Sermons on the Ten Commandments, Sermon 4
The. 4. Sermon.
Deut. Chap. 5.
11 Thou ſhalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltleſſe which ſhall take his name in vaine.
IF wee were but well aduiſed, there were no neede that men ſhould teache vsus to beare reuerence vntounto God. For nature ought to leade vsus herevnto. For to what end are we created? And why liue we in this world, but to do homage to him, to whom we be beholden for all good giftes, and to applie our ſelues to honour and glorifie his Maieſtie? Behold the whole end and ſumme of this life. But for all this in ſteede of honouring our God, and applying our whole ſtudies and endeuours herevnto, it ſeemeth that wee hauehave conſpired the cleane contrarie. For ſome woulde hauehave the remembrance of God burried: others deſpiſe and mocke him, others with full throate & open mouth blaſpheme him, ſo that we ſufficiently declare, that wee knowe not why wee liue or ſhould hauehave our being. Nowe becauſe there is ſuch a vice in vsus, God, to remedie it, ſheweth that wee ought likewiſe to abkeine from abuſing his holie name, for this is as it were to vnhallow it, & therfore he hath forbidden that his name be not taken in vaine. By theſe wordes we ought diligently to conſider, what is the right & lawfull vſe of his name. True it is that we are not worthie to take in our mouth the name of the Lord, in what ſort ſoeuer it be, for we muſt conſider of that whiche Eſaie ſpeaketh in the. 6. Chap. Lord I am a man of polluted lipps,Eſaie. 6. 5. & I dwel in the middeſt of a people, which is altogether filthie and defiled. Seeing then we hauehave ſuch filthineſſe and vncleanes in vsus, it is certeine we can not take the name of God in our mouth, were it not that God of his goodneſſe would that we vſe his name, ſo it be to glorifie him withall. Let vsus then note well, that when it is ſaid, That we take not the name of God in vaine, that the Lord reproueth vsus of vnthankfulneſſe, if wee vſe not his name, as he hath permitted vsus, and folowe not herein the rule which is conteined in his word. For this is the lawfull meane, by which we may vſe his name. But to the end that this be yet more clearely vnderſtood, we muſt marke, that God vnderunder one kind would here ſhew vsus, what maieſtie there is in his name, to the end we ſpeake not of it, but with all feare and reuerence. Therefore aboue all other kindes of profaning his name, he taketh the eſpeciall forme of an oth, when any queſtion is of ſwearing. We ſee how our Lord loueth vsus, in that he lendeth vsus his name, to the end we might communicate with our neighbours, & if there were any controuerſie and diſſention among vsus, it might be ended by this meane: namely, that if wee bee not beleued, if any matter were in doubt, the name of God ſhould be brought foorth as Vmpier in the matter to end the controuerſie, ſo as the thing ſhould bee altogether certeine, when it ſhall hauehave ſuch a confirmation. Is not this an ineſtimable goodneſſe, that our Lorde abaſeth himſelfe ſomuch, as to permitte vsus to vſe his name? And why? For it is certeine that the maieſtie of God is ſo precious, that it ought not to bee abaſed ſo farre: but yet he bouchſafeth to applie himſelfe vntounto vsus. So much greater then is our villanie & wickednes, if wee vnhallowe the name of God in our othes. Nowe this is done, not onelyonly when we are forſworne, but if we take the name of God, in our mouthes raſhlie and at randon: when we hauehave not a regarde to ſpeake thereof in all wiſdome and diſcretion, and conſider whether the thing which is in controerſie deſerueth to bee confirmed in ſuch manner or no: For if we vſe it raſhlie and fooliſhlie, behold the name of the Lord is as it were vnhallowed. It is true that God accounteth it for one kinde of his ſeruice, when men ſweare by his name, not that he is herein bound vntounto vsus, but altogether the contrarie. For (as I hauehave alreadie touched) wee ought to perceiue in this thing, howe GOD beareth with vsus, when he licenceth vsus to vſe his name. But yet doe we in ſwearing confeſſe that GOD hath all preeminence and ſuperioritie ouer vsus. He whiche is inferiour, ſweareth by him which is his ſouereigne & greater,Heb. 6. 16. ſaith the Apoſtle to the Hebrewes. And if we knewe to what end an oth ſerueth, we ſhall vnderſtand, that this can not agree, but onelyonly to the maieſtie of God. For by it our meaning is to confirme thoſe thinges which are ſecret and can hauehave no other proofe among men. Nowe this can not bee done by any creature, but herein GOD muſt ſhew himſelfe, for it is he which ſoundeth the deapth of mens heartes, and herevpon alſo not without cauſe he challengeth to him ſelfe the title of trueth. Wee ſee then that in ſwearing we doe homage vntounto God, proteſting that he is our Iudge, and that it is he vntounto whom we ought to hauehave recourſe for things which are doubtfull and hidden, becauſe it is his office to bring them vntounto light, and becauſe he will mainteine the truth: for that it apperteineth to his honour and glorie. That is the cauſe, why GOD reputeth it for one forme of his ſeruice, when one ſweareth by his name: ſo that it bee not in ſuperfluous and vnneceſſarie othes. By this we perceiue, that the fault of them whiche forſweare them ſelues, or ſweare at randon, is ſo much the more grieuous. For this is as it were to violate the ſeruice of God, and as much as lieth in vsus to bring it to nothing. As for them whiche peruire them ſelues, they bee not onelyonly culpable of taking the name of GOD in vaine, and of falſlie abuſing it, but they are rebelles and traitors to the maieſtie of GOD. For knowe wee how to worke any greater outrage againſt GOD, than to aboliſh his truth? No. For there is nothing more belonging vntounto him. So this is as much as if we would plucke him out of his throne, and vtterlie beereue him of all diuine honour and glorie: for this is done, when his truth is turned into a lie.
