CHriſte our moſt bleſſed Sauiour, in that his moſt perfect fourme of prayer, wherein al neceſſary goodneſſe for ſoule or body is deſired for vs, and al euylles due vnto vs, are required to be turned from vs, hath, as the moſt ſpeciall, ſet downe this in the fyrſt place before al other, a petition of al Chriſtians, moſt neceſſary to be required at Gods handes: That the name of our heauenly father be ſanctified, that is, alwayes eſteemed holy and reuerend. And in deede, for good and louing chyldren, howe is any thing more requiſite, or what more perfect note of true and ſonlike loue is there, then this, That the ſonne aboue al other thynges, doo ſeeke eſpecially the honour and reuerende eſtimation of his father. So alſo God, the father of our Lorde Ieſus Chriſte, with the ſonne, and the holy Ghoſt, one only God, of al myght and power, when he had choſen one peculier people, to ſhewe his myght by them ouer al the worlde, he gaue vnto them, and conſequently to vs al, Lawes, or Commaundementes, ten in number: but he gaue them by thunder and lyghtning, by myſte and darkeneſſe, by ſmoke and fyre. Mount Sinai was al on ſmoke, and the ſmoke went vp to the middeſt of heauen: teachyng vs by dreadeful ſignes, that his lawe is to be had in reuerence, and his Maieſtie to be feared. Amongeſt whiche commaundementes, as in the former twayne, he teacheth, that he is GOD alone, and therefore onely to be honoured: ſo the next is, that his name be no more lyghtly or vaynely vſed. Vſed yet, but not in vayne: whereunto (yf God be to be feared, that not without theſe great and dreadeful ſignes gaue vs theſe his commaundements) he addeth the penalty of his wrath, The Lord wyl not hold him giltleſſe, that taketh his name in vayne. And if the Lord, the lawe geuer, that knoweth beſt the entent and purpoſe of the law, the Iudge alſo againſt the tranſgreſſours of the ſame, ſhal pronounce vs gyltie, what remayneth to the perſon condemned, but bitter execution? How is it then, that GOD by terrour commaundyng vs, Chriſte by dutie of loue exhortyng vs, aboue al thynges, to ſeeke the honour and reuerende eſtimation of God his name? his moſt glorious name notwithſtandyng is moſt vaynely vſed, moſt ſhamefully abuſed, and blaſphemed moſt outragiouſly. Howe faere this accuſation woulde ſtretche, howe generally this fault is ſpread, that concerneth the diſhonouryng of Gods name, it is not mine intent here to diſcouer it. As the name of God in it ſelfe is moſt glorious, and can not be diſhonoured, yet al the wayes & meanes practiſed by mankynde, agaynſt the glory of Gods name, to ſet them all downe, were a woorke infinite. This ſmal Treatiſe, whiche I pray God it may be to the honour onely of his name, ſhall concerne the lawfulneſſe of ſwearyng, the abuſe of vayne ſwearyng, the punyſhment of pertury or forſwearyng. As two falſe Knaues neede no Broker, for they can eaſily enough agree in wickedneſſe ſine mediante, without any to breake the matter betweene them: ſo amongſt true and faythful men, there neede no othes. Where Vertue fayleth not, trueth of it ſelfe carrieth credite ſufficient. But God onely knoweth who are his, and the ſimple cloke of Hipocriſie couereth many a ſubtyl ſoule. Double dealyng of the moſte, maketh manye men doubtfull where they may truſt. Chriſte is ſo conueyed by ſubtiltie, and falſehood is ſo diſguyſed with fayre colours, that in a deepe deceyptfulneſſe, a man woulde almoſt dread no danger: and he that ſtandeth in no feare or doubt of ſubtiltie, is ſooneſt endomaged, wherout for our ſafetie the Lawyer teacheth vs this leſſon, to truſt fewe or none vpon their woordes, woordes are but winde, bynde euery mans bargayne ſure by writing.

If no man woulde deceyue his neighbour, yf euery man woulde ſpeake the trueth from his hart, we then ſhoulde neede no wrytten bondes, othes ſhould haue no vſe amongſt vs. A remedy therefore it is agaynſt our corruption, that in doubtful matters (confeſſyng God almyghtie his wyſedome, that he knoweth all and euery ſinguler woorke and woorde, deede and thought of man) we take his name, we vſe the name of God, that is, not in vayne, but lawfully: we confeſſe his almyghty power, that he knoweth al thinges: (A matter that muche concerneth his Maieſtie) for who can doo ſo (but God alone?) we cal hym as witneſſe of our trueth, that we may proſper therein: we deſyre hym alſo to be a reuenger and puniſher of our ſinnes, yf we doo not ſpeake the trueth. And therefore the Hebrues begyn their othe with this coniunction of condition, If: and vſe the figure 〈 in non-Latin alphabet 〉 ſuppreſſyng the reſt, and yet in deede intendyng this muche: Yf I deceyue you, or yf I breake this othe, the Lorde that is of al power reuenge it vppon me. An othe therefore parteyneth to that part of Gods ſeruice, which we call inuocation: Cal vppon me, ſayth the Lorde, make vnto thy ſelfe none other Godds, I am the Lord thy god, vſe my name. So yt when we heare the Lord ſay, Take not my name in vaine: let vs remember yet that the Lord ſaid before, I am the Lord thy God, thou ſhalt haue none other gods but me. Preach my name. Cal vppon my name. Confeſſe my name. Vſe my name: take it not vaynely, nor in trifling matters abuſe it not: I am the Lorde, therefore to be reuerenced. But in matters of doubte, when mans wyſedome canne goe no further, Confeſſe mine omnipotent power, cal vppon me, I am God alone, and knowe al. Make vnto your ſelues no other gods, by attributyng vnto them that whiche is proper onely vnto mee, but cal me for a witneſſe, call me for a reuenger. The Lorde ſayde not at any tyme. Take not my name in vſe: but he ſayde, Take not my name in vayne, vſe it not but with great reuerence, in conſideration of my Maieſtie: yet vſe my name, Inuocate my name, or call vppon my name onely, for I onely am the Lorde, Thou ſhalt haue none other Goddes but mee. If inuocation parteyneth not vnto me alone, I am not God alone. Anabaptiſta, & Manachei, and other ſectaries, are thus eaſily confuted: when they deny the lawful vſe of the name of God, they deny Gods reuerence, they deny Gods power, they deny God to be God. But yf they wyll not vnderſtande that Inuocation confeſſeth and attributeth omnipotencie vnto the perſon that they doo inuocate or call vppon, and where there is no inuocation, there is no godhead or power diuine acknowledged, let them yet conſyder this ſubſtaunce followyng.

1 Gods commaundement vnto his people, to ſweare by his name.

2 That God forbyddeth his people to ſweare by the name of ſtrange goddes, leaſt by inuocation, they ſhoulde attribute that omnipotencie vnto Idolles and Deuylles, that is proper to hym alone.

3 The example of God, ſwearyng for our capacitie.

4 Examples of Patriarkes, Prophetes, Apoſtles, and Chriſte hym ſelfe, which in no caſe can be contrary vnto GOD his father.

