wytnes in vniuste and trifelynge matters vaynely to sweare by his moost blyssed name to take it in our mouthes wythoute a necessary vrgent cause and to obscure the glory of it thorow wycked vngodly othes All they that thus do shall not escape vnponysshed O Lorde God howe many are there at thys tyme that transgresse this holy precepte Howe many caull God a wytnes in vniust trifelyng matters Howe many pollute defyle yâ— in them is the glory of Gods moost blyssed name How many sweare coÌ„tinually not only by God al yâ— euer he made agayne not onely by his derely beloued son our Loâ—d sauiour Iesus christ but also with honour reuerence I speake it by all yâ— holy meÌ„bers of his moost glorioê° body How common an oothe nowe dayes is Gods flesh Gods bloud Gods hart Gods bodye Gods woundes Gods nayles Gods sydes Goddes guttes and all that euer maye be rehearsed of God O wickednes O abhominacion What parte of Christes moost blyssed body do these wycked abhominable swearers leaue vnreÌ„t and vntorne They are much worsse thaÌ„ the Iewes which cried Tolle tolle crucifige eum Awaye awaye to the gallowes wyth hym Ioan. xix crucifye hym torment hym leaue not one part whole of hym For they only cryed vpoÌ„ Pylate to haue hiÌ„ crucifyed but these swearers them selues crucify hym rent and teare hym The Iewes crucifyed hym but once and than theyr fury ceased In math but these wicked caytiffes crucify him dayly with theyr vnlawefull oothes neyther doth theyr malyce cruelnes cease at ony tyme S. Austen sayth They syn no lesse whiche blaspheme Christ reygnyng in heauen than they whiche crucifyed hym walkyng on the earthe Yea there want not which haue so great pleasure in swearyng yâ— they thinke theÌ„ selues no men excepte they face crake and bragge out theyr matters wyth large and shameles oothes They iudge it a poynte of elogancye ciuilite and good nourtoure to enterlase theyr talke wythe abuÌ„daÌ„s of oothes They recount him an asse a dastarde and an hobbe of the contrey that can not sweare valeauntly so greatly hath vice preuayled so greatly hath wickednes rooted herselfe in the hartes of men so lytle authorite bearethe vertue godlynesse nowe a dayes in the worlde MeÌ„ of occupacion The maÌ„ of occupacon feareth no thyng at al to sweare by God to call him a witnes in a vayne and triflyng matter whan he byeth or selleth ony thyng so that he maye gette but a peny by this means O Lorde what dothe it profyt a man to wynne all yâ— who le world to loose his soule How customably is this hearde dayely among them that be byers and sellers O â—â—treâ—e abhominacioÌ„ By Gods soule man take it vnto the say not but that thou haste a frendly peny worth For by the blyssed body of god thou hast it as good chepe as euer I bought it And yet are all togyther starke lyes But lette it be grauÌ„ted that theyr ooth were true is it therfore conuenient yâ— in worldly matters for euery lyghte trifle what 〈◊〉 and faythe oughte to reygne amoÌ„g christen men we shoulde thus abuse the name of god whom we ought neuer to haue in our mouthes without great reuerence and for vrgeÌ„t weyghty causes There ought to be so great sincerite faythfulnes trueth singlenes amonge Christen men that yea yea naye naye should be sufficient But alas there is so moch crafte deceate suttelty falshode and doublenes reygnyng in the worlde at this tyme that none dare trust another no thoughe they promyse neuer so fayre excepte they sweare Exulaâ— fides no nor than nether He that feareth notto blaspheme yâ— name of god wyl not let to deseaue his neyghbour excepte they haue them bound in blacke whyght as they saye O Lorde vnto what poynt are we come whan all trueth credence is so farre banysshed from the boundes of Christianite yâ— there is more fayth trust gyuen to an obligacioÌ„ or suche other trifle than to yâ— word and promyse of a Christen man It is euen as the Prophet sayth Oze iiii there is no trueth vpoÌ„ the earth Psal. â—x but swearyng cursyng lyeÌ„g Rom. iii Euery man is a lyare Luke xviii Euery man that lyuethe is nothyng but vanite nether is ther ony trust in hym Do ye thynke sayeth Christ that the sonne of manne shall fynde ony fayth on the earthe whaÌ„ he shall come Verely I thynke but a lytle which is an euident tokeÌ„ that the daye of the great terrible iudgement is not farre of Moreâ—uer howe is God rent and