Whoſoeuer therefore forſweareth him ſelfe, that is to ſay, whoſoeuer taketh the name of GOD in an euill conſcience, to colour falſe thinges, to cloke and diſguiſe an vntruth, to the end he might beguile and deceiue others: let him knowe it for certeintie, that he blaſphemeth God in ſo doing. Now purpoſelie I ſay, to diſguiſe an vntruth. For many diſpenſe wt them ſelues, becauſe before men they can not be conuicted of periurie. And why? They turne the beſt ſide of the coate, they paint and trimme their matters ſo well, that it ſhall ſeeme verie well to men they ſpeake the truth, & are not periured: but GOD alloweth not any ſuch ſubtilities. Let vsus not then thinke to bee acquited and abſolued before him, when wee ſhall hauehave vſed ſuch policies, ſuch ſhiftes, and ſly practiſes. And ſo in ſumme wee ſee, that all they which take the name of GOD otherwiſe than in truth and in ſimplicitie, blaſpheme him. Marke this for one point. Now as for them, whiche ſweare raſhlie and without cauſe, they declare ſufficientlie, that they make no other account, than to ſport them ſelues with GOD. It is true they proteſt the contrarie, they will ſtill ſay their meaning is not ſuch, but this is but hypocriſie. For the effect ſufficientlie proueth, that they beare no reuerence vntounto God. If a mortall man be heald deare of vsus, we take not his name in vaine, we will not that any make a ſcorne of him, and floute him, and when a matter of plaie and mockerie is propoſed, we can not ſuffer that he be brought in as on the Stage, for wee take this to be to his infamie and diſcredit. And will we hauehave a greater priuiledge than the liuing GOD? We are vile carions, and rotteneſſe it ſelfe, and yet will wee bee had in honour and eſtimation? And ſhall our God in the meane time bee placed beeneath as our vnderling? And thus we ſee, that there are at this day verie fewe of any religion in the worlde: although many make a ſhewe and countenaunce of being Chriſtians, that yet not withſtanding neuer knew, what it is to worſhippe GOD, to doe him homage, or to yeald him the ſeruice whiche apperteineth vntounto him. For howe is this, that the name of GOD runneth in euerie mans mouth? One can not bargaine for the worth of one farthing, without he hath ſome othe at the end of euerie word. If the honour of GOD were of price among vsus, it is certeine, wee would abſteine from ſuch ſuperfluitie of othes: whiche more is, it would breede an horrour in vsus. But nowe a dayes euerie one maketh a game of it, and when a man is reprehended for ſwearing, he will thinke he hath great wrong done him.