WHen the Lorde had choſen Iſrael from al other nations, and had procured, by Exodus. 19. terrour of his power, the reuerence of his maieſtie, the force whereof was ſo great, that the people fled for feare of his myght, & ſtoode a far of from the mountayne, and ſayde vnto Moſes, Talke thou with vs, we wil heare Exodus. 20 thee: but let not god talke with vs, leaſt we die. Euen the Lord hym ſelfe by Moſes vnto Iſrael from his owne mateſtie, amongſt many other, gaue this lawe: If a man deliuer his neighbour money or ſtuffe to keepe, if Exod. 22. it be ſtolne out of the houſe, if the theefe be found, he ſhal pay the double: But if the theefe be not found, then the maiſter of the houſe ſhalbe brought vnto the iudges. 7. 8 To ſweare whether he hath put any hand vnto his neighbours goods, or no. Heere the Lord him ſelfe appointed an oth, as an ordinarie meane to decide a controuerſie, and a ſufficient teſtimonie of trueth in a doubtfull matter. Againe in ye. 10. &. 11. verſes of the ſaid chapter, If a man deliuer vnto his neighbour 10 11 an Aſſe, or an Oxe, or any other beaſt to keepe, if it die, or be hurt, or be taken away of enimies, and no man ſee it. An oth of the Lord ſhal be betweene themtwaine, that he hath not put his hande vnto his neighbours goods. Here is the apoyntment of an oth by the Lord him ſelfe. It is called an oth of the Lord, becauſe they ſhould ſweare by the name of ye Lorde onely. Alſo. 6. Deut. Moſes heedefully & carefully remembring agayne vnto Iſrael the Lorde his commaundement, when he commaunded them to lay vp in their harts, to teache them to their children, when he geueth them this moſt earneſt Caueat, Beware leſt thou forget God, he addeth ſpecially, Thou ſhalt feare the Lorde thy God, and ſerue him, and ſhalt ſweare by his name. Which commaundement he alſo rehearſeth in the. 10. of Deut. 25 & in the. 4. of Ieremi. 4. Ieremie. 25. ſhewyng howe great a part of religion conſiſteth in inuocating or callyng vppon the name of the Lord only. The Lord by his Prophet mouyng them earneſtly to returne, not haltyngly, nor halfly, nor holowly, but holyly, and wholy vnto the Lorde, he eſpecially teacheth them to ſweare by his name, Thou ſhalt ſweare, The Lorde lyueth: Tyeing an oth, or euery oth, to theſe lymits, Vaynely thou ſhalt not ſweare: but in trueth, in iudgement, in righteouſneſſe, and then thou ſhalt take none other to witneſſe but the Lorde hym ſelfe, whereunto he addeth the maieſtie of the Lord, & the benefite of the people, That the nations may be bleſſed in the Lorde, that the people may glory in the Lorde. Agaynſt the glory of whoſe maieſtie ful highly it is, if any other be taken in his place, if any other be ſworne by, if any other be called vpon, either for grace, to geue bleſſyng vnto trueth, or for might of power, to reuenge falſhood. For what is that, but cleane to forſake the lord, & to attribute omnipotencie or al power & ſtrength to ſome other. Wherfore the Lorde in his zelous wrath agaynſt Iuda, amongſt al other ſinnes, for which in his iuſtice he powreth vengeance agaynſt them, euen to Iere. 5. 7. the vtter deſtruction thereof by the handes of the Chaldeans, he reckoneth this as a capital crime, How ſhould I ſpare thee for this, thy children haue forſaken me: The Lord himſelfe ſheweth him the maner how, They haue ſworne by them that are not Gods, they haue forſaken me. This fault the Lord reckoned ſo iniurious to his glorie, that with a myghtie vehemencie of ſpeach he ſaith, How can I ſpare thee for this? in effect thus, Surely I wyl not ſpare thee, the Chaldees ſhal deſtroy thee.

Hereof the Lorde gaue a ſpeciall commaundement in the. 23. of Exodus. Take Exodus. 23. heede to al thinges that I haue ſayd vnto you, and ye ſhal make no mention of the name of other Gods, neyther ſhal it be hearde out of your mouth. And in the. 23. of Ioſua, Make Ioſue, 23. no mention of theyr gods, nor geue or take any cauſe to ſweare by them. He ſaid not, Take not theyr names in vayne: but, take them not at all, let them not be heard out of your mouthes. So the. 19. of Eſay, where the Eſay. 19. Lord geueth a ſpeciall fourme how the Lord is ſerued and honoured accordyng to his owne good will and pleaſure, the Prophet expreſſeth it thus, At that day, fiue Cities of the Lord ſhal ſpeake the language of Canaan, & ſhal ſweare by the Lord of Hoſtes. And thus the Lorde hym ſelfe alſo dyd moſt zelouſly, as to ſhewe his only omnipotencie, and how it ſtretcheth vniuerſally. In Eſay. 45. I haue Eſay. 45. • worne by my ſelfe ſayth the Lorde, the worde 〈◊〉 gone out of my mouth in righteouſneſſe, & • hal not returne. Euery knee ſhal bow vnto me, and euery tongue ſhal ſweare by me: accordyng whereunto, not vainely, but reuerently, in matters of great waight, to ende contentions. To make aſſurance of promiſes to be kept in teſtimonie of trueth, we reade how the fathers, both Patriarkes and Prophets, haue ſworne.

So Abraham ſwore vnto Abimelec in Gen. 21. couenant of his ſafetie.

Iſaac lykewyſe in the lyke caſe, ſwore vnto Gene. 26. Abimelec, Ahuzzah, and Phicol.

Iacob ſwore vnto Laban, concernyng Gene. 31. the bounds of theyr grounde.

Moſes agreed by couenant of oth to • w • with Iethro. Exod. 2.

Ionathan ſware to Dauid. Ibidem.

Dauid ſware to Ionathan.

Ionathan and Dauid ſware both. Ibidem.

Lykewyſe Saul required an oth of aſſurance, for his ſeede after hym: and Dau •• ſware vnto Saul.

Alſo Dauid in the preſence of Natha • 1. Reg. 1 the prophet, ſware vnto Bethſheba that Solomon ſhould raigne after hym.

Helias the Prophet ſware vnto Ach •• the kyng. 1. Reg. 17.

Elizeus ſware vnto He lias that he would goe with hym. 2. Reg. 2.

The Angel ſware by hym that lyueth worlde without ende. Apoc. 10,

So alſo the Lorde yeeldyng vnto our weakeneſſe, confirmed al his promiſes by an oth, hauing no greater to ſweare by, according to the faſhion of men, he ſware by him ſelfe, concernyng his couenant with Abraham.

By my ſelfe haue I ſworne, I wil ſurely Gene. 22. bleſle thee and thy ſeede: which oth he confirmed vnto Iſaac.

I wyl ſurely performe the oth which I Gen. 26. ſware vnto Abraham.

Alſo Eſay. I haue ſworne by my ſelfe. Eſay. 45. ſayth the Lord, The woorde is gone out of my mouth, and ſhal not returne.

So Dauid remembreth the Lorde his couenant confirmed vnto hym by the Lordes Pſalm. 89. oth, I haue ſworne vnto Dauid my ſeruant. and againe, I haue ſworne once by my bo • ineſſe, I wyl not fayle Dauid.

Lykewyſe the Prophet remembryng the Pſalm. 96. diſobedience of the Iſraelites, remembreth alſo how the Lorde ſware that they ſhoulde not enter into the lande promiſed vnto them. The Lorde ſware concernyng the euerlaſting Prieſthood of Chriſt. And agayne vnto Dauid, Pſalm. 110. The Lorde ſware in trueth, and wyl not ſhrinke from it. Pſalm. 132.

