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.
Al these heretofore rehearsed are guilty of the sin of perjury, if they do contrary to the oath, which they have made, and therefore may they be sure to receive a reward worthy their blasphemous tongue.
Al these heretofore rehearsed are gylty of the synne of periury, if they do contrary to the ooth, which they haue made, and therfore maye they be sure to receaue a reward worthy theyr blasphemous tonge.
Some man will say peradventure,1 are all oaths to be observed? Shall a man fall into the sin of perjury, if he performeth not, what soever he hath promised? I answer nay, not so. God forbid, y• all oaths promised & vows should be performed. For many are foolish, wy•ked & ungodly. Therefore as such displeased God, so ought they to be broken. ⟨image 53⟩These are they, which fight against Gods word, which also ensnarl the consciences of so many as keep them,2 and make them that accomplish them to commit impiety and wickedness. These by no means are to be kept of any christen man, except he will offend GOD grievously by the observance of them. For an unfaithful & foolish promise,3 saith Solomon,4 displeaseth God.5 In evil promises break thy faith,6 saith Isydorus, in a filthy vow, change thy determination. That thou haste vowed unadvisedly, look thou do it not. For that is a wicked promise, which is fulfilled with sin. Aayne he saith if any man doth rashly define to do any of those things that please not
It is against all godly honest many times to perform the oath that is made, as Herod, which sware that he would give to the daughter of Herodias, what so ever she would ask. He therefore s•ue John, because he would not deny his promise.
Some man wyll saye peraduenture,1 are all oothes to be obserued? Shall a man faull into the synne of periury, yf he performeth not, what soeuer he hath promysed? I answer nay, not so. God forbyd, y• all oothes promysed & vowes shulde be performed. For many are folysh, wy•ked & vngodly. Therfore as such• displeased God, so ought they to be broken. ⟨image 53⟩These are they, which fyght agenst Gods worde, whiche also inarle the consciences of so many as kepe thē,2 and make them that accomplysh thē to commit impiete and wyckednes. These by no means are to be kept of ony christen man, excepte he wyl offend GOD greuously by the obseruaunce of them. For an vnfaythfull & folysh promyse,3 saythe Salomon,4 displeaseth God.5 In euell promises breake thy fayth,6 sayth Isydorus, in a fylthy vow, chaunge thy determinacion. That thou haste vowed vnaduisedly, looke thou do it not. For that is a wycked promyse, whiche is fulfylled wt synne. A•ayne he sayth if ony man doth rashely define to do ony of those thinges that please not7 God, let hym be sory for it, & seynge that his determinaciō was done cō trary to the cōmaundement of god, let it be called backe agayne, & stond ⟨p. lii⟩in none effecte. S. Ierome also sayeth,8 thou shalte do better, o brother, if thou doste abstayne from the vngodly acte,9 than if thou doste styffely performe folysh wordes and perillous vowes.10 Hereto agreeth the sayenge of S. Austen,11 it is a poynte of great wisdom for a man to call that agayne,12 which he hath euyl spoken. S.13 Ambrose also sayth,14 It is agenst al godly honeste many tymes to performe the oothe that is made, as Herode, which sware that he wold giue to the doughter of Herodias, what so euer she woulde aske. He therfore s•ue Iohū, because he wolde not deny hys promyse.
1A demand whither all oaths, promises and vows are to be performed.A demaūd whyther all oothes, promyses and vowes are to be ꝑfourmed.
2What oaths promises & vows ought to be brokenWhat oothes promises & vow•s ought to be broken
3Eccle. v
4In Sinoni mis. lib. ii.
5Cap. xxii.
6Quaest. iiii Can. In malis.Quaest. iiii Cā. In malis.
In concilio Toletano it was decreed,1 that it is better not to fufyll the vows of a foolish promise, than by the observance of them to commit any wickedness. That oath, promise or vow therefore, which displeaseth ⟨image 54⟩God,2 repugnethe the divine verity, fight against the Lords word, provoketh unto sin, condemneth the conscience of the keeper, and can not be performed without wickedness, ought by no means to be observed & kept, but reject as a thing much dangerous and hurtful both to the body and soul.
