¶ A Sword against Swearing, containing these principal points. 1 That there is a lawful use of an oath, contrary to the assertion of the Manichees & Anabaptistes. 2 How great a sin it is to swear falsely, vainly, rashly, or customably. 3 That common or usual swearing leadeth unto perjury. 4 Examples of Gods just and visible punishment upon blasphemers, perjurers, and such as have procured God's wrath by cursing and banning, which we call execration. ❧ At London, Printed by Richard Watkins, dwelling in Paul's Churchyard. 1579. GOD the Father. Exodus. 20 Thou shalt not take the name of the Lord thy God in vain. The Lord will not hold him guiltless, that taketh his name in vain. Le. 19 You shall not forswear in my name, you shall not defile the name of your God. I am the Lord GOD the Son. Math. 6. Thus you shall specially pray. Our father which art in heaven, hallowed be thy name. GOD the holy Ghost. jacobi. 5. Above all things my brethren, swear not, neither by heaven, neither by the earth, nor by any other kind of oath. The Prophet David. Psal. 68 GOD shall wound the head of his enemies, and the hairy scalp of every one that goeth on still in his wickedness. ¶ To the right worshipful, M. Alexander Nowell. M. john Mullens. M. john Walker, diligent and faithful distributers of Gods heavenly Mysteries. MAN in the dignity of his creation (right woorshypfull, and my very good Patrons) hath this excellent denomination, he is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little world within itself, as carry-in within the little compass of his small brain, the whole order, and disposition of a common wealth. But if by inversion it may be allowed, to return unto smaller things, the greatest, we may then right well resemble the world unto mankind, saying, The world is like unto a man, and of good right and reason, the greatest time & age of the world being now consumed, and gone. This face of the world, as it were lying sick of age (which age itself in deed is a malady varecoverable) this same last age of the world, may best be likened then unto an old man: But an old man is twice a child, children be foolish, & froward, and besides the infirmity of sickness, they be nasty and noisome, full of uncleanness, in whose froward folly, this above all things must be remembered, that old men, how just soever the cause be, can abide no reprehension, nor cannot endure the hearing of their faults: And so for all the world, though never any age were so wicked, so foul, so filthy, so nasty, and so loathsome, as this our age is: yet we say, we be clean and wholesome, we say we be sweet and savoury, we say they be not wise that reprehend in age any thing. Age in deed is honourable, howbeit not that age which Seneca ad Lucilium calleth Elementaria senectus, but that age whereof Tully remembreth de senectute: Remember always, saith he, that I speak of that age whereof youth hath laid an honest foundation. It is not years, or grey hears, nor wrinkles in the brow, nor furrows in the face, that bringeth reverence unto age, but an honest life passed before, which continueth with reverence unto the end. An old Ruffian, or an ancient Callet, is not for their continuance in wickedness worthy any reverence. A sleepy age given to idleness, that resteth not without fear, and is void of hope of goodness, seeking security for the time, pretending that we were best be at quiet for the time of our life, we are not able to endure the troubles that may compass us: this age is not honourable. And such is our age, and like altogether unto testy old froward age, that how just soever the cause be, can abide no reprehension. What, we live in the old age of the world, and have the examples of all the ages of the world before us, and our end is to be looked for, no man wotteth how soon: Shall not our punishment be the greater, our condemnation the more just, how much the more warnings and examples have been given unto us since the beginning of the world, if we take no heed thereby? And how much I pray you have we profited? Among God's special commandments, is God honoured? Is God's name reverenced? Was ever any age so outrageous in Oaths? So blasphemous in railing? So rooted in perjury? When God turned his gracious countenance to wards us again, and renewed the glory of his Gospel, did we suspect that wickedness should have been unweeded, that blasphemy should have spread such blossoms, that common swearing should have been thus suffered as it is? Thought we that Papists should have had any place of authority? Thought we that contention should have been so common, or that conscience should have been ruled by riches. Nay verily, we hoped for better, and I wots not when any age was worse. It is true that affliction and trouble trieth: God is never letter served, then in adversity. Wealth maketh us Wantoness, peace breedeth pride, we have quite forgotten Mariana tempora. This complaint as it may truly be made in divers respects, so specially in this, that Gods most glorious name is not hallowed nor honoured, but vainly used, terribly abused, & blasphemed most outrageously. Some faults against the second table, because they concern the common wealth, are somewhat duly executed, nay I dare boldly say that laws for hawks eggs, for covies of Partridges, and eyes of pheasants, are with much diligence observed and looked unto: (and good cause that so they should) But this that concerneth God's honour, and the glory of his majesty, this whereof God hath given a special charge, whereunto God hath annexed his terrible threatenings, this commandment of the first Table, concerning the reverence of Gods own name, is (fie for shame) to much neglected. If Princes would forget it, if counsellors consult for common wealth only, yet may not Divines speak? What though we be like unto women, for that when we have said, we have done, our authority stretcheth no farther: yet in a reasonable cause a woman may speak with honesty, and speak again and again to, until she be heard. Unto you therefore this I remember, not in suspicion of your diligence, that be far from me, for I profess gladly, and I give God thanks, I know that both in doctrine and life, none labour more fervently: but as little sand to continued a long lasting edge, unto a strong gentle Scithe: So I humbly beseech you still to continued your earnest Zeal, to the promoting of God's glory, Namely, and most specially when opportunity of time and place shall serve, that some strength of law earnestly be by your wisdom's required, again and again, to be established for punishment of vain swearing, and for the utter cutting of, of forswearing or perjury. The discommodities of the outrageous excess in apparret breedeth much more woe than many deems for: drunkenness, is a deathful disease, & it dismaketh a man, so that be ceaseth to be that he was: But this vice concerneth not man so much as God: Not tongue can utter, no pen can express, no mortality can conceive the sinful wickedness, the dishonour unto God, the mischief and misery unto mankind, that groweth thereby: Of this it pleased God to stir me up to writ somewhat, whereof I yield most humble thanks unto his majesty, that it pleased him I should bring somewhat, whether it be hear or wool, or sand, or Oyster shells, to the building of his Temple. The matter is worthy for all men to regard, though it be a common thing (every body can say it is so) our age is dainty, and lusteth after novelties: the profession of our faith in religion, is like unto our foolish fancy in building. We delight in shows, in tricks and toys, in cornered Windows, in tops of Chimneys, though the bottoms be not. So we dispute curious unprofitable preternecessarie questions, not regarding the ground and substance, which is most necessary, as without the which we are not. That your godly wisdom right well considered, when in your ancient reverend age, you wrote yet instructions for the tender youth, a Work which to your presence for to commend, is not so seemly: it was in deed a hammer, a Hatchet, a sword, an axe, to beaten, to cut, to wound, to destroy Antichrist and all Heretics. Old men are unclean and nasty, the hope is in the youth, whom well to instruct in faithful literature, and studiously to train up to his glory, is the only hope that remains to our age: the strength of which hope, is the establishment of good laws in time, for the reverend use and honour of God's name. Which neglected or intermitted, the evil of example that amongst us remaineth, is like to poison more pots, than all the Vinegar in Europe is able hereafter to make sweet or seasonable. God grant that his honour may most specially be tendered, and that thereunto all other Potentates, Princes, and Dominions whatsoever, may with condign reverence bend and obey. Amen. ¶ Unto your good woorshyppes, bounden by duty, most humble in the Lord. Edmond Bicknoll. ¶ Unto the Godly Reader, through the grace of God's spirit, ferventness of Zeal, and diligence (according to ability) to kill and destroy the abominable sin of Swearing and perjury. THe notable sayings of Gods chosen servants, in whom the holy Ghost itself speaketh, are worthy perpetual remembrance. Which if they be not regarded, the godly are taken away to their rest and joy, and then followeth (in plague to the people) the miseries and calamities that before were threatened by the mouths of those his messengers. So after the death of S. Ambrose, followed the horrible vastation of Italy, after the death of Augustine the Vandals entered Africa, and then sprang the Arryan Heresy, after the death of johannes Hus the fierce battles of Bohemia, after the death of Martin Luther, what terrible troubles, and cruel calamities happened? Who in his life time amongst all other, left in memorial this notable prophesy: That these three things would be the destruction of Christian religion. The first, is forgetfulness of the benefits that we receive at God's hands by the Gospel, and unthankfulness for the same. The second, is carelessness: the word is brought unto us, and we care not for it, we make a profession of a faith for a show, but we reckon not what we do, nor how we live. The third, is that we love & like better of worldly wisdom, then of godly wisdom: within the compass of our foolish brains, we will comprehend the reason, rule, order, and end of every thing: ungodly counsel is a prop and stay unto our determinations, we depend not upon the lords providence, we ask not counsel at the mouth of the Lord: if the Lord guide not the world after our own will, we like no longer to be governed by him: We forsake the Lord, we fly straight unto flesh and blood. The prosperity of the world is our delight, and therefore we say iumply as it was said unto jeremy, We remember what we have jeremi. 4● done, and lived meerily after it: when we sacrificed unto the Queen of heaven, the world went merrily with us, we saw none evil: but since we left sacrificing unto the Queen of heaven, we have lived in lack, and felt much woe: Even so say we, if we should live according to the Gospel, we should leave of crafty cunning in getting, and perchance become beggars, we should leave our false swearing, and not sell our wares, we should leave our excess in vanity, which is our chief delight, we should labour earnestly, and leave out slothful rest, we should give to them that want, and have no certainty ourselves, but still wait until the Lord would give us more. Flesh and blood is our delight, the glory of the world is our joy: and, this is contrary thereunto. Thus we forsake the Lord, and cast of the yoke of Christian profession, nay, of Christian religion I would say, for we profess somewhat, but we live nothing. These things, said that excellent vessel of the. L. Doctor Martin Luther, would destroy christian religion: So as Moses law shallbe continued, and the Turk very far shall spread the praise of his mohammed, but christian religion amongst us shall war full cold. It is God himself that speakenh by the mouth of his ministers, and therefore it would be specially regarded, what the holy ghost moved them to tell, before it pleased God to take away our good josias, our example in memory. sweet king Edward, this voice was heard out of every Preachers mouth, The Gospel shallbe taken from yond, the Gospel shallbe taken away from you. I am horribly afraid because of the ungodly, so often as I hear my dear brethren and fellow labourers in the Lord: Who, I am sure with earnest groanings, pray unto the Lord, that his spirit may teach them what to speak: So often as I see that the spirit worketh in them to threaten, above all other this woe, to have the kingdom of heaven taken away from us, to have the glorious Gospel of GOD, the immortal seed, the spiritual food of our souls, taken quite away from us: So often, me