An invective against the most wicked & detestable vice of swearing, newly compiled by Theodore Basille.  Eccl. 23. A man that useth much swearing, shall be filled with wickedness, and the plague, that is to say, the vengeance of god shall not go away from his house.  

¶ The invective speaketh.  

LAmentably do I now proceed  
Of mine Author sent at this season  
In a sad and lamentable weed  
To make my complaint & lamentation.   

Lament I must both day and night  
To behold the great● abomination  
Which thorough swearing in all men's sight  
Is now used without lamentation.   

Lament all christian hearts do I am ●u●e  
To hear God and his ●reatur●s e●he one  
So wyck●dly blasphemed without ●ure  
And yet noman maketh lamentation.   

Lament o●ye Swearers, lament, lament  
And look ye cease from this great abusion,  
For if to do thus ye be not now bend  
In hell shall ye make full sore lamentation.   

Lament your sins, & take me to you  
For to leave your great abomination  
I will teach you, yea & all thing true  
That ye may be free from lamentation.   

Lament if ye will not in hell fire  
But enjoy the divine fruition,  
Look that ye accomplish my desire  
So shall ye be fire from lamentation.    

To the right worshipful Master richard Skotte Theodore Basille wisheth long life continual health, and prosperous felicity. ✚ 
  
GOD the father saith by his Prophet, 
Esa. lviii.  Cry cease not lift up thy voice as a trump, and show to the people their wickedness, and to the house of jacob theyesynnes. That this is chiefly spoken to them that are preachers & Ministers of God's word, There is no man that is but meanly learned, ignorant thereof. For it is their duty to cry & not to cease. It is their duty to exalt & life up their voice as a trump. It is their duty to show unto the people their wickednesses & sins. It is their duty to preach the Gospel to every creature. It is their duty to preach Repentance & remission of sins in the name of Christ unto all nations. 
●at. xxviii  It is their duty to give meat to the lords family & household in due time. It is their duty to feed Christian people with doctrine & knowledge. 
●uke. xxiiii.  It is their duty to comfort the weak, 
●at. xxiiii.  to bind up that is broken, 
●uke. xii.  to bring again that is cast away, 
Timo. v  to seek up that is lost, 
●zec. xxxiiii  & to cherish all the slocke of Christ. It is their duty to cast away ungodly & old wives fables, 
Tim. iiii.  and to exercise themselves unto godliness It is their duty to be an example of the faithful in word, in conversation, in love, 
Tim. v  in spirit, in faith, in purity. It is their duty to rebuke them that sin before all men, that other may have ●eare. It is their duty to show themselves commendable to God work men that need not to 
●. Tim. two.  be ashamed, justly dyvyding the word of truth. It is their duty not to strive, but to be gentle & peaceable toward all men, ready to teach, suffering the evil with meekness, informing them that resist, if God at any time give them repentance to know the truth. 
two. Tim. iii  It is their duty to preach the word, to be fervent both in time & out of time, to reprove, to rebuke to exhort with all foftnes and doctrine. 
Titus. i.  It is their duty to watch in all things, not to shrink in afflictions, to do the work of an evangelist, to make their ministration commendable even unto the uttermost. It is their duty to be faultless, as the stewards of God, not high minded, not angry, not droneken, not fighting, not given to filthy lucre, but maintaining Hospitalite▪ studious of good things, so●er righteous, godly, temperate, & holding fast that faithful word, which is according to doctrine, that they may be able to exhort by wholesome doctrine, 
1. Pet. v.  & to overcome them that speak against it. It is their duty to feed y●●locke of Christ, somuch as lieth in their power. To be short it is their duty to show themselves dispensators of the divine mysteries on such manner, that they may seem & appear unto all men to have taken their power to edify & not to destroy. For they are the light of the world to show men how they ought to walk. They are the salt of the earth to savour such as be unsavoury.  
But alas, the light of the world I mean priests, is now so do dim, that it showeth almost no ●yght at al. men that walk in darkness can not perceive how to walk, the priests are so wrapped about with the works of darkness. The salt of the earth I mean the priests, is so unsavoury that it can not suck out the corrupt humores. The people that are diseased can not be healed, the priests themselves are so f●ble, weak, infirm, sick & wounded on every part.  
moreover the priests, 
Esay. lvi.  which should be overseers of the people, are all blind as the Prophet saith, they are all with out knowledge, they are dumb dogs, not able once to bark, they have a pleasure to look upon vain things, they give themselves to sluggyshenes, they lyghe snorting all day, yea they are unshamefaced dogs, that have never enough. The shepherds themselves are without all knowledge. All follow their own ways, every one of thē●s given into covetousness, 
Esa. lviii.  even from the highest to the lowest. God saith, Cry, cease not. But they turn ca●te in the pan & say, Cease, cry not. God saith, lift up thy voice as a trump. But they say, whist, not a word unless we be suspect to be fellows of the new learning. God saith, show unto the people their wickednesses, and rebuke their sinful living. nam by saint Mary say they, all thing save that. It is good sleaping in an who●e skin. He is not wise that will cast himself into trouble, when he may live in rest. O Lord have mercy upon us. By this means is it come to pass, that virtue is so little regarded, & vice so universally used. Woe be to those priests, which neglect their office, flatter the people & suffer them to live in all wickedness. For they are the Authors of all evil. They are the occasion that so many souls perish. They cause y● so much mischief & abomination reigneth now a days. Their negligence, their silence, their dissolute living cause, that Gods word is so evil regarded among many, and that so great wickedness suppresseth the honour of the christian religion. Is it any marvel? We see that the body withereth away, perisheth and decayeth, if it wanteth corporal sustenance. Is it than to be thought that the soul can be in salve estate, if it wanteth her meat, I mean the word of God? 
Matth. iiii.  Christ saith, Man shall not live with bread alone, but with every word, 
Deut. viii.  that cometh forth from the mouth of God. Solomon also saith. 
P●o. xxix.  When the preaching of God's word faileth, than perish the people & come to nought. We find this true every day more & more. For the longer we live, the more wickedness do we see reign.  
It pitieth a Christian man's heart to behold the face of this world.  
What ungodliness, superstition, hypocrisy, dissimulation, swearing, pride, envy, drunkship, gluttony, fornication, adultery, whoredom, covetousness, & an whole sea of evils hath overflowed the world? And all this is come to pass thorough the sleapye negligence of Curates, neither can there as yet be percevedony amendment. The priests go forth still to neglect the office of preaching God's word, and the people remain still in their old blindness, not caring much though they never hear one word of the holy Scripture preached unto them in all their life, so little pleasure have the poor silly souls in it, because they know not what a precious treasure the most holy word of God is. What than remaineth, but that one of us mo●yshe, 
Colos. iii,  teach and exhort another? as S. Paul biddeth, teach & monish ye one another For if one lay man were no more merciful to a neither, than the Preastes are for the most part, surely the greatest part of the world should, 
phil●. two.  I think, run headlong unto the devil for want of knowledge. Wherefore I exhort all men of what degree & ●orte soever they be charitably to monish one another when they see any man offend, and rebuke him by the Scriptures of God, that we may shine in the mids of a froward & crooked nation as great lights in the world, pure, faultless, 
Rom. vi.  & such as noman can complain of, holding fast the word of life. Let us suffer no sin to reign in this our mortal body, but mortify all things that strive against the spirit. Let us so watch & give diligence to ourselves, that neither Satan nor the world, nor yet the flesh, may have any interest in us. 
Math. v.  Let us hate detest & abhor sin, 
jacob. v.  as the most grievous pestilence and pestiferous poison, that can chance unto us. But above all things, as Christ & james monyshe●he us, let us not swear at all, neither by heaven nor by earth, nor yet by any thing that is contained in them. If one of us at onye time shall chance to hear another swear & pollute the name of our Lord God by vain, idle & unlaful oaths, let us charitably monish the offender, exhort him to cease from his swearing, and move him unto the prayle of God and of his most holy & blessed name. For surely if there were no more sins committedde in england, but only the blaspheming of God & of his creatures by vain swearing, it were enough to bring final destruction unto this Realm from the which I beseech God long to preserve it, and give the Inhabitants thereof grace to correct and amend their sinful manners  
And to the intent that men may know how great offence it is before God vainly to swear. I have made this invective against swearing which here followeth, wherein as in a clear mirror they shall unfeignedly perceive and see, what great damnation hanggeth over the heads of all swearers, and that it is not possible for them to escape the most grievous vengeauns of God, except with all haste they repent, for sake, their detestable manner of swearing & earnestly fall unto the hearty praises of God. This mine invective I dedicated to your good Master ship, to whom I confess myself more endetted & bound, than my poor beggary shall ever may be able to recompense your most kind & free gentleness, desiring you for your accustomed humanity to accept this my little gift with the mind wherewith I have offered it to you and to take it as a testimomy of my faithful and serviceable heart toward you. I was the gladder to dedicate this my little treatise to you, because I have in times paste perceived, and still daily do, how greatly ye desire that all men should ly●e according to their profession at Baptism, that thorough their good works they may garnish the doctrine of our Lord and saviour jesus Christ. Nether is it unknown unto me what a fervent and godly affection you bear toward the holy scripture, & how desirous ye are that the word of Christ should dwell in Christian men ritchely with all wisdom as saint Paul saith. 
joan. x.  Chele be the singular & great gifts of God, which he hath wrought in you by his holy spirit, and are manifest ●●g●es & tokens that ye are the child of salvation▪ e●heri tour of eternal glory, & one of Christ's flock saying ye are ●o earnestly bend both to hear & practise the word of god in your daily manners. 
Titus. i●.  For Christ saith, 
Lo●o. iii.  He that is of God, heareth the words of God. Again, My sheep hear my voice.  
God mought vouchsafe to increase these his gifts in you daily more & 
joan. viii.  more unto the glory of his most blessed name and the salvation of your soul, in whom I desire to your● right worshipful Mastership and to the good Gentle woman your wife all good, lucky and prosperous things.  
AMEN.  
Yours at commandment and will Theodore Basille.   

 Levit. 24. Who soever curseth his God, shall bear his sin. And he that blasphemethe the name of the Lord, he shall die for it. All the multitude shall stone him to death. Whither he be Cytezyn or Stranger, if he blaspheme the name of the Lord, let him die the death. August. in Math. THey sin no les. which blaspheme christ reyguing in heaven, than they which crucified him walking in earth.  

