the Hebrue tong called Rabbi Aben Ezra writethe on this manner Certes this is the custome in Egipt euen vnto this daye that if ony maÌ„ doth sweare by the head of the kyng and dothe not fulfyll his sayenge he shall be the chylde of deathe If that he woulde offer for hys raunsome a great suÌ„me of golde yet shall he not lyue seing he hath despised the kyng openly If a kynge doth so which is flesh and bloud whose begynnyng ende is vanite and whose kyngdom is vanite much more yea a thousaÌ„d tymes more ought a man to take hede that he offeÌ„d not God with his toÌ„g yâ— he doth not so order his mouth yâ— he maketh his flessh to synne by remeÌ„bryng God in vayne AgeÌ„ he sayth ther are many which thinke it no great offeÌ„ce if a maÌ„ taketh yâ— name of god in vayne Ibidemâ— But I wyll shewe theÌ„ yâ— it is greter more greuous thaÌ„ yâ— brekyng of al yâ— coÌ„mauÌ„demeÌ„tes that follow For he yâ— is a maÌ„sleare or an adulterer whiche surely are great offeÌ„ses he caÌ„ not slea nor play yâ— whoremonger at al times for he is in feare But he that hath accustomed him selfe vnto vayne oothes he coÌ„mitteth in one day in numerable othes he is so greatly in vse with thys fault that he perceaueth it not whan he swereth And if thou rebukest hym sayst wherfore haste thou nowe so sworne He streyghtwayes sweareth that he sware not yea and that for the to muche vse of sweryng For such before they bring forth ony worde they sweare fyrste thynkyng that it garnyseth theyr communicacion very pleasauntely so to sweare But if there were in Israel no more faultes but this one alone it were ynoughe to prolonge our captiuite and cause yâ— we shulde be plaged euery daye more more These are the wordes of the Hebrue Interpretoure wherof we maye learne howe great an offeÌ„ce it is vaynly to sweare and howe it heapeth vp on vs the plages and vengeaunce of God more then the breakyng of ony other commaundement except it be for ydolatry whiche synne thys also matcheth But let vs returne to the scriptures of God Heare me 〈◊〉 xxiii oye children sayth the wyse manne I wyll gyue you a doctrine how ye shal order your mouth Who so kepethe it shall not perysshe thorow his lyppes nor be hurte thorowe wycked workes As for the synner he shal be taken in his owne vanite He that is proude and cursed shall fall therin Let not thy mouth be accustomed wyth swearyng For in it there are many faulles Lette not the namyng of God be continually in thy mouth For lyke as a seruaunt whiche is ofte ponyshed can not be wtout some sore eueÌ„ so what so euer he be that sweareth and nameth God shall not be clene purged from synne A man that vseth much swearyng shall be fylled wyth wyckednes and the plage shall neuer go from hys house If he begylethe hys brother hys faute shal be vpon him If he knowledged not his synne he maketh a double offence if he sweareth in vayne he shall not be founde ryghteous For hys house shal be ful of plages The wordes of the swearer bryng deathe God grauÌ„t that it be not sounde in the house of Iacob but they that feare God exchewe all such and lygh not weltryng in syn Vse not thy mouthe vnto vnhonest aâ—d fylthy talkyng For in it is the worde of synne Here the wyse man playnely affirmeth tâ—at they whyche sweare and take yâ— name of God in vayne shal be replenyshed wyth wyckednes the greuous plages of Gods vengeaÌ„ce shall â—aul vpon them So that theyr house shal be visited wyth diuers ponyshmentes and plages O terrible layeng To muche saxeous stony is his harte that tremble the not at the hearynge of these wordes Zach. v The Prophet Zachary also sayth I turned me lyftynge vp myne eyes and looked And beholde a flyeng booke And he sayde vnto me what seest thou I answered I se a flyeng boke of .xx cubites long and ten cubites brode Than sayde he vnto me this is the curse that goeth forth ouer yâ— who le earth For all theues shall be iudged after this boke and al swearers shal be iudged accordyng to the same I wyll bryng it forth sayth the Lorde of hoostes so that it shall come vpon the house of the these and vpon the house of hym that falsely sweatethe by my name and shall remayne in yâ— myddest of his house and consume it wyth the tymber stones therof What wyll swearers and blasphemers of Godsmoost holy name saye vnto these wordes of the Prophet Here maye they se that the terrible curse of God is come abroade for all Theues and sweares so that it shall faull vpon theyr house and consume