In concilio Toletano it was decreed,1 that it is better not to fufyll the vowes of a folysh promyse, than by the obseruaunce of them to commit ony wyckednes. That oth, promyse or vowe therfore, which displeaseth ⟨image 54⟩God,2 repugnethe the diuine verite, fyght agaynst the Lordes word, prouoketh vnto synne, condemneth the conscience of the keper, and can not be performed wythoute wyckednes, ought by no means to be obserued & kepte, but reiecte as a thyng muche daungerous and hurtefull bothe to the body and soule.
Such an oath,1 promise, or vow made Jephthah, that if God would deliver the children of Amnon into his hands, when he came home again in peace, what so ever thing cometh first out of his doors, should be the Lords, and he would offer it up for a burnt offering. At his return it fortuned that his daughter being his only child came out against him with timbrels and dances.
Suche an othe,1 promyse, or vowe made Iepte, that if God wolde delyuer the chyldren of Amnon into his handes, whan he came home agayne in peace, what so euer thynge commeth fyrst out of his dores, shulde be the Lordes, and he wolde offer it vp for a burnt offeryng. At his returne it fortuned that his doughter being his only chylde came out agenst him wythe tymberelles and daunces.
When he saw her, he was much amazed and greatly sorrowful because of his vow, that he had made to god ⟨p. liii⟩Notwithstanding he said,1 I have opened my mouth unto the Lord, and can not go back. So that to fulfil his foolish and wicked vow he committed the grievous sin of manslaughter, and cruelly ••ue his own daughter contrary to y• law of God, when it had ben better and much more godly to have broken his foolish vow, and to have kept his hands clean from the blood of his daughter, and to have given God right hearty thanks for the victory that he had gotten over his enemies.2 For it is the sacrifice of praise that honoureth God.3 The calves of our lips are acceptable sacrifice and welcome unto god,4 I mean than kes giving. For he delighteth not in the slaughter of any creature, but rather willeth, that they should live unto that use and end for the which they were made. God the father by ⟨image 55⟩the Psalmograph saith, hear, o my people, let me speak, let me testify among you, O Israel: I am god, yea I am even thy God. I will not reprove the because of thy sacrifices, thy burnt offerings are alway in my sight. I will take no bullocks out of thy house, nor goats out of thy fields. For all the beasts of the field are mine, and thousands of cattle upon the hills. I know all the souls upon the mountains, & the wild beasts of the field are in my sight. If I be hungry I will not tell thee, for the whole world is mine & all that therein is. Thinkest thou, that I will eat the flesh of oxen, or drink the blood of goats? Offer unto god the sacrifice of praise, and pay thy vows unto the most highest. And call upon me in the time of trouble, so will I hear thee, that thou shalt thank me. The Psalmograph ⟨p. liiii⟩himself also saith,5 in me, o god, are thy vows, which I shall pay unto thee, even very hearty praises & thanks giving.6 He calleth the vows, y• we should offer unto God for his benefits, praises & thanks giving, and not the killing and offering up of our children, or the performing of such foolish & wicked vows which can not be performed without sin and ungodliness.
Whan he sawe her, he was much amased and greatly sorowful because of his vow, that he had made to god ⟨p. liii⟩Notwythstondyng he sayde,1 I haue opened my mouthe vnto the Lorde, and canne not go backe. So that to fulfyll his folyshe and wycked vowe he committed the greuous synne of manslaughter, and cruelly ••ue hys owne doughter contrary to y• lawe of God, whan it had ben better and muche more godly to haue brokē his folyshe vowe, and to haue kepte hys handes clene from the bloude of hys doughter, and to haue gyuen God ryght harty thanckes for the victory that he had gotten ouer hys enemies.2 For it is the sacrifice of prayse that honourethe God.3 The calfes of oure lyppes are acceptable sacrifyce and welcome vnto god,4 I meane thā kes gyuyng. For he delyghtethe not in the slaughter of ony creature, but rather wylleth, that they shuld lyue vnto that vse and end for the which they were made. God the father by ⟨image 55⟩the Psalmograph sayth, heare, o my people, let me speake, let me testifye among you, O Israel: I am god, yea I am euen thy God. I wyll not reproue the bycause of thy sacrifices, thy burnte offerynges are alway in my syght. I wyll take no bullockes out of thy house, nor goates oute of thy feldes. For all the beastes of the felde are myne, and thousandes of cattell vpon the hylles. I knowe all the soules vpon the mountaynes, & the wylde beastes of the felde are in my syght. If I be hongry I wyl not tel the, for the whole world is myne & all that therin is. Thynkest thou, that I wyll eate the flesh of oxen, or dryncke the bloude of gotes? Offer vnto god the sacrifice of prayse, and pay thy vowes vnto the moost highest. And call vpon me in the tyme of trouble, so wyll I heare the, that yu shalte thāke me. The Psalmograph ⟨p. liiii⟩hymselfe also sayth,5 in me, o god, are thy vowes, which I shall paye vnto the, euen very harty prayses & thankes gyuyng.
