An invective against the most wicked [and] detestable vice of swearing, newly co[m]piledAn inuectyue agenst the moost wicked [and] detestable vyce of swearing, newly co[m]piled
An invective against the most wicked [and] detestable vice of swearing, newly co[m]piled by Theodore BasilAn inuectyue agenst the moost wicked [and] detestable vyce of swearing, newly co[m]piled by Theodore Basille
Thomas Becon 1512–1567London: printed by J. Mayler and J. Gough, 1543
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thou shalt not take the name of thy Lord god in vain. God speaketh these words with a marvellous great & vehement▪ emphasis, because he would have us imprint this his precept in our memory. And because we should hearken the more unto it, he addeth a threat and saith, For the Lord will not hold him guiltless / that taketh his name in vain.
Thou shalte not take the name of thy Lord god in vayn. God speaketh these wordes wythe a maruelous great & vehemēt▪ emphasis, because he woulde haue vs imprynt thys hys precepte in our memory. And because we shoulde harkē 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 grievous threat, & shaketh all y• parts of a Christen mans body, y• is led with any fear at all toward god. Now let us learn what it is to take y• name of our Lord God in vain, y• we fall not into that sin,1 & receive a reward worthy our wickedness. To take the name of God in vain, is to call God a witness in unjust and trifling matters, vainly to ⟨p. xvii⟩swear by his most blessed name, to take it in our mouths without a necessary & urgent cause, and to obscure the glory of it through wicked & ungodly oaths. All they that thus do, shall not escape unpunished. O Lord God how many are there at this time that transgress this holy precept? Howe many call God a witness in unjust & trifling matters? Howe many pollute & defile (y• in them is) the glory of Gods most blessed name? How many swear continually not only by God, & all y• ever he made, again not only by his dearly beloved son our Lod & saviour Jesus christ, but also, with honour & reverence I speak it, by all y holy men bers of his most glorious body: How common an oath now days is Gods flesh, Gods blood, Gods hart, Gods body, Gods wounds, Gods nails, Gods sides God's guts,
and all that ever may be rehearsed of God? O wickedness. O abomination. What part of Christs most blessed body do these wicked & abominable swearers leave unrent and untorn? They are much worse than the Jews, which cried, Tolle, tolle, crucifige eum. Away, away, to the gallows with him,
crucify him, torment him, leave not one part whole of him. For they only cried upon Pilate to have him crucified, but these swearers them selves crucify him, rent, and tear him. The Jews crucified him but once, and than their fury ceased,
but these wicked caitiffs crucify him daily with their unlawful oaths, neither doth their malice & cruelness cease at any time S. Austen saith, They sin no less, which blaspheme Christ reigning in heaven, than they, which crucified him walking on the earth. Yea
⟨p. xviii⟩
there want not, which have so great pleasure in swearing, y• they think them selves no men, except they face crake and brag out their matters with large and shameless oaths.
This is a greuous threat, & shaketh al y• partes of a Christē mānes body, y• is led wt ony fere at al toward god. Nowe let vs lern• what it is to take y• name of our Lord God in vayne, y• we faul not into that synne,1 & receue a rewarde worthy our wyckednes. To take the name of God in vayne, is to caull God a wytnes in vniuste and trifelynge matters, vaynely to ⟨p. xvii⟩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 (y• in them is) the glory of Gods moost blyssed name? How many sweare cō tinually not only by God, & al y• euer he made, agayne not onely by his derely beloued son our Lo•d & sauiour Iesus christ, but also, wt honour & reuerence I speake it, by all y• holy mē bers of his moost glorioꝰ body: How common an oothe nowe dayes is Gods flesh, Gods bloud, Gods hart, Gods bodye, Gods woundes, Gods nayles, Gods sydes Goddes guttes, ⟨image 19⟩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 vnrēt and vntorne? They are much worsse thā the Iewes, which cried, Tolle, tolle, crucifige eum. Awaye, awaye, to the gallowes wyth hym,2 crucifye hym, torment hym, leaue not one part whole of hym. For they only cryed vpō Pylate to haue hī crucifyed, but these swearers them selues crucify hym, rent, and teare hym. The Iewes crucifyed hym but once, and than theyr fury ceased,3 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 ⟨p. xviii⟩there want not, which haue so great pleasure in swearyng, y• they thinke thē selues no men, excepte they face crake and bragge out theyr matters wyth large and shameles oothes.