Paul alſo remembreth at large, howe the Lorde ſware vnto Abraham, and as it were ratifiyng ye vſe of an oth: An oth, ſaith he, for Hebrues. 6 confirmation, is an end amongſt men of al ſtrife. Whiche thyng alſo for teſtimonie and confirmation in his earneſt zeale, Paule alſo dyd, as firſt to the Romanes, God is my witneſſe: And to the Corinthians, I cal God to recorde vnto my ſoule: And to the Galathians, 2, Corinth. 1 Behold I witneſſe before God, or I cal God to witneſſe that I lye not: And to the Galathi. 1. Epheſians, God is my record: & ſo likewyſe Ephe. 1. to the Theſſalonians. And yet no Chriſtian euer doubted but yt Paul was led by the ſpirite of God when he wrote thoſe Epiſtles: In ſomuche that Auguſtine ſayth, It were an heynous Aguſt. contra mend. wickedneſſe to ſay that Paul, eſpecially in his written Epiſtles, hath violated or broken that Gods commaundement, Thouſhalt not ſweare. Therfore, ſaith he, you muſt vnderſtand that which is ſet downe (non omnino not at al.) That is, as much as in you lyeth, haue none affection at all to ſweare, thynke an othe to be no grace nor no garnyſhyng vnto your ſpeache: Otherwyſe howe ſhoulde 〈◊〉 excuſe Chriſt him ſelfe? Or ſhal we with Porphirius or Iulianus condemne Chriſte, that his woordes and commaundementes are one thyng, his lyfe and conuerſation are another? for ſo theſe vile Heretiques carpe a • Chriſte, and vpon the lefe ſame ſaying, 〈◊〉 they harpe with the Manichees and Anabaptiſtes, vrging vehemently the woordes without ſenſe, Sweare not at al, not at all, let your communication be yea, yea, no, no, that which is more then thi • , is ſinne. Which commaundement if it were not to be enterpreted, Chriſt in deede had done violence, for he hath vſed often, as a teſtimonie of trueth, and as a confirmation of his ſpeach, Amen. Amen. Which is ſomewhat more then a playne yea, for it ſoundeth as much as, Certainely, Truly, Verily, or, of a certayne trueth. And in this ſenſe Paul ſayth, All the 2. Corin. 〈◊〉 . promiſes of God in Chriſte are yea, and are in him Amen, that is, truly, perfectly, fully, aſſured, perfourmed, compleat & ended. And let vs marke nowe what a great oth this is, Amen, Veryly, & Truly, or, Of a trueth: whereby I appoſe their conſcience to reclayme them thereby, that thinke it is no oth to ſay, Truly, or, Veryly: inſomuche that in our cuſtomable ſpeache, yf a man ſay, Truely: it is replied, Yea, but you dare not ſweare: when he alredy hath ſworne full deepely. S. Paul ſayth, God ſware. Marke nowe the fourme of the oth ſet downe by Paul, Truely: Heb. 6. or, Surely I wyll bleſse thee. So alſo the Prophet Dauid remembreth that the Lorde ſware vnto the Iſraelites, that they ſhoulde not enter into the lande of promiſe. Turne • ſalm. 95. vnto the. 14. of Numbers, where the Hiſtorie of their murmuring is expreſſed, and the Num. 14. fourme of that oth is thus ſet downe, Surely, or, Certainly, they ſhall not ſee that good land. So often as we ſay, Certainely, aſſuredly, truely, or veryly, ſo often in deede we doo ſweare: for though GOD be not expreſly Truely. Veryly. named, yet in namyng trueth, God is named, for God and trueth are one, and the ſelfe ſame: And the ſtrength of an othe conſiſteth more in honouryng God by trueth, then in the outward namyng of God. Let all men then either learne or remember, whereas cuſtomably they vſe vaynely, Truely, when many tymes there is neyther trueth nor veritie in their ſaying, how that they moſt greeuouſly offend God, who is in deede all trueth, and the onely trueth. So then neyther may the Anabaptiſtes reſtrayne this vnto the tyme onely of the olde Teſtament, neyther may they ſo vrge the woordes by the letter, that they thereby take away the iuſt interpretation and ſenſe thereof: For ſo ſhould Paul and Chriſt hym ſelfe be condemned, ſo ſhoulde God his mercy, declared heretofore by his Prophets vnto the Gentiles in Chriſte, and after Chriſte his commyng, be fruſtrated and made voyde, which were blaſphemie agaynſt the ſpirite: and an infinite heape of other miſchiefes woulde enſue, yf lyke places of Scripture were violently forced accordyng to the letter. We muſt therefore vnfolde them according to their meanyng, and take them vp as they lye. The ſenſe dooth offer it ſelfe as playne as can be, yf we marke vppon what occaſion, and to what purpoſe Chriſte gaue this commaundement. The Iewes had gotten this euyll cuſtome of ſwearing by creatures, as, by the Temple, by the Aulter, by Heauen, by Hieruſalem, by the Earth. &c. And though they ſwore falſely, and entended to deceiue theyr neyghbour, yet yf they named not God expreſly, they thought it was no ſinne. Muche lyke vnto the foolyſhe people of our age, that entendyng to deceyue others, by ſubtiltie of ſounde, or by eclipſing the pronunciation, reckon yet their craftie entent to be no deceipt: ſuche I meane as ſweare thus. GOD pronounce me at the laſt day. By God, I neuer defended hym in all my lyfe. When they thynke and hope that other men wyll iudge that they meane, GOD reuounce me, I neuer offended hym. Thus dyd the Iewes, though • uguſtine 〈…〉 . ſer. dom. they carried in theyr mindes a full and perfect entent of deceipt, though theyr communication was myngled •• th common and cuſtomable othes, yea though they dyd foreſweare them ſelues falſely, except there were ſome expreſſe namyng of GOD, they reckoned it none offence at all. And to this Dyuelyſhe purpoſe they abuſed this text, Thou ſhalt not forſweare in my name, leaſt thou defile the name of the Leui. 19. Lorde thy GOD. Otherwyſe (ſo that they vſed not inuocation of GOD expreſly by name) although they ſware and forſware, although they vſed execration, which conceyneth curſyng and bannyng, and deſiring of vengeaunce (As in example, The earth open and ſwalowe me. The ſtones of the Temple fall vpon me: or ſuche lyke) they made none account of any ſuche othe or execration. And this Chriſte correctyng in the 23. of Matthewe, he calleth them blynde Math. guydes, and blynde Buſſardes, ſhewyng them that there is no place nor plot in the worlde, wherein God hath not ſet ſome cogniſaunce of his glory: Heauen is his ſeate, the earth is his footeſtoole. He that ſweareth by the Temple, ſweareth by it, and by hym that dwelleth in the Temple. He that ſweareth by Heauen, ſweareth by the throne of GOD, and by hym that ſytteth therein. This ſpake Chriſte, to confute their damnable cuſtome of ſwearyng commonly, and their doltyſhe interpretation of ſwearyng or forſwearyng by the name of GOD, and teacheth them withall an orderly fourme of behauiour in theyr common ſpeache, Let euery man ſpeake the trueth to his neyghbour from his hart, and ſay, Yea, it is ſo: Let hym renounce falſhood, and ſay, Nay, it is not ſo. Let this be Math. 5. an order eſtabliſhed for your dayly communication. And nowe let vs harpe vpon communication, communication: as they chaunte out, Not at all, not at all: and then the true ſenſe is, In your dayly communication, vſe none othes at all, or vſe not at all any othes in your dayly communication: But ſpeake truely, and ſay, yea, or nay. So that Chriſte is not contrary to GOD his father, he repealeth not the decree of GOD, eſtabliſhed for the vſyng of his name in iudgement, in iuſtice, in doubtfull cauſes concernyng equitie and ryght: but he rebuketh that whiche God forbade, Vayne and raſhe ſwearyng, and foolyſhe conceyued opinions, of this or that othe. Thus vſyng Gods name lawfully, we muſt neuer abuſe the ſame. GOD that ſayd, Take not my name in vayne, hath therefore appoynted the ryght vſe of his name, becauſe he hath forbydden the abuſe thereof. Of ſtrange Gods he hath ſayd, Exo. 23. By the name of ſtrange Gods thou ſhalt not ſweare at all: the name of any of them ſhall not be heard out of your mouthes. He ſayd not In vayne: but, Not at all, of any other beſydes hym ſelfe. Of his owne name onely, there is a lawfull vſe alowed and commaunded vnto the Godly: as to ſpread his glory.

