A Christian exhortation unto customable swearers What a right & lawful oath is: when/ and before whom/ it ought to be. Item. The manner of saying grace/ or giving thanks unto God. Who so ever heareth God's word/ believe it/ and do thereafter shall be saved. Unto the reader. GRace and increase of knowledge from God the father/ through hour Lord jesus Christ/ be with the christian reader/ and with all other 〈◊〉 ●untremen that love the Lord vn●aynedlye. In the lords byneyarde/ (dear friend) I see men in this age busily occupied to root owte ●●wedes of inveterate vices and old can●●ed customs. Some hath preached against superstitions. Some hath written against purgatory and Pardons. Some hath inveighed against Pylgrimage● & sects. Some hath beaten down Monasteries and Shrines/ Idols & their altars▪ Some seeketh yet to this day to destroys popish decrees/ to abolish vain Ceremonies/ to restore necessary rites/ and to bring again all things to Cristes' first inst●●●cion. All these things are Godly/ I deny it not/ and men virtuously exercised in so doing. But these for the more part hath pertained/ and yet still doth par●eyne/ to the monstrous kingdom of Antecrist or disguised church of hypocrites. Which hath evermore had a great show or glittering pretence of godliness/ though they have (after S. Paul) denied the power thereof. But the abominable custom of swearing or daily blaspheming of the blessed name of god (which is of the de●ylles kingdom right out/ without any colours to the contrary) hath very few or none rebuked/ specially in their writings. Wherefore I have conceived it a thing most necessary to setforth somewhat concerning the rebuke thereof/ to put me● in remembrance of themselves/ least they should through custom forget God. So hath this execrable abusion increased among the people/ that rather it hath been counted a virtue than a vice/ ●●●ynge the open door unto damnation. yea so deeply hath this pestilent poison infected the wits of men/ that nothing seemeth pleasant unto them/ fresh/ or worthy to be laughed at/ unless it be joined with the blasphemy of gods holy name. The tale shall lack his dew circumstance/ unless it be mired with oaths. As with blood/ wounds/ death/ and sides/ with cursings and bannynge/ as pox/ pestil●ce/ foul evil/ shame/ vengeance/ & myfchef/ to bad to be uttered among the devils in hell. Oh merciful God/ how can they think themselves worthy of the name of cristianes/ using such devyllishnes? how can they hope to be saved in Crist/ uttering out of all christian order such owtragio●s blasphemy? much more godly should the cristyan be/ than either jew or pagan/ yet is he a thousand times worse in his conversation and life. Among all vices whereunto the corrupt nature of hour nation is given (for the more part) is blasphemy & whoredom/ though the first of them be dyrectelye against the thread commandment of God in the first table/ and the other against the thread in the second table (which is the seventh in numbered) yet are they in daily custom/ God not feared/ nor yet their danger considered. And why? They that should be the salt of the earth/ are become unsaverye/ and where as they ought to give us the light of good living/ they offer us darkness. Neither is the corruption of execrable swearing taken from us by the seasonable doctrine of hour prelate's/ & priests/ nor yet by their shining examples away left us to forsake stinking whoredom. Rather do they show us a plain path unto them both. For no where shall you find more oaths/ nor of more diverse kinds/ than in bishops houses. And as for common whores/ you shall have so many/ not far from some of their houses/ as are able to serve the filthy flock of an whole country. There eyes are so spiritual/ that they can not see the● blots. These saviours can they not smell though they go by them every day. So small fear have they to God/ and so little good will bear they/ ●o the honourable state of matrimony. But if a poor man beginneth to favour the verity of the lord/ they cane smell him out though he be xl mile of. But with these things will they not meadle. And why? they are both necessary for a common wealth. By good handsome swearing men appear valiant/ and no faint hearted cowerdes. The stews are permitted/ as an wholesome politic ordinance/ to avoided a greater inconvenience. For else (say they) honest men's wives should not live in rest. Oh beastly belie god's/ may you by your politic ordinances (contrary saint Paul's doctrine) s●ffer an evil thing that good may come thereof? Faithful wife's will continued in their honest/ when you/ and all whorehunters shall go to the devil. It giveth rather an occasion to wife's/ and maidens to be nowght. For when the wife is disposed to be an whore/ she knoweth where to be received. Many a maid likewise/ when a wanton fellow hath gotten upehure bealye she must straight way to the stews. If hure master or masters see any wanton towch with huret and than (as it becometh them) tell hure of it/ she set the less by them/ and all because of the stews. And it is a common saying/ ware there no receiver there should be no thief. So were there no stews/ there should not so many honest men's daughters run away from their fathers and play the whores as doth. Oh ●●testable hypocrites/ what honest man can think the breaking of god's commandements to further a Christian land? why are princes/ magistrates/ & judges/ put in authority but only to see them observed? why are you made bishops/ but only to persuade them to the same? Never bring you an owtragious blasphemer/ nor a common aduowtere● to open shame before the world/ at Paul's cross/ though there be never so many. Never labour you to the king and his counsel for a reformation to be had of these most execrable vices/ though you know them to be most hurtful/ to a Christian common wealth. you can wy●he at such grievous evils/ & suffer them to be taken as no sins. It was not without a cause that Christ called you a blasphemous/ & an adulterous generation. It is not for nowght/ that the scripture giveth you so many odious names. As strangers/ beasts/ adversaries/ dreamers/ colubers/ belyals'/ doom dogs/ ra●onynge wolves/ serpent's/ le ●athans/ bastards/ traitors/ destroyer's/ thieves/ idols/ men of sin/ sons of perdition/ unshamefast liars/ wicked doers/ enemies to the truth unclean fowls/ devils incarnate blind leaders of the blind/ hypocrites/ high ●●linges/ false prophets/ ill sede/ with an. C. more. you will make gods commandements of no effect/ to avoided greater inconvenience. Oh detestable enemies to the truth/ what inconvenience can be greater/ than to neglect the laws of god doth he not threaten to them that break his commandements all thes fearful plagues? As dearth/ barrenness/ scarceness/ need/ hunger/ thirst/ ●o●ertie/ penury/ the plagues and sicknesses of Egypte/ pestilence/ pox/ botch/ fevers/ colic/ heat/ em●odes/ scalle/ mange/ meselles/ madness/ loss of goods/ winds/ blasts/ waters wythering/ wasting/ burning/ drought/ rain oppression/ robbery/ thieves/ rape/ ill fortune/ captivity/ e●ile/ wretchedness/ subjection/ danger/ prison/ sickness/ stripes/ shame/ cowardness/ blindness/ error/ dazing of heart/ desperation/ thou aht/ unquietness/ toil/ bondage/ war/ fire/ sword/ battle/ fear/ tremeling/ sorowgh/ schorte ● life/ & sudden death both of body & soul. And all this you weigh not at all. you are so unmarcyfull/ that you care not to see them drop headelinges in to hell. So that you have the flees/ you pass not what become neither of body nor soul. Well is that people/ whom God hath delivered from such unpitefull g●ydes. Therefore we poor wretches/ ought to give most hearty thanks unto the lord/ (seeing the salt is become so unsavoury) which hath geu●e us such a prince/ such a faithful josyas/ & godly minister/ that hath restored again the pure word of God/ & hath granted us all free passage unto it/ wherein we may learn to a glorified these vices/ with all other. This word of God/ is the mother pearl/ that we ought with all diligens to seek/ the pap that we ought to suck/ and the table that we should eat upon. From thence should we fetch the sustenance of health/ the bread of life/ the wy●e of gladness/ the refresshing waters/ the feeding of the spirit/ the light of the soul/ yea it is the very touch stone that trieth all things. And this afore time/ was hidden from us/ by the fry of the the serpent/ the satellytes of antichrist/ the sorcerers of Egypte/ with their ministers. give thanks therefore yet once again unto God● which hath in these latter days so marcyfullye visited us from above/ and hath set hour feet in the pathways of his peace. So be it. A Christian exhortation IN one natural being hath the lord from the beginning constitute all men to this end/ that they should naturally love/ help▪/ and comfort one another. And to the performance of that his pleasure/ added he this natural law/ that they should consider within them selves what they would have done to there own bodies/ children/ goods/ or cattle/ and upon that ground to conceive a rule how to use all o●her particular personnes. A necessary doctrine of love. If they would not that men should oppress them/ ill report them/ shame them before the world/ hire their houses over their heads/ cell them ill wares/ beguile them by false weight & measure/ with such like/ that they should in any wise beware/ least they do the same unto the. This natural law was unto Adam/ Seth/ Enoch/ Noe/ Abraham/ Moses/ and other godly men/ a grounded precept of living/ whom they evermore followed in their outward occupyings. Examples of the holy fathers. Another sort their ware which minded nothing less/ and they contrary wise/ for want of that rule/ fell in to all manner of abominable sins. contemners of these holy fathers. As