torne by blasphemous othes not only among men in bargaynynge Dysers and Cardâ—rs byeng and sellyng choppyng and chaâ—â—gyng c. but also in playeng yo le matters How wyl the diser sweare rather than he wyll loose one caste Howe wyll the carder teare God on peces rather than he wyll loose the profyt of one carde Howe wyl they that stonde by beholde forsweare them selues for the loue that they beare to one of the parties Agayn howe depely do menne of lawe sweare vnto theyr Clientes Men of lawe yâ— they haue laboured theyr matters earnestly to the Iudges whan many tymes they haue not spoken one worde but styl prolonge the matter that theyr auauntage maye be the greater Howe doth the prest sweare that if it had not ben for the loue of suche suche an honest man and for yâ— good Prestes benefyced men reporte that he hath hearde before of the Parysh he would neuer haue beÌ„ person of 〈◊〉 And yet it is not vnknowen that the moost part of the loue theyr paryshners so derely that after they be once â—ure of theyr benefyce they care not although they neuer se none of theÌ„ after so that they maye haue the auaÌ„untage of the benefice excepte peradueÌ„ture of theyr deuocion it be at haruest whan the tythe barnes are ful or elles at Easter to searche howe good the Easter boke wyll be that yeare This once done hense go they agayne leaue asyr Iohn Lack latin in theyr stead whyche teachethe not muche more than the hyll mouethe The wolffe maye come and easely rent Ioan. x. teare deuour the poore shepe For the shepparde hath gotteÌ„ the mylke wolle and he is gone He hathe lycked the fatte from hys paryshners berdes hath taken his iourney Take thought for the flock who lysteth O Pastor Idolum derelinquens gregem Zaâ—h xl O shepeparde Idolle that thus forsaketh his flocke But alas what consciences haue these menne which take so muche and do so lytyll If they wyll reape carnall thynges so must they sow spiritual thynges sayth the scripture The labouryng plow maÌ„ not the ydle lubber muste receaue of the frutes i. Cor xix sayth S. ii Tim. ii Paule i. Tim. v They that rule well are worthy double honour
damnacion vnto the which thou haddest made thy selfe bounde thorowe the offence of thy fyrste father Adam Gen. iii whiche he committed in Paradise Rom. â— I haue fed the in thy mothers wombe I haue norysshed the hytherto I haue sent the thy helth saued the from all daungers And now at the last also eueÌ„ of myne own mere mercy fre goodnes Exo xiiii I haue delyuered the out of Egypt that lond of seruitude extreme bondage eueÌ„ out of the handes of that thy moost cruel vnmercyful enemy Pharao I fede the with meate from heauen Ex. xvixvâ—â— I gyue the dryncke out of the harde stony rocke nowe I hast with al mayne to lead the into the lond of yâ— Cananites euen suche a lond as floweth wyth mylke and hony abundethe wyth all good thynges where thyne enemies caste out before thy face thou shalte lyue reygne lyke a moost wealthy Prynce rulare of the earth Exo. xx Looke therfore that thou kepe my commaundementes ordinaunces Deut. v. Heare my voyce Flye the voyces of straungers Looke thou haue none other Gods besydes me Take me â—or thyne one alone god Feare honoure worshyp me alone Loue me wyth all thy harte myade strength power soule c. Hange on me Seake for all good thynges at my hand Beleue me to be that God alone which am omnisufficient pleÌ„teous to gyue and nedy of nothyng Make the no grauen â—mage vnto yâ— lykenes of ony thyng in heueÌ„ earth or elles where Do no reuerence nor honoure vnto them But aboue all thynges loke thou take not yâ— name of me thy lord God in vayne For if thou so do verely thou shalt not escape vnponyshed I wyll be reuenged of thy wyckednes A comparisâ—â— betwene god and man For by no means wyll I suffer my name to be polluted deâ—iled wythe thyne abhominable vnlawfull othes Iob. xxxvii And that thou mayst take my name into thy mouch with honour Eâ—o xv and reuerence it whan it is named Deut. iiii remeÌ„ber that I am a Lorde Heb. xiii terrible in aspeâ—â—e Psal vi greate in power Math. vii righteous in iudgemeÌ„t Psal. â— redy to take veÌ„geauÌ„ce on yâ— wycked Gen. vi viii such one as am acoÌ„sumiÌ„g â—yre by no means caÌ„ suffer iniquite â–ª And as for the workers therof I hate detest and vtterly abhore Agayne thou arte a miserable wretched and vyle synner