VNto the which part, moſt ſpecially the ryght vſe of an othe apparteyneth: As, when by callyng GOD to witneſſe, we confeſſe his omnipotent power, and deſyre A memo •• ndum for ſwearers. hym to maynteyne and proſper vs in trueth, and punyſh vs, or to be auenged vpon vs, yf we ſpeake, or doo, or entende any falſhood or deceypt: which both we are ſure he wyll doo, becauſe he is God. But what is it to take Gods name in vayne? It is,

1 To call God a witneſſe in vniuſt or in trifelyng matters.

2 To ſweare raſhly, vnaduiſedly, or without vrgent neceſſitie, tyme, place, and aucthoritie not conſidered.

3 Or once to name God, without the reuerence due vnto the Maieſtie of his name, of whom nothyng may occupy ſo muche as our thought, without due remembrance of his honour.

Thynke not of the Lord, but in goodneſſe, ſayth Solomon, and the Lord him ſelfe, Sap. 1. Ye ſhall not ſweare by my name in vaine, neither ſhalt thou defile the name of thy Leui. 19. God. I am the Lord.

Vnto all the Curſes and Plagues that Moſes from the mouth of the Lorde remembreth: Deut. 28. As the curſe at home, the curſe abrode, the curſe of hunger, the curſe of thyrſt, the curſe of yll ſucceſſe, the curſe of ſickneſſe, of madneſſe, of penurie, of oppreſſion, of captiuitie, vnto them all, he addeth this as a chiefe addition, Theſe and many moe plagues ſhall the Lord heape vpon thee, vnleſſe thou feare the glorious, mightie, and terrible name of the Lorde. Thy name is woonderfull, O Pſal. 8. Lorde, and onely to be had in reuerence. The Lorde wyll not holde hym gyltleſle, Exodus. 20 that taketh his name in vayne. It is remembred by Aben Ezra, that the Egyptians had a cuſtome to ſweare by the head of their king: which othe, who ſo euer perfourmed not, no raunſome woulde redeeme hym from death, becauſe he deſpiſed the king: How muche more, not without due reuerence and feare, ought we to name or thinke once vpon the name of our God, who only is God, and without or beſides whom there is no God. Thou only art great, O Lorde, and great is Iere. 10. thy name in ſtrength and power, who feareth not thee thou King of Kinges? thine is the glory aboue al. How much the hyghlyer we eſteeme of Gods glory, with ſo much the more reuerence ought we to thinke and to ſpeake of his name: but as he that ſpeaſteth much, ſpeaketh ſometymes vnaduiſedly for haſte, as Solomon remembreth, Vnto many wordes, folly is neuer abſent or wanting. Prou. 10. In much ſpeach, there is eyther flatte falſhood, or vanitie, or ſuperfluitie at the leaſt, or peraduenture all at once. So of the often naming of God, much more of often ſwearing by his name, there aryſeth a vayne abuſe, an vnhonourable derogation, a path way to the Palace of periurie, an open acceſſe, or rather a compultion to the pyt of perdition. The Adulterer, the Theefe, the Murderer, can not alwayes doo that wickedneſſe that they would: But he that accuſtometh him ſelfe to vayne ſwearing, though of purpoſe he woulde ſometymes Euyll of cuſtome. frame and faſhion him ſelfe to abſtaine from ſwearing, yet can he not for his lyfe ſo doo: Cuſtome ſucceedeth, or rather groweth in natures rome. So that at al times he ſweareth, and by ſwearing diſhaloweth, as muche as in him lyeth, the moſt holy and reuerent name of God: In ſo muche, that a common ſwearer, yf he be in the feare of God reprehended for his vayne ſwearyng: he anſweareth with an other othe, that he ſware not afore. I haue hearde ere nowe, a vayne fellowe to gently reprehended for the damnable cuſtome of ſwearyng, and his anſweare hath been with an execrable othe, that ſuche reprehenſion needed not, for he neuer ſware lyghtly: whoſe woordes truely vnderſtoode, he ſpake more truely then he was aware, not lyghtly, but heauily. Coulde any Chriſtian beare it, to heare the moſt honourable name of our glorious GOD ſo terribly abuſed? Hereof ſayeth Chriſoſtome, Lyke as a continuall babler pratleth intemporally ſome vnſeaſonable Chriſoſt. ſuper. Ma. ſpeache: ſo no man ſweareth often, but he alſo too many tymes for ſweareth hym ſelfe. Therefore ſayth Auguſtine, becauſe he is farther of from periurie that vſeth not at all to ſweare, then he that ſweareth redily in matters of trueth, the commaundement of our Sauiour is, that by abſtayning from ſwearing, we myght be ſure not to forſweare, rather then by ſwearing in matters which we ſuppoſe to be true, to drawe or driue our ſelues into the acquaintaunce or familiaritie, nay rather into the danger, damage, and deſtruction of perfurie. To ſweare that which a man deemeth to be true, is not expedient, nay it is intollerable, and may not be admitted, and thereof Michael de Hungaria, ſettyng downe perticuler kindes of ſwearing, by the fyrſt and laſt letters of this woorde Fato, and by Idonea, forbyddeth fyrſt to ſweare falſely, and then alſo to ſweare that which we deeme to be true. For though a man ſee his freende on Horſebacke at Byſhoppesgate in London, entendyng to ride to Cambridge the nexte day, he may not therefore ſweare that he is at Cambridge, though he thynke veryly that he is there: for though he iudge ſo, yet it may be otherwyſe. And, but in trueth a man may not ſweare. Sweare not then ſayth he per primas 〈 in non-Latin alphabet 〉 fato, per idonea notificato.

Sweare not   Falſely: for God is trueth.   As you thinke: for you may be deceiued, be ſure firſt that it be vndoubtedly true, before ye ſweare. I Irreuerently: for it is againſt Gods honour. D Deceitfully: for your fayth is geuen as it is receiued, and as he vnto whom you made or gaue your fayth vnderſtande it, ſo it is to be interpreted and perfourmed. O Ociouſly or idelly. Sweare neuer, but to good purpoſe, and then not but in trueth, in equitie, and iudgement. N Negligently: not regarding what you ſweare, for God is the reuenger. E Erroniouſly: for it diminiſheth the reuerence due vnto Gods name. A Accuſtomably: for who ſo doth, the plague of God ſhall not depart from his houſe.