Ca●● in to the unnatural murder of his brother. Gen. 4. The giants in to filthy desires of the flesh. Gen. 9 10. Nimroth in to cruel oppression and tyranny. Cham in to a scornful disdain of his father. Ishmael into a stubborn wickedness against all men. Esau into a mortal hate of jacob his brother. And such like. So that daily more and more for decay of that law (which god had inwardly written in the hearts of men) great mischiefs increased. Osee. 4 And as Oseas the prophet complaineth/ there was no faithfulness/ no brotherly love/ no truth among men/ but bitterness/ dying/ manslawghter/ theft/ and advowterye hath gotten the overhand. What so loved that contempt In there daily occupying was much falsehood used/ and that was thought well won good/ that was gotten by deceit. very seldom in their bargains ware promises performed/ and more seldom a great deal/ was faithful honest regarded. In process of time therefore/ were very few or none believed/ unless they took God to witness that their matter was true/ where upon first of all came up the swearing of oaths among men to confirm their sayings with. An oath is no ill matter/ godly used and done in love/ though the f●eshe from the beginning hath abused it. What is an oath & to what end it serveth. For what is there in the world be it never so clean and good/ but men's corrupt nature doth most abhominablye defile. Psal. 13. An oath is away or mean whereby Exo. 22. controversies are ended/ and promises Heb. 6 performed/ by the calling upon the name of God. For it is written in the law/ if a man deliver unto his neighbour/ ox/ ass/ or sheep/ to pasture/ and it die/ or be hurt/ or driven away (no man saying it) than shall an oath of the lord go between them/ and he shall swear whether he hath put any hand to the taking away of his neighbours good or not/ and the owner of the good shall receive the oath/ & if he/ by the oath that he hath taken saith/ that he hath put no hand to it/ than shall he not make it good etc. And this must be done before the gods/ that is to say before the judges or magistrates. judges are called gods in scripture. Here is the controversy ended between neighbour and neighbour/ through an oath. It is also a mean whereby promises are performed. Gen. 21. As we find in Genesis the .21. chapter/ the words of Abimelech unto Abraham/ that he should neither hurt him/ nor his posterity/ unto whom Abraham said/ I will swear. And the text sayeth/ that they swore both. And Abraham did not only swear/ but also performed it indeed. This is called a right or lawful oath/ and none else. A lawful oath. This oath is a certain kind of religion/ wherewith god is not only honoured/ but also/ well contented and pleased. This is a sure anchor/ whereunto judges may lawfully stick/ when their wits can go no further. For who knoweth what is in man/ but God only? This right and lawful oath was commanded of god for the comfort/ help/ and secoure of our neighbour. And it is called the oath of the lord/ not only because he commanded it/ but also when he made his mighty promise unto Abraham he swear himself/ to cause him to believe it/ not to be impossible/ at the time appointed. Gen. 22. When a matter is in strife before a judge/ necessary it is to swear/ if i● be reared/ to bring it to a conclusion. Magistrates may on lie require it. And in like case is it with demandinge of an oath/ as with striking with the sword. Lawful is it not for every private person at his own lust to slay. Deut. 24. But to the magistrates/ when they see just cause/ it is not only lawful/ but also an office of duty belonging unto them under pain of gods high displeasure. A just comparison. Hely was punished of God/ for not correcting his children/ & so was king 1. Reg. 4. &. 15. Saul for sparing the people of a Malech. Luc. 22. The princes of regions have the sword given them by god's authority/ not to revenge there own private quarrel/ but the just. Levit. 19 quarrel of God and his people. For the common wealth only. In like condition is it with swearing. Deut. 6. If the cause be not there's but their neighbours/ they may lawfully receive an oath/ and the other required/ may likewise swear in trial of the truth and not sin. Who sweareth a right. yet ought it non otherwise to be done than in the name and fere of the lord/ least we should ascribe the verity to enye other than to him. And they justly swear by his name & without reprove/ which minding neither fraud nor deceit/ witnesseth only the truth/ which seeketh no percyalite/ but the right/ not themselves/ but the glory of god/ the profit of their neighbour/ and the common wealth of god's people. When anothe is lawful. Lawful it is also for the magistrates/ when they put enye man in office/ to take an oath of him/ that he shall be true/ diligent/ and faithful therein/ as jacob/ for the commodity and profit of his posterity/ took an oath of Laban the idolater. Likewise judas Machabe●s/ of the Romans/ for the same purpose. And this is because there hath been/ & yet are daily found so many unfeythful. An oath of allegiance. Of their subjects and commons may princes demand an oath of allegiance/ for the safeguard of their lands & people. And that should not need/ ware there no false traitors abroad. yet is it dyscretlye to be considered in all such public oaths/ whether they have the three aforenamed things or not. To swear to do ill/ as to slay/ to ravish/ or to rob/ is damnable without fail/ and to perform such an oath/ or to do those wickednesses in deed is a double damnation/ both to him that so sweareth/ & also to the judge that causeth him to swear. A damnable oath. Such a one was the cursed oath/ that king Herode made/ unto the daughter of Herodyas his harlot/ for the head of holy john baptist/ whom christ calleth a vylye fox for his crafty conveyance. Mar. 6. A colour was this oath/ of his cruel tyranny/ and a cloak to his most spiteful murder. Luc. 13. For through that means was john done unto death. Neither was an oath ordained (after the mind of saint Austen) to bind to the performance of manslawghter/ robbery/ idolatry/ or other sins. Ad severum nuleu●anum. Rather had David break his oath/ then to fulfil it with blood shedding. A saying there is among men/ that the word/ promise or oath/ of a king should stand. A kings word ought to stand. We grant the same/ in case it be true/ lawful/ and expedient. else were it much better/ to be broken than kept. Better were a king to eat his word an. C. times/ or to call it home again/ than ones to be dampened for the performance of it/ if it be wicked. For a king or ruler is not ordained to do his own lust/ but to judge according to right and equity. Psal. 2 As open is hell for him/ as for a poor mane/ if he rule not his people godly. David broke his oath David made a solemn oath/ to slay Nabal/ & to destroy all that pertained unto him/ but he never did perform that oath/ and yet he was a king. He put up his sword again (saith Bede) & never repented him of any fault done. Home. 45. Oaths are to be observed/ when their end is nor evil/ nor un o●the hindrance of souls health. In sinonimis 11. 2 In wicked promises (saith Is●dorus) let faithfulness have no place. Filthy vows ought to be broken In a filthy vow/ change thy decreed purpose. Do not the thing in effect/ that thou hast without consideration sworn unto. For the promise is evermore wicked/ that can not be performed without sin. Therefore if the judges or rulers should enforce the inferior subjects to swear to that thing that ware against souls health or god's honour as to w●rchipe an idol or to an innocentes undoing/ they ought rather to die/ than to obey it. 2. Mach. 6 &. 7. As did for an example the discrete man/ and honourable father Eleazarus/ with the vij faithful brethren & their mother in the Maccabees. For much better is it in such case to obey God than man/ as witnesseth Peter & the other apostles. Act. 5. Neither ought a judge by the law Levit. 19 / to compel a man to swear against himself Prou. 30 / least he enforce him wickedly to sin in for swearing himself/ and so to despair of the mercy of God. But when he taketh an oath of a poor simple soul/ or of a crafty subtle fellow/ he owte to consider all circumstances re●syte. And all such as swear oaths/ aught likewise to be circumspect and aware. And to see always that this cla●se be added unto them. If my lord God will or if I have no lawful imped●●●● to the contrary. This must be added/ if god will Rom. 1. And than shall we make o●r promises perfyght. If I should chance to appoint with the magistrates to come before them at ●●che an hour/ and in the mean time be letted by terrible sickness/ I should thus break no just promise made with thee/ if I come not. August. de sermone d●● in monte. Neither should I break convenaunte (as saith saint Austen) If I promised a payment at a day/ & were ●●bed of my money by the way/ comy●●e thither ward. With such other lyke● Never am I for sworn nor unjust of my promise/ so long as my heart mindeth no deceit. God holdeth necessity excused. Many other such doubts and perplex cases there be/ but thes I supposse for this time sufficient. By thes may all other be perceived & christianly ordered. Thus do we not deny/ all manner of swearing/ though we would non oaths to be used between neighbour & neighbour/ nor yet in hour private communications and daily businesses. As hereafter we shall declare more at large. I would have written much more of this right and lawful oath/ which is commanded of God for the wealth and health of men/ if other Christian learned men had not written sufficiently thereof afore. Again for so much as the matter of itself belongeth rather unto the office of rulers and judges/ then to such private persons as I here write unto yet let both the judges/ and 〈◊〉 subjects/ mar●● & observe thes lessons following. First a judge/ ought never to demand/ or require an oath of enye man/ withca ●●e great heaviness of conscience/ for 〈◊〉 at the party reared to swear/ should for swear himself. When a iu●●ge may require all oath. Such love and pity ought there to be in judges/ that the loss of their neighbours soul/ should be esteemed equal with the detriment of their own souls. judges ought to be pitiful. Therefore before they bring them unto an oath/ they owte to seek all ways & means how to try the truth without an oath/ & not immediately and in all the haste to cause them to swear. secondly. The judge may demand an oath/ and the inferior subject likewise swear/ when it is either to the glory of god/ the profit of our neighbour/ or for the common wealth. Thirdly/ though men be fully persuaded to have lawful and just occasions to swear/ as for the glory of god the profit of hour neighbour/ and the common wealth/ yet may they not be i●dges in their own causes/ nor take aught here in hand/ by their own authority/ but let the ma●ter come before their judges for no law suffereth the here to do after thine own pleasure/ & what thou thlnkest best. Mat. v. No man may be his own judge. After this sort did Christe● judges use themselves in requiring of an oath/ and likewise faithful subjects with a glad heart in rendering their oath demanded of them. If thou be capcio●s thou wilt peraventure find cavillation of contrariety in the scripture? And say/ that Moses' here seemeth to speak contrary unto that Christ hath spoken in Matthew/ the .v. Chap. Mat. 5. Because it is said here/ if any man giveth to keep/ ass/ ox/ or sheep etc. than the oath of the Lord shall go between them/ and there thou shalt in no case swear. this was first the error of the Manacheis/ whose followers are now the anabaptists. The error of the anabaptists. And all this cometh because they understand not the sentence of Christ in the .v. of Matthew. This word/ jurare/ hath an other manner of signification/ than they do perceive/ and is otherwise taken in the said .v. of Matthew/ than they do teach. for this is to be believed of all men/ that God the father commanded nothing that should be prejudicial or contrary his son/ nor yet that the son tawght any thing contrary his father. The agreement of Christ and Moses. therefore there is a swearing which is lawful approved and commanded of God/ of the which we have made mention before/ called in latin ius●urandum. There is also a swearing which is not lawful discommended/ and clearly forbyden of Christ/ which What a te●erous he is. is called/ deiurium/ that is temerously to swear in hour private communication / be it true or false. And when Christ saith/ thou shalt not swear at all/ he meaneth nothing less/ than by it/ to destroy all manner of lawful swearing before a judge/ but that we should never in our private communication swear. and as all manner of oaths were not disallowed of Christ/ no more ware all oaths allowed of God the father/ but such only as had either the glory of God/ the profit of hour neighbour/ or the common wealth upon their sides. And that this is the very meaning of Christ's words/ we shall well perceive/ by the weing of the text. you have hard saith christ/ how it was said to them of the old tymene deteres/ Where as hour translation hath/ non periurabis/ thou shalt not for swear. How periurare is taken in the .5. of Matth. And not all without cause/ for as periurare can never be taken in a good sense/ so is it not alway taken for the transgressing or breaking of a lawful oath made before a judge. But often times it is taken for deierare/ which is to take God ●d witness/ to lie/ or to deceive. And periurate/ is likewise to abuse the name of God/ which is the truth and righteousness/ to lie/ and deceive. And what so ever he be/ that either require his neighbour to swear/ or swear lightly himself/ it is a sufficient prove/ that he is a pariure/ ill/ light/ and one that little regardeth God's truth. now when Christ saith/ it is said to them of the old time/ non periurabis/ thou shalt not forswear Exo. 20. you shall never find in the Hebrew nor in the Greketerte that word/ but so shall you find in Moses Thou shake not take the name of thy Lord Levit. 19 God temerously/ where as hour interpreter hath so. Thou shalt not take his name in vain. ●n another place also you have after this sort. Thou shalt not swear in my name to lie. Which the Greeks interpretat after this fashion. thou shalt not swear fal●y in my name And the Laziness hath/ non periurabis/ Thou shalt not forswear in my name. Here you may see how saint Jerome use this word/ to forswear/ for deterare/ which is to swear false. And not for the transgressing of a right & lawful oath It was forbidden to them of the old time/ (as you have partly hard) that they should in no case/ temerouslye take the name of God to record/ which is expounded in the said xix of levit. that they should not swear in his name to lie. The jews thought it no sin to swear truly whereout sprang this opinion among them/ that if they did take the name of God to wirnesse in the truth/ and that in their daily business between neighbour and neighbour) was no manner of sin. but in a false feigned matter they thought they ought in no case to swear/ nor yet compel any other man thereunto▪ And this is the thing that Christ speaketh here against/ and utterly reproveth. that is to say/ that neither in the troth nor otherwise/ they aught to take the name of God to record in their familiar and daily communication. but to speak so truly/ and to deal so faithfully one with another/ that if he said/ yea/ than his neighbour should believe him to say truth/ if he said/ nay/ likewise to believe it not to be truth. A Christian ought not to speak one thing & think another. Here you see well/ is no manner of mention made of a right and lawful oath. for Christ saith/ audistis/ ye have hard how it was said unto them of the old time/ non periurabis/ thou shalt not forswear Where is this spoken? even there whereas is nothing spoken at all/ of the transgressinge or breaking of a lawful oath made before a judge. as it shall appear● more plainly to him that will search the places. Therefore it is manifest that Christ spoke of such oaths/ whereby we bind ourselves temerously/ to do or perform any manner of thing. They of the old time were suffered to swear in the truth. It followeth in the terte/ I say unto you/ swear not at all, mark now of what swearing he speaketh/ even of such swearing as was (for their weakness sake) permitted unto them of the old time/ by the law. for as the jews were suffered by the law (for their weakness sake) to be divorced from their wives (giving them a testimonial in their hands) to avoid a further inconvenience/ that was lest when they were moved or angry with them/ they should either have poisoned or killed them. Deut. 6 So was it likewise permitted to them of the old time/ to swear (but not by all manner of creatures/ but only in the name of god) lest they dwelling among the heathen/ and accustoming their oaths/ should by continuance of time fall unto the filthy worshipping of their Idols/ forgetting him. Exod. 23. swear by his name (saith Moses') and see that you walk not after strange gods of the nations that you remain among. joshua. 23 S● that you neither make mention (saith joshua) nor yet swear by the names of their gods. Thus in the old time were they suffered to swear in an earnest just or weighty cause. We may not swear if the matter be never so true but now cometh Christ and saith/ that neither in a true matter/ be it never so great earnest and weighty/ we shall not of our own selves/ nor by our own authority and private power/ swear or promise any manner of thing. Where as yet no manner of mention is made of a demanded oath by public authority. And the words that follow make the matter more p●●yne. neither by heaven (saith Christ) for it is the throne of God/ neither by earth etc. Where read you that at any time the Hebrews did use to swear by any of these things? And contrariwise who now adays doth not for every trifle swear by them all. one promise a gift by Christ's Cross/ another by heaven/ the third by the earth. All this doth Christ clearly forbid/ and this is the sum of all his communication. And where as the anabaptists expound this to be spoken of perjury/ which is taken for the transgression or breaking of that oath/ which is made before a judge: they are greatly deceived. for there is no mention made/ neither of the place/ of the judicial seat/ nor yet of any magistrate or judge. he spoke therefore of the oaths/ which we use one with another in our familiar communication and language. And he that will search the aforesaid places of Exodi and Leuitici/ both in Hebrew Greek/ and Latin/ shall find it true that here is written. other reasons and arguments they have/ to take from the congregation/ this lawful oath/ which at an other time shall be answered unto. The Pharisee is also had blinded & corrupted this commandment. for like as to hate in the heart/ or cover another man's wife/ was no sin with them/ no more was it to think one thing in the heart and to speak another with the mouth. Although Moses said lie not: nor deceive any man his neighbour. Levit. 19 They did interpretate it but for good council/ and that it did bind no man/ under pain of damnation. so by that means were there none believed/ unless they took god to witness. when false/ sotel and crafty merchants once perceived that for taking of God's name to record/ they were believed/ whatsoever their cause was. To bring their matter to pass they little cared to forswear themselves. under that colour cloaked they all manner of dissimulation/ falsehood/ and ungodliness. so that the name of God (which ought to have been had in most reverence) was commonly than used/ for a covering of all their mischiefs. in so much the Prophet complained and said/ how they cowed say the Lord liveth/ yet did they swear to deceive. jerem. 