¶ The invective.  
Whence shall I take my beginning, while I lament the corrupt manners of this most wretched world, more aptly and fitter for the purpose, than of the Prophet jeremy, and with weeping tears and sorrowful heart cry out with him, 
Heir. lx  saying. Oh who shall give my head water enough, & a well of tears for mine eyes, that I may weep night and day for the slaughter of my people?  
The Prophet doth not here bewail them, that have their bodies slain with sword, or with any other kind of violence, but he lamenteth the to much wretched and damnable state of such as are slain in their souls with the multitude of sins (for what so ever the sword is unto the body, even the very same is sin unto the soul (as it manifestly appeareth by his words that follow. For he calleth them adulterers, and a company of wicked transgressors. They bend their tongues like bows, 
Ve●itasodium parit.  saith he, to shout ou●e lies. As for the truth, they may nothing away with all in the world. For they go from one wickedness unto another, & hold nothing of god. They are so false and crafty, tha● every one had need to keep himself from another. No man may safely trust his own brother, for one brother undermineth another, and one neighbour beguileth another, 
Exulat Veritas.  yea one dissembleth with another, and they deal with no truth, They have practised their tongues to speak lies, & have taken great pains to do mischief. They have set their stool in the midst of deceit, and for very dissembling falsehood they will not know the Lord. Their tongues are like sharp arrows to speak deceat. With their mouth they speak peaceably to their neighbour, but privily they lay wait for him.  
These words of the Prophet declare evidently, that he bewaylethe them that are slain in their souls, by the reason of the manifold wickedness, wherewith they are wounded inwardly & slain, that is to say, cast away from the favour of God, & condemned unto perpetual death, except they repent, believe & amend. So likewise I at this time using the words of the Prophet do not lament such as have tasted the death of the body and are gone, but them that are yet alive in this world as concerning their bodies, but dead thorough sin as touching their souls. These I lament, these I bewail, these I sorrow & sigh for ●oth day and night. These make me to lay aside all mirth and joy, & to walk as one desolate▪ and confortelesse. These cause me to with that I being one & a private parson might be banished, yea cursed from Christ, so that so great a multitude might be saved My faith is that I am written in the book of life, and numbered among the vessels of mercy, notwithstanding would God I might be wiped out, 
Rom. ix  so that these the are slain in the soul thorough sin, might be saved. What one man having but a carnel of Christian salt in his breast wisheth not so? Who desireth not rather being one parson to be damned, than so great a number should perish? What need I rehearse here the tender affection of Moses, Christ and Paul, 
Exo. xxxii  which they bore toward the salvation of other, 
Phili. two  whom all we ought to follow? 
Rom. ix  Moses when the Isralites had offended God for worshipping of the golden calf, prayed for them on this manner: forgive them, oh Lord, this fault, or e●les wipe me out of the book, wherein thou hast written me. Christ by the Prophet saith, 
Esa. v  judge I pray you betwixt me and my vineyard. What more could have been done for it, that I have not done? 
Rom. ix  S. Paul wished himself to be banished from Christ for his brethren and kinsfolk as pertaynyi●g to the flesh, which are the Israelites. Certes he is no true Christian man, that provideth for his own salvation, and careth not for the health of other. God, saith Chrisostome, 
Hom. seven. i●● Genes●.  will not that a Christian man should be contemned with himself alone, but that he also edify other, not by teaching only, but by living and conversation also. charity, saith saint Paul, 
i Cor. xiii Phil. two.  seeketh not her own. Again, let no man seek his own, but the profit of other. This made all the holy fathers in times past to be so desirous of the health of other that they wished even with the loss of their own health, 
Hi●. ix  the salvation of their Christian brothers. who being of their mind, and godly inspired wisheth not the same at this hour For even as the Prophet Hieremye did lament the wickedness of the people which lived at that time, 
Vice greatly increased  even so I am sure, do so many as are godly minded, bewail the ungodliness that reign among us at this day. For consider what sin and how manifolo reigned at that ●yme, even the very same with a great heap more reigneth yea & triumpheth in these our days, so greatly hath wickedness prevailed and gotten the uppermost hand.  
If I should descend & go down in to the great Ocean and main see, which overfloweth the whole world with thabundance of all evils, so should I never be able to sail and pass thorough. I will therefore at this time take upon me only to search the several sea of one sin only, although it may seem to be both great, large, broad, deep, bottomless, & not able to be sailed thorough of any man, and show how many dangers and grievous perrelles abide them, that presume to pass in that cruel & fierce see. And this sin is the most wicked and detestable vice of swearing, which now reigneth so greatly in every place, that I fear all admonitions, exhortations, warnings and counsels are frustrate and vain, so evil is a naughty & perverse custom, so rare a thing is it to heal that pocke, which is rooted by the bonne. notwithstanding although some peradventure shall laugh at this my labour as a song sung to them that are deaf eared, yet for asmuch as my trust is, that all which be entangled with this vice, are not of a desperate mind, nor so overwhelmed with the waves of this unmerciful sea, but that they may be called again, & brought unto amendment, even for their sake, and to win their souls unto glory, will I speak somewhat in this matter, & declare how greatly the abominable sin of swearing is to be detested, and abhorred of every true Christian heart. Therefore I sha●l most entirely desire all faithful and Christian people that shall read this my work to mark diligently what so ever they shall here find, and to repose it in the bottom of their hearts as a grave & weighty matter pertaining unto the health of their souls. 
say 〈◊〉 but 〈◊〉 are 〈◊〉  If any man will not amend after this our admonition, his damnation f●ll upon his own head. For I am free from his blood, and have done my duty in this behalf.  
After that God had brought his people the Israelites out of Egipte, minding to institute & appoyn●e a new public weal, that should be governed after his devise and appointment, he ordained certain ceremonies and ordinances, which they should observe, and by the obseruasis thereof show and outwardly declare their obedient heart toward him. Among all other for the right institution of their life, he gave them by his servant Moses ten commandments, which by no means they might transgress, except they would fall into his great displeasure, wrath & indignation. To the keepers of those commandments he promised all good, 
Deut. xxviii  fortunate and prosperous things, but to the transgressors & such as break them, he threatened all troublous, grievous and painful things, as we may see in the books of Moses & of that other Prophets. Among all other he gave a commandment, which is this. Thou shalt not take the name of thy Lord God in vain. For the Lord will not hold him gylteles/ that taketh his name in vain.  
As though he should say, Behold I am the Lord thy God, which have done the many great & singular pleasures. I have made the like unto mine own similitude, likeness and image. I have preserved the from eternal damnation, unto the which thou hadst made thyself bound thorough the offence of thy first father Adam, 
Gen. iii  which he committed in Paradise. 
Rom. ●  I have fed the in thy mother's womb. I have nourished the hitherto. I have sent the thy health, & saved the from all dangers. And now at the last also even of mine own mere mercy & free goodness. 
Exo xiiii  I have delivered the out of Egypt that land of servitude & extreme bondage, even out of the hands of that thy most cruel & unmerciful enemy Pharaoh I feed the with meat from heaven 
Ex. xvixv●●  I give the drink out of the hard & stony rock, & now I hast with all main to lead the into the land of the Canaanites, even such a land as floweth with milk and honey, & abundethe with all good things, where (thine enemies cast out before thy face) thou shalt live & reign like a most wealthy Prince & rulare of the earth. 
Exo. xx.  Look therefore that thou keep my commandments & ordinances, 
Deut. v.  Hear my voice. Fly the voices of strangers. Look thou have none other Gods besides me. Take me ●or thine one & alone god. Fear, honour & worship me alone. Love me with all thy heart, myade strength, power, soul. etc. Hang on me. seek for all good things at my hand. Believe me to be that God alone, which am omnisufficient, plenteous to give and needy of nothing. Make the no graven ●mage unto the likeness of any thing in heaven, earth or else where. Do no reverence nor honour unto them. But above all things look thou take not the name of me thy lord God in vain. For if thou so do verily thou shalt not escape unpunished. I will be revenged of thy wickedness. 
A comparison between god and man.  For by no means will I suffer my name to be polluted & de●iled with thine abominable & unlawful oaths. 
job. xxxvii  And that thou mayst take my name into thy munch with honour, 
E●o. xv.  and reverence it when it is named, 
Deut. iiii  remember that I am a Lord, 
Heb. xiii.  terrible in aspe●●e, 
Psal vi.  great in power, 
Math. seven.  righteous in judgement, 
Psal. ●.  ready to take vengeance on the wicked, 
Gen. vi. viii  & such one as am aconsuming ●yre, & by no means can suffer iniquity▪ And as for the workers thereof I hate, detest, and utterly abhor. Again thou art a miserable, wretched and vile sinner, begotten, conceived & borne in sin, full of all filthiness, wicked in all thy thoughts, words and deeds, deserving at every hour by thine abominable living to be cast into hell fire, were not I called away from taking vengeance by my great mercy, and long suffering what art thou than O man, which being so so vile, wretched, sinful & stinking darest presume to take my name, which am king above all kings, & Lord above all Lords, into thy polluted mouth, seeing it is a name, that excelleth all other, 
Phil. two.  saying also that unto it every knee that is in heaven earth, or hell bow and give revereverence unto it, again seeing that the dignity, greatness, & virtue there of can by no means be comprehended? Use not therefore my name unreverently, but magnify, laud, praise, honour and worship it both day and night. Fly unto it as unto a strong Bulwark, and holy anchor in all thine adversity. seek for remedy, aid, and succour of a●l thy diseases at the goodness of that. If thou dost otherwise, know that I am the living God, into whose hands it is a dreadful thing to fall. For I will visit the with most grievous afflictions. 
Hebre. x  I will punish the with many intolerable diseases upon thy body in this world. I will smite thee, thy wise, thy children, thy cattle. All that ever thou hast, will I bring to nought. Of all men living will I make the most vile & wretched. What so ever thou goest about, shall not prosper, but come to an evil end. So that in this world my vengeance, that is to say, corporal plagues shall fall upon thee, & after this present life, 
Math. xiii  shalt thou with out fail be cast into utter darkness, 
Esa. lxvi  where weeping and gnashing of tethe shall be, where the fire shall never be quenched, where thy torments shall never have end, where the worm that gnaweth thy conscience, shall never die.  
Whose eyes send not forth large fountains of tears to hear these things? Yea whose heart fainteth not for distilling of bloody tears, to hear so great & so grievous threats, 
joan. xiiii  yea and that from the mouth of God, 
●itus i  which is the self truth, 
Psa. ● xliiii  which can not lie, which is faithful in all his words? What man is so infected with the abominable sin of swearing, that doth not now tremble, shake, and quake for sear, to hear what grievous and intolerable pains abide him: Who hath an heart so indurated and hardened thorough the detestable & vicious custom of swearing, which is not now ready so cease from henceforth so wickedly to abuse the most holy and blessed name of God, and to honour, reverence and worship it ever after? Thou shalt not take the name of thy Lord God in vain. For the Lord will not hold him ●y●te●esse that taketh his name in vain. God hath given ten commandments, ye● have none of them all comminations & threats subjoined expressly unto them, but two only, which are the second & the third, one for idolatry, the other for the unjust 
 usurpation and unlawful using of the name of God, 
Idolatry & swearing are the moo●re grievous sins  whereby he manifestly declareth how great the sin of idolatry and of swearing is in his sight above all other vices. Who is now so at defiance with the christian religion, & so little esteemeth the glory of the most excellent name of God, that he will not cease from his wickedness of swearing, & learn from henceforth to glorify the most blessed name of God, if not for lous, yet for fear of the most grievous & intolerable plagues that shall undoubtedly fall upon him?  
Thou shalt not take the name of thy Lord god in vain. God speaketh these words with a marvelous great & vehement▪ emphasis, because he would have us imprynt this his precept in our memory. And because we should hearken the more unto it, he addeth a threat and saith, For the Lord will not hold him guiltless/ that taketh his name in vain.  
This is a grievous threat, & shaketh all the parts of a Christian man's body, that is led with any fere at all toward god. Now let us lern● what it is to take the name of our Lord God in vain, that we fault not into that sin, 
What it is to take the name of God in vain  & receive a reward worthy our wickedness. To take the name of God in vain, is to cawl God a witness in unjust and trifling matters, vainly to swear by his most blessed name, to take it in our mouths without a necessary & urgent cause, and to obscure the glory of it thorough wicked & ungodly oaths. All they that thus do, shall not escape unpunished. O Lord God how many are there at this time that transgress this holy precept? How many cawl God a witness in unjust & trifling matters? How many pollute & defile (that in them is) the glory of Gods most blessed name? How many swear continually not only by God, & all that ever he made, again not only by his dearly beloved son our Lo●d & saviour jesus christ, but also, with honour & reverence I speak it, by all the holy members of his most glorious body: How common an oath now days is God's flesh, God's blood, God's heart, God's body, God's wounds, Gods nails, Gods sides Gods guts, and all that ever may be rehearsed of God? O wickedness. O abomination. What part of Christ's most blessed body do these wicked & abominable swearers leave unrent and untorn? They are much worse than the jews, which cried, Tolle, tolle, crucifige eum. Away, away, to the gallows with him, 
joan. nineteen  crucify him, torment him, leave not one part whole of him. For they only cried upon pilate to have him crucified, but these swearers themselves crucify him, rent, and tear him. The jews crucified him but once, and than their fury ceased, 
In math  but these wicked caitiffs crucify him daily with their unlawful oaths, neither doth their malice & cruelness cease at any time S. Austen saith, They sin no less, which blaspheme Christ reigning in heaven, than they, which crucified him walking on the earth. Yea there want not, which have so great pleasure in swearing, that they think themselves no men, except they face crack and brag out their matters with large and shameless oaths.  
They judge it a point of elogancye, civility and good nurture to enterlase their talk with abundance of oaths. They recount him an ass a dastard, and an hob of the country, that can not swear valiantly, so greatly hath vice prevailed, so greatly hath wickedness rooted herself in the hearts of men, so little authority beareth virtue & godliness now a days in the world. 
Men of occupation  The man of occupacon feareth no thing at all to swear by God & to call him a witness in a vain and trifling matter, when he buyeth or selleth any thing, so that he may get but a penny by this means. O Lord what doth it profit a man to win all the whole world, & to lose his soul? How customably is this heard daily among them that be buyers and sellers. 
O ●●tre●e abomination.  By God's soul man take it unto thee, & say not, but that thou haste a friendly penny worth. For by the blessed body of god thou hast it as good cheap as ever I bought it? And yet are all together stark lies. But let it be granted, that their oath were true, is it therefore convenient, that in worldly matters & for every light trifle, 
what 〈◊〉 and faith ought to reign among christian men.  we should thus abuse the name of god, whom we ought never to have in our mouths without great reverence, and for urgent & weighty causes? There aught to be so great sincerity, faithfulness, truth & singleness among Christian men, that yea yea, nay, nay, should be sufficient. But alas there is so much craft, deceit, subtlety, falsehood, and doubleness reigning in the world at this time, that none dare trust another, no though they promise never so fair, except they swear, 
Exula● fides  no nor then neither, 
He that feareth notto blaspheme the name of god will not let to deseave his neighbour  except they have them bound in black & white, as they say, O Lord unto what point are we come, when all truth & credence is so far banished from the bounds of Christianite, that there is more faith & trust given to an obligation or such other trifle, than to the word and promise of a Christian man? It is even as the Prophet saith, 
Oze. iiii  there is no truth upon the earth, 
Psal. ●x.  but swearing, cursing, & lying. 
Rom. iii  Every man is a liar. 
Luke. xviii  Every man that liveth is nothing but vanity, neither is there any trust in him. Do ye think, sayeth Christ, that the son of man shall find any faith on the earth, when he shall come? Verily I think but a little, which is an evident token that the day of the great & terrible judgement is not far of. 
  
