Of the Third Commandment
ExoD. XX. 7. Thou sholt not take the vame of the Lord thy God in vain: For (he Lord will nut hold him guiltless that taktth his name in vain.
THIS commandment has two parts: First, A negative expressed; that we must not take God’s name in vain, viz. cast any rrflections and dishonour on God’s name. Secondly, An affirmative implied; that we shoi’.ld have a care to reverence and honour his name. But that I shall speak to more fully I come to the first petition in the Lord’s “Hallowed be thy name.” I shall now speak of the negative expressed in titis comniandmont, or the prohibition, “Thou shall not take the name of the Lord thy God in vain.” The tongue is an unruly member. All the parts and organs of the body are defiled with sin, as every branch of wormwood is bitter, “but the tongue is full of deadly poison,” James iii. 8. There is no one member of the body doth more break forth into God’s dishonour than the ‘iongue; therefore this commandment is a bridle for the tcmgue, — it is to bind the tongue to its good behaviour; “Thou shalt not take the name of the Lord thy God in vain.” And this prohibition is backed with a strong reason, “For the Lord will not hold him guiltless;” that is he will not hold him innocent. Men of place and eminency take it heinously to have their names abused, and will inflict heavy penalties on the offenders: “The Lord will not hold him guiltless that taketh his name in vain.” God looks upon him as a criminal person, and he will severely punish him. Well then, the thing to be insisted on is, that
great care must be had that the holy and reverend name of God be not profaned by us, or taken in vain.
Quest. How many ways may we be said
to take God’s name in vain?
Aus. 1. We take God’s name in vain when we speak slightly and irreverently of his name, Deut xxviii. 58., “That thou mayest fear this glorious and fearful name, The Lord thy God.” David speaks of God with reverence, Ps. 1. 1., “The Lord even the most mighty God.” Ps. lxxxiii. 18., “That men may know, that thou, whose name alone is Jehovah, art the most High over all the earth.” And the disciples, speaking of Jesus, did hallow his name, Luke xxiv. 19., “Jesus of Nazareth, which was a prophet mighty in deed and word before God, and all the people.” “WHjen we mention the names of kings, we give them some title of honour, as “excellent majesty,” so should we speak of God with such sacred reverence as is due to the Infinite INIajesty of heaven. When we speak slightly of God or his works, God interprets it to be a contempt, and it is a taking his name in vain.
A. 2. When we profess God’s name, but do not live answerably to it, it is a taking his name in vain, Titus i. 16., In words they profess Christ, “but in works they deny him.” When men’s tongues and lives cross one another; when under a mask of profession, men will lie and cozen, and be
OF THE THIRD COMMANDMENT.
unclean, these make use of God’s name to abuse him, they take his name in vain. Siinulata sanctilas duplex iniquitas. Rom. ii. 24., “The name of God is hlaspliemed among the Gentiles through you.” When the heathens saw the Jews, who professed to be God’s people, to be scandalous, this made them speak evil of God, and hate the true religion for their sakcs.
A. 3. We take God’s name in vain when we use God’s name in idle discourse. God is not to be spoken of but with an holy awe upon our hearts, and to bring God’s name in at CA’ery turn, when we never think of God, — to say, ‘O God!’ or ‘O Christ!’ or, * As God shall save my soul!’ this is taking God’s name in vain. And, how many are guilty in this kind! Though they have God in their mouths, they have the devil in tlicir hearts. ‘Tis a wonder that fire (loth not come out from the Lord and conbu:ne tiicni, as it did Nadab and Abihu! Lev. X. 2.
A. 4. We take God’s name in vain, when we worship him with our lips, but not our hearts, this is to abuse God. ‘Tis the heart which God calls for, Prov. xxiii. 26., “My son give me thy heart.” The heart is the diiof tiling in religion; it draws the will and affections after it, as the Prinutm mobile draws the other orbs along with it. The heart is the incense that perfumes our holy things, — it is the altar that sanctifies the offerinc”. Now, when we seem to worship God, but withdraw our heart from him, we take his name in vain, Isa. xxix. 13., “This peoj)le draw near me with their mouth, and with their lips they do honour nii’, but they have removed their heart from me.”
]sf, Hypocrites take God’s name in vain, — their religion is a lie, — they seem to ho- 1 our God, but they do not love him, — their Hearts go after their lusts, hos. iv. 8., “They set their hearts on their iniquity.” Their eyes are lifted up to heaven, but their hearts are rooted in the earth, Ezek. xxxiii. 31. These are devils in Samuel’s mantle, they take God’s name in vain.
2d/i/, Suj)erstitious persons take God’s name in vain. They bring (lod a few ceremonies which he never appointed; they bow at Christ’s name, and cringe to the altar, but hate and persecute God’s imagv>; these take his name in vain.
