Lectures of John Knewstub, vpon the twentith chapter of Exodus, and certeine other places of Scripture. Seene and allowed according to the Queenes maiesties iniunctions.

¶The thirde Lecture vpon the seuenthe verse

7 Thou shalt not take the name of the Lorde thy God in vaine: for the Lord wil not holde him guilt∣lesse that taketh his name in vaine.

IT is manifeste in the Scriptures, that by the name of GOD, is ment the lawe and commaun∣dement of God. For the Lorde wil be honoured and get a name among his people, by transfor∣ming their affections and deedes, into the obedi∣ence of his lawe. In Leuiticus it is thus writ∣ten: Yee shall keepe my commaundementes, and doe them: for I am the Lorde. Neither shall ye pollute my holie name: declaring that his name is prophaned, taken in vaine, and polluted, when his commaundementes are not regarded.

It is also to bee seene in the Epistle to Timo∣thie, that the name of GOD is taken for the doc∣trine and woorde of God. Let Seruants (sayth the

Apostle) account their maisters worthy of all honour, that the name of God and his doctrine be not euill spoken of: ioy∣ning the name and doctrine of God together, as wordes that importe all one matter. For the name of GOD cannot but be dishonoured and euil spoken of through vs, when suche lawes (as all men knowe he hath appointed for vs to walke in) are without regarde neglected and contem∣ned of vs.

If it bee required, why the Lorde speaking of his lawe giueth it the title of his name, wee must vnderstand the reason of his so doeing, to be very good & forceable to procure obedience. For what can be more deare vnto vs, than the name and glo∣rie of our GOD? Or what can binde our obe∣dience vnto more dutifulnesse, than when we vn∣derstand he hath committed his owne name and honour into our handes: beeing content to abide without all name and glorie heere in earth, if hee may not haue it of his, by their obedience to his lawe? And therefore as the loue of GOD muste cause vs to begin all dueties, so the end wee looke at in all of them, must bee by the doeing thereof to get honour and glorie to our God.

For it is written to the Corinthes: Whether yee eate or drinke, or what soeuer ye doe, doe all to the glorie of GOD. Heerevppon it commeth, that workes commaunded are reiected of the Lorde, when they are done to be seene of men for the prayse of our selues, and not with a carefull heart to glori∣fie the Lorde, and procure his prayse thereby.

Take heede (saith our Sauiour Christ) that ye giue not your almes before men to be seene of them, or else yee shall haue no rewarde of your father whiche is in heauen. The Lorde him selfe often vseth the credite and glo∣rie of his name not onely in commaunding, but also in forbidding things to be done: as in Leuiti∣cus 19. almost through the whole chapter, when he forbiddeth any thing, he addeth these wordes im∣mediatly, I am the Lord thy God: because the contempt and breach of his commaundement, doth reach to the stayning & polluting of his name. For he hath entred couenant with vs to be our God, in causing vs to walke in his wayes, that he thereby may be magnified and aduanced: as it is written in Deu∣teronomie, Thou haste set vp the Lord this day to be thy God, and to walke in his wayes, and to keepe his ordinaunces, his commaundements, and his lawes, and to harken vnto his voyce: as if the obseruing of y^e law were the placing of him in his seate of glorie. Now that we haue learned what is ment by this worde Name, it re∣maineth to vnderstand, what it is to take his name in vaine.

This name is saide to be taken in vaine, when there is not diligent care, watchfull obseruing, and greate regarde had to the commaundementes of GOD to doe them. It is written in Deuterono∣mie, If thou shalt not obserue to doe (for so is the trueth of the Hebrue text) all the wordes of the law, that is, If thou wilt not diligently marke this law for to doe it, and feare this glorious and fearefull name, the Lorde thy GOD, then the Lord wil make thy plagues woon∣derfull,

&c. Carelesse securitie, when men haue no carefull minde of the worde of God to liue there∣after, is that which is forbidden by this taking of his name in vaine or vainely. For in this place the holie ghost expoundeth the obseruing and taking heede to doe al the commandementes of the lawe, to be the fearing of this glorious name, The Lorde thy God: whiche feare of his name is contrarie to the taking of it in vaine, and esteeming of it as a vaine thing.

