' every man who pro- 
 phanely fwears, is not equally vitious, 
 or univerfally fo ; yet the irregularity. 
 of his paflions, in fome fort, will bear a 
 proportion. 
 
 Prophane Oaths are direSl Immo- 
 ralities, as they do manife/i In^ 
 
 jury to others. 
 
 He who fwears in common con- 
 verfation, breaks the peace of our Sove- 
 reign Lord the King 5 by difturbing the 
 
 qttiet 
 
22 Propha?2e Swearing Immoral, 
 quiet, and by rufBing the Spirits of his 
 Fellow- Subje(fts J even of all fuch, 
 who have a reverence of God'$ 
 Name, and dare 7iot take it in vain. 
 But no man, how^ever exalted his 
 ilation, has a right to rob another of 
 his peace and quiet, any more than he 
 has a right to invade his Property of 
 any other kind. It will not be of 
 any avail, that the prophane Swearer 
 fliould plead, that he delivers his Oaths 
 
 without the leaft uneafy emotion. 
 
 And that he has no intention to break 
 the peace, or do hurt to any -, for it is 
 certain, that he is guilty y ay, and 
 
 will be fo, as long as there are Men 
 found in Society, who are rational, 
 who follow Nature, who are model!:, 
 who have good Senfe, or who under- 
 iiand the firfi relation they have to- 
 
 God. The prophane Swearer will 
 
 therefore be chargeable with vile^ im» 
 moral Conduct, as he wantonly com- 
 mits an outrage on the peace of his 
 Neighbour ; iilling his Mind with 
 
 Iiorror ? 
 
Prof^ane Swearing ImmiyraL 2 3 
 horror ! throwing him into a tremor \ 
 And this the modeft, pious Perfon can- 
 not any ways help, whilft he retains a 
 reverence of his Maker. It will 
 therefore be neceflary, that the pra^ 
 pbane Swearer be firft well aflured, 
 that no one, in his hearing, will be of- 
 fended at him, before he ventures to 
 pour out his Oaths. ■ If he does 
 
 not take this Care, he is guilty ot 
 breaking the peace of his Sovereign, by 
 an alTault committed upon the minds 
 and bodily conftitution of others* 
 Let any one, who underflands human 
 nature, confider how the animal frame 
 may be, and frequently is imprelTed by 
 any thing that prefents the mind with 
 an horrible Idea ! and he muft confefs 
 that this will be the effedt of fwearing 
 prophanely, upon great numbers j— — • 
 confequently, it is a diredt Immorality 
 in any to fwear prophanely. 
 
 M 
 
24 profhane Stvearing ImmoraL 
 
 No provocation can therefore vin- 
 dicate or jtiftify prophane Swearr 
 ing. 
 
 If an Oath be ufed in converfatlon 
 to give Jpirit and vigor to a refent- 
 ment, it is impious and immoral ; be- 
 caufe it will then imply fury and ven- 
 geance : But in the fenfe of all good 
 Governments, no man is to be his own 
 cvenger,' He muft make his Com- 
 plaints known, if injur'd, by an ap- 
 peal to the Laws of his Country. And 
 if the provocations are fuch, that thofc 
 Laws do not take cognizance of them, 
 he muft break their force, by fi ncerely 
 alking his Maker to forgive the ofFen* 
 der. And upon this foundation only 
 can his appeal lie to the God of Hea- 
 ven ! who will avenge the Injuries done 
 him upon the obftinate offender. But, 
 by no means, muft any man dare to 
 appeal to God, to dired his Vengeance, 
 even on his enemy 5 fince all Men 
 were defign'd for happinefs as well as 
 
 himfelf : 
 
( 25 ) 
 
 himfelf : and therefore no Oath muft 
 ever be uled, in common converfa- 
 tion, upon any provocation, to give 
 Vigor and Force to human Refentment 
 of any injury that is done us. This is 
 the voice of Reafon j this is the voice 
 of the God of Nature. So that a Re- 
 fcrmatioji of this Vice, of prophane 
 fwearino;, will contribute much to the 
 honour and profperity of Britons, 
 
 Thus have I demonftrated the 
 Immorality of prophane Oaths 5 
 and have done it, in a Manner 
 and Method, which, it is hoped, 
 cannot offend the Tafte of the 
 mod delicate : and yet the unpo- 
 hte, the religious, may have the 
 fatisfadion of feeing their Con- 
 dud: vindicated, without .any ar- 
 tillery borrowed from Revelation. 
 
 FINIS. 
 
6:<i^