Moreover how is God rend and torn by blasphemous oaths not only among men in bargaining, 
Dysers' and Card●rs.  buying and selling, chopping and cha●●gyng. etc. but also in playing & you'll matters? How will the diser swear rather than he will lose one cast? How will the carder tear God on pieces, rather than he will lose the profit of one card? How will they that stand by & behold, forswear themselves for the love that they bear to one of the parties?  
Again how deeply do men of law swear unto their Clientes, 
Men of law.  that they have laboured their matters earnestly to the judges, when many times they have not spoken one word, but still prolong the matter that their advantage may be the greater?  
How doth the priest swear, that if it had not been for the love of such & such an honest man, and for the good 
priests & beneficed men  report that he hath heard before of the parish, he would never have been person of 〈◊〉? And yet it is not unknown, that the most part of the love their parishioners so dearly, that after they be once ●ure of their benefice, they care not although they never see none of them after, so that they may have the avamuntage of the benefice, except peradventure of their devotion it be at harvest, when the tithe barns are full, or else at Easter to search how good the Easter book will be that year. This once done, hence go they again, & leave asyr john Lackwit latin in their stead which teacheth not much more, than the hill moveth. The wolf may come, and easily rend, 
joan. x.  tear & devour the poor sheep. For the shepparde hath gotten the milk & wool, and he is gone. He hath licked the fat from his parishioners beards, & hath taken his journey. Take thought for the flock who listeth. O Pastor & Idolum derelinquens gregem. 
Za●h. xl  O shepeparde & Idolle, that thus forsaketh his flock. But alas what consciences have these men, which take so much and do so little? If they will reap carnal things, so must they sow spiritual things, saith the scripture. The labouring plough man & not the idle lubber must receive of the fruits, 
i. Cor nineteen.  saith S. 
two. Tim. two  Paul. 
i Tim. v  They that rule well are worthy double honour chiefly they that labour in word & doctrine. 
i Cor. ix  For the Lord hath ordained that they, which preach the Gospel, should live of the Gospel. Woe be to me, saith S. Paul, if I preach not the Gospel. Shall these good men than, & God will, escape free, saying they do nought, and yet receive so great fruits, commodities and rewards? 
Hom. seven. Super illud. Dignu● est operarius. etc.  what do we, O ye shepherds, saith S. Gregory? How may we be bold to receive wages, & yet be no work men? We take the profits of holy church for our daily stipend, & yet do we labour no thing at all in preaching for the everlasting church. Let us consider and weigh, what great damnation it is to take here the reward of labour, and to do no thing for it. Behold we live of the oblation of the faithful, but what do we labour for the soul's of the faithful? we take for our stipend what so ever the faithful have offered to redeem their sins, and yet do we not once show any diligence against those sins either by the study of prayer or preaching. Let beneficed men, which give so little attendance upon Christ's flock, mark well thafor said words of the holy Doctore, & consider with themselves whither they may justly receive so much & do so little for it, 
Dist. xviii cap. opor●et.  or not. Again the same Doctore saith the priests, to whom the lords people are committed, must watch with great diligence upon the lords sheep, that they be not rend and torn with the bitings of the wolf, that is to say, with the motions of the devil. God give them grace once to be priests & sheep herds, not only in name & apparel, but also in work and truth.  
Among serving men also above all other, what wicked and detestable oaths are there heard? 
Serving men  If there be any of that sort, which fear God & love his word, & therefore abstain from vain oaths, how doth his company lout him. Look what an ass is among a sort of apes, even the very same is he among his fellows. They think him not worthy to wear a sword & buckelare, that cannot face out the matter with plenty of oothes. He that can swearebest, & soonest give a blow, he is counted an hardy fellow, and fit to do a gentle man se●uyse, when to say the truth, of all men he is most wretch and coward, and most of all unapt to do such a gentle man service as ●oueth God and his holy laws. Yea such pestilent swearers and filthy blasphemers of God and his creatures ought all honest and virtuous Gentle men to put out of their houses, unless they bring the vengeance of God upon their whole family, wife, children, servants. etc. If they know that onye man have been in that place, where the plague reigneth, & would come into their houses, they spear the gates against him, they shut him ou●, by no means will they suffer him to enter. And why? Verily because they will not have the plague brought in among them, unless they should be infected and so die. Alas for pure pite, to die we are all borne, and die we must at one time or other, whither it be by the plague or otherwise, & therefore it may seem that the death of the body ought not so greatly to be feared why than rather do they not put out of their houses these pestiferous caytisses, which thorough their abominable swearing infect all their family, not only their bodies, but their souls also, and provoke God to pour out his most fierce & grievous plagues upon them? Is not this the saying of the wise man, the man that useth much swearing shall be filled with iniquity, 
Eccl. xxiii  and the plague, that is to say, the vengeance of GOD shall not go away from his house? Awake therefore, O ye gentle men, awake, & ye men of nobility awake, 
An admonition for Gentle men.  suffer no swearers in your houses, eschew them more than a venomous serpent, feed a dragon sooner in your house, than any such one as hath pleasure in swearing. For as touching the one, it only hurteth the body, the other destroyeth the bodies & souls of so many as be under you, & daily provoke the vengeance of God against you and all that ever ye have in town, 
Eccle. xiii.  field or else where. He that toucheth pitch, saith jesus Syrache, shall be defiled of it. And he that keepeth company with them that are proud, shall learn pride. Likewise they that accompany such as be swearers and blasphemers of Gods most holy name, must needs prove like unto them, and therefore run into like damnation. Away therefore with such out of your houses, except they will amend. Maintain none that shall bring the plague of God upon your house. Suffer not the tender breasts of your children to be poisoned in their young age with the pestilent and damnable communication of these abominable swearers. But above all things look that ye yourselves have the name of God in so great reverence and honour, that by no means ye abuse it at any time by your vain oaths unto the evil example of your● family.  
Again, when the common sort o● people in a parish are gathered together at any time to make merry, 
Paryssh 〈◊〉  a● the custom in many places is to do chiefly on the Sundays, & other h●ly days at after noon, when the● ought rather to be occupied in servant prayers, or else in the reading or hearing of the holy Scriptures what shameful & wicked oaths do they swear? When they are once set upon the alebenche, and well whytled in their brains thorough the many cups that have been filled in, how fall they then to swearing? What part of Christ's most blessed body is least untorn? He is taken for ioylyest fellow, that can best swear. I let pass their other filthy talk, dronckenshyppe, and excess. O wickedness. Are these Christian men? Not much before, they were in the Temple, and full solemnly went up & down pattering with a pair of ●eades in their hands, and when the pressed red the Gospel, although they understood not one word, yet of custom they stood up like men, and when the priest named jesus in the Gospel, and they saw him for the reverence of it, make courtesy, they also full mannerly bowed their knees, as devout parsons, pretending by that means that they have the name of jesus among them in great honour, yet straight ways go they unto the alehouse, and by their wicked oaths, do they there the greatest dishonour to the name of jesus that can be done in the world. These people may well be resembled to those jews, which in despite stripped Christ, & put on him a purple rob, & plaited a crown of thorns & put it upon his head, & a reed in his right hand, and bowed their knees before him & mocked him, saying, ave rex judeorum, hail king of the jews. God amend these crooked customs.  
Furthermore this damnable use of swearing hath so greatly prevailed 
Children.  among them that profess Christ that it is also exepte into the breasts of young children. It is not a rare thing, now a days to hear boys & mothers tear the most blessed body of Christ with their blasphemo▪ oaths, even from the top unto y● too. What marvel is it than, though they be abominable swearers, when they come to age? But whence learn they this? Verily of their parents and such as bring them up. Cursed be those parents which so behave themselves either in word or deed, that they give any occasion of evil at all unto their children. Great is their damnation. The blood of their children shallbe required at their hands. Better were it for such fathers and mothers, if they had a millstone teyed about their necks and so to be cast into the sea, than blaspemously to abuse the name of God unto the evil example of their children. Is it any marvel therefore though we be so greatly plagued, seeing the name of God is so much blasphemed among us now a days of every degree and age? How can we be bold to say, that we believe in God, when we live no thing according unto his word? With what forehead may we be bold to call upon the name of God in our adversity, seeing we without all honour and reverence do so shamefully abuse it with ungodly oaths? How may we hoop that Christ's body was offered up to God the father a sweet smelling Sacrifice for our sins, 
Ephe. v  when we so unreverently swear by it? 
Heb. ix.  How may we boldly say, 
1. joan. i  that all our iniquities be washed away by Christ's blood, when it shameth not us wickedly to swear by it, & to obscure the virtue of it by our unlawful oaths, so much as lieth in our power? With what countenance shall we be bold at the dreadful day of judgement to behold & look upon the most glorious face of the everlasting & righteous judge Christ whose honour we have so oft defaced with our vain & idle swearing? Undoubtedly these swearers and blasphemers of the name of God are in a far worse case, 
The world and god's word judgeth diversly of swearers.  than they appear before the world. The world by the reason of the long custom & continuance thereof, think it no sin idly to swear, neither doth it judge them that are swearers to be in onye worse case, than the other sort be, but the word of God judgeth other wise of them. God's word declareth them to be the most grievous enemies of god, of his most blessed name, of jesus Christ his son, and of his most bitter passion. God's word uttereth them to be the children of wrath, fire brands of hell, captives of Satan, and right heirs of eternal damnation. God's word showeth manifestly, that they have in no part the celestial heritage, but are already judged to hell sire, if they do not in this life repent, bewail their wretchedness, confess their abomination desire mercy, and believe faithfully to have forgiveness. For heaven and earth shall pass away, but the word of the Lord abideth for ever. 
Math v Esay. xl.  Therefore this commination and threat, which accompanieth the commandment, must needs be true, & come to pass. The Lord will not hold him guiltless that taketh his name in vain.  
Let not these swearers therefore glory in their wickedness, and think that they shall escape unpunished, 
●ota  because God taketh not vengeance on them straight ways, but rather let them think that their damnation shall be so much the more grievous, seeing they escape so long without punishment. The rich glo●tonne of whom we read in the Gospel of Luke, 
Luke. xv●  lived in this world according to his fleshly appetite, and wanted nothing that might satisfy the beastlyke desire of the flesh, yet the end of him was everlasting damnation. So shall it chance to all them that be wicked transgressors of this holy precept of God The Lord will not hold him gylteles saith the scripture, y● taketh his name in vain.  
This threat of god is not to be laughed at. For if there be a God, as I am certainly persuaded there is, I am sure that these abominable Swearers shall not escape unpunished, let them esteem their sin as light & as little as they list, yea I am sure, the vengeance of God hangeth over their heads, where so ever they be. And although God take the not vengeance on them straight ways, yet am I sure that they shall not escape, if in this world, yet not in the world to come, 
Ps. exliiii  so righteous a judge is God, so faithful is he in all his words. How can it otherwise be? We see by daily experience that if any man blasphemeth an earthly Prince, 
Gen. iii  or speak● evil of his name, he dieth the death straightways without mercy. If such honour and reverence be given unto a worldly Prince, which is earth, & unto earth shall return again, what is than to be thought of them which blaspheme the name of the most high & celestial king, which is king of all kings. and Lord of all Lords? The blasphemy done to a mortal man is punished with sword, and shall the blasphemy done to god escape, think you, with a fylyppe in the forehead, or with the knock of a little wooden betyll: as it began in certain monnes houses to be punished now of late? Na verily. It is no fylyp matter, except ye will admit such a fylyppe, as shall fylyppe them down into the bottom of hell fire. God is no popette nor no babe. It is not a fylippe, that can wipe away the blasphemy of his most blessed name before his high throne & glorious majesty. Woe be to them the sin, and keep not my commandments, saith the Lord, for I will not surely spare them. 
iiii. Es. xv  In the old law God gave this commandment for the blasphemers of his name. Who so ever curseth his god, 
Le. xxiiii  saith he, shall bear his sin. And he that blasphemeth the name of the Lord, he shall die for it. All the multitude shall stonne him to death. Whither he be Citizyn or stranger, if he blasphemethe the name of the Lord, let him die the death. What will the blasphemers of God say to this precept? Do they think that God is a sleep, so that now he careth not for the glory of his name? Na let them be sure. GOD tendereth now his glory so much as ever he did, and abhorreth wickedness now no less than he hath done ever heretofore. He is a jealous god, & will not suffer them to escape unpunished, that pollute & defyse his most glorious name. 
In math.  S. Austen sayeth, they sin no less, which blaspheme Christ reigning in heaven, than they, which crucified him wall king in earth. 
In qecalogum.  A certain writer also in the Hebrew tongue called Rabbi Aben Ezra writeth on this manner: Certes this is the custom in Egypt even unto this day, that if any man doth swear by the head of the king and doth not fulfil his saying, he shall be the child of death. If that he would offer for his ransom a great sum of gold, yet shall he not live, seeing he hath despised the king openly. If a king doth so, which is flesh and blood, whose beginning & end is vanity, and whose kingdom is vanity, much more, yea a thousand times more ought a man to take heed, that he offend not God with his tongue, that he doth not so order his mouth, that he maketh his flesh to sin by remembering God in vain. Again he saith, there are many, which think it no great offence if a man taketh the name of god in vain. 
Ibidem●  But I will show them, that it is greater & more grievous than the breaking of all the commandments that follow. For he that is a mansleare or an adulterer, which surely are great offences, he can not slay nor play the whoremonger at all times, for he is in fear. But he that hath accustomed himself unto vain oaths, he committeth in one day in numerable oaths, & he is so greatly in use with this fault, that he perceiveth it not, when he sweareth. And if thou rebukest him & sayest, wherefore hast thou now so sworn? He straightways sweareth that he swore not, yea and that for the to much use of swearing. For such before they bring forth any word, they swear first, thinking that it garnyseth their communication very pleasantly so to swear. But if there were in Israel no more faults, but this one alone, it were enough to prolong our captivity, and cause that we should be plagued every day more & more. These are the words of the Hebrew interpreter, whereof we may learn how great an offence it is vainly to swear, and how it heapeth up on us the plagues and vengeance of God more than the breaking of any other commandment, except it be for idolatry, which sin this also matcheth. But let us return to the scriptures of God.  
Hear me, 
〈◊〉. xxiii  oye children, saith the wise man. I will give you a doctrine how ye shall order your mouth Who so keepeth it, shall not perish thorough his lips, nor be hurt thorough wicked works. As for the sinner, he shall be taken in his own vanity. He that is proud and cursed, shall fall therein. Let not thy mouth be accustomed with swearing. For in it there are many faulles. Let not the naming of God be continually in thy mouth. For like as a servant, which is oft ponyshed, can not be without some sore, even so what so ever he be, that sweareth and nameth God, shall not be clean purged from sin. A man that useth much swearing, shall be filled with wickedness, and the plague shall never go from his house. If he begylethe his brother, his fault shall be upon him. If he knowledged not his sin, he maketh a double offence, & if he sweareth in vain, he shall not be found righteous. For his house shall be full of plagues. The words of the swearer bring death (God grant that it be not sound in the house of jacob) but they that fear God, eschew all such, and lygh not weltering in sin. Use not thy mouth unto unhonest a●d filthy talking. For in it is the word of sin.  
Here the wise man plainly affirmeth, t●at they, which swear and take the name of God in vain, shall be replenished with wickedness, & the grievous plagues of God's vengeance shall ●aul upon them. So that their house shall be visited with divers punishments and plagues. O terrible laying. To much saxeous & stony is his heart, that tremble the not at the hearing of these words. 
Zach. v  The Prophet Zachary also saith, I turned me, lifting up mine eyes, and looked. And behold a flying book. And he said unto me, what seest thou? I answered, I see a flying book of .xx cubits long, and ten cubits broad. Than said he unto me, this is the curse that goeth forth over the whole earth. For all thieves shall be judged after this book, and all swearers shall be judged according to the same. I will bring it forth, saith the Lord of hosts, so that it shall come upon the house of the these, and upon the house of him that falsely sweatethe by my name, and shall remain in the midst of his house, and consume it with the timber & stones thereof.  
What will swearers and blasphemers of Godsmoost holy name, say unto these words of the Prophet? Here may they see, that the terrible curse of God is come abroad for all thieves and swears, so that it shall fall upon their house, and consume it with all that ever pertain unto it. Here may they learn, that they judgement is at hand, that their damnation can not be exchewed, except they shortly repent, believe & amend. For the book of curses slieth abroad. It is no longer kept in secret, and it shall undoubtedly fall on the houses of so many as vainly swear. God can no longer abide this abomination, it is so great, and grown● up into such an height, Woe be unto all swearers for their oaths. Fo● a dagger pryckethe not so sharply, saith Chrisostome, 
●om. xv  as the nature of an oath doth. A sword sleath not so cruelly, as the plague of an oath doth. For a swearer, although he seemeth to live, yet is he dead already and hath received his deadly wound. And as he that taketh an halter before he goeth out of the City, and cometh unto the place of execution, & hath the Hangman following him, is dead, so soon as he goeth out of the place of judgement, so likewise is he that is a swearer. The oath is not so soon come out of the mouth, but that the swearer is condemned straightways unto eternal damnation.  
What will these blasphemers of Gods most holy name say to this golden mouthed Doctore, which comparethe all swearers to thieves, 
Swears are like thieves condoned to be hanged  and saith that they are like unto a these that is condemned unto death, and weareth his halter ready to be hanged? Are not these swearers come now unto a fair promotion? They be like thieves condemned to die, saith the holy Doctore Chrisostome. The judge hath given sentence. They be condemned. So that although they be yet free from the plays of god's vengeance, as the these is before he cometh unto the gallows, yet they may be as sure not to escape them, as though they were now already in their necks. And the longer their punishment is differed, the more grievous shall it be, when it cometh. Many, I grant, in this world are not punished for their great abominable swearing, yet have there not wanted examples in our time, which have abundantly declared, how greatly the sin of swearing displeaseth God. 
Examples of swearing punished in our time.  There live at this day, which have known certain men to be great swear●rs of whom some many years before they died, were grievously punished with strange and innumerable diseases, some by the strong hand of God had their houses, as the Prophet Zachary saith, consumed with fire, some lost their speech before they died, another sort certain days before they died, 
Felix quem faciunt alienape ricula ca●tum.  had such an heat and burning in their mouths that by no means they could suffer to have them speared. Their tongue & all that ever was within their mouth, was so black as a cool. Were not all these manifest tokens of God's wrath and vengeance for taking his holy name in vain? Would God they that were thus punished, might be an example unto us for to leave the wicked and ungodly custom of swearing. If we will not cease, but still provoke god unto anger, surely we shall prove & feal those same plagues, and much more grievous. And would god our pains might cease in this world, that we might be free from everlasting damnation. We all profess Christ, 
joan. viii joan. x joan. xviii  and cawl ourselves christians, why do we not than those things, that Christ commandeth us? Christ saith, he that is of God, heareth the words of god. 
joan. xv  Again, any sheep hear my voice. 
Mat. ●  Also in another place, every one that is of the truth, heareth my voice. If we therefore be of God, why do we not hear the words of God? If we be the sheep of Christ, why do we not hear our shepherds voice? If we pertain unto Christ, which is the self truth, why do we not hear his voice?  
Christ saith, ye have heard, that two was said to them of thou old time, thou shalt not forswear thyself, but perform unto the Lord, that y● hast sworn. But I say unto you, swer● not at all, neither by heaven, for it is the throne of God, neither by earth for it is the footstool of his feet, nor by Jerusalem, for it is the citis of the great king, neither shalt thou swear by thy head, because thou art not able to make one hear white or black. But let your communication be yea, yea, nay, nay. For what so ever is more than that, cometh of evil. Hereunto agreeth S. james saying, before all things, 
jacob. v  o my brethren, look ye swear not neither by heaven, nor by earth, nor by any other oath. Let your communication be yea, yea, nay, nay, that ye fall not into dissimulation.  
Here are we forbyddan to swear by any thing that ever God made. If it be not lawful for us to swear by any thing that ever Godmade, than is it not lawful for us to swear by him that made all things. If it be sin to swear by the creatures than must it needs be damnable to swear by the creatore. Why do we not remember these things, and leave our great swearing? It is a shame to see christian men live so contrary to their profession. It shall be more tolerable to Tyrus and Sydon, to Sod● me & Gomorre at the day of judgement, 
Math. xi  than to us, except we shortly repent, believe and amend. For that servant which knoweth his master's will and doth it not, shall be beaten with many stripes. Swearing hath ever been counted a thing of so great absurdity, 
Luke. xii  that the very Ethnyckes and Gentiles did detest it, in so much that a certain Greek Poet writeth on this manner, fly swearing, although thine oath be right & according to the truth. 