1What it is to take the name of God in vainWhat it is to take the name of God in vayne
They judge it a point of elegance, civility and good nurture to interlace their talk with abundans of oaths. They recount him an ass a dastard, and an hob of the country, that can not swear valiantly, so greatly hath vice prevailed, so greatly hath wickedness rooted herself in the hearts of men, so little authority beareth virtue & godliness now a days in the world.1 The man of occupation feareth no thing at all to swear by God & to call him a witness in a vain and trifling matter, when he byeth or selleth any thing, so that he may get but a penny by this means. O Lord what doth it profit a man to win all y• whole ⟨image 20⟩world, & to loose his soul? How customably is this heard daily among them that be buyers and sellers.2 By Gods soul man take it unto thee, & say not, but that thou haste a friendly penny worth. For by the blessed body of god thou hast it as good cheap as ever I bought it? And yet are all together stark lies. But let it be granted, that their oath were true, is it therefore convenient, y• in worldly matters & for every light trifle,3 we should thus abuse the name of god, whom we ought never to have in our mouths without great reverence, and for urgent & weighty causes? There ought to be so great sincerity, faithfulness, trueth & singleness among Christen men, that yea yea, nay, nay, should be sufficient. But alas there is so much craft, deceit, subtlety, falsehood, and doubleness reigning in the world at this ⟨p. xix⟩time, that none dare trust another, no though they promise never so fair, except they swear,4 no nor than nether,5 except they have them bound in black & white, as they say, O Lord unto what point are we come, when all trueth & credence is so far banished from the bounds of Christianity, y• there is more faith & trust given to an obligation or such other trifle, than to y• word and promise of a Christen man? It is even as the Prophet saith,6 there is no trueth upon the earth,7 but swearing, cursing, & lying.8 Every man is a liar.9 Every man that liveth is nothing but vanity, nether is there any trust in him. Do ye think, sayeth Christ, that the Son of man shall find any faith on the earth, wham he shall come? Verily I think but a little, which is an evident token that the day of the great & terrible ⟨image 21⟩judgement is not far of.10
They iudge it a poynte of elogancye, ciuilite and good nourtoure to enterlase theyr talke wythe abūdās 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.1 The mā 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 y• whole ⟨image 20⟩world, & to loose his soule? How customably is this hearde dayely among them that be byers and sellers.2 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 graūted, that theyr ooth were true, is it therfore conuenient, y• in worldly matters & for euery lyghte trifle,3 we shoulde thus abuse the name of god, whom we ought neuer to haue in our mouthes without great reuerence, and for vrgēt & 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 ⟨p. xix⟩tyme, that none dare trust another, no thoughe they promyse neuer so fayre, excepte they sweare,4 no nor than nether,5 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, y• there is more fayth & trust gyuen to an obligaciō or suche other trifle, than to y• word and promyse of a Christen man? It is euen as the Prophet sayth,
1Men of occupationMē of occupacion
2O ••tre•e abomination.O ••tre•e abhominaciō.
3what […] and faith ought to reign among christen men.what 〈…〉 and faythe oughte to reygne amōg christen men.
4Exula• fides
5He that feareth notto blaspheme y• name of god will not let to deseave his neighbourHe that feareth notto blaspheme y• name of god wyl not let to deseaue his neyghbour
Moreover how is God rent and torn by blasphemous oaths not only among men in bargaining,1 buying and selling, chopping and cha•• gyng. &c. but also in playing & idle matters? How will the dicer swear rather than he will loose one caste? Howe will the carder tear God on pieces, rather than he will loose the profit of one card? Howe will they that stand by & behold, forswear them selves for the love that they bear to one of the parties?
More•uer howe is God rent and torne by blasphemous othes not only among men in bargaynynge,1 byeng and sellyng, choppyng and cha•• gyng. &c. but also in playeng & yole 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 yt they beare to one of the parties?
Again how deeply do men of law swear unto their Clients,1 y• they have laboured their matters earnestly to the Judges, when many times they have not spoken one word, but still prolong the matter that their advantage may be the greater?
Agayn howe depely do menne of lawe sweare vnto theyr Clientes,1 y• 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 priest swear, that if ⟨p. xx⟩it had not ben for the love of such & such an honest man, and for y• good1 report that he hath heard before of the Parish, he would never have ben person of […]? And yet it is not unknown, that the most part of the love their parishioners so dearly, that after they be once •ure of their benefice, they care not although they never see none of them after, so that they may have the advantage of the benefice, except peradventure of their devotion it be at harvest, when the tithe barns are full, or else at Easter to search how good the Easter book will be that year. This once done, hence go they again, & leave asyr John Lack latin in their stead which teacheth not much more, than the hill moveth. The wolf may come, and easily rent,2 tear & devour the poor sheep. For the shepherd hath gotten the milk & wool, ⟨image 22⟩and he is gone. He hath licked the fat from his parishioners beards, & hath taken his journey. Take thought for the flock who listeth. O Pastor & Idolum derelinquens gregem. 3O shepherd & Idol, that thus forsaketh his flock. But alas what consciences have these men, which take so much and do so little? If they will reap carnal things, so must they sow spiritual things, saith the scripture. The labouring plough man & not the idle lubber must receive of the fruits,4 saith S.5 Paul.6 They that rule well are worthy double honour chiefly they that labour in word & doctrine.7 For the Lord hath ordained that they, which preach the Gospel, should live of the Gospel. Woe be to me, saith S. Paul, if I preach not y• Gospel. Shall these good men than, & God will, escape free, seeing they do nought, and yet receive so great ⟨p. xxi⟩fruits, commodities and rewards?8 what do we, O ye shepherds, saith S. Gregory? How may we be bold to receive wages, & yet be no work men? We take the profits of holy church for our daily stipend, & yet do we labour no thing at all in preaching for the everlasting Church. Let us consider and weigh, what great damnation it is to take here the reward of labour, and to do no thing for it. Behold we live of y• oblation of y• faithful, but what do we labour for y• souls of the faithful? we take for our stipend what so ever the faithful have offered to redeem their sins, and yet do we not once show any diligence against those since ether by the study of prayer or preaching.