In saying He wil not holde them guiltlesse: he doth assure them of punishment, that are carelesse in ke∣ping of his commaundementes: wherevppon his name and honour hangeth: as it is written in Le∣uiticus, If ye shall despise mine ordinaunces, either if your soule abhorre my lawes, so that yee will not doe all my com∣maundementes, but breake my couenaunte, then will I ap∣point ouer you fearefulnesse, a Consumption, &c, threate∣ning (as appeareth in that Chapter) to proceed in punishment, vntill their vncircumcised heart bee humbled to the carefull keeping of his commaun∣dements. For those who minde his commaunde∣mentes to doe them, are they to whome onelie his mercies are promised in the 103, Psalme, The louing kindenesse of the Lorde indureth for euer, vppon them that feare him, and think vppon his commandements to do them.

The punishmente of these that haue no care∣full regard of the worde to doe it, is threatened in the 28. of Deuteronomie, beginning at the 15. verse, in the which verse it is to be noted that there is the same phrase of speeche in the Hebrue whiche I

spake of before (that is, not obseruing to doe all the commaundements) which importeth this want of care in doing, pointing out by that speache, secure men that take no greate care of the worde for to doe it.

The same wordes (Obserue to do) are vsed in the first verse of the same Chapter, and therefore not lightlie to be regarded of vs, beeing so often noted by the holie ghoste. If wee peruse the iudge∣mentes of God throughout the whole Bible, wee shal easily perceiue, that when the people ceassed to be carefull how to please God, then was some one punishmente or other let in vppon them, to a∣wake them out of that daungerous sleepe of se∣curitie.

Send away this care, by good life to honour God, and then assure thy selfe, punishment will not be long absent, if thou be not a bastarde, ouer whome he hath no fatherly regarde. And no meruaile: for in very deed God hath no seruice in trueth, where this godly care is wanting: it is no prayer that is not a careful prayer: he neuer obteyneth, that hath no desire to obteine. When workes (of them sel∣ues good) are done without any great care to haue them doone, the same may haue prayse for doe∣ing, but the heart can claime nothing for any care∣full purposing.

The scripture therefore is plentiful in teaching vs that a Christians life muste bee a carefull life, comparing Christianitie to a trade or occupati∣on

that muste be applyed thoroughly, or else there is no good to bee doone in it. If any man striue for a maisterie, (saith the holie Ghoste) hee is not crowned except he striue as he ought to do. The husbandman must la∣boure, before he receiueth the fruite: sending vs to learne at husbandry, the care and trauail of Christianitie.

Euery man that proueth maisteries (sayth Saincte Paule) absteyneth from all things: and they doe it to ob∣teyne a corruptible crowne: but we for an vncorruptible. This commaundement therefore, excludeth all feigned, carelesse, and hypocriticall walking in the wayes of the Lord: and telleth vs that the Lorde looketh vnto them (as he sayth by the Prophete) that doe tremble at his worde.

It is not lightlie to be passed ouer, that requi∣ring this care to be had of Gods glorie, he ioyneth to the name of the Lorde those two wordes, Thy GOD: whiche signifieth, that loue to him, be∣cause he is our God, must bring foorth the care of his glorie, and this obseruing of his commaunde∣mentes to doe them.

For heerein is the care and feare of a seruaunt distinguished and discerned from the care and feare of a Sonne, that the sonnes care and feare he hath of his Father is ioyned with loue, and ary∣seth thereof, and proceedeth thereby to please him: The Seruauntes care and feare aryseth in re∣specte of punishment if hee displease his maister, or else from the hope of wages if happily hee may please him in his seruice. So that euen the true feare and care of GOD is min∣gled

with the loue of him, because he is our God. And is not that which wrestleth with the consci∣ence and proceedeth to doing onely for this cause, to get ease thereof, not hauing any respect to glo∣rifie his good God: not, but that the Lorde hath such beginning euen of his best children, but that it is not right, before it be seasoned with the loue of his mercie. For the feare of GOD is neuer true in vs, till wee be drawen vnto him by his good∣nesse, where through he allureth vs: as it is writ∣ten in the Psalme, Mercie is with thee that thou maist be feared.