1God desireth thanks giving and not bloody sacrificesGod desyreth thanckes gyuyng and not bloudy sacrifices
Herod also made a promise to the daughter of Herodias, wham she daū ced & sallied so pleasantly before him and his Lords at a certain banquet, that he would give her, what so ever she would ask even unto y• half of his kingdom. She by the counsel of her wicked mother asked the head of John Baptiste. So that the king, because he would not go back of his word, suffered the holy Prophet of God to be slain, & no cause ⟨image 56⟩why, but only y• he thought it would not stand with his honour & royal dignity to break his promise. Ah foolish vow and more foolish king. Ah wicked promise and more wicked king. Better had it been for him a thousand times to have gone back of his word, to have broken his wicked vow and to have lost all his royal dignity, than so virtuous a man should have been slain. We •e to all those vows and promises, which are not fulfilled without sin and wickedness.
Herode also made a promyse to the doughter of Herodias, whā she daū ced & salyed so plesantly before hym and hys Lordes at a certayne banket, that he wolde gyue her, what so euer she wold aske euen vnto y• halfe of hys kyngdome. She by the councell of her wycked mother asked the head of Iohn̄ Baptiste. So that the kynge, because he wold not go backe of his worde, suffered the holy Prophet of God to be slayne, & no cause ⟨image 56⟩why, but only y• he thought it wolde not stonde with his honour & royall dignite to breake his promyse. Ah folysh vowe and more folysh kyng. Ah wycked promyse and more wycked kynge. Better had it bene for hym a thousa•d tymes to haue gone backe of his worde, to haue brokē his wicked vow and to haue loste al his royall dignite, than so vertuous a man shulde haue bene slayne. We •e to all those vowes and promises, whyche are not fulfilled without synne and wyckednes.
Again we read in the Acts of the Apostles, that there were moo than forty men, which had conspired against Paul,1 and made a solemn vow, an earnest promise, and a foul devout oath, that they would neither eat nor drink, until they had slain Paul. For we are ready, say they, to kill him, before he come nigh unto ⟨p. lv⟩us by a mile.2 Here was a hot burning zeal. They thought every hour a thousand year, till they might mete with the holy Apostle, and shed his blood, they were so loth to be found double in their words, & so sorry that he should teach any more such new learning and late sprung up heresy unto the great confusion of their holy synagogue, and the utter shame of y• fool devout fathers the Pharisees, Scribes, Lawyers, bishops, priests, rulers of the Temple, elders of the people. &c. To prevent these high inconveniences and to suppress y• great enormities newly raised up by the means of Pauls doctrine, ye will not easily believe, what pains these good men toke. They could not rest nether night nor day. As for meat drink and sleep was gone with them. B• merry at their hearts they could never until ⟨image 57⟩they had slain Paul y• great Heretic, that teacher of new learning, that bringer in of new laws that destroyer of all the old laudable customs, that troubler of the common peace,3 that sower of discord, y• perverter of the holy old religion, that enemy of all good devotion, &c. Therefore made they a solemn vow, in good time might it be spoken, that they would taste nothing, no not so much as a pore ale berry for y• comfort of their heart, until they had slain Paul, in so much that they were gone so far in deed, that they had rather slay Paul, and cast their souls into hell fire for doing that mischievous act, than they would once break their vow. For they judged by this means to do God an high sacrifice. Surely I think that if the pork of Rome had at that time […] reigning, and in his full power ⟨p. lvi⟩scaulled, they would scarcely have believed that he had ben able to dispense with their vow, it was so solem, fervent, and sprung out of the heart root.
