Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 2 · Sermon 3
Of the thirde precept of the tenne Commaundementes, and of Swearing.
¶ The thirde Sermon.
THE thirde Commandement of the The third commaundement of God.firſt Table, is thus worde for worde. Thou ſhalte not take the name of the Lorde thy God in vaine. Bycauſe the Lorde will not let him goe vnpuniſhed, that taketh the name of the Lorde his GOD in vaine. In the ſeconde Commaundement, the Lord did ſet down the worſhip that he would not hauehave, that he miſliked of, and did flatly forbid, to wit, a worldly, earthly, and carnall kinde of honour, a baſe and vile kinde of worſhip, a ſeruice that is directly contrarie to the ſpirite, nature and maieſtie of God, that is, to think that God will in ſhape reſemble a man, or any other creature made of earth or corruptible ſtuffe or matter, and then againe to worſhip him vnderunder thoſe ſhapes and figures, with corruptible thinges that were firſt ordeined, and created for the vſe and behoofe of men, and not of God. For God is an eternall ſpirite, which goeth all ouer and preſerueth eueryevery thing, whom all the moſt excellent creatures of the whole world, if they were ioyned together in one, are not able to reſemble, nor yet to repreſent the leaſt iote of excellencie in the liuing God. God is ſo farre from lacking any corruptible thinges, that he him ſelfe ſupplyeth the want of all our neceſſities. It is a mere follie therefore to ſet vp a percher, a taper, or a ſmoakie torch before the maker and giuer of light. It is a very toy to offer fleſh of beaſts to that eternall ſpirite, who in the Pſalmes ſayth: All the beaſts of the woods are mine, and the cattel in a thouſand hilles, I know all birdes vponupon the mountaines, and in my power are all the beaſtes of the fielde, if I be hungrie, I neede not to tell thee, ſince the world is myne, and all that is therein. Now therfore in this thirde Commaundement, the Lorde doth very exquiſitely, although very briefly, declare the manner h…w he will be worſhipped, that is, in holy reuerencing of his holy name. The names wherby god is called, are God, Gods Maieſtie, Gods truth, Gods power, & Gods iuſtice. Now the charge of this commaundement is, not to abuſe the name of God, and not to vſe it in light and trifling matters: but to ſpeake, to thinke and iudge honourably, reuerently, holily, and purely of God and godly things. But the pithe and effect almoſt of the whole, lyeth herein that he ſayth, the name of the Lord thy god, to wit, which is thy chief goodneſſe & felicitie, thy creator, thy redéemer, & thy tender father. Now note that the Lorde doth not barely forbid to vſe his name, but he chargeth not to vſe it lightly or in vaine, that is, beyond neceſſarie vſe or our behoofe, and beſide the honour and glory of God. Let vsus ſée therefore howe we ought to ſanctifie the Lordes name, and howe we maye deuoutly vſe the name of God, and laſt of all, ſo worſhip him, as he him ſelfe hath appointed vsus to do.
Firſte of all, we hauehave to thinke of God, as of the chiefe felicitie, and infinite … the ….treaſure of all good thinges, who loueth vsus excéedingly with a fatherly affection, alwayes wiſhing, and by all means deſiring to hauehave vsus men ſaued, and to come to the perfect knowledge of the very truth: whoſe iudgements are true and iuſt, whoſe workes for their excellencie are wonderfull, and whoſe words are moſt true, and truth it ſelfe. Then muſt this holy name of God continually be called vpō in praiers, néede, and requeſtes. By that alone, we muſt looke to obtaine whatſoeuer is néedful for our bodies or ſouls. We muſt neuer ceaſe to giuegive thanks to that, for all the good benefites that we do or ſhall receiue. For what good ſoeuer men hauehave and inioy, that hauehave they not from elſe where, than from God the fountaine and giuer of all. This glory muſt euer be giuē to God. If we be nipped with any aduerſitie, let vsus not by an by murmur againſte Gods good pleaſure, and his ſecrete iudgements, but rather ſuffering, and ſubmitting ourſelues vnderunder his mightie and fatherly hande, let vsus ſay with the Prophet Dauid: It is good for me Lorde that thou haſte chaſtened me. Let not vsus appoint God what he ſhal doe, but wholy & alwayes ſubmit our ſelues to his good will and holie pleaſure. Let vsus in al things giuegive God the glory, in prayſing openly, and plainely profeſſing his name and doctrine before Kings and Princes, yea, and in ſight of all the world, ſo often as occaſion ſhall be giuen, and the glory of God ſhal ſéeme to require. Let vsus not be aſhamed of God our father, of his truth and true religion. Let vsus not be aſhamed of Chriſt our redéemer, nor yet of his croſſe. But let vsus be aſhamed of errours, idolatrie, of the world and vanitie, of lyes and iniquitie. Let vsus holily, reuerently, and deuoutly, both ſpeake and thinke of God, his workes, and his word. Let the law of God be holy to vsus, let his Goſpell be reuerend in our eies, & let the doctrin of the Patriarches, Prophetes, and Apoſtles be eſtéemed of vsus, as that which came from God him ſelfe.