5. Christ cometh/ and bringeth salt and light unto the commandements/ restoring them again to their own natural meaning/ and right understanding/ and as his father would have them kept/ of every Christian man. for as God is but one/ so hath his word or commandments but one right and true meaning/ how so ever we turmoil or handle them. God's word hath but one true meaning. And where as they had taught to hate in heart/ to cover another man's wife/ & to deceive his neighbour with a lie/ was not forbidden of God/ under pain of damnation but only the outward act. But Christ saith/ he that is angry with his brother/ is in danger of judgement. ●ur word ●nd heart/ ●ust be al●ne. He that seeth a woman and lusteth after. her/ shall taste the punishment that belongeth to a horemonger: he that thinketh one thing/ and speaketh another/ deceiveth his neighbour with a lie/ or promise/ shall have the punishment of a perjurer. therefore I say unto you/ that ye swear not at all/ but let your communication be/ yea/ yea/ nay/ nay. he saith twice yea/ and twice nay/ that is yea in heart/ and yea in mouth/ nay in heart and nay in mouth. And if men/ when that you mean truly will not believe you by your yea and nay/ let them take heed (saith basil) for they shall taste the pain that belongeth to the unbelievers. basil therefore it is both foolish and damnable/ when a man can not be believed by yea and nay/ without an oath/ because he would be believed to swear. Hierome The gospel (saith saint Jerome) permitteth no manner of private oath/ because the hole language of a Christian/ should be so faithful/ true and perfit/ that every sentence thereof should be able to stand for an oath. joh. 3 very unseminge is it to Christ's sworn soldier/ more to regard the darkness than the light. for the love that thou bearest to a worldly vanity (which thou oughtest not somuch to esteem) thou wilt take thy Lord God to witness. And so dost thou throw thyself into double danger/ offending also in an other commandment/ for so canst thou not do/ unless thou vainly covet. He that sweareth coveteth. And the law saith/ thou shalt not covet. Exod. 20 Psal. 6 Dost thou not covet when thou inforcest thyself to swear for a worldly thing? and for a vile creature takest God to witness? yes truly dost thou/ and for it forsakest thy master with judas. Psalm. 38 oh to overmuch vanice is all the world given. Besides that is said/ for this consideration doth Christ inhibit the all manner of private swearing/ because thou canst not do it/ without some dishonour to his heavenly father. mark the nature of thine oath/ when thou doth swear/ & thou shalt well perceive it. He that sweareth dishonoureth God. In tsy communication peraventure thou sayest/ by God it is true that I have said/ or by the Lord that made me it is so/ Here cowplest thou thy Lord God/ with thy wickedness/ and thy heavenly maker with thy sin/ without all reverence/ to shift the matter between them. Psalm. 9 see now how worshiply thou hast married him. Besides all this/ intaking god to witness/ thou makeste him judge of the thing to avenge it of the if it be false but in the least point: job. 34. &. 36 Thou braggest also after this sort/ by my faith I will perform/ that I have promised/ or by jesus Christ I will do this thing or that thing. markewel this short sentence of mine. God will not gyne power to any man to do or perform that thing which is not done after his word/ and here by an oath contrary god's commandment dost thou bind thyself/ to do that thing which is not in thy power to do/ neither hast thou God upon thy side to give the strength to do it/ because it is not done (although it were never so true) before a judge/ which God's word requireth. And so dost thou lose thy salvation/ and freedom in Christ. with his name sealest thou an obligation/ to do that thing/ whereby thou art defeated of all thine inheritance. Is this thinkest thou a pleasant thing unto him? All this set a part/ if it should chance that some worldly troth were not in thy words/ (besides conscience) thou shouldest utterly blemish the opinion of thy faith/ and to shame thy Lord jesus/ whom thou hast taken to witness with thee/ for thy truth and honest. 1. Tim. 6. In this also dost thou testify/ that thou believest him to be no righteous God/ nor yet a judge that will ones before all the world condemn thy subtle trade of falsehood and hypocrisy. Finally thou makest as though God were well contented with thy dissimulation/ and as though he had a great sport at the matter/ to see thy crafty conveyance and legerdemain in compassing thy Christian brother or neighbour to deceive him with an oath/ for whom Christ spared not to give his life/ and to bestow his most precious blood. Rom. 14 And thus where so ever thou becomest/ these four discommodites goth with the The holy name of God is dishonoured/ his Esaie. 51. Gospel of salvation is contemned 1. Cor. 1. his sweet promises are not believed/ nor yet his sharp threntninge feared. joh. 6 Psal. 13 Whereas thou art in place/ these ungentle fruits dost thou ministre and none other/ to do thy master the divide 〈◊〉 pleasure with. such a true servant art thou unto him/ that where as thou accompaniest/ Christ shall have but dishonour. Consequently when thou swearest upon the Bybel or Gospel containing the scriptures and words of God/ thou comparest the truth of thy matter/ to the truth of them/ and wouldest have it so allowed. than if thou be a liar/ thou heartily desirest him/ not to accomplish unto thy behove his promises of mercy therein contained. Deute. 28. But contrary unto it/ to bring upon thee/ the hold vengeance/ curses and plagues therein threatened/ to all ill doers. when thou swearest by the body of Christ/ thou greatly dishonourest his glorified nature/ including thy hole health/ justification/ redemption/ & atonement in God. And thou dost as much as in the lieth (like as the holy doctors confess) to pluck him out of heaven with violence/ & to crucify him again a fresh. When thou swearest also by the Sacrament of God (as it is a common oath with thee) both the sweet fruits of thy baptism/ and of the holy supper of the Lord dost thou handle so unreverently/ as thou were at defiance with them both. In like case when thou swearest by any creature/ as by this son/ by this air/ by this light/ or by this good day/ thou dost not only break the commandment of 〈◊〉 Lord God/ but also thou dost bind those creatures which he hath movyded to serve thy needs/ to serve thy wicked vanity/ rendering him no thanks but blasphemy for his gifts. When thou swearest by other creatures of God/ as by this bread/ drink/ meat/ or salt/ with such like. Dost thou any other than blaspheme the giver of them? my surely. And besides that thou destreste him to avenge them of thee/ if thou lie. peradventure thou wilt yet ask me this question/ may I than swear no manner of oath for my pastime? yes/ and if thou wilt in thy pastymee give thyself hole unto the devil. We may not swear for our pastime But Christ hath given the a strait commandment to the contrary/ that thou shalt not swear at all/ and showed the that if thou he his servant/ thy communication shall be none other/ but yea yea/ & nay nay. All other (saith he) is of evil. Now if thou think thy wit better than his/ or that he is no wholesome teacher for thee/ thou mayst do it for thy pleasure and go to the devil for it: who can let the. not thus contented/ haply thou wilt yet reason further/ and say. For so moche as I know swearing is a blasphemy/ I will for my pleasure swear by the devylt/ or by an Idolle/ to spite them with it. We may not swear by the devil. I am glad thou haste once granted me that swearing is a spiteful blasphemy: let it not than defile thy Christian lips/ neither spite thy lord God with it from henceforth/ nor yet his holy saints and creatures/ consydre first that it is thy Christian duty to be no blasphemare. And next unto this/ that God by his express commandment hath utterly forbidden the that kind of swearing. you shall nor swear (saith your living God) by the names of strange God's/ neither let any man hear them proceed out of your mouths. Deut. 6. Exod. 23. Neither make mention (saith joshua) nor yet swear by the names of their Gods etc. God will refuse them for his children (saith Hieremye) yea and utterly forsake them/ which swear by them that are no Gods. joshua. 2. I will destroy all them (saith God by his Prophet Sophonye) that swear in Melchon &ce. Sopho. 1. Think than it is lawful for the to swear by no manner of thing/ for thy pleasure/ neither by heaven nor earth devil/ nor Idolle. for all that is more than yea and nay is plainly of wickedness. Our words are the outward testimonies of our inward hearts. And therefore they ought to be so substantial/ as to be worthy a believe without an oath. So single and pure aught our love to be towards our neighbour in our daily occupying/ that no manner of craft should be found therein. Damnable it were to deceive our brother with ally/ and moche more damnable to seal it with a false oath. We ought to be no longer babes. They of the old time thought it no fault to swear in a matter of truth/ but we have now a new school master/ and aught by his own doctrine/ to be no longer babes/ but to be moche more perfect than they were. Now ought such brotherly love to reign among us/ that one should have no stomach/ heart/ nor desire/ to hinder/ hurt/ or displease another. The eye should seek the profit of the hand/ and the hand the commodity of the foot/ as membres of one body in Christ/ the one being careful for the other. The frutis of a right Christer. The one should be so faithful to the other/ that neither should he need to swear/ nor the other need to put him to an oath. And surely there is none oath made between neighbour and neighbour/ but one of them/ or both offendeth deadly. And it is he that heareth the truth and will not believe him without an oath/ and so compelleth him to swear/ or else the other that without all occasion/ enforceth himself lightly to swear/ or both for company sake. Customable swearing is very dangerous/ though we deed not lie at all/ for so moche as it doth deprive the name Eccle. 