AS our prouerbe is of ſwearing, Set your minde on it, and it wyll come alone: So in deede, vſe breedeth facilitie, facilitie engendreth familiaritie, familiaritie maketh redineſſe, redineſſe frameth perfectneſſe, perfectneſſe breedeth cuſtome, cuſtome forceth continuaunce, continuaunce conueyeth vs to ſenſeleſneſſe, ſenſeleſneſſe lulleth vs a ſleepe in the cradle of Securitie, ſo that we feare not, nor feele not our deſperate fall into the payneful pyt of Periurie, the vnhappie rewarde where of, is perpetuall infelicitie. Let vs take heede then of ſwearing, or of the raſhe or haſtie naming of GOD, without the reuerence due vnto his moſt glorious name. For, as with muche water paſſeth eyther Grauell or Mudde, and, as the ſeruaunt that is often tymes beaten, is ſeldome without ſome blewe ſpotte: ſo, he that often tymes nameth God, nameth hym vaynely, and vnreuerently, and he that ſweareth often, diſhonoreth his maieſtie, and oftentymes falleth into periurie. What mockery and deriſion is this agaynſt Chriſte, in the Churche, when the name of Chriſte Ieſus is ſounded, to bende or bowe in token of reuerence, and all the weeke after to ſweare by hym, as though he were woorthy none honour at all: The Iewes, as we vnderſtande by the geſture of the hygh Prieſtes, vſed to teare their garmentes when they ſuppoſed Mar. 14. that they heard any blaſphemie. The Turkes reckon and eſteeme ſo reuerently of their Mahomet, that they neuer lyghtly or vaynely ſweare by his name, neyther doo they Tripolitanus. admit vnto any office of gouernement any ſwearer, what byrth ſoeuer he be of, or though he be for any other qualitie neuer ſo notable. Amongſt the Heathen people, it is woonderfull, a terrible ſhame to Chriſtians, that Regulus, a woorthy Romane, beyng taken priſoner Auguſt, de ciuitate dei. 1. Li. 15. c. of the Carthaginians, when they of Carthage deſyred rather to haue had theyr owne priſoners from the Romans, they ſent this Regulus to Rome, without any gage or pledge, ſaue his fayth only. When he was at home at Rome, he perſwaded his countreymen, that his meſſage was not profitable for his Countrey: and for his othes ſake yet, not otherwyſe compelled, but onely to keepe his oth, he returned as a priſoner to Carthage: where, after the moſt cruelleſt maner that the miſchiefe of their moſt blooddie mindes could inuent, after ſuch a ſort as I neuer read the lyke, they put hym to death moſt terribly. This was their guyſe. They compaſſed hym cloſe rounde about with plankes, the plankes were driuen thycke with Iron prickes, the poyntes wherof were made exceeding ſharpe, ſo that he coulde not bende hym ſelfe to leane any way, without greeuous woundes, whereof his fleſhe rancklyng, the longer he lyued, the more grecuous woulde be his payne, wakyng or ſleepyng his feete muſt beare the burden of his whole body: he myght truely ſay, Viuus, videnſ que perio, I lyue, and ſee ful wel I dye. So the Saguntinians, rather then they would breake their fayth made vnto the Romanes, they endured willingly all the puniſhmentes that hunger, ſword, or fire could do vnto them. Liuius remembreth two Romane Li. 3. cap. 20 Souldiers taken priſoners, diſmiſſed by Hanibal vpon their othes, to returne agayne to his Campe. The firſt, ſubtilly left his ſworde behinde hym, and when he was gone a good way of from the Campe, he returned agayne to fetche his ſwoorde: meaning by his ſubtyl recurnyng, to ſaue his oth, and neuer more to returne. But when this caſe came to be diſputed at Rome, the Heathen Romanes ſent hym backe agayne as a periured perſon, affirming that an othe ought ſo to be perfourmed, as he vnto whom the oth was made dyd vnderſtande the promiſe. What ſhame is this to Chriſtians, that the Heathen people which knowe not GOD, woulde not ſweare raſhly, but reuerently? and duely dyd keepe theyr fayth promiſed. And we, that profeſſe Chriſt, ſweare raſhly, and vnreuerently: and, ſo we be truſted when we ſweare, we care not afterwarde for keepyng our fayth. Beleeue not a common or cuſtomable ſwearer: howe Counſell. can he keepe any fayth or credit in hym, that powreth it out continually? He that ſweareth alwayes by his fayth, ſweareth all away. So a ſwearer may be beleeued, his care is neuer after to perfourme his fayth. If a common ſwearer dyd beleeue in God, yf he dyd hope to he comforted by hym, yf he dyd thynke that God woulde puniſhe his perturie, ſurely he would not, without reuerence and feare, he woulde not without vrgent cauſe in caſes required, take once the moſt bleſſed name of Gods maieſtie in his mouth. Nowe when he beleeueth not hym ſelfe that whiche he affirmeth vnto another, who ſhal beleeue hym? Why do we not ſay vnto common ſwearers, why do you lye? Or yf you ſpeake trueth, why doo you ſweare? If you doo beleeue in God, why do you ſo diſhonour the glory of his name? If you do not beleeue in God, why woulde you haue me to beleeue you, when you ſweare by that God, in whom you your ſelfe do not beleeue? Solomon in the caſe of two women contendyng for one chyld, to crye where true natural loue reſted, made a countenance as though he would haue cut the child in peeces. The wicked blood thirſty woman, of whom the child had no nature or ſubſtance, cried with aloude voyce, deuide it, deuide it. The true mother, in whom nature reſted, made her humble requeſt: Not ſo my Lorde, let the chylde lyue and proſper, let no violence be done vnto it. In the auncient recordes of the Romanes it is remembred, of an adultres hauing three ſonnes, that vppon her death bed ſhe told her huſband, that of three boyes, one only was his. This father, when he ſhoulde dye, entreated earneſtly his executours that they would do theyr diligence, by al wiſedome, to trye whiche of the three was his naturall ſonne, & vnto hym by Wil he bequeathed his whole lande. The faythful and truſtie Executours thus made experience where nature reſted: They tooke the dead corpes of the father, and ſet it agaynſt a tree: vnto euery of the three children they deliuered a bow and an arrow, they tolde them that theyr fathers wyll was doubtful, and the diuiſion of the land was harde: the beſt way was to try by happy hazard, he that coulde ſhoote neareſt the fathers hart, ſhould haue al. The two baſtardes, in whom reſted no ſparke of natural loue. ſhot with good wyl: the third with reuerence refuſed ſo fylthy a fact: Whereby, if he were perceyued to be the trueſonne. What baſtardes ſhal we know them to be that ſhoote at euery part of Chriſtes moſt bleſſed perſon? Common ſwearers truely beare no naturall loue to GOD, but teare him in peeces, ſhoote at his hart lyke baſtardes, and crye with that Strumpet, Deuide hym, deuide him, cut him in peeces. Whereof ſayth Aguſtine, They Auguſtine in Mat. ſynne no leſſe that blaſpheme Chriſt nowe raygnyng in heauen, then they whiche crucified hym here vpon the earth. Thine enimies O Lorde, take thy name in vayne. Remember this Pſalm. 135 O Lorde, howe the enimie hath rebuked: Pſalm. 74 And howe the fooliſhe people hath blaſphemed thy name. God ſhal wounde the Pſalm. 6 • head of his enimies, & the heary ſcalpe of ſuche a one as goeth on ſtil in his wickednes. Powre out thine indignation, O lord, vpon the Heathen that haue not knowen Pſalm. 75 thee, & vpon the kingdomes that haue not called vpon thy name. As for the blaſphemie wherwith our neighbours haue blaſphemed thee, reward thou them, O Lorde, ſeuen fold into their booſomes. Make their faces aſhamed, O Lorde, that they may ſeeke thy name. Let al good Chriſtians ſay with hart and voyce, in woord and lyfe, Bleſſed be the Lorde our GOD, euen the Pſalm. 75 Lorde GOD of Iſrael, yea bleſſed be the name of his Maieſtie for euermore. They that in profeſſion ſometymes graunt this reuerence and honour vnto the Maieſtie of Gods name, and yet, by the vnreuerent abuſe of his name, practyſe the contrary, are very welreſembled vnto thoſe Iewes, that put vppon Chriſt a purple Robe, & platted a crowne of thornes vpon his head, and put a Reede in his hand like a Septer, mocking him in deede after the moſte deſpytefull maner that they could deuyſe, but yet in woordes they ſaluted hym courteouſly, and ſayde, Hayle king of the Iewes. They are a lyke vnto thoſe people, whom the Lorde by his prophet Ieremi reprehended, They ſay the Lord lyueth, this is Ieremi. 5. theyr ſpech, in wordes they ſay ſo, but examine theyr religion in deede, they ſweare falſly. Gods name is not honored, but diſhalowed as much as in them lieth. They take the Lordes name in teſtimonie that it is ful true, when yet notwithſtandyng it is ful falſe: what greater diſhonour can they do vnto the Lord? Do they beleeue that God knoweth it not? which were agaynſt his omnipotencie: or do they thynke that God wyl leaue ſo great a ſinne vnpuniſhed? which were agaynſt his promiſe. The greatneſſe of this ſinne, the Prophete thus deſcribeth, They haue made their faces harder then a ſtone. Right terrible is that whiche GOD threatneth by Zacharie, Behold a flying Zacha. 5. booke of xx. cubites long. and .x. cubites brode, conteyning a curſe of GOD agaynſt theeues and ſwearers, I wil bring this curſe foorth ſayth the Lord of Hoſtes: it ſhall come foorth vpon the houſe of the theefe, and vpon the houſe of the ſwearer, that ſweareth falſly by my name. This curſe ſhal remayne in the middeſt of their howſes, and ſhal conſume them, tymber, ſtones, and al. And this good counſayle from the Lord, we haue by the wyſe Kyng Solomon, Eccle. 23. Let not thy mouth be accuſtomed with ſwearing, for in it there are many falles. Let not the namyng of GOD be continually in thy mouth. For lyke as a ſeruant 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 ſinne. A man that vſeth much ſwearing, ſhalbe fylled with iniquitie, and the plague ſhal neuer go from his houſe. He that ſweareth in vayne, ſhal not be founde righteous. Much ſwearing bryngeth ſuche horrour, that it maketh a mans heare to ſtande vpryght, and the irreuerence thereof, would make a man ſtoppe his eares. Though the proud blaſpheme and are ſcorneful, yet vengance lurketh for them as a Lion. The woordes of the ſwearer bring death, God graunt it be not founde in the houſe of Iſrael.