Our damnation is greata  What a saying is this of an Infidel? Shall not he and such other rise up at the day of judgement, & condemn us, seeing they were Infidels, and we christian men? Our Lord be merciful unto us. All hunt after worldly promotions, and seek to live in pleasure and wealth, but no man seeketh how to lead a godly & innocent life, how to leave their swearing, and to magnify the most glorious name of God. For we go forth still to sin, as though there were no punishment ordained for it at all. We blaspheme the name of god, as though he were so childish, that he would never cawl us unto an accounts for our ungodly blasphemies. We so ●eare Christ and all the parts of his most blessed body, as though he should never come unto the judgement for to reward the good, & to condemn the evil. Christ saith, that we shall give an accounts at the day of judgement for every idle word, 
Math. xii  that we have spoken, what is than to be thought of our abominable oaths whereby God is so greatly dishhonoured? What accosites shall we give of them? How narrowly shall we be examined of them? What will we answer in this behalf? What will we say?  
what excuse will we make? I fear unless we shall be ready of our own free will, to run headlong into hell sire, before the terrible sentence of damnation be given, our conscience shall so condemn us. Lord hold thy holy hand over us, & give us grace to amend.  
Sayente Paul's saith, 
Colos. iiii  let your speech be well favoured and powdered with salt, that ye may know how to answer every man. What place hath this commandment of th'apostle among them, which so powder their words, the there come nothing out of their mouths, but vain oaths & wicked blasphemies? The communication of these men savour little of salt, whereby is understand the wisdom of God's word, 
what sa●e signifieth  it is so fresh & unsavoury. Yea would God these abominable blaspemers of Gods most holy name, were not extreme enemies to gods word, choosing rather to remain dastards still in the foolishness of the world, 
Swearers are enemies to gods word  than to become wise and prudent in the wisdom of god's word. All swearers therefore are enemies both to god and his word. A Christian man may not acquaint himself with such manners, nor so wickedly abuse his tongue. For our tongue is given us, not that we should swear, lie, blaspheme, jest, rail, scoff, mock, & use ungodly talk, but that we should only speak those things, which may both turn unto the glory of god, & the health of our neighbour. And this is it that S. Paul saith let your speech be well favoured and powdered with salt. 
Colos. iiii.  Our speech is well savoured, seemly, honest & comely, when there appear the no thing in it that may offend the ears of any true Christian man, 
Mark well  but is agreeable in all points to godliness and honest. It is powdered with salt, when it uttreth those things, which are godly, wise, and edify so many as are the hearers of it. Let all swearers mark this, and amend their communication, unless they be that unsavoury salt, 
Math. v  which shall be cast out and trodden under foot.  
Again he saith, let no sylthye communication proceed out of your mouths, 
Ephe. iiii  but that which is good to edify with all, when need is, that it may have favour with the hearers If no filthy communication ought to proceed out of our mouths, much less ought any vain dothes, ungodly swearynges, blasphemies. etc. come forth out of them. If our words ought to be good to edify with all, than ought they not to be such as should destroy both ourselves & the hearers, which many times chanceth thorough wicked oaths. Let not doom, 
Ephe. v  saith he, and all uncleanness or covetousness, or filthiness, or foolish talking, or jesting be once named among you, as it becometh saints, but rather thanks giving.  
If these things may not once be named among us, surely much less, yea a M. times much less ought oaths, swearynges & blasphemies of Gods most holy name be named among us and heard in our daily speech. If the wrath & vengeance of God be wont to fall upon the children of unbelieve for these things aforesaid, as S. Paul testifieth, certainly let all swearers be certainly assured that they shall not escape the plagues of God's vengeasice, and their damnation shall be the more grievous, for as much as they profess godliness, and live nothing according thereunto. What are they any other, than blasphemous mockers of God? They say that they know God, but with their deeds they deny him, saying they are become abhommable and disobedient, and enell minded unto all good works, as S. Paul writeth. 
Titus. i  They are wells without water, clouds carried about of a tempest, to whom the mist of darkness is reserved for ever. They are trees without ●rute at gathering time, 
two. Pe. two  twice dead & plucked up by the roots. 
judas Epistle.  They are the raging waves of the sea soming out their own shame. How can they than escape the vengeance of god? The Sodomites & Gomorrians sinned against nature, & therefore were they consumed with fire & brymestonne from heaven, the swearers sin against the God & maker of nature & is it to be thought, 
●e. xviii  that they shall escape unpunished? If such as commit the lessest sin, be punished, how can they than escape, which of send in the greatest? They may be sure, if they do not amend, not only to be plagued with fire & brymestone, but also to suffer all other kinds of intolerable pains, yea and that in hell, where is no redemption nor mercy to be had. The Lord, 
Psal. xi  saith David, seeth both the righteous & ungodly, but who so delighteth in wickedness, him his soul abhorreth. Upon the ungodly he shall reign snares, fire, brymestonne, storm & tempest, this reward shall they have to drink. For the Lord is righteous and he loveth righteousness, his cos●tenauce beholdeth the thing that is just. Again he saith, God is a righteous judge, 
Psal. seven.  and God is ever threatening. If men will not turn he hath whet his sword, he hath bend his bow, and made it ready. He hath prepared him the weapons of death, & ordained his arrows to bestroye.  
We read in the forth book of Moses, that when the children of Israel were in the wilderness, they found a man gathering sticks upon the Sabbath day. 
〈◊〉 xv.  And they that found him gathering sticks brought him unto Moses and Aaron & unto all the congregation, & they put him inward. For it was not declared, what should be done unto him. And the Lord said unto Moses, the man shall die. Let all the multitude stone him with stones without the host. And all the multitude brought him without the host, & stoned him with stones and he died, as the Lord commanded Moses. If the man that gathered sticks upon the Saboth day for transgressing that commandment, which notwithstanding was but a ceremonial law serving but for a time, and a figure of our spiritual quietness and rest, which we ought to have continually in our consciences toward God, which precept also is now abolished, & stand in none effect (so that we are Lords of the Sabothe day, and may appoint what day it shall please the head rulers to cease from labour, that we may the more conveniently come together unto the temple for to pray, to hear the holy word of God, to see the blessed Sacraments ministered. etc.) If the man that gathered sticks, I say, upon the Sabothe day was stoned unto death by the commandment of God for transgressing that precept, how may these swearers than persuade themselves that they shall escape unpunished, although they swear & abuse God and all his creatures by their unlawful oaths? The other precept was ceremonial, 
The jews at this day according to their old wont, will tear there garments, when the hear Gods blessed●ame blasphemed, for the dread of God's feercewrath that is ●●yred up there by. Butte who among us Christen, showeth himself by any means, to be displeased there withal, in whom ought to be the love, fear & dread of God so well as in the Jews.  & is now of no strength, but this commandment is moral and abideth still in perfect strength, and so shall do so long as the world standeth, shall the transgression of this than escape unpunished? The other was punished by death, and shall this escape free & without punishment? Let the wicked worldings laugh at the matter so much as they list, there liveth a god, against whom the offence is committed, which will not suffer the blasphemies of his holy name and of his creatures to escape unpunished And well were it with these abominable swearers, which go forth in their wickedness & will not amend, if in this world they might he consumed with fire and brymestone from heaven, as the Sodomites were, or stoned unto death, as the transgressor of the Saboth day was, so that their plagues and pains might on this manner end, & they afterward enjoy everlasting life. But it is to be feared, that after this life they shall feal more grievous torments, than ever the Sodomites did either suffer in this world, or where they be now. God be marcifull unto them, and give them grace to amend.  
Hitherto have we heard how grievous an offence it is be●ore God for to swear, & to take his most blessed name in vain, or to abuse onye of his creatures by vain & unlawful oaths. We have heard also, how God will not suffer by any means them to escape unpunished that wickedly swear and break this godly commandment.  
Now seeing that GOD will so sharply punish them that take his name in vain, or fear not to swear for every little trifle by him or by his creatures, what is than to be said of perjury? 
Of perjury  What is to be thought of them, which both falsely and willingly forswear themselves? Into how great punishment shall they fall, which fear nothing at all to swear in a false matter upon the holy evangely that most ●lyssed word of everlasting truth, yea & to call God and all his holy saints to be witnesses in that behalf? In how troublous and raging sea sail these wretches & miserable caytisses? What intolerable plagues abide them? What fierce punishments and cruel torments are prepared for them? How is it possible, that they may escape the most extreme vengeance of GOD? Not only to swear, but also falsely to swear? Not only falsely to swear, but also to swear upon the holy evangely? Not only to swear upon the holy evangely, but also to cawl God & all his holy saints to be witnesses, yea & that in a wrong matter? O detestable abomination. O wickedness, more than can be expressed. O shameful sin worthy all kind of punishment. O incomparable vice worthy to be reu●ged not with papers wearing only, but with the most bitter & intolerable pains, that are prepared in hell for Satan and his ministers. Thou shalt not forswear thyself, saith the scripture. It is not lawful for us vainly to swear shall we than presume falsely to forswear ourselves?  
Although the comp●ny of them, which suffer themselves to be perjured I trust, be not to be compared in number unto the multitude of them that be the customable swears yet want there not at this day, which are guilty of that fault, and would God it were not so in england What is to be said of those men, 
who so sweareth by god that is the truth & righteousness & taketh hy●. to witness to maintain his lying dis●ea●e & unrighteousness he is a perjure ill, light, & such one that little regardeth God's truth, & his commandments.  which for a little trifle will forswear themselves, & give their souls from god to the devil? How miserable again are they, which although they know the matter to be wrong, will for a little money or for favour of the ●arty willingly take an oath upon a ●oke, & falsely forswear themselves ●●●rary to their own conscience? Are not there, think you, in the world, which for covetousness of temporal possessions make claim to other men's lands, forge false evidence, invent wrong titles, and bring in false witnesses with them to swear upon a book, that all is truth, when they know the contrary, and their conscience condemneth them for so swearing? What abominable wretches are all these? What perjured caitiffs may these be counted? What punishment can be invented sufficiciently great for their detestable wickedness?  
Thus by their perjury and false witness is the true owner deceived of his right, deprived of his goods cast into poverty, made a wretch, & throne into such misery, that neither he, nor his wife, nor yet his children are able to live, but many times perish for hunger. O wretched creatures. O insatiable wol●●es.  
While they have respect only unto their covetous affection, and labour to satisfy that, they neglect & despise both the health of their own souls, and the wealth of their neighbour. What for all that? Yet by this means have they obtained their purpose, and set the other beggarly fellow besides the saddle. Now they are men of fair lands. They are Gentle men's fellows. They are able to live without their dame. They shall be are a rule in the country, and be counted among the most honest men of the Paryshe. They shall have now, whereof to live at their hearts ease, so long as they live.  
And when they die, they shall leave their heirs such livings, that the best Gentle men in all the country shall be glad to marry their daughters unto them.  
Are not these great commodities? who would want these pleasures, & may have them by one means or other: O miserable wretches, which for a little easy lining, & that they may leave their children wealthy behind them, fear nothing at all to cast their souls into hell fire.  
What doth it profit a man to win all the whole world, and at the last to lose his soul. To much a wretch is he, which for worldly possessions will put his soul in danger: 
Mark well  To far estranged is he from GOD, which regardeth the goods of this world more than his own soul's health. And what commodity shall he have by those goods wrongfully gotten, which he hath left unto his son, when his soul lyghethe brenning in hell fire, and grievously punished with all kind of cruel & intolerable pains? 
A comparison between the father & the son  The son is counted a Gentle man before the world for the goods sake, the father is reckenned before God and his holy saints a fire bronde o● hell. The son is Lord of many possessions, the father is a wretch & hath nothing. The son is replenyshedde with dainties, joy and pleasures, the father is filled full of bitter sorrows grievous pains and intolerable torments. The son singeth, playeth danceth and maketh merry, the father weapeth lamenteth, sorroweth, and wisheth himself never to have been borne. 
Fidem spectato  Behold what is the end of evil gotten goods. Behold how Dame Perjury rewardethe her servants at the latter end. Behold unto what point falsehood bringeth them, that use it. Why do not men remember these things, & labour to live justly, righteously & of their own? Godliness is great riches, saith S. Paul, 
i Ti. vi  if a man be content with that he hath. Oh that men would once be wise, and remember their latter end. So would they not hunt about to get the goods of this wretched world by hook or by crook, as they do now a days, but rather lay up treasures for themselves in heaven, where neither rust nor moulthes corrupt, 
Mat. vi  and where thieves neither break up nor steal. Treasures that are wickedly gotten profit nothing but righteousness delivereth from death, 
Pro. x  saith Solomon. Let not therefore those men think, which so greedily gather together the goods of the world, yea & that unrighteously, that those possessions can long endure in their stock, kindred & lineage. For we have both heard and seen, that goods wrongfully gotten be soon dispersed abroad & come to nought. Is not this a common saying among us: Evil gotten goods will never come to good proof. Again, the goods, which are wrongfully gotten, the third heir shall scarcely enjoy. The Latinistes also say, Male partum peius perit. A thing that is evil gotten, never thriveth, but the spending of it is worse, than the getting was. The Poet Claudianus have very godly verses pertaining unto this our matter, which I will here now rehearse.  
In prolem dilata ruunt periuria patris, 
Clandia nusi Cur●tium   
Et paenam merito filius ore luit.  
Et quas fallacis collegit lingua parentis,  
Has eadem nati lingua refudit opes.  
That is to say, the perjuries of the father escaping punishment in this world, ●aull upon the son, in so much that the son is plagued for that the father hath offended. And look what richeses the tongue of the deceitful father hath gathered together, even the very same hath the tongue of the son paid home again and wastefully spent. The Greek Poet Hesiodus also saith, 
Hesiodus  that that man which wrongly testifieth and falsely forsweareth himself, doth not only hurt justice, but he himself also is so hurt, that he can never be healed after. Moreover he saith, that all his posterity and children shall be of th● less reputation ever after, so that they shall live in ignominy, & their renown shall be obscure, dark and of no price before all men.  
Who now therefore is so mad as falsely to forswear himself for a little dungelyke muck, seeing that by this means he shall not only provoke God's wrath unto himself, condemn his own soul, cast himself into everlasting damnation, but also procure plagues for his children that succeed him? Oh that men would once be wise, and learn this lesson of S. Paul and follow it, 
● Tim. vi job. i  having meat, drink, & cloth, let us be contented. For we brought nothing in to the world, neither shall we carry any thing out of it. Fear not, o my son, 
Tobi. iiii  said Thobias, we live a poor life in this world, notwithstanding we shall have many good things, if we fear God, and go away from all sin and do well.  
But would God, would God that Lady Perjury did exercise her unmerciful and tyrannical ●r●elnes only in getting and scra●chyng ●p together falsely and contrary to all 
Peiurye thyr t●the innocent ●loude  justice the goods of this world.  
Would God, would God, she did not also thorough her unrighteous violence & churlish malice thirst, shed, and suck up innocent blood. Would God that thorough her false witness bearing, true men were not put unto death causeless. Hath it not been heard, yea known and seen, think you, that of very malice, & thorough the perjuries of false forsworn caitiffs, which have taken an oath & testified contrary to the truth, and given false evidence at syses, sessios or else where, 
True men are sometime hanged.  many men both honest and true have been hanged, or other wise rid out of the way? yea and that without a cause, as it hath been proved afterward? Some also have been condemned for Heretics, and 〈…〉, for speaking against A●●●christ and Idolatry. etc. What will men say unto this? Is not this a thing worthy to be lamented?  
Would not here be a redress in this behalf. De●er●ethe this malicious perjury to be wicked at, a●d not rather to be ponyssh●d according to the deserts thereof? Awake, awake, ye Quest mongers, 
An adinon●●on for ques●●mong●●s  and take heed you give a true, just & right verdi●. Remember that ye go upon life & death, and therefore ought ye to do nothing rathly. Remember that it is not the blood of an o●e or a calf that shall be sh●d but the blood of a Christian man, for whose life and health our Lord & saviour jesus Christ did suffer his most pricious blood to be shed, 
●. Cor. iii  and in whose heart the holy Ghost dwelleth. Remember that he is the Image of god, which hath h●s life put into your hands either to be saved, 
Gen. two.  or to be cast away. Remeber that if ye defile the Temple of God, & handle a Christian man otherwise, than right require, surely god will destroy you. The blood of that innocent, whom ye so cruelly have murdered, shall cry for vengeance against you both day & night, as the blood of Abel did upon Cain, 
Gen. iiii i. joan. iii Math. seven Luke. vi.  & neu●r cease until God hath taken vengeance on you. Remember that with what measure ye meet to other who the same shall it be measured again unto you. Therefore take ye heed. Be not rash nor hasty in giving your verdict. Be prudent, wise & circumspect. Ponder all things with a right up conscience. Weigh the matter in the balance of justice. Mark all parties. Believe not every light tale streyghtewayes, but bolt out with all diligence the original o● it. Let neither the richeses, nor the fame, nor the dignity, nor yet the gifts of that man, which putteth in the indictment against another, move you any thing at all to give the more credence unto his words, & by that means to cast away the party accused, until ye have thoroughly bolted out the truth of the matter. Show such indifferency, that ye may not be found at the dreadful day of judgement guilty of the shedding of any righteous blood, but blameless and with a pure conscience.  
Ye judges also execute your office according to equity. 
An admonition for judges  Suffer not the comfortless to be oppressed. Let justice conjoined with a fatherly pity and tender compassion reign in your breasts. Suffer no matter of unrighteousness to prevail before the seat of your judging place. Remember that while ye sit in judgement, ye are no private persons. Ye represent the parson of God. Ye execute Gods office. 
Psal. ●viii joan. x  Ye are the Image of God. Yea ye are Gods and the sons of the most highest, as the scripture calleth you. Your judging place is the judging place of God. Your mouth is the mouth of God. Beware therefore what sentence ye pronounce. 
Math. seven  Let all things be done with great deliberation. give not judgement so hastily, that ye shall afterward repent you thereof. Remember that as ye judge, 
Why God hat● given men two ea●es  so shall ye be judged. God hath set you in authority, that ye should righteously judge of all things. Remember that God hath given you two ears, one to hear the accuser, & another to hear him that is accused, that by this means ye should not be percial nor wedded to one tale, but indifferently to hear both parties. Remember that for asmuch as ye occupy the place of God, ye ought not to ꝑuert judgement, but to do the office of God, and to execute justice, unless the high judge for your unrighteous sentence pronounced condemn you and cast you into hell fire. 
Sap. v●  For GOD, saith the scripture, shall appear to you, O ye rulers and judges, very dreadfully, yea and that without any long tariauns. Wonderful hard judgement shall they have, that bear rule. To the man of small power mercy is granted, but as for the mighty, they shall suffer mighty and exceeding great torments. For God which is rulare of all things, 
Deut. xii. Pa. nineteen  will not regard one parson more than another, neither will he fear the greatness of any man, for he made both the little and the great, and he hath a like care for all. notwithstanding surely the men that be in authority, 
job. xxxiiii Eccl. xxxv Rom. two Gala. two Ephe. vi Colos. iii Act. x ●. Pet. i Sap. i Psal. lvii  shall have the greater punishment. Therefore ye that judge the earth, take heed, love righteousness. judge truly, o ye sons of men. seek all means possible, that no innocent blood be shed. Admit no f●lse witnesses, none unlawful oaths, no false swearynges, no malicious perjuries to be brought & received before your judging place, which is the seat of God, so long as ye judge truly, and do your office according to equity.  
When any matter is brought before you, 
How judges shall be have them selves, when any matter to brought before them  first weigh, ponder & consider it yourself diligently, and afterward deliver it to the Quest mongers according to the course of the law, and exhort them in the name of God christianly, charitably, friendly, righteously, indifferently, and with a single eye and incorrupt conscience to look upon the matter, and to deal so uprightly in that behalf and to give so true & just verdict, even as though it should be presented and offered up to the high & everlasting judge Christ. ●eclare unto them how great an offence it is before god to give up a false verdict, & by that means to have innocent blood shed and their own souls condemned.  
Let the Questmongers have convenient ●easure to debate the matter among themselves soberly, discreetly and prudently, and so after much consultation and long deliberation give an answer according to truth & justice. And let such as shall be upon the quest, 
What men Questmongers ought to be.  be honest men, sober, sage, faithful, wise, discreet, prudent, godly, merciful, righteous, loving indifferent, pitiefull, brotherlyke, & even such as fear god, love his word, have knowledge in his holy law, walk with a right up conscience both before God and man, and have alway been of good report and honest fame among their neighbours This undoubtedly, (all things handled according to equity and justice) shall not only maintain true and righteous judgement, but also make greatly unto the preservation of innocent blood, so that God the high judge shall highly be glorified in all our judicial affairs. But let us proceed with our matter.  
Not only these aforesaid are perjured parsons, which falsely forswear themselves, and testify in unjust and wrong matters, but also so many as have taken upon them just & lawful oaths, and by them promised to do some righteous and godly thing, and yet leave it undone, and work contrary to their godly promise. 