Nowe, if one ſhoulde mainteine any matter whiche were not for his profite, he woulde bee much grieued therewith: yea, hee woulde make his complaintes thereof: but if wee hauehave the zeale of God to be grieued, when his name ſhalbe throwne to the ground, ſee what quarels are made with vsus, ſee on what ſpite men are ſet, how they grind their teeth at it. Now when the world is come into ſuch a poſſeſſion of contemning God, and men hauehave hardened them ſelues herein, is not this a ſigne that his maieſtie is not knowen nor regarded? And albeit, men yeald vntounto them ſelues ſuch an outragious libertie vnderunder this ſhadowe, that the thing is accuſtomably vſed, and that of cuſtome is made a lawe: yet will God in the end ſhewe, that his name is more deare vntounto him than men hauehave had it, and though we ſell it good cheape, it ſhall coſt vsus deare, and with an ouer vantage: and it ſhalbe in the end that the lande wherein we hauehave bene conuerſant, which hath bene defiled, and made vncleane by vsus, bee raiſed vp in iudgment againſt vsus. In like manner all the benefites which wee hauehave receiued, and which God with a liberall hand hath beſtowed on vsus, ſhall come into account for our condemnation, for aſmuch as we hauehave not knowen him, which hath bene the author of them, to honor him as he deſerueth. Yee ſee then what we hauehave firſt to obſerue and note in this place: namelie, that God beareth gratiouſly with vsus, and vſeth ſo great gentleneſſe towards vsus, as that he is willing and content wee vſe his name in thinges lawefull and right: by whiche leaue of his we may ſufficientlie knowe, that he is more than a father vntounto vsus. But withall he warneth vsus, to take ſo much the more diligent heede we abſteine from all wicked othes. For as for periuries (as we hauehave ſaide) this is a villamous outrage which we doe to God. For in aſmuch as his truth is conuerted into a lie: we are falſifiers thereof as much as in vsus lieth. Yee ſee then a mortall and deadlie offence. But this is not enough to keepe our ſelues from forſwearing, but our othes alſo muſt be ſober, and the name of God muſt not be toſſed vp & downe among vsus as a Tenniſe ball: but it behoueth, that there be ſome great neceſſitie which may hold vsus excuſed, when we make mention of it. Now foraſmuch as we proteſt in our othes, that God hath all ſuperioritie ouer vsus, by this we may vnderſtand, that all the othes which are made by creatures are wicked and intollerable, as proceeding from ſuperſtition: as among the Papiſtes, one will ſweare by Saint Anthonie, an other by Saint Iohn, which is aſmuch as if one would make idols of them. And why? For wee muſt always returne backe to that ſentence which I hauehave before alledged of the Apoſtle, that we declare God to bee our ſuperiour: yea, our ſouereigne, when wee ſweare by his name. And this is the cauſe why, when God ſweareth, to confirme vsus in his promiſes, or happily to awaken vsus when hee ſeeth vsus hardened in our ſinnes, and that we ſtand not in awe of his iudgmentes, he ſweareth by himſelfe, he reſerueth to him ſelfe this honour,Deut. 6. 13. whereof it ſhalbe further handled in the ninth Chapter of this booke. And ſo they which ſweare by creatures are idolaters. And for this purpoſe alſo, when there is mention made of ſuperſtitions, the oths of men are put in as witneſſes to conuince them, that they hauehave turned them ſelues from the puritie of the lawe. The Paſtours, ſaith Ieremie,Iere. 12. 16. which hauehave charge to conduct and leade the people, muſt teach them to ſweare by the name of God, that is, that all other othes be laid aſide, and that creatures bee not mingled, and brought in, when any thing by othe is to bee confirmed. Moreouer, when it is here ſpoken of the name of God, let vsus note, that we are not onelyonly forbidden to pronounce this woord, but that the ſubſtaunce thereof is here conſidered: for God regardeth the deede. As there are ſome whiche ſweare not expreſſelie by the name of God, and yet notwithſtanding they ceaſe not to offend & tranſgreſſe againſt this commaundement. For we muſt alwayes hauehave regard to come to this which our Lord Ieſus Chriſt handleth in the fift Chapter of S.Mat. 5. 34. Mathew. When you ſweare by heauen, is not this the throne of the liuing God? If you ſweare by his temple, is not this the place where his maieſtie abideth? If then we thinke we ſhall not be accuſed and condemned, when wee expreſſe not the name of God in our othes, wee greatlie abuſe our ſelues. Let vsus not therefore thinke to deceiue him in this, for the excuſe is altogether fooliſhe and childiſh. And why? The heauen, beareth it not a marke and token of the maieſtie of God? Se then how his glorie is diminiſhed. As much is to be ſaid of the earth, for it is his footeſtoole, as Chriſt toucheth in that place whiche I hauehave alledged. Therefore, ſo let vsus briefly learne, that wee ought to beare ſuch a reuerence to the name of God, that all othes be laid aſide and baniſhed from among vsus, but as neceſſitie requireth, when God ſuffereth vsus to borrowe his name. Otherwiſe let vsus folowe this forme of ſpeach, as handling our matters in all ſimplicitie, to ſay. Yea, it is ſo. And let vsus knowe, that all whiche is beſides this,Mat. 5. 