In the Booke of Kinges, Solomon prayeth that the straunger (who is not one of the people of Israel, but commeth to the house of GOD) hearing of his woonderfull workes, may haue his prayers graunted, that al people may feare GOD, as doeth the people of Israel: acknowledging his true feare to spring of his goodnesse. The feare of GOD because it ariseth of his goodnesse, draweth vs alwayes vnto God: and in the Scrip∣ture therfore argumentes and reasons are drawen from his feare to bringe vs toward him, in some one or other duetie: as in the Psalme, Yee that feare the Lorde, prayse him: and the reason is taken from his goodnesse, in the next verse following: For he hath not despised the affliction of the poore, but when he called vnto him he hearde. Also in the 115. Psalme, Ye that feare the Lorde, trust in the Lord, for he is their hel∣per and their sheelde, &c, prosecuting his goodnesse as before. In the next verse following it is saide,

The Lord hath bene mindeful of vs, he will blesse vs, he wil blesse the house of Israel. &c. Wee do plainely se then by these testimonies, that they doe not truely feare him, that are not drawen by his goodnesse to the carefull louing and honouring of him.

This commaundement then toucheth al those that passe ouer their time carelessly without a lawe & feare of the Lord, as if there were nothing lesse belonging vnto them then by obseruing his wil to get honour to their God: or as if their vngodlie and secure life, shoulde neuer a whit impeache the glorie of his name. By this commaundement we learne, that not onely Atheists and godles persons haue to feare the iudgementes of God, but also all those that are not touched with care and great de∣sire by their good life to glorifie God. For he will not hold thē guiltlesse that take his name in vaine, not regarding his honour by careful attending vp∣pon his pleasure.

Hereby also we are taught to ceasse to meruaile at the afflictions of those men, in whose liues we haue espied no great outwarde offence. For here we see the want of care to his glorie, though it bee coupled with no outward euil, hath matter in it su∣fficient to prouoke the iudgements of God against vs. Doeth not that maister who at his comming home findeth the worke he had inioyned his ser∣uant carelesslie loked vnto, thinke there is occasion sufficient offered him to proceede to the correction of his seruant, notwithstanding hee hath no other matter to charge him withall?

In this cōmaundement also is forbidden all swea∣ring vainely or falsely: all swearing by those things that are not God, as particular thinges against his word, and therfore against the glorie of his name. For if the commaundement forbid the neglect of his lawe generally, it must needes forbid seuerally and particularly that which is against some seue∣rall & particular cōmaundement. We haue lear∣ned that carelesse contemning of his worde is re∣proued in this commaundement: and the reason is, because the Lord doth communicate his name and his honour therevnto, whiche we may not take in vaine or without reuerence. The same thing is to be saide for the vse of his name, whiche he hath graunted vnto vs to decide controuersies & doub∣tes of great importance withall: that because there is in it the marke and print of his glorie, wee must haue the vse of it in those matters with reuerence accordingly. We deale not with the Lord in any communicating with his essence and euerlasting beeing, that a man should imagine y^t hee can offer him no wrong vnlesse he rush against the heauens, and violently run vpon his person: he dealeth with vs by his worde, and by his name: if there be any villany, wickednesse, nay want of reuerence y^t way it toucheth his glorie & pearceth the honour of the highest. Blasphemous mouthes therefore that can∣not be stirred in their affections, but they wil by & by be reuenged of the Lorde, & cast vp their choler in othes and blasphemie against his maiestie, haue heere wel to looke aboute them, and to remember