Agen we rede in thactes of thapostles, that there were mo than forty men, which had conspired agenst Paule,1 and made a solemne vow, an earnest promyse, and a foule deuout ooth, that they woulde neyther eate nor dryncke, vntyll they had slayn• Paule. For we are redy, saye they, to kyll him, before he come nygh vnto ⟨p. lv⟩vs by a myle.2 Here was a whotte brennyng zele. They thought euery hour a thousād yere, tyl they might mete with tholy Apostle, and shedde his bloude, they were so lothe to be founde double in theyr wordes, & so sory that he shulde teache ony more such newe learnyng and late sprong vp heresye vnto the great confusion of theyr holye synagoge, and the vtter shame of y• foole d•uout fathers the Pharises, Scribes, Lawers, bishoppes, prestes, rulars of the Temple, elders of the people. &c. To preuent these high inconueniences and to suppresse y• great enormities newly reysed vp by the meās of Paules doctrine, ye wyll not easely beleue, what paynes these good men toke. They coulde not rest nether nyghte nor daye. As for meate dryncke and slepe was gone with them. B• mery at theyr hartes they could neuer vntyll ⟨image 57⟩they had slayne Paule y• greate Heretyke, that teacher of new learnyng, that brynger in of new lawes that destroyer of all the olde laudable customes, that troubler of the cō mon peace,3 that sower of discorde, y• peruertour of the holy olde religiō, that enemy of all good deuocion, &c. Therfore made they a solemne vow, in good tyme might it be spokē, that they woulde tast nothyng, no not so much as a pore ale bery for y• cōforte of theyr harte, vntyl they had slayn Paule, in so muche that they were gone so farre in dede, that they had rather slea Paule, and cast theyr soules into hell fyre for doyng that mischeuous acte, than they would once breake theyr vowe. For they iudged by this meanes to do God an hyghe sacrifice. Surely I thyncke that if the porke of Rome had at that tyme 〈…〉 reygnyng, and in his full power
1Act. xxiii
2A hot zeal in deed but not according to knowledgeA whotte zele in dede but not accordynge to knowledge
Is it not to be thought, that they were hot in their matters, wham they could not keep their mischievous pretence secret,1 but came unto the chief priests and elders, as covers worthy such cups, & ghostly fathers fit for such a confession, and told them that they had bound them selves with a vow, that they might eat nothing until the had slain Paul? Had it not ben great pity, think you, that these men should have dyed for •onger, seeing they fasted for so good a purpose? O holy votaries. I marvel how they could ever pacify their consciences afterward, seeing they made so solemn a vow, and yet brake it. For they never slue Paul, so mighty a ⟨image 58⟩Lord is God to defend his servants from the cruel hands of bloody tyrants. But the holy religious men are to be holden excused, for as much as their will was good, although they could not bring it to pas•e. Voluntas reputatur pro facto. There will was taken for the very act. So y• before the world they were counted godly parsons, because they had a mind to pay their vows, and did the best that in them was to perform their promise so solemnly made and taken, and before god were they recounted malicious and cruel bloody manslayers. Nam uoluntas reputatur pro facto.
Is it not to be thought, that they were whot in theyr matters, whā they coulde not kepe theyr mischeuous pretence secrette,1 but came vnto the chefe prestes and elders, as couers worthy such cuppes, & gostly fathers fyt for suche a confession, and tolde them that they had boūde them selues wyth a vowe, that they myght eate nothyng vntyl the had slayne Paule? Had it not ben great pitie, thynke you, that these menne shulde haue dyed for •onger, seynge they fasted for so good a purpose? O holy votories. I maruell howe they could euer pacify theyr consciences afterwarde, seynge they made so solemne a vowe, and yet brake it. For they neuer slue Paule, so myghty a ⟨image 58⟩Lorde is God to defende his serualltes from the cruell handes of bloudy tyrauntes. But the holye religious men are to be holdē excused, for as much as theyr wyl was good, although they coulde not bryng it to pas•e. Voluntas reputatur pro facto. There wyll was taken for the very acte. So y• before the worlde they were counted godly parsonnes, because they had a mynde to paye theyr vowes, and dyd the best that in them was to performe theyr promyse so solemnely made and takē, and before god were they recounted malicious and cruell bloudy manslears. Nam uoluntas reputatur pro facto.