Howe doth the prest sweare, that if ⟨p. xx⟩it had not ben for the loue of suche & suche an honest man, and for y• good1 reporte that he hath hearde before of the Parysh, he would neuer haue bē person of 〈…〉? And yet it is not vnknowen, that the moost part of the loue theyr paryshners so derely, that after they be once •ure of theyr benefyce, they care not although they neuer se none of thē after, so that they maye haue the auāuntage of the benefice, excepte peraduēture 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,2 teare & deuour the poore shepe. For the shepparde hath gottē the mylke & wolle, ⟨image 22⟩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. 3O 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 ye scripture. The labouryng plow mā & not the ydle lubber muste receaue of the frutes,4 sayth S.5 Paule.6 They that rule well are worthy double honour chefely they that labour in worde & doctrine.7 For the Lord hath ordined that they, which preach the Gospel, shulde lyue of the Gospell. Wo be to me, sayth S. Paule, if I preach not y• Gospel. Shal these good men thā, & God wyll, escape free, seynge they do nought, and yet receaue so great
Let beneficed men, which give so little attendance upon Christs flock, mark well the afore said words of the holy Doctor, & ⟨image 23⟩consider with them selves whither they may justly receive so much & do so little for it,1 or not. Again the same Doctor saith the priests, to whom the Lords people are committed, must watch with great diligence upon the Lords sheep, that they be not rent and torn with the bitings of the wolf, that is to say, with the motions of the devil. God give them grace once to be priests & sheep herds, not only in name & apparel, but also in work and truth.
Let beneficed menne, which gyue so lytle attendaunce vpon Christes flocke, marke wel thafor sayde wordes of the holy Doctore, & ⟨image 23⟩consyder with them selues whyther they maye iustly receaue so muche & do so lytle for it,1 or not. Agayne the same Doctore saythe the prestes, to whome the Lordes people are cōmitted, must watch with great diligēce vpon the Lordes shepe, that they be not rent and torne with the bytynges of the wolfe, that is to say, with the mocions of the dyuell. God giue them grace once to be prestes & shepe herdes, not only in name & apparel, but also in work and truth.
Among serving men also above all other, what wicked and detestable oaths are there heard?1 If there be any of that sort, which fear God & love his word, & therefore abstain from vain oaths, how doth his company lout him. Look what an ass is among a sort of apes, even the very same is he among his fellows. They think him not worthy to ⟨p. xxii⟩wear a sword & buckler, that can not face out the matter with plenty of oaths. He y• can swear best, & soonest give a blow, he is counted an hardy fellow, and fit to do a Gē till man service, when to say the trueth, of all men he is most wretch and coward, and most of all unapt to do such a Gentle man service as •oveth God and his holy laws. Yea such pestilent swearers and filthy blasphemers of God and his creatures ought all honest and virtuous Gentle men to put out of their houses, unless they bring the vengeance of God upon their whole family, wife, children, servants. &c If they know that any man have been in that place, where the plague reigneth, & would come into their houses, they spear the gates against him, they shut him ou•, by no means will they suffer him to enter. ⟨image 24⟩And why? Verily because they will not have y• plague brought in among them, unless they should be infected and so dye. Alas for pure pity, to dye we are all borne, and dye we must at one time or other, whither it be by the plague or otherwise, & therefore it may seem that the death of the body ought not so greatly to be feared why than rather do they not put out of their houses these pestiferous caitiffs, which through their abominable swearing infect all their family, not only their bodies, but their souls also, and provoke God to pour out his most fierce & grievous plagues upon them? Is not this the saying of the wise man, the man that useth much swearing shall be filled with iniquity,2 and the plague, y• is to say, the vengeance of GOD shall not go away from his house? Awake therefore, O ye gentle men, ⟨p. xxiii⟩awake, & ye men of nobility awake,3 suffer no swearers in your houses, eschew them more then a venomous serpent, feed a dragon sooner in your house, than any such one as hath pleasure in swearing.