A. 5. We take God’s name in vain, when we pray to him but do not believe in him. Faith is the great grace that honours God, Rom. iv. 20. Abraham being strong in faith, gave glory to God: but when we pray to God, but do not mix faith with our prayer, we take his name in vain. ‘I may pray, (saith a Christian) but I shall be never the better; I question A^’hether God doth hear, or whether he will grant.’ This is to dishonour God, and take his name in vain, — this is to make God either an idol, that he hath ears and hears not, or a liar, who promiseth mercy to the penitent but will not make good his word, 1 John v. 10., “He that believeth not hath made God a liar.” When the apostle saith, “How shall they call on him in whom they have not believed?” Rom. x. 14., the meaning is. How shall they call on God aright, and not believe in him? But how many do call on God who do not believe in him? They ask for pardon, but unbelief whisj)ors their sins are greater than can be for<:iven. Thus to pray and not believe is to take God’s name in vain, and is an high dislutnouring of God, as if he were not such a God as the word represents him, “Plenteous in mercy to all that call upon him,” Ps. lxxxvi. 5.
A. G. We take God’s name in vain when we in any kind profane and abuse his word. Now the word of God is profaned, First, In general, when profane men meddle with it. It is unseemly and unbecoming a wicked man to talk of sacred things, — of God’s providence, and the decrees of God and heaven; it was very distasteful to Christ, to hear the devil quote scripture, “It is written;” to hear a wicked man that wallows in sin talk of God and religion, is offensive, — it is the taking of God’s name in vain. When the word of God is in a drunkard’s mouth it is like a pearl hung upon a swine. Under the law, the lips of the leper were to be covered. Lev. xiii. 45.: the lips of a profane, drunken minister ought to be covered, — l«e is unfit to speak of God’s word because he takes God’s name in A’ain. But 2dly, More particularly they profane God’s word, and take his name in vain.
1. That speak scornfully of God’s word, 2 Pet. iii. 4., “Where is the promise of his coiniiiy? For since the fathers fell asleep, all tjjiiifrs continue as they were from the beginninif of the creation.” As if they had said, “Here is much ado the preachers make about the day <>f judgment, when all must be called to account for their works; but where is the appearing of that day? we see things keep their course, and continue as they were since the creation.” Thus they speak scornfully of scripture, and take God’s name in vain. If sentence be not speedily executed, men scorn and deride; but, Prov. xix. 29., “Judgments arc prepared for scorners.”
2. That speak jestingly. Such are they %vho sport and play with scripture; ’tis playing with fire. Some cannot be merry unless they make bold with God; they make the scripture an harp to drive away the spirit of sadness. Eusebius relates of one who took a piece of scripture to jest with, God struck him with frenzy. To play with scripture, shews a -ery profane heart. Some will rather lose their souls than lose their jests: these are guilty of taking God’s name in vain. Tremble at it: such as mock at scripture, God will laugh at your calamity! Prov. i. 26.
3. They abuse God’s word, and take his name in vain, that bring scripture to countenance any sin. The word, which was written for the suppressing of sin, some bring it for the defending of sin. For instance, first, if we tell a covetous man of his sin, that covetousness is idolatry, he will bring scripture to maintain his sin: “hath not God bid me live in a calling? ‘Six days shalt thou labour.’ Hath not God said, that ’ he who provides not for his family is worse than an infidel?’” Thus lie goes to support his covetousness with scripture. .^7is. It is true, God hath bid thee take pains in a calling, but not hurt thy neighbour; he hath bid thee provide for thy family, but not by oppression. Lev. XXV. 1-1., “Ye shall not oppress one another.” He hath bid thee look after a livelihood, but not with the neglect of thy soul. He hath bid thee lay up thy treasure in heaven. Mat. vi. 20. He hath commanded thee to lay out, as well as lay up, — to
sow seeds of charity on the backs and bellies of the poor, which perhaps thou neglectest. So that to bring scripture to uphold thee in thy sin, is an high profaning of scripture, and a taking of God’s name in vain. Second instance: if vve tell a man of his inordinate passions, — that he may be drunk as well with rash anger, as wine, — he will bring scri])ture to justify it: “Doth not the word say, ‘Be angry and sin not,’” Eph. iv, 26. ‘Tis true that anger is good which is mixed with zeal; then anger is without sin, when it is against sin; but thou dost sin in thine anger, — thou speakest unadvisedly with thy lips, — thy tongue is set on fire of hell, and to bring scripture to defend thy sin is to profane scripture, and to take God’s name in vain.