begotten conceaued borne in synne ful of al fylthynesse wycked in al thy thoughtes wordes and dedes deseruyng at euery houre by thyne abhominable lyuyng to be caste into hell fyre were not I called awaye from takynge vengeaunce by my greate mercy and long suffryng what art thou than O man whiche beyng so so vile wretched synfull stynkyng dareste presume to take my name whiche am kyng aboue all kynges Lord aboue all Lordes into thy polluted mouth seing it is a name that excellethe all other Phil. ii seynge also that vnto it euery knee that is in heauen earthe or hell bowe and gyue reuereuerence vnto it agen seyng that the dignite greatnes vertue ther of can by no meanes be comprehended Vse not therfore my name vnreuerently but magnify laud prayse honoure and worshyp it hoth day and nyghte Flye vnto it as vnto a strong Bulwarke and holy anchore in all thyne aduersite Seake for remedy ayde and succoure of aâ—l thy diseases at the goodnes of that If thou doste otherwyse knowe that I am the lyuyng God into whose handes it is a dreadfull thyng to faull For I wyl visite the with moost greuous affliccions Hebre. x I wyll ponysh the with many intollerable diseases vpon thy bodye in this worlde I wyll smyte the thy wyse thy chyldren thy cattell All that euer thou hast wyll I bryng to nought Of al men lyuyng wyl I make the moost vyle wretched What so euer thou goest about shal not prosper but come to an euel end So that in this worlde my vengeaunce that is to saye corporall plages shall faull vpon the after this present lyfe Math. xiii shalte thou with oute fayle be caste into vtter darkenes Esa. lxvi where wepyng and gnasshynge of tethe shall be where the fyre shall neuer be quenched where thy tormeÌ„tes shall neuer haue ende where the worme that gnaweth thy conscieÌ„ce shall neuer dye Whose eyes send not forthe large fountaynes of teares to heare these thynges Yea whose harte faynteth not for distyllyng of bloudy teares to heare so great so greuous threates Ioan. xiiii yea and that from the mouth of God â—itus i whiche is yâ— selfe trueth Psa. â— xliiii whych can not lye which is faythfull in all his wordes What maÌ„ is so infected with the abhominable synne of sweryng that dothe not nowe tremble shake and quake for seare to heare what greuous and intollerable paynes abyde hym Who hath an harte so indurated and hardened thorowe the detestable vicious custome of swearyng whiche is not nowe redy so cease from hensforthe so wickedly to abuse the moost holye and blyssed name of God and to honour reuerence and worshyppe it euer after Thou shalte not take the name of thy Lorde God in vayne For the Lorde wyll not holde hym â—yâ—teâ—esse that taketh hys name in vayne God hathe gyuen ten commaundementes yeâ— haue none of them all coÌ„minacions threates subioyned expresly vnto theÌ„ but two only which are the seconde the thyrde one for Idolatrye the other for the vniuste vsurpacion and vnlawfull vsyng of the name of God Idolatry sweriÌ„g are the mooâ—re greuous synnes whereby he manifestly declareth how great the synne of Idolatrye and of swearyng is in his syght aboue al other vices Who is nowe so at defyaunce wythe the christen religion so lytle estemeth the glory of the moost excelleÌ„t name of God that he wyll not cease from his wickednes of swearyng learne from hensforth to glorify the moost blyssed name of God if not for lous yet for feare of the moost greuous intollerable plages that shal vndoutedly faull vpon hym Thou shalte not take the name of thy Lord god in vayn God speaketh these wordes wythe a maruelous great vehemeÌ„t â–ª emphasis because he woulde haue vs imprynt thys hys precepte in our memory And because we shoulde harkeÌ„ the more vnto it he addeth a threte and sayth For the Lorde wyll not holde hym gyltlesse that taketh hys name in vayne This is a greuous threat shaketh al yâ— partes of a ChristeÌ„ maÌ„nes body yâ— is led with ony fere at al toward god Nowe let vs lernâ— what it is to take yâ— name of our Lord God in vayne yâ— we faul not into that synne What it is to take the name of God in vayne receue a rewarde worthy our wyckednes To take the name of God in vayne is to caull God a