Now in all such foolish, wicked & ungodly vows, oaths & promises ought there to be no faith kept, seeing the end of them tend unto a naughty purpose, and plain wickedness, as holy Bed a testifieth. I•⟨p. lvii⟩it shall chance, saith he, at any time y• we swear or promise any thing unadvisedly, which being kept should turn unto an evil end,1•et us know that that with more wholesome counsel ought to be changed freely and without any scruple o• con science, and wh•n necessity doth compel us, we ought rather to forswear our selves than for the eschewing of perjury, we should fall into any other more grievous sin. For David did swear by •od that he would2 slay Nabal a foolish and ungodly man and destroy all that ever pertained unto him, yet at the first intercession of A biga•l being a wy•• woman, he straight ways let go his threats, put again the sword •• to the scabbard, nether sorrowed he any thing at all,3 as though he had committed any fault at all for such perjury. Here unto pertaineth the ⟨image 59⟩saying of S. Ambrose, that David did not fulfil his oath by the shed ding of blood, it was the greater godliness. I see that David being a godly and holy man did fall into rash swearing, and yet that he had rather not to do that he had sworn than to fulfil his oath by the shed ding of mans blood.4 S. Jerome saith, that an oath ought to have three companions, trueth, judgement & righteousness.5 Where these want, saith he, it is no oath, but plain perjury. Therefore the oath, promise or vow, that is not grounded on trueth, judgement, and righteousness, ought to be broken. It is groū dead on trueth, when it is agreeable to God's word, which is the self trueth.6 It is grounded on judgement, when it is not rashly, foolishly and childishly made, but advisedly and with high prudence and great deliberation. ⟨p. lviii⟩It is grounded on righteousness, when there shall rise up no evil o• it, neither unto our selves nor unto our neighbours. Al oaths and promises thus taken and made ought to be observed & kept, but otherwise to be broken, refused and caste away without any scruple of conscience or vexation & trouble of mind. For this sentence of the preacher abideth alway true.7 An unfaithful and foolish promise displeaseth God.
Nowe in all suche folysh, wicked & vngodly vowes, oothes & promises ought there to be no fayth kepte, seyng the ende of them tende vnto a noughty purpose, and playne wyckednes, as holy Bed a testifiethe. I•⟨p. lvii⟩it shall chaūse, sayth he, at ony tyme y• we sweare or promyse ony thynge vnaduisedly, whiche beynge kepte shulde turne vnto an euell ende,1•et vs knowe that that wt more wholesome councel ought to be chaunged frely and wythout ony scruple o• cō science, and wh•n necessite doth cō pell vs, we ought rather to forswere our selues than for the eschewing of periury, we shoulde fall into ony other more greuous synne. For Dauid dyd sweare by •od that he wold2 slea Nabal a folysh and vngodly mā and destroye all that euer pertayned vnto hym, yet at the fyrst intercession of A biga•l beyng a wy•• woman, he streyght wayes lette go his threates, put agayne the sweard •• to the scabb•rde, nether sorowed he ony thyng at all,3 as thoughe he had committed ony faulte at all for such periury. Here vnto pertaynethe the ⟨image 59⟩sayeng of S. Ambrose, that Dauid dyd not fulfyll hys ooth by the shed dynge of bloude, it was the greater godlynes. I se that Dauid beyng a godly and holye man dyd faull into rash swearyng, and yet that he had rather not to do that he had sworne than to fulfyll hys ooth by the shed dyng of mannes bloud.4 S. Ierome saythe, that an oothe ought to haue thre compagniōs, trueth, iudgemet & ryghteousnes.5 Where these want, saythe he, it is no oothe, but playne periury. Therfore the ooth, promise or vowe, that is not grounded on trueth, iudgement, and ryghteousnes, ought to be broken. It is groū ded on truethe, whan it is agreable to Goddes worde, which is the selfe trueth.
1pommel xlv. Quaest. iiii. Can. Si a•• quid•omel xlv. Quaest. iiii. Can. Si a•• quid
2•. Reg. xv
3De offic. Lib. i.
4In Hieremiam.
5An oath ought to have three companionsAn oothe oughte to haue thre cōpagniōs
Thus perceive we, what oaths, promises or vows ought to be observed, and which they are y• should be rejected. So that all godly oaths and promises ought to be observed. They that do not labour to fulfil them, forswear them selves, & shall not escape the plague of perjury.
Thus perceaue we, what oothes, promises or vowes oughte to be obserued, and whiche they are y• shulde be reiected. So that all godly othes and promises ought to be obserued. They that do not laboure to fulfyll them, forsweare them selues, & shall not escape the plage of periury.