Let vsus not take the name of the Lord our God into our mouthes, vnleſſe it be in a matter of weight. Let vsus not blaſpheme, curſe, nor lye in the name of the Lorde: Let vsus not vſe, nay, rather abuſe the name or worde of God in coniuring, iuggling, or ſorcerie. For in theſe thinges, the name of God is moſt of all abuſed. Let vsus preciſely and holily kéepe the othe whiche we hauehave made by the name of the liuing and eternall God. Let vsus in al things tell truth and lye not, that when this world that will not ſée, ſhall be inforced to ſee ſo great a reuerence and deuotion in vsus to the name of our God, it may be compelled thereby to glorifie our father which is in heauen. And this, verily, is the godly vſing of the Lordes name, and the religion wherin our God is very well pleaſed.
Nowe note by the way, that there are ſundry wayes, whereby we abuſe How the name of God is abuſed.the name of God, and firſt of all we abuſe it as often as our harts are with out all reuerence to God him ſelfe, when we do vnreuerently, filthily, wickedly, and blaſphemouſly ſpeake of God, of his iudgements, of his word and of his lawes: when we doe with ſcoffing alluſions, apply Gods wordes to light matters and trifles, by that meanes turning and drawing the Scriptures into a prophane and vnhoneſt meaning. Moreouer, we do diſgrace yt name of ye Lord our God, whē we call not vponupon his name, but turne our ſelues rather to, I knowe not what ſort of Gods, to mans ſkill and ſuccour, to things forbidden, to Idols, and coniurers, which we fall a doing then eſpecially, when being wrapped in miſerie and calamities, eyther for our ſinnes, or elſe bycauſe God will trie vsus, we doe preſently beginne to murntur againſte God, and to accuſe his iudgementes, hardly abſteining from open blaſphemie, in grudging to beare the things, that for our deſertes we do worthily ſuffer. Here vntounto belongeth the abuſe of beaſtly knaues, whiche doe not ſticke to vſe the holy name of God in obteining their filthy luſtes, whiche they call louelove, and alſo the naughtineſſe of them, that therby ſeeke to finde and recouer the thinges that are loſt, or elſe are ſtolne from them. We doe vnhallowe the name of the Lord our God, when we giuegive not to him all honour and glory. We ſhall peraduenture do ſome good déede, there is perhaps in vsus ſomthing worthy to be prayſed: if we therfore ſhall challenge the praiſe thereof to our ſelues, or at the leaſte, ſhall pare out a péece of that glory for our owne ſhare, and giuegive the reſt to God, not referring it al and whole to God the authour of all, then doe we therein defile the name of God, which ought alone to be prayſed for euer and euer. Furthermore, if we denie the Lorde, or bluſhe at, and be aſhamed of his holy Goſpell, bycauſe of this wicked world and the naughtie men therein: if alſo we doe ſpot our ſelues with a filthy and vncleane life, which is to the ſlander of Gods name, and the offence of our neighbour, then doe we take the Lordes name in vaine, yea, we abuſe it to his diſhonour and reproche. We do abuſe the name of the Lorde, if we take a ſolemne othe in a trifle or matter of no effect, or if we do not kéepe & performe the othe yt we hauehave ſworne. In our dayly talke, very often, and almoſte