37. is euill & rondenmed by the lawe: namelie, if we take the name of God in vaine. And withall let vsus note, that all ſuperfluous othes, and thoſe in which the name of God is not honoured, as it deſerueth, hauehave in them a double euill. For firſt, when men let them flie ſo at all aduentures, it is a ſigne they ſcarſe make any account what they ſay: ſecondlie conſider wee from whence this common ſwearing proceedeth, and wee ſhall finde that from none other thing, but that men be ſuch liers, ſo full of falſhood and deceite, that when they ſpeake the one to the other, none can beleue that it is true which is ſaid. So then, it muſt needes bee, that there is in vsus great wickedneſſe, conſidering that when God hath giuen vsus a tongue, it is in part to communicate one with an other: For our tongue is the meſſenger of our heart, whereby we expreſſe vntounto others what wee hauehave in our mindes conceiued. Wee may then conclude, that ſuperfluous othes proceede from the diſloyaltie and rebellion of men, neither neede wee to make much enquirie, or vſe any long proceſſe in this matter: for euerie one hath his owne witneſſe. How euer it be, let vsus learne to vſe in this thing ſuch ſobrietie as God commaundeth, and let vsus not ſweare without great neceſſitie, and being herevnto required. But to goe on ſomwhat further in this matter, that all may bee eaſily vnderſtoode: there are ſome, who thinke that when they ſweare by their faith, it is as if they ſwore not at all. It is true indeed, that the moſt part ſweare nothing, for they hauehave no more faith than dogges, they hauehave no conſcience, nor religion. But yet this name of faith ceaſeth not therefore to be in price before God. For he holdeth it deare, and it is as an hallowed thing vntounto him, whiche neither can, neither ought to bee vnhallowed: except wee will bee in greate fault, and incurre the daunger of the threate here made, as we ſee. So it is not ſufficient not to hauehave pronounced expreſſelie by God, but when one ſweareth by his faith, or taketh any cōfirmation from that which hath any ſigne of the maieſtie of God, his name is vnhallowed in this thing. What ſhall wee ſay then of them, whiche vſe falſe othes to diſguiſe their purpoſes, which ſweare raſhlie, euen to ſport them ſelues with othes: yea, to deſpite God by their execrable blaſphemies, in ſo much that he hath neither fleſh nor bloud, nor nothing elſe which they ſpare? Are theſe onelyonly holden faultie for abuſing the name of God? No, but becauſe they vſe him to the greateſt and moſt execrable reproch, that they may doe. Beholde our Lorde Ieſus Chriſt,Phil. 2. 7. which made himſelfe of no reputation for a time, (as Saint Paule ſpeaketh) who beeing the founteine of all life, became mortall man, hauing ſuperioritie & dominion ouer the Angels of Heauen, tooke the forme of a ſeruant, euen to ſhedde his bloud for our redemption, and in the end to ſuffer the curſe that was due vntounto vsus. And nowe for a recompenſe of all this, hee muſt at this day bee rent and torne in peeces of the carion and ſtinking mouthes of them whiche name them ſelues Chriſtians. For when they ſweare by his bloud, and by his death, and by his woundes, and by this, and by that, is not this as much as in them lieth to crucifie the ſonne of GOD, and to teare him as it were in pieces? And are not theſe altogether worthie to bee cut off from God: yea, from the worlde, and not to bee numbered in the band and companie of creatures? Muſt Ieſus Chriſt for abaſing, and humbling himſelfe for vsus, hauehave ſuch a reward at our handes?Eſaie. 5. 2. God vpbraideth the people of Iſrael in this ſorte, O my people,Ierem, 2. 21. what hauehave I done vntounto thee? I hauehave brought thee out of Egypt, I hauehave conducted thee by the deſert, I hauehave nouriſhed thee in all gentleneſſe and ſweeteneſſe, I hauehave planted thee as in my heritage, that thou ſhouldeſt hauehave beene as a vine whiche ſhould hauehave borne mee good fruite, I beſtowed all labour in keeping and fencing thee, and muſt thou now bee turned into bitterneſſe vntounto mee, and bring foorth ſowre fruite to ſtrangle and to choke me? Nowe the ſame apperteineth alſo at this day vntounto vsus. For when the ſonne of GOD, whiche is appointed Iudge of the world, ſhall come in the laſt day, he may ſay vntounto vsus, What meaneth this? You hauehave borne my name to bee called Chriſtians, you hauehave bene baptiſed, in witneſſe and teſtimonie that I was your redeemer: I hauehave drawen you foorth of the deepe dongeon, wherein you were plunged, I hauehave deliuered you from euerlaſting death, by the cruell death whiche I ſuffered, and for this cauſe I beecame man, I ſbmitted my ſelfe to the malediction of GOD my Father, to the end you might bee bleſſed by my grace, and by my meane. And beholde the rewarde you hauehave rendered mee. I hauehave bene rent in pieces of you, I hauehave beene as a …eaſting ſtocke, the death whiche I hauehave ſnffered hath beene had in deriſion and mockerie, my bloude whiche is the waſhing of your ſoules, was as it were