Among seruyng mē also aboue all other, what wycked and detestable oothes are there hearde?1 If there be ony of that sorte, which feare God & loue his worde, & therfore abstayne from vayn oothes, how doth his cō panye lout hym. Loke what an asse is among a sorte of apes, euē the very same is he amonge hys fellowes. They thyncke hym not worthye to ⟨p. xxii⟩weare a sweard & buckelare, that cā not face oute the matter with plentye of oothes. He y• can swearebest, & soonest gyue a blowe, he is coūted an hardy fellowe, and fyt to do a Gē tyll man se•uyse, whan to saye the truethe, of all men he is moost wretche and coward, and moost of all vnapte to do suche a Gentyll man seruyse as •oueth God and his holy lawes. Yea such pestilent swearers and fylthy blasphemers of God and hys creatures ought all honest and vertuous Gentle men to putte oute of theyr houses, vnlesse they bryng the vengeaunce of God vpō theyr whole family, wyfe, chyldrē, seruauntes. &c If they knowe that onye man haue bene in that place, where the plage reygneth, & woulde come into theyr houses, they speare the gates agenst hym, they shutte hym ou•, by no means wyll they suffer him to enter. ⟨image 24⟩And why? Verely because they wyll not haue y• plage brought in among them, vnlesse they should be infected and so dye. Alas for pure pite, to dye we are all borne, and dye we must at one tyme or other, whyther it be by the plage or otherwyse, & therfore it maye seme that the death of the body ought not so greatly to be feared why than rather do they not putte out of theyr houses these pestiferous caytisses, which thorow theyr abhominable swearyng infecte all theyr family, not onely theyr bodyes, but theyr soules also, and prouoke God to poure out his moost fearse & greuous plages vpō them? Is not this the sayeng of the wyse man, the mā that vseth muche swearyng shall be fylled with iniquite,2 and the plage, y• is to saye, the vengeaunce of GOD shall not go awaye from hys house? Awake therfore, O ye gentyll men, ⟨p. xxiii⟩awake, & ye men of nobilite awake,
1Serving menSeruing men
2Eccl. xxiii
3An admonition for Gentle men.An admoni•ion for Gentle mē.
For as touching the one, it only hurteth the body, the other destroyeth the bodies & souls of so many as be under you, & daily provoke the vengeance of God against you and all that ever ye have in town,1 field or else where. He that toucheth pitch, saith Jesus Sirach, shall be defiled of it. And he that keepeth company with them y• are proud, shall learn pride. Likewise they that accompany such as be swearers and blasphemers of Gods most holy name, must needs prove like unto them, and therefore run into like damnation. Away therefore with such out of your houses, except they will amend. Maintain ⟨image 25⟩none that shall bring y• plague of God upon your house. Suffer not the tender breasts of your children to be poisoned in their young age with the pestilent and damnable communication of these abominable swearers. But above all things look that ye your selves have the name of God in so great reverence and honour, that by no means ye abuse it at any time by your vain oaths unto the evil example of your• family.
For as towchyng the one, it only hurteth the body, the other destroyeth the bodyes & soules of so many as be vnder you, & dayelye prouoke the vengeaunce of God agaynste you and all that euer ye haue in towne,1 felde or els where. He that toucheth pytche, sayth Iesus Syrache, shall be defyled of it. And he that kepeth company wyth them y• are proud, shall learne pryde. Lykewyse they that accōpany suche as be swearers and blasphemers of Gods moost holy name, must nedes proue lyke vnto them, and therfore runne into lyke damnacion. Awaye therfore wyth such out of your houses, excepte they wyl amend. Mayntayne ⟨image 25⟩none that shall bryng y• plage of God vpō your house. Suffer not the tender brestes of youre chyldren to be poysonned in theyr yonge age with the pestilent and damnable cō municacion of these abhominable swearers. But aboue all thynges looke that ye youre selues haue the name of God in so greate reuerence and honoure, that by no means ye abuse it at ony tyme by your vayn• oothes vnto the euel exāple of your• family.
Again, when the common sort o• people in a parish are gathered tog• there at any time to make merry,1 a• the custom in many places is to do chiefly on the Sundays, & other h• ly days at after noon, when the• ought rather to be occupied in fervent prayers, or else in the reading or hearing of the holy Scriptures what shameful & wicked oaths do ⟨p. xxiiii⟩they swear? Wham they are once set upon the alebench, and well whittled in their brains through the many cups that have been filled in, how fall they then to swearing? What part of Christs most blessed body is least untorn? He is taken for jolliest fellow, that can best swear. I let pass their other filthy talk, dronckenshyppe, and excess. O wickedness. Are these Christen men? Not much before, they were in the Temple, and full solemnly went up & down pattering with a pair of •eades in their hands, and when y• priest read the Gospel, although they understood not one word, yet of custom they stood up like men, and when the priest named Jesus in the Gospel, and they saw him for y• reverence of it, make courtesy, they also full mannerly bowed their knees, as devout parsons, pretending ⟨image 26⟩by that means that they have the name of Jesus among them in great honour, yet straight ways go they unto the alehouse, and by their wicked oaths, do they there the greatest dishonour to the name of Jesus that can be done in the world. These people may well be resembled to those Jews, which in despite stripped Christ, & put on him a purple robe, & platted a crown of thorns & put it upon his head, & a reed in his right hand, and bowed their knees before him & mocked him, saying, Ave rex Judeorum, hail king of the Jews. God amend these crooked customs.