thinketh, I fear and tremble to think how soon that terrible hunger shall come, that we shall go, and run, and seek earnestly, and yet not find the food of our souls wherewith to be comforted. If we wilfully forget God's glory, will he care for us? wherefore? There was never a goodlier thing upon the earth, than was Jerusalem: and yet when they refused to be obedient unto the Lord, and began to wax forgetful of his great benefits, when they left of to ask counsel of the Lord, and trusted to man's foolish wisdom and policy, to man's vain strength, even than they were destroyed by uncivyll dissension, poisoned with the plague of pestilence, murdered by cruel famine, devoured of the enemies sword, many thousands of their Nobles forced to do the days labour of slaves, no more account of them, but that. 30. of them were sold for one poor penny: the rest were forced to live against their wills in lack and woe, pinched with penury, oppressed with labour in most cruel bondage and perpetual slavery. To come nearer and next in deed to ourselves: How gallant and glorious a City was Antwerp? How flourished some part of Germany and Flaunders, but when the voice of the Gospel is not obeyed, when God's kingdom is not sought first and afore all other things, when God's mercy is despised, and his Gospel no more embraced, when the spirit of God is resisted and refused? then in deed we must needs look for that which Martin Luther, that chosen instrument of the Lord, foretold us, that the Gospel shallbe translated from us, to some other people, or rather returned back again from us Gentiles unto the jews, from the new chosen refusers, to the old refused professors: It hath an hid dark mystery, that many false professed Christians deny the reverend Sacrament of Baptism, and some natural Israelites, carnal jews, have earnestly desired the benefit of the same. Doubtless it is true that Christ said, You shall not finish all the Cities of juda until the coming again of the son of man, somewhat shall be to do amongst them: GOD hath a work amongst them that he will do, he hath a remnant that he will call home, whereof Paul speaketh, saying, Blindness is partly happened unto Israel, until the fullness Romans. ●● of the Gentiles be accomplished, and so Israel shallbe saved. Hertof saith Hillarius, Albina is not yet doonem Israel: after the fullness of the Gentiles is come in, there is a remnant yet Hilary. left in Israel that shallbe gathered unto the Lord. Our looseness of life is unto any Christian conscience a terrible fear, or rather a despair of any long continuance of God's Gospel among us. The Fox of whom Methodius speaketh in his Vaticinis whom divers learked interpret to be Mahomet or his faction, Methodi●● was never so like to bring read and bloody Turks and jews out of Cancasus cloisters, as now, neither was our battle ever so great in deed with them our froward neighbours that beware black Boötes, as it shall be with those strangers that wear read Buskins, whereof a just provocation is in good sadness that which Bessarion layeth to our charge, that we are so divers of hue, so variable in colour, that it is hard to found a number Bessarion. of Christians of one colour, of one consent, of one like disposition, some are white, some are black, some are dun, some are blue, some are fallow, some are read, some are full of speckles, some are unspotted: on the other side, one Wolf is like an other, all wicked on's, as birds of one feather, as beasts of one kind, they are all alike, of one mind, of one consent. The devil, the Pope, the Turk, the jew, they have one and the self same intent, they shoot all at one mark: seek to destroy Christ's kingdom, and have with you, for our pick of Malt set the whole Kylne on fire: deface God's glory, blot out his name, and set up whom you will: Let God and Moses be forgotten, in the Mount all Israel will pluck of their special jewels and Ornaments to make a molten Image. Let the people proclaim a sacrifice unto the Queen of heaven, you shall have company that will spare for no cost, young men will cut wood, children will gather ●eremi. 44 chyps, women will fetch water, old men will afford wheat, one will fetch fire, an other will heat the Oven, make cakes to sacrifice to the Queen of heaven, spare for no cost, you shall lack for no company. Gedeon did but once ask it, and he had it readily given him to judges. 8. make an Ephod to set up in Ephra 1700. sickles of ready gold, besides jewels and precious apparel. Above all things, we should be most thankful for that inestimable treasure of Gods most sacred word, we should seek most specially his honour, in respect whereof, all pompous glory should be as dunghyl filthiness. Philip. 3. In this case lament all you that love God: Help all you that be good Christians, with one consent, let us be fellow labourers in the Lord: For God's glory, for the reverent use of his name, spare no labour, speak, sue, entreat, encourage, help, succour, make good choice (if I speak not to late) of your Knights of the Shire, of the Burgesses of the Parliament, of the Clerks of the Conuetation, she we your zeal, do what you may to move, to procure some godly law, whereby the customable evil use, the vain abuse of our sacred God, his most mighty name may be reformed. The force of Papistry GOD be thanked is beaten down, they write not, nor have not what to write. Our lack of good life is the greatest loss, the strongest stop, the unhappiest hindrance that now remaineth against the fullness and plentifulness of God's kingdom: Whose kingdom, if we build not unto the end, whose spirit if we resist, and refuse, as heretofore (a fruit of infidelity) we were given over to believe Hobgoblin, Robin goodfelow, Fairies, and such other fancies, so hereafter we may be sure, haveuing cast of the spirit of grace, the devil shall every where in the terror of our conscience, appear and show himself unto us: So as hereafter it shallbe (I fear) as great a wonder to see many houses free from some one or more visibly possessed of the devil, as heretofore it hath been strange to see one in a parish. Strange sights, earthquakes, unnatural mutthers, Monsters by Sea and by land, as tokens of God's wrath, we have seen abundantly: Nay we may writ again to the beginning of the world, such things as they never heard of. These things should frame or rather force us to a newness of life, to a ready waiting for the Lord Christ his last coming. Among all other, this great and horrible vice of vain swearing, to the destruction whereof, I beseech GOD grant some strength and force of law, it is so great a sin, so unprofitable a mischief, so common an evil, as there is nothing more to be wondered at in my judgement, then that after twenty whole years preaching of the Gospel under so gracious and godly a Queen, and mother unto his Church, there should any man, no●●●r simple, be so ungodly, so unthankful, so 〈…〉 once to dishonour God by dishalow●●● of his name, 〈…〉 himself by evil outrageous oaths forgetful o● 〈◊〉 benefit of the Gospel, or through disobedience and lack of good life, to hinder the common home of ●ther unto the society of God's holy congregation. And in this so good and necessary a motion, I am and sorry that some man of good learning and great 〈◊〉 had not taken this enterprise in hand: Howbeit 〈◊〉 matter itself is worthy every where to find 〈◊〉 Patron▪ And as helpers and aiders, I do earnestly desire in this behalf all good Christians to succour and further this motion: But most specially as patrons by name, I have chosen thres such (as, though comparisons be odious) (And blessed be GOD therefore, our Church of England aboundeth with good men, so as I dare say, no one function in subjects state is more faithfully and diligently discharged then the ministery) yet hereof I dare clap my hands unto myself, that all other either learned, or godly, will easily give them the title (besides their excellent universal gifts of literature) of diligent and faithful distributers of Gods heavenly mysteries, whereunto if their life be not correspondent, let him that can, step forth and rebuke, so that he do it per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just coarguere. Of the which three, as the one hath th● first place before our most gracious Queen, and her most honourable counsellors, in the which place, a●● Ashwednesday his wisdom of godly zeal hath moved divers things heretofore to be reformed: So at this time I trus● in God his spirit will work a mighty effect in him, And the other wain I am sure in their condition and place, will move and further this Christiam request to Gods own glory: Hereof also. I hope largely that whatsoever so godly learned, and faithful stewards of the Lord shall ●●●ue, all other that be either godly, learned or zealous, will assent, prosecute, and further the same, to the uttermost of their strength and ability: Which God grant for his son Christ jesus his sake, to his only honour, and reverence of his most glorious name, as also to the great commendation of the government of his church in England, that other congregations of Christ else where, may confess England to be no whit inferiovy unto any in the world, but rather a light and lantern unto the rest. Amen. Amen. ASword against swearing god sand us, god sand us. Lord, thy Sword brandysheth, wrath against it. EXcept our England, leave her oaths outrageous. XEgypt plagues were not so sharp a scourge. AS God will send, when he his floor shall purge. NO thing doth more, diminish God's glory. DOth not God threaten, swearers his vengeance? EXcept you repent, and be heartily sorry. REmember hell fire, shallbe your pyttaunces. NOWWEL, God speed thy tongue, And guide thee with his grace: That when to preach, thy course shall come, This vice, thou mayst deface. And as. S. Ridley did, procure the poor some joy, When good King Edward did from him perceive their hard distress: So God give thee to move, that sharp Laws may destroy This filthy sin, and thine attempts, God bless with good success. A Sword against Swearing. CHrist our most blessed Saviour, in that his most perfect form of prayer, wherein all necessary goodness for soul or body is desired for us, and all evils due unto us, are required to be turned from us, hath, as the most special, set down this in the first place before all other, a petition of all Christians, most necessary to be required at God's hands: That the name of our heavenly father be sanctified, that is, always esteemed holy and reverend. And in deed, for good and loving children, how is any thing more requisite, or what more perfect note of true and sonlike love is there, than this, That the son above all other things, do seek especially the honour and reverend estimation of his father. So also God, the father of our Lord jesus Christ, with the son, and the holy Ghost, one only God, of all might and power, when he had chosen one peculiar people, to show his might by them over all the world, he gave unto them, and consequently to us all, Laws, or Commandments, ten in number: but he gave them by thunder and lightning, by mist and darkness, by smoke and fire. Mount Sinai was all on smoke, and the smoke went up to the midst of heaven: teaching us by dreadful signs, that his law is to be had in reverence, and his Majesty to be feared. Amongst which commandments, as in the former twain, he teacheth, that he is GOD alone, and therefore only to be honoured: so the next is, that his name be no more lightly or vainly used. Used yet, but not in vain: whereunto (if God be to be feared, that not without these great and dreadful signs gave us these his commandments) he addeth the penalty of his wrath, The Lord will not hold him guiltless, that taketh his name in vain. And if the Lord, the law giver, that knoweth best the intent and purpose of the law, the judge also against the transgressors of the same, shall pronounce us guilty, what remaineth to the person condemned, but bitter execution? How is it then, that GOD by terror commanding us, Christ by duty of love exhorting us, above all things, to seek the honour and reverend estimation of God his name? his most glorious name notwithstanding is most vainly used, most shamefully abused, and blasphemed most outrageously. How faere this accusation would stretch, how generally this fault is spread, that concerneth the dishonouring of God's name, it is not mine intent here to discover it. As the name of God in itself is most glorious, and can not be dishonoured, yet all the ways & means practised by mankind, against the glory of God's name, to set them all down, were a work infinite. This small Treatise, which I pray God it may be to the honour only of his name, shall concern the lawfulness of swearing, the abuse of vain swearing, the punishment of pertury or forswearing. As