trampled vnderunder your feete: briefly, you hauehave taken all occaſion to blaſpheme and to raile on mee, as if I had bene a wretched and miſerable creature. When When this ſhalbe rebukefullie told vsus of our ſouereigne Iudge, will not this be to thunder on vsus, and to throw vsus downe to the bottomles pit of hell? And yet notwithſtanding, there are verie fewe of vsus, which deeplie conſider of this. For if ſuperfluous othes were at this day had in ſuch greate horrour and deteſtation, as they ſhould bee, men would not yeald vntounto them ſelues any time hereafter ſuch an outragious boldneſſe and libertie of ſwearing and forſwearing. As for blaſphemies, ſee wee not how common and rife they are? And in the meane time wee wilbe verie zealous for our owne honour and reputation, when the name of God is ſo troden vnderunder feete amongeſt vsus. If one ſpeake any thing reprochfullie of ones father, he will make a greate quarell of it, or enter ſome action of ſlaunder: yea, many will reuenge them ſelues by their owne handes, and by all meanes they may on euerie ſide: and it ſeemeth to them, that they hauehave an honeſt excuſe to take vppon them the defence of their fathers. Beholde our ſouereigne father ſhall ſuſteine wrong and iniurie, beholde in like manner our Lorde Ieſus Chriſt, who not without cauſe is named The Lord of glorie, before whom euerie knee ought to bow,1. Cor. 2. 8. as Saint Paule ſpeaketh to the Philippians,Phil. 2. 10. loe he (I ſay) ſhalbe mocked, than whiche deſpite none could bee wrought him greater, except a man would ſpitte in his face: and yet notwithſtanding, they whiche name them ſelues Chriſtians, whiche make a countenaunce of procuring and mainteining his honour, will not bee moued any whitte therewith: nay, they them ſelues will bee the men, whiche will blaſpheme him in moſt execrable manner: But for all this (as I hauehave ſaid) our Lorde will not ceaſe to mainteine his owne honour, as he himſelfe ſpeaketh, when he ſeeth that men are ſo wicked and profane, ſo to violate his maieſtie, as much as lieth in them. For he maketh a ſolemne othe, that he will wreake his vengeaunce vppon them for this wickedneſſe. I am the Lorde (ſaith hee,) this is my name,Eſaie. 42. 8. and my glorie I will not geue to an other, neither my praiſe to grauen images. Now, as he will not that his honour bee tranſferred to idols, ſo is it certeine it extendeth it ſelfe further: namelie, that if men ſhall falſly abuſe his holy name, they ſhall perceiue in what price it was vntounto him. And therefore let vsus not waite vntill this bee accompliſhed vppon vsus, but let vsus learne to beare ſuch reuerence vntounto our God, and to him that hath all ſouereigne maieſtie, that is, to our Lord Ieſus Chriſt, that we be throughlie inſtructed to ſweare in ſuch ſorte, that this be alwayes to confirme, that it is he by whome we are, that he is our Father, our Creatour, & our Iudge. Thus ye ſe in effect, what we hauehave to gather of this place. Now here is withall anuexed a threatening, whereby we are to vnderſtand the blockiſhnes of men, how Sathan hath as it were bewitched them in ſuch ſorte, that they conceiue not the wrath and anger of God, when it is ſet before them. I will not hold him guiltleſſe, which ſhall take my name in vaine. Loe God, who ſpeaketh. I pray you, ought not all the haires of the heades of them ſtand on end, which blaſpheme God ſo wickedly and villainouſly, as I hauehave ſaide? When one ſweareth lightelie by his faith, behold God who is armed, and ſaith, For as much as thou haſt not honored mee, thou ſhalt geue an account for ſuch trecherie: God can not beare with vsus for a ſimple lie: if one periure him ſelfe, this is much worſe: if an other blaſpheme: herein is the extremitie and furtheſt degree of all euill, when wee openlie deſpite God, as if wee would arme our ſelues againſt him, and ſtrike him with ſome deadlie wounde. Nowe, if after this, one thinke not of this puniſhment which hangeth ouer, and is readie to fall vppon them, which ſo hauehave falſified the name of God, or hauehave diſhonored him, muſt we not needes ſay, that this proceedeth of ſome beaſtlie dronkenneſſe, and that men are altogether without ſenſe, and vnderſtanding: and that Sathan hath altogether blinded them? Alas yes: & yet notwithſtanding, this thing is ſo common, as nothing more. If ſome maiſter ſhould ſay in his houſe, I will bee obeyed in all thinges: but loe, one thing whiche I deſire aboue all to bee done, and I will not ſuffer any one to faile herein, but I will put him out of my ſeruice, or I will correct and chaſtiſe him as he deſerueth: If ſome maiſter (I ſay) ſhould geue ſuch a charge of ſome one thing, although in the reſt a ſeruant would not bee ouer diligent, yet in this would he hauehave ſome feare. Now behold God curſeth them whiche tranſgreſſe and offend againſt his lawe in any article. Curſed be he which honoreth not his father & mother, Curſed be he which ſtealeth, Curſed be he which committeth adulterie, Curſed be he which obſerueth not all the thinges which are conteined in the lawe. But here, by ſome ſpecialtie, hee manaceth a generall threate on them whiche ſhall abuſe the name