4. They abuse the word, and take God’s name in vain, who adulterate the word, and wrest it in a wrong sense. Such are heretics, who put their own gloss upon scripture, and make it speak that which the Holy Ghost never meant. For instance, first, when we expound those texts literally which are meant figuratively. Thus the Pharisees were guilty, when God said in the law, “Thou shalt bind the commandments for a sign upon thy hand, and they shall be as frontlets between thine eyes,’’ Deut. vi. 8. The Pharisees took it in a literal sense; they got two scrolls of parchment, whereon they wrote the two tables, putting one on their left arras, and binding the other to their eyebrows, thus they wrested the scripture and took God’s name in vain. That scripture was to be understood spiritually and by a figure: God meant, by binding his laws upon their hands that they should meditate on his law, and put it in practice; and so the pjipists ex]K)und that scripture, “This is my body,” literally, of the very body of Christ; then, when Christ gave the bread, he should have had two bodies, one in the bread, and the other out of the bread, whereas Christ meant it figuratively, it is a sign of my body. Thus they, by wresting the scripture to a wrong sense, profane it, and take tiod’s name in vain. 2dly, When we exi)ound those scriptures figuratively and allcgorically which the Holy Ghost means literally. For example, Christ said to Peter,
OF THE THIRD COMMANDMENT.
“Launch out into the deep, and let down your nets for a draught,” Luke v. 4. This text is spoken in a plain, literal sense of launching out the ship; but the papists take it in a mystical and allegorical. This text proves, say they, that the pope — which is Peter’s successor — shall launch forth, and catch the ecclesiastical and political power over the west parts of the world. This, say they, was meant when Christ bade Peter launch out into the deep. But I think the papists have launched out too far beyond the meaning of the text. When men strain their wits to wrest the word to such a sense as pleaseth them, they do profane God’s word, and highly take his name in vain.
A. 7. We take God’s name in vain, when we swear by his name. Many seldom name God’s name but in oaths; for this sin the land mourns. Mat. v. 34., “Swear not at all,” that is, rashly and sinfully, so as take God’s name in vain; not but that in some cases it is lawful to take an oath before a magistrate, Deut. vi. 13., “Thou shalt fear the Lord thy God and serve him, and swear by his name,” — Heb. vi. 16., “an oath for confirmation is to them the end of all strife;” but when Christ saith, “swear not at all,” he forbids such a swearing as takes God’s name in vain. There is a threefold swearing forbidden:
I. Vain-swearing; when men in their ordinary discourse let fly oaths. Some will go to excuse their swearing. It is a coarse wool that will take no dye, and a bad sin indeed that hath no excuse.
Excuse. 1. I swear little trifling oaths; as ‘Faith,’ or, ‘By the mass.’ Ans. The devil hath two false glasses which he sets before men’s eyes: the one is a little glass in which the sin appears so small that it can hardly be seen, this glass the devil sets before men’s eyes when they are going to commit sin, — the other is a great magnifying glass, wherein sin ai)pc’ars so big that it cannot be forgiven, the devil sets this before men’s eyes when they have sinned. Thou that sayest, sin is small, when God shall open the eye of thy conscience, then thou wilt see it great, and be ready to despair. But to answer this plea, thou sayest, they are but small oaths, but Christ forbids Aain oaths,” Swear not at all.’* If God will reckon with us for idle words, shall not idle oaths be put in the account-book?
Excuse 2. But I swear to the truth. See how this harlot-sin would paint itself with an excuse. Ans. 1. Though it be true, yet, if it be a rash oath, ’tis sinful. Besides, 2. He that swears commonly, it cannot be avoided but sometimes he must swear more than is true; as, where much water runs, some gi’avel or mud will pass along with the water, — so, where there is much swearing, some lies will run along with the oaths. Excuse 3. But I shall not be believed unless I seal up my words with an oath. Ans. 1. A man that is honest will be believed without an oath; his bare word carries authority with it, and is as good as letters testimonial. 2. I answei”. He who swears, the more he swears, the less others will believe him. Juris credil minus, — thou art a swearer. Another thinks an oath weighs very light with thee, thou carest not what thou swearest, and the more thou swearest the less he believes thee. He will trust tliv bond, but not thy oath.
Excuse 4. But it is a custom of swearing I have gotten, and I hope God will forgive me. Ans. Though among men custom carries it, and is pleadable in law, yet it is not so in the case of sin, — custom here is no plea. Thou hast got an habit of swearing, and canst not leave it; is this an excuse? Is a thing well done because it is commonly done? This is so far from being an excuse, that it is an aggraAation of sin. As if one that had been accused for killing a man, should plead with the judge to spare him, because it was his custom to murder; this is an aggravation of the offence, so it is here: therefore all excuses for the sin of vain-swearing are taken away. Dare not to live in this sin, it is a taking of God’s name in vain.