about godleſſe matters, we minde: are wont to call and take to witneſſe, the dreadfull name of God, hauing learned it of an yll continuaunce and cuſtome, or elſe being ſtirred vp by ſome euill motion of oure naughtie mynd: we hauehave an innumerable ſort of déep and terrible othes, as wounds, bloud, croſſe and Paſſion of the Lorde, heauen, earth, Sacramentes, eueryevery Saint in heauen, and all the deuilles of hell. Beſide all this, we abuſe the name of God alſo ſundry and dyuers wayes in telling of lyes. The preacher or teacher of the Churche lyeth, whē he cryeth: Thus ſayth the Lord: whereas the Lorde in déede ſayth nothing ſo. He maketh the name of God a cloake and a colour to hide his deceit, and doth beguile poore ſimple ſoules. The Magiſtrate cryeth out: All power is of God: and ſo vnderunder the pretence of Gods name, doth his ſubiects iniurie in playing the tyraunt and not the Magiſtrate. The common people deceiue one another, vnderunder the name of the Lorde, in contractes and bargayning. And the ſturdie roge vnworthy of almes, will not ſticke to ſtande and make Gods name an idle occupation for to get a pennie. But who can reckon vp all the thinges wherein Gods name is fouly abuſed? we muſt all therfore hauehave an eye that we defile not the name of God, but rather bleſſe it and holily worſhip it.
For it followeth in the wordes of The puniſhment of them that abuſe Gods …ame.the Lorde, what puniſhment abideth for them that ſo diſgrace his name, Bycauſe ſayth he, the Lorde will not let him goe vnpuniſhed, that taketh his name in vaine. And although this commination of the Lord is very horrible in déede, and of it ſelfe effectuall inough to make the godly ſort afrayde to pollute the name of God, yet neuertheleſſe, I will adde one example or twaine of them, whome the Lorde hath puniſhed for defiling his name. Dauid cryeth out, and ſayth: The vnrighteous ſhall not ſtand in thy ſight O Lord: thou hateſt them that worke iniquitie: thou ſhalt deſtroy all them that ſpeake lies. But how much more likely is it, that the Lord will deſtroy all them that ſpeake blaſphemie, and abuſe his holy name? Saule verily bycauſe he called not vponupon the Lorde in his extreme neceſſitie, but aſked counſell of the Pythoniſſe, was compelled to kill him ſelfe with his owne hande, after he had ſéene his people downe right ſlaine by the Phyliſtines his enimies, and his ſonnes lye deade in the middes of the people. Ananias lyeth to the holy Ghoſte, and defileth the name of the Lorde, and falling downe ſoudainly dead to the ground, downe he goeth with ſhame inoughe to the deuill of hell. Sanherib blaſphemeth the name of the eternal God before the walles of Ieruſalem, but anon after, he is for his labour bereaft of his puiſſant armie, and in his owne Gods temple, is ſhot through by his owne ſonnes. Iehoiachim and Zedechias both Kings of Iuda, and blaſphemers of Gods name, are taken captiues, & ſlayne by Nabuchodonoſor King of Babylon. Achab, Ieſebel, and the Prieſtes of Baal are vtterly wypte out by king Iehu, bycauſe they vnderunder the colour of god and godlineſſe, blaſphemed the name of God, and perſecuted the true religion. In the. 24. of Leuiticus, he that blaſphemed the name of god, was ouerwhelmed with ſtones to death.