God in the old law among the gross Ives could not abide a fa••e1 witness,2 but commanded y• he should dye the death. If he can not abide a false witness, which may testify with out an oath, •owe than can he abide th•, which do not only here fal•e witness, but also in the conf•rmacion thereof addeth an oath, yea and that a false oath, and maketh God to be a witness in an unjust & wrong matter,3 so that by this means y• wretch is willingly perjured & falsely for sworn, God is blasphemed, God's most holy name is abused, justice• subverted, trueth is oppressed, false hood is maintained, wrong sentē • is pronounced, the contrary part although the trueth be on his side is condemned, the man is utterly impoverished, and for ever after beggared, both he, his wife, and all his ch• drē, if he hath any: Are all these th• ges ⟨p. lix⟩but trifles? Are all these things light matters, and things of small importance? Is it but a trifle to bear false witness? to swear? to be perjured? to be falsely forsworn? to blaspheme God? to abuse his holy name? to subvert justice? to oppress y• trueth? to maintain falsehood? to pronounce wrong sentence? to condemn the guiltless parson? to impoverish and utterly beggar both him and so many as pertain unto him for ever and ever?4 Do all these things, which God so greatly abhor, deserve no punishment? These perjured wretches shall not escape, let them believe me, they shall not escape from the terrible vengeance of God. For although y• day go on their side, and God differeth his plagues, so that they are not punished so soon as they have committed the offence, yet let them be well ⟨image 61⟩assured, they shall not escape, surely they shall not escape. The Poet Tibullus being but an Ethnic, and yet not ignorant of the greatness of this abomination, and certainly persuaded that perjury can not escape unpunished, be it never so secretly handled, and craftily dawhed, writeth on this manner.
God in the olde lawe amonge the grosse Iues coulde not abyde a fa••e1 wirnes,2 but commaūded y• he shulde dye the death. If he can not abyde a false witnes, whiche maye testify wt out an ooth, •owe thā can he abyde th•, which do not only here fal•e witnesse, but also in the conf•rmacion therof addeth an othe, yea and that a false ooth, and maketh God to be a wytnes in an vniust & wronge matter,3 so that by this means y• wretche is wyllyngly periured & falsely for sworne, God is bla•phemed, Goddes moost holy name is abused, iustice• subuerted, trueth is oppressed, false hode is mayntayned, wrong sentē • is pronounced, the contrary parte althoughe the trueth be on his syd• is condened, the man is vtterly empoueryshed, and for euer after beggr•d, both he, his wife, and all his ch• drē, if he hath ony: Are all these th• ges ⟨p. lix⟩but trifles? Are all these thynges lyghte matters, and thynges of small •mportaunce? Is it but a trifle to beare false witnes? to sweare? to be piured? to be falsly forsworne? to blaspheme God? to abuse hys holy name? to subuerte iustice? to oppresse y• trueth? to mayntayne falsehode? to pronounce wrong sentēce? to condemne the gylteles parsonne? to empouerysh and vtterly beggare both hym and so many as pertayne vnto hym for euer and euer?4 Do all these thynges, which God so greatly abhorre, deserue no ponyshment? These periured wretches shall not escape, let them beleue me, they shall not escape from the terrible vengeaunce of God. For although y daye go on theyr syde, and God differeth his plages, so that they are not ponyshed so soone as they haue cōmitted the offence, yet let them be well
1Deut. xix
2•r• xi•
3What in commod•ty•• rise of PerjuryWhat in cōmod•ty•• ryse of Periury
4Perjured persons shall not es cape unpunished.Per•ured personnes shal not es cape vnponyshed.
Ah wretch, saith he, although a man at the first doth keep his perjuries & false oaths never so secret, yet may he be sure at the last that they will come to light unto his great shame, so that punishment will come upon him before he be aware for his wickedness.1 The Greek Poet Phocylides also saith, forswear not thy self neither ignorantly nor willingly. For the immortal God hateth the false swearer, what so ever he be that ⟨p. lx⟩sweareth.2 Again Cicero y• famous Prince of ornate eloquence & most eloquent Orator saith, the pain of perjury before god is everlasting damnation, & before men perpetual dishonour,3 shame, reproach & ignominy. God hate the perjury so greatly in every condition, that he grievously punished Zedechias, because contrary to his oath he rebelled against Nebuchadnezzar king of Babylon.