two false Knaves need no Broker, for they can easily enough agreed in wickedness sine mediant, without any to break the matter between them: so amongst true and faithful men, there need no oaths. Where Virtue faileth not, truth of itself carrieth credit sufficient. But God only knoweth who are his, and the simple cloak of Hypocrisy covereth many a subtle soul. Double dealing of the most, maketh many men doubtful where they may trust. Christ is so conveyed by subtlety, and falsehood is so disguised with fair colours, that in a deep deceyptfulnesse, a man would almost dread no danger: and he that standeth in no fear or doubt of subtlety, is soon endamaged, whereout for our safety the Lawyer teacheth us this lesson, to trust few or none upon their words, words are but wind, bind every man's bargain sure by writing. Because that faith and troth with no degree will stand. Therefore the Lawyer saith, take writing of his hand. If no man would deceive his neighbour, if every man would speak the truth from his heart, we then should need no written bonds, oaths should have no use amongst us. A remedy therefore it is against our corruption, that in doubtful matters (confessing God almighty his wisdom, that he knoweth all and every singular work and word, deed and thought of man) we take his name, we use the name of God, that is, not in vain, but lawfully: we confess his almighty power, that he knoweth all things: (A matter that much concerneth his Majesty) for who can do so (but God alone?) we call him as witness of our truth, that we may prospero therein: we desire him also to be a revenger and punisher of our sins, if we do not speak the truth. And therefore the hebrews begin their oath with this conjunction of condition, If: and use the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppressing the rest, and yet in deed intending this much: If I deceive you, or if I break this oath, the Lord that is of all power revenge it upon me. An oath therefore pertaineth to that part of God's service, which we call invocation: Call upon me, saith the Lord, make unto thyself none other Gods, I am the Lord thy god, use my name. So that when we hear the Lord say, Take not my name in vain: let us remember yet that the Lord said before, I am the Lord thy God, thou shalt have none other gods but me. Preach my name. Cal upon my name. Confess my name. Use my name: take it not vainly, nor in trifling matters abuse it not: I am the Lord, therefore to be reverenced. But in matters of doubt, when man's wisdom can go no further, Confess mine omnipotent power, call upon me, I am God alone, and know al. Make unto yourselves no other gods, by attributing unto them that which is proper only unto me, but call me for a witness, call me for a revenger. The Lord said not at any time. Take not my name in use: but he said, Take not my name in vain, use it not but with great reverence, in consideration of my Majesty: yet use my name, Invocate my name, or call upon my name only, for I only am the Lord, Thou shalt have none other Gods but me. If invocation pertaineth not unto me alone, I am not God alone. Anabaptista, & Manachei, and other sectaries, are thus easily confuted: when they deny the lawful use of the name of God, they deny God's reverence, they deny God's power, they deny God to be God. But if they will not understand that Invocation confesseth and attributeth omnipotency unto the person that they do invocate or call upon, and where there is no invocation, there is no godhead or power divine acknowledged, let them yet consider this substance following. 1 God's commandment unto his people, to swear by his name. 2 That God forbiddeth his people to swear by the name of strange gods, lest by invocation, they should attribute that omnipotency unto Idols and devils, that is proper to him alone. 3 The example of God, swearing for our capacity. 4 Examples of patriarchs, Prophets, Apostles, and Christ himself, which in no case can be contrary unto GOD his father. WHen the Lord had chosen Israel from all other nations, and had procured, by Exodus. 19 terror of his power, the reverence of his majesty, the force whereof was so great, that the people fled for fear of his might, & stood a far of from the mountain, and said unto Moses, Talk thou with us, we will hear Exodus. 20 thee: but let not god talk with us, lest we die. Even the Lord himself by Moses unto Israel from his own majesty, amongst many other, gave this law: If a man deliver his neighbour money or stuff to keep, if Exod. 22. it be stolen out of the house, if the thief be found, he shall pay the double: But if the thief be not found, than the master of the house shallbe brought unto the judges. 7. 8 To swear whether he hath put any hand unto his neighbour's goods, or no. Hear the Lord himself appointed an oath, as an ordinary mean to decide a controversy, and a sufficient testimony of truth in a doubtful matter. Again in the 10. &. 11. verses of the said chapter, If a man deliver unto his neighbour 10 11 an Ass, or an Ox, or any other beast to keep, if it die, or be hurt, or be taken away of enemies, and no man see it. An oath of the Lord shall be between themtwaine, that he hath not put his hand unto his neighbour's goods. Here is the appointment of an oath by the Lord himself. It is called an oath of the Lord, because they should swear by the name of the Lord only. Also. 6. Deut. Moses heedfully & carefully remembering again unto Israel the Lord his commandment, when he commanded them to lay up in their hearts, to teach them to their children, when he giveth them this most earnest Caveat, Beware jest thou forget God, he addeth specially, Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. Which commandment he also rehearseth in the. 10. of Deut. 25 & in the. 4. of Ieremi. 4. jeremy. 25. showing how great a part of religion consisteth in invocating or calling upon the name of the Lord only. The Lord by his Prophet moving them earnestly to return, not haltyngly, nor halfly, nor holowly, but holily, and wholly unto the Lord, he especially teacheth them to swear by his name, Thou shalt swear, The Lord liveth: Tyeing an oath, or every oath, to these limits, Vainly thou shalt not swear: but in truth, in judgement, in righteousness, and then thou shalt take none other to witness but the Lord himself, whereunto he addeth the majesty of the Lord, & the benefit of the people, That the nations may be blessed in the Lord, that the people may glory in the Lord. Against the glory of whose majesty full highly it is, if any other be taken in his place, if any other be sworn by, if any other be called upon, either for grace, to give blessing unto truth, or for might of power, to revenge falsehood. For what is that, but clean to forsake the lord, & to attribute omnipotency or all power & strength to some other. Wherefore the Lord in his zealous wrath against juda, amongst all other sins, for which in his justice he poureth vengeance against them, even to jere. 5. 7. the utter destruction thereof by the hands of the Chaldeans, he reckoneth this as a capital crime, How should I spare thee for this, thy children have forsaken me: The Lord himself showeth him the manner how, They have sworn by them that are not Gods, they have forsaken me. This fault the Lord reckoned so injurious to his glory, that with a mighty vehemency of speech he saith, How can I spare thee for this? in effect thus, Surely I will not spare thee, the Chaldees shall destroy thee. Hereof the Lord gave a special commandment in the. 23. of Exodus. Take Exodus. 23. heed to all things that I have said unto you, and ye shall make no mention of the name of other Gods, neither shall it be heard out of your mouth. And in the. 23. of josua, Make joshua, 23. no mention of their gods, nor give or take any cause to swear by them. He said not, Take not their names in vain: but, take them not at all, let them not be heard out of your mouths. So the. 19 of Esay, where the Esay. 19 Lord giveth a special form how the Lord is served and honoured according to his own good will and pleasure, the Prophet expresseth it thus, At that day, five Cities of the Lord shall speak the language of Canaan, & shall swear by the Lord of Hosts. And thus the Lord himself also did most zealously, as to show his only omnipotency, and how it stretcheth universally. In Esay. 45. I have Esay. 45. sworn by myself saith the Lord, the word 〈◊〉 gone out of my mouth in righteousness, & ●hal not return. Every knee shall bow unto me, and every tongue shall swear by me: according whereunto, not vainly, but reverently, in matters of great weight, to end contentions. To make assurance of promises to be kept in testimony of truth, we read how the fathers, both patriarchs and Prophets, have sworn. So Abraham swore unto Abimelec in Gen. 21. covenant of his safety. Isaac likewise in the like case, swore unto Gene. 26. Abimelec, Ahuzzah, and Phicol. jacob swore unto Laban, concerning Gene. 31. the bounds of their ground. Moses agreed by covenant of oath to ●w● with jethro. Exod. 2. jonathan swore to David. Ibidem. David swore to jonathan. jonathan and David swore both. Ibidem. Likewise Saul required an oath of assurance, for his seed after him: and Dau●● swore unto Saul. Also David in the presence of Natha● 1. Reg. 1 the prophet, swore unto Bethsheba that Solomon should reign after him. Helias the Prophet swore unto Ach●● the king. 1. Reg. 17. Elizeus swore unto Helias that he would go with him. 2. Reg. 2. The Angel swore by him that liveth world without end. Apoc. 10, So also the Lord yielding unto our weakness, confirmed all his promises by an oath, having no greater to swear by, according to the fashion of men, he swore by himself, concerning his covenant with Abraham. By myself have I sworn, I will surely Gene. 22. blesle thee and thy seed: which oath he confirmed unto Isaac. I will surely perform the oath which I Gen. 26. swore unto Abraham. Also Esay. I have sworn by myself. Esay. 45. saith the Lord, The word is gone out of my mouth, and shall not return. So David remembreth the Lord his covenant confirmed unto him by the lords Psalm. 89. oath, I have sworn unto David my servant. and again, I have sworn once by my bo●inesse, I will not fail David. Likewise the Prophet remembering the Psalm. 96. disobedience of the Israelites, remembreth also how the Lord swore that they should not enter into the land promised unto them. The Lord swore concerning the everlasting Priesthood of Christ. And again unto David, Psalm. 110. The Lord swore in truth, and will not shrink from it. Psalm. 132. Paul also remembreth at large, how the Lord swore unto Abraham, and as it were ratifying the use of an oath: An oath, saith he, for Hebrues. 6 confirmation, is an end amongst men of all strife. Which thing also for testimony and confirmation in his earnest zeal, Paul also did, as first to the Romans, God is my witness: And to the Corinthians, I call God to record unto my soul: And to the galatians, 2, Corinth. 1 Behold I witness before God, or I call God to witness that I lie not: And to the Galathi. 1. Ephesians, God is my record: & so likewise Ephe. 1 to the Thessalonians. And yet no Christian ever doubted but that Paul was led by the spirit of God when he wrote those Epistles: In somuch that Augustine saith, It were an heinous Agust. contra mend. wickedness to say that Paul, especially in his written Epistles, hath violated or broken that God's commandment, Thou shalt not swear. Therefore, saith he, you must understand that which is set down (non omnino not at al.) That is, as much as in you lieth, have none affection at all to swear, think an oath to be no grace nor no garnishing unto your speech: Otherwise how should 〈◊〉 excuse Christ himself? Or shall we with Porphirius or julianus condemn Christ, that his words and commandments are one thing, his life and conversation are another? for so these vile Heretics carp a● Christ, and upon the leaf same saying, 〈◊〉 they harp with the Manichees and anabaptists, urging vehemently the words without sense, Swear not at all, not at all, let your communication be yea, yea, not, not, that which is more than thi●, is sin. Which commandment if it were not to be interpreted, Christ in deed had done violence, for he hath used often, as a testimony of truth, and as a confirmation of his speech, Amen. Amen. Which is somewhat more than a plain yea, for it soundeth as much as, Certainly, Truly, Verily, or, of a certain truth. And in this sense Paul saith, All the 2. Corin. 