If there were in all the worlde no more faultes but this alone, it were enough to prouoke more vengeance then the whole maſſe of mankynde were able to beare. God graunt that England may once throughly be purged from this execrable cryme. The Lorde hath promiſed that he ſhalbe pronounced gyltie that taketh his name in vayne. A greater threatnyng is not added vnto any of the commaundementes among them al: but vaynely, in vayne for euery vayne trifling matter, as though GOD were of no power to reuenge, as though he were woorthy of no woorſhyp. Fye, fie, it is to fylthy, to to abhominable. Woulde to GOD al kynges, Queenes, and Princes, would with more earneſtneſſe tender chiefly Gods honour, & deepely conſyder that they liue & enioy theyr ſtates and kingdomes by Gods merciful ordinance and ſufferaunce: to this ende, that aboue all thynges they ſhoulde promote the glory of his name. Howe are they lulled a ſleepe in the cradle of ſecuritie, in the drowſtneſſe of theyr owne tranſitorie glory, yf they forget that which moſt ſpecially concerneth Gods glory? Me thinketh al Princes ſhoulde reckon all them that vnreuerently vſe Gods name, neuer lyke to afforde theyr perſons any reuerence or true obedience. They that feare not God, wyl they care for man? No truely, who ſo keepeth of God neyther feare nor loue, wyl eaſily breake his fayth to any Prince. A woorthy obſeruaunce it is, that good Kinges here in Englande, haue made right good and holſome lawes to Gods glory agaynſt common ſwearing. We haue good cauſe to hope, that as GOD hath geuen vs a moſte gracious Queene, aunſweryng in any good Title to any other kyng that hath been in this Realme: So in this caſe alſo, it wyll pleaſe hym to woorke by her Grace, and her Graces moſt honourable Counſell, that they ſhall moſt ſpecially excell, exceede, and goe beyonde al others, in ſtudious care and prouiſion for the reuerence and honour due vnto Gods moſt glorious name. In this number of good kynges, in this reſpect, are to be remembred.

1 Kyng Iue. De quibus conſule. Iob. Fox.

2 Kyng Alfride.

3 Kyng Edwarde.

4 Kyng Edmonde, whoſe lawe was, that whoſoeuer was once proued periured, ſhoulde for euer be ſeparated from Gods congregation. And of • awes made in his tyme for this, and other matters, looke the collections of M. William Lambert, whiche were imprinted by Iohn Day. Anno. 1568. Lambert.

5 Kyng Henry the firſt, for example to the whole Realme, beginning at his owne houſe, firſt ordeyned that within his owne Pallace, yf any dyd ſweare, he ſhoulde forfayte to the • aldenus. vſe of the poore for euery othe.

There be lawes for meaner matters more duely obſerued. GOD graunt that his honour may be moſt ſpecially regarded. Amen.

In Fraunce. Kynges that holde theyr Crowne in Homage to the kynges of England, haue made theſe lawes, to this purpoſe: Fyrſt Ludouic Kyng of Fraunce ordeyned, that al periurers and common ſwearers, ſhoulde haue theyr lyppes ſeared with an hot burnyng iron: and this punyſhment he cauſed to be put in execution, openly at Paris, vpon a Citizen there.

Philip, an other of the kynges of Fraunce, Vincenti • in ſpeculo. conſtituted this general lawe: that who ſo euer, were he Gentle or ſimple, yea though he were for byrth ryght noble, in what place ſo euer it were, though it were in a common Tauerne (where many wyſe men forget themſelues) if he blaſphemed Gods name, he ſhould ſtrayght way be drowned.

Maximilian, the Emperour, made this Law, that whoſoeuer was iuſtly reprehended as a vayne ſwearer, ſhoulde leeſe and pay xiii. s. iiii. d. but if after his reprehenſion, he woulde not both be ſorowful for his ſinne, and willingly pay the ſayde money, he ſhoulde loſe his head.

Philip, an Earle of Flaunders, for the precinct of his dominion decreed, that who ſo euer forſware hym ſelfe, ſhoulde looſe both his goodes and his lyfe.

Ioſephus counſayleth, that the blaſphemer Libr 4. Antiq. C. 6. ſhoulde be ſtoned, and then hanged vp one whole day: afterwarde, beyng taken downe, that he ſhould be throwen into a holl or pyt, without any ſolemnitie of buryal.