Ah wretche, sayth he, although a mā at the fyrst doth kepe his periuries & false oothes neuer so secret, yet may he be sure at the last that they wyll come to light vnto his great shame, so that punyshment wyll come vpō hym before he be awars for hys wickednes.1 The Greke Poet Phocylides also sayth, forswere not thy selfe neyther ignorantly nor wyllyngly. For the immortall God hatethe the false swerer, what so euer he be that ⟨p. lx⟩sweareth.2 Agayne Cicero y• famous Prynce of ornate eloquence & moost eloquent Oratour sayth, the payne of periury before god is euerlasting damnacion, & before men perpetual dishonour,3 shame, reproche & ignominy. God hate the periury so greatly in euery condicion, that he greuously ponyshed Zedechias, bycause cō trary to his oothe he rebelled agenst Nabuchodonosor kynge of Babylō.
Seeing than that God will so grievously punish all kind of oaths both vain & unjust, both idle swearing & perjury, what will these idle swearers & false forsworn creatures say unto this matter? With what conscience will they appear before the high throne and righteous judging place of Christ? What will they lay for them selves? What excuse will they make? What shift will they invent? Will they fly unto ⟨image 62⟩the custom,1 and say, that it is y• fashion of the world so to do? I answer, Christ said to his disciples, ye are not of the world, but I have chosen you out of the world.2 Now they that follow the fashions of y• world, are none of Christs disciples, so followeth it that all swearers pertain not unto Christ, seeing they so diligently follow the manners of th• world.3 And where as they object, that it is the custom so to swear, this can nothing excuse them. For we may not look what the custom but the trueth of Gods word willeth us to do. Follow not the common sort of people, saith the scripture, for to do evil. Again, do not ye those things, which they have done, that were before you,4 nether be ye polluted & defiled in them. The Prophet Zechariah also saith, Be not ye like your forefathers, neither follow ye ⟨p. lxi⟩the fashions of them.5 The •oly Martyr S. Cyprian saith, undou•••d•y we must •othe hear & do that, that Christ hath done, & that he hath commanded to •e done, seeing that he saith in his gospel, if ye do chose thin ges that I command you, In y• no more call ye servants but […]. And that Christ alone ought to be hea•d, the father from heaven testifieth, saying: This is my […] beloved so•e,6 in whom I am fully satisfied, hear ye him. I• that Christ alone ought to be heard, we ought not to ma•ke, what any man before us thought best to be done, but what Christ did first, which is before all men.7 Again he •ayth, a custom with out trueth, is an old error. Therefore leaving the error, let us •o• low the trueth. When the trueth is once come to light, saith S. Austen, let the custom give place to y•⟨image 63⟩trueth. For Peter also, which did circumcise, gave place to Paul preaching the trueth.8 Therefore seeing y• Christ is the trueth, we ought rather to follow the trueth than the custom. If thou dost lay against me the custom,9 saith S. Gregory, thou must mark what the Lord saith, I am the way, trueth & life.
Seyng thā that God wyl so greuously ponysshe all kynde of oothes bothe vayne & vniust, both idle swearyng & periury, what wyll these idle swearers & false forsworne creatures saye vnto this matter? Wythe what cōscience wyll they appere before the high throne and ryghteous iudgyng place of Christ? What wyll they laye for them selues? What excuse wyll they make? What shyfte wyl they inuent? Wyll they flye vnto ⟨image 62⟩the custome,1 and saye, that it is y• fashon of the worlde so to do? I aunswere, Christ sayd to his disciples, ye are not of the world, but I haue chosen you out of the worlde.2 Now they that followe the fashons of y• world, are none of Christes disciples, so followeth it that all swearers pertayn not vnto Christ, seynge they so diligentely followe the manners of th• worlde.3 And where as they obiecte, that it is the custome so to sweare, this can nothyng excuse them. For we may not looke what the custome but the trueth of Gods worde wylleth vs to do. Followe not the cōmō sorte of people, saythe the scripture, for to do euell. Agen, do not ye those thinges, which they haue done, that were before you,4 nether be ye polluted & defyled in them. The Prophet Zachary also sayth, Be not ye lyke your forfathers, neyther followe ye ⟨p. lxi⟩the fashons of them.5 The •oly Martyr S. C•pr•an sayth, vndou•••d•y we must •othe heare & do that, that Christ hath done, & that he hath commaunded to •e done, seynge that he sayth in his gospel, if ye do chose thī ges that I commaunde you, In y• no more call ye seruaūtes but . And that Christ alone ought to be head, the father from heauen testifyeth, sayeg: This is my beloued soe,
1Excuses of swearingExcuses of swearinge
2Joan. xvIoan. xv
3Of the custom Not•.Of the custome Not•.