that in such outrage, they fight against y^e honour of the liuing Lord, y^t wil aduance y^e same in the disho∣nour & vtter confusion of them. Is it not horrible blasphemie, that a miserable man should seek to re∣deeme himselfe from contēpt by bringing y^e Lord vnder his foote, and treading his honoure in the dust? I doe not meane that periured persons, who haue put vpon the Lord the person of Sathan, in making him a protector of lyes, be only these blas∣phemous mouthes, that haue enterprised the defa∣cing and dishonouring of the Almightie, but those common swearers also, in whose mouth the name of the Lord runneth so vsually & so vnreuerently in common speeche. The Lord hath lent vs the vse of his name to determine our doutes, & decide our controuersies that be of great importance, and can∣not otherwise come to light: and that with such re∣uerence as vnto his honour apperteyneth. He hath not left it to wait vpon our vaine words & talke of no importāce, to serue where our humor wil place it: so that men are alwayes guiltie of high treson a∣gainst his glorie in y^e vse of his name, vnles both y^e weightines of the mater they haue in hand & their reuerēce in y^e manner of dealing therin, shall excuse them. A man can no way be vnreuerēt toward his name, but he shal in so doing be guiltie of his disho∣nour: for those things wherin he hath left y^e marks of his glory, as his name, his word, and sacramēts, by the vse or abuse of them, do truely witnes of the heart, how it standeth affected towardes the ho∣nouring of him.

There was neuer man founde truely honouring God in his heart, whose tongue was defiled with vsuall swearing, and often vnreuerent vsing of his name. Neither was there euer founde man truelie fearing the Lord, that walked without all awe and reuerence of his worde. The excuse therefore is vaine and vtterly vntrue, that swearing is but a cu∣stome of the tongue, and that their heart standeth reuerently affected towarde his name and glorie. For it is the want of reuerence in the heart to God, that fometh out such filthynesse at the mouth: and the longe continuaunce of that impudencie in the heart, hath brought the fruit thereof into y^e mouth: which witnesseth sufficiently the corruption that is settled inwardly in the heart. Let the common swearer then ceasse to seeke excuse, by saying, It is but a folish custome: For that long custome of dis∣honouring the Lord in his mouth, will proue that he hath had a custome to dishonour him in his heart of no lesse continuaunce. Our communicati∣on must be yea, yea, nay, nay: that which is more commeth of euil. But it is commonly said, Some∣thing must be added or els men shall not be belee∣ued. It is a pitiful thing that the credit of a Christi∣an should be so little, that to borrow beliefe for his common talke, he must leaue no lesse pawne and pleadge behinde him, then is his faithe and trueth, the greatest treasures and iewels that he hath recei∣ued from the Lorde. If men would seeke credit by their wel dealing, they need not to bring foorth so great assurance for it in their speaking.

It is likewise vnlawfull to sweare by creatures: in asmuche as an othe giueth superioritie vnto that whereby they sweare: and acknowledgeth it as a Iudge and discerner of secret & hid things, a bring∣er also of them vnto iudgement, condemning the wicked in bringing his way vppon his heade, and iustifying the righteous in giuing him according to his righteousnesse. The giuing of this vnto cre∣atures entreth vppon the right of the Almightie, & intituleth creatures vnto the honour of the creator who hath declared plainely, that hee will not giue his glorie to another. And therefore it is in y^e high∣est degree of reproching, or rather blaspheming the Lorde, in laying his chiefe honour open to the spoyle of a creature, bringing a contemptible cre∣ature, as it were to pray vppon the almightie crea∣tor. And if there be acknowledgement of superio∣ritie ouer vs to the thing that we shal sweare by (as is witnessed by the holie Ghoste,) then, as we may not sweare by Heauen, Earthe, or any other crea∣ture, muche lesse may wee, by Masse, Mattens, Roode, or such like, we will put the honour of the Almightie vpon them, and take them as our God, who onelie hath superioritie ouer vs, to iustifie righteousnesse, and to bring the wickednesse of the wicked vpon his head: whiche thing in our othe we do acknowledge to belong vnto him by whōe we sweare. When Almightie God promiseth by his Prophet Hosea, to receiue the Israelites to fa∣uour again after their affliction, he saith that he wil take away the names of their Idols out of their