〈◊〉. promises of God in Christ are yea, and are in him Amen, that is, truly, perfectly, fully, assured, performed, complete & ended. And let us mark now what a great oath this is, Amen, verily, & Truly, or, Of a truth: whereby I appose their conscience to reclaim them thereby, that think it is no oath to say, Truly, or, verily: insomuch that in our customable speech, if a man say, Truly: it is replied, Yea, but you dare not swear: when he already hath sworn full deeply. S. Paul saith, God swore. Mark now the form of the oath set down by Paul, Truly: Heb. 6. or, Surely I will bless thee. So also the Prophet David remembreth that the Lord swore unto the Israelites, that they should not enter into the land of promise. Turn psalm. 95. unto the. 14. of Numbers, where the History of their murmuring is expressed, and the Num. 14. form of that oath is thus set down, Surely, or, Certainly, they shall not see that good land. So often as we say, Certainly, assuredly, truly, or verily, so often in deed we do swear: for though GOD be not expressly Truly. verily. named, yet in naming truth, God is named, for God and truth are one, and the self same: And the strength of an oath consisteth more in honouring God by truth, then in the outward naming of God. Let all men then either learn or remember, whereas customably they use vainly, Truly, when many times there is neither truth nor verity in their saying, how that they most grievously offend God, who is in deed all truth, and the only truth. So then neither may the anabaptists restrain this unto the time only of the old Testament, neither may they so urge the words by the letter, that they thereby take away the just interpretation and sense thereof: For so should Paul and Christ himself be condemned, so should God his mercy, declared heretofore by his Prophets unto the Gentiles in Christ, and after Christ his coming, be frustrated and made void, which were blasphemy against the spirit: and an infinite heap of other mischiefs would ensue, if like places of Scripture were violently forced according to the letter. We must therefore unfold them according to their meaning, and take them up as they lie. The sense doth offer itself as plain as can be, if we mark upon what occasion, and to what purpose Christ gave this commandment. The jews had gotten this evil custom of swearing by creatures, as, by the Temple, by the Altar, by Heaven, by Jerusalem, by the Earth. etc. And though they swore falsely, and intended to deceive their neighbour, yet if they named not God expressly, they thought it was no sin. Much like unto the foolish people of our age, that intending to deceive others, by subtlety of sound, or by eclipsing the pronunciation, reckon yet their crafty intent to be no deceit: such I mean as swear thus. GOD pronounce me at the last day. By God, I never defended him in all my life. When they think and hope that other men will judge that they mean, GOD revounce me, I never offended him. Thus did the jews, though ●ugustine 〈…〉. ser. dom. they carried in their minds a full and perfect intent of deceit, though their communication was mingled ●●th common and customable oaths, yea though they did foresweare themselves falsely, except there were some express naming of GOD, they reckoned it none offence at all. And to this Dyvelyshe purpose they abused this text, Thou shalt not forswear in my name, lest thou defile the name of the Levi. 19 Lord thy God. Otherwise (so that they used not invocation of GOD expressly by name) although they swore and forswore, although they used execration, which conceyneth cursing and banning, and desiring of vengeance (As in example, The earth open and swallow me. The stones of the Temple fall upon me: or such like) they made none accounted of any such oath or execration. And this Christ correcting in the 23. of Matthew, he calleth them blind Math. guides, and blind buzzards, showing them that there is no place nor plot in the world, wherein God hath not set some cognisance of his glory: Heaven is his seat, the earth is his footstool. He that sweareth by the Temple, sweareth by it, and by him that dwelleth in the Temple. He that sweareth by Heaven, sweareth by the throne of GOD, and by him that sitteth therein. This spoke Christ, to confute their damnable custom of swearing commonly, and their doltyshe interpretation of swearing or forswearing by the name of GOD, and teacheth them withal an orderly form of behaviour in their common speech, Let every man speak the truth to his neighbour from his heart, and say, Yea, it is so: Let him renounce falsehood, and say, Nay, it is not so. Let this be Math. 5. an order established for your daily communication. And now let us harp upon communication, communication: as they chaunte out, Not at all, not at all: and then the true sense is, In your daily communication, use none oaths at all, or use not at all any oaths in your daily communication: But speak truly, and say, yea, or nay. So that Christ is not contrary to GOD his father, he repealeth not the decree of GOD, established for the using of his name in judgement, in justice, in doubtful causes concerning equity and right: but he rebuketh that which God forbade, Vain and rash swearing, and foolish conceived opinions, of this or that oath. Thus using God's name lawfully, we must never abuse the same. GOD that said, Take not my name in vain, hath therefore appointed the right use of his name, because he hath forbidden the abuse thereof. Of strange Gods he hath said, Exo. 23. By the name of strange Gods thou shalt not swear at all: the name of any of them shall not be heard out of your mouths. He said not In vain: but, Not at all, of any other besides himself. Of his own name only, there is a lawful use allowed and commanded unto the Godly: as to spread his glory. 1 By preaching his name. Go and preach the Gospel M. 11. unto all creatures. Preach the word, be earnest in season, and out of season. 2. Ti. 4. 2 By giving thanks and honour unto his name. I will always give thanks Psal 33. unto the Lord, his praise shall evermore be in my mouth. I will deliver there, and thou Psal. 49. shalt honour me. 3 By professing and confessing God's name and power. He that confesseth me before M. 10. men, I will confess and acknowledge him before my father. To confess God's name, Rom. 10. proceedeth from the mouth. Confess the Lord, and call Psal. 14. upon his name. 4 To invocate or call for help at the name of the Lord. Call upon me in the time Psal. 49. of trouble. Unto the which part, most specially the right use of an oath appertaineth: As, when by calling GOD to witness, we confess his omnipotent power, and desire A memorandum for swearers. him to maintain and prospero us in truth, and punish us, or to be avenged upon us, if we speak, or do, or intend any falsehood or deceit: which both we are sure he will do, because he is God. But what is it to take God's name in vain? It is, 1 To call God a witness in unjust or in trifling matters. 2 To swear rashly, unadvisedly, or without urgent necessity, time, place, and authority not considered. 3 Or once to name God, without the reverence due unto the Majesty of his name, of whom nothing may occupy so much as our thought, without due remembrance of his honour. Think not of the Lord, but in goodness, saith Solomon, and the Lord himself, Sap. 1. You shall not swear by my name in vain, neither shalt thou defile the name of thy Levi. 19 God. I am the Lord Unto all the Curses and Plagues that Moses from the mouth of the Lord remembreth: Deut. 28. As the curse at home, the curse abroad, the curse of hunger, the curse of thirst, the curse of ill success, the curse of sickness, of madness, of penury, of oppression, of captivity, unto them all, he addeth this as a chief addition, These and many more plagues shall the Lord heap upon thee, unless thou fear the glorious, mighty, and terrible name of the Lord. Thy name is wonderful, O Psal. 8. Lord, and only to be had in reverence. The Lord will not hold him gyltlesle, Exodus. 20 that taketh his name in vain. It is remembered by Aben Ezra, that the Egyptians had a custom to swear by the head of their king: which oath, who so ever performed not, no ransom would redeem him from death, because he despised the king: How much more, not without due reverence and fear, aught we to name or think once upon the name of our God, who only is God, and without or besides whom there is no God. Thou only art great, O Lord, and great is jere. 10. thy name in strength and power, who feareth not thee thou King of Kings? thine is the glory above al. How much the hyghlyer we esteem of God's glory, with so much the more reverence aught we to think and to speak of his name: but as he that speasteth much, speaketh sometimes unadvisedly for haste, as Solomon remembreth, Unto many words, folly is never absent or wanting. Prou. 10. In much speech, there is either flat falsehood, or vanity, or superfluity at the lest, or peradventure all at once. So of the often naming of God, much more of often swearing by his name, there ariseth a vain abuse, an unhonourable derogation, a path way to the Palace of perjury, an open access, or rather a compulsion to the pit of perdition. The Adulterer, the Thief, the Murderer, can not always do that wickedness that they would: But he that accustometh himself to vain swearing, though of purpose he would sometimes Evil of custom. frame and fashion himself to abstain from swearing, yet can he not for his life so do: Custom succeedeth, or rather groweth in nature's room. So that at all times he sweareth, and by swearing dishaloweth, as much as in him lieth, the most holy and reverent name of God: In so much, that a common swearer, if he be in the fear of God reprehended for his vain swearing: he answereth with an other oath, that he swore not afore. I have heard ere now, a vain fellow to gently reprehended for the damnable custom of swearing, and his answer hath been with an execrable oath, that such reprehension needed not, for he never swore lightly: whose words truly understood, he spoke more truly than he was ware, not lightly, but heavily. Could any Christian bear it, to hear the most honourable name of our glorious GOD so terribly abused? Hereof sayeth Chrysostom, Like as a continual babbler prattleth intemporally some unseasonable Chrisost. super. Ma. speech: so no man sweareth often, but he also too many times for sweareth himself. Therefore saith Augustine, because he is farther of from perjury that useth not at all to swear, than he that sweareth readily in matters of truth, the commandment of our Saviour is, that by abstaining from swearing, we might be sure not to forswear, rather than by swearing in matters which we suppose to be true, to draw or drive ourselves into the acquaintance or familiarity, nay rather into the danger, damage, and destruction of perfurie. To swear that which a man deemeth to be true, is not expedient, nay it is intolerable, and may not be admitted, and thereof Michael de Hungaria, setting down particular kinds of swearing, by the first and last letters of this word Fato, and by Idonea, forbiddeth first to swear falsely, and then also to swear that which we deem to be true. For though a man see his friend on Horseback at Byshoppesgate in London, intending to ride to Cambridge the next day, he may not therefore swear that he is at Cambridge, though he think verily that he is there: for though he judge so, yet it may be otherwise. And, but in truth a man may not swear. Swear not then saith he per primas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fato, per idonea notificato. Swear not Falsely: for God is truth. As you think: for you may be deceived, be sure first that it be undoubtedly true, before ye swear. I Irreverently: for it is against God's honour. D Deceitfully: for your faith is given as it is received, and as he unto whom you made or gave your faith understand it, so it is to be interpreted and performed. O Ociously or idly. Swear never, but to good purpose, and then not but in truth, in equity, and judgement. N Negligently: not regarding what you swear, for God is the revenger. E Erroneously: for it diminisheth the reverence due unto God's name. A Accustomably: for who so doth, the plague of God shall not departed from his house. AS our proverb is of swearing, Set your mind on it, and it will come alone: So in deed, use breedeth facility, facility engendereth familiarity, familiarity maketh readiness, readiness frameth perfectness, perfectness breedeth custom, custom forceth continuance, continuance conveyeth us to senselessness, senselessness lulleth us a sleep in the cradle of Security, so that we fear not, nor feel not our desperate fall into the painful pit of Perjury, the unhappy reward where of, is perpetual infelicity. Let us take heed then of swearing, or of the rash or hasty naming of GOD, without the reverence due unto his most glorious name. For, as with much water passeth either Gravel or Mud, and, as the servant that is often times beaten, is seldom without some blue spot: so, he that often times nameth God, nameth him vainly, and