4E•o. xxiii. Lem. xviii Zacha. i
5Lib. Epist ii. Epist. iii ad Ca•c••
6Math xvi• Mar•. ix Luk. ix ii. Pet. i
7Epist. ad pomp. cō tra Steeple Dist. viii Can, ConsuetadoEpist. ad pomp. cō tra Stepl• Dist. viii Can, Consuetado
8D•c unico bap. lib. iiD•c vnico bap. lib. ii
9Guiel. Avers. Dist viii. Can S•consu•Guiel. Auers. Dist viii. Can S•consu•
He said not, I am the custom but y• trueth Now hath Christ said to us in his holy Gospel, thou shalt not swear at all. Why than do they not follow y• truth & doctrine of Christ,1 than the wicked & ungodly custom? But many are so addict to customs & old usages now a days, y• although they see y• scripture manifestly condemn their crooked customs & wicked usages, yet will they by no means give place to the truth. If a man object and lay the scripture against them, and would so reform ⟨p. lxii⟩them charitably, than are they ready straightways to accuse him of heresy,2 and to bring him unto a fagot of so little authority is the most holy word of God recounted with these belly Gods and wicked worldlings now a days, & so hard a thing is it to speak against a custom, be it never so wicked and ungodly.
He sayde not, I am the custome but y• trueth Now hath Christ sayd to vs in hys holy Gospell, thou shalte not sweare at all. Why than do they not follow y• truthe & doctrine of Christ,1 thā the wycked & vngodly custome? But many are so addicte to customes & old vsages now a dayes, y• although they se y• scripture manifestly condemne theyr croked customes & wycked vsages, yet wyl they by no meanes gyue place to the truthe. If a man obiecte and laye the scriptuagaynst them, and wolde so reforme ⟨p. lxii⟩them charitably, than are they redy streyghtwayes to accuse hym of heresy,2 and to bryng hym vnto a fagot of so lytle authorite is the moost holy worde of God recounted wt these bely Gods and wycked worldlynges nowe a dayes, & so harde a thynge is it to speake agaynst a custome, be it neuer so wycked and vngodly.
He calleth the vowes, y• we shulde offer vnto God for his benefites, prayses & thankes gyuyng, and not the kyllyng and offryng vp of our chyldren, or the performynge of such folysh & wicked vowes which cā not be performed wythout synne and vngodlines.
⟨p. lvi⟩
scaulled, they would scasely haue beleued that he had ben able to dispēse wyth theyr vow, it was so solem, feruent, and spronge out of the harte roote.
It is groūded on iudgemēt, whan it is not rashely, folyshly and chyldyshly made, but aduisedly and wyth hygh prudence and great deliberacion.
⟨p. lviii⟩
It is grounded on ryghteousnes, whan there shall ryse vp no euell o• it, neyther vnto oure selues nor vnto our neyghbours. Al othes and promises thus taken and made ought to be obserued & kepte, but otherwyse to be broken, refused and caste awaye without ony scruple of conscience or veracion & trouble of mynde. For this sentence of the preacher abydethe alwaye true.
assured, they shall not escape, surely they shall not escape. The Poet Tibullus being but an Ethnycke, and yet not ignorant of the greatnes of this abhominaciō, and certenly persuaded that periury can not escape vnponysshed, be it neuer so secretely handled, and craftely dawhed, wryteth on this manner.
in whom I am fully satisfyed, heare ye hym. I• that Ch•ist alone ought to be hearde, we oughte not to ma•ke, what ony man before vs thought best to be done, but what Christ dyd fyrst, whiche is before all men.
Agayne he •ayth, a custome wt out trueth, is an olde erroure. Therfore leauyng the erroure, let vs •o• lowe the truethe. Whan the truethe is once come to lyght, sayth S. Austen, let the custome gyue place to y•
⟨image 63⟩
trueth. For Peter also, which dydde circūcyse, gaue place to Paule preachyng the trueth.