23 of the lord of his dew reverence and fear. And so much vanity of words is in our daily commoning & occupy that we have one with another/ that we can not chose but lie in many things. Prover. 10 Which to confirm with an oath/ though we intend no fraud/ is to take the holy name of God in vain/ and unreverently to use it against the second commandment. If it be dampuable of itself to lie of purpose to deceive/ how moche m●●e damnable is it than blasphemously to colour it with with the name of God/ besides the calling unto him for swift vengeance upon our own selves for so doing. truly we little know what we do in such customable swearing. Therefore account we it necessary to admonish you yet farther as concerning your private swearing. For according unto that is said afore/ willed us jesus the son of Sirach (which wrote the book of Ecclesiasticus) that we Eccles. 23. should in no case accustom ourselves Sap. 14. in swearing/ least we fall into more deep inconuenientes/ and so taste the plagues belonging thereunto. For of custemable swearing cometh the damnable vice of pervicy. If a man shall use commonly to swear/ he can not chose but many times damnably forswear himself. As he that customably ●●nyteth/ sometime he shall smyre unto death. That a man hath in custom he shall do at all times/ but he shall not at all times refrain it. What the fearful sentence of God is against swearers/ the scriptures plenteously showeth. The Lord (saith Moses') Deut. 5. will not hold him guiltless that taketh his name in vain. Ero. 2. The man that useth moche swearing (saith jesus Syrach) Eccl. 23. shall be full of iniquire/ and never shall the plague depart from his house. All thieves and swearers are under one curse of God after zachary. Zach. 5. Stoned was he by the law/ that blasphemed the name of the Lord/ in Israel. Levit. 24. If the plague goeth never from them which are continual swearers/ how can it go from them that are continual perjures? Tell unto me my friend (saith johan Chrisostome) what dost thou profit by thy swearing? Homi. 44 sup Math. If thine adversary should think the to swear aright/ he would never compel the to it. But because he thinketh the thereby to become a perjure therefore enforceth he the to an oath. Seldom hath the private oath a good conclusion. But haply thou wilt say. I cannot sell my wares/ unless I do swear/ or my debtor believeth me not/ onless I make him an oath. An obiecc●●on. Whereunto I answer, Rather be contented to have thy wares unsold and to lose thy money/ than thy salvation in Christ. Mat. 16. Luc. 12. Reason faithfully with thy conscience/ and let thy soul be more dear unto thee/ than thy corruptible substance. The soul is better than wares For though thou lose part of thy substance/ yet mayst thou line/ but if thou lose God thou canst not live. john. 5. 〈◊〉. 17 A greater reward shalt thou have for losing of it in the fear of God/ than if thou hadst given it in alms. For that is done with pain for the love of the Lord requireth a more worthy crown than that is done without pain. 2. Tim. 2. Apoc. 2. Moreover I council the as my friend (saith Chrysostome) if thou be a true Christian/ that thou never compel any other man to swear. For whether he sweareth right or wrong/ thou art not without danger afore God/ considering that Christ (whose servant thou oughtest to be) hath given the here a sore commandment to the contrary. Chryso●●. 〈◊〉. 44. Besides that/ though his othewere true/ yet is not thy conscience clear from perviry for so moche as the matter being doubtful unto thee/ thou puttest him to the danger thereof. A great danger to swear. And if it were false/ than hast thou enforced him to perjury/ and so for lack of Christian charity lost both his soul and thine own/ for whom Christ suffered his death. De sermo●e domini●●n monte. Worse is he (saith S. Austyn) than an homicide/ that compelleth a man to swear/ whom he knoweth to forswear himself. For the homicide sleeth but the body/ whereas he sleeth the soul/ yea two souls rather. That is to say/ his soul whom he compelled to swear/ and his own soul for so compelling him. O undiscrete person/ what so ever thou art that compellest an other man to swear. little knowest thou what thou dost thereby. Moche more is it to his profit than to thine. Chrysos●. ubi prius. For that perjury is to his lucre/ and to thy loss. For he hath the money/ nothing remaining unto the but thy part in the perjury/ with the curse and plague thereof. He that careth not to lie/ regardeth as little to forswear himself. And like as he that lieth offendeth sore the verity/ so doth he that is perjured forsake both God and all godliness. Thus are the commandments neglected/ and neither God nor our neighbour regarded. Why Crist forbade swearing. No marvel therefore though the Lord knowing our infirmity/ and how swyst we are to cast away our souls/ did first inhibit us perjury/ and than all manner of swearing. Gregorius in homil. quadam. He hath forbidden swearing (saith Saint Gregory) that we should the more easily avoid all manner of occasion to perjury. He that feareth God/ without an oath confesseth the verity. He that feareth him not/ will not with an oath confess it. He therefore that doubteth not to break God's commandment in swearing/ doubteth not to forswear himself for a vantage. The priests. Take heed also (saith Chris●stome) you that will be reckoned for spiritual men. Very swift ye are to offer the sacred Gospel unto them that sweat/ where as ye ought to reach the contrary. Chrysost. ●●prius. If a man may not (saith Origene) in every light matter swear/ no more may they that have authority for every light matter compel a man to swear. How can you be clear from perjury/ that ministre the occasion? May he that beareth fire to the burning of an house be free from the burning of it? Or he from the slaughter of a man that bringeth the weapon wherewith he is slain? Nay surely. But he that giveth occasion to perjury/ must needs be a partner in the same. Withdraw the fire/ and there shall be no burning. convey away the sword/ and there shallbe no murder committed. Seqnestor swearing/ and there shall be no perjury. Oft swearing (saith jundorus) bringeth man to an use. ●. 2. sol●●oquiorū. And that use leadeth to a custom which bringeth in perjury. No need hath the verity of an oath/ where the promise is faithful and sure. All this is spoken for them that swear by the Lord temerously. ●o swear by 〈◊〉. Moche more erectable is the wickedness of them that swear by the creatures/ and more grievous the offence/ than of them that swear by him only. Hiere. 5. For heaven/ earth/ the elements/ and creatures hath he made to serve him in man's occupy/ and not that men should swear by them. Deut. 32. Col. 1. In the law is it also straightly commanded/ that Duut. 6 none should be taken to witness in the truth but God the auctor of all truth. He therefore that sweareth by heaven/ by earth/ or by any other thing else/ he maketh it equal to the verity/ & so alloweth it for his god. For of no less value may that thing be that is taken to witness/ than is the verity it self which standeth in trial. Hiere. 5. A shame full idolater therefore becometh he/ that taketh any other thing than God to witness in the verity yea/ though it be never so true that he sweareth. idolatry. For he performeth not unto the lord his oath/ but unto the elements & creatures/ and so sinneth double. Nu. 30 First he offendeth in breaking the commandment/ secondly in that he maketh a god of that he sweareth by. This caused S. Hierome to say in his commentary upon saint Matthewes Gospel/ that our saviour did not inhybitt swearing by god/ before a judge so that it were in a faithful cause/ but by heaven and earth by Jerusalem and our head/ with such like. Hieronimus sup●● Matth. For it was granted to the people in Moses' law for a rule/ that like as they were commanded to offer their sacrifices unto God/ because they should not offer them to idols/ so were they permitted to swear by their lord God. Because it was thought better for them to geum their faith (which is therein required) unto God than unto devils. For the jews upon a corrupt custom/ were in●che given to swearing by the elements. consider therefore that it was not for nought that Christ commanded you neither to swear by heaven nor earth/ cy●ye nor temple/ nor yet by the hear of your own heads. Mat. 5 &. 