Magistrates.  As for an example, the Magistrates and head officers of the public weal promise with a solemn oath to do all things according to equity and justice, and to accept no parson in judgement, but to do all things uprightly, to maintain the good, and to punish the evil, to exalt virtue and to suppress vice, now if they contrary to their oath work unrighteousnesses, oppress the socourlesse, judge for favour, condemn the good, save the evil, persecute the favourers of God's word maintain the Papists, neglect virtue, uphold vice. etc. so are they falsely forsworn, & shall not escape the plague of Perjury.  
The bishops and priests promise faithfully to be earnest Preachers 
Bishops & priests  & setters forth of God's word, and to live according unto the same, now if they do the contrary, that is to say, not labour in the harvest of the lords word, nor lead an honest and virtuous life unto the good example of other but seek after worldly promotions, live idly upon their benefices, wallow in all●bestiall pleasures, tumble themselves in all kind of sin, hate them that are preachers of God's word, drive men from reading the holy Bible. etc. so are they falsely forsworn, & shall not escape the plague of perjury.  
The man & wife have promised faith and ●routh between them, 
Married folk  that they will be just, and true one to another, the man to love his wife as himself, and to ●olde him contented with her, the woman reverently to fear and obey her husband, now if they break this promise, so that one delyghtethe not in another, but each of them seek after strange flesh, so are they falsely forsworn, and shall not escape the plague of perjury.  
All Subjects have promised to their rulars unfeigned obedience & willing service, 
subjects  now if contrary to their promise they resist the high powers, become disobedient, and repugn against them, so are they falsely forsworn, and shall not escape the plague of perjury.  
All these heretofore rehearsed are guilty of the sin of perjury, if they do contrary to the oath, which they have made, and therefore may they be sure to receive a reward worthy their blasphemous tongue.  
Some man will say peradventure, 
A demand whither all oaths, promises and vows are to be performed.  are all oaths to be observed? Shall a man fall into the sin of perjury, if he performeth not, what soever he hath promised? I answer nay, not so. God forbid, that all oaths promised & vows should be performed. For many are foolish, wicked & ungodly. Therefore as such● displeased God, so ought they to be broken. These are they, which fight against God's word, which also inarle the consciences of so many as keep them, 
What oaths promises & vow●s aught to be broken  and make them that accomplish them to commit impiety and wickedness. These by no means are to be kept of any christian man, except he will offend GOD grievously by the observance of them. For an unfaithful & foolish promise, 
Eccle. v  saith Solomon, 
In Sinoni mis. lib. two.  displeaseth God. 
Cap. xxii.  In evil promises break thy faith, 
Quaest. iiii Can. In malis.  saith Isydorus, in a filthy vow, change thy determination. That thou haste vowed unadvisedly, look thou do it not. For that is a wicked promise, which is fulfilled with sin. A●ayne he saith if any man doth rashly define to do any of those things that please not 
Ibidem  God, let him be sorry for it, & saying that his determination was done contrary to the commandment of god, let it be called back again, & stand in none effect. S. Jerome also sayeth, 
Lib. advesus. iovinianum.  thou shalt do better, o brother, if thou dost abstain from the ungodly act, 
Quaest. iiii  than if thou dost stiffly perform foolish words and perilous vows. 
Can magnae.  Hereto agreeth the saying of S. Austen, 
De office  it is a point of great wisdom for a man to call that again, 
Lib. i.  which he hath evil spoken. S. 
Quaest. iiii  Ambrose also saith, 
Can. Est etiam  It is against all godly honest many times to perform the oath that is made, as Herode, which swore that he would give to the daughter of Herodias, what so ever she would ask. He therefore s●ue johun, because he would not deny his promise.  
In concilio Toletano it was decreed, 
Quaest. iiii Can. Si publicis.  that it is better not to fufyll the vows of a foolish promise, than by the observance of them to commit any wickedness. That oath, promise or vow therefore, which displeaseth God, 
Mark well  repugnethe the divine verity, fight against the lords word, provoketh unto sin, condemneth the conscience of the keeper, and can not be performed without wickedness, aught by no means to be observed & kept, but reject as a thing much dangerous and hurtful both to the body and soul.  
Such an oath, 
jud. xi  promise, or vow made jepte, that if God would deliver the children of Amnon into his hands, when he came home again in peace, what so ever thing cometh first out of his doors, should be the Lords, and he would offer it up for a burnt offering. At his return it fortuned that his daughter being his only child came out against him with tymberelles and dances.  
When he saw her, he was much amazed and greatly sorrowful because of his vow, that he had made to god notwithstanding he said, 
God desireth thanks giving and not bloody sacrifices  I have opened my mouth unto the Lord, and can not go back. So that to fulfil his foolish and wicked vow he committed the grievous sin of manslaughter, and cruelly ●●ue his own daughter contrary to the law of God, when it had been better and much more godly to have broken his foolish vow, and to have kept his hands clean from the blood of his daughter, and to have given God right hearty thanks for the victory that he had gotten over his enemies. 
Psal. i  For it is the sacrifice of praise that honourethe God. 
Heb. xiii  The calves of our lips are acceptable sacrifice and welcome unto god, 
Psal. xlix  I mean thanks giving. For he delyghtethe not in the slaughter of any creature, but rather willeth, that they should live unto that use and end for the which they were made. God the father by the Psalmograph saith, hear, o my people, let me speak, let me testify among you, O Israel: I am god, yea I am even thy God. I will not reprove the because of thy sacrifices, thy burnt offerings are always in my sight. I will take no bullocks out of thy house, nor goats out of thy fields. For all the beasts of the field are mine, and thousands of cattle upon the hills. I know all the souls upon the mountains, & the wild beasts of the field are in my sight. If I be hungry I will not tell thee, for the whole world is mine & all that therein is. thinkest thou, that I will eat the flesh of oxen, or drink the blood of goats? Offer unto god the sacrifice of praise, and pay thy vows unto the most highest. And call upon me in the time of trouble, so will I hear thee, that thou shalt thank me. The Psalmograph himself also saith, 
Psal. tv  in me, o god, are thy vows, which I shall pay unto thee, even very hearty praises & thanks giving. 
Vows ofentymes in the scripture are taken for praises and thanks giving  He calleth the vows, that we should offer unto God for his benefits, praises & thanks giving, and not the killing and offering up of our children, or the performing of such foolish & wicked vows which can not be performed without sin and ungodliness.  
Herode also made a promise to the daughter of Herodias, when she danced & sallied so pleasantly before him and his Lords at a certain banquet, that he would give her, what so ever she would ask even unto the half of his kingdom. She by the council of her wicked mother asked the head of Iohn baptist. So that the king, because he would not go back of his word, suffered the holy Prophet of God to be slain, & no cause why, but only that he thought it would not stand with his honour & royal dignity to break his promise. Ah foolish vow and more foolish king. Ah wicked promise and more wicked king. Better had it been for him a thousa●d times to have gone back of his word, to have broken his wicked vow and to have lost all his royal dignity, than so virtuous a man should have been slain. We ●e to all those vows and promises, which are not fulfilled without sin and wickedness.  
Again we read in th'acts of th'apostles, that there were more than forty men, which had conspired against Paul, 
Act. xxiii  and made a solemn vow, an earnest promise, and a foul devout oath, that they would neither eat nor drink, until they had slayn● Paul. For we are ready, say they, to kill him, before he come nigh unto us by a mile. 
A hot zeal in deed but not according to knowledge  Here was a hot brenning zeal. They thought every hour a thousand year, till they might meet with t'holy Apostle, and shed his blood, they were so loath to be found double in their words, & so sorry that he should teach any more such new learning and late sprung up heresy unto the great confusion of their holy synagogue, and the utter shame of the fool d●uout fathers the Pharisees, Scribes, layers, bishops, priests, rulars of the Temple, elders of the people. etc. To prevent these high inconveniences and to suppress the great enormities newly raised up by the means of Paul's doctrine, ye will not easily believe, what pains these good men took. They could not rest neither night nor day. As for meat drink and sleep was gone with them. B● merry at their hearts they could never until they had slain Paul the great heretic, that teacher of new learning, that bringer in of new laws that destroyer of all the old laudable customs, that troubler of the common peace, 
joan. xvi.  that sour of discord, the pervertour of the holy old religion, that enemy of all good devotion, etc. Therefore made they a solemn vow, in good time might it be spoken, that they would taste nothing, no not so much as a poor ale berry for the comfort of their heart, until they had slain Paul, in so much that they were gone so far in deed, that they had rather slay Paul, and cast their souls into hell fire for doing that mischievous act, than they would once break their vow. For they judged by this means to do God an high sacrifice. Surely I think that if the pork of Rome had at that time 〈◊〉 reygning, and in his full power scaulled, they would scarcely have believed that he had been able to dispense with their vow, it was so solemn, fervent, and sprung out of the heart root. Is it not to be thought, that they were hot in their matters, when they could not keep their mischievous pretence secret, 
Dignum patella operculum.  but came unto the chief priests and elders, as covers worthy such cups, & ghostly fathers fit for such a confession, and told them that they had bound themselves with a vow, that they might eat nothing until the had slain Paul? Had it not been great pity, think you, that these men should have died for ●onger, saying they fasted for so good a purpose? O holy votories. I marvel how they could ever pacify their consciences afterward, saying they made so solemn a vow, and yet broke it. For they never slew Paul, so mighty a Lord is God to defend his serualltes from the cruel hands of bloody tyrants. But the holy religious men are to be held excused, for as much as their will was good, although they could not bring it to pas●e. Voluntas reputatur pro facto. There will was taken for the very act. So that before the world they were counted godly parsons, because they had a mind to pay their vows, and did the best that in them was to perform their promise so solemnly made and taken, and before god were they recounted malicious and cruel bloody manslayers. Nam voluntas reputatur pro facto.  
Now in all such foolish, wicked & ungodly vows, oaths & promises ought there to be no faith kept, seeing the end of them tend unto a naughty purpose, and plain wickedness, as holy Bed a signifieth. I● it shall chance, saith he, at any time that we swear or promise any thing unadvisedly, which being kept should turn unto an evil end, 
●omel xlv. Quaest. iiii. Can. Si a●●quid  ●et us know that that with more wholesome council ought to be changed freely and without any scruple o● conscience, and wh●n necessity doth compel us, we ought rather to forswear ourselves than for the eschewing of perjury, we should fall into any other more grievous sin. For David did swear by ●od that he would 
●. Reg. xv  slay Nabal a foolish and ungodly man and destroy all that ever pertained unto him, yet at the first intercession of A biga●l being a wy●● woman, he straight ways let go his threats, put again the sword ●●to the scabb●rde, neither sorrowed he any thing at all, 
De office Lib. i.  as though he had committed any fault at all for such perjury. Here unto pertaineth the saying of S. Ambrose, that David did not fulfil his oath by the shed ding of blood, it was the greater godliness. I see that David being a godly and holy man did fall into rash swearing, and yet that he had rather not to do that he had sworn than to fulfil his oath by the shed ding of man's blood. 
In Hieremiam.  S. Jerome saith, that an oath aught to have three companion's, truth, iudgemet & righteousness. 
An oath ought to have three compagnions'  Where these want, saith he, it is no oath, but plain perjury. Therefore the oath, promise or vow, that is not grounded on truth, judgement, and righteousness, aught to be broken. It is grounded on truth, when it is agreeable to God's word, which is the self truth. 
Mark well  It is grounded on judgement, when it is not rashly, foolishly and chyldyshly made, but advisedly and with high prudence and great deliberation. It is grounded on righteousness, when there shall rise up no evil o● it, neither unto ourselves nor unto our neighbours. All oaths and promises thus taken and made aught to be observed & kept, but otherwise to be broken, refused and cast away without any scruple of conscience or veration & trouble of mind. For this sentence of the preacher abideth alway true. 
Eccl. v.  An unfaithful and foolish promise displeaseth God.  
Thus perceive we, what oaths, promises or vows ought to be observed, and which they are that should be rejected. So that all godly oaths and promises ought to be observed. They that do not labour to fulfil them, forswear themselves, & shall not escape the plague of perjury.  
Now will I return thither, from whence I made digression.  
God in the old law among the gross jews could not abide a fa●●e 
Deut. nineteen  wirnes, 
●r● xi●  but commanded that he should die the death. If he can not abide a false witness, which may testify without an oath, ●owe than can he abide th●, which do not only here fal●e witness, but also in the conf●rmacion thereof addeth an oath, yea and that a false oath, and maketh God to be a witness in an unjust & wrong matter, 
What in commodity's rise of Perjury  so that by this means the wretch is willingly perjured & falsely for sworn, God is blasphemed, God's most holy name is abused, iustice● subverted, truth is oppressed, falsehood is maintained, wrong sentē● is pronounced, the contrary part although the truth be on his side is condened, the man is utterly empoveryshed, and for ever after beggr●d, both he, his wife, and all his ch●dren, if he hath any: Are all these th●ges but trifles? Are all these things light matters, and things of small importance? Is it but a trifle to bear false witness? to swear? to be piured? to be falsely forsworn? to blaspheme God? to abuse his holy name? to subvert justice? to oppress the truth? to maintain falsehood? to pronounce wrong sentence? to condemn the guiltless parsonne? to empoverysh and utterly beggar both him and so many as pertain unto him for ever and ever? 
Perjured persons shall not escape unpunished.  Do all these things, which God so greatly abhor, deserve no punishment? These perjured wretches shall not escape, let them believe me, they shall not escape from the terrible vengeance of God. For although the day go on their side, and God differeth his plagues, so that they are not punished so soon as they have committed the offence, yet let them be well assured, they shall not escape, surely they shall not escape. The Poet Tibullus being but an Ethnycke, and yet not ignorant of the greatness of this abomination, and certainly persuaded that perjury can not escape unpunished, be it never so secretly handled, and craftily dawhed, writeth on this manner.  
Ah miser, 
Lib. i Eleg. ix  & si quis primo periuria caela●  
Sera tamen tacitis paena venit pedibus.  
Ah wretch, saith he, although a man at the first doth keep his perjuries & false oaths never so secret, yet may he be sure at the last that they will come to light unto his great shame, so that punishment will come upon him before he be awars for his wickedness. 
In earm. admon.  The Greek Poet Phocylides also saith, forswear not thyself neither ignorantly nor willingly. For the immortal God hateth the false swearer, what so ever he be that sweareth. 
Lib. two. de legibus.  Again Cicero the famous Prince of ornate eloquence & most eloquent Orator saith, the pain of perjury before god is everlasting damnation, & before men perpetual dishonour, 
iiii. re. x●iiii and xxv  shame, reproach & ignominy. God hate the perjury so greatly in every condition, that he grievously ponyshed Zedechias, because contrary to his oath he rebelled against Nabuchodonosor king of Babylon.  
Seeing than that God will so grievously punish all kind of oaths both vain & unjust, both idle swearing & perjury, what will these idle swearers & false forsworn creatures say unto this matter? with what conscience will they appear before the high throne and righteous judging place of Christ? What will they lay for themselves? What excuse will they make? What shift will they invent? Will they fly unto the custom, 
Excuses of swearing  and say, that it is the fashion of the world so to do? I answer, Christ said to his disciples, ye are not of the world, but I have chosen you out of the world. 
joan. xv  Now they that follow the fashions of the world, are none of Christ's disciples, so followeth it that all swearers pertain not unto Christ, saying they so diligently follow the manners of th● world. 
Of the custom Not●.  And where as they object, that it is the custom so to swear, this can nothing excuse them. For we may not look what the custom but the truth of God's word willeth us to do. Follow not the common sort of people, saith the scripture, for to do evil. Again, do not ye those things, which they have done, that were before you, 
E●o. xxiii. Lem. xviii Zacha. i  neither be ye polluted & defiled in them. The Prophet Zachary also saith, Be not ye like your forefathers, neither follow ye the fashions of them. 
Lib. Epist two. Epist. iii ad Ca●c●●  The ●oly Martyr S. C●pr●an saith, undoubtedly we must ●othe hear & do that, that Christ hath done, & that he hath commanded to ●e done, saying that he saith in his gospel, if ye do chose things that I command you, In y● no more call ye servants but 〈◊〉. And that Christ alone ought to be hea●d, the father from heaven testifieth, saying: This is my 〈◊〉 beloved so●e, 
Math xvi● Mar●. ix Luk. ix two. Pet. i  in whom I am fully satisfied, hear ye him. I● that Ch●ist alone ought to be heard, we ought not to ma●ke, what any man before us thought best to be done, but what Christ did first, which is before all men. 
Epist. ad pomp. contra Stepl● Dist. viii Can, Consuetado  Again he ●ayth, a custom with out truth, is an old error. Therefore leaving the error, let us ●o●lowe the truth. When the truth is once come to light, saith S. Austen, let the custom give place to the truth. For Peter also, which did circumcise, gave place to Paul preaching the truth. 
D●c unico bap. lib. two  Therefore seeing that Christ is the truth, we ought rather to follow the truth than the custom. If thou dost lay against me the custom, 
Guiel. Auers. Dist viii. Can S●consu●  saith S. Gregory, thou must mark what the Lord saith, I am the way, truth & life. He said not, I am the custom but the truth Now hath Christ said to us in his holy Gospel, thou shalt not swear at all. Why than do they not follow the truth & doctrine of Christ, 
joan. xiiii Math. v  than the wicked & ungodly custom? But many are so addict to customs & old usages now a days, that although they see the scripture manifestly condemn their crooked customs & wicked usages, yet will they by no means give place to the truth. If a man object and lay the scriptuagaynst them, and would so reform them charitably, than are they ready straightways to accuse him of heresy, 
O blood ●oupers.  and to bring him unto a faggot of so little authority is the most holy word of God recounted with these belly Gods and wicked worldings now a days, & so hard a thing is it to speak against a custom, be it never so wicked and ungodly.  
Another sort glory and rejoice so greatly in their wickedness of swearing▪ that they fear nothing at all to take upon them for to maintain it by the scriptures. 
Psa. lxii●  Saith not the Psalmographe, say they, Laud abuntur omnes qui iurant in eo? All that swear by him, shall be praised? Doth not god the father also give a commandment & say, 
Deut. x  Dominum Deum tuum timebis, & per illius nomen iurabis? Thou shalt fear thy Lord God, and swear by his name? As concerning the first text, which they allege, I answer, these glorious & famous swearers differ no thing from their father the devil. 
Math. iiii  For as he wrested the Scripture, wha● he tempted Christ, so likewise do they. The words of the p●almographe are these, all that swear i● him ●hal be 〈◊〉. He ●ayth not all that swear by him, but in him. To swear in God, 
What it is to swear in God  is to call God a witness in a just, righteous & earnest matter, to take an oath for the glory of God, for the promotion of his word, for the maintenance of the Christian faith, or else for the helch of our neighbour. They that thus do, swear in God, and they shall not be condemned but praised for their oath.  
As touching the second text, 
How sweary● ge●ame up fyrble  wherein they say, they are not only suffered freely to swear, but also commanded so to do, I answer: When evil things began to increase in the world, 
Hom. xxvi  as Chrisostome writeth, when there was a confusion made in every place, and no order, when men fell unto the service & worshipping of Idols, when all saith was lost, and all unfaythefulnesse reigned, than began the Infidels, seeing that one would not trust and believe another in matters of contraversy, to call upon their Gods for witnesses, protesting thereby that they spoke truth, forasmuch as they called their Gods to witness in the matter, (whom to name they thought it not lawful but in serious, earnest, grave, weighty and necessary matters) and by this means obtained they faith one of another. Now for asmuch as God had selected the Israelites from the Gentiles to be his people, 
Ho●●● xxvii  and would by no means that they should in any point follow their wickedness, unless thereby they should be alured from the true worship of god unto Idolatry, 
Why god suffered the Jews to swear by him  he gave a commandment to them, that in all matters of controversy, and in such affairs as should make unto his glory, and the health of their brothers, they should not call any of those false Gods, whom the Ethnyckes worshipped, unto witness, nor swear by their names, but call him a witness, and swear by his name, & so every one to believe another for the reverence and honour that they own to his most holy and blessed name.  
What is this to the purpose? what refuge can these abominable swearers have here? This commandment only serveth for grave, weighty, serious & earnest matters, & they abuse it to cloak & cover their wicked & abominable custom of swearing. Is this allowable before God? will this go for good payment? No surely, GOD will not thus be mocked.  
God will not suffer his most glorious name so wickedly to be abused. God will not abide that his worship, honour, renown, glory and magnificens should so be obscured, defaced & blotted. God is a jealous God, & he can not abide that he should be dishonoured by any means. I am the Lord, saith he, this is my name. I will give my glory to none other. Here therefore have these swearers no refuge, but still run headlongs into everlasting damnation.  
Another company, 
Esa. xiii  that use swearing, say, we think no harm, when we swear, and therefore can it be no great fault. I answer. Yet are ye not so faultless nor excused. For the scripture saith, that we shall give a straight count at the dreadful day of judgement for every idle word that we speak. What is than to be thought of our idle & vain oaths? I pray you? Shall we not give an accounts of them? Yies we may be sure, & also condemned for them, if we do not repent, believe and amend Again. Of thy words shalt thou be justified, and of thy words shalt thou be condemned. How goeth it than with our oaths? 
Sap. i  In what case stand they? The scripture saith, the mouth that lieth, slayeth the soul. Do not vain oaths so in like manner.  
And where as it is said, we think no harm. I answer, the scripture saith: 
Math. xii Luke. vi  Of thabundance of the heart, the mouth speaketh. A good man out of the good treasure of his heart, bringeth forth good things. And an evil man out of the evil treasure of his heart bringeth forth evil things. What will we say to this? Are we not here plainly condemned?  