reiecte as a thyng muche daungerous and hurtefull bothe to the body and soule Suche an othe Iud. xi promyse or vowe made Iepte that if God wolde delyuer the chyldren of Amnon into his handes whan he came home agayne in peace what so euer thynge commeth fyrst out of his dores shulde be the Lordes and he wolde offer it vp for a burnt offeryng At his returne it fortuned that his doughter being his only chylde came out agenst him wythe tymberelles and daunces Whan he sawe her he was much amased and greatly sorowful because of his vow that he had made to god Notwythstondyng he sayde God desyreth thanckes gyuyng and not bloudy sacrifices I haue opened my mouthe vnto the Lorde and canne not go backe So that to fulfyll his folyshe and wycked vowe he committed the greuous synne of manslaughter and cruelly â—â—ue hys owne doughter contrary to yâ— lawe of God whan it had ben better and muche more godly to haue brokeÌ„ his folyshe vowe and to haue kepte hys handes clene from the bloude of hys doughter and to haue gyuen God ryght harty thanckes for the victory that he had gotten ouer hys enemies Psal. i For it is the sacrifice of prayse that honourethe God Heb. xiii The calfes of oure lyppes are acceptable sacrifyce and welcome vnto god Psal. xlix I meane thaÌ„kes gyuyng For he delyghtethe not in the slaughter of ony creature but rather wylleth that they shuld lyue vnto that vse and end for the which they were made God the father by the Psalmograph sayth heare o my people let me speake let me testifye among you O Israel I am god yea I am euen thy God I wyll not reproue the bycause of thy sacrifices thy burnte offerynges are alway in my syght I wyll take no bullockes out of thy house nor goates oute of thy feldes For all the beastes of the felde are myne and thousandes of cattell vpon the hylles I knowe all the soules vpon the mountaynes the wylde beastes of the felde are in my syght If I be hongry I wyl not tel the for the whole world is myne all that therin is Thynkest thou that I wyll eate the flesh of oxen or dryncke the bloude of gotes Offer vnto god the sacrifice of prayse and pay thy vowes vnto the moost highest And call vpon me in the tyme of trouble so wyll I heare the that thou shalte thaÌ„ke me The Psalmograph hymselfe also sayth Psal. â—v in me o god are thy vowes which I shall paye vnto the euen very harty prayses thankes gyuyng Vowes ofentymes in the scripture are taken for prayses and thankes gyuyng He calleth the vowes yâ— we shulde offer vnto God for his benefites prayses thankes gyuyng and not the kyllyng and offryng vp of our chyldren or the performynge of such folysh wicked vowes which caÌ„ not be performed wythout synne and vngodlines Herode also made a promyse to the doughter of Herodias whaÌ„ she dauÌ„ced salyed so plesantly before hym and hys Lordes at a certayne banket that he wolde gyue her what so euer she wold aske euen vnto yâ— halfe of hys kyngdome She by the councell of her wycked mother asked the head of IohnÌ„ Baptiste So that the kynge because he wold not go backe of his worde suffered the holy Prophet of God to be slayne no cause why but only yâ— he thought it wolde not stonde with his honour royall dignite to breake his promyse Ah folysh vowe and more folysh kyng Ah wycked promyse and more wycked kynge Better had it bene for hym a thousaâ—d tymes to haue gone backe of his worde to haue brokeÌ„ his wicked vow and to haue loste al his royall dignite than so vertuous a man shulde haue bene slayne We â—e to all those vowes and promises whyche are not fulfilled without synne and wyckednes Agen we rede in thactes of thapostles that there were mo than forty men which had conspired agenst Paule Act. xxiii and made a solemne vow an earnest promyse and a foule deuout ooth that they woulde neyther eate nor dryncke vntyll they had slaynâ— Paule For we are redy saye they to kyll him before he come nygh vnto vs by a myle A whotte zele in dede but not accordynge to knowledge Here was a whotte brennyng zele They thought euery hour a thousaÌ„d yere tyl they might mete with tholy Apostle and shedde his bloude they were so lothe to be founde double in theyr wordes so sory that he shulde teache ony more such newe learnyng and late sprong vp heresye vnto the great confusion of theyr holye synagoge and the vtter shame of yâ— foole dâ—uout fathers the Pharises Scribes Lawers bishoppes prestes rulars of the Temple elders of the people c. To preuent these high inconueniences and to suppresse yâ— great enormities newly