Agayne, whan the comon sort o• people in a parysh are gathered tog• ther at ony tyme to make mery,1 a• the custome in many places is to do chefely on the Sondayes, & other h• ly dayes at after noone, whan the• oughte rather to be occupyed in seruent prayers, or els in the readyng or hearyng of the holy Scriptures what shamefull & wycked oothes do ⟨p. xxiiii⟩they sweare? Whā they are once set vpon the alebenche, and well whytled in theyr braynes thorow the many cuppes that haue bene fylled in, howe faull they then to swearynge? What parte of Christes moost blyssed body is leaste vntorne? He is taken for ioylyest fellow, that can best swere. I let passe theyr other fylthy talke, dronckēshyppe, and excesse. O wyckednes. Are these Christen mē? Not muche before, they were in the Temple, and ful solemnely went vp & downe patteryng with a payre of •eades in theyr handes, and whan y• preste redde the Gospell, althoughe they vnderstode not one worde, yet of custome they stoode vp lyke men, and whan the prest named Iesus in the Gospell, and they sawe hym for y• reuerence of it, make curtesy, they also full manerly bowed theyr knees, as deuoute parsonnes, pretendyng ⟨image 26⟩by that meanes that they haue the name of Iesus amōg them in great honour, yet streyght wayes go they vnto the alehouse, and by theyr wicked oothes, do they there the gretest dishonour to the name of Iesus that can be done in the worlde. These people maye well be resembled to those Iewes, whyche in despyte strypped Christ, & put on hym a purple robe, & platted a crowne of thornes & put it vpon his heade, & a reed in his right hand, and bowed theyr knees before hī & mocked hym, sayēg, Aue rex Iudeorum, hayle kynge of the Iewes. God amende these croked customes.
Furthermore this damnable use of swearing hath so greatly prevailed1 among them that profess Christ that it is also exepte into the breasts of young children. It is not a rare thing, now a days to hear boys & mothers tear the most blessed body ⟨p. xxv⟩of Christ with their blasphemo▪ oaths, even from the top unto y• too. What marvel is it than, though they be abominable swearers, wham they come to age? But whence learn they this? Verily of their parents and such as bring them up. Cursed be those parents which so behave them selves either in word or deed, that they give any occasion of evil at all unto their children. Great is their damnation. The blood of their children shall be required at their ham des. Better were it for such fathers and mothers, if they had a millstone tied about their necks and so to be caste into the sea, than blasphemously to abuse the name of God unto y• evil example of their children. Is it any marvel therefore though we be so greatly plagued, seeing the name of God is so much blasphemed among us now a days of every degree and ⟨image 27⟩age? Howe can we be bold to say, y• we believe in God, when we live no thing according unto his word? With what forehead may we be bold to call upon the name of God in our adversity, seeing we without all honour and reverence do so shamefully abuse it with ungodly oaths? Howe may we hope that Christs body was offered up to God the father a sweet smelling Sacrifice for our since,2 when we so unreverently swear by it?3 How may we boldly say,4 that all our iniquities be washed away by Christs blood, wham it shameth not us wickedly to swear by it, & to obscure the virtue of it by our unlawful oaths, so much as lieth in our power? With what countenance shall we be bold at y• dreadful day of judgement to behold & look upon y• most glorious face of the everlasting & righteous Judge Christ ⟨p. xxvi⟩whose honour we have so oft defaced with our vain & idle swearing? Undoubtedly these swearers and blasphemers of the name of God are in a far worse case,5 than they appear before the world. The world by the reason of the long custom & continuance thereof, think it no sin idly to swear, nether doth it judge them that are swearers to be in any worse case, than the other sort be, but the word of God judgeth other wise of them.
Furthermore this damnable vse of swearyng hath so greatly preuayled1 among them that professe Christ that it is also exepte into the brestes of yonge chyldren. It is not a rare thyng, nowe a dayes to heare boyes & mothers teare the moost blyssed body ⟨p. xxv⟩of Christ wyth theyr blasphemo▪ oothes, euen from the toppe vnto y• too. What meruel is it thā, thoughe they be abhominable swearers, whā they come to age? But whēse learne they thys? Verely of theyr parētes and such as bryng them vp. Cursed be those parentes whiche so behaue them selues eyther in worde or dede, that they gyue ony occasion of euell at all vnto theyr chyldren. Great is theyr dānacion. The bloud of theyr chyldren shalbe required at theyr hā des. Better were it for such fathers and mothers, if they had a mylstone teyed aboute theyr neckes and so to be caste into the sea, thā blaspemously to abuse the name of God vnto y• euell example of theyr chyldren. Is it ony maruell therfore thoughe we be so greatly plaged, seing the name of God is so much blasphemed amōg vs nowe a dayes of euery degre and ⟨image 27⟩age? Howe can we be bolde to saye, y• we beleue in God, whan we lyue no thyng accordynge vnto hys worde? Wyth what forhead may we be bold to call vpon the name of God in our aduersite, seyng we wythout all honour and reuerence do so shamefully abuse it wythe vngodlye oothes? Howe maye we hoope that Christes bodye was offered vp to God the father a swete smellyng Sacrifice for our synnes,2 whan we so vnreuerently sweare by it?3 How maye we boldly say,4 that all our iniquities be wasshed awaye by Christes bloude, whā it shameth not vs wickedly to swear by it, & to obscure the vertue of it by our vnlawefull oothes, so muche as lyeth in our power? Wyth what coū tenaūce shall we be bolde at y• dreadful day of iudgemēt to behold & loke vpō y• moost glorious face of the euerlastīg & righteous Iudge Christ ⟨p. xxvi⟩
Gods word declareth them to be the most grievous enemies of god, of his most blessed name, of Jesus Christ his Son, and of his most bitter passion. Gods word uttereth them to be the children of wrath, fire brands of hell, captives of Satan, and right heirs of eternal damnation. Gods word showeth manifestly, y• they have in no part y• celestial heritage, but are already judged ⟨image 28⟩to hell fire, if they do not in this life repent, bewail their wretchedness, confess their abomination desire mercy, and believe faithfully to have forgiveness. For heaven and earth shall pass away, but y• word of the Lord abideth for ever.1 Therefore this commination and threat, which accompanieth the commandment, must needs be true, & come to pass. The Lord will not hold him guiltless that taketh his name in vain.