And therefore the Emperour Iuſtiman In Nouellis cōstitu. 77. writing A pain … by ….to ye citizens of Conſtantinople, ſayth: Moreouer, bycauſe beſides vnſpeakable luſtes, ſome men laſh out curſings and othes of God, thereby prouoking him to anger, we therfore exhort thē to abſtaine from curſings and othes by his haire and head, and ſuch other wordes like vntounto theſe. For if reproches done vntounto men, are not left vnreuenged, muche more is he worthy to be puniſhed, that ſtirreth God to anger with his villanie. And for ſuch offences as theſe, doe ſo many dearthes, erthquakes, & plagues come vntounto mē. We therefore admoniſh them to abſtaine from thoſe crimes, for who ſoeuer after this admonition of oures ſhal be found faultie therin, they ſhal firſt ſhewe thē ſelues vnworthy to be beloued of men, & after that to, ſuffer ſuch puniſhment as the lawe ſhall appoint. For we hauehave giuē in charge to the right honourable the Lieftenant of our royall citie, to apprehend the guiltie, and to puniſh them extremely: leaſte peraduenture at length for ſuch ſinners contempt, and ſuch haynous offences, not only this citie, but alſo the whole common weale be iuſtly deſtroyed by Gods iuſt vengeance. Thus much writeth he. Now by this we may gather, that not the leaſt part of our calamities at theſe dayes doe happen vntounto vsus, bycauſe of our deteſtable curſings, and horrible blaſphemies, which verie fewe magiſtrates, or none almoſt at al, do go about to redreſſe, or puniſhe as they ſhould doe. The name of the liuing God is blaſphemed, with paſſing déepe and horrible othes of all ſorts, of all kindes, and all ages, ſo that I thinke verily, that from the beginning of the world ther neuer was ſuche a blaſphemous people, as are in this curſed age of oures. And therefore are we vexed with vnſpeakable and endleſſe calamities. For God is true, & can not lye, which ſayth, that they ſhall not ſcape fcotfrée that take his name in vaine. The mē of our time do not only take it in vain, but doe of malice alſo blaſphemouſly defile it. I woulde to God the Magiſtrates would more ſincerely ſet forth the worſhip of God among the people: or elſe, if this may not be obteined at their handes, yet then at leaſte, that they woulde be no worſe nor godleſſe then Caiphas, who when he heard (as he thought) blaſphemie againſte the name of God, did rent his cloathes, and crie that the blaſphemer was worthy to dye. For ſurely, vnleſſe our Chriſtian Magiſtrates doe become more ſharpe and ſeuere againſt blaſpheming villaines, I doe not ſée but that they muſt néedes be a great deale worſe then the wicked knaue Caiphas. Vndoubtedly, the Lord is true (as eueryevery one of you muſt ſeuerally thinke within your ſelues) and he verily will puniſh in all men the defiling of his name, but much more the malicious blaſpheming of the ſame.
This very matter and place doe nowe require, that I alſo ſpeake Of an oathſomewhat here of taking an othe, or ſwearing, whiche is done by calling and taking to witneſſe of Gods name. Nowe in the handling of this matter, many things are to be thought of and conſidered. For firſt of al I ſée yt ſome there are, which doubt whether it be be lawfull to take an othe or no: bycauſe Whether it be lawfull to ſweare.in Matthew, the Lord hath ſaid: Ye hauehave heard what was ſayd of old, Thou ſhalt not forſweare thee ſelfe, but ſhalt perfourme thine othes vntounto the Lord, but I ſay vntounto you, ſweare not at all. &c. But the Lords minde in Matthewe, was not to take cleane away the true and auncient law, but to interprete it, and to bring it to a ſaunder ſenſe, bycauſe it was before corrupted and marred by diuers forged & counterfaite gloſes of the Phariſes. For the people being taught by them, had euermore an eye to kéep their mouthes from periurie, but touching ſuperfluous, vnprofitable and néedleſſe othes, they had no care at all, not thinking that it was amiſſe, to ſweare by Heauen and by Earth: wherefore the Lorde expounding his fathers lawe, ſayth: That all othes generally are forbidden, to