reysed vp by the meaÌ„s of Paules doctrine ye wyll not easely beleue what paynes these good men toke They coulde not rest nether nyghte nor daye As for meate dryncke and slepe was gone with them Bâ— mery at theyr hartes they could neuer vntyll they had slayne Paule yâ— greate Heretyke that teacher of new learnyng that brynger in of new lawes that destroyer of all the olde laudable customes that troubler of the coÌ„mon peace Ioan. xvi that sower of discorde yâ— peruertour of the holy olde religioÌ„ that enemy of all good deuocion c. Therfore made they a solemne vow in good tyme might it be spokeÌ„ that they woulde tast nothyng no not so much as a pore ale bery for yâ— coÌ„forte of theyr harte vntyl they had slayn Paule in so muche that they were gone so farre in dede that they had rather slea Paule and cast theyr soules into hell fyre for doyng that mischeuous acte than they would once breake theyr vowe For they iudged by this meanes to do God an hyghe sacrifice Surely I thyncke that if the porke of Rome had at that tyme 〈◊〉 reygnyng and in his full power scaulled they would scasely haue beleued that he had ben able to dispeÌ„se wyth theyr vow it was so solem feruent and spronge out of the harte roote Is it not to be thought that they were whot in theyr matters whaÌ„ they coulde not kepe theyr mischeuous pretence secrette DignuÌ„ patella operculum but came vnto the chefe prestes and elders as couers worthy such cuppes gostly fathers fyt for suche a confession and tolde them that they had bouÌ„de them selues wyth a vowe that they myght eate nothyng vntyl the had slayne Paule Had it not ben great pitie thynke you that these menne shulde haue dyed for â—onger seynge they fasted for so good a purpose O holy votories I maruell howe they could euer pacify theyr consciences afterwarde seynge they made so solemne a vowe and yet brake it For they neuer slue Paule so myghty a Lorde is God to defende his serualltes from the cruell handes of bloudy tyrauntes But the holye religious men are
that is peace amite concorde Christen charite brought agayne betwene theÌ„ that were at debate and the worke of the dyuell is destroyed that is to saye dissensioÌ„ stryfe is takeÌ„ away An oothe sayth S. Paule Heb. vi is yâ— ende of all controuersy Moreouer if heresy treason theft manslaughter An example for the 〈◊〉 of our selfes whoredome or ony other notable vice were layd to a christeÌ„ mannes charge wherof he knoweth hymselfe gyltlesse and nothynge â—auty he may lawfully take an othe and sweare vnto the contrary for yâ— defence of his honest name and godly reporte And this hisooth is both ryghteous and godly For it dothe not only defende hys owne purite innocency of lyfe but also it setteth forthe the glory of God For as God is dishonoured thorowe the wycked actes of them â—hat professe hym so is he glorified thorowe the good dedes of them which do both professe hym also lyue accordynge to theyr professioÌ„ In Parenes 〈◊〉 Dâ—mon The Greke Oratour Isocrates gyueth an excelleÌ„t very notable commaundement concernynge swearynge whyche I wyll here reherse that Christen men redyng the wordes of an Ethnycke maye once be ashamed of theyr wyckednes His wordes are theyse Take an oothe yâ— is putte vnto the for two causes Mark wel eyther yâ— thou mayste delyuer thy selfe â—roÌ„ a filthy cause or yâ— thou mayst preserue thy freÌ„des yâ— are in perel dauÌ„ger But for mony looke thou swearest by no God although thou swearest ryghteously For to some thou shalt seme to forsweare thy self and to soÌ„e to be desyrous of mony What a sayeng is this of a Gentile Howe lytle dissente the this from the holye scriptures Howe doth this coÌ„deÌ„ne them which for slender auauntage or lytyl mony wyl not only streyght wayes sweare but also for swere theÌ„selfes Austen for swearynâ— S. Austen sayth doth not he take yâ— name of God in vayne which for the loue of a teÌ„porall thyng that is playne fylthynesse to a Christen maÌ„ taketh God for a wytnesse The lawe hath forbyddeÌ„ Exo xx that thou shuldest once couyt Doste thou not couit if thou byndest thy selfe wythe an oothe that thou mayst kepe thy substaunce Euery creature is subiecte vnto vanite And is not this for vayne thynges Ergo he sweareth in vayne whiche for creatures calleth God a wytnesse c. S. Hierome also saythe In Math Cap. v the Euangelicall