23. Where as the bishops & spiritual layers sitteth in consistory/ a small matter is it reckoned to swear by the lord/ and therefore compel they men to swear by the gospel as by an higher thing. To swear upon the gospel book. As though the creature were above the creator. Not unlike to the pharisees/ which esteemed Mat. 23. the gold offered in the temple much greater than the temple that sanctified the gold/ and the offering upon the altar much better than the altar that sanctified the offering. In this prove they themselves not only blind/ but also blind leaders of the blind. Moche more passeth those beastly belly Mat. 15 gods upon the feeding of their Phil. 3. wretched bodies than upon God which is the life of their souls. There masses and money sacrifice are the cause why they esteem an oath made upon the gospel book to be far. about that oath which is made upon the eternal God/ and not the ●eryte which the gospel containeth. O wretched idiots Hom. 44. ●up Math. (saith Chrisostoine the scriptures are ordained for god/ and not God for the scriptures. Greater is the lord that sanctifieth the gospel/ than the gospel that is of the lord sanctified. The Turks or mahometans (whom we reckon to be a very execrable sect) hath the holy name of god in such reverence/ that they never swear by it/ unless they be by mos● urgent necessity compelled. Guishelnias tripo●tanus. Neither commit they the administration of their common wealths to any man whom they know to be a swearer/ be he never so rich/ valiant/ wise/ learned/ courragyous/ or of noble birth. How that matter passeth among us christians/ all the world knoweth yea/ though we say nothing of the perjury which daily reigneth among us to far and to broad. And surely this dare I be bold to say/ that all we know it is contrary to the commandment/ will/ and pleasure of God. yet doth the most part of us commit it. And they that do it not/ are not once moved with pity (as it would become all christian men) to see their brethren so perish/ or to see a lawful and charitable redress for it. 1. Cor. 1●. Heb. 4. They also which hath the laws in governance/ and unto whom the judgements are committed/ seeketh not by hard correccions the amendment of it/ but every where it reigneth unponnished. A very light matter is swearige accounted now adays in every man's mouth/ high and low/ rich and poor/ ruler and comonner/ pryst & clerk/ woman and child/ to the utter contempt of god. joannes Ealisburi●ensis in po ●icra●ico. If they be in dallyannce/ play/ and sport/ nothing seemeth unto them pleasant/ fresh/ nor any thing worth/ no thing cheerful or fit to be laughed a●/ unless the communication be mixed with the blasphemy of god's name. All states ●elyghteth ●n blasphemy. Eccl. 27. If a matter shall be reasoned or a storre rehearsed in a company/ the tale shall want his due circumstance/ unless it be garnished with oaths. Among the ruffeling rutters and galants of the world is not he reckoned for a man of noble blood/ that can not swear by heaven/ by the elements/ by the throne Idem joannes de nugis curialium. of God/ by the wonndes/ blood/ cross/ in every assembly/ and in every place he cometh in. fine tongues. This is the common rhetoryck/ the flourishing manner of speaking/ the clean/ fine/ pure/ and beautiful language of our baptized broad/ of our holy christian commynnalte/ both in lords houses and bishops houses/ more like bedlam beasts than christians/ yea/ more like denyls of hell than men of reason & grace. Petrus Blesenss. No fault findeth our prelate's in this/ nor break of christian religion/ no more than they do in the daily haunting of the stews and other shameful abominations. But these they release with their mass sayings for money. bishops. For them that read the scriptures they can find out grenous ponnyshmentes/ but not for these enormyous excesses. This presumptuose sacrilege/ this wicked knavery/ this malignant mischief against God offendeth them nothing at all. The jews tore their garments customably when they hard gods name blasphemed. Mat. 26. Mar. 14. But who among us showeth any manner of token that he is ones but discontented with it? tearing of garments. where are those godly laws become that were wont to be head the blasphemer or else stone him unto death? where are the epytomes/ pandectes/ and institutes of Justinian The swearer was be headed. the emperor that would suffer no such offences remain unpunished? where are the statutes rial/ that king Henrye the fift made also for swearers with in his own palace? Waldenus in quodam sermone. that if he were a duke that did swear he should forfett for every time. xl.s. to the aiding of poor people. If he were a lord or baron xx. s. If he were a knight or a esquire x.s. If he were a yemamne. xl.d. If he were a page a lackey or a slave/ to be scourged naked either with a rod or else a whip. All this is now forgotten and gone. The old philosophers abhorred the the philosophers abhorred swearing. blasphemy of god/ the poets and orators thought them worthy of great ponnyshementes/ & we think no thing less. Cicero willed that neither swearing nor promise made by oath should be used for fear of perjury. Cicero in li. de Off. Swear in no wise (saith Periander) if thou cannist by any means avoid it. If thou be wise (saith Phocylydes) thou shalt not swear with thy will/ though the cause be never so good. If the matter lieth so (saith Pythagoras) that thou must needs swear/ do it with greattreverence. Perjury (saith Menander) can never be hid from God. Therefore rather lose thy matter than swear. For of hidden perjury (saith Tibullus) will a mischief follow either at one time or other. Tibullus li. 1. elegia 9 See what a dangerous matter the profane philosophers accounted swearing that never knew Christ/ and we account i● nothing at all. They abhorred the wickedness of it/ and we take it for a myrte pastime. Mene can seek out penalties/ and make new constitutions for them that labour to know God and to live after his laws/ but for them that spitefully abuse the name and glory of God/ we can find none at all. Quotidiana experiencia. And no marvel considering we are the right sworn children of perjury. Who hath so largely been perjured as prelate's/ priests/ and religious? which at the receyiunge of their popish degrees hath forsworn the verity of god/ whom in baptism they faithfully promised to stand by against all the devils in hell? 1. joan. 4. yea/ bring their laws/ doctrines/ and doings unto the Galat. 6. touch stone (which is god's word) & thou shalt find that they labour nothing else but the breaking of that promise. God's word trieth all things. How unreverently they have used their oath of allegiance to their princes and magistrates/ I think the chronicles keepeth not in silence. When paschal●s the bishop of Rome had sworn to be true unto Henry the fort emperor/ he gave him thereupon a writing/ which contained also the investiture of prelate's. Ranulphus Cestrensis in polycronica. Not long after that/ when he see his time/ he called in Rome a general synod/ where as he by counsel of his spiritual sorcerers breaking both oath & privilege/ did excommunicate the good emperor/ raised up his son against him/ deposed him/ empresoned him/ & finally caused his body to be taken out of the ground at Leodium/ and in a profane place to be buried. yea/ after his death/ the son (whom he made to persecute the father) ded he also excommunicate and grievously vere. A like tragedy we have of Fredericus Barbarossa/ whom pope Alexander the third made his fo●e stole at venies in the church of saint Mark/ in the sight of the whole multitude to the rudiculous shame and rebuke of all the world. Abbas U●spergensis in cronicis The next day after he made him to hold his styrope and like a page to wait upon his miile. S●●●he the histories? also for those times in the which the holy bishops of Rome assoiled the people from the obedience of their lawful kings. Bagu●nus Platina & Polidorus As zacharye the first/ which assoiled the French men from their oath to king Hylderyck. Of Honorius the third and johan the xxii assoylinge the Germans from their lawful emperors. Of Innocent the third assoylinge our English m●ne of their true allegiance from their good king johan/ and such other to many to be rehearsed/ and ye shall find wonders concerning that matter. Gildas in excidio Britamnie. Gyldoes one of the most ancient writers of this nation/ moche lamented the filthy behaviour/ swearing/ and perjury of his cuntremennes the brytones. Acts against customable swearers. King Ive/ king alfred/ king Edward/ and diverse other made laudable constitutions of penalties within this realm concerning the same. King Edmond made this law that they which were proved once falsely for sworn should for ever be separated from god's congregation. Hector boetius in hist●ria sco●orum. Donaldus the king of Scots made this act within his land/ that all perjures and common swearers should have their lips seated with a burnige hoot iron. Which law saint Lodowyck king of France put ones in execution at Paris upon a citizen there for blaspheming the name of Christ/ to the example of other/ & so caused it to be proclaimed through out his realm for a general ponnishment. A proclamation against swearing jacobus mayerus in cronicis Flandrie. Unicentius in speculo historiali. Philippeerle of Flanders/ made this constitution within his earldom in anno M.C.lxxviij. that he that did forswear himself should lose his live & goods. Item Philippe the king of France/ whom so ever he perceived/ that either in tavern/ or enye where else/ ye although he were a great man of dignity/ that did blaspheme the name of god/ he should be drowned. And caused a strong act to be made of it a little before his death/ and left it unto his successors. Also josephus council is this. josephus 4. li. ant. ca 6. That he which blasphemeth should be stoned/ and then hanged up by the space of one day/ and so taken down and buried without all manner of honour. In paralipomena rerum memo rabilium. Maximi lianus the emperor made also a decree/ that what so ever he were/ that was a common swearer should for the first time lose a mark/ and if he were not content with that/ should lose his head/ which act he & the states of the empire commanded to be published four times in the year at estern/ whitsuntide/ assumption of our lady and at cristemas. In certain regions are yet to this day oaths so restrained/ that what so ever he be that sweareth/ he shall either lose a finger/ a ear/ or else his tongue. For perjury was the noble city of Troy lost/ as witnesseth not only Uirgyle with other profane authors/ but also S. Austyn in his third book and second chapter de cuntate Dei/ and so hath many other cities else. Many cities hath been destroyed for perjury. Idem Augustinus. Tullius' cicero hath in his first book de officijs/ that Marcus regulus a Ramane and a pagan regarded so much an oath that he ones made/ that he had rather to throw himself into most miserable captivity and cruel death of his enemies than to break it/ and so to become a perjure. Saint Aus●yn affirming the same also in his first book/ and xu chapter de cuntate dei. A wonderful narration hath S. Greg. in the ●or● book of his dialogs/ of a child of .v. years of age being in his father's arms possessed of a devil for swearing and blaspheming the name of God. Besides the terrible examples of the scripture/ in Nembroth/ Pharaoh/ Hieroboam/ Sennacherib/ Benedab/ Achab/ Nab●chodouosor Holofernes/ Antiochus/ Nicanor/ Herode/ and s●che like. The son of the Israelytishe widow was for blaspheming of the name of God stoned unto death in the desert. Levit. 