Gods word declareth them to be the moost greuous enemies of god, of his moost blyssed name, of Iesus Christ his sonne, and of his moost bytter passion. Gods word vttereth them to be the chyldrenne of wrath, fyre brondes of hell, captiues of Satan, and ryght heyres of eternall dānacion. Gods worde sheweth manifestly, y• they haue in no parte y• celestial heritage, but are already iudged ⟨image 28⟩to hel syre, if they do not in thys lyfe repente, bewayle theyr wretchednes, confesse theyr abhominaciō desyre marcy, and beleue faythfully to haue forgyuenes. For heauē and earth shall passe awaye, but y• worde of the Lorde abydeth for euer.1 Therfore this comminacion and threate, which accompanieth the commaundement, must nedes be true, & come to passe. The Lorde wyll not holde hym gyltelesse that taketh hys name in vayne.
Let not these swearers therefore glory in their wickedness, and think y• they shall escape unpunished,1 because God taketh not vengeance on them straight ways, but rather let them think that their damnation shall be so much the more grievous, seeing they escape so long without punishment. The rich glutton ⟨p. xxvii⟩of whom we read in the Gospel of Luke,2 lived in this world according to his fleshly appetite, and wanted nothing that might satisfy y• beastlike desire of y• flesh, yet y• end of him was everlasting damnation. So shall it chance to all them y• be wicked transgressors of this holy precept of God The Lord will not hold him guiltless saith the scripture, y• taketh his name in vain.
Let not these swearers therfore glory in theyr wickednes, and thynke y• they shall escape vnponished,1 because God takethe not vengeaunce on them streyght wayes, but rather let them thyncke that theyr damnaciō shall be so muche the more greuous, seyng they escape so longe wythout punyshment. The rytche glo•tonne ⟨p. xxvii⟩of whome we read in the Gospell of Luke,2 liued in this world according to hys fleshly appetyte, and wanted nothyng that myght satisfy y• beastlyke desyre of y• flesh, yet y• end of him was euerlastīg dānaciō. So shall it chaūse to al thē y• be wycked trāsgres•ours of this holy precepte of God The Lorde wyll not holde him gylteles sayth the scripture, y• taketh hys name in vayne.
This threat of god is not to be laughed at. For if there be a God, as I am certainly persuaded there is, I am sure that these abominable Swearers shall not escape unpunished, let them esteem their sin as light & as little as they list, yea I am sure, the vengeance of God hangeth over their heads, where so ever they be. And although God take the not vengeance on them straight ways, yet am I ⟨image 29⟩sure that they shall not escape, if in this world, yet not in the world to come,1 so righteous a Judge is God, so faithful is he in all his words. Howe can it otherwise be? We see by daily experience that if any man blasphemeth an earthly Prince,2 or speak• evil of his name, he dyeth y• death straightways without mercy. If such honour and reverence be given unto a worldly Prince, which is earth, & unto earth shall return again, what is than to be thought of them which blaspheme y• name of the most high & celestial king, which is king of all kings. and Lord of all Lords? The blasphemy done to a mortal man is punished with sword, and shall the blasphemy done to god escape, think you, with a fillip in the forehead, or with the knock of a little wooden beetle: as it began in certain monnes houses to be punished ⟨p. xxviii⟩now of late? Na verily. It is no fillip matter, except ye will admit such a fillip, as shall fillip them down into the bottom of hell fire. God is no puppet nor no babe. It is not a fillip, that can wipe away y• blasphemy of his most blessed name before his high throne & glorious majesty. Woe be to them y• sin, and keep not my commandments, saith the Lord, for I will not surely spare them.3 In the old law God gave this commandment for the blasphemers of his name. Who so ever curseth his god,4 saith he, shall bear his sin. And he that blasphemeth the name of the Lord, he shall dye for it. All the multitude shall stone him to death. Whither he be Citizen or stranger, if he blasphemeth the name of the Lord, let him dye y• death. What will the blasphemers of God say to this precept? Do ⟨image 30⟩they think that God is a sleep, so that now he careth not for the glory of his name? Na let them be sure. GOD tendereth now his glory so much as ever he did, and abhorreth wickedness now no less than he hath done ever heretofore. He is a jealous god, & will not suffer them to escape unpunished, that pollute & defile his most glorious name.5 S.