wit, thoſe wherein the name of the Lorde is taken in vaine, and whereby we ſweare when there is no néede at all. In the meane while, he neyther condemned nor yet tooke cleane away the ſolemne and lawfull othe. Now there is great difference betwixt a ſolemne oth, and our daily othes, which are nothing els but déepe ſwearings, not only néedeleſſe, but alſo hurtfull. But a ſolemne oth is both profitable & néedfull. The lawe of God and wordes of Chriſt, do not forbid things profitable and néedfull, and therfore they condemne not a ſolemne and lawfull othe. Yea in the lawe too, is permitted a ſolemne othe, where there is forbiodē alone, the vnprofitable vſing of the Lordes name. And Chriſt our lord came not to break the lawe, but to fulfill the lawe. And therefore he in Saint Matthewe did not condemne an othe: vnleſſe a man ſhoulde goe about to proue, that the Sonne taught a doctrine cleane contrarie to the doctrine of his heauenly father, which is a blaſphemie againſt the father and the ſonne, not to be ſuffered. Moreouer, God him ſelfe alſo ſweareth, which vndoutedly he would not do, if an othe coulde not be taken without any ſinne. For after a long expoſition of the lawe, he ſaith: Be ye holy, for I am holy, be ye perfect, euen as your heauenly father is perfect. We reade alſo, that the holieſt men of both the Teſtamentes, by calling and taking to witneſſe the name of God in matters of weight, did ſweare, and that they ſware without any ſinne. An othe therfore in the lawe of Chriſt is not forbidden, and it is lawfull for a Chriſtian man both to exact, and alſo to take an othe. I rather verily do not ſée howe that man is worthy to be called a Chriſtian, which being lawfully required to ſweare, wil ſéeme to refuſe it. But of this I hauehave more fully diſputed in another place againſt ye Anabaptiſtes. Secondarily, we hauehave to cō ſider for what cauſes we ought to ſwere. In many cōmon weals, it is an For what cauſes we ought to ſweare.vſual and receiued cuſtome to take an othe vponupon eueryevery light occaſion, and for that cauſe, we ſée that an othe is lightly ſet by, and very little eſtéemed. For what is this, but to take the name of God in vaine? Let Magiſtrates therfore learne and knowe that an othe ought not to be required, but in earneſt affaires, as when it ſtandeth for the glory of God, for the ſafetie of our neighbour, and for the publique weale We muſt marke therefore, when and why the people of God hauehave ſworne in the ſcriptures. Abraham ſware when he made yt league & confederacie with Abimelech. The people of God doth very often ſweare vnderunder their kings, in making a couenant with God, for ye keeping of true religion. They of olde time did cleare themſelues of heinous ſuſpicions by taking of an othe. In Exodus we reade. If any man ſhall giuegive to his neighbour a beaſt to kepe, and it ſhall dye, or be ſtoalne awaye, no man ſeeing it, then ſhal an othe by the Lorde goe betwixt them twaine, that he hath not layd his hand on his neighbors thing: which … owner of the thing ſhal take & the other ſhall not reſtore it. For Paule in the 6. to the Hebrues, ſayth: Men verily ſweare by the greater, and an othe for confirmation, is to them an end of all ſtrife. To this end therefore let Magiſtrates apply the vſe of an othe, and let them hauehave an eſpeciall regard, in giuing an othe to do it reuerently: let the peeres of the people keepe inuiolably that which they ſweare, and let them take héed, that they do not raſhly require an othe of light headed fellowes, let thē not compare any thing, or thinke any thing to be equall to an othe, but let them reuerently, and laſt of all, hauehave their recourſe to that, as to the vtmoſt remedie to finde out the truth, and therewithall, let them vſe ſharpe puniſhment againſt periured perſons. But woe to the peoples princes, if through their wicked negligēce, an othe be not eſtéemed. For he, without doubt, will puniſhe them ſharply for it, who ſayth: By cauſe I will not ſuffer him to goe vnpuniſhed, that taketh the Lordes name in vaine.