mouth, & thei shuld be no more remēbred by their names. These things may suffice to teach vs, y^t the Lord cannot beare the dishonour of his name, but will haue that vpholden in honour and reuerence, without suffering it either to lie open vnto the cō∣tempt of godlesse persons, or vnto the spoyle of I∣dolaters, who breaking it vpon his glorie, do beau∣tifie and set out his creatures with the ornamentes thereof. This commaundement likewise rea∣cheth particularly to all of them, whiche neglecte any of those meanes, that God hath commaunded vs to vse, either for the welfare of our soule, or bo∣die. For the wordes and workes of his wisedome may not be refused as vaine & needelesse, but must with all humilitie be imbraced, that in our so doe∣ing his wisdome may be honoured, who hath ap∣pointed those to be the meanes, whereby he will conueye his mercie towards vs: the neglect where∣of, chargeth the Lord with want of wisedome in ordeyning them. Here falleth to the grounde the wicked and blasphemous opinions of the Anabap∣tistes, Libertines, and the feigned Familie of loue, who are growen to suche a magnifying of grace, brought as they say by the reuelation of the spirit, as the wisdome of God in his worde is of small or no account with them in deede: but as if it were a needeles matter or had no certeintie in it, it is who∣ly transformed into their spirite, & made to speake accordingly. The nature of man is in this cōman∣dement corrupted, as in the rest: doing the thinges which he doeth to God without all awe and feare

of his word. It behoueth the man therfore that wil truely trie him selfe, to searche into his life, and wel to consider what manifest contempte there hathe beene in him of the name and honour of God, in stubbernely standing againste the authoritie of his word, while he hath willingly neglected to be ad∣monished and aduised thereby: what contempt of his honour he hath giuen forth in common swea∣ring and vsual oathes, that either directly or indi∣rectly reach to the glorie of God, euen to y^e woun∣ding of him in y^e same. Moreouer it behoueth him to consider what carelesnesse there hath beene and what little regard in his best doings, to haue them so soundly & throughly done, as vnto the honour of God doth apperteine: where the diligent paines, carefull and through dealing in matters that touch his owne name, shalbe a sufficient light to disclose his halting with the Lord. For the corruption of mans heart is so great and so hidden, y^t all meanes almost are to few to vtter it: therfore it is requisite, that we vse al the meanes we may in that behalfe. Let a man in this examination wel consider, whe∣ther there hath beene any suche feare or care to a∣uoide things forbidden, and to do things comman∣ded him by the word, (wherein consisteth the glo∣rie of God) as there hath ben while his own honor is in hand, and his owne name called to question at any time: whether he hath delt in dueties appoin∣ted him by God with feare and care, lest the Lorde through his infirmitie shuld be foyled, & his name dishonoured, whiche coulde not haue beene wan∣ting, if his owne estimation had beene in hazarde,

that he may be brought to the sight of his Sonne. For when it pleaseth God to cal any to the hope of his kingdome, hee letteth them see their corrup∣tion to be so great in these and suche other kindes of dishonor that they haue done vnto him, as that their harte is forced to appeale vnto the mercie of God, fastening themselues to it, & vtterly giuing ouer their owne obedience. Whiche mercie of God they so stay vppon, and are so comfortable in, that it prouoketh them no longer to neglect the name and glorie of their God, but with all reue∣rence to submit themselues to the gouernement of his word, alwayes endeuouring to better their obe∣dience towardes his lawe, because it tendeth to the glorie of his name, wherein howe greate so euer their profiting be, yet this corruption whiche clea∣ueth so fast vnto them, cānot but continue in them stil an humbled and lowly harte, euen in all their blessings, while they clearely perceiue them (by the sight of their corruption) to be the vndeserued graces and gyftes of their God. Their offending also whatsoeuer, cannot be without the great grief of their hart, because they see it to be with the dis∣honour of him, who hath abased himselfe to the deathe of the Crosse, to worke the honour and ad∣uauncement of them. We are therefore (brethren) diligently to learne to waxe wearie of those wayes that would depart from the reuerence and honou∣ring of the Lord, in not fearing to offend againste his word: because it is written, He that despiseth the worde, he shalbe destroyed, but he that feareth the comman∣dement,