it wyth all that euer pertayne vnto it Here maye they learne that they iudgement is at hand that theyr daÌ„nacion can not be exchewed exceptâ— they shortly repent beleue amend For the boke of curses slieth abrode It is no lenger kept in secret and it shall vndoubtedly faull on the houses of so many as vaynely sweare God can no lenger abyde this abhominacion it is so great and grownâ— vp into suche an heyghâ— Wo be vnto all swearers for theyr oothes Foâ— a daggar pryckethe not so sharpely sayth Chrisostome â—om xv as the nature of an ooth doth A sweard sleath not so cruelly as the plage of an oothe doth For a swearer although he semeth to lyue yet is he dead already and hath receued hys deadly wouÌ„d And as he that taketh an halter before he goeth out of the Citie and coÌ„meth vnto the place of execucion hath the Hangman followyng him is dead so soone as he goethe oute of the place of iudgement so lykewyse is he that is a swearer The oothe is not so soone come out of the mouth but that the swearer is condemned streyghtwayes vnto eternall damnacion What wyll these blasphemers of Gods moost holy name saye to this golden mouthed Doctore which coÌ„parethe all swearers to theues Sweares are lyke theues condâ—ned to be hanged and sayth that they are like vnto a these that is condemned vnto death and wereth his halter redy to be haÌ„ged Are not these swearers come nowe vnto a fayre promocion They be lyke theues coÌ„demned to dye sayth the holy Doctore Chrisostome The Iudge hathe gyuen sentence They be condemned So that althoughe they be yet fre from yâ— playes of goddes vengeaunce as the these is before he commeth vnto the gallowes yet they maye be as sure not to escape them as though they were nowe already in theyr neckes And the longer theyr punyshment is differed the more greuous shall it be whan it coÌ„meth Many I graunt in this worlde are not ponysshed for theyr great abhominable swearynge yet haue there not wanted examples in our tyme which haue aboundantly declared howe greatly the synne of swearyng displeasethe God Examples of sweariÌ„g ponyshed in
but that which is good to edify with all whan nede is that it maye haue fauour with the hearers If no fylthy communicacion ought to procede out of our mouthes muche lesse ought ony vayn dothes vngodly swearynges blasphemies c. come forth out of them If our wordes ought to be good to edify wythe all thaÌ„ ought they not to be such as should destroy both our selues the hearers which many tymes chaunseth thorow wicked oothes Let not dome Ephe. v sayth he and all vnclennes or couetousnes or fylthynes or folyshe talkynge or iestynge be once named among you as it becommeth saynctes but rather thanckes gyuyng If these thynges maye not once be named among vs surely much lesse yea a M. tymes muche lesse oughte oothes swearynges blasphemies of Gods moost holy name be named among vs and hearde in our dayely speache If the wrath vengeaunce of God be wonte to faull vpon the chyldren of vnbeleue for these thynges aforesayd as S. Paule testifyeth certenly let all swearers be certenlye assured that they shall not escape the plages of Gods vengeasice and theyr damnacion shal be yâ— more greuous for asmuch as they professe godlynes and lyue nothynge accordyng thervnto What are they ony other than blasphemous mockers of God They saye that they knowe God but withe theyr dedes they denye hym seynge they are become abhommable and disobediente and enell mynded vnto all good workes as S. Paule writeth Titus i They are welles wythout water cloudes caryed about of a tempest to whom yâ— myst of darckenesse is reserued for euer They are trees without â—rute at gatheryng tyme ii Pe. ii twyse dead plucked vp by the rootes Iudas Epistle They are the ragyng waues of the sea somyng oute theyr owne shame Howe can they than escape the vengeaunce of god The Sodomites Gomorrians sinned agaynst nature therfore were they consumed wythe fyre brymestonne froÌ„ heaueÌ„ the swearers synne agaynst the God maker of nature is it to be thought â—e xviii that they shall escape vnponyshed If suche as committe the lessest synne be punysshed howe can they than escape which of sende in the greatest They maye be sure if they do not amend not only to be plaged with fyre brymestone but also to suffer all other kyndes of intollerable paynes yea and that in hell where is no redemcion nor marcy to be had The Lorde Psal. xi sayth Dauid seeth both the ryghteous vngodly but who so delyghteth in wickednes him his soule abhorreth Vpon the vngodly he shall reygne snares fyre brymestonne storme tempest this rewarde shall they haue to drynke For the Lorde is ryghteous and he loueth righteousnes his cosâ—tenauce beholdeth the thyng that is iuste Agayne he saythe God is a ryghteous Iudge Psal. vii and God is euer threatenyng If men wyl not turne he hath whet his swearde he hathe bent his bowe and made it redy He hath prepared hym the weapons of deathe ordined his arrowes to bestroye We rede in the forth boke of Moses that whan the chyldren of Israel were in the wyldernes they fouÌ„d a man gatherynge styckes vpon the Sabboth day 〈◊〉 .xv â–ª And they that found him gatheryng styckes brought him vnto Moses and Aaron vnto all the congregacion they put him inward For it was not declared what shoulde be done vnto hym And the Lorde sayd vnto Moses the manne shall dye Let al the multitude stone hym with stones without the hoost And all the multitude brought hym wythout the hoost stoned hym with stones and he dyed as the Lorde coÌ„maunded Moses If the man that gathered styckes vpon the Saboth daye for transgressyng that coÌ„mauÌ„dement whiche notwythstondynge was but a ceremoniall law seruyng but for a tyme and a figure of oure spirituall quietnes and reast which we ought to haue coÌ„tinually in our consciences toward God which precepte also is nowe abolyshed stond in none effect so that we are Lordes of the Sabothe daye and maye appoynte what daye it shall please the head rulers to cease from laboure yâ— we may the more coÌ„ueniently come togyther vnto the teÌ„ple for to pray to heare the holye worde of God to se the blyssed Sacramentes ministred c. If the man that gathered styckes I saye vpon the Sabothe daye was stoned vnto deathe by the commaundement of God for transgressynge that precepte howe maye these swearers than persuade themselues that they shal escape vnponished althoughe they sweare abuse God and all hys creatures by theyr vnlawfull oothes The other precepte was ceremoniall The Iewes at thys day accordiÌ„ge to theyr olde wont wyl teare there garmentes whan the heare Gods blessedâ—ame blasphemed for the drede of Gods feercewrath that is â—â—yred vp there by Butte who among vs ChristeÌ„ shewethe hiÌ„selfe by ony meanes to be displeased there wtal in whom ough to be the loue feare dreade of God so wel as in yâ— Iewes is nowe of no strengthe but this commaundement is morall and abydeth styll in perfecte strengthe and so shall do so longe as the worlde stondeth shall yâ— transgressioÌ„ of this than escape vnponyshed The other was punyshed by death and shall this escape fre wythout punyshment Let the wicked worldlynges laughe at the matter so much as they lyst there lyueth a god agaynst whome the offence is committed which wyl not suffer the blasphemies of his holy name and of his creatures to escape vnpunyshed And well were it wythe these abhominable swearers which go forth in theyr wyckednes wyll not amend if in this worlde they myght he consumed with fyre and brymestone froÌ„ heauen as the Sodomites were or stoned vnto death as the transgressour of yâ— Saboth daye was so that theyr plages and paynes myght on this manner ende they afterward enioye euerlastyng lyfe But it is to be feared that after thys lyfe they shall feale more greuous tormentes than euer the Sodomites dyd ether suffer in this world or where they be nowe God be marcifull vnto them and gyue them grace to amend Hytherto haue we hearde howe greuous an offence it is beâ—ore God for to sweare to take his moost blissed name in vayne or to abuse onye of his creatures by vayne vnlawfull oothes We haue heard also how God wyll not suffer by ony meanes them to escape vnponished that wickedly sweare and breake this godly commaundement Nowe seyng that GOD wyll so sharpely ponysh them that take hys name in vayne or feare not to sweare for euery lytle trifle by hym or by hys creatures what is than to be sayd of perâ—â—ry Of perâ—ury What is to be thought of them which bothe falsely and wyllyngely forsweare them selues Into howe great ponyshment shall they faull whiche feare nothyng at all to sweare in a false matter vpon the holy Euangely that moost â—lyssed worde of euerlastyng trueth yea to call God and all his holy saynctes to be wytnesses
in that behalfe In howe troublous and ragynge sea sayle these wretches miserable caytisses What intollerable plages abyde them What fearse punyshmeÌ„tes and cruell tormentes are prepared for theÌ„ Howe is it possible that they maye escape the moost extreme venâ—eaunce of GOD Not only to sweare but also falsely to sweare Not only falsely to sweare but also to sweare vpon the holy Euangely Not onely to sweare vpon the holye Euangely but also to caul God al hys holy sayntes to be wytnesses yea that in a wrong matter O detestable abhominacion O wyckednesse more than can be expressed O shameful synne worthy all kynd of punyshment O incomparable vice worthy to be reuâ—ged not with papers wearyng only but wyth the moost bytter intollerable paynes that are prepared in hell for Satan and hys ministers Thou shalt not forsweare thy selfe saythe the scripture It is not lawful for vs vaynly to sweare shall we than presume falsly to forsweare our selues Althoughe the compâ—ny of them which suffer them selues to be periured I trust be not to be compared in nomber vnto the multitude of them that be the customable sweares yet waÌ„t there not at this daye which are gilty of that faute and woulde God it were not so in Englond What is to be sayd of those men who so sweareth by god yâ— is yâ— truth righteousnes taketh hyâ— to wytnes to maintayne hys lyeng disâ—eaâ—e vnrighteousnes he is a periure yll lyghte suche one yâ— lytyll regardeth goddâ—s truth hys â—ommaundementes which for a lytle trifle wyll forsweare them selfes gyue theyr soules from god to the dyuell Howe miserâ—ble agayâ—e are they which although they know the matter to be wrong wyll for a lytle mony or for fauour of the â—arty willyngly take an oothe vpon a â—oke falsly forsweare themselues â—â—â—rary to theyr owne conscience Are not there thynke you in the world whiche for couetousnes of teÌ„porall possessions make clayme to other mens landes fordge false euidence inuent wrong titles and bryng in falfe witnesses wyth them to sweare vpon a boke that all is truethe whan they knowe the contrary and theyr conscience condemneth theÌ„ for so swearyng What abhominable wretches are all these What periured caytiffes maye these be counted What ponyshmente can be inuented sufficicieÌ„tly great for theyr detestable wyâ—kednes Thus by theyr periury and false wytnes is the true owner deceaued of hys ryght depriued of his goodes caste into pouerte made a wretche throne into suche misery that nether he nor his wyfe nor yet his childreÌ„ are able to lyue but many times perysh for honger O wretched creatures O insatiable wolâ—â—es Whyle they haue respecte only vnto theyr couetous affeccion and labour to satisfy that they neglecte despyse both the helth of theyr owne soules and the wealth of theyr neghbour What for all that Yet by this meanes haue they obtayned theyr purpose and set the other beggarly fellowe besydes the sadle Now they are menne of fayre londes They are Gentle mennes fellowes They are able to lyue wythoute theyr dame They shall be are a rule in the countrey and be counted among yâ— moost honest meÌ„ of the Paryshe They shal haue nowe wherof to lyue at theyr hartes ease so longe as they lyue And whan they dye they shall leaue theyr heyres suche lyuynges that yâ— best Gentle men in all the countrey shall be glad to marry theyr doughters vnto them Are not these great coÌ„modities who wolde want these pleasures maye haue them by one means or other O miserable wretches whyche for a lytle easy lynynge that they maye leaue theyr chyldren wealthy behynde them feare nothyng at all to cast theyr soules into hell fyre What dothe it profyt a man to wyn all the whole worlde and at the laste to lose hys soule To much a wretch is he which for worldely possessions wyll putte hys soule in daunger Mark wel To farre estraunged is he from GOD whiche regardeth the goodes of this worlde more than hys owne soules health And what commoditie shall he haue by those goodes wrongfully gotten whiche he hathe leafte vnto hys sonne whan his soule lyghethe brennyng in hel fyre and greuously ponyshed wythe all kynde of cruell intollerable paynes A comparison betwene yâ— father the sonne The sonne is counted a Gentle manne before the worlde for the goodes sake yâ— father is reckenned before God and his holy saynctes a fyre bronde oâ— hel The sonne is Lorde of many possessions yâ— father is a wretch hath nothyng The sonne is replenyshedde withe deynties ioye and pleasures the father is fylled ful of bitter sorowes greuous paynes and iÌ„tollerable tormentes The sonne syngeth playeth daunceth and maketh mery the father weapeth lamenteth soroweth and wysheth hymselfe neuer to haue ben borne Fidem spectato Beholde what is the ende of euell gotten goodes Behold how Dame Periury rewardethe her seruauntes at the latter ende Behold vnto what poynt falshode bryngeth them that vse it Why do not meÌ„ remember these thynges laboure to lyue iustly ryghteously of theyr owne Godlynesse is great ritches sayth S. Paule i. Ti. vi if a man be coÌ„tent with that he hath Oh that meÌ„ wold once be wyse and remember theyr latter ende So would they not huÌ„t about to get the goodes of this wretched world by hooke or by crooke as they do now a dayes but rather lay vp treasures for them selues in heaueÌ„ where nether rust nor moulthes corrupte Mat. vi and where theues nether breke vp nor steale Treasures that are wickedly gotten profyt nothing but ryghteousnes delyuereth from death Pro. x sayth SalomoÌ„ Let not therfore those men thynke which so gredely gather togyther the goodes of the worlde yea that vnryghteously that those possessions can longe endure in theyr stocke kynred lynage For we haue both hearde and sene that goodes wrongfully gotteÌ„ be soone dispersed abrode come to nought Is not this a common sayeng among vs Euel gotten goodes wyl neuer coÌ„e to good profe Agayn the goodes whiche are wrongefully gotten the thyrde heyre shall scasely enioye The Latinistes also saye Male partum peius perit A thyng that is euell gotten neuer thryueth but yâ— spendyng of it is worse thaÌ„ the gettynge was The Poet Claudianus haue very godly verses pertaynyng vnto this our matter which I wyll here nowe reherse In prolem dilata ruunt periuria patris Clandia nusi Curâ—tium Et paenam merito filius ore luit Et quas fallacis collegit lingua parentis Has eadem nati lingua refudit opes That is to saye the periuries of the father escapyng punishment in this worlde â—aull vpon the sonne in so muche that the sonne is plaged for that the father hathe offended And looke what rytches the tonge of the deceatfull father hath gathered togyther euen the very same hath the tonge of the sonne payde home agen and wastfully speÌ„t The Greke Poet
exaÌ„ple of other and so caused it to be proclamed thorowe oute hys Realme for a generall ponyshement ¶ Philip Kynge of Fraunce PHilippe Kyng of FrauÌ„ce whom so euer he perceaued to blaspheme the name of God eyther in Tauerne or ony where els yea althogh he were a great man of dignite VinceÌ„tius in speculo historiali commaunded that he shuld be drowned And caused a stroÌ„ge acte to be made of it a lytle before hys death leafte it vnto hys successours ¶ Philippe Earle of Flaunders PHilip Earle of Flaunders made thys constitucion wytheâ—n hys Iacobus Mayer 9 in chromeis FlaÌ„driae Earledome in the yere of our Lorde M. Clxxviij that he that dydde forsweare hymselfe shuld loose his lyfe and goodes ¶ Marimilianus the Emperour MAximilianus the Emperoure made also a decre In Paralip reruÌ„ memorabilium that who so euer he were that was a comoÌ„ swearer shulde for the fyrste tyme loose a marke And if he were not content wyth that he shulde loose his heade whyche acte he the nobilitie of the Empyre commaunded to be publyshed foure tymes in the yere at Easter Whytsondaye Assumpcion of our Lady and Christmas ¶ The councell of Iosephus THe councel of Iosephus is this that he Lib â–ª iiiii Antiq. Cap. vi which blasphemeth god vnreuerently vse his name shulde be stoned vnto deathe and than haÌ„ged vp by the space of one daye and so taken downe and buryed wtoute all manner of honour Diuers other moost noble Princes made diuers other mooste holye lawes for the exchewing of customable swearyng Periury Wolde god that theyse theyr moost godly actes myght ether be renued among christen men or elles some other deuised for the abolyshyng and puttynge awaye of the moost wycked and detestable custome of swearynge euery Prynce as he shall thynke moost coÌ„uenieÌ„t for the state of hys Realme Lawes are made and penaltees appoynted for diuers meane thynges whiche only concerne worldly matgesâ— why than do not ChristeÌ„ Prynces also make lawes actes and decrees for yâ— glory of god yâ— his name may be had in honour reuereÌ„ce as most worthy of all it is Worldlye matters maye not so be estemed that thynges pertaynynge vnto the glorye of God and the saluacion of Christen mennes soules shall be neglected For rulares are appoynted of God not only to looke vpon mundayne worldly but also diuine spirituall matters And it is theyr duty no les to tender the glory of GOD and to make actes coÌ„cernyng the same theÌ„ to se that publique tranquilite all thynges decent comely for an honest outward order be mayntayned preserued kepte And as they are the supreme heades chefe Rulars both of yâ— Spiritualte TeÌ„poralte so ought they to trauayle no lesse in spiritual thaÌ„ in teÌ„poralmatters Loke what enormities wyckednesses vngodly customes supersticious vnrighteous manners â–ª c. reygne in Realmes all these ought to be abolyshed and put away by the terrene Potentates and earthely Rulars God grauÌ„t that we maye se it shortely not only in thys Realme but in the kyngedomes of so many as professe Christ. AMEN ¶ Remedies agaynst swearyng IF thou be bent to leaue the wycked custome of swearynge fyrste praye feruentely vnto God that he wyl take away that thy hart which is defyled on suche sorte so hardened wythe the customable vsage of synnyng that there canne enter no vertue nor godlynes into it SecoÌ„dly desyre hym for hys great mercies sake to create in the a newe harte to poure hys spirite so abundantly into thy breste that by the influence of it thou mayste be able to dryncke in vertue and all that euer shal be plesasit to the diuine maâ—este Thyrdly be so at defyaunce wyth all vice synne that by no meanes at any tyme thou haue pleasure eyther to thynke heare or talke of it so farre let it be from the to medle ony thyng at all with it in thought worde or dede Fortely set thys sayeng of Christ euer before thyne eyes ◠〈◊〉 the third chapter of S. Iames â—pistle that at the daye of iudgement accoÌ„ptes shall be gyueÌ„ of euery idle word that is spoken Thys shall bryng vnto thy remembraunce howe greâ—ous accouÌ„tes shal be required of them yâ— customably sweare vaynely vsurpe the name of God blaspheme GOD be falsly forsworne c. Fyftly that thou mayst the more easly exchewe swearyng flye the coÌ„pany of them that vse customablye to sweare or haue a pleasure to enterlase theyr talke with blasphemous oothes And what so euer thou hatest in other looke that by no means thou doste the same Syxtely busy thy selfe coÌ„tinually in gyuyng praysesvnto God and in settyng forth the glory of his name Delyght thou in no thyng so moch as in doynge those thynges yâ— make vnto the auauncemeÌ„t of the diuine maieste This shal not a lytyll make vnto yâ— deposicioÌ„ of swering make the to haue a mouth whiche shall be the organ and instrument of the holy Ghost to sette for the and publysh the glory of God Finally let nothyng come forthe of thy mouthe vntyll it be thorowly soddeÌ„ in thy breste as Epictetus the Greke Philososopher warneth and so order both thy tong and thyn actes in all thy conuersacioÌ„ that it neuer repente the afterwarde of onye thynge that thou haste done So shalte thou not only exchew the daÌ„nable custome of swearynge but also garnysh thy lyfe wyth all kynde of vertues vnto the great glory of God and the healthe of thy soule So be it TELOS ¶ A Table wherin thou shalt fynde all the principall thynges contayned in thys boke THe Inuectyue speaketh Folâ—io i The Preface vnto the boke fol. eodem The Inuectyâ—e Folio viii Vice greatly encreased follo x Saye not but that ye are warned fol. xii A comparison betwene God man fol. xiiii Idolatry and swearynge are the moost grâ—uous synnes Fol. xvi What it is to take the name of God in vayne folio eodem Menne of occupacion Folio xviii O extreme abhominacion folâ— eodem What truthe and fayth ought to reygne among Christen menne fol. eodâ—m Dysers and Carders Folio xix Menne of lawe fol. eodem Prestes and beneficed menne Folio xx Reruyng menne folio xxi An admonicion for Gentle menne Fol. xxiii Paryshuers fol. eodem Chyldren Folio xxiiii The worlde and Gods worde iudgeth diuersly of swâ—arers folio xxvi Swearers are lyke theues condemned to be haÌ„ged Folio xxxii Examples of swearyng ponyshed in our tyme. Folio eodem Our damnacion is great Folio xxxiiii What salte signâ—fyeth folio xixv Sweaâ—â—rs are enemies to Goddes worde Folio xxxvi Of Perâ—ury Folio xi Who so swearethe by God that is the truthe ryghteousnesse and takethe hym to wyâ—nesse to mayntayne his lyeng disceat and vnryghteousnes he is a periure yll lyght and suche one yâ— lytyll regardethe Goddes truthe and hys commaundementes Folio xii A comparison betwene the father the sonne Folio folio xiiii Periury thyrsteth innocent