Thirdly, I will tell you what an othe is, and what it is to ſwears. An What an …the is.othe is the calling, or taking to witneſſe of Gods name, to confirme the truth of that we ſay. There is difference betwixt an othe, and that déepe kynde of ſwearing, whereby God is blaſphemed & torne in péeces. There is difference too, betwirt an othe and thoſe bitter ſpeaches, where with we vſe to curſe and ban our neighbours. They are not worthy doubtleſſe to be called othes. But for bycauſe this word Iuramentum is ouer largely vſed for any hynde of othe, as well in the worſe as better part, therefore the godly & lawfull othes, are wiſely called by the name of Iuſiurandū. For by … …hich ſignifieth ye law we are admoniſhed that yt kinde of othe is l…wf…ll and righteous. Now this taking of Gods name to witneſſe, hath ioyned to it a calling on, and a vowing our ſelues to Gods curſe and vengeance. For this is the maner of an oth and order of ſwearing, I will ſay or do …t truly, in déed, and without deceit, ſo God may helpe me. Therefore we put our ſelues in daunger of Gods wrath and vengeaunce, vnleſſe we do truly and in déede, both ſpeake and do the thing, that we promiſed to doe or ſpeake. A very déepe and ſolemne promiſe making is this, then the whiche verily there is not a greater to be foūd in the world. Here alſo muſt be conſidered the circumſtances and ceremonies Circ… ſtances ceremonies is ſwear…in ſwearing. For our aunceſters of olde, were wont to lift their hande vp vntounto heauen, and to ſweare by the name of the Lord. The Lord our God dwelleth in heauen. We therfore do manifeſtly declare, that as in the iudges eyes we lifte our hand to heauen, euen ſo in our mindes we do aſcend & ſweare in the preſence & ſight of God, yea, we giuegive our hand, and plight our faith to God there, in taking an oth by the name of God. This ceremonie vſed Abrahā the ſingular friend of God, & father of the faithfull, when he was wont to ſweare. I néed not therfore to procéed any further, for to declare whether How … ought … ſwearewe ought to ſweare by ye name of god alone, or els by ye names of ſaints, or els by laying ye hand vponupon the holy Goſpel? For it is manifeſt yt the faithful muſt ſweare by the only eternal & moſt high god. Touching which thing we hauehave moſt euident precepts, commaunding vsus to ſweare by the name of the Lord, & againe, forbidding vsus to ſweare by ye names of ſtrange Gods. Of the firſt ſort are theſe. Thou ſhalt feare the Lorde thy God, thou ſhalte ſerue him, and ſweare by his name. Deut. 6. &. 10. Chapter. Alſo the Lord him ſelf in Eſaie, ſayth: To me ſhall eueryevery knee bende, and by me ſhall eueryevery tongue ſweare. And again, in the. 65. chapter the ſame Prophet ſayth: He that wil bleſſe him ſelf, ſhal bleſſe in the lord, and he that wil ſweare, ſhal ſweare by the true & very God. Of the latter ſort too, are theſe teſtimonies of the holy Scriptures, Exod. 23. All that I hauehave ſayde keepe ye, and doe ye not once ſo muche as thinke of the names of ſtrange Gods, neither let them be heard out of your mouth. And Ioſue in the. 23. chapter, ſayth: When ye ſhal come in among theſe nations, ſee that ye ſweare not by the name of their Gods, and looke that ye neyther worſhip nor yet bow downe vntounto them. In the. 5. of Ieremie the Lord ſayth. Thy ſonnes hauehave forſaken mee, and ſworne by other Gods which are no Gods in deede: I hauehave filled them, and they hauehave gone a whoreing. &c. Moreouer the Prophet Sophonie bringeth in the Lorde ſpeaking and ſaying: I will cut off thoſe that worſhip and ſweare by the Lorde, and ſweare by Malchom, that is, by their king and defender. And no maruell thoughe he doe threaten deſtruction, to them that ſweare by the names of creatures. For an othe is An oath is …he ſpecial …onour …one to God.the chiefe and eſpeciall honour done to God, which therefore can not be diuided to other. For we ſweare by the higheſt, whome we beléeue to be the chiefeſt goodneſſe, the giuer of all good things, and the puniſhing reuenger of eueryevery euil déed. But and if we ſweare by the names of other Gods, then verily ſhall we make them equall to God him ſelfe, and attribute to them the honour due to him. And for this cauſe the bleſſed martyr of Chriſt Polycarpus, choſe rather the flames of fire, than to ſweare by the power and eſtate of Caeſar. The ſtorie is to be ſéene in the fourth booke and fiftene chapter of Euſebius.