This thret of god is not to be laughed at. For if there be a God, as I am certenly ꝑsuaded ther is, I am sure that these abhominable Swearers shall not escape vnponysshed, let thē esteme theyr synne as lyght & as lytle as they lyst, yea I am sure, ye vengeaunce of God hangeth ouer theyr heades, wher so euer they be. And although God take the not vengeaūce on them streyght wayes, yet am I ⟨image 29⟩sure that they shall not escape, if in this worlde, yet not in the worlde to come,1 so righteous a Iudge is God, so faythefull is he in all his wordes. Howe can it otherwyse be? We se by dayly experience that if ony manne blasphemeth an earthly Prynce,2 or speak• euell of his name, he dyeth y• death streyghtwayes without mercy. If such honour and reuerence be gyuē vnto a worldly Prynce, which is earth, & vnto earth shall returne agē, what is thā to be thought of thē which blaspheme y• name of ye moost hygh & celestial kyng, which is kyng of all kynges. and Lorde of all Lordes? The blasphemy done to a mortall man is ponyshed with swearde, and shall the blasphemy done to god escape, thyncke you, wyth a fylyppe in the forhead, or with the knocke of a lytyll woden betyll: as it beganne in certen monnes houses to be ponyshed ⟨p. xxviii⟩nowe of late? Na verely. It is no fylyp matter, excepte ye wyll admyt suche a fylyppe, as shal fylyppe them downe into the botome of hell fyre. God is no popette nor no babe. It is not a fylippe, that can wype awaye y• blasphemy of his moost blissed name before his hyghe throne & glorioꝰ maiestye. Wo be to thē y• syn, and kepe not my comaundementes, sayth the Lorde, for I wyll not surely spare them.3 In the olde lawe God gaue this cōmaūdement for the blasphemers of his name. Who so euer curseth his god,4 sayth he, shall beare his synne. And he that blasphemeth the name of the Lorde, he shall dye for it. All the multitude shall stonne hym to deathe. Whyther he be Citizyn or straunger, if he blasphemethe the name of the Lord, let hym dye y• deathe. What wyll the blasphemers of God saye to thys precepte? Do
Austen sayeth, they sin no less, which blaspheme Christ reigning in heaven, than they, which crucified him wall king in earth.1 A certain writer also in the Hebrew tong called Rabbi Aben Ezra writeth on this manner: Certes this is the custom in Egypt even unto this day, that if any man doth swear by the head of the king and doth not fulfil his saying, he shall be the child of death. If that he would offer for his ransom a great sum of gold, yet shall he not live, seeing he hath despised the king ⟨p. xxix⟩openly. If a king doth so, which is flesh and blood, whose beginning & end is vanity, and whose kingdom is vanity, much more, yea a thousand times more ought a man to take heed, that he offend not God with his tong, y• he doth not so order his mouth, y• he maketh his flesh to sin by remembering God in vain. Again he saith, there are many, which think it no great offence if a man taketh y• name of god in vain.2 But I will show them, y• it is greater & more grievous than y• breaking of all y• commandments that follow. For he y• is a manslayer or an adulterer, which surely are great offences, he can not slay nor play y• whoremonger at all times, for he is in fear. But he that hath accustomed him self unto vain oaths, he committeth in one day in numerable oaths, & he is so greatly in use with this fault, that he perceiveth it not, when he sweareth. And if thou rebukest him & sayest, wherefore haste ⟨image 31⟩thou now so sworn? He straightways sweareth that he sware not, yea and that for the to much use of swearing. For such before they bring forth any word, they swear first, thinking that it garnisheth their communication very pleasantly so to swear. But if there were in Israel no more faults, but this one alone, it were enough to prolong our captivity, and cause y• we should be plagued every day more & more. These are the words of the Hebrew Interpreter, whereof we may learn how great an offence it is vainly to swear, and how it heapeth up on us the plagues and vengeance of God more then the breaking of any other commandment, except it be for idolatry, which sin this also matcheth. But let us return to the scriptures of God.