unreverently, and he that sweareth often, dishonoureth his majesty, and oftentimes falleth into perjury. What mockery and derision is this against Christ, in the Church, when the name of Christ jesus is sounded, to bend or bow in token of reverence, and all the week after to swear by him, as though he were worthy none honour at all: The jews, as we understand by the gesture of the high Priests, used to tear their garments when they supposed Mar. 14. that they heard any blasphemy. The Turks reckon and esteem so reverently of their Mahomet, that they never lightly or vainly swear by his name, neither do they Tripolitanus. admit unto any office of government any swearer, what birth soever he be of, or though he be for any other quality never so notable. Among the Heathen people, it is wonderful, a terrible shame to Christians, that Regulus, a worthy Roman, being taken prisoner August, de civitate dei. 1. Lively 15. c. of the Carthaginians, when they of Carthage desired rather to have had their own prisoners from the Romans, they sent this Regulus to Rome, without any gage or pledge, save his faith only. When he was at home at Rome, he persuaded his countrymen, that his message was not profitable for his Country: and for his oaths sake yet, not otherwise compelled, but only to keep his oath, he returned as a prisoner to Carthage: where, after the most cruelest manner that the mischief of their most bloody minds could invent, after such a sort as I never read the like, they put him to death most terribly. This was their guise. They compassed him close round about with planks, the planks were driven thick with Iron pricks, the points whereof were made exceeding sharp, so that he could not bend himself to lean any way, without grievous wounds, whereof his flesh rankling, the longer he lived, the more grievous would be his pain, waking or sleeping his feet must bear the burden of his whole body: he might truly say, vivus, vidensque perio, I live, and see full well I die. So the Saguntinians, rather than they would break their faith made unto the Romans, they endured willingly all the punishments that hunger, sword, or fire could do unto them. Livius remembreth two Roman Lively 3. cap. 20 Soldiers taken prisoners, dismissed by Hannibal upon their oaths, to return again to his Campe. The first, subtly left his sword behind him, and when he was gone a good way of from the Camp, he returned again to fetch his sword: meaning by his subtle recurning, to save his oath, and never more to return. But when this case came to be disputed at Rome, the Heathen Romans sent him back again as a perjured person, affirming that an oath aught so to be performed, as he unto whom the oath was made did understand the promise. What shame is this to Christians, that the Heathen people which know not GOD, would not swear rashly, but reverently? and duly did keep their faith promised. And we, that profess Christ, swear rashly, and unreverently: and, so we be trusted when we swear, we care not afterward for keeping our faith. Believe not a common or customable swearer: how Counsel. can he keep any faith or credit in him, that poureth it out continually? He that sweareth always by his faith, sweareth all away. So a swearer may be believed, his care is never after to perform his faith. If a common swearer did believe in God, if he did hope to he comforted by him, if he did think that God would punish his perturie, surely he would not, without reverence and fear, he would not without urgent cause in cases required, take once the most blessed name of God's majesty in his mouth. Now when he believeth not himself that which he affirmeth unto another, who shall believe him? Why do we not say unto common swearers, why do you lie? Or if you speak truth, why do you swear? If you do believe in God, why do you so dishonour the glory of his name? If you do not believe in God, why would you have me to believe you, when you swear by that God, in whom you yourself do not believe? Solomon in the case of two women contending for one child, to cry where true natural love rested, made a countenance as though he would have cut the child in pieces. The wicked blood thirsty woman, of whom the child had no nature or substance, cried with aloud voice, divide it, divide it. The true mother, in whom nature rested, made her humble request: Not so my Lord, let the child live and prospero, let no violence be done unto it. In the ancient records of the Romans it is remembered, of an adultres having three sons, that upon her death bed she told her husband, that of three boys, one only was his. This father, when he should die, entreated earnestly his executors that they would do their diligence, by all wisdom, to try which of the three was his natural son, & unto him by Will he bequeathed his whole land. The faithful and trusty executors thus made experience where nature rested: They took the dead corpses of the father, and set it against a tree: unto every of the three children they delivered a bow and an arrow, they told them that their father's will was doubtful, and the division of the land was hard: the best way was to try by happy hazard, he that could shoot nearest the father's heart, should have al. The two bastards, in whom rested no spark of natural love. shot with good will: the third with reverence refused so filthy a fact: Whereby, if he were perceived to be the truesonne. What bastards shall we know them to be that shoot at every part of Christ's most blessed person? Common swearers truly bear no natural love to GOD, but tear him in pieces, shoot at his heart like bastards, and cry with that Strumpet, Divide him, divide him, cut him in pieces. Whereof saith Agustine, They Augustine in Mat. sin no less that blaspheme Christ now reigning in heaven, than they which crucified him here upon the earth. Thy enemies O Lord, take thy name in vain. Remember this Psalm. 135 O Lord, how the enemy hath rebuked: Psalm. 74 And how the foolish people hath blasphemed thy name. God shall wound thee Psalm. 6● head of his enemies, & the hairy scalp of such a one as goeth on still in his wickedness. power out thine indignation, O lord, upon the Heathen that have not known Psalm. 75 thee, & upon the kingdoms that have not called upon thy name. As for the blasphemy wherewith our neighbours have blasphemed thee, reward thou them, O Lord, seven fold into their boosomes. Make their faces ashamed, O Lord, that they may seek thy name. Let all good Christians say with heart and voice, in word and life, Blessed be the Lord our GOD, even the Psalm. 75 Lord GOD of Israel, yea blessed be the name of his Majesty for evermore. They that in profession sometimes grant this reverence and honour unto the Majesty of God's name, and yet, by the unreverent abuse of his name, practise the contrary, are very welresembled unto those jews, that put upon Christ a purple rob, & plaited a crown of thorns upon his head, and put a Reed in his hand like a Sceptre, mocking him in deed after the most despiteful manner that they could devise, but yet in words they saluted him courteously, and said, Hail king of the jews. They are a like unto those people, whom the Lord by his prophet jeremi reprehended, They say the Lord liveth, this is Ieremi. 5. their speech, in words they say so, but examine their religion in deed, they swear falsely. God's name is not honoured, but dishalowed as much as in them lieth. They take the lords name in testimony that it is full true, when yet notwithstanding it is full false: what greater dishonour can they do unto the Lord? Do they believe that God knoweth it not? which were against his omnipotency: or do they think that God will leave so great a sin unpunished? which were against his promise. The greatness of this sin, the Prophet thus describeth, They have made their faces harder than a stone. Right terrible is that which GOD threateneth by Zacharie, Behold a flying Zacha. 5. book of xx. cubits long. and ten cubits broad, containing a curse of GOD against thieves and swearers, I will bring this curse forth saith the Lord of Hosts: it shall come forth upon the house of the thief, and upon the house of the swearer, that sweareth falsely by my name. This curse shall remain in the midst of their houses, and shall consume them, timber, stones, and al. And this good counsel from the Lord, we have by the wise King Solomon, Eccle. 23. Let not thy mouth be accustomed with swearing, for in it there are many falls. Let not the naming of GOD be continually in thy mouth. For like as a servant that is much beaten cannot be without some spots: So he that sweareth, and hath the name of GOD continually in his mouth, cannot be free from sin. A man that useth much swearing, shallbe filled with iniquity, and the plague shall never go from his house. He that sweareth in vain, shall not be found righteous. Much swearing bringeth such horror, that it maketh a man's hear to stand upright, and the irreverence thereof, would make a man stop his ears. Though the proud blaspheme and are scornful, yet vengeance lurketh for them as a Lion. The words of the swearer bring death, God grant it be not found in the house of Israel. If there were in all the world no more faults but this alone, it were enough to provoke more vengeance than the whole mass of mankind were able to bear. God grant that England may once thoroughly be purged from this execrable crime. The Lord hath promised that he shallbe pronounced guilty that taketh his name in vain. A greater threatening is not added unto any of the commandments among them all: but vainly, in vain for every vain trifling matter, as though GOD were of no power to revenge, as though he were worthy of no worship. Fie, fie, it is to filthy, to to abominable. Would to GOD all kings, Queens, and Princes, would with more earnestness tender chief God's honour, & deeply consider that they live & enjoy their states and kingdoms by Gods merciful ordinance and sufferance: to this end, that above all things they should promote the glory of his name. How are they lulled a sleep in the cradle of security, in the drowstnesse of their own transitory glory, if they forget that which most specially concerneth God's glory? Me thinketh all Princes should reckon all them that unreverently use God's name, never like to afford their persons any reverence or true obedience. They that fear not God, will they care for man? Not truly, who so keepeth of God neither fear nor love, will easily break his faith to any Prince. A worthy observance it is, that good Kings here in England, have made right good and wholesome laws to God's glory against common swearing. We have good cause to hope, that as GOD hath given us a most gracious Queen, answering in any good Title to any other king that hath been in this Realm: So in this case also, it will please him to work by her Grace, and her Grace's most honourable Counsel, that they shall most specially excel, exceed, and go beyond all others, in studious care and provision for the reverence and honour due unto Gods most glorious name. In this number of good kings, in this respect, are to be remembered. 1 King ive. De quibus consule. job. Fox. 2 King Alfride. 3 King Edward. 4 King Edmonde, whose law was, that whosoever was once proved perjured, should for ever be separated from God's congregation. And of ●awes made in his time for this, and other matters, look the collections of M. William Lambert, which were imprinted by john Day. Anno. 1568. Lambert. 5 King Henry the first, for example to the whole Realm, beginning at his own house, first ordained that within his own Palace, if any did swear, he should forfeit to the ●aldenus. use of the poor for every oath. If he were A Duke, xl. s. A Lord. xx s. A Knight, Squire, or Gentleman ten s. A yeoman iii s four d. A Page oh Lackey, to be scourged. There be laws for meaner matters more duly observed. GOD grant that his honour may be most specially regarded. Amen. In France. Kings that hold their Crown in Homage to the kings of England, have made these laws, to this purpose: first Ludovic King of France ordained, that all perjurers and common swearers, should have their lips seared with an hot burning iron: and this punishment he caused to be put in execution, openly at Paris, upon a Citizen there. Philip, an other of the kings of France, Vincentio in speculo. constituted this general law: that who so ever, were he Gentle or simple, yea though he were for birth right noble, in what place so ever it were, though it were in a common Tavern (where many wise men forget themselves) if he blasphemed God's name, he should straight way be drowned. Maximilian, the Emperor, made this Law, that whosoever was justly reprehended as a vain swearer, should lose and pay xiii. s. iiii. d. but if after his reprehension, he would not both be sorrowful for his sin, and willingly pay the said money, he should loose his head. Philip, an Earl of Flaunders, for the precinct of his dominion decreed, that who so ever forswore himself, should lose both his goods and his life. josephus counseleth, that the blasphemer Libr 4. Antiq. C. 6. should be stoned, and then hanged up one whole day: afterward, being taken down, that he should be thrown into a hole or pit, without any solemnity of burial. justinian, the good Emperor, unto his Citizens of Constantinople, counseleth and commandeth thus. Whereas many in words and oaths execrably abuse the most reverend name of God, whereby Gods heavy wrath is procured: we exhort you, that you abstain from cursing and banning, and justi. 