shalbe rewarded. Let vs learne to become careful in the duties which are appointed vs by the worde, for the Lorde will not holde them guilt∣lesse that are secure therein. We can not beare good heart vnto the Lord, if we let his honour fall to the ground among vs: it is his mercie that doth vouchsafe vs this fauour, to be trusted with his ho∣nour. Can it want then iust reproche, if we shalbe tried to be senselesse in this point? It drewe teares from Dauid, that the wicked kept not his lawe: & can we see our owne liues, and the liues of those committed vnto vs, wandring from the wayes of life, and hungerly (in the contempt of the worde) pursuing after death, and yet for all that neuer to be touched with it, especially seeing the dishonour of our God dependeth vpon it? It should vexe vs, that the gospell hathe beene so long time with so litle fruite among vs: that the instruments of his grace, that haue gayned so many in former times vnto God, shuld not only not preuail in many, but euen receiue discredite and dishonour among men: and that the litle fruite appearing in our liues, shoulde call into question the veritie of Gods gospel, being in fruite and effect so vnlike in many, vnto that it hathe beene in former times. A Christian should go to the dueties laide vpon him by the word with the like minde, that a good souldiour goeth to the defence of that holde whiche being taken by the enimies, he is assured to receiue continuall shame and dishonour.

The Lord will be honored, by hauing his word

obeyed: if we doe not conspire to mainteine his honour that way, we are guiltie of treason against his glorie: when we suffer sathan to batter downe obedience in vs to God and man, we are as well accessarie to the betraying of his glorie, as those souldiers, that are quiet within the castle, while their enimies sacke the same without. Let vs ther∣fore goe carefully aboute these matters of his ho∣nour, let our care and sounde dealing be a recorde vnto our hartes, that we are not conspired with his enimies. There can be no better argument, that men do willingly consent with sathan, then to see them carelesse of his assaultes: then neuer to see them stande vpon their watche, especially dealing with the enimie, who hath professed that hee will neuer be at truce with them. And because the Lord giueth so glorious a title to christianitie, as to call it his glorie, making so neere a bonde betweene our saluation & his honour: let vs not sleepe in so ear∣nest matters, neither bring a slender and bare af∣fection, where there is the assured hope of a double commoditie. Nowe let vs pray vnto our heauenly Father, that we may more be humbled, that wee haue so long liued to so litle honour of his name, not only that we may thereby truly acknowledge the mercy of Iesus Christe, that hathe put vppe so great dishonour at our handes, washing it away no otherwise than with his bloud, but also that in the remembraunce of so long time, wherein we haue dishonoured him, we may bee whetted to bestirre vs this time, that we haue to liue, bothe

to pull downe our affections, that would disho∣nour him in the plaine contempte, or carelesse re∣gard of obedience, & also to bring forth that fruite of newe life, that may open the mouthes of many to speake of his praise for it, whose work∣manship it is.

Notes

• Leuit. 22.31.
• 1. Tim. 6.1.
• 1. Cor. 10.31
• Leuit. 19.
• Deut. 26.17.
• Deut. 28.58
• Leuit. 26.15.
• Psalm. 103.17.18.
• Deut. 28.15.
• 2. Tim. 2. vers. 5.6.
• 1. Cor. 9.25.
• Esai. 66.2.
• Psal. 130.4
• 1. Reg. 8. c. 41.42.43
• Psalm. 22. verse. 23.
• Psalm. 115.11.
• Heb. 6.
• Esa. 42.8.
• Heb. 2.16.
• 1. Re. 8.31.32
• Hos. 2.17.
• P••o. 3. vers. 13.