Fourthly we hauehave to conſider how The conditions of an holy oathe.we ought to ſweare, and what the conditions of a iuſt, a lawfull and an honeſt othe are. Ieremie therefore ſayth: Thou ſhalt ſweare, The Lord liueth, in trueth, in iudgement, …nd righteouſneſſe. And the nations ſhal bleſſe them ſelues in him, and in him ſhall they glory. There are therfore foure conditions, of a iuſt and a lawfull othe. The firſt is, Thou ſhalte ſweare, The Lord liueth. Here now againe is repeated that which hath ſo many times bene beaten into oure heads, that we ought to ſweare by the name of the liuing God. The pattern of our aunceſtours oth was this, The Lorde liueth, as it is euident by the writings of the Prophetes. Let vsus not ſweare therfore by any other but by God. The ſecond cōdition is, Thou ſhalt ſweare in truth. So then, it is required, that not onelyonly the tong, but alſo the mynde ſhould ſweare, leaſte haply we ſay, The tong in déede did ſweare, but the minde ſware not at all. Let vsus be true and faythful therfore, without deceit or guile, let vsus not lye, nor goe about with ſubtiltie to ſhifte off the othe that once we hauehave made. We Germanes expreſſe this well when we ſay, On alle gfard. Or elſe, On gfard. That is, I will not vſe any double dealing, but will ſimply and in good fayth performe that I promiſe. There is an excellent patterne of a falſe and a deceitfull othe in Auli Gellij lib. noct. Att. 7. cap. 18. The third condition is, Thou ſhalt ſweare in, or with iudgement, that is, aduiſedly, with great diſcretion, not raſhly, nor lightly, but with conſideration of eueryevery thing and circumſtaunce, in greate neceſſitie, and caſes of publique commoditie. The fourth condition is, thou ſhalte ſweare in iuſtice, or righteouſneſſe, leaſte peraduenture our othe be againſt right and equitie, that is, leaſte we ſinne againſt righteouſneſſe or iuſtice, whiche attributeth that whiche is theirs both to God and man, ſo that our othe doe not directly tende againſt the louelove of God and our neighbour. Here (dearely beloued) ye hauehave heard me expreſſe in few words (which God him ſelf hath alſo taught vsus) how we muſt ſweare, of what ſort and faſhion our lawfull and allowable othes ought to be, and vnderunder what conditions they are conteined. But nowe if we ſhall ſweare againſt theſe conditions appointed vsus by God, then ſhall our othes and ſwearings be altogether vnlawfull: and furthermore, if we ſhall go about to performe thoſe vnlawful and vnalowable othes, then ſhall we therwithall purchaſe and inincurre the heauie wrath of the reuenging Lord.
Nowe in theſe dayes it is vſually of cuſtome demaunded, whether we Whether wicked o…thes muſt be perfou… med.ought to kéepe or performe wicked or vngodly, vniuſt or euill vowes, or othes: as if for example, thy othe or vowe ſhould directly tende againſte God, againſt true religion, againſt the worde of God, or the healthe of thy neighbour?
I will here alledge and rehearſe the vſuall and accuſtomed aunſwere, which notwithſtanding, is very true, and grounded vponupon examples of holy S…riptures, as that that ſquareth not from the truth the narrowe breadth of one ſmall haire. The aunſwere therefore is this: if any man ſhall ſweare againſt the faith and charitie, ſo that the kéeping of his othe maye t…d to the worſe, then it is better for him to chaunge his othe, then to fulfill it. Whervpon Saint Ambroſe ſaith, It is ſomtime cōtrarie to a mans It is be…t to … an ill …duetie to performe the othe, that he hath promiſed, as Herod did. Iſidore alſo ſaith, In euill promiſes breake thine othe, in a naughtie vow change thy purpoſe. The thing thou haſte vnaduiſedly vowed, do not performe. The promiſe is wicked that is finiſhed with miſchiefe. And againe, That othe muſte not be kept, whereby any euill is vnwarely promiſed. As if for example, one ſhoulde giuegive his fayth to an adultreſſe, to abide in naughtineſſe with her for euer: vndoubtedly, it is more tolerable, not to keepe promiſe, then to remaine in whordome ſtil. Beda moreouer ſaith: If it ſhal happen that we at vnawares ſhal with an othe promiſe any thing, and that the keping of that othe ſhall be the cauſe of further euill, then let vsus thinke it beſt vponupon better aduice to chaunge our othe without hurt to our conſcience: and that it is better vponupon ſuch a neceſsitie for vsus to be forſworne, then for auoyding of periurie, to fall into another ſinne tenne times worſe then that. Dauid ſware by God, that he woulde kyll the fooliſhe fellowe Naball, but at the firſte interceſsion that his wyfe Abigail wiſer then him ſelfe did make, hee ceaſſed to threaten him, hee ſheathed his ſworde agayne, and did not finde him ſelfe any whit grieued for breaking his haſtie othe.
Auguſtine alſo ſayeth, Whereas Dauid did not by ſheading of bloude perfourme his promiſe bound with an othe, therein his godlyneſſe was the greater. Dauid ſware raſhly, but vponupon better and godly aduice, he performed not the thing he had ſworne. By this and the like it is declared that many othes are not to be obſerued. Now he that ſweareth ſo, doth ſinne: but in chaunging his othe, hee doth verie well. Hee that chaungeth not ſuche an othe, committh a double ſinne, firſte for ſwearing as he ought not, and then for doing that he ſhuld not. Thus much hitherto hauehave I rehearſed of other mens wordes, which al men verily acknowledge to be true, and ſo in déede. Nowe by this ye doe eaſily vnderſtande (dearely beloued) what ye hauehave to thinke of thoſe monaſticall vowes, and Prieſtes othes, whiche promiſe chaſtitie, (no farther Monaſtial vowes.ywis by their leaue, than mans fraile weakneſſe will ſuffer them.) For it is better, ſayth the Apoſtle, to marrie thē to burne. And more commendable is it, not to perfourme thoſe fooliſhe, hurtfull, and vnpure promiſes, that driue them perforce to filthy vncleanneſſe, then vnderunder the colour of kéeping an othe truely, to lye and to liue vnchaſtly God wot.
Fiftly and laſtly, I hauehave briefly to put you in mynde, that ye indeuour …ow reli…iouſly we …ught to …epe our …athes.your ſelues, by al the meanes ye may, deuoutly to keep that which ye ſwere: and therewithall in fewe wordes, to let you vnderſtande what rewarde is prepared for them, that do religiouſly and holily kéepe and obſerue the holy othe once ſolemnely taken. If we louelove God, if we deſire to ſanctifie his name, if we take the true God for the very true God, and for our God, if we will hauehave him to be gentle and mercyfull to vsus warde, and to be our preſent deliuerer and ayder at all aſſayes, then will we hauehave a moſt diligent care to ſweare with feare deuoutly, and holily to kéepe and perfourme the othe that wée deuoutly make. But vnleſſe we do this, then terrible threatenings and ſharpe reuengement of Gods iuſt iudgement, are thundred from heauen againſt vsus tranſgreſſours. The very heathens ſhall riſe vp and condemne vsus in the day of iudgement. For the Saguntines, the Numantines, and they of Petilia choſe rather to die with fire and famine, then to breake or violate their promiſe once bound with an oth. Moreouer, the lawes of all wiſe and ciuil Princes and people, do adiudge periured perſons to dye the death. Howe great offences, howe great corruptions, howe great and many miſchiefes, I praye you, doe riſe through periuries? They intangle, trouble, diſgrace, marre and ouerthrowe the eſtates both ciuil and Eccleſiaſticall. Who ſo euer therefore doth louelove the common weale and ſafegarde of his countrie: who ſo euer dothe louelove the Church and good eſtate thereof, he wil aboue all things hauehave an eſpeciall regard to kéepe religiouſly the promiſe of his othe. Nowe to thoſe that holily A large rewarde promiſed to ſuch as keepe ther Othes.do kéepe their othes, the Lord doth promiſe a large reward. For Ieremie ſaieth: And the nations ſhall bleſſe thēſelues in him, & in him ſhall they glory. As if he ſhould ſay, If the people of Iuda ſhall ſweare holily and kéepe their othes, then will the Lorde poure out vponupon them ſo great felicitie and aboūdant plentie of al good things that when as hereafter one ſhal bleſſe or wiſhe well to another, he ſhall ſay, The Lorde ſhewe thée his bleſſing, as of olde he did to the Iewes. And who ſocuer ſhall prayſe another, he ſhall ſay: That he is like to the Iſraelites. It is therefore aſſuredly certayne, that they ſhall be inriched with all good thinges, and worthy of all manner prayſe, who ſo euer ſhall inui…lably kéepe their othes and promyſes.
Let vsus indeuour oure ſelues my br…th…n thren I beſeeche you, to ſanctifie the Lords name, and to adde to this third commandemēt your earneſt and continuall prayers, ſaying as our Lorde Ieſus hath taught vsus, O heauenly father, hallowed be thy name, or let thy name be holily worſhipped. To him be glory for euer and euer. Amen.