77. Novel con. from swearing, either by your head, or by your hear, or by any other oaths. For if injuries done unto man, be not unrevenged, much more, he that dishalloweth God's name, is worthy of great punishment, for such faults truly both hunger and earthquakes, and the plague of Pestilence, falleth upon us. We therefore gently exhort you, that you abstain from such grievous crimes. If any will not be warned by this our Counsel, first as he shall procure God's displeasure, so shall he be sure not to escape unpunished: for we have given unto our most worthy governor of this our royal City, this earnest commandment, that he shall apprehended the offenders herein, & 'cause them to die the death, lest God himself should punish both this City and the whole Realm, for leaving so great faults unpunished. The law of the Egyptians was, that no Egypt. swearing should be used, but in lawful causes. If any were proved perjured, he lost his head. The Sithians had a Law likewise, that Sithia. whosoever was proved perjured, should loose his head: and he that made proof thereof, should have his goods. The Romans had a Law, that who so Romane● ever was proved perjured, he should be thrown down from the high Rock Tarpeius: and therefore when they did swear, they held a Stone in their hand, and protested: If I lie, or swear aught but truth, cast me down the Hill violently, as I fling this stone from me. But to go beyond men. The Lord himself hath made a Law: He that blasphemeth Le. 24. the name of the Lord, shall die for it, all the multitude shall stone him to death: whether he be Citizen or Stranger, if he blaspheme the name of the Lord, let him die the death. And this law God commanded to be put in execution upon the son A remembrance for Fathers & Mothers. of Salomith, which was the daughter of Dibri, where no doubt the Mother's name is remembered and the Grandmothers, for their offence of ill education. Likewise joshua, & the Israelites, made a josuah. 9 faithful oath with the Gibeonites. In the days of Saul that oath was broken: which breach of faith, the Lord punished with three years continual famine: which famine was not taken away, until seven of the sons, or next 2. Reg. 21. c of the kindred of Saul, were hanged up unto the Lord. Likewise Mathathias, whom the king of Babylon named Sedechias, he contrary to his oath rebelled against the king of Babylon: which perjury, the Lord thus punished, Nabuchodonosor took Sedechias prisoner, first he slew his son in his own 4. Reg. 24. 25. sight, after that, he plucked out both his eyes, he bound him with Chains of Iron, and carried him prisoner to Babylon, where he kept him in perpetual misery. What need I remember that Troy, and divers other Cities, were destroyed for perjury. Eusebius telleth of three wicked disposed persons, that of mischief pretended against Narcissus, the good Bishop of Jerusalem, laid unto his charge an heavy & heinous crime, & to make their false accusation the more probable, they swore grievously, and desired GOD to show vengeance upon them, on this wise: The first wished, to be destroyed with fire, if it were not true: The second wished, to be consumed with a most grievous sickness: The third, to lose both his eyes. Narcissus perceiving their desperate intent unto mischief, and his weakness not able to resist three such adversaries, removed himself unto the solitary wilderness, there to lead a private solitary life: In the mean time, unto them which so willingly, and wickedly forswore themselves, this happened. The first, as he wished, by casualty of fire, was burnt to death, and all his family: which fire rose but of one little spark. The second was taken with a grievous strange sickness, from top to toe, and devoured of the same. The third, hearing and seeing Gods just judgement to fall upon the other twain, confessed the fault, and through great repentance, powered out such abundance of tears, that he lost both his eyes. Thus was their false perturie punished by God, and the good bishop received home again with joy. Saint Gregory telleth us a wonderful story of a young Child, under the age of seven S. Gregory. years (at which age we say children have no discretion) yet for swearing, and blaspheming the name of the Lord, his Father holding him in his arms, the devil entered possession of the said Child, as it visibly appeared. But to come to mere English Stories. Though not first in order, yet for dignity, I will place King Stephan, and that company, King Stephan. which contrary to their oath made in the days of King Henry the first, unto Mahld or mould, yet they crowned Stephan Earl of Bolloigne King of England: in which number, were William, Archbishop of Caunterburie, Roger, Bishop of Salisbury, Hugh Bigot, Steward sometimes to king Henry the first, and divers Lords more. The Archbishop, God punished shortly after with death: the Bishop of Salisbury, the king vanished him the land: Hugh Bigot died miserably: divers other Lords, were diversely punished. Eustace, the kings son, taking up his horse before his father, had a fall, and broke his leg. The king, in remembrance of his perjury, with sorrow ended his miserable life, even when he had now made a composition to live in peace, and to hold his Crown quietly during his life time, proclaiming Henry Duke of Normandy heir apparent to the Crown, even then, when he most desired to live, most likely to live in most quietness, with sorrow he paid the price of his perjury with the loss of his life. Edward the fourth, at York took a solemn oath, to hold him contented with his Edward. 4. own Dukedom, and to yield due obedience unto King Henry: but his oath rashly taken, was as soon broken, and his perjury God punished in his posterity: none of his children came to the possession of the Crown. Elfred, because he was a Duke, shall have the next place: This Elfred conspired against Elfred. King Adelstane at Winchester. 〈◊〉 put out his eyes: his conspiracy suspected and detected, the king secretly fled. The wicked Duke was driven to purge himself by his oath, of the suspicion. In the Church dedicated to. S. Peter at Rome, perjuriously he forswore himself: but even so soon as he had forsworn himself, he fell down dead in the Church, and so was taken up, and carried to the english house at Rome, and from thence, after three days, to his Grave. Earl Godwin, traitorously slew Alphred, brother to King Edward the third: afterward, Godwin. as Godwin sat at the Table with the king at Windsor, it happened that one of the cup bearers (one of this Earl Godwins own sons) bringing a Cup of Wine towards the king, tripped on the one foot, and yet recovered by the stay of the other foot, so that he shed none of the Wine; whereat the Earl Godwin laughed, saying, How the one brother gently had holpen the other: Right so, said the King, should my brother Alphred have holpen me, had not the Earl Godwin been: At which words Godwin, to excuse himself, falsely forswore the fact, and taking a morsel of bread in his hand, wished that that piece of bread might choke him, if he were guilty of that deed: but so soon as he had received the bread, forthwith he was choked, and fell down dead: whereat, quoth the king, have away this perjured Traitor, and by Harold his son, he was conveyed to Winchester to be buried: Upon whose Land also, GOD sent such a Plague, that until this day, all England heareth of the infortunate place, called Godwins Sands. Sir Roger Mortimer broke his solemn Sir Roger Mortimer faith and allegiance unto his sovereign Lord, King Edward the second, and for the same his perjury, is thus punished: In the days of Edward the third, he was first set openly upon a Ladder, his privy members cut from him, and cast into the fire before his face, his heart plucked out of his belie, his body divided into four quarters, and sent to the four principal Cities of the Realm. How many corrected in God's merciful judgement for our example have we known, some punished by loss of their goods, some by fire, some by strange sicknesses, some with tongues so black as a coal, some with such divers punishments hot tongues, that they could not in any case close their mouths again, which before they had opened to the dishalowing of Gods most blessed name: as notable of late days above the rest let us remember Richard Richard Long. Fox Mar. ●●97. Long in Caleis, that willingly to trouble Smyth and Brooke, took his oath upon a Book, that they twain ate flesh together in Lent, in the said Brooks house, yet in truth, the said Smyth came not into Brookes house all that Lent: he long after this perjury committed, drowned himself at the jutty end of the haven in Caleis. Grimwood of Hitcham in the County of Grimwood. ●bidem. Suffolk, against john Cooper of Watsam, in the said County, at an assize holden at Berry, wilfully forswore himself: at Harvest after, feeling no pain, complaining of no disease, judging himself strong and able to labour, as he was stacking up a Goffe. of Corn, suddenly his bowels fell out of his body, and immediately he died most miserably. That worthy instrument in God's Church, Master john Fox, from whom I collected these two last stories, giveth a gentle and fatherlike warning to all young Gentlemen, to leave their outrageous swearing, by the fearful example of this Gentleman following. In the time and reign of King Edward the sixth, there was in Cornwall, a lusty young Gentleman, who did ride together with other more Gentlemen and their servants, in number about twenty Horsemen, amongst whom this lusty younker entering into talk, began to swear most horribly: unto whom one of the company, not able to abide such blasphemous abomination, in gentle words said to him, that he should give account for every idle word. The Gentleman taking snuff thereat, Why, quoth he, takest thou thought for me? Take thought for thy winding sheet. Well quoth the other, amend, for death giveth no warning, as soon cometh a lambs skin to the market, as an old sheeps: (Gods wounds) said he, Care not thou for me: raging still after his swearing manner worse and worse in words, till at length, passing on their journey, they came riding over a great bridge, which standeth over a piece of an arm of the Sea, upon which bridge, this gentleman swearer spurced his Horse, in such sort, as he sprang clean over the bridge with the man on his back? Who, as he was going, cried aloud, Horse and man, and all to the devil. Widow Barnes being rebuked for widow 〈…〉. Corne●●●● in Lon●●● 74. swearing, to the intent she might defeat an Orphan of her right, not regarding good admonishments, within four days after cast herself out at a window in Cornhill, and broke her neck. Arthure miller, a filthy talker of rybaldrie, Arthure Miller, at Hackney. 1573. a common swearer and blasphemer of God's name, in his sickness the year of our Lord. 1573. refused all comfortable doctrine of faith in Christ, and cried out, The devil, the devil: Confessing in deed gods omnipotent power, for he said, he felt it, but he could not pray for grace, the cause he himself knew, but he would not utter it. So that kissing his hand often, in which he said he held the devil, crying for help only upon the devil, he most miserably ended his most wretched life. An Aueris. 