Another sort excuse themselves & say, few or none will believe us, except we swear. To this answereth Chrysostome on this manner: An oath maketh not a man worthy to be believed, 
Hom. seven  but the testimony of his life, the integrity & pureness of his conversation, & a good mind. For many oftentimes have sworn and entangled themselves greatly, and yet have they not made men to believe them Other have only made as it were but a beck, and have appeared moche more worthy to be believed, than they which have so greatly sworn.  
These words declare manifestly that swearing among faithful and honest men needeth not, and for them that are unfaithful & regard no honest, surely all the oaths in the world will not make them to be believed of them that are virtuous & godly disposed. Therefore this can be none excuse for these swearers. Among the faithful, oaths need not, & among the unfaithful, they profit not. 
Dothes among the faithful need not, among the unfaithful they profit not  For he that believeth not a man without an oath, neither will he believe him, though he sweareth never so moche. But alas for pity, that ever faith should be so decayed among Christian men, that one will not believe another, except they pollute and de●y●e the glorious name of our Lord God yea and that in trifling matters. It is high time for the world to be at an end, 
Luke. xviii  when one man trust the not another. Do ye think, saith Christ, that the son of man shall find any faith on the earth, when he shall come?  
Thus sew that all excuses, which are invented to maintain the devilish custom of swearing, are nothing worth. Our damnation abideth still. The heat of God's vengeance toward us is nothing abated. So that if we will be saved, there is no remedy but to leave our wicked swearing, 
Exo. x● Deut. v  to reverence the name of God, and thanckefully to use his creatures, ever setting before our eyes this commandment of GOD. Thou shalt not take the name of thy Lord God in vain. For the Lord will not hold him guiltless/ that rakethe his name in vain.  
Also the saying of Christ, 
Math. v  swear not at all, neither by heaven, for it is the throne of God, neither by earth, for it is the foot stool of his feet, neither by jerusalem, for it is the city of the great King, nor yet by thy head shalt thou swear, for thou canst not make one hear neither whyghte, nor black. But your communication shall be, yea, yea, nay, nay. For that is more than this, cometh of evil.  
Some man peradventure will here demand & say, are all oaths taken away from Christian men? 
Whither all oaths are taken aw●y from Christian m●n  Yea forsooth all oaths that are vain and trifling, false & vnrygh●eous. Is it not lawful than for a Christian man to swear in no condition? Yies verily. God forbid that all kind of swearing should be taken from Christian men, 
The error of the anabaptists  as the ungodly anabaptists hold, which affirm that it is not lawful for a Christian man to swear by no means. This will not the scripture. against this fighteth the word of God. We are not forbidden to swear, but vainly, idly, falsely & unrighteously to swear. Thou shalt not take the name of thy Lord God in vain. saith the scripture. Mark that it is said ●n ●ayn● A Christian man may lawfully swear for the glory of God & for the health both of himself 
For what causes a christian man may swear  and of other, so oft as it shall make unto the honour and glory of God also. For the glory of God in all our oaths is most of all to be looked upon & considered. We ought not to desire any thing, except it maketh unto the glory of God, mochelesse aught we to swear for it. I will make this matter more evident and plain by familiar examples.  
If a Christian man were among the jews, 
Example for the glory of god  Turks, Saracens or any other Infidels, preaching the word of God purely unto them, and earnestly labouring to turn them from their idolatry unto the true service of God, if they would by no means believe him, except he ●ydde swear by the name of that Lord his God, whom he preached unto them, that all is truth that he preacheth, he may lawfully in this point take the name of God unto witness, and swear that it is truth that he preacheth. For this oothe thus taken & believed, turneth both unto the glory of God, and also unto the health● of many souls and therefore is it not vain and idle, but righteous & godly. On this manner did God the father himself in the old Testament, the Patriaches and Prophets, in the new Testament Christ and his Apostles swear, and after this manner may all the saints and faithful of God swear. He that perceiveth, 
Serm. i de verbis do mini  saith S. Austen, that an oath ought not to be had in good but in necessary things, let him refrain himself so moc●e as he can, that he do not use it, except it be in necessity, when he seeth that men are slow to believe that, which is profitable for them to believe, except it be confirmed with an oath.  
Again, 
Example for the health of our neighbour  if it did so chance that two Christian men were at debate for some matter that is in controversy between them, and the third did know that the one did the other plain injury, and wrought against him contrary unto the rule of equity and justice, and so made declaration thereof unto the judge. The judge in this behalf may lawfully require an oath of that wythnes bearer, & he that so testifieth may with a right & good conscience swear in this behalf. And this his oath is both righteous and godly. For by that is peace, amity, concord & Christian charity brought again between them that were at debate, and the work of the devil is destroyed, that is to say, dissension & strife is taken away. An oath, saith S. Paul, 
Heb. vi  is the end of all controversy.  
Moreover if heresy, treason, theft, manslaughter, 
An example for the 〈◊〉 of ourselves  whoredom or any other notable vice were laid to a christian man's charge, whereof he knoweth himself guiltless and nothing ●auty, he may lawfully take an oath and swear unto the contrary for the defence of his honest name and godly report. And this hisooth is both righteous and godly. For it doth not only defend his own purity & innocency of life, but also it setteth forth the glory of God. For as God is dishonoured thorough the wicked acts of them ●hat profess him, so is he glorified thorough the good deeds of them, which do both profess him & also live according to their profession. 
In Parenes 〈◊〉 D●mon  The Greek Orator Isocrates giveth an excellent & very notable commandment concerning swearing, which I will here rehearse, that Christian men reading the words of an Ethnycke may once be ashamed of their wickedness. His words are these: Take an oath y● is put unto the for two causes, 
Mark well  either y● thou mayst deliver thyself ●rom a filthy cause, or y● thou mayst preserve thy friends y● are in peril & danger. But for money look thou swearest by no God, although thou swearest righteously. For to some thou shalt seem to forswear thyself, and to some to be desirous of money. What a saying is this of a Gentile? How little dissent the this from the holy scriptures? How doth this condenne them, which for slender advantage or little money will not only straight ways swear, but also for swear themselves? 
Austen for swearyn●  S. Austen saith, doth not he take the name of God in vain, which for the love of a temporal thing (that is plain filthiness to a Christian man) taketh God for a witness. The law hath forbidden, 
Exo xx  that thou shouldest once covet. Dost thou not covet, if thou bindest thyself with an oath, that thou mayst keep thy substance? Every creature is subject unto vanity. And is not this for vain things? Ergo he sweareth in vain, which for creatures calleth God a witness. etc. S. Hierome also saith, 
In Math Cap. v  the evangelical truth receiveth no oath, seeing every faithful word is for an oath. Here unto pertaineth the saying of our golden mouthed Doctor, the cause of an oath is this, 
Quaestiv ●an juranenti  saith he, that every one that sweareth, sweareth for this intent, that he may speak the which is truth. And therefore the Lord will have no difference between an oath and our speech. For as in an oothe it is not convenient that there be any falsehood or breaking of promise, so likewise in our words ought there to be no lie. 
Sap. ●  For both perjury & lying is condemned with the pain of the divine judgement, as the scripture saith, the mouth that lieth, slayeth the soul. Who so ever therefore speaketh the truth, swearethe. For it is written, a faithful witness will not ●ye.  
Finally, 
The magistrate may lawfully require an oath  so oft as any civil magistrate or head officer requireth an oath of us for the preservation and maintenance of the common weal or any other necessary & urgent cause we ought gladly and willingly for to swear according to this commandment of Christ, pay that to Cesar, 
Math● xxii  which is due to Cesar. But here are they to be monished, which shall require the oath of the subjects, that it is their duty before the other be sworn to declare the matter with manifest words unto them, 
An admonition for them that shall require the oath  that they may well perceive, that they shall not swear in vain, but for weighty and necessary matters concerning either the glory of God or the profit of the common weal. For men ought not to be called forth to swear for every light trifle, nor yet to swear as many do, they can not tell what nor wherefore. The to much customable use of swearing, hath brought it so to pass, that as many care but little to swear, so force they not much to forswear themselves. The cause for the which men should swear, ought not only to be good, but also necessary, and so openly proved unto them, before they be brought unto their oath. This should make men to have the name of God in the higher reverence, to take an oath with the godlyer mind, and to have the office of the head rulars in the greater estimation. For to make men swear by compulsion, before they know the matter, whither it be good, lawful, godly, necessary or otherwise, let other men judge, that be better learnedde than I, whither it be agreeable to the word of GOD or not. But this dare I be bold to say, that an oath can not be taken with to much reverence & advisement, in asmuch as by it, God is called upon to be a witness in that behalf. Therefore ought men not to be compelled rashly to swear, unless by that means they provoke the vengeance of God both against themselves, and those also that cause them so unadvisedly for to swear, but to come unto their oath with great sobriety and deliberation.  
Thus lieu for what causes it is lawful for a Christian man to swear, what soever oath cometh forth out of our mouth, if it be not for one of these causes aforesaid, it is damnable & plain sin. Therefore let all men take heed. Let no man from henseforthe take the name of our Lord God in vain. for who so doth, shall not surely escape unpunished.  
Let the rulars of the common weal find some honest remedy, 
Magistrates  that the name of God be no more blasphemed among their subjects. Let than consider how loath they are, that they themselves should be evil spoken of and blasphemed. Let them weigh with themselves, how moche God excelleth them, & how far his dignity doth exceed their dignity. If any man defacethe their renown, they are punished straightways, & not without a cause. But how chanceth it, that the Lord of all Lords and King of all Kings is no more feared? How cometh it to pass, that his most holy & blessed name is so universally blasphemed, yea & that freely and without punishment? Were it not, think you, convenient, that the civil magistrate should earnestly provide, that the name of GOD might have his due honour, and that it might no more be abused with abominable & unlawful oaths in their Realms, but praised & magnified, saying that by it we obtain all our health and salvation? God by his holy spirit mought vouchsafe to breath into the hearts of all Princes, Kings and rulars, that when they be godly assembled together for matters concerning the glory of god & the public weal, they may also entreat of this thing in their Synods, Congregations, parliaments, councils, etc. that God may be glorified, & his most blessed name exalted of all nations from the east to the west. By this means shall they not only expulse vice and make their Realms to flourish with virtue unto the great glory of God and the high consolation of all the faithful, but also they shall acquire and get to themselves a crown of immortal glory for ever and ever. Amen.  
Again, 
bishops Parsons, Vicars. etc.  let all bishops, parsons, vicars, Curates, Paryshe priests, & so many as are ministers of God's word, in all their Sermons & other exhortations unto the people, above all things rebuke this abominable sin of swearing. ● declare unto them how great an offence it is, 
〈◊〉. xxiii  & how the plague of God and his vengeance shall not depart from the houses of them, the use this most detestable sin of swearing. Let them consider that they have bene the chief occasion both of this sin and of all other, saying they have not according to their office diligently watched upon the lords flock, preached God's word, rebuked the wickedness of the people, told them their faults, exhorted them unto repentance, & amendment of life. 
Pro. xxi● Math. ix  For when the preaching of gods word faileth, saith Solomon, than doth the people perish and go to hanocke. Christ had much pity on the people, when he saw that they were destitute and dispersed as sheep, not having a shepparde. For as sheep, when they be without a shepparde, wander they can not tell whither, 
Mark this comparison  hang on every bush, are rend with every briar, and in danger to be devoured of the ravening wolf at all times, even so likewise, those people that are without a Preacher & teacher of God's word, run astray without order, hear the voice of every stranger, fall in all kind of vicious abomination, are rend & torn with wicked spirits, & ready at every hour to be swallowed up of Satan our old adversary, which sleepeth not, but watcheth diligently, & walketh about like a roaring Lion 
1. Pet. v  seeking whom he may devour. Surely great is the damnation that hangeth over the heads of these sluggish shepherds. Christ the high pressed said, 
mar. ●. iii●  Oportet me evangelizare, n● in hoc missus sum. I must preach the gospel, saith he, for I am sent for this purpose. What shall the base sort of priests do than I pray you? shall they live in pleasure and idleness? in delicious fare & sluggishness? Doth not Oportet also pertain unto then Certes if they will not meddle with Oportet evangelizare, they are like to have no part of Miserere. S. Paul also that good Bishop said, Vae mihi, sinon evangelizavero. 
i Cor. ix  woe unto me, if I preach not the Gospel. And shall our Rabines think to escape without povyshment, though they preach nothing at all? I fear that if they will not meddle with Euangelizare, they are like to cry another day, Vae, Vae, Vae, quantae sunt tenebrae. woe, woe, woe, how great are these darknesses? God the father, God the son, God the holy Ghost with all the Prophets and Apostles cry out upon priests for to preach the holy scriptures, exhorting them to be diligent in that matter. Cry, saith God the father, cease not. 
Esa. lviii  lift up thy voice as a trump. Show the people their sins, and declare unto them their wickedness. Again he saith, 
Esa 〈◊〉  O jerusalem I have set watch men upon thy wan●les, they shall not hold their peace neither night nor day. Christ said to his Apostles, go thorough out the world and preach the gospel to every creature. S. Paul saith, take heed to yourselves and to all the flock, upon whom the holy Ghost hath made you overseers, 
Luke. xxiiii  to feed the congregation of God, whom he purchased with his blood. 
Act. x●  For I know that after my departure grievous wolves shall enter in among you not sparing the flock. And even among your selves shall there arise men speaking perverse things, that they may lead away the disciples after them. Therefore watch, and remember that by the space of three whole years I did not cease to monish every one of you both day and night even with tears. Again he saith, give attendance to thyself & to doctrine, 
●. Ti. iiii.  continue in these. For if thou dost so, y● shalt both save thyself & them that hear the. Preach the word, be fervent be it in time or out of time, reprove, rebuke, 
Titus. two.  exhort with all softness & doctrine. Speke those things that become wholesome doctrine. S. Peter also saith, 
i Pet. v  ye priests see that ye fede Christ's flock, which is among you, taking the oversight of them not as though ye were compelled there to, but willingly, not for the desire of filthy lucre, but of a good mind, not as though ye were Lords over the parishes, but that ye be an ensample to the flock. And when the chief shepherd shall appear, ye shall receive an incorruptible Crown of glory.  
These texts of the holy scripture declare manifestly how fervent, 
The preaching of God's word causeth the Christian religion to flourish  busy, studious and diligent all true priests ought to be in the preaching of God's word. The men godly inspired knew right well, that so long as God's word is preached to the people, it must needs go well with the Christian religion, but if it once cease, than farewell all godliness, farewell all virtue and goodness. Of this thing, alas for pity, have we had experience many a year unto our great discomfort, and yet little redress. For many of the priests go forth to be as sluggish as ever they were, neither have they any godly care for Christ's flock committed unto them. So they may have the profits, they care for no more. Bo nusest odor lucriexre qualiber. So that by this means the sheep are like to die for meat. But alas how should they teach other, when they themselves know nothing. They are even as the Prophet saith, 
●sa. lvi  dumb dogs not once being able to bark. Many again of them there are, which are learned, and know their duty, and yet I know not with what spirit moved they hold their peace, they speak nothing, they see their sheep run astray before their faces, walk in all kind of wickedness, & yet have they no pity. I wonder with what foreheads these men will appear before the high priest and great judge Christ at the dreadful day of judgement. I pray God they be not Epicures both in living & judgement. But let us hear what the holy and catholic Doctors say unto this matter.  
S. Jerome saith, 
In levit. Dist. xxxvi. Cancrone. Siquis.  if any man will be a Bishop not only in name but also in deserving, let him follow Moses, and let him follow Aaron. For what is said of them, that they went not from the tabernacle of the Lord. Ergo Moses was continually in the tabernacle of the Lord. What business had he there? Verily that either he should learn somewhat of God, or else teach the people. These are the two works of a Bishop, 
The work of a bishop is to study the holy scriptures, purely to preach them unto the people, and fervently to pray  that he should learn of god by reading the divine scriptures & by having his continual meditation in them, or else teach the people, but yet ought be to teach those things, that he had learned of god, and not of his own heart or man's wisdom, but those things that the holy Ghost teacheth. There is another work also that Moses doth, he goeth not unto the wars, he fightethe not against the enemies, but what doth he? He prayeth. And while he prayeth, his people overcometh, if he do once slake & let down his h●des, than are his people overcome and chased away. Let the pressed of the church therefore pray without ceasing, 
Exo. xvii.  that the people, which are under him, may overcome there invisible enemies the Amalechites, which are devils that do impugn and fight against them, that will live godly in Christ.  
O how true, sweet and godly are these words of the holy Doctore? 
Learn your duty here o ye priests  Here may all Bishops & priests learn what their duty is, not to be idle, not tohsit & hawk, not to dice & card not to banquet and live voluptuously, not to play the ruffling galantes and to be entangled with worldly businesses, but to be continually in the tabernacle of the Lord, that is to say, to study and to have their perpetual meditation in the holy scriptures even both day & night. as David saith, 
Psal. i.  and with all diligence to teach the people committed to their Spiritual charge, not men's traditions, not their own fantasies, but God's most holy word, even the holy scriptures, and such things, whereof the holy Ghost is the Author. Let them therefore look well to their office. For if they be true Bishops and priests, this is the work committed unto them, even continually to study the holy scriptures, and purely to preach them unto the people. If they leave this office undone, & do the works prescribed of man, so do they show themselves to be the servants not of god, but of man. Let them therefore look, what answer they will make to the high judge and great pressed Christ at the terrible day of judgement.  
Moreover it is their duty fervently and without ceasing to pray for the people, that they may prevail against Satan & his ministers that fight daily against them. 
The prayers of many priests are cold ●owa d●yes  How cold the prayers of many of them are, I will not now dispute. For they are more open to the whole world, than they need here to be rehearsed. When Moses held up his hands and prayed his people did overcome. Whither our priests hold up their hands & pray, as they ought, let other men judge. Of this am I sure, the sins the world begun, thernever reigned more sin and abomination than there doth at this day, which is but a slender argument that we get the victory of our enemies. God give all bishops and priests grace once to look upon their office diligently, that they may both earnestly study the holy scriptures, teach them sincerely unto the people, and continually occupy them sel●esin fervent prayers. Than shall it not only be well with Christ's flock, but also with themselves at the dreadful day of judgement, when they shall appear before the high Bishop jesus Christ, and give accounts unto him of their behaviour in the office that was committed unto them in this world.  
S. Austen also saith, 
In Aggeun Prophetan  consider that it is the office of priests, when they be demanded of the law, to answer. If he be a Pressed, let him know the law of the Lord, if he knoweth not the law of the Lord, he declare the evidently that is he is no pressed. For it pertaineth unto the Lords pressed to know the law, and when he is asked, to make answer of the law. Lord be merciful unto us, what will a great number of our priests say to these words of S. Austen? I fear moche, that if he were not so ancient a Doctore, and a saint all ready approved by the church, surely many priests for madness would nothing fear to accuse him of here●y, and to affirm that he preacheth heretical doctrine, so iopardous a thing at this time is it to speak against these ignorant Rabines, which although they know nothing, yet will they be judges over all men, and ready streyghtewayes to condemn them. It is not the long rob, the flaring tippet about the neck, the anointing of the fingers, the broad shaving of the crown, that make the the Pressed, but knowledge and con●ynge in the law of the Lord, and so called unto priesthood. The Prophet Malachy saith, the lips of a Pressed keep knowledge, 
Ma●ac. two  and at his mouth shall they require the law, for he is the messenger of the Lord of hosts. 
priests ought to be learned in the law of god  So saith S. Austen here that priests ought to be so well learned in the holy scriptures, that when any man demandeth a question of them concerning the law of God, they should be able to answer. If he be a pressed, saith he, let him know the law of the Lord. If he knoweth not the law of the Lord, he declareth evidently, that he is no pressed. S. Austen here affyrmethe, 
Who is a pressed after S. Au●●●● mind  that he only is a pressed, which hath knowledge in the law of the Lord. If there want the knowledge, it is an evident argument, saith he, that there is no Pressed. It is happy that saint Austen is gone and a saint. For if he were now alive & a Bishop again, as he was in times passed, and should go on visitation thorough out the diocese, I think surely he would depose a great sort of priests, as men more fit for the cart than for the church. For S. Austen measureth all priesthood by knowledge. It pertaineth unto the Lords Pressed, saith he, to know the law, and when he is demanded, to make answer of the law. He may be a Pressed of Baal, 
Obsequium amicos, veritas odium parit.  of the romish Bishop, and of man, but of the Lord he can not be, except he hath knowledge. If any man fealethe himself grieved at this matter, and can not abide his scald & scurvy back thus to be rubbed, let him know that they be not my words, but the words of S. Austen, a man in his time not only godly inspired, and excellently learned, but also of great authority before the world. I only rehearse his & other holy Doctores words, because I would gladly have men to do truly their office, and to set this saying of the Psalmograph ever before their eyes, Be not like a horse & a moil, which have no understanding. 