II. Vile swearing, horrid prudigious oaths not to be named. Swearers, like mad dogs, fly in the face of heaven; and when they are angered spue out their blasphemous venom on God’s sacred Majesty. Some in gaming, when things go cross, and the dice run against them, their tongues run as fast against God in oaths and curses; and tell them of their sin, — po to brin<y home these asses from going astray, — and it is but pouring oil on the (lame, they will swear the more. St. Austin saith, “Tlioy do no less sin who blaspheme Christ now in heaven, than the Jews did who crucified him on earth.” Swearers profane Christ’s blood, and tear his name. An harlot told her husband, that of her three sons, there was but one of them his; the father dying, desired tlic executors to find out which was the true natural son, and all his estate he bequeathed to him. The father being dead; the executors set up his corpse against a tree, and delivered to every one of these three sons a how siud arrows, telling them, that he wjio could shoot nearest the father’s heart should have all the estate. The two bastard sons shot as near as they could to his heart, but the third did feel nature so work in him that he refused to shoot at his Father’s heart; whereupon the executors judged him to be the true son, and gave all the estate to him. Such as are the true children of God, fear to shoot at him; but such as are bastards, and not sons, care not though they shoot at him in heaven with their oaths and curses. And that which makes swearing yet more heinous, is, when men have resolved upon any wicked action, they bind themselves with an oath to do it; Kuch were they. Acts xxiii. 12., who bound themselves with an oath and curse to kill Paul. To commit sin is bad enough; but to swear we will commit sin, is an high profaning God’s name, and is as it were to call God to aj)prove our sin.
III. Forswearing: this is an heaven-daring sin, Lev. xix. 12., “Ye shall not swear by my name falsely, neither shalt thou profane the name of thy God.” Perjury is a calling God to witness to a lie. It is said of Philip of Macedon, he would swear and unswear as might stand best with his interest. Jer. iv. 2., “Thou shalt swear, * The Lord liveth,’ in truth, in judgment, and in righteousness.” In righteousness, therefore it must not be an unlawful oath. In judgment, therefore, it must not be a rash oath. In truth, therefore, it must not be a false oath. Among the Scythians, if a man did forswear himself, he w;is to have his head stricken off, because if perjury
were allowed, there would be no living in a commonwealth, it would take away all faith and truth from among men. The perjurer is in as bad a case as the witch; for by a false oath he binds his soul fast to the devil. In forswearing or taking a false oath in a court, there are many sins linked together, — plurima peccata in uno: for besides the taking of God’s name in vain, the perjuror is a thief, — by his false oath, he robs the innocent of his right, — he is a perverter of justice, — he doth not only sin himself, but occasions the jury to give a false verdict, and the judge to pass an unrighteous sentence; and sure God’s judgments will find him out. When God’s flying-roll or curse goes over the face of the earth, into whose house doth it enter? “Into the house of him who swears falsely: and it shall consume the timber and stones of his house,” Zech. A’. 4. Beza relates of a perjurer, that he had no sooner taken a false oath, but he was immediately struck with an apoplexy, and never spake more, but died. O tremble at such horrid impiety!
A. 8. We highly take God’s name in vain, when we prefix God’s name to any wicked action. I say the mentioning of (lod to a wicked design, is taking his name in vain. 2 Sam. xv. 7., “I pray, (saithi Absalom) let me go and pay my vow, which I have vowed unto the Lord in Hebron.’’ This pi-etence of paying his vow made to God, was only to colour over his treason, ver. 10., “When ye hear the sound of the trumpet, ye shall say, Absalom reigneth.” When any wicked action is baptized with the name of religion, this is taking God’s name in vain. Herein the ])ope is highly guilty when he sends out his bulls of exciunmunication or curses against the Christian; he begins with. In nomine Dei, — in the name of God. What a ])rovoking sin is this! It is to do the devil’s work, and’ put God’s name to it.
A. 9. We take God’s name in vain, when we use our tongues any way to the dishonour of God’s name; as when we use railing, or curse in our passions; esj)ecially, when we wish a curse upon ourselves if a thing b(! not so when we know it to be false. I have read of one who wished his body mi’Hit rot if that which he said was not
2M
OF THE THIRD COMMANDMENT.
true: aiul soon after his body rotted, and be Vjc’came a loathsome spectacle.
A. 10. We take God’s name in vain by rash a!id unlawful vows. There is a good vow when a man binds himself by a vow to (io thiit which the word binds him to; as, it’ he he sick, he vows if God restore him, lie will live a more strict holy life, Ps. lxvi. 13., “I v.’ill pay thee my vows which my lips have uttered when I was in trouble.” But vovtri non debet quod Deo displicet: Buch a vow should not be made as is displeasing to God, — as to vow voluntary poverty, as your friars, — or to vow to live in nunneries. Jephtha’s vow was rash and unlawful; he vowed to the Lord to sacrifice that to him which he met with next, and it was his daughter. Judges xