Rendre it not ageyn vnto hym deformed with vyce and defyled with fynne But seâ—â— to be founde in the daye of his commynge with out spotte that thou mayst receyue the inestimable rewarde prouyded for them that loue hym trewlye Amen The maner of sayenge grace after the doctryne of holy scripture ¶ Grace afore meate THe eyes of all loke vnto the o lord and thou geuest them their foode in due season Thou openest thine hand and fyllest euery lyuinge creature with thy blessynge O oure father which art in heaueÌ„ c. ¶ Grace after meate Thankes be vnto the o Lorde god almyghtye moost deare father of heauen for geuyng vs oure foode in due season for openynge thy mercyfull hande and for fyllinge vs with thy plentefull blessing And we beseche the for thy sonnes sake Iesus Christ not onely to preserue vs alwaye from abusinge of the same but also to lende vs thy grace that we maye euer be thanful vnto the therfore Amen ¶ Another grace ¶ Grace afore meate I knowe sayth the Apostle and am full certifyed in the lorde Iesu that ther is nothinge vncleane of it selfe but vnto hym that iudgeth it to be vncleane to hym is it vncleane But yf thy brother be greued ouer thy meate then walkest thou not now after charite Destroye not with thy meate hym for whoÌ„ Christ dyed O oure father which art in heauen ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for certifyeng vs by thy blessed worde that all kyndes of meates are cleane And we besech the lende vs thy grace that we maye alwaye thankfully receaue the same not onely without supersticion or scrupuloâ—ite of conscieÌ„ce but also without greuynge or offendinge our brethren And so to walke in the waye of godly loue and charite that with our meate we neuer destroye hym for whoÌ„ thy sonne Iesus Christ dyed aswell as for vs. Amen ¶ Another grace ¶ Grace afore meate Let not oure treasure therfore be euell spoken of For the kyngdome of God is not meate and drynke but ryghteousnesse and peace and ioye in the holy goost O oure father which art in heaueÌ„ c. ¶ Grace after meate Thankes be vnto the o Lorde god almyghtye moost deare father of heauen for openyng vnto vs thy blessed worde which is oure treasure oure perle yee oure ryches more precyous then ether golde or precious stone And we beseche the though corporall meate and drynke be no parte of thy kyngdome yet ordre thou vs so in receauynge the same that we neuer geue occasyon of slaundringe thy worde or offending the weake AmeÌ„ ¶ Another grace ¶ Grace afore meate Meate doth not further vs vnto God yf we eate we shall not therfore be the better â—yf we eate not we shall not therfore be the worse But take hede that this youre libertye be not an occasion of fallyng vnto the weake O oure father ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for layeng vp our saluacioÌ„ onely in thy selfe and not in anye kynde of meate And we beseche the gyde vs so in the vse therof that we maye folowe such thinges as make for peace and wherby we maye edifye one another And neuer to geue vnto the weake anye occasyon of fallynge from thy worde Amen ¶ Another grace ¶ Grace afore meate Meates hath God created to be receaued with thaÌ„kes of them which beleue and knowe the trueth For euery creature of God is good and nothing to be refused that is receaued with thankesgeuinge For it is sanctifyed by the worde of God and prayer O oure father c. ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for ordeyninge thy creatures to be meate foode sustenaunce vnto oure bodyes hast sanctifyed them by thy blessed worde c. We beseche the make vs so to increace in stedfastnesse of thy fayth in perfecte knowledge of thy trueth in coÌ„tinnaunce of feruent prayer vnto the That to vs also they maye be sanctifyed holy that we maye euer both thankfully receaue them vertuously vse theÌ„ to the good ensample of other Amen ¶ Another grace ¶ Grace afore meate The father of mercye God of all consolacion geue vs grace to consent to gether in to the knowledge of his truthe that we maye with one mynde and one mouthe glorifye God the father of oure lorde Iesus Christ. Amen O oure father c. ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for brynginge agayne from death oure lorde Iesus Christ the greate sheperde of the shepe through the blood of the euerlastinge testament And we beseche the to make vs perfytt to do his wyll workynge in vs that which is pleasauÌ„t in his sight that we be not only the speakers of his worde but the vnfayned folowers of the same Amen ¶ Another grace ¶ Grace afore meate Christe which at his last supper gaue hym self vnto vs promysinge his body to be crucifyed his bloode to be shed for oure synnes blesse vs oure meate Amen O oure father c. ¶ Grace after meate Thankes be vnto the o Lorde god almyghtye moost deare father of heauen which at this tyme hath fedde vs with meate not only that perisheth but with thy worde which abydeth in to euerlastinge lyfe Graunte most marcyfull father that we hauinge the knowledge of thy worde may also practise the same in oure conuersacion that we bothe intyer lye louynge and vnfaynedlye lyuynge thy holy worde may after this lyfe lyue with the for euer Amen Receaue your meate without grudging Take hede ye neuer abuse the same Gene thankes to god for euery thing And alwaye prayse his holy name Who so doth not is sore to blame No euell ensample se that ye gyue Thus doth gods word teach you to lyue What so euer ye do in worde or dede do all en the name of our lorde Iesu Christ geuyng thankes vnto God the father by hym A shorte instruction to the worlde ¶ To Kynges and Princes Be letned ye kynges and vnderstond Enbrace the trueth of Christes worde your hertes be all in Gods hond He is youre kynge your prince lorde Stablish no lawe that maketh discorde But do as dyd kynge Ezechias Dauid Iosaphat and Iosias ¶ To Iudges Accepte no personne in iudgment Wrest not the law kepe well your syse To wrong for brybes do not consent For they do blynd the eyes of the wyse Thus scripture biddeth you more then twyse And for to haue such properties As Iethro tolde to Moyses ¶ To Councelours A faythfull man wyll kepe councell And ther is welth where many such be Beware of false Achitophel The councell of God must stand trulye ye can it not destroye verely Kepe trueth and faith with secretnesse And further the cause of godlynesse ¶ To Chamberlaynes Beware of Thares and
A Christen exhortacion vnto customable swearers What a ryght lawfull othe is whan and before whom it owght to be Item The maner of sayinge grace or geuynge thankes vnto God Who so euer heareth Goddes worde beleue it and do therafter shall be saued Unto the reader GRace and increase of knowlege frome God the father throughe owre Lorde Iesus Christ be with the Cristen reader and with all other 〈◊〉 â—untremen that loue the Lord vnâ—aynedlye In the Lordes byneyarde deare frynde I se men in this age busylye occupyed to roote owte â—â—wedes of inueterate vyces and olde canâ—â—ed customes Some hath preached against supersticions Some hath wryten against Purgatorye and Pardons Some hath inueyed against Pylgrimageâ— sectes Some hath beatten downe Monasteries and Shrynes Idolles their aulters â–ª Some seaketh yet to this daye to deâ—â—royâ— Popyshe decrees to abolyshe vayne Ceremonyes to restore necessarye rytes and to bringe agayne all thinges to Cristes first instâ—â—â—cion All these thinges are Godlye I denye it not and men vertuouslye exercised in so doynge But these for the more parte hath parteyned and yet styll doth parâ—eyne to the monstruous kyngdome of Antecrist or disgysed church of hypocrites Which hath euermore had a greate shewe or glytterynge pretence of godlynesse though they haue after S. Paule denyed the power therof But the abhoâ—â—nable custome of swearinge or dayly blaspheming of the blessed name of god whiche is of the deâ—ylles kyngedome right owt without any colours to the coÌ„trary hath verye fewe or none reâ—uked specially in ther wrytinges Wherfore I haue coÌ„ceyued it a thinge most necessarye to setforth sumwhat concerninge the rebuke therof to put meâ— in remembrance of them selfes least they shuld through custome forgett God So hath this execrable abusyon increased amonge the people that rather it hath bene coâ—nted a vertue than a vyce â—â—â—ynge the open dore vnto dampnacion yea so depelye hath this pestilent poyson infected the wittes of men that nothinge seameth pleasaunte vnto them freshe or worthye to be lawghed at vnlesse it be ioyned with the blasphemye of goddes holye name The tale shall lacke his dewe circumstance vnlesse it be myred with othes As with bloode woundes death and sydes with cursinges and bannynges as poxe pestilâ—ce fowle euyll shame vengeaunce myfchef to badde to be vttered amonge the deuyls in helle Oh mercyfull God how can they thynke themselfes worthye of the name of cristianes vsinge such deuyllishnes how can they hope to be saued in Crist vtteringe out of all cristen order suche owtragioâ—s blasphemye moch more godlye shuld the cristyan be than eyther Iewe or pagane yet is he a thowsand tymes worse in hys conuersacion and lyfe Amonge all vyces wherunto the corrupte nature of owre nacion is geuen for the more parte is blasphemye whoredome though the first of them be dyrectelye agaynst the thred commandement of God in the first table and the other agaynst the thred in the second table which is the seuenth in numbre yet are they in daylye custome God not feared nor yet ther danger consydered And why They that shuld be the salte of the earth are become vnsaverye and wher as they ought to geue vs the lyght of good lyuinge they offre vs darkenesse Neyther is the corrupcioÌ„ of execrable swearinge taken from vs by the seasonable doctryne of owre prelates prestes nor yet by ther shyninge exaÌ„ples awaye lefte vs to forsake stincking whoredome Rather do thei shewe vs a playne pathe vnto them bothe For no wher shall yow fynde more othes nor of more dyuerse kyndes than in bisshoppes howses And as for comoÌ„ whores yow shall haue so manye not farre from some of ther howses as are able to serue the fylthye flocke of an whole contree Ther eyes are so spirituall that they can not see theâ— blottes These sauers can they not smell though they go by them euery daye So small feare haue they to God and so lytle good wyll beare they â—o the honorable state of matrimonye But if a pore man begynneth to fauer the verite of the lord they cane smelle hym owt though he be .xl. myle of But with these thinges wyl they not meadle And why they are bothe necessarye for a comon wealth By good hansome swearinge men appere valeaunte and no faynt harted cowerdes The stewes ar permitted as an wholesome polytique ordinance to auoyed a greatter inconuenience For elles saye they honest mennys wyfes shuld not lyue in rest Oh beastlye belye goddes maye you by your polytique ordinances contrarye saynt Paules doctrine sâ—ffer an euyll thinge that good maye come therof Faythful wyfes wyll coÌ„tinue in ther honeste whan you and all whorehuÌ„ters shall go to the deuyll It geueth rather an occasion to wyfes and maydeÌ„s to be nowght For when the wyfe is disposed to be an whore she knoweth wher to be receyued Manye a mayde lykewyse when a wanton felowe hath gotten vpehure bealye she must strayght waye to the stewes If hure master or maystres see anye wanton towch with hureâ— and than as it becommeth them tell hure of it she sett the lesse by them and all because of the stewes And it is a comon sayenge ware ther no receyuer ther shuld be no thefe So ware ther no stewes ther shuld not so many honest mennis doughters rune awaye from ther fathers and playe the whores as dothe Oh â—â—testable hypocrites what honest man can thinke the breaking of goddes commandementes to furder a Christen lande why are princes magistrates iudges put in aucthorite but onlye to se them obserued why are you made bisshoppes but onlye to persuade them to the same Neuer bringe you an owtragious blasphemer nor a comon aduowtereâ— to open shame before the world at Paules crosse though ther be neuer so manye Neuer laboure you to the kinge and his counsell for a refourmacion to be hadd of these most execrable vyces though you know them to be most hurtefull to a Christen comoÌ„ wealth you can wyâ—he at such greauous euylles suffer theÌ„ to be taken as no synnes It was not without a cause that Christ called yow a blasphemous an aduouterous generacion It is not for nowght that the scripture geueth you so manye odyous names As strangers beastes aduersaries dreamers colubers belyals dome dogges raâ—onynge wolues serpentes le â—athans bastardes traytors destroyers theues idolles men of synne sonnes of perdicion vnshamefast lyers wycked doers enemyes to the truthe vncleâ—ne fowles deuilles incarnate blynde leaders of the blynde hypocrytes hy â—â—linges false prophettes yll sede with an C. more you wyl make goddes commandementes of no effecte to auoyed greatter inconuenience Oh detestable enemyes to the trewth what inconuenience can be greatter than to neglecte the lawes of god doth he not thretten to them that breake his commandementes all thes fearefull plages As derth barennesse scarsenes nede hunger thurst â—oâ—ertie penurye the plages and sycknesses of Egypte pestilence poxe botch feuers collycke heate emâ—odes scalle mange
requiringe of an othe and lykewyse faithfull subiectes with a glade harte in renderinge their othe demanded of them If thou be capcioâ—s thou wilt paraueÌ„ture fynde cauillaâ—ion of contrariete in the scripture And saye that Moyses here semeth to speake contrary vnto that Christ hath spoken in Matthew the .v. Chap. Because it is sayd here yf anye man geueth to kepe asse oxe or shepe c. than the othe of the Lorde shall go betwene them and there thou shalte in no case sweare this was firste the error of the Manacheis whose folowers ar now the Anabaptistes And all this commeth because they vnderstand not the sentence of Christ in the .v. of Matthew This worde iurare hath an other maner of signification than they do perceyue and is otherwyse taken in the said .v. of Mathew than they do teache for this is to be beleued of all men that God the father commanded nothynge that shulde be preiudiciall or contrarye his sonne nor yet that the sonne tawght any thing contrary his father therfore there is a swearinge whiche is lawfull approued and commanded of God of the whiche we haue made mencion before called in latyne iusâ—urandum Ther is also a swearinge which is not lawfull discommended and clearly forbyden of Christ whiche is called deiurium that is temerously to sweare in owre priuate communication be it trewe or false And whaÌ„ Christ saith thou shalt not sweare at al he meaneth nothinge lesse than by it to destroy all maner of lawfull swearinge before a iudge but that we shuld neuer in our priuate communicacion sweare and as all maner of othes ware not disalowed of Christ no more ware all othes alowed of God the father but suche onely as had eyther the glory of God the profyt of owre neyboure or the commoÌ„ wealth vppon their sydes And that this is the very meaninge of Christes wordes we shall well perceyue by the weynge of the texte yow haue hard sayth Christe how it was sayd to theÌ„ of the olde tymene deteres Where as owre translacion hath non periurabis thou shalte not for sweare And not al without cause for as periurare can neuer be taken in a good sence so is it not alwaye taken for the transgressinge or breakinge of a lawful othe made before a iudge But often tymes it is taken for deierare which is to take God â—d witnesse to lye or to deceyue And periurate is lykewyse to abuse the name of God whiche is the trewth and righteousnes to lye and deceyue And what so euer he be that eyther require his neyboure to sweare or sweare lightly him selfe it is a sufficient proue that he is a pariure yll lyght and one that lytle regardeth Goddes truth now whan Christ sayth it is sayd to them of the old tyme non periurabis thou shalt not forsweare yow shall neuer fynde in the Hebrew nor in the Greketerte that worde but so shal you fynde in Moyses Thou shake not take the name of thy Lorde God temerously where as owre interpreter hath so Thou shalt not take his name in vayne â—n another place also you haue after this sorte Thou shalt not sweare in my name to lye Whiche the Grekes interpretat after this facioÌ„ thou shalt not sweare falâ—y in my name And the Laâ—ynes hath non periurabis Thou shalt not forsweare in my name Here you may se how saynt Ierome vse this worde to forsweare for deterare which is to sweare false And not for the transgressinge of a right lawfull othe It was forbydden to them of the olde tyme as you haue partely harde that they shoulde in no case temerouslye take the name of God to recorde which is expounded in the sayd .xix. of Leuit. that they shulde not sweare in his name to lye Wherout sprange this opinion amonge them that yf they dyd take the name of God to wirnesse in the trewth and that in their dayly busynes betwen neighbour and neighbour was no maner of synne but in a false fayned matter they thought they ought in no case to sweare nor yet compel any other maÌ„ therunto â–ª And this is the thinge that Christ speaketh here against and vtterly reproueth that is to saye that neither in the trouth nor otherwyse they ought to take the name of God to recorde in their familiar and dayly communicacion but to speake so truly and to deale so faithfully one with another that yf he sayd yea then his neighbour shulde beleue him to saye truth yf he sayd naye lykewyse to beleue it not to be truth Here you se well is no maner of mention made of a right and lawfull othe for Christ saith audistis ye haue hard how it was sayd vnto them of the olde tyme non periurabis thou shalt not forswear Where is this spoken euen there wheras is nothinge spoken at all of the traÌ„sgressinge or breakinge of a lawful othe made before a iudge as it shal appearâ— more playnlye to him that will serche the places Therfore it is manifest that Christ spake of suche othes wherby we bynd our selues temerously to do or perfourme any maner of thing It foloweth in the terte I saye vnto you sweare not at all marke now of what swearinge he speaketh euen of suche swearinge as was for their weaknes sake permitted vnto them of the olde tyme by the law for as the Iues were suffred by the law for their weakenes sake to be deuorced from their wyues gyuinge them a testimonial in their handes to auoyde a further inconuenience that was lest whan they were moued or angrye with them they shuld either haue poysonned or kylled them So was it lykewyse permitted to theÌ„ of the olde tyme to sweare but not by all maner of creatures but only in the name of god least they dwellinge amonge the heythen and accustominge their othes shulde by contynuanÌ„ce of tyme fall vnto the fylthye worshippinge of their Idoles forgettinge him sweare by his name saith Moyses and se that you walke not after stranÌ„ge goddes of the nacions that you remayne amonge Sâ— that you neyther make mencion saith Iosue nor yet sweare by the names of their goddes Thus in the old tyme were they suffred to sweare in an ernest iuste or wayghtye cause but now commeth Christ and saith that neyther in a tâ—ewe matter be it neuer so great ernest and wayghtye we shal not of our owne selues nor by our owne aucthorite and priuate power sweare or promes any maner of thinge Where as yet no maner of mention is made of a demaunded othe by publyque aucthorite And the wordes that folowe make the matter more pâ—â—yne neither by heaueÌ„ saith Christ for it is the throne of God neyther by earth c. Where rede you that at any tyme the Hebrwes did vse to sweare by any of these thinges And contrarywyse who now adayes doth not for euery tryfle sweare by them all one
promesse a gyft by Christes Crosse another by heauen the thirde by the earthe All this doth Christ clearly forbyd and this is the summe of all his communicacion And where as the Anabaptistes expounde this to be spoken of periurye which is taken for the transgression or breakinge of that othe whiche is made before a iudge they are greatlye deceyued for there is no mencion made neyther of the place of the iudiciall seate nor yet of any magistrate or iuge he spake therfore of the othes whiche we vse one with another in oure familiar communicacion and language And he that will serche the aforesayd places of Exodi and Leuitici both in Hebrewe Greke and Latin shall fynde it trewe that here is wryten other reasons and argumentes they haue to take from the congregacion this lawfull othe which at an other tyme shall be answered vnto The Pharise is also had blynded corrupted this commandement for lyke as to hate in the hart or couer another mās wyfe was no synne with them no more was it to thinke one thinge in the harte and to speake another with the mouth Althoughe Moyses sayd lye not nor deceyue any man his neighbour They did interpretate it but for good councel and that it did bynd no man vnder payne of dānacion so by that meanes were there none beleued onles they toke god to witnesse whan false sotel and craftye merchauntes ones perceiued that for taking of Goddes name to recorde they were beleued whatsoeuer their cause was To bringe their matter to passe they lytle cared to forsweare them selues vnder that coloure cloked they all maner of dissimulacion falshede and vngodlynesse so that the name of God whiche ought to haue ben had in most reuerēce was commonlye than vsed for a coueringe of all their myschefes in so moch the Prophete complayned and sayde how they cowed saye the Lorde lyueth yet did they sweare to deceyue Christ commeth and bringeth salte and light vnto the commandementes restoringe them agayne to their owne natural meaninge and right vnderstanding and as his father wolde haue them kept of euery Christen man for as God is but one so hath his word or commaundementes but one right and trewe meaninge how so euer we turmoyle or handle them And where as they had taught to hate in harte to couer another mans wyfe to deceyue his neighboure with a lye was not forbidden of God vnder payne of damnacion but only the outwarde acte But Christe saith he that is angrye with his brother is in daunger of iudgement He that seeth a womā and lusteth after her shall tast the punyshment that belongeth to a horemonger he that thinketh one thinge and speaketh another deceyueth his neighboure with a lye or promyse shall haue the punyshement of a periurer therfore I saye vnto you that ye sweare not at all but let your communicacion be yea yea naye naye he saith twyes yea and twyes naye that is yea in harte and yea in mouth naye in hart and naye in mouthe And yf men whan that you meane truly wil not beleue you by your yea and nay let them take hede sayth Basyle for they shal taste the payne that belongeth to the vnbeleuers therfore it is both folysh and damnable whan a man can not be beleued by yea and naye withoute an othe because he wolde be beleued to sweare The gospel sayth saynt Ierome permitteth no maner of priuat othe because the hole language of a Christen shulde be so faithfull trewe and perfyt that euery sentence therof shulde be able to stande for an othe verye vnseminge is it to Christes sworne souldyoure more to regarde the darknes than the light for the loue that thou bearest to a worldly vanite which thou oughtest not somoch to esteme thou wilt take thy Lord God to witnesse And so dost thou throwe thy self into double daunger offending also in an other commaundement for so canst thou not doo onlesse thou vaynely couete And the lawe sayth thou shalt not couete Dost thou not couet whan thou inforcest thy selfe to sweare for a worldlye thinge and for a vyle creature takest God to witnesse yes trewly doest thou and for it forsakest thy master with Iudas oh to ouermoche vanice is all the worlde gyuen Besydes that is sayd for this consyderacion doth Christ inhibite the all maner of priuate swearinge because thou canst not do it without some dishonoure to his heauenly father marke the nature of thyne othe whan thou doth sweare thou shalt well perceyue it In tsy communicacion parauenture thou sayst by God it is trew that I haue sayde or by the Lord that made me it is so Here cowplest thou thy Lorde God with thy wyckednes and thy heauenlye maker with thy synne without all reuerence to shyfte the matter betwene thē se now how worshiply thou hast maried him Besydes all this intaking god to witnesse thou makeste him iudge of the thinge to auēge it of the yf it be false but in the least pointe Thou braggest also after this sorte by my faith I will performe that I haue promysed or by Iesus Christ I wil do this thing or that thing markewel this short sentence of myne God will not gyne power to anye man to do or performe that thinge whiche is not done after his worde and here by an othe contrarye goddes commaundement dost thou bynde thy self to do that thinge which is not in thy power to do neither hast thou God vpon thy syde to gyue the strength to doo it because it is not doone althoughe it were neuer so trewe before a iudge whiche Goddes worde requireth And so doest thou lose thy saluacion and fredome in Christe with his name sealest thou an obligacion to do that thinge wherby thou arte defeated of all thyne inheritaunce Is this thinkeste thou a pleasaunte thinge vnto him All this set a parte yf it shuld chaunce that some worldly trouth were not in thy wordes besydes conscience thou shuldest vtterly bleamishe the opinion of thy faith and to shame thy Lord Iesus whom thou hast taken to wytnes with the for thy truthe and honeste In this also doest thou testifie that thou beleuest him to be no righteous God nor yet a iudge that will ones before al the worlde condempne thy suttel trade of falshed and hypocrisie Finally thou makest as though God were well contented with thy dissimulacion and as thoughe he had a greate sporte at the matter to se thy crafty conueyaunce and legerdemayne in compassinge thy Christen brother or neyghbour to deceyue him with an othe for whom Christ spared not to gyue his lyfe and to bestowe his moost precious bloude And thus where so euer thou becomest these .iiij. discommodites goth with the The holy name of God is dishonored his Gospel of saluacion is contempned his swete promyses ar not beleued nor yet his sharp thrētninges feared Wheras thou art in
Bagathan Lest treason in the chambre be sowne For if the court be ruled by Aman Poore Mardocheus is ouerthrowne but whaÌ„ the trueth is thorowly knowne He shall be founde a faythfull iue And to his prince a subiecte true ¶ To Stewardes SpeÌ„d not your masters goodes iÌ„ vayne But be faythfull in youre offyce For though ye take therin some payne ye haue of Christ a swete promesse Kepe well your rekenynge more lesse Be faythfull euer in great and small And Christ wil you good stewardes cal ¶ To Treasures ye that haue treasure in your kepinge Committed to you for a season Be alwaye sure of your rekenynge As equyte wylleth and good reason Iesus Syrac taught this lesson To set a locke wher many handes be It is no shame ner dishonestie ¶ To Controllers Go thorow the court for Christes sake And where ye spye anye thing abused Do your offyce and some payne take That ydilnesse maye be refused Great mens howses are accused To be infecte with vnclennesse With pryde with oothes with excesse ¶ To Prestes Flatre not at al but preach gods worde Rebuke euery euell condicion Thynk on your dewtye to god the lorde And forget not his commissyon Hyde not the trueth for promocyon Be true apostles in worde and harte And playe not secretly Iudas parte All other offycers greate and small Whose whole dewtyes I do not knowe Doth gods worde ascyte and call Whether their estate be hye or lowe None in his callinge to be slowe But euery man in his busynesse To watch and worke with faythfulnesse And within the foresayde doctryne Is conteyned the whole dewtye How all subiectes shulde draw the lyne Of fayth of trueth and honestye And no man for to go awrye But euery one in his lyuynge To shew the frute of gods lernynge Wher anye vyce now is occupyed Within this world as ther is mâ—ch It shulde rightwell be amended If all rulers wolde rebuke such And if preachers the quyck wold touche Where men are now in synne so ryfe Thei shuld right gladly meÌ„de their lyfe And if all other offycers Wyll do their best and be diligent Then shall they haue right good lyuers And folowers of gods commaundment Of good warnyng foloweth amendmeÌ„t Which I praye god vs graunt gyue That we with hym in heaueÌ„ maye lyue Amen A necessarye doctryne of loue Examples of the holy fathers Contempners of these holy fathers Gen. 4. Gen. 9. 10. Osee. 4 What so loued that contempte What is an othe to what ende it serueth Psal. 13. Exo. 22. Heb. 6 iudges ar called goddes in scripture Gen. 21. A laufull othe Gen. 22. Magistrates may on lye requyre it Deut. 24. A iust comparyson 1. Reg. 4. 15. Luc. 22. Leuit. 19 For the comon welth onlye Deut. 6. Who sweareth a right Whan anothe is lawfull An othe of allegeaunce A dampnable othe Mar. 6. Luc. 13. Ad seueruÌ„ nuleuâ—anum A kynges worde ought to stande Psal. 2 Dauid brake his othe In sinonimis 11. 2 Filthye vowes ought to be brokeÌ„ 2. Mach. 6 7. Act. 5. Leuit. 19 Prou. 30 This must be added if god wyl Rom. 1. August de sermone dâ—â— in monte God holdeth necessyte excusyd WhaÌ„ a iuâ—â—ge may require all othe Iudges ought to be piteful Mat. v. No man may be his owne iudge Mat. 5. The error of the Anabaptistes The agrement of Christ and Moyses What a teâ—erous he is How periurare is taken in the .5 of Matth. Exo. 20. Leuit. 19. The Iues thought it no synne to sweare truly A Christen ought not to speake one thing thinke another They of the olde tyme were suffred to sweare in the truth Deut. 6 Exod. 23. Iosue 23 We maye not swear yf the matter be neuer so true Leuit. 19 Ierem. 5. Goddes worde hath but one true meaninge â—ur word â—nd harte â—ust be alâ—ne Basyle Hierome Ioh. 3 He that sweareth coueteth Exod. 20 Psal. 6 Psalm 38 He that sweareth dishonoureth God Psalm 9. Iob. 34. 36 1. Tim. 6. Rom. 14 Esaie 51. 1. Cor. 1. Ioh. 6 Psal. 13 Deute 28. We maye not sweare for our pastyme We maye not swear by the Deuyll Deut. 6. Exod. 23. Iosue 2. Sopho. 1. We ought to be no loÌ„ger babes The frutis of a right Christer Eccle. 23 Prouer. 10 Eccles. 23. Sap. 14. Deut. 5. Ero. 2. Eccl. 23. Zach. 5. Leuit. 24. Homi. 44 sup Math. An obieccâ—â—on Mat. 16. Luc. 12. The soule is better thaÌ„ wares Iohn 5. 〈◊〉 17 2. Tim. 2. Apoc. 2. Chrysoâ—◠〈◊〉 44. A greate danger to sweare De sermoâ—e dominiâ—â—n monte Chrysosâ— vbi prius Why Crist forbode swearing Gregorius in homil quadam The prestes Chrysost. â—â—prius â— 2. solâ—â—oquioruÌ„ â—o sweare by 〈◊〉 Hiere 5. Deut. 32. Col. 1. Duut 6 Hiere 5. Idolatrye Nu. 30 Hieronimus supâ—â— Matth. Mat. 5 23. To sweare vpon the gospel boke Mat. 23. Mat. 15 Phil. 3. Hom. 44. â—up Math. Guishelnias tripoâ—tanus 1. Cor. 1â— Heb. 4. Ioannes Ealisburiâ—ensis in po â—icraâ—ico All states â—elyghteth â—n blasphe â—nye Eccl. 27. Idem IoaÌ„nes de nugis curialium Fyne tonges Petrus Blesenss Bysshoppes Mat. 26. Mar. 14. Tearinge of garmentes The swearer was be headed Waldenus in quodam sermone the philosophers abhorred swearing Cicero in li. de Off. Tibullus li. 1. elegia 9. Quotidiana experiencia 1. Ioan. 4. Galat. 6. Goddes worde tryeth al thinges Ranulphê° CestreÌ„sis iÌ„ polycronica Abbas Uâ—spergensis in cronicis Baguâ—nus Platina Polidorus Gildas in excidio BritaÌ„nie Actes ageynst customable swearers Hector boetius in histâ—ria scoâ—orum A proclamacion ageynst swearinge Iacobus mayerus iÌ„ cronicis Flandrie Unicentius in speculo historiali Iosephus 4. li. ant ca. 6. In paralipomena rerum memo rabilium Many cytees hath bene destroyed for periurye IdeÌ„ Augustinus Leuit. 24. The blasphemer was stoned 4. Reg. 19 4. Reg. 10. Mar. 6 Mar. 19. Exo. 20. Leuit. 19. Mar. 5. Rom. 8. Tit. 2. Ioan. 15. Plsa. 10. Ioan. 3. Ioan. 13. Iudithâ— 8 Deut. 5. Exo. 20. Eccl. 23. Mat. 6. Luc. 12 Derth waÌ„rre and pestilence Gen. 19. Num. 16. Plsa. 85. Iohel 2. Mat. 26. Mar. 14. Luc. 23. Mat. 27. Exo. 7. Psal. 〈◊〉 â—oaÌ„ beets 〈◊〉 precepto 〈◊〉 pâ—ept 2 â—xpos 3. 〈◊〉 â— Reg. 3. Sap. 7 The worke of nature 〈◊〉 wonderfull 〈◊〉 Heb. 6. Apoc. 11. Gal. 4. Gen. 21. The fâ—ute of bastardes Gen. 9. The breakers of goddes eâ—mandemeâ— are acursed Heb. 6 2. Pet. 2. Iude. 1. â—phe 2 â—â—ch 5. â—ere 44 â—â—hel 3. Reg. 12. 〈◊〉 19 â—â—an 12. â—ar 26 â—en 4. Reg. 13. 〈◊〉 1. 8. custome harde to â—â—ake Iaco. 5. Ezec. 11. et 36. Act. 9. Ephe. 5. Rom. 16.
he made to persecute the father ded he also excoÌ„municate and greuouslye vere A lyke tragedye we haue of Fredericus Barbarossa whoÌ„ pope Alexander the thyrde made his foâ—e stole at venys in the churche of saynt Marke in the syght of the whole multitude to the rudiculous shame and rebuke of all the worlde The next daye after he made hym to holde his styrope and lyke a page to wayte vpon his miile Sâ—â—â—he the hystoryes also for those tymes in the which the holye bysshoppes of Rome assoyled the peple froÌ„ the obedience of ther lawfull kynges As zacharye the first which assoyled the Frenche menne from ther othe to kynge Hylderyck Of Honorius the thyrde and Iohan the .xxii. assoylinge the Germanes from ther lawfull emprours Of Innocent the third assoylinge oure Englishe mâ—ne of ther trewe allegeauÌ„ce froÌ„ ther good kynge Iohan and suche other to manye to be reherced and ye shal fynde wonders concerninge that matter Gyldos one of the most auncient wryters of this nation moche lamented the fylthye behauer swearing and periurye of his cuntremenne the brytones Kynge Iue kynge Alfrede kynge Edwarde and dyuerse other made laudable constitucioÌ„s of penaltees within this realme concernynge the same Kynge EdmoÌ„de made this lawe that they which were proued ones falslye for sworne shuld for euer be separated froÌ„ goddes congregacion Donaldus the kynge of Scottes made this acte within his lande that all periures and comoÌ„ swearers shuld haue ther lyppes seated with a burnige hoote yron Which lawe saynt Lodowyck kynge of Fraunce put ones in execucion at Parys vpoÌ„ a cytezen there for blasphemynge the name of Christ to the example of other so caused it to be proclamed through out his realme for a generall ponnishment Philippeerle of Flanders made this constitucioÌ„ within his erldome in anno M.C.lxxviij that he that ded forswere hym self shuld lose his lyue goodes Item Philippe the kynge of Fraunce whom so euer he perceyued that eyther in taueâ—ne or enye wher elles ye although he ware a grett man of dignyte that ded blaspheme the name of god he shuld be drowned And caused a stronge acte to be made of it a lytle before his dethe and left it vnto his successors Also Iosephus councell is this That he which blasphemeth shuld be stoned and then hanged vppe by the space of one daye and so taken downe and buryed without all maner of honoure Maximi lianê° the emperour made also a decree that what so euer he ware that was a comon swearer shulde for the first tyme lose a marke and if he ware not contente with that shuld lose his heade which acte he the states of the empyre commanded to be publyshed .iiij. tymes in the yere at estern whytsontyde assumpcion of our lady and at cristemas In certen regions are yet to this daye othes so restrayned that what so euer he be that sweareth he shall eyther lose a fyngar an eare or els his tonge For periurye was the noble cyte of Troye lost as wytnesseth not onlye Uirgyle with other prophane auctors but also S. Austyn in his thirde boke and secoÌ„de chapter de cuntate Dei and so hath manye other cytees els Tullius cicero hath in his first boke de officijs that Marcus regulus a Ramane and a Pagane regarded so moche an othe that he ones made that he had rather to throwe him self into most miserable captiuite and cruell deathe of his enemyes thaÌ„ to breake it and so to become a periure Saynt Ausâ—yn affyrming the same also in his first boke and .xv. chapter de cuntate dei A wonderfull narracioÌ„ hath S. Greg. in the â—orâ— boke of his dyaloges of a chylde of .v. yeares of age beynge in his fathers armes possessed of a denyll for swearinge and blasphemynge the name of God Besydes the terryble examples of the scripture in Nemroth Pharao Hieroboam Sennacherib Benedab Achab Nabâ—chodouosor Holofernes Antiochus Nicanor Herode and sâ—che lyke The sonne of the Israelytishe wydowe was for blasphemynge of the name of God stoned vnto deathe in the desart For blasphemye of the seruauntes of Sennacherib the kynge of the Assyrianes ded the angell of the lorde 〈◊〉 hâ—ndred and .iiij. score thousande of hys hoosâ—e The wycked quene Iesabel was for the same vyce throwne out of a wyndowe trodde vpon with horses and had her fleshe deuâ—wred of dogges Herodes antipas for be headinge Iohan baptist to perfourme his wycked othe was eryled into leons and there departed in most miserable periurye In swearinge ded Peter both denye and forsake hys lorde and master Iesus Christ. Consydre by these and by other lyke exaÌ„ples what the abhomination of swearinge is and what vengeauÌ„ce of the lorde hangeth ouer it The Seytheanes Partheaues with other Heythen peple had lawes ageynst lyenge swearinge whom they wolde in no wyse dysobeye We haue the great commandement of God with the gospel of Iesus Christ which are lawes farre passying ther lawes What deuyll of helle shall holde vs backe more than them that we shall not regarde them If we haue a lorde God which create al at the begynninge and now gouerâ—eth all to our behoue If we haue a father which hath loued vs a Christ which hath redemed vs and an holy ghost which daylye conforteth vs where is the faythful obedyeÌ„ce we owe them If he be oure god why do we not feare hym If he be oure heauenlye lorde why do we not honor hym If he be oure father why do we not hartelye loue hym If he be omnipotent why do we not reuerence hym If he be wyse why do we not lerne of hiÌ„ If he be iust of his promes trewe of his worde whye do we not both heare hym beleue hym and folowe hym If he be a master whye do we not serue hym yea why do we not ones amende at his most fearfull thretteninges Is it in the gospell ernestlye spoken vnto vs Christyanes or vnto dead stones Let your communicacion be yea yea naye naye What so euer is more than that 〈◊〉 cometh of the verye deuyll Not vnto a rotteÌ„ post nor yet vnto a dumme beast was it sayd Thou shalt not vsurpe the name of the lorde God in vayne For the lorde wyll not holde hym gyltlesse that blasphemeth his name The plage shall not depart from the howse of the swearer But it was spoken vnto vs to whome God hath geuen reason discression remembrauÌ„ce vnderstaÌ„ding witte conscience faythe and grace if we wyll applye our selues to the occupyenge of them A manne that were in trauase of lande and shuld lose it vnlesse he tolde his tale wysely wolde take good hede vnto his wordes rather than he wolde lose it And we for losynge oure sowles which Christ to wytnesse are moche more precious wyll take no hede at all but through cure blasphemous language
daylye swearinge suffre all to go vnto nought We moche maruele many tymes that the lorde doth ponnishe vs with derthe warre pestilence and cruell exâ—â—cioÌ„s of tyrauntes But we ought moche more to maruele that heauen reyneth not wyldefyre and brymstone vpon vs as vpon Sodome Gomorre that the earthe openeth not vpon vs and swalowe vs in with Chore Dathan and Abiron for so vnreuerentlye vsynge the name of God with oure outragynge tonges as the fylthye myre in the stretes that we spurne forth with oure feâ—e Oh how coude the lorde suffre soche iniurye were he not eternallyâ— mercyful how coude he pacientlye beare it were he not gracious pytefull longe sufferinge and rydye to pardone wyckednesse Soche contynuall swearers maye well be compared vnto those spyghtfull tormeÌ„tours that spailed in Christes face that mocked hym with a rede crowned with thorne saluted hym with Aue raÌ„bbi Nor vnlyke also are they vnto those pratlynge Iewes and scornefull hypocrytes prestes and pharisees that went vp and downe by the crosse whaÌ„ Christ hynge vpon it beckynge with ther heades and casting abrode ther armes thinkinge that he coude not do so moche as ones saue hymself Lorde geue them repentaunce with grace ones to detest that abhominable vyce and not with Pharao to haue ther hartes so hardened that they fynally perishe in the rede see A familyar example haue I redde in a boke called preceptorium Ioannis beets Whom I wishe they had in dayly remembrauÌ„ce for one naturall properte in it of the chylde towardes his father A certayne manne there was saith he that supposed by his wyfe to haue had .iij. sonnes Upon a daye as they chaunced to varye she â—est in hys tethe that there was but one of them his owne And which was he she wolde neuer tell hym vnto the verye deathe It chaunced this manne as hys â—yme was come to depart froÌ„ the worâ—de bequeathinge vnto this vnknowen sonne of his al his landes and goodes As this matter came before the lawe the iudge anon had in remembrauÌ„ce the wyse facte of Salomon concernyng the two women which stroue for a childe thought to vse with these .iij. yoÌ„ge meÌ„ne contendinge for the heretage a lyke polycye First he caused ther dead father to be tyed vp harde vnto a poste than commanded them to shote ernestlye at hym Promysing that he which most depelye perced into his fleshe shuld haue â—endred vnto hym the patrimonye The first and the seconde ded shote The thirde abhorrynge iâ— as a thynge most vnnaturall wolde in no case do it but sore rebuked his bretherne for so doynge And sayd he had moche rather to lose it thaâ— to do so vncomlye an acte By this was he iudged the natural sonne of that manne and so enioyed the inheritauÌ„ce of his father A lyke iudgement is to be had of these newe crucifyers of Christ as the doctors doth call them No naturall chyldren of God are they regenerate of the sprete but verye bastardes borne of fleshe blood Not the chyldren of promes are they with Isaac but the carnall chyldren of bondage with Ismael to whom belongeth noÌ„ heretage in Christ. These be no natural poyntes of a louynge sonne to buffett beate his father or to teare the fleshe fro his bones To name him in his most angre and spyght or to spytte hym our of his mouthe with cruelte and vengeaunce But they are the frutes of an vnreasonable beast of an outragious wode dogge of a furious serpent of an ympe of helle and a verye lymme of the denyll Cham ded nomore but discouer the prenye paâ—res of his father and become both accursed for it also of a â—re childe a bonde seruanauÌ„t for euer both in hym self also in his posterite What thinke ye than remayneth vnto them which in ther daylye language greaâ—lye doth dishonoure vnreuerently scorne and with most spyghtfull cruelnesse blasphemeth ther lorde God whom they ought not to thinke vpon without feare nor yet ones to name without reuerence and trembâ—yâ—ge his omnipotent mageste consydered Nothinge so mocâ—e doth oure synnes displease God consyderinge we are synners of very nature as doth one wylfull continuaunce and weltringe in them Oure bolde contumacye and sturdye presumptuosnesse are the thynges that most discontenteth hym Whan he calleth vs by his preachers we repent not Whan he graciouslye admonisheth vs by his warninges we amende not But styll multiplye oure wyckednesse estemynge synne as nothinge and lyninge as we had no god of ryghtuousnesse Oh let vs ones be admonished by the Apostles and Prophetes the vnsayned massengers of the lorde that we maye with Dauid zacheus Magdalene Peter ernestlye repent from the hart Lett vs leaue one tyme or other this wanton course of contempt this rashe ronnyng at large at ther wholsome warnynges least our owne myschefe sworde snare pryde be oure confusion as they were the vtter coÌ„fusion of Cain Saul Iudas and the proude blasphemer Symon magus Thou wylt parauenture saye vnto me I knowe the vyce of sweariÌ„g dampnable and glad I wolde be to leaue yt But verye harde it is to go from that is bredde by the bone A sore matter is it to plucke awaye that hath bene sucked out of yowthe and that hath taken rote of so longe contynnaunce Therfor shewe me some conuenient remedyes Take these poore counsels yf all other fayle Praye first feruentlye vnto God Desyre hym to take from the that harde stonye hart and to geue the an hart more meke and gentle Intreate him to make the of a lyon a lambe of a persecuter a disciple of a cruell Saul a meke spreted Paule Consequentlye submytt thy affeccions and appetytes vnto reason and se that thy reason be euermore obedient vnto the rewles of faythe contayned in the scripturs Flee from excesse and ryott Shurne the companye of them that be blasphemous vycious Carrye with the where so euer thou goest a sure intent and purpose to leaue that vyce Detest it greatlye in all other meÌ„ne Consydre what felicite thou shalt lose what infelicite thou shalt wynne yf thou styll vse it And euermore with drawe those thinges that myght occasion the vnto it Hyde thy purse and thou shalt not be robbed Laye a syde thy swearde and thou shalt not slee With drawe excesse thou shalt not be droÌ„ke Breake the of thyne yll custome thou shalt no longar sweare Hauynge these consyderacions with soche lyke thou mayst sone leaue it yf thou wylt These remedyes haue I shewed the and these godlye admonyshmentes haue I geuen the as one so inteyrlye hongeryng thy sowles profyght in my inwarde sprete as myne owne CoÌ„sydre how thy mercyfull father hath planted in the his owne image and leâ—â— in thy fâ—eale vessell his incomparable treasure