truthe receaueth no othe seyng euery faythful word is for an oth Here vnto pertayneth yâ— sayeÌ„g of our golden mouthed Doctour the cause of an othe is this Quaestiv â—an Iuranenti sayth he that euery one that sweareth sweareth for this intent that he maye speake yâ— which is truthe And therfore yâ— Lord wyll haue no difference betwene an ooth and our speache For as in an oothe it is not coÌ„uenieÌ„t that there be ony falshode or breakynge of promyse so lykewise in our wordes ought there to be no lye Sap. â— For bothe periury lyeng is condemned with the payne of the diuine iudgement as the scrypture saythe the mouthe that lyeth slayeth the soule Who so euer therfore speaketh the truthe swearethe For it is wryttâ—n a faythfull wytnesse wyll not â—ye Finally The magistrate maye lawfully require an oothe so ofte as ony ciuile magistrate or head officer requireth an oothe of vs for the preseruacion and mayntenaunce of the comon weale or ony other necessary vrgeÌ„t cause we ought gladly and wyllyngly for to sweare accordyng to thys coÌ„mauÌ„dement of Christ Paye that to Cesar Mathâ— xxii which is due to Cesar. But here are they to be monyshed which shall require the ooth of yâ— subiectes that it is theyr dutye before the other be sworne to declare the matter wythe manifest wordes vnto theÌ„ An admonicion for theÌ„ yâ— shall râ—quire the oothe that they maye well perceaue that they shall not sweare in vayne but for weyghty and necessary matters coÌ„cerning ether the glory of God or the profyt of the common weale For meÌ„ ought not to be called forthe to sweare for euery lyght trifle nor yet to sweare as many do they can not tell what nor wherfore The to muche customable vse of sweryng hath brought it so to passe that as many care but lytyl to sweare so forse they not moche to forswear theÌ„ selfes The cause for the whiche menne shulde sweare ought not onely to be good but also necessary and so opeÌ„ly proued vnto them before they be broughte vnto theyr oothe Thys shulde make men to haue the name of God in yâ— hygher reuerence to take an ooth wythe the godlyer mynde and to haue the office of the head rulars in yâ— greater estimacion For to make meÌ„ sweare by compulsioÌ„ before they knowe the matter whyther it be good lawful godlye necessarye or otherwyse lette other menne iudge that be better learnedde than I whyther it be agreable to the worde of GOD or not But thys dare I be bolde to saye that an oothe can not be taken wythe to moche reuerence aduisemente in asmuche as by it God is called vpon to be a wytnesse in that behalfe Therfore ought men not to be compelled rashly to sweare vnles by that meanes they prouoke the veÌ„geaunce of God both agaynst them selfes and those also that cause them so vnaduisedly for to sweare but to come vnto theyr oothe wythe great sobriete and deliberacion Thus lewe for what causes it is lawfull for a ChristeÌ„ man to sweare what soeuer oothe cometh forth out of our mouthe if it be not for one of these causes aforsayd it is daÌ„nable playne synne Therfore lette all men take hede Let no man from henseforthe take the name of oure Lorde God in vayne for who so dothe shal not surely escape vnponyshed Let the rulars of the comoÌ„ weale fynde some honest remedy Magistrates that the name of God be no more blasphemed among theyr subiectes Let theÌ„ consyder howe loth they are that they them selfes shulde be euyll spoken of and blasphemed Lette them weygh wyth them selues howe moche God excelleth them how farre hys dignite dothe excede theyr dignite If ony man defacethe theyr renowme they are ponyshed streyghtwayes not without a cause But how chauÌ„seth it that the Lorde of all Lordes and Kyng of all Kynges is no more feared How cometh it to passe that hys moost holye blyssed name is so vniuersally blasphemed yea yâ— frely and wythout punyshment Were it not thyncke you conuenieÌ„t that the ciuile magistrate shulde earnestly prouide that the name of GOD myght haue hys due honour and yâ— it myghte no more be abused withe abhominable vnlawfull oothes in theyr Realmes but praysed magnified seynge that by it we obtayne all oure healthe and saluacion God by his holy spirite mought vouchesafe to breathe into the hartes of all Prynces Kynges and rulars that whan they be godly assembled togyther for matters coÌ„cernyng the glory of god the publique