of GOD. By this hee declareth, that although he will that wee obſerue his lawe, in all pointes, and that our life bee ordered thereby, notwithſtanding he reſerueth this article to this place, as if he would his name ſhould hauehave an eſpeciall priuiledge. Nowe if for all that, this threatning ſlip out of our minde, and that wee conſider not of it, and that it ſtaieth vsus not, but we ventur ſtill ouer boldly to ſport our ſelues ſo with God, and his maieſtie, muſt it not needes bee ſaide, (as I hauehave alreadie touched,) that the diuell hath carried vsus away headlong, & beereaued vsus of all ſenſe and reaſon? Yet if this threatning awake vsus not at this day, wee ſhall in the end knowe that God hath not publiſhed his warnings in vaine. Let vsus therefore learne to bee touched to the quicke, when God ſo preciſelie ſetteth himſelfe againſt vsus, and proteſteth that he will bee aduerſarie partie to them, whiche hauehave abuſed his name. For let vsus conſider what it ſhall coſt vsus, if wee abſteine not from raſh and ſuperfluous othes, and aboue all, from blaſphemous periuries. Now the greateſt excuſe they hauehave which would diminiſh their faultes, is this, that they can not chooſe, but ſweare: becauſe they hauehave bene ſo accuſtomed therevnto. O ſeelie and miſerable excuſe. And yet ſee how if euerie one woulde bee his owne iudge, and ſpeake the truth, it is certeine he might verie ſoone forget his othes. For when queſtion is of taking the name of God, if one would well conſider of the thing, and take good heed thereof, he would not take it without great reuerence. And when one ſhoulde come to ſweare in iudgement, he ſhoulde hauehave there as preſent the maieſtie of God, he ſhould behold him as iudge, when he calleth him to witneſſe. This might verie well be done. But what? Our tongue is ſo lauiſh, that we vtterlie deſpiſe and ſette at naught the name of God, as I hauehave alreadie ſaid, howe euer a man crie and call on vsus for the contrarie, and hammer vsus neuer ſo much with warnings. For in verie deede, the warninges and admonitions, which for this abuſe are made in holie ſcripture, are as great ſtrokes of maules & hammers where with God ſtriketh vsus, and yet we continue ſtill the ſame we were, and the name of God hath no greater honor and maieſtie among vsus, than it had before, when we were in ignorance, & wanted the admonitions conteined in the word of God. Howbeit they which hauehave any vnderſtanding & feeling of his name, ought well to weigh, and conſider that which is here ſaid. And withall (as I hauehave declared) when we hauehave bene warned of this, whereof we hauehave before conſidered: namelie, that he which ſpeaketh is the euerliuing, and our Creatour, that it is he whiche hath redeemed vsus, and declared him ſelfe more than a father and ſauiour towards vsus, if this remaine well imprinted in our memorie, it is certeine wee ſhall eaſily forgette all othes. But if wee followe on ſtill our wickedneſſe herein, that whiche is ſaid to the Prophete Zacharie,Zach. 12. 1…. ſhalbe fulfilled vppon vsus, that is to witte this: They ſhall feele him whom they hauehave pearced: that is to ſay, him whom they hauehave wounded. For though men flatter one another, & make their othes but a laughing game, & thinke that this ſhall eaſily be pardoned them, God ceaſeth not to be wounded, & he will in the end ſhew, that he ought not ſo to hauehave bene ſet on, & warred againſt. Moreouer, we hauehave to note, that God would in this place by one ſpeciall kind of abuſe, ſhew briefly what reuerence we ought to beare generallie to his name. It is true that in expreſſe words here is mention made of othes, but yet this doctrine ought to bee further extended: namelie, that when we thinke on God, or ſpeake of him, we doe it with all reuerence, that we be awakened, not onelyonly to honour & praiſe him aboue all, but to hauehave a feeling of his ineſtimable glorie, before whiche the Angels tremble, that wee whiche are poore and fraile creatures, as nothing more, may at leaſt doe homage to the ſouereigne maieſtie of our God, when ſoeuer mention is made thereof. Beholde one point whiche we ought well to obſerue in this ſentence. True it is, that this doctrine is eaſie of it ſelfe, but yet obſcure vntounto vsus, becauſe it is ſo euill practiſed. When wee thinke of GOD, what vaine thoughtes come into our head? Our nature verilie is much enclined herevnto, as wee are full fraughted and ſtuffed with fanſies and lies, and there is nothing but darkneſſe in vsus. But when men nouriſh in them ſelues thoſe euill and wicked fantaſies, whiche they conceiue againſt the honour of GOD: this declareth that they hauehave conſpired and made an agrement together with the diuell. And yet how many are there which take care for this, when there ſhall ariſe in them any wicked fanſie, or ſuch thoughts and imaginations which in their conſcience they knowe to be wicked, & againſt the glorie of God, to repreſſe & keepe them vnderunder? Who vſe any forcing of them ſelues to reſiſt them? Nay rather men take pleaſure in them, and bath them ſelues with muche delight in ſuch imaginations. And when the minde, that is, the vnderſtanding of men, is ſo defiled, the reſt is eaſilie corrupted. And that this is ſo, conſider we by our woordes which followe. For howe ſpeake wee of God for the moſt part? What opinions hold wee of him? It ſeemeth men ſeeke nothing more buſilie, than to bee altogether corrupted. There needeth but little leuen, to leuen the whole lump of dough, ſaith S. Paule,1. Cor. 5. 