1575. II February. AN Aueris widow, which at that time dwelled in Duck Lane, without Aldersgate in London, in the Parish of S. Bartholome we the little, by Smythfielde (judged to be lxx years of age, or thereabout) came the day and year above dated, to the house or shop of Richard Wylliamson in Woodstreet (whose wife exerciseth the sorting & dressing of Flax and Tow) to buy there (as heretofore she had been accustomed) some course Tow: and having cheapened and agreed for vi. pound of course Tow (a very small value) but mark whither customable use doth bring one, She perceiving the servants in the shop busy about other Customers, secretly slipped away, imagining by likelihood, that because of their great business they nothing regarded her: Howbeit (as GOD would) the Maiden that in her Mistress absence used to deliver Ware, and receive money, remembering readily that no money was received for the said. ut. pound of Tow, sent one of them that best might be spared from the shop, home to the house of this An Aueris in Duck Lane, to require either the Tow again or else money for it. This ungodly woman (in whose mouth a wicked oath was the readiest thing) Swore by and by, that she paid the money while she was yet in the shop: But being earnestly desired that she would again return to the said shop, there to affirm the same: As one that would put on a countenance of honesty, she refused not so to do, lashing out by the way bitter curses and terrible oaths, that she had already paid the money, neither ceased she when she came back again to the shop: But being gently reprehended for her ungentle and ungodly deed, with terrible oaths, perjuriously she forswore the fact (Vidz. that she departed without payment) And, if she paid not the money before her departure out of the shop, she desired vengeance at the lords hands, and that he would openly show upon her in his just judgement (that if she departed out of the shop without payment of the money for the said vi pound of Tow) that she might presently sink or fall suddenly down, and never have power after to stir or go out of that place: thinking perchance, as Atheists do, that there is no GOD, or else that GOD heareth not the prayers of the people, either to reward the godly, or to punish the wicked. Howbeit as GOD is a swift GOD to revenge when his mercy is refused: so in the depth of his judgement, he heard her prayer, and struck her so immediately unto the ground, that staggering to and fro, the strength of her legs failing her, and ceasing to do their duty in upholding the body, down she fell in the shop, and become speechless, never able to rise without help, never able to utter any more blasphemous oaths against the Lord: Only, a wonderful thing to tell, as if GOD would playvely show the cause of his procured wrath, she held out in her left hand xiii d. with which she should have paid for the Tow, and that said money she tossed and tumbled up and down upon her Apron, so as all the standers by might behold the same. As she fell down in the devils name, so to stand up again no help could support her that she might be able again to go: Her mouth also was put to a most vile office, as if GOD would show that in his justice he would punish the place from whence, and the instrument wherewith, his most holy name was so unreverently blasphemed: So as that which nature would have cast downward at the bostome of the belly in some secret place, when she had withdrawn herself from all company, that self same filthiness she was forced to void at her mouth in the open street in open day iyght, as many men, women, and children, as came by gazing, wondering thereat: from thence being carried home, her dwelling house denied to receive so vile a person, so as of force she was fain to be lodged in a stinking Stable (a Parlour sweet enough for so unsavoury a wretch) from whence she was afterward carried to her lodging, and from thence a few days after to her grave. The examination of this fact was taken before Sir Lyonel Ducket, Knight, Alderman, and justice of Peace within the City of London: and as witnesses are set down. M. Doctor Fulke. M. Newstubbes. M. Crake. M. edmund's. M. Robert Pistor. M. Robert Ask. Who so listeth, may see this story at large, imprinted by john Alde. 1576. Of whose printing, you may also see another strange story of Father Lea. dated the. 28 of january. 1577. Father Lea, a man almost of lxxx years, Father Le● 1577. whose white hoary hears won credit to his tale, was hired for a small sum of money to forswear himself: God in his mercy deferring his judgement, full two years and more, he bore about him the heavy burden of a wounded conscience, a privy pain, yet in deed a more irksome grief, than it would have been to have endured public punishment for the same. He needed none other, either jailer, or Hangman to torment him, that findeth that inward woe. But even like as an Arrow set in a Bow ready to be shot, doth fray a man more than an Arrow that already hath it his leg or his arm: Or like as the fear of death, or punishment, where grace hath been wanting, hath made many to murder themselves wilfully: Even so, the inward festering wound of a guilty conscience, void of hope, full of despair, is more grievous and more intolierable, than any outward correction. Two long fasting years, Father Lea hearing this importable burden, at the last the force of the fire broke through the ashes that so long had covered it. In foster lane in London, this Lea met that party, against whom, or to whose hindrance he had forsworn himself, and holding up his hands (after the manner of our asking of forgiveness) he desired him to forgive him his former offence against him committed, confessing that against him he had falsely forsworn himself. The party offended, charitably answered, that the offence against him might easily be forgiven, but the offence against God, in abusing his most holy name, was most heinous and wicked: But more, to witness his repentance, he desired him to come home to his house, and so Lea did, and there confessed his fault to him, and divers other credible persons. And on Monday the xxviii. of januarie (ten weeks after this confession) being alone in his house, (as the devil is cunning in choosing his time) he then assaulted him, when he had no help or comfort, by the presence of his wife, or any other, and so mightily overcame him, that as it seemed, the said Lea intended to have murdered himself, with an old rusty knife he ripped his own belly, and so hard was his heart, (his mind being vanquished with the horrible remembrance of his detestable perjury) that he griped his own guts with his own hands, and so let them fall from him into an earthen vessel. But as God's mercy is unspeakable, so (blessed be God therefore) the devil having showed his tyranny, his wife came suddenly, and at this strange sight scriking very loud, some of the neighbours came running in, and sent for a Surgeon, who presently stitched up his wounds, and dressed him so cunningly as he could. After him came also a spiritual Surgeon, the pastor of that Parry she where he dwelled, named M. Simpson (Father Lea dwelled in Sun Alley in Norton folly, in the parrysh of S. Botulphes without Byshopsgate of London) and he with the Spiritual comfort of God's sweet promises of remission of sins to all penitent sinners, that in Christ's name ask and entreat for forgiveness, so salved his afflicted conscience, that this distressed creature was recomforted therewith, and earnestly called upon God for mercy and forgiveness, professing that he steadfastly hoped to be saved by the blood of jesus Christ, who of his rich mercy had given him a time of repentance after his desperate fact: And so ended his life, the xxix of januarie. These examples being mere english, let us borrow some out of the German Histories, the profitablest members for us to take example by, for that they had the Gospel before us, and for their unthankfulness, and looseness of life, these ensamples ensuing were showed upon them. Let us be warned by their woe, lest after warning refused, by counsel and example, we feel also with them the punishment of war. Melancthon remembreth, of two wanton young men, making but a jest of Gods most glorious name, strived whether of them could swear most terriblest, or curse most horriblest: but their jesting was so odious in God's sight, that the one of them was presently stricken with madness. In the City Eslingen, where upon Saint Katherins day there is a great Fair kept, Eslingen. a Gentleman of a noble house by birth, fell amongst other ill company to Dice, and lost a great deal of money, whereat being moved earnestly, the Gentleman swearing and cursing outrageously, in a furious heat called to one of his men for his Horse, even when it was now in the edge of the evening: his man dissuaded him from riding, alleging that the ways were foul, and hard to find, dangerous through many waters, and it now began to be dark already, earnestly entreated he his Master, to tarry until the next morning: But as he must needs go, whom the devil driveth: so, full of rage and fury forth they went, in number but three, the Gentleman, and two men: They had not ridden far, but they met with more company, as ill or worse than themselves, devils no doubt, who bent their force directly against this swearing Gentleman: these fiends pluck him of from his Horse, and would no doubt have carried him away body and soul, if they had could: his men (through God's mercy) especially the one of them, having a good measure of faith, and a good conscience, were unto their Master good Angels at that time, defending him from the force of the enemy: Howbeit, all the night long they wandered out of the way, those evil spirits still troubling them, seeking the destruction of the swearing Gentleman, until the day was light: then when they saw the coast of the Country, and knew where about they were, they brought their blaspheming Master unto Bethen Hawsen, where, after he had lain three days sick, he departed this life. At Tubinga, a desperate Boy devised new oaths, such as were not in common use: but the Tubinga. Lord sent a canker, or some worse disease, that ate out his tongue, even the very instrument where with he blasphemed God. At Ciguea in Schueberg, for greediness of the gains of certain Moynes, a wretched Ciguea in Schueberg. creature forswore himself: but God removed his blessing from the place, a Snail, as an instrument of God's wrath (for the Lord can work by any weak creature, through his own power and might) a Snail made little holes, which at this day remain to be seen, and so devoured the metal in the Moynes, that from thenceforth no metal remained in the Moynes to be found, as before they were, though with much wasteful cost and expenses, they have been sought for, since that committed perjury. In Thuringia the devil, as he thought his commission would have served him, seized upon a young man, for dishalowing the name of God, whom yet in mercy upon repentance GOD delivered from his tyranny: So as the young man remained an open and visible witness, both of the devils unmerciful tyranny, and of God's unspeakable mercy. Rodolphus, Duke of Sweathen, had Duke of Swethen, made a faithful oath unto the Emperor Henry the fourth: but Gregoric the seventh Pope of Rome, absolved him from that oath, as well as he could. It came to pass, that this Duke now, being (contrary to his oath) on the contrary part against his liege Lord the Emperor, in a battle fought hard by Merspurge, he lost both the field, and his The Pope could not set on his hand again. righthand, and fled into the City for refuge, where lying sick, his right hand being brought unto him, divers of the Pope's Ciergie standing about him, with deep sighs and groanings, he said unto them, Lo, this is that same hand with the which I gave my faith unto my Lord the Emperor: You gave me counsel to rebel against him, you procured mine absolution from the Pope, you see God's judgement upon me: consider now in your consciences, whether you have well done or no: And shortly after, he yielded up the ghost. Manlius remembreth one of Swether, a man of noble birth, whom the Palatine took prisoner: but of mercy the Palatine gave him licence to departed into his own Country, upon his promise made by an oath, that he should by a time limited return as a prisoner privileged, by promise of his faith, unto Heydelbergum: but the prisoner esteeming more of his liberty, then of his faith, played the Truant, and returned not: afterward hoasting with a jew, having now broken his Christian faith, not far from the valley of joachim, his life that he loved beyond honest measure, was dispatched by a Gun. Ladislaus king of Polonia, though it Ladislaus king of Polonia. were unto a Turk, namely unto Amurathes, yet he swore by GOD to keep his faith, which oath when he had broke, by the Soldiers of the Turk he was shortly after slain. A most notable example done in Marchia. 