24. The blasphemer was stoned For blasphemy of the servants of Sennacherib the king of the Assyrianes did the angel of the lord 〈◊〉 hundred and four 4. Reg. 19 score thousand of his hoos●e. 4. Reg. 10. The wicked queen jesabel was for the same vice thrown out of a window/ trod upon with horses/ and had her flesh devoured of dogs. Herodes antipas for be headinge johan baptist Mar. 6, to perform his wicked oath/ was eryled into leons/ and there departed in most miserable perjury. Mar. 19 In swearing did Peter both deny and forsake his lord and master jesus Christ. consider by these and by other like examples/ what the abomination of swearing is/ and what vengeance of the lord hangeth over it. The Seytheanes & Partheaves with other Heythen people had laws against dying & swearing/ whom they would in no wise disobey. We have the great commandment of God with the gospel of jesus Christ/ which are laws far passying their laws. Exo. 20. Leuit. 19 Mar. 5. What devil of hell shall hold us back more than them/ that we shall not regard them? If we have a lord God which create all at the beginning/ and now governeth all to our behove. If we have a father which hath loved us/ a Christ which hath redeemed Rom. 8. us/ and an holy ghost which daily Tit. 2. comforteth us/ where is the faithful obedience we own them? joan. 15. If he be our god/ why do we not fear him. If he be our heavenly lord/ why do we not honour him? If he be our father/ why do we not heartily love him? If he be omnipotent/ why do we not reverence him? If he be wise/ why do we not learn of him? If he be just of his promise/ & true of Plsa. 10. his word/ why do we not both hear joan. 3. him/ believe him/ and follow him? If he be a master/ why do we not serve him? joan. 13. Iudith● 8 yea/ why do we not once amend/ at his most fearful thretteninge? Is it in the gospel earnestly spoken unto us christians/ or unto dead stones? Let your communication be yea/ yea/ & nay/ nay. What so ever is more than that/ 〈◊〉 cometh of the very devil. Not unto a rotten post/ nor yet unto a dumb beast was it said. Deut. 5. Thou shalt not usurp the name of the lord God in vain. Exo. 20. For the lord will not hold him guiltless that blasphemeth his name. Eccl. 23. The plague shall not departed from the house of the swearer. But it was spoken unto us/ to whom God hath given reason/ discretion/ remembrance/ understanding/ wit/ conscience/ faith/ and grace/ if we will apply ourselves to the occupying of them. A man that were in travase of land and should lose it unless he told his tale wisely/ would take good heed unto his words rather than he would lose it. And we for losing our souls/ (which Christ to witness/ are much more precious (will take no heed at all/ but Mat. 6. through cure blasphemous language/ & Luc. 12 daily swearing suffer all to go unto nought. We much marvel many times that Dearth/ wanrre/ and pestilence. the lord doth ponnishe us with dearth/ war/ pestilence/ and cruel ex●●ciōs of tyrants. But we ought much more to marvel/ that heaven raineth not wyldefyre and brimstone upon us as upon Gen. 19 Sodom & Gomorre/ & that the earth Num. 16. openeth not upon us and swallow us in with Chore/ Dathan/ and Abiron/ for so unreverently using the name of God with our outraging tongues/ as the filthy mire in the streets that we spurn forth with our fe●e. Plsa. 85. Oh/ how could the lord suffer such injury/ were he not eternally● merciful? johel. 2. how could he patiently bear it/ were he not gracious/ pitiful/ long suffering/ and rydye to pardon wickedness? Soche continual swearers may well be compared unto those spiteful tormentors that spailed in Christ's face/ that mocked Mat. 26. him with a reed/ crowned with Mar. 14. thorn/ & saluted him with/ ave rambbi. Nor unlike also are they unto those prattling jews and scornful hypocrites/ priests Luc. 23. and pharisees/ that went Mat. 27. up and down by the cross when Christ hang upon it becking with their heads and casting abroad their arms/ thinking that he could not do so much as ones save himself. Lord give them repentance with grace once to detest that abominable vice/ and not with Pharaoh to have their Exo. 7. hearts so hardened that they finally perish in the red see? Psal. 〈◊〉. A familiar example have I red in a book called preceptorium joannis beets. Whom I wish they had in daily remembrance/ for one natural property in it of the child towards his father. ●oā. beets 〈◊〉 precepto 〈◊〉 peeped. 2 ●xpos. 3. 〈◊〉. A certain man there was (saith he) that supposed by his wife to have had three sons. Upon a day as they chanced to vary/ she ●est in his tethe that there was but one of them his own. And which was he/ she would never tell him unto the very death. It chanced this man as his ●yme was come/ to departed from the world/ bequeathing unto this unknown son of his/ all his lands and goods. As this matter came before the law/ the judge anon had in remembrance the wise fact of Solomon concerning the two women which strove for a child/ & thought to use with these three young men ●. Reg. 3. contending for the heritage a like policy. Sap. 7 First he caused there dead father to be tied up hard unto a post/ & than commanded them to shoot earnestly at him. promising that he which most deeply pierced into his flesh should have ●endred unto him the patrimony. The first and the second deed shoot. The third abhorring i● as a thing most unnatural/ would in no case do it/ but sore rebuked his brethren for so doing. The work of nature/ 〈◊〉 wonderful & 〈◊〉. And said/ he had much rather to lose it/ tha● to do so uncomely an act. By this was he judged the natural son of that man/ and so enjoyed the inheritance of his father. A like judgement is to be had of these new crucifyers Heb. 6. of Christ/ as the doctors doth call Apoc. 11. them. No natural children of God are they/ regenerate of the spirit/ but very bastards/ born of flesh & blood. Not the children of promise are they with Isaac/ but the carnal children of bondage with Ishmael/ to whom belongeth non heritage in Christ. Gal. 4. Gen. 21. These be no natural points of a loving son to buffet & beat his father/ or to tear the flesh fro The f●ute of bastards. his bones. To name him in his most anger and spite/ or to spit him our of his mouth with cruelty and vengeance. But they are the fruits of an unreasonable beast/ of an outrageous wode dog/ of a furious serpent/ of an imp of hell/ and a very limb of the devil. Cham did no more but discover the privy padres of his father/ and become Gen. 9 The breakers of god's e●mandeme● are accursed. both accursed for it/ & also of a ●re child a bond seruanaunt for ever/ both in himself & also in his posterity. What think ye than remaineth unto them/ which in there daily language greatly doth dishonour/ unreverently scorn/ and with most spiteful cruelness blasphemeth their lord God/ whom they ought not to think upon without fear/ nor yet once Heb. 6 to name without reverence and tremb●y●ge/ his 2. Pet. 2. omnipotent majesty considered. jude. 1. Nothing so moc●e doth our sins displease God (considering we are sinners/ of very nature) as doth one ●phe. 2 wilful continuance and weltringe in them. ●●ch. 5. Our bold contumacy/ and sturdy presumptuosnesse are the things that most discontenteth him. When he calleth us by his preachers/ we repent not. When he graciously admonisheth us by his warnings/ we amend not. But still multiply our wickedness/ esteeming ●ere. 44 sin as nothing/ and lyninge ●●hel. 3. as we had no god of righteousness. Oh/ let us once be admonished by the Apostles and Prophets/ the unfeigned messengers of the lord/ that we may with David/ zacheus/ Magdalene/ & Peter earnestly repent from the heart. Reg. 12. 〈◊〉. 19 Let us leave one time or other this wanton ●●an. 12. course of contempt/ this rash ronning ●ar. 26 at large/ at their wholesome warnings/ least our own mischief/ sword/ snare/ & pride/ be our confusion/ as they were the utter confusion of Cain/ Saul/ judas/ and the proud blasphemer Simon magus. ●en. 4. Reg. 13. Thou wilt peraventure say unto me/ I know the vice of swearing damnable/ and 〈◊〉. 1. &. 