Psa. xxxi  For ignorance in all men is to be abhorred, but in priests chiefly. If after the mind of th'apostle Paul, saith S. Jerome, 
In Esa●am  Christ is the power of God, and the wisdom of God, it followeth well, that he that knoweth not the scriptures, knoweth not the power of God and the wisdom of him. For the ignorance of the scriptures, is the ignorance of Christ● Leo the Bishop saith, 
Dis. xxxviii Can. Si in ●a●cis.  if ignorance seemeth intolerable even in lay men, how much more is it worthy neither of excuse nor of forgiveness in them that bear rule? I therefore desire all priests that be good and virtuous and tender the glory of God, & the salvation both of their own & other Christian men's souls, that they will not be moved with these words, which come from a breast, that wisheth well unto them all, but earnestly look upon their office better, cast away blind ignorance, study for the knowledge of holy scriptures, and labour with all main to do that, which God requireth of them.  
Moreover saint Gregory saith, 
Ad venantium Episcopum●  the shepherd, which doth not rebuke them that offend, without doubt he sleath them by holding his peace Again he saith, 
In Ezech Hom. x●  we that are called priests, besides these evils that we have of our own, we add also other men's deaths. For we slay so many as we see daily go unto death, & yet are sluggish & hold our peace. He●e is terrible saying, that they, which are appointed to save Christian men's souls do cruelly slay them by their negligence & holding their peace. Oh that the Bishops of every diocese would diligently look upon this matter, the easier much should be their accounts at the dreadful day of judgement. The holy Ghost mought breath it into their minds.  
In concilio t●lerano we read on this manner, 
Dis. xxxviii Can. Ignoranta.  Ignorance the mother of all errors is most of all to be exchewed in the priests of God, which have taken upon them the office of teaching among the people of God. priests are warned to read the holy scriptures, as Paul th'apostle saith unto Timothe, 
1. T●. iiii  give attendance to reading, & exhortation & learning, & continue always in these. Let priests therefore know the holy scriptures and canons, and let all their work, business and travail consist inpreaching and doctrine, & let them edify all men so well with the knowledge of faith, as with the good information of works. O godly decree. Here may all priests learn, that their work doth consist in preaching and doctrine, in edifi●ng the people and in giving them godly examples of virtuous living. God send us more such counsels.  
Bishop Nicolas writeth on this manner, 
Dist. xliii. Can. Dispensatio.  the distribution of the heavenly seed is enjoined us. Woe therefore be unto us, if we do not sprinkle it abroad. Woe be unto us, if we hold our peace. Here is eternal damnation threatened priests, if they do not sow abroad the heavenly seed of God's word in the fields of christian men's hearts. Let them look well to their office, for they stand in a perilous state. Many of them think it a great pleasure to receive yearly so great profits of their benefices, 
Luke. vi  but let them remember the common proverb, sweet meat must have sour sauce. Woe be to you, saith Christ, that laugh now, ●or ye shall mourn & weep. Woe be to you that are filled, for ye shall hunger. Woe be to you rytthe men, which have your consolation. Woe be to you, when all men praise you.  
Platina in the life of Bishop Innocentius the sixth, 
Platina●  writeth on this manner: Innocentius the sixth did not give the ecclesiastical benefices but unto such priests, as ware thoroughly proved & tried both in life & learning. 
Would god we had●no such Inno centes  And he made a constitution that all prelate's and so many as had benefices should go home to their own parishes under pain of cursing. For he said, that no hireling but the very own shepparde aught to keep his own sheep. Here was a wonderful godly constitution. Would god it were observed thorough out all Christendom. Than should Christ's ●locke be much better fed than they are at this time. Than should not the Parson's & Vicars be absent from their benefices as they are now a days. Than should the goods of the parishes be spent among the parishioners, & not abroad as they be now a days, no man can tell where about. Than should the poor people be better looked upon. Than should priests be more diligent to maintain hospitality. Than should the beneficed men more quietly apply their minds unto the study of holy scriptures & other godly meditations. Than should servant love, which is now almost universally decayed, spring up new again between the priests and the lay men. Than should priests be honoured as fathers, and lay men count themselves as their children, giving them reverence and double honour as the scripture commandeth. 
1. Tim. v  Than should God's word flourish, and the glory of God he sought of all men. Ah shall we not once see this joyful day in England? When might it ever be brought to pass better and more conveniently, than now under this our most excellent King, which hitherto hath so both godly & prosperously like another Ezechias travailed in the building again of our Lord God's temple, in throwing down the works of Hypocrisy, superstition, and Idolatry, and in setting up again the pure and Christian religion? Lord, grant that it may come to pass, yea & that shortly.  
Thus see we both by the holy scriptures, 
priests must both preach sincerely, & also live godly Luk. iiii.  the ancient Doctors, and the godly old counsels, how greatly all bishops and priests ought to be occupied in studyeng and preaching God's word. But to this their godly preaching they must also join a virtuous and pure life, unless they edify not so much with their preaching, as they destroy with their wicked living. It is a shame for a Physician to be so spotted & pocky, that it shall may justly be said to him, Physician heal thyself. God said to the sinner, saith the Psalmographe, 
Psal. xiix  why dost thou preach my laws, and take my Testament in thy mouth: Thou haste hated to be reform, and thou haste cast away my words behind the. If y● sawest a these, thou runnest with him, and with adulterer's didst thou lay thy portion. Thy mouth did abound with cursed speaking, and thy tongue did couple craftily together deceits. Thou didst sit, & speak against thy brother, & against thy mother's son didst thou lay a stumbling block. These things haste thou done, and yet have I held my peace. Thou wickedly thoghtest, that I would be like unto thee, but I will reprove thee, & come face to face against the. O understand these things, ye that forget God, unless he pluck you away, & there be none that can deliver you. Sayncte Paul also saith, 
Rom. two.  thou that teachest another, teachest not thyself. Thou that preachest that men should not steal, stealest thyself. Thou that saist that whoredom should not be committed, playest the whoremonger thyself. Thou that abhorrest Images, robbest God of his honour thyself. Thou that gloriest of the law, thorough breaking of the law, dishonourest God. For the name of God is evil spoken of among the Gentiles thorough you.  
Of these things it is evident, that it is not sufficient for priests to preach God's word, except they also lead a virtuous & godly life. 
Math. v.  Who so ever doth and teacheth, he shall be called great in the kingdom of heaven, saith the scripture. Christ doth not only call priests the salt of the earth, but also the light of the world. with their preaching they season the people, 
priests are not only called the salt of the earth, but also the light of the world  but with their light of godly conversation they show men how they ought towalke and live. Therefore immediately is it subjoined, let your light so shine before men, that they may see your good works & glorify your father, 
i Tim. iiii.  which is in heaven. 
i Tim. ●  Be an example of the faithful, saith Paul, 
two. Tim. i●  in word, in conversation, in love, in Spirit, in faith. Keep thyself pure. Study to show thyself commendable to God, a work man that needeth not to be ashamedde. He that preacheth Christ, 
In serm. deieiunio.  saith S. Ambrose, aught to show himself wholly estranged from all kind of vices. S. Iohn Chrisostome also saith, 
In Math.  it is a great shame for priests, and for so many as be of the Clergy, when lay men be found faythfuller & more righteous than they are? How can it otherwise be than a shame for them to be inferior to the lay people, whom to be like unto them, it is also a shame? Again. S. Gregory saith, the light of the flock is the flame of the shepherd. 
In Pastora  For it becommethe the lords shepherd and a Pressed to ●hyne in manners and living, that in him as in the glass of their light, the people that is committed unto him may both discern what they should follow, and also see what they should correct and amend. Hereof is it evident, what great purity and innocency of life ought to be in priests, that their life may correspond and in all points answer to their preaching.  
But here is an answer to be made to the unsavoury talk of certain men now a days, which because they see the manners of the Preachers not agreeable in all points to their sermons, fall at defiance with gods word, blaspheme it as heresy, rail upon the preachers and absent themselves from the hearing of all godly exhortations, warnings and counsels. These parson's hinder no man so much as themselves. They may well be compared to a foolish man, 
Mark well  which cometh unto the market for to buy meat. But when he beholdeth the butcher, and perceiveth him to have some deformity in his face, as one of his eyes to be out, or to be bald, or else to hold his neck awry, goeth straight home again, & chosethe rather to die for hunger, than he will buy meat of such a butcher although the meat be never so pure, 
Math. xx●●●  clean, commestible & wholesome. But let us hear what the holy scripture saith. In the chair of Moses sit Scribes and Pharisees. All therefore that they command you to keep, look that you keep and do, but according to their works do ye not. For they say, but they do not. Here christ commandeth us not to abstain from the hearing of God's word, though they be never so wicked and evil, that preach it. For who were more ungodly, and greater enemies to Christ, than the Scribes & Pharisees, yet Christ commandeth to hear them so long as they sit in the chair of Moses. 
What it is to sit in the chair of 〈◊〉  To sit in the chair of Moses is truly & sincerely to preach those things that Moses did, to interpret the law according to the right vain of the holy scripture, and only to seek the glory of God & the profit of the faithful. So long as they that are preachers do this, they are to be heard, though their life be never so abominable. For it is not the preacher, to whom we must have principal respect, but to the word of God. Nother do we come into the Temple to gaze upon the Preacher, but to hear the holy scriptures declared, and so learn to lead a godly life. If he were one of the ministers of Satan, yea Satan himself that preacheth, so long as he bringeth in Scriptum est, so long as he teacheth purely the divine scripture without wreasting 
Every man that preachethe the scripture truly is to be heard, be his life never so wicked.  or corrupting of the same, he is to be heard. We ought not so greatly to mark the teacher, as that which is taught. If he teacheth well, it is ours, & we have that we came for, if he liveth well, it is his own, and he shall receive the reward. But let us hear what Chrisostome saith to this matter. 
In Math Cap. xxiii.  If the preste● live well saith he, it is their advantage, but if they teach well, it is yours. Be not curious to boul●e out that, which pertaineth unto another man. For oftentimes good learning cometh forth from an evil man, as vile earth bringeth forth precious gold. Is precious gold despised for the vile earth? Therefore as the gold is chosen, and the earth forsaken, so likewise take you the learning, & leave the manners. Again he saith, let us take the doctrine but not the manners. Herbs are not necessary for the bees, but the flowers are. So you likewise gather the flowers of doctrine, and leave their fashions of living. Here this holy Doctore willeth us not to despise the word, though the Preacher be evil. Let us take that is ours, and let go that is his. The doctrine is ours, the life is his I had rather have a sincere preacher of God's word, which shall declare Christ unto me purely, rebuke my sinful living, comfort me with the sweet promises of GOD, show me how I ought to institute my life according to the will of god. etc. although his manners be somewhat corrupt and dissent from his preaching, than to have a wicked Papist, a pestilent Pharese & a superstitious Hypocrite, which shall outwardly like a crafty fox pretend a certain gravity, and a popeholy manner of living, and yet corrupt the holy scriptures, confound God's word with men's traditions, lead the people into superstitious errors, flatter the hearers, preach for lucre, manckle the doctrine of Christ, & obscure the way of truth. Of such Christ warneth us to take heed in the Gospel of Matthew, 
Math. vi●  saying, Beware of false Prophets, which come unto you in sheeps clothing, but inwardly they are ravening wolves. against these Christ in another place thondereth, 
Math. xxiii  saying, woe be to you Scribes and Pharisees, hypocrites, for ye are like painted sepulchres, which outwardly appear beautiful, but within are full of bones of dead men and of all filthiness. So ye likewise appear outwardly righteous to men, but inwardly ye are full of hypocrisy and wickedness. Again, ye are they, that justify yourselves before men, 
Luke. xvi. Psal. i.  but God knoweth your hearts. For that which seemeth praise worthy before men, is abominable before God. Therefore so long as the preacher sitteth in the chair of Moses and not in the chair of pestilence, he is to be heard for the words sake, be his life never so wicked & ungodly. notwithstanding I exhort all Christian Preachers, and so many as unfeignedly tender the glory of god, and the promotion of his most b●yssed word, that they do their endeavour not only to set forth God's truth in word & tongue, but also in work and verity. Let them be the same in life, that they profess in word. For he taketh upon him the name of a Christian man in vain, saith saint Austen, 
Cura esse quodlubē●er audis.  that followeth not Christ. For what doth it profit the to be called that thou art not, 
Lib. de doctrina christiana.  & to usurp a strange name? If thou haste a pleasure to be a Christian man, do those things that pertain unto Christianite, and than hardly take upon the the name of a Christian. S. Ambrose also saith, 
In Ser. de Abraham.  it is a shameful lie before any man to call himself a Christian man, & not to do the works of Christ. Hereto ꝑlaynethe the saying of S. Cyprian, 
De. xii. abusionibus,  no man is truly called a Christian, but he which laboureth, so much as lieth in his power, to show himself conformable & like to Christ in his manners & conversation. He that saith, that he dwelleth in Christ, 
i joan. two.  saiths. Ioh●̄, aught to walk as he hath walked.  
Seeing than that so great purity and innocency of life is required of all men that profess Christ, surely in priests and in them that are preachers of God's word, 
Math. v.  it ought to excel above all other. Men light not a candle, and put it under a bushel, but upon a candlestick, & it shineth to so many as are in the house. So likewise priests are not called unto the office of preaching, that their conversation should be dark and without light, but that it should be so garnished with godly virtues & good works, that it might light to so many as are in the house of God.  
Christ the high pressed & everlasting bishop grant it may so be.  
But as I may return unto our matter of swearing, let them that be Preachers, I say, above all things rebuke this abominable sin of swearing, & declare unto the people what a great offence it is, & how the plagues of God and his vengeauns shall not depart from the houses of them, that use this most detestable sin of swearing.  
Furthermore let all fathers and mothers give earnest diligence that 
Fathers & mothers  their children may from their very cradles learn to worship and honour the most blessed name of god, and never to have it in their mouths without great reverence done unto it, either by putting of their caps or else by boweing their knees. Let them not be suffered by any means to swear by God or by onye of his creatures, 
Math. v jacob. v  but let your communication be yea, yea, nay, nay. If they at onye time swear, let them first of all be admonished of their fault, and told how great an offence it is before God wickedly and vainly to swear. If they will not so amend, let the parents ponyshe them sharply. Better were it, that their bodies in this world should suffer a little pain, than after this life to have both their bodies and souls cast into hell fire. If all fathers and mothers will thus diligently watch upon their children, it shall cause them not only not to be defiled with the most grievous sin of swearing, but also that the most holy name of GOD shall be had in high reverence, great estimation & perpetual honour for ever after so long as they live. But above all things let the parents them selves be an ensample in this behalf unto their children, and show evermore such reverence unto the name of God, that the younglings may well perceive, that it is no vain thing, that they are taught.  
Let all masters and mastresses & so many as have servants under their dominion, 
Masters & mastresses  provide that by no means they suffer their servants at any time to swear neither by god nor by any of his creatures. Let them show unto them what a great danger it is, 
Eccle. xxii.  and how that the vengeauns of God shall not depart from those houses, where swearers are, neither can there any thing prosper, but all things must needs go to havoc. Let them also teach them to have the name of God in so great honour & reverence, that it never be named among them but honourably and reverently. Let them at the least put of their caps so oft as they name God, Christ, or any part of his most precious body. If any of their servants will not leave their swearing, and learn to have the name of God in honour, than let them be put out of their houses, unless they bring the vengeance of God upon so many as are in their company.  
For as the godliness of one man is many times th'occasion, 
Nota.  that God is merciful to many, so is the wickedness of one man oftentimes the cause that many are punished. Therefore it is not enough that the masters & the mastresses of the house be virtuous and godly, except the servants be so likewise. It becometh a master to have Servants like unto his own manners, unless his goodness profiteth not so much in the right institution of his family, as the wickedness of the other destroyeth. It is well, when one plantethe & another waterethe, but it is evil, when one planteth and another plucketh up. Mine eyes are unto the faithful of the earth, that they may dwell with me, 
Psal. ● What servants christian men ought to ●au●  saith David, and who so leadeth a godly life shall be my servant.  
There shall no deceitful parson dwell in my house, he that telleth lies shall not tarry in my sight.  
Would God all masters were of this mind.  
Let all men of occupation abstain from swearing in their buying and selling. 
Men of occupation  For it is a shame, that the man of God should be esteemed among Christian men of so small price, that for the valour of a little temporal advantage and worldly lucre, men should abuse it and vainly take it. Woe be to that man, which for his own private lucre doth blaspheme the name of God, or any of his creatures. There ought to be so great sincerity and faith among Christian men, that there should need no oaths in their bargains and worldly businesses. A Christian man's word ought to be better and surer than any obligation. God grant that we may once see this come to pass in England.  
Let them that swear, 
Swearers of custom  because it is the custom so to do, leave their swearing, and no more follow the wicked custom, but the truth of God's word, which saith, swear not at all. 
Math. v.  Let your communication be yea, yea, nay, nay.  
Let them that glory & rejoice so much in their swearing, 
Swearers for pride.  that they will take upon them to maintain it by the scripture, abstain from their idle oaths, and wrest no more the holy scripture, unless they following the manners of Satan, receive a reward worthy their wickedness. 
Math. iiii   
Let them that say, though they swear, 
Swearers meaning no evil.  yet we think no harm, 
Math. ●iii  leave their swearing and remember that they shall give accounts at the dreadful day of judgement for every idle word that they have spoken, 
Swearers that they may be believed.  so that they shall not escape unpunished for their idle oaths.  
Let them that say, few or none will believe us, except we swear, rather meddle with few or none, than they should transgress the commandment of God, & bring damnation upon their own heads.  
To conclude, let all oaths be taken away from the minds of Christian men, except they be taken for those causes, which I have expressed before. If we will thus do, we shall easily eschew the most detestable vice of perjury, and friendly live together in all truth, sincerity and faith, as it become the saints, & so many as profess Christ. For he that will not swear, will not lightly falsely swear, and be forsworn.  
And that we may be the more encouraged to forsake all vain & idle oaths, 
The conclusion of the book  let us remember, that God, which is the everlasting truth, hath promised, that he will glorify them, which honour him and have his name in reverence: Again, that they shall come unto dishonour & a shameful end, that despise him and blaspheme his most holy name. Now if we will that God glorify us, 
God to glorify us what it is  that is to say, be our good Lord, defend preserve, keep & govern us, bliss us, lighten his gracious countenans upon us, send us all things necessary for our living in this present world, and after this life give us eternal glory: than is it convenient that we do not abuse the name of god by our vain & unrighteous oaths, but always laud, praise, commend, magnify & bliss it, cawl upon it, fly unto it as unto an holy anchor in all our adversity, and never to have in our mouths, 
What evils shall chance unto us, if we vainly swear?  but with high reverence and great honour. If we do the contrary, that is to say, blaspheme his most holy name, than shall we undoubtedly come unto dishonour & a shameful end. In this world the plague and vengeance of God shall not go away from our houses, we shall be stricken with many grievous diseases in our bodies, our goods and cattle, yea and all that ever we have shall come to nought, our kind of living shall be despised with all good men, our death shall be painful, miserable and wretched, & after these so great and manifold plagues, we may be sure for our wicked swearing to be cast into hell fire, where the flames of it shall ne●er be quenched, where weeping and gnashing of teeth shall be, 
Esa. l●vi.  where the worm that shall gnaw our consciences shall never die. 
Math. xxiii   
Therefore I beseech all Christian men by the tender marcyes of God and by the most precious blood of our saviour jesus Christ, whereby alon● we are redeemed, made pure, and delivered from all our sins, that they from henceforth leave their abominable swearing either by God or by any of his creatures. Let them never take God to witness, except it be in a necessary and earnest matter, I mean such a matter as maketh unto the glory of God. Let their communication be yea, yea, nay nay. Let so great syncerite, truth, and faith reign among them, that one may believe another without an oath, even by a word. Let them have God in such reverence and honour, and so order their tongues in this world, unto the glory of God, that after this life thorough the mercy of God they may be found worthy to be in the number of those blessed spirits, which without ceasing sing perpetual praises to the most holy name of God on this manner: Great and marvelous are thy works, 
Apoca. xv.  O Lord God almighty, 
Apoca. iiii.  righteous & true are thy ways, o king of saints. Who shall not fear thee, O Lord, and magnify thy name? For thou art worthy, O Lord, to take the glory and honour, & power, for thou haste made all things, and for thy will they are and were made. 
Apoca. v.  To him that sitteth in the throne, and to the lamb, be blessing, and honour, and glory & power worlds without end.  
Amen.  
¶ Say not but that ye are warned. ¶ give the glory to God alone.   