Austē sayeth, they synne no lesse, whiche blaspheme Christ reygnyng in heauen, than they, which crucifyed hym wal kyng in earth.1 A certen wryter also in the Hebrue tong called Rabbi Aben Ezra writethe on this manner: Certes this is the custome in Egipt euen vnto this daye, that if ony mā doth sweare by the head of the kyng and dothe not fulfyll his sayenge, he shall be the chylde of deathe. If that he woulde offer for hys raunsome a great sūme of golde, yet shall he not lyue, seing he hath despised the kyng ⟨p. xxix⟩openly. If a kynge doth so, which is flesh and bloud, whose begynnyng & ende is vanite, and whose kyngdom is vanite, much more, yea a thousād tymes more ought a man to take hede, yt he offēd not God wt his tōg, y• he doth not so order his mouth, y• he maketh his flessh to synne by remēbryng God in vayne. Agē he sayth, ther are many, which thinke it no great offēce if a mā taketh y• name of god in vayne.2 But I wyll shewe thē, y• it is greter & more greuous thā y• brekyng of al y• cōmaūdemētes yt follow. For he y• is a māsleare or an adulterer, whiche surely are great offēses, he cā not slea nor play y• whoremonger at al times, for he is in feare. But he that hath accustomed him selfe vnto vayne oothes, he cōmitteth in one day in numerable othes, & he is so greatly in vse wt thys fault, that he perceaueth it not, whan he swereth. And if thou rebukest hym & sayst, wherfore haste ⟨image 31⟩thou nowe so sworne? He streyghtwayes sweareth that he sware not, yea and that for the to muche vse of sweryng. For such before they bring forth ony worde, they sweare fyrste, thynkyng that it garnyseth theyr communicacion very pleasauntely so to sweare. But if there were in Israel no more faultes, but this one alone, it were ynoughe to prolonge our captiuite, and cause y• we shulde be plaged euery daye more & more. These are the wordes of the Hebrue Interpretoure, wherof we maye learne howe great an offēce it is vaynly to sweare, and howe it heapeth vp on vs the plages and vengeaunce of God more then the breakyng of ony other commaundement, except it be for ydolatry, whiche synne thys also matcheth. But let vs returne to the scriptures of God.
Hear me,1 O ye children, saith the ⟨image 31⟩wise man. I will give you a doctrine how ye shall order your mouth Who so keepeth it, shall not perish through his lips, nor be hurt through wicked works. As for the sinner, he shall be taken in his own vanity. He that is proud and cursed, shall fall therein. Let not thy mouth be accustomed with swearing. For in it there are many faults. Let not the naming of God be continually in thy mouth. For like as a servant, which is oft punished, can not be without some sore, even so what so ever he be, that sweareth and nameth God, shall not be clean purged from sin. A man that useth much swearing, shall be filled with wickedness, and the plague shall never go from his house. If he beguileth his brother, his fault shall be upon him. If he knowledged not his sin, he maketh a double offence, & if he sweareth ⟨image 32⟩in vain, he shall not be found righteous. For his house shall be full of plagues. The words of the swearer bring death (God grant that it be not sound in the house of Jacob) but they that fear God, eschew all such, and lie not weltering in sin. Use not thy mouth unto unhonest a•d filthy talking. For in it is the word of sin.
Heare me,1 oye children, sayth the ⟨image 31⟩wyse manne. I wyll gyue you a doctrine how ye shal order your mouth Who so kepethe it, shall not perysshe thorow his lyppes, nor be hurte thorowe wycked workes. As for the synner, he shal be taken in his owne vanite. He that is proude and cursed, shall fall therin. Let not thy mouth be accustomed wyth swearyng. For in it there are many faulles. Lette not the namyng of God be continually in thy mouth. For lyke as a seruaunt, whiche is ofte ponyshed, can not be wtout some sore, euē so what so euer he be, that sweareth and nameth God, shall not be clene purged from synne. A man that vseth much swearyng, shall be fylled wyth wyckednes, and the plage shall neuer go from hys house. If he begylethe hys brother, hys faute shal be vpon him. If he knowledged not his synne, he maketh a double offence, & if he sweareth ⟨image 32⟩in vayne, he shall not be founde ryghteous. For hys house shal be ful of plages. The wordes of the swearer bryng deathe (God graūt that it be not sounde in the house of Iacob) but they that feare God, exchewe all such, and lygh not weltryng in syn. Vse not thy mouthe vnto vnhonest a•d fylthy talkyng. For in it is the worde of synne.
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, whā he shall come? Verely I thynke but a lytle, which is an euident tokē that the daye of the great & terrible
what do we, O ye sheppardes, sayth S. Gregory? How may we be bolde to receaue wages, & yet be no worke men? We take the profytes of holy chyrche for our dayly stipende, & yet do we labour no thyng at all in prechyng for the euerlastyng Chyrche. Let vs consyder and weyghe, what greate damnacion it is to take here the rewarde of laboure, and to do no thyng for it. Beholde we lyue of y• oblaciō of y• faythfull, but what do we laboure for y• soules of the faythful? we take for our stipend what so euer the faythfull haue offered to redeme theyr sinnes, and yet do we not once shewe ony diligence agaynste those synnes ether by the studye of prayer or preachyng.
suffer no swearers in youre houses, eschew them more then a venemous serpent, fede a dragō sooner in your house, than ony suche one as hathe pleasure in swearyng.
whose honour we haue so oft defaced wt our vayne & ydle swearyng? Vndoubtedly these swearers and blasphemers of the name of God are in a farre worse case,
than they appere before the worlde. The world by the reason of the longe custome & continuaunce therof, thyncke it no synne ydelly to swear, nether doth it iudge them that are swerers to be in onye worse case, than the other sorte be, but the worde of God iudgeth other wyse of them.
⟨image 30⟩
they thynke that God is a sleape, so that nowe he careth not for the glory of his name? Na let them be sure. GOD tendereth nowe his glory so much as euer he dyd, and abhorreth wyckednes now no lesse thā he hath done euer heretofore. He is a ielous god, & wyl not suffer thē to escape vnponysshed, that pollute & defyse his moost glorious name.