1528, by johannes Manlius remembered also. A Common Soldier, having gotten in some skirmish, or other ways, as a ●o●ty, a good, or rather a great bag of money, suddenly he was visited with sickness, so as of necessity he betook himself to rest in an Inn, until by ordinary means he might recover his strength. Upon the first condition, or entrance of his sojourning there, supposing no body likelier to be of good and sufficient credit than his Hosts, he delivered unto her custody his whole bag of money: afterward recovering, as God would, his health, he required to receive his bag again. It grieved his unhonest Hosts to departed from so great a pray, therefore she entereth an earnest consultation with her husband, what shift they might find to detain the said spoil. Her unhappy husband, being beyond all conscience of that judgement (that too too many men be of now a days) that what so ever by open proof of law, can not be won from them perforce, is therefore their own gotten good, he giveth his wife counsel to deny the receipt of the said bag, or money: his Hosts denied it. How could the Souldour Old wiced woman. prove it? Mark the boldness of a wicked woman, she seemeth to wonder at the Soldier, that he would be so impudent, as to ask at her hands, that which she avouched she never received: in this case she raileth at him, and revileth him, so far as the uttermost of her vain Rhetoric would stretch. The Soldier (as they are commonly allowed to be somewhat more bold than other men) objecteth against her, her open falsehood, for that contrary to her faith, she forsweareth the truth against her conscience. Her husband, a principal party in this perjury, as if it were to defend his wives honesty, with violence thrusteth the Soldier out at his doors. The Soldier bold in war, abroad, at home, thought, that in a good quarrel he might well be more bold, and having almost in choice as lief to lose his life, as his money (the whole recompense of his lives adventure) sloutly he draweth his sword, professing, that either he will lose his life, or save his money, and breaks with too much haste his Hosts house to re-enter, alleging, that where his goods are, there he may safely be. The host pleadeth an action of burglary, and maketh open cry for help unto his neighbours. And as in braulles and broils to many fees belong to Sergiauntes, with violent force a number of officers carry him, as an open malefactor, unto the Jail. The common Counsel, according to the intimation of the fact, are agreed deliberately what judgement to give, when public judgement shallbe craved: agreed it was, the Soldier by most voices should have been condemned. The devil, who knoweth some things by permission, in some form and fashion cometh unto the prisoner, and to win the more credit, he telleth him what judgement the Senators would pronounce, unless he took good heed, and dealt wisely. The 〈◊〉 intent And as he would fain have some testimony against man, wherein he falleth from God, and cousenteth unto him: so he persuadeth the Soldier a free deliverance from his whole trouble, if he would give him his soul to hire. Nay quoth the Soldier, I had rather yet lose my life, than my soul. Well quoth the Devil, though I get nothing of thee, as a reward, yet will I deliver thee, so that thou be ruled by me. Fellow therefore (quoth he) these instructions: when thou shalt be brought before the judges, plead for thyself ignorance, desire to have an Attorney. Choose me, quoth the devil, to debate thy cause: by these notes thou shalt know me, by a blue Cap and a Feather. The Soldier easily granted to use his counsel. The 〈◊〉 devil 〈…〉 her. Session is holden, the Soldier is brought forth as a malefactor, his Host pleadeth the death of the Soldier, the Soldier useth the counsel of his unhappy advocate: Licence he craveth, that the Gentleman with the blue Cap and the Feather might plead for him: Leave is granted, forth cometh the Proctor, and like a skilful Lawyer, he maketh this Caution: The party not guilty, is not to be condemned, for from the Soldier grew no cause of strife: the Inholder by violence, thrust the Soldier out at the doors, an open and a manifest crime. Search the cause, quoth the devil, and (as one of the private Counsel with all unhappiness) give me leave and authority, saith he, to search the house, I dare undertake to find the bag and the money, so shall the Inholder be guilty, and the Soldier clear. The Typler standing now upon his credit, Not 〈◊〉 thy th●●ame 〈◊〉. or discredit for ever, added, as the devil would have him, many blasphemous oaths, that he by no means knew of any such money, and for confirmation of his faith made by oath, he requireth, as the custom of swearers is, vengeance at God's hands, if he swore falsely: I would (quoth he) the devil might fetch me away presently body and soul before you all, if I swear unjustly. Which terrible words, when the Typler had earnestly repeated once or twice, this Dyvelyshe Lawyer, or this lawing devil, left the cause, and snatched the Corpses (according to the vengeance desired at God's hand) of this typling Host, and carried him throw by the window, and then visibly over the market place of the Town, so as his body was never seen any more, nothing being left behind him, but an horrible stink, as a witness what an unclean spirit had carried away such an unclean person. Of this notable remembrance, the time is set down, and the place, and the authors name, that nothing might want to the certainty of the truth. I will add hereunto the destruction of that detestable vice, of banning and cursing, which is the next brother unto this sin of pertury (whether is worse, God knoweth) both tend to the dishonouring of God's name, an example or two, in hatred of the same. Not far from Eslengen (whereof before it was remembered) saith Melancthon, ●elanc●●●● 〈…〉 with 〈…〉 certain wanton youths, players by likelihood of description in Interludes, after a solemn Pageant set out to the people, sported themselves with cursing and banning (thinking to make but a may-game of the Lords reverence) but amids their cursings, God sent his punishments: One of them was stricken stark dumb, the other fell stark mad. At the feast of Whitsontyde, a wretched In 〈◊〉. woman, by cursing and banning, forsaking the help of GOD, and procuring the vengeance due unto her by the devil, was by the devil suddenly snatch up into the air, many people beholding the same: and as he took her up in the Denylles name, so he flung her down with a very vengeance, a number of people beholding how she was snatched up, and how she was hurled down, but running to the place where she fell, they found her stark dead, and her face turned quite behind her. johannes Manlius, a man of great credit, Manlius A remembrance foe mothers. one of the first visitors of the Church of Germany, recordeth, that the excellent man of GOD, Doctor Martin Luther, and he at Basile saw a woman guiving her daughter up and down the country, the daughter being possessed of a wicked spirit, which invasion of the spirit, grew by the mother's devilish curse. The mother confessed (that her daughter disobeying her commandment) she cursed her said daughter, with these words, The devil take thee: or, the devil fly upon thee. And the self same hour her daughter fell mad, and was possessed of a devil. Doctor Luther seeing the woman, communed with them, and against the Devil he used that place of james: GOD rebuke thee thou foul spirit, unto which words the Devil answered again: so as it was well manifest what spirit possessed her. In the Town of Freburg in Misnia, an hasty froward father, ill accustomed with continual In example for fa●●ers. ●anlius collection. 〈…〉 To. et ●●elueche●s. To. 1. ●edagogie. 〈◊〉. swearing, cursing, and banning, commanded his son to do a certain business with all speed possible. The son not yielding honour enough unto his father, neglected disobediently his father's commandment: (a great fault in deed, and worthy to have been well punished:) but unorderly and wickedly, the froward ungodly father, when he heard his son yet at home, whom he thought before that time to have been gone about his business, in the devils name falleth to cursing his son, and these or such like words he used: Did I bid thee go in haste: and standest thou still there: Now still moughtst thou stand, I pray GOD, and never mayest thou stir alive out of that same place. (O dire imprecation) Gods merciful grace absented, and his judgement earnestly provoked, still stood his son. What gained the ungodly father: unless he would pluck the son in pieces, the father now could not, would he never so fain, either by his own strength, or by any other's help, way, or means, once move or stir his distressed child. The child wanted his ease, but the father bid the woe: stir could not the son, help must the father: and since that according to the father's curse the son could not be removed, the wilful father, according to God's commandment, must needs of duty secure his woeful son. Glad and fain was the father to underprop his son with a Chair and a Cushion, & so to keep him in that place by the space of three whole years. Many a godly man came to see this sorrowful sight, many a good prayer, both private and public, was powered out unto the Lord for him, many a public exhortation was made unto the people to avoid such offences, and to pray for grace for him: long it was or ever the Lord would be entreated. But The fort of contin prayer. as God's mercy is above all his works: so the Lord after three years space was entreated for some mercy, his feet were loosed, whose footsteps or print of his feet (a wonderful thing to tell) remain to be seen at this day in the pavement where he stood. So sat he then yet in misery four more long years, with a long lean countenance, eating little or nothing, speaking but now and 3 It obscureth God's glory, which above all things we must promote. 4 It breaketh faith and credit amongst Christians, which we must maintain. 5 It increaseth infidelity, which we must abhor. 6 It is the work of the devil, & Christ came to destroy it. 7 It never did good unto any, & we must do good unto all. Use breedeth custom, custom breadeth continuance, familiar easy continuance leadeth us readily and perfectly unto the most damnable sin of perjury▪ Stop therefore the beginning. Strike not, and you shall not kill. Swear not, and you shall not be forsworn. Above all things my brethren, Swear not, neither by Heaven, for it is God's seat, nor by the Earth, nor by any other thing. It was said before Christ's coming, Thou shalt not forswear thyself: But Christ said, Swear not at all Let your communication be yea, yea, and nay, nay: yea in word, yea in deed: dishallowe not Gods most glorious name. As you profess a faith in Christ, so express the same continually: Let Christ be seen in your life, as he is heard of in your language: let his holy name never be taken in vain, but study and endeavour with your whole power and strength, that God's name may be sanctified, that is, always esteemed holy and reverent, always honoured and glorified, in you, and by you: Unto whom only, of only right alone, be all honour, praise, and glory, worship, renown, and dominion, for all, and above all, world without end. Amen. Amen. Amen. The Lord reigneth. The Lord only is truth, and shall have the victory and only glory. Amen. FINIS. Reasons that vain swearing savoureth of infidelity, and of several oaths persuading the same. How can we call upon God for help in our adversity, whose honour we so lightly regard in prosperity? Psalm. 49. Call upon me in the time of thy trouble, and I will deliver thee. Our health is only of the Lord. Acts. 4. The son of God came to this end, to destroy the works of the devil. john. What hope then have they in the son of God, that fulfil desperately this work of the devil, in dishonouring God's name? Peter. Christ hath given himself for us an offering, & a sacrifice of sweet smelling savour, unto God. Ephe. 3 Who believeth this, and will vainly swear by Christ, or by the blessed body of Christ? By his own blood, entered he once into the holy place, & obtained eternal remission for us. Hebrues. 9 Who believeth this, & yet will idly or vainly swear by the precious blood of Christ? 1. john. 1. Peter. 1. What hope have we of that comfortable beholding christ at the last day, face to face? 〈…〉 Whose honour, & reverence we diminish daily, and darken, as much as in us lieth, the glory of his name, by little esteeming or vainly v●●ng it for every trifle. By his wounds we are healed, & by his stripes we are made whole. Esa. 9 who believeth this, and will yet swear by the precious wounds of Christ? One of the soldiers pierced his side with a spear, and forthwith ran out water and blood. john. 19 who believeth this, and will yet swear by God's sides? God shall come to judge the quick and the dead. Acts. 7. who believeth this, and will swear, as God shall judge me? Unto the cursed, God shall say, go you cursed of my father, into everlasting fire. Matthew who believeth this, and will swear, God renounce me? Of Cursing. The vengeance of God shall eat up your gold and your silver. 〈…〉 The devil a penny, that is, the devil have the penny. Vengeance lurketh for them, as a Lion. Solomon. The foul evil have thee, or take thee: how many see we every year come from the north plagued with this disease, in which country this curse is most rifest? THE END.