Iuſtinian, the good Emperour, vnto his Citizens of Conſtantinople, counſayleth and commaundeth thus. Whereas many in woordes and othes execrably abuſe the moſt reuerend name of God, whereby Gods heauie wrath is procured: we exhort you, that you abſtayne from curſing and bannyng, and Iuſti. 77. Nouel con. from ſwearyng, eyther by your head, or by your heare, or by any other othes. For if iniuries done vnto man, be not vnreuenged, much more, he that diſhalloweth Gods name, is woorthy of great puniſhment, for ſuch faultes truely both hunger and earthquakes, and the plague of Peſtilence, falleth vppon vs. We therefore gently exhort you, that you abſtayne from ſuche greeuous crimes. If any wyl not be warned by this our Counſayle, fyrſt as he ſhal procure Gods diſpleaſure, ſo ſhal he be ſure not to eſcape vnpuniſhed: for we haue geuen vnto our moſt worthy gouernour of this our royal Citie, this earneſt commaundement, that he ſhal apprehend the offenders herein, & cauſe them to die the death, leaſt God hym ſelfe ſhould puniſhe both this Citie and the whole Realme, for leauyng ſo great faultes vnpunyſhed.

The lawe of the Egiptians was, that no Egypt. ſwearyng ſhoulde be vſed, but in lawfull cauſes. If any were prooued periured, he loſt his head.

The Sithians had a Lawe lykewyſe, that Sithia. whoſoeuer was prooued periured, ſhould loſe his head: and he that made proofe thereof, ſhoulde haue his goodes.

The Romans had a Lawe, that who ſo Romane • euer was prooued periured, he ſhould be throwen downe from the high Rocke Tarpeius: and therefore when they dyd ſweare, they helde a Stone in their hand, and proteſted: If I lye, or ſweare ought but trueth, caſt me downe the Hyll violently, as I flyng this ſtone from me.

But to goe beyonde men. The Lorde hymſelfe hath made a Lawe: He that blaſphemeth Le. 24. the name of the Lorde, ſhall dye for it, al the multitude ſhal ſtone hym to death: whether he be Citizen or Stranger, yf he blaſpheme the name of the Lord, let him dye the death. And this law God commaunded to be put in execution vpon ye ſonne A remembrance for Fathers & Mothers. of Salomith, whiche was the daughter of Dibri, where no doubt the Mothers name is remembred and the Grandmothers, for their offence of yll education.

Lykewyſe Ioſue, & the Iſraelites, made a Ioſuah. 9. faythful oth with the Gibeonites. In ye dayes of Saul that oth was broken: which breache of fayth, the Lorde puniſhed with three yeeres continuall famine: whiche famine was not taken away, vntyl ſeuen of the ſonnes, or next 2. Reg. 21. c of the kinred of Saul, were hanged vp vnto the Lorde. Lykewyſe Mathathias, whom the kyng of Babilon named Sedechias, he contrary to his oth rebelled againſt the king of Babilon: whiche periurie, the Lorde thus puniſhed, Nabuchodonoſor tooke Sedechias priſoner, fyrſt he flue his ſonne in his owne 4. Reg. 24. 25. ſight, after that, he plucked out both his eyes, he bounde him with Chaynes of Iron, and caryed hym priſoner to Babilon, where he kept hym in perpetual miſerie. What neede I remember that Troy, and diuers other Cities, were deſtroyed for periurie. Euſebius telleth of three wicked diſpoſed perſōs, that of miſchiefe pretended agaynſt Narciſſus, the good Biſhop of Hieruſalem, layde vnto his charge an heauie & haynous crime, & to make their falſe accuſation the more probable, they ſware greeuouſly, and deſired GOD to ſhewe vengaunce vppon them, on this wyſe: The fyrſt wyſhed, to be deſtroyed with fyre, yf it were not true: The ſeconde wyſhed, to be conſumed with a moſt greeuous ſickeneſſe: The thyrde, to looſe both his eyes. Narciſſus perceyuing their deſperate intence vnto miſchiefe, and his weakeneſſe not able to reſiſt three ſuche aduerſaries, remoued hym ſelfe vnto the ſolitarie Wylderneſſe, there to leade a priuate ſolitarie lyfe: In the meane tyme, vnto them whiche ſo willingly, and wyckedly forſware them ſelues, this happened. The fyrſt, as he wyſhed, by caſualtie of fyre, was burnt to death, and al his family: whiche fyre roſe but of one litle ſparke. The ſeconde was taken with a greeuous ſtrange ſickeneſſe, from top to toe, and deuoured of the ſame. The thyrde, hearyng and ſeeyng Gods iuſt iudgement to fal vppon the other twayne, confeſſed the fault, and through great repentaunce, powred out ſuch abundaunce of teares, that he loſt both his eyes. Thus was their falſe perturie puniſhed by God, and the good Byſhoppe receyued home agayne with ioye.

Saint Gregorie telleth vs a wonderfull ſtorie of a young Chyld, vnder the age of ſeuen S. Gregorie. yeeres (at whiche age we ſay chyldren haue no diſcretion) yet for ſwearyng, and blaſphemyng the name of the Lorde, his Father holdyng hym in his armes, the Dyuel entred poſſeſſion of the ſayde Chylde, as it viſibly appeared.

But to come to meere Englyſh Stories.

Though not firſt in order, yet for dignitie, I wyl place Kyng Stephan, and that companie, King Stephan. whiche contrary to their oth made in the dayes of Kyng Henry the fyrſt, vnto Mahld or Mold, yet they crowned Stephan Earle of Bolloigne Kyng of Englande: in whiche number, were VVilliam, Archbyſhop of Caunterburie, Roger, Byſhop of Saliſbury, Hugh Bigot, Steward ſometimes to kyng Henrie the fyrſt, and diuers Lordes more. The Archbyſhop, God puniſhed ſhortly after with death: the Byſhop of Saliſbury, the kyng vaniſhed hym the lande: Hugh Bigot died miſerably: Diuers other Lordes, were diuerſely puniſhed. Euſtace, the kynges ſonne, taking vp his horſe before his father, had a fall, and brake his legge. The kyng, in remembraunce of his periurie, with ſorowe ended his miſerable lyfe, euen when he had now made a compoſition to lyue in peace, and to holde his Crowne quietly duryng his lyfe tyme, proclayming Henry Duke of Normandie heyre apparaunt to the Crowne, euen then, when he moſt deſired to lyue, moſt likely to lyue in moſt quietneſſe, with ſorowe he payed the price of his periurie with the loſſe of his lyfe.

Edwarde the fourth, at Yorke toke a ſolemne othe, to holde him contented with his Edward. 4. owne Dukedome, and to yeeld due obedience vnto Kyng Henry: but his oth raſhly taken, was as ſoone broken, and his periurie God puniſhed in his poſteritie: none of his chyldren came to the poſſeſſion of the Crowne.

Elfred, becauſe he was a Duke, ſhal haue the next place: This Elfred conſpired agaynſt Elfred. Kyng Adelſtane at Wincheſter. 〈◊〉 put out his eyes: his conſpiracie ſuſpected and detected, the kyng ſecretly fledde. The wycked Duke was dryuen to purge him ſelfe by his oth, of the ſuſpition. In the Churche dedicated to. S. Peter at Rome, periuriouſly he forſware him ſelfe: but euen ſo ſoone as he had forſworne hym ſelfe, he fel downe dead in the Church, and ſo was taken vp, and caried to the Englyſhe houſe at Rome, and from thence, after three dayes, to his Graue.