8. glad I would be to leave it. But very hard it is to go from that is bred by the bone. custom hard to ●●ake. A sore matter is it to pluck away that hath been sucked out of yowthe/ and that hath taken rote of so long contynnaunce. Therefore show me some convenient remedies. Take these poor counsels/ if all other fail. Pray first fervently unto God. jaco. 5. Desire him to take from the that hard Ezec. 11. et. 36. stony heart/ and to give the an heart more meek and gentle. Entreat him to make the of a lion a lamb/ of a persecuter a disciple/ of a cruel Saul a meek spreted Paul. Act. 9 Ephe. 5. consequently submit thy affections and appetites unto reason/ and Rom. 16. se that thy reason be evermore obedient unto the rules of faith/ contained in the scriptures. Flee from excess and ryott. Shurne the company of them that be blasphemous & vicious. Carry with the where so ever thou goest/ a sure intent and purpose to leave that vice. Detest it greatly in all other men. consider what felicity thou shalt lose/ & what infelicite thou shalt win/ if thou still use it. And evermore with draw those things that might occasion the unto it. Hide thy purse/ and thou shalt not be rob. Say a side thy sword/ and thou shalt not slay. With draw excess/ & thou shalt not be drunk. Break the of thine ill custom/ & thou shalt no longer swear. Having these considerations with such like/ thou mayst soon leave it if thou wilt. These remedies have I showed thee/ and these godly admonyshmentes have I given thee/ as one so inteyrlye hongering thy souls profit in my inward spirit as mine own. consider how thy merciful father hath planted in the his own image/ and le●● in thy fleale vessel his incomparable treasure. Rendre it not again unto him deformed with vice/ and defiled with fin. But se●● to be found in the day of his coming with out spot/ that thou mayst receive the inestimable reward/ provided for them that love him truely. Amen. The manner of saying grace after the doctrine of holy scripture. ¶ Grace afore meat. THe eyes of all look unto the o lord/ and thou givest them their food in due season: Thou openest thine hand/ and fillest every living creature with thy blessing. O our father which art in heaven/ etc. ¶ Grace after meat. Thanks be unto thee/ o Lord god almighty/ most dear father of heaven/ for giving us our food in due season/ for opening thy merciful hand/ and for fyllinge us with thy plentiful blessing. And we beseech the for thy sons sake jesus Christ/ not only to preserve us alway from abusing of the same/ but also to lend us thy grace/ that we may ever be thanful unto the therefore. Amen. ¶ Another grace. ¶ Grace afore meat. I know (saith the Apostle) and am full certified in the lord jesus/ that there is nothing unclean of itself: but unto him that judgeth it to be unclean/ to him is it unclean. But if thy brother be grieved over thy meat/ then walkest thou not now after charity. Destroy not with thy meat/ him for whom Christ died. O our father which art in heaven. ¶ Grace after meat. Thanks be unto thee/ o lord God almighty (most dear father of heaven) for certifying us by thy blessed word/ that all kinds of meats are clean. And we beseech the lend us thy grace/ that we may alway thankfully receive the same/ not only without superstition or scrupulo●ite of conscience/ but also without grieving or offending our brethren: And so to walk in the way of godly love and charity/ that with our meat we never destroy him/ for whom thy son jesus Christ died aswell as for us. Amen. ¶ Another grace. ¶ Grace afore meat. Let not our treasure therefore be evil spoken of. For the kingdom of God is not meat and drink/ but righteousness and peace and joy in the holy ghost. O our father which art in heaven. etc. ¶ Grace after meat. Thanks be unto the o Lord god almighty (most dear father of heaven) for opening unto us thy blessed word/ which is our treasure/ our pearl/ ye & our riches more precious than either gold or precious stone. And we beseech thee/ though corporal meat and drink be no part of thy kingdom/ yet order thou us so in receiving the same/ that we never give occasion of slaundringe thy word/ or offending the weak. Amen ¶ Another grace. ¶ Grace afore meat. Meat doth not further us unto God. if we eat/ we shall not therefore be the better: ●yf we eat not/ we shall not therefore be the worse. But take heed/ that this your liberty be not an occasion of falling unto the weak. O our father. ¶ Grace after meat. Thanks be unto the o lord God almighty (most dear father of heaven) for laying up our salvation/ only in thyself/ and not in any kind of meat. And we beseech thee/ guide us so in the use thereof/ that we may follow such things as make for peace/ and whereby we may edify one another: And never to give unto the weak/ any occasion of falling from thy word. Amen. ¶ Another grace. ¶ Grace afore meat. Meats hath God created to be received with thanks/ of them which believe and know the truth. For every creature of God is good/ and nothing to be refused that is received with thanksgiving. For it is sanctified by the word of God and prayer. O our father. etc. ¶ Grace after meat. Thanks be unto the o lord God almighty (most dear father of heaven) for ordaining thy creatures to be meat/ food & sustenance unto our bodies/ & hast sanctified them by thy blessed word/ etc. We beseech thee/ make us so to increase in steadfastness of thy faith/ in perfect knowledge of thy truth & in continnaunce of fervent prayer unto thee/ That to us also they may be sanctified & holy/ & that we may ever both thankfully receive them/ & virtuously use them/ to the good ensample of other. Amen. ¶ Another grace. ¶ Grace afore meat. The father of mercy/ & God of all consolation/ give us grace to consent together in to the knowledge of his truth/ that we may with one mind and one mouth/ glorify God the father of our lord jesus Christ. Amen. O our father. etc. ¶ Grace after meat. Thanks be unto thee/ o lord God almighty (most dear father of heaven) for bringing again from death our lord jesus Christ/ the great shepherd of the sheep/ through the blood of the everlasting testament. And we beseech the to make us perfytt to do his will/ working in us that which is pleasant in his sight/ that we be not only the speakers of his word/ but the unfeigned followers of the same. Amen. ¶ Another grace. ¶ Grace afore meat. Christ which at his last supper/ gave himself unto us/ promising his body to be crucified & his blood to be shed for our sins/ bless us & our meat. Amen. O our father. etc. ¶ Grace after meat. Thanks be unto thee/ o Lord god almighty (most dear father of heaven) which at this time hath fed us with meat not only that perisheth/ but with thy word which abideth in to everlasting life. Grant most merciful father/ that we having the knowledge of thy word/ may also practise the same in our conversation/ that we both entire lie loving and unfeignedly living thy holy word/ may after this life live with the for ever. Amen. Receive your meat without grudging Take heed ye never abuse the same. Gone thanks to god for every thing And alway praise his holy name. Who so doth not/ is sore to blame No evil ensample see that ye give. Thus doth god's word teach you to live What so ever ye do in word or deed/ do all en the name of our lord jesus Christ/ giving thanks unto God the father by him. A short instruction to the world. ¶ Too Kings and Princes. Be letned ye kings and understand embrace the truth of Christ's word your hearts be all in God's hand He is your king/ your prince/ & lord. Establish no law that maketh discord But do as did king Ezechias/ David/ josaphat/ and josias. ¶ To judges. Accept no person in judgement Wrist not the law/ keep well your size To wrong for bribes do not consent. For they do blind the eyes of the wise. Thus scripture biddeth you more than twice And for to have such properties As jethro told to Moses. ¶ Too Councelours. A faithful man will keep council And there is wealth where many such be. Beware of false Achitophel. The council of God must stand truly. ye can it not destroy verily. Keep truth and faith with secretness And further the cause of godliness. ¶ Too Chamberlains. Beware of Thares and Bagathan Lest treason in the chamber be sown. For if the court be ruled by Aman Poor Mardocheus is overthrown. but when the truth is thoroughly known He shall be found a faithful ive And to his prince a subject true. ¶ To stewards. Spend not your master's goods in vain But be faithful in your office For though ye take therein some pain ye have of Christ a sweet promise Keep well your reckoning more & less Be faithful ever in great and small And Christ will you good stewards call. ¶ Too Treasures. ye that have treasure in your keeping Committed to you for a season. Be alway sure of your reckoning. As equity willeth and good reason jesus Syrac taught this lesson. To set a lock where many hands be/ It is no shame ner dishonesty. ¶ Too Controllers. Go thorough the court for Christ's sake. And where ye spy any thing abused. Do your office/ and some pain take That ydilnesse may be refused Great men's houses are accused. To be infect with uncleanness. With pride/ with oothes/ & with excess. ¶ To priests. Flatre not at all/ but preach gods word Rebuke every evil condition think on your duty to god the lord And forget not his commission. Hide not the truth for promotion Be true apostles in word and heart And play not secretly judas part. All other officers great and small Whose whole duties I do not know Doth god's word ascyte and call Whether their estate be high or low None in his calling to be slow But every man in his business To watch and work with faithfulness And within the foresaid doctrine Is contained the whole duty How all subjects should draw the line Of faith/ of truth/ and honesty And no man for to go awry But every one in his living. To show the fruit of gods learning. Where any vice now is occupied Within this world as there is m●ch It should rightwell be amended. If all rulers would rebuke such. And if preachers the quick would touch Where men are now in sin so rife They should right gladly mend their life And if all other officers Will do their best/ and be diligent. Then shall they have right good livers And followers of gods commandment Of good warning followeth amendment Which I pray god us grant & give That we with him in heaven may live. Amen.