¶ Acts against customable swearers made in times passed by divers excellent Princes, and their honourable council.  

¶ King Henry the fift.  
King Henry the fist made a statute for swearers in his own Palace, 
Waldenus in quo dam sermone.  that if he were a Duke that did swear, he should forfyt for every time xl. s. to the aiding of poor people. 
Would god this statute were observed and kept● now adays, not only in the court but also throughout england  If he were a Lord or Barone. xx. s If he were a Knight or an esquire x. s. If he were a yeoman. xl. d If he were a Page or a Lackey, or a slave, to be scourged naked either with a rod or else with a whip.   

¶ King Edmund.  
King Edmund made this law, that they, which were proved, once falsely forsworn, should for ever be separated from God's congregation.   

¶ Donaldus King of Scots.  
DOnaldus King of Scots made this act within his land, 
〈◊〉 Botius in historia Scotorum.  that all Perjurers & common swearers should have their lips feared with a burning hot iron.   

¶ Sayncte Lodowycke King of France.  
This law aforesaid did Saint Lodowycke King of France enact also, 
A godly proclamation god send 〈◊〉 many 〈◊〉  and put it once in execution at Paris upon a Cytezyn there for blaspheming the name of Christ unto the example of other, and so caused it to be proclaimed thorough out his Realm for a general punishment.   

¶ Philip King of France.  
PHilippe King of France, whom so ever he perceived to blaspheme the name of God either in Tavern, or any where else, yea although he were a great man of dignity, 
Vincentius in speculo historiali.  commanded, that he should be drowned. And caused a strong act to be made of it a little before his death, & left it unto his successors.   

¶ Philippe Earl of Flaunders.  
PHilip Earl of Flaunders made this constitution wythe●n his 
jacobus Mayer 9 in chromeis Flandriae.  Earldom in the year of our Lord M. Clxxviij. that he that did forswear himself, should lose his life and goods.   

¶ Marimilianus the Emperor.  
MAximilianus the Emperor made also a decree, 
In Paralip. rerum memorabilium.  that who 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, he should lose his head, which act he & the nobility of the Empire commanded to be published four times in the year, at Easter, whitsunday, Assumption of our Lady and Christmas.   

¶ The council of josephus.  
THe council of josephus is this that he, 
Lib▪ iiiii. Antiq. Cap. vi.  which blasphemeth god & unreverently use his name, should be stoned unto death, and than hanged up by the space of one day, and so taken down, and buried without all manner of honour.  
divers other most noble Princes made divers other most holy laws, for the exchewing of customable swearing & Perjury. Would god that these their most godly acts might either be renewed among christian men, or else some other devised for the abolishing and putting away of the most wicked and detestable custom of swearing, every Prince as he shall think most convenient for the state of his Realm. Laws are made, and penalties appointed for divers mean things, which only concern worldly matges●, why than do not Christian Princes also make laws, acts and decrees for the glory of god, that his name may be had in honour & reverence as most worthy of all it is? worldly matters may not so be esteemed, that things pertaining unto the glory of God and the salvation of Christian men's souls shall be neglected.  
For rulares are appointed of God not only to look upon mundayne & worldly, but also divine & spiritual matters. And it is their duty no les to tender the glory of GOD, and to make acts concerning the same, then to see that public tranquillity & all things decent & comely for an honest outward order be maintained, preserved & kept. And as they are the supreme heads & chief Rulars both of the Spiritualte & temporalty, so ought they to travail no less in spiritual than in temporalmatters. Look what enormities, wickednesses, ungodly customs, superstitious unrighteous manners▪ etc. reign in Realms, all these aught to be abolished and put away by the terrene Potentates and earthily rulers. God grant that we may see it shortly, not only in this Realm, but in the kyngedomes of so many as profess Christ.  
AMEN.    

¶ Remedies against swearing.  
IF thou be bend to leave the wicked custom of swearing, first pray fervently unto God, that he will take away that thy heart, which is defiled on such sort, & so hardened with the customable usage of sinning, that there can enter no virtue nor godliness into it.  
Secondly desire him for his great mercy's sake to create in the a new heart, & to pour his spirit so abundantly into thy breast, that by the influence of it, thou mayst be able to drink in virtue, and all that ever shallbe plesasit to the divine mageste.  
Thirdly be so at defiance with all vice & sin, that by no means at any time thou have pleasure either to think, hear or talk of it, so far let it be from the to meddle any thing at all with it in thought, word or deed.  
Fortely set this saying of Christ ever before thine eyes, 
● 〈◊〉 the third chapter of S. james epistle.  that at the day of judgement accounts shall be given of every idle word, that is spoken. This shall bring unto thy remembrance, how grievous accounts shall be required of them, that customably swear, vainly usurp the name of God, blaspheme GOD, be falsely forsworn. etc.  
fifthly, that thou mayst the more easily eschew swearing, fly the company of them, that use customably to swear, or have a pleasure to enterlase their talk with blasphemous oaths. And what so ever thou hatest in other, look that by no means thou dost the same.  
sixthly, busy thyself continually in giving praysesunto God, and in setting forth the glory of his name. Delight thou in no thing so much, as in doing those things, that make unto the advancement of the divine majesty. This shall not a little make unto the deposition of swearing, & make the to have a mouth, which shall be the organ and instrument of the holy Ghost, to set for the and publish the glory of God.  
Finally, let nothing come forth of thy mouth, until it be thoroughly sodden in thy breast, as Epictetus the Greek Philososopher warneth, and so order both thy tongue and thine acts in all thy conversation, that it never repent the afterward of onye thing that thou haste done. So shalt thou not only eschew the damnable custom of swearing, but also garnish thy life with all kind of virtues unto the great glory of God and the health of thy soul. So be it.  
TELOS.   

¶ A Table wherein thou shalt find all the principal things contained in this book.  

THe invective speaketh. Fol●io. i  
The Preface unto the book. fol. eodem  
The Inuecty●e. Folio. viii  
Vice greatly increased. follow. x  
Say not but that ye are warned. fol. xii  
A comparison between God & man. fol. xiiii  
Idolatry and swearing are the most grievous sins. Fol. xvi  
What it is to take the name of God in vain. folio. eodem  
men of occupation. Folio. xviii  
O extreme abomination. fol● eodem  
What truth and faith ought to reign among  
Christian men. fol. eod●m  
Dysers and Carders. Folio. nineteen  
men of law. fol. eodem  
priests and beneficed men. Folio. xx  
Reruing men. folio. xxi  
An admonition for Gentle men. Fol. xxiii  
Paryshuers. fol. eodem  
Children. Folio. xxiiii  
The world and God's word judgeth diversly of sw●arers. folio. xxvi  
Swearers are like thieves condemned to be hanged Folio. xxxii  
Examples of swearing punished in our time.  
Folio eodem  
Our damnation is great. Folio. xxxiiii  
What salt signifieth. folio. xixv  
Swea●●rs are enemies to God's word.  
Folio xxxvi  
Of Perjury. Folio. xi  
Who so swearethe by God, that is the truth & righteousness, and taketh him to wy●nesse to maintain his lying disceat and unrighteousness, he is a perjure, ill, light, and such one, that little regardeth God's truth and his commandments. Folio. xii  
A comparison between the father & the son.  
Folio folio. xiiii  
Perjury thirsteth innocent blood. Folio. xiv  
True men are sometime hanged. fol. eodem  
An admonition for ●ues●mongers. Fol. xivi  
An admonition for judges. folio. xlvii  
Why GOD hath given men two ears. 〈◊〉 How judges shall behave themselves, 〈◊〉 any matter is brought before them. Fol. xlviii  
What men Questmong●●s aught to be.  
Folio xlix  
●ag●strates. fol. eodem  
bishops and priests. Folio. l  
Married fold. fol eodem  
Subjects. Folio. two  
A demand whither all oaths, promises and vows are to be performed. fol. eodem  
What oaths, promises and vows ought to be broken. fol. eodem  
God desyrethe thanks giving, & not blo●●●s sacrifices. Folio. iiii  
●owes oftentimes in the scripture are taken for praises and thanks giving. Folio. liv  
A hot zeal in deed, but not according to knowledge. Folio. lv  
An oath ought to have three companions.  
Folio lvil  
What incommodities rise of perjury.  
Folio lviii  
Perjured persons shall not escape unpunished. folio. li●  
Excuses of swearing. Folio. lx  
Of the custom, fol. eodem  
O bloudsoupers. Folio. l●ii  
What it is to swear in God. fol. 〈◊〉  
How swearing came up first. fol. eodem  
Why God suffered the jews to swear by him.  
Folio Folio. lciii  
Dothes among the faithful need not, among the unfaithful they profit not. Folio. l●●  
Whither all oaths are taken away from Christian men. folio. lxvi  
The error of the anabaptists. fol. eodem  
For what causes a Christian man may swear.  
Folio lxvii  
Example for the glory of God. fol. eodem  
Example for the health of our neighbour.  
Folio lxviii  
An example for the health of ourselves. eodem  
Austen for swearing. Folio. l●ix  
The Magistrate may lawfully require an oath. folio. l●x  
An admonition for them that shall require the oath. fol. eodem  
Magistrates. fol. ixxi  
bishops, parsons, 〈◊〉 etc. Fol. lcxii  
Mark this comparison. fol. lcxiii  
The preaching of God's word causeth the Christian religion 〈◊〉 flourish. fol. lcxvi  
The work of a bishop is to study the holy scriptures, pur●● to preach the unto the people, and suently to pray. fol. lcxvii  
Learn your duty here O ye priests fol. lccviii  
The prayers of many priests are coide now a days. fol. eodem  
●restes ought to be learned in the law of 〈◊〉  
Folio lcx●  
Who is a pressed after Saints Austin's mind Folio eodem  
Would God we had into such junocentes.  
Folio l●●●●●●  
priests must both preach sincerely, & also live godly. fol. lxxxiiii  
priests are not only called the salt of the earth, but also the light of the world. fol. lcxx●  
What it is to sit in the chair of Moses  
Folio l●xxvii  
Every man that preachethe the scripture truly, is to be heard, be his life never so wicked.  
Folio lxxxviii  
Fathers and mothers. fol. xc●  
Masters and Mastresses. fol. eodem  
What servants christian men ought to have  
F●l●o xcii  
men of occupation. folio xciii  
Swearers of custom. fol eodem  
Swearers for pride. fol. eodem  
Swearers ●●anyng no eveil. fol. eodem  
Swearers, that they may be believed. fol. eodem  
The ron 〈◊〉 of the book. folio. xciiii  
God to glorify us. what it is. fol. eodem  
What evils shall chance unto us, if we vainly swear. fol. eodem  
Acts against customable swearers made in times passed by divers excellent Princes & their honourable council. folio. x●vi  
¶ Of ●ynge 〈◊〉 the fist. fol. eodem  
Would God t●●s ● tatute were observed and kept now a days, not only in the court, but also thorough out England. fol. eodem  
¶ Of King Edmund.  
Folio eode●  
¶ Of Donaldus King of Scots.  
Folio xci  
¶ Saint Lodowycke King of France.  
Folio eode●  
Of Philippe King of France.  
A godly Proclamation, GOD send us ma● such. Folio. xc●  
Of Philippe Earl of Flaunders.  
Folio eode●  
Of Maximilianus the Emperor.  
Folio eode●  
The council of josephus.  
Folio xcviii  
remedies against swearing. Folio. xc●●  
Reed the third Chapter of saint james  
Epistle. fol. eodem   
¶ The end of the Table.