Earle Godwin, traiterouſly ſlue Alphred, brother to Kyng Edward the thyrde: afterwarde, Godwin. as Godwin ſate at the Table with the kyng at Windſor, it happened that one of the cup bearers (one of this Earle Godwins owne ſonnes) brynging a Cuppe of Wyne towardes the kyng, tripped on the one foote, and yet recouered by the ſtay of the other foote, ſo that he ſhedde none of the Wyne; wherat the Earle Godwin laughed, ſaying, Howe the one brother gently had holpen the other: Ryght ſo, ſayd the Kyng, ſhoulde my brother Alphred haue holpen me, had not the Earle Godwin been: At whiche woordes Godwin, to excuſe hym ſelfe, falſely forſware the fact, and takyng a morſell of bread in his hand, wyſhed that that peece of bread myght choake hym, yf he were gyltie of that deede: but ſo ſoone as he had receyued the bread, foorthwith he was choaked, and fell downe dead: whereat, quoth the kyng, haue away this periured Traytour, and by Harold his ſonne, he was conueyed to Wincheſter to be buried: Vpon whoſe Land alſo, GOD ſent ſuch a Plague, that vntyll this day, all Englande heareth of the infortunate place, called Godwins Sandes.

Syr Roger Mortimer brake his ſolemne Sir Roger Mortimer fayth and allegiaunce vnto his ſouerayne Lord, Kyng Edwarde the ſeconde, and for the ſame his periurie, is thus puniſhed: In the dayes of Edwarde the thyrde, he was fyrſt ſet openly vpon a Ladder, his priuie members cut from hym, and caſt into the fyre before his face, his hart pluckt out of his belley, his body diuided into foure quarters, and ſent to the foure principall Cities of the Realme.

Howe many corrected in Gods mercifull iudgement for our example haue we knowen, ſome puniſhed by loſſe of theyr goodes, ſome by fyre, ſome by ſtrange ſickneſſes, ſome with tongues ſo blacke as a coale, ſome with ſuche Diuers puniſhmentes hotte tongues, that they coulde not in any caſe cloaſe their mouthes agayne, which before they had opened to the diſhalowyng of Gods moſt bleſſed name: as notable of late dayes aboue the reſt let vs remember Richarde Richarde Long. Fox Mar. •• 97. Long in Caleis, that wyllyngly to trouble Smyth and Brooke, tooke his oth vpon a Booke, that they twayne ate fleſh togeather in Lent, in the ſayd Brookes houſe, yet in trueth, the ſayd Smyth came not into Brookes houſe all that Lent: he long after this periurie committed, drowned hym ſelfe at the iuttie ende of the hauen in Caleis.

Grimwood of Hitcham in the Countie of Grimwood. • bidem. Suffolke, agaynſt Iohn Cooper of Watſam, in the ſayd Countie, at an aſſiſe holden at Berry, wylfully forſware hym ſelfe: at Harueſt after, feelyng no payne, complaynyng of no diſeaſe, iudgyng hym ſelfe ſtrong and able to labour, as he was ſtacking vp a Goffe of Corne, ſodenly his bowels fell out of his body, and immediatly he dyed moſt miſerably. That woorthy inſtrument in Gods Church, Maiſter Iohn Foxe, from whom I collected theſe two laſt ſtories, geueth a gentle and fatherlyke warnyng to all young Gentlemen, to leaue their outragious ſwearyng, by the fearefull example of this Gentleman followyng.

In the tyme and raigne of King Edward the ſyxt, there was in Cornwall, a luſtie young Gentleman, who dyd ryde togeather with other moe Gentlemen and their ſeruauntes, in number about twentie Horſemen, amongſt whom this luſtie yonker entryng into talke, began to ſweare moſt horribly: vnto whom one of the company, not able to abyde ſuche blaſphemous abhomination, in gentle wordes ſayd to hym, that he ſhould geue accompt for euery idle woorde. The Gentleman takyng ſnuffe thereat, Why, quoth he, takeſt thou thought for me? Take thought for thy wyndyng ſheete. Well quoth the other, amende, for death geueth no warnyng, as ſoone commeth a Lambes ſkinne to the market, as an old Sheepes: (Gods woundes) ſayd he, Care not thou for me: ragyng ſtyll after his ſwearing maner woorſe and woorſe in woordes, tyll at length, paſſyng on theyr iorney, they came rydyng ouer a great Brydge, which ſtandeth ouer a peece of an arme of the Sea, vpon which Brydge, this gentleman ſwearer ſpurced his Horſe, in ſuch ſort, as he ſprang cleane ouer the Brydge with the man on his backe? Who, as he was going, cryed aloude, Horſe and man, and all to the Deuyll.

WYddowe Barnes beyng rebuked for • iddowe 〈…〉 . Corne •••• in Lon ••• 74. ſwearing, to the entent ſhe myght defeate an Orphant of her ryght, not regardyng good admoniſhmentes, within foure dayes after caſt her ſelfe out at a window in Cornehil, and brake her necke.

Arthure Myller, a fylthy talker of rybaldrie, Arthure Miller, at Hackney. 1573. a common ſwearer and blaſphemer of Gods name, in his ſickeneſſe the yeere of our Lorde. 1573. refuſed all comfortable doctrine of fayth in Chriſte, and cryed out, The Deuyl, the Deuyl: Confeſſing in deede gods omnipotent power, for he ſayd, he felt it, but he coulde not pray for grace, the cauſe he hym ſelfe knewe, but he woulde not vtter it. So that kyſſyng his hande often, in which he ſayd he helde the Deuyll, crying for helpe onely vpon the Deuyl, he moſt miſerably ended his moſt wretched lyfe.

Howe can we call vpon God for helpe in our aduerſitie, whoſe honour we ſo lightly regard in proſperitie? Pſalm. 49. Call vpon me in ye tyme of thy trouble, and I wyl deliuer thee. Our health is only of the Lorde. Actes. 4. The ſonne of God came to this end, to deſtroy the woorkes of the diuel. Iohn. What hope then haue they in ye ſonne of God, yt fulfyl deſperatly this woorke of ye diuel, in diſhonoring Gods name? Peter. Chriſte hath geuen hym ſelfe for vs an offeryng, & a ſacrifice of ſweete ſmelling ſauour, vnto God. Ephe. 3. Who beleueth this, and wyl vaynely ſweare by Chriſte, or by the bleſſed body of Chriſte? By his owne blood, entred he once into the holy place, & obteyned eternall remiſſion for vs. Hebrues. 9 Who beleueth this, & yet wyll idelly or vaynely ſweare by the precious blood of Chriſte? 1. Iohn. 1. Peter. 1. What hope haue we of that comfortable beholding chriſt at the laſt day, face to face? 〈…〉 Whoſe honour, & reuerence we diminiſh dayly, and darken, as much as in vs lyeth, the glory of his name, by litle eſteemyng or vaynely v •• ng it for euery trifle. By his woundes we are healed, & by his ſtripes we are made whole. Eſa. 9. who beleeueth this, and wyl yet ſweare by ye precious woundes of Chriſt? One of the ſouldiers pearſed his ſide with a ſpeare, and foorthwith ran out water and blood. Iohn. 19. who beeleueth this, and wyl yet ſweare by Gods ſides? God ſhal come to iudge the quicke and the dead. Actes. 7. who beleeueth this, and wyl ſweare, as God ſhal iudge me? Vnto the curſed, God ſhal ſay, goe you curſed of my father, into euerlaſtyng fyre. Mathevv who beleeueth this, and wyl ſweare, God renounce me?

Of Curſing. The vengaunce of God ſhal eate vp your gold and your ſyluer. 〈…〉 The diuell a peny, that is, the diuell haue the peny. Vengance lurketh for them, as a Lion. Solomon. The foule euyll haue thee, or take thee: howe many ſee we euery yere come from the north plagued with this diſeaſe, in whiche countrey this curſe is moſt ryfeſt?