6. handling the ſame matter of wicked ſpeaches, which defile and infect vsus with euill vices.Gal. 5. 9. Now that of other is the worſt, when men ſpeake of God in mockerie, when one will ſcorne & ſloute him, when one maketh a ieſt of him, not only after a faſhion fond and vaine, but villainous and execrable: Is not this euen of purpoſe and wilfull malice to violate the maieſtie of God? And yet notwithſtanding this is done, and commonlie vſed, ſo that there ſhall ſcarſe bee any long diſcourſe made, or great matter mainteined, which hath not I knowe not what intermingled, whereby God ſhalbe contemned & ſet at naught. Shew we not then hereby, that we neuer knew aright what it is to worſhippe him? Well, wee ſhall ſay euerie day, Thy name be hallowed, but we doe all the contrarie. Shall there then any other ſentence of condemnation light on our heades than that? When wee come to the Church, wee will confeſſe with our mouthes, that wee deſire that the name of GOD bee mainteined in his due honour: wee will ſay as much at the table, and euerie one, when hee riſeth and laieth him downe to ſleepe: (I ſpeake of them which are not altogether brutiſhe, for there are ſome whiche knowe not what it meaneth to make prayer vntounto GOD:) But they whiche ſhall hauehave ſo much honeſtie as to pray vntounto God, they ſhall well ſay with the mouth, Thy name be ſanctified, but this is ſcarſe gone from the tip of their tongue, and beholde a falſe othe in their mouth, and they will toſſe the name of GOD hither and thither. And whither tendeth his wickedneſſe, but to the violating of the maieſtie of GOD, and to the deſpiting of him, as if we would giuegive him a blowe with a dagger, or ſpit in his face? And (as I hauehave ſaid) there needeth no other Iudge to condemne vsus in our falſe othes than this proteſtation whiche wee make; when wee deſire of GOD, that he will mainteine the holineſſe of his name. And yet in the meane time, wee ſeeke to deface it as much as lieth in vsus. Nowe it reſteth that wee muſt ſpeake of the maieſtie of GOD in all reuerence, eſpeciallie, when wee talke of his woorkes. As howe? When wee ſpeake of the time, whether he ſendeth faire weather, or raine, …oe theſe are markes of the maieſtie of GOD. If he ſende vsus contrarie ſeaſons, bee ſheweth him ſelfe as a Iudge, to the ende to make vsus feele his wrath and indignation, that wee might enter into the examination of our ſinnes, to bewaile them, and to bee led to repentaunce. Now, if in ſteade of humbling our ſelues before God, and hauing a diſpleaſure with our ſelues for our offences, wee are wayward and ouerthwart, (as we ſee that ſome men are woont deſpitefully to ſay, And muſt this ſeaſon continue in this ſorte, and thus long?) and hauehave not recourſe to our God, beſeeching him to pardon our faultes, this ſhall be to take the name of God in vaine. As much is to be ſaid of all the reſt. I bring this example onelyonly to ſhew, that when we are to ſpeake of the workes of God, it behooueth that either we perceiue him to be a Father in his goodnes, or feele him to be a Iudge in his rigour and ſeueritie. Therfore when God ſhall doe thinges which ſhall not fall out to our mind, and which ſhall be contrarie to our wiſhes and deſires, let vsus know that he grieueth and chaſtiſeth vsus, to the ende we ſhould enter into the acknowledging of our ſinnes, to condemne them, and to be diſpleaſed with them. If then we glorifie not God in this thing, we vnhallow his holy name. And againe, when God on the contrarie ſide draweth vsus to himſelfe in all gentlenes, as a louing and pitifull father, this is to the ende we be led vntounto him, and that we honour him ſo much the more. And if our vnthankefulnes is to be condemned for not honouring him in the firſt worde which he ſhall hauehave ſpoken, what ſhall be ſaid when we ſhall be vpbraided of all theſe thinges, that by all the wayes GOD ſhall hauehave ſought to drawe and allure vsus, he might winne vsus to himſelfe by none? But contrariwiſe, we ſhall hauehave ſhewed our ſelues contemners of his maieſtie, and ſhall hauehave troden his workes vnderunder our feete, or ſhall hauehave caſt downe the groine as hogges, and repine againſt him, I pray you ſhall not this be an horrible condemnation if we be condemned hereof? Now, although God hath imprinted ſome marke of his maieſtie in all his workes, and that he ought to be knowen of vsus in raine, in faire weather, in heate, in colde: briefly, in all the order of nature, yet hath he eſpecially imprinted his marke in his worde. True it is, that this is an intollerable and inexcuſable vice, when we reknowledge not God in the benefites which he hath beſtowed on vsus. We hold our life of him, that is, in him we liue, (as S. Paule ſpeaketh)Acts. 17. 28. ſo that if we hauehave not a remembraunce of God in all his benefites: this is already a wonderfull vnthankefulnes. But (as I hauehave aboue ſaid) God aboue all would imprint his marke in his word. Let vsus behold the heauen and the earth, and we ſhall ſee God declared fully in them. For what is this worlde, but a liuely image (as S. Paule ſpeaketh)Rom. 1. 20. in the which God ſheweth and declareth himſelfe? For albeit he be inuiſible in his eſſence, yet ſheweth he himſelfe by his workes, to the end we ſhould worſhip him. But when we come to the holy ſcripture, in it ſhall we ſee an image wherin God openeth and declareth himſelfe much more plainly & in more familiar wiſe vntounto vsus, than he doth either in the heauen, or in the earth: in ſuch ſort, that neither Sunne nor Moone, although they geue light vntounto the world, do ſo ſet forth the maieſtie of God, as do the Law, the Prophets, & the Goſpell. Now for all this, how ſpeake men of the ſcriptures? With what wicked boldnes and preſumption? Do not men I pray you at this day geue themſelues to lawleſſe libertie, to ſpeake of the word of God according to their owne fantaſies? And when men enter into a diſpute of the holy ſcriptures ouer the pot, in tauernes and alehouſes, is there any queſtion of humbling our ſelues vnderunder it, and that all knowing their owne rudenes and infirmitie, deſire of God his holy ſpirit, to the end, his ſecrets and myſteries be handled of vsus as it behoueth? No, but theſe diſputes are as in way of mockerie to ſport our ſelues. And by this a man may ſee, more than were to be wiſhed, how few there be truly religious & godly in the world. We ſee ſome make themſelues game with the ſcripture, drawing it into Prouerbiall ſentences to moue laughter, that they make no other account than to ieſt and play with it, as if it were but a noſe of waxe, which one may faſhion as he liſteth, and turne any way it ſhould ſeeme good vntounto him. Others are in their wandring and flitting opinions, reaſoning why this, and why that? And when we come to the high myſteries of God, if they miſlike vsus, we could wiſh that all were put out and aboliſhed. And this is all one, as if we would plucke God out of heauen. So then let vsus learne, that aboue all, God commendeth vntounto vsus the honour and authoritie of his word, as if he did ſay, I will that you receiue all that which is conteined in the holy ſcripture, that is in my word, with all humilitie & reuerence. I will that you yeld your ſelues tractable, although that which is there ſaid, agree not with your ſenſe and reaſon, and that you could wiſh I had ſpoken after your, maner and faſhion. I will you do me this honour, as to impriſon all your ſenſes, and ſubmit your vnderſtanding to my word, and to ſay: Lord we are thy diſciples, we receiue without gainſaying whatſoeuer it hath pleaſed thee to teach vsus, knowing that it is for our profite and ſaluation. Without exception therfore, let all that which is compriſed in the holy ſcripture, be receiued with reuerence, and when any queſtion is of the holy myſteries of God, let vsus not geue iudgement according to our owne wit and vnderſtanding. And albeit the thinges be not conuenient and agreeable with our reaſon, let vsus notwithſtanding be held backe in a ſhort bridle, that God may alwaies hauehave his whole entire authoritie ouer vsus, and his worde a full courſe and libertie. And when we read the holy ſcriptures, when we come to the Sermons, let vsus alwayes beare in minde to ſay, Behold our God declareth himſelfe vntounto vsus: he ſitteth as our Iudge, we are not to make toyes and gambaldes of thoſe things he ſhall ſpeake. As we ſee, many will come to the Sermon: But what? They hauehave their hearts empoiſoned againſt God and his word, ſo that they can carie nothing thence which they peruert not with their wickedneſſe: yea, they will be further enuenomed to ſpue forth their blaſphemies at table or els where, when men ſhall ſpeake any thing to their luſt and appetite. Loe how theſe men honour & ſanctifie the name of God. Let vsus learne then, that whether we read the holy ſcripture, or heare it handled in a Sermon, to hauehave alwayes the name of God in reuerence, and to yeld vntounto him ſuch maieſtie, that we tremble when one ſpeaketh vntounto vsus hereof. And aboue all, when his word is preached,Eſay. 66. 2. as God ſpeaketh by his Prophet Eſaie. For let vsus know, that ſo we ſhall declare our ſelues, not onelyonly by wordes, but alſo by our deedes, that we are his true faithfull ones, and he ſhall take and auowe vsus for his people, and ſhall gather vsus in the end into the inheritance of the kingdome of heauen.
Now let vsus caſt our ſelues downe before the face of our good God, with at knowledging of our faultes, praying him that it will pleaſe him not to impute thoſe we hauehave alreadie committed, vntounto vsus: but that it will pleaſe him to reforme vsus in ſuch ſort vntounto himſelfe, that we deſire no other thing than to honour him, and to dedicate our ſelues vntounto his ſeruice, to the end he may dwel among vsus, and that our Lord Ieſus Chriſt may reigne in vsus both by his holy ſpirit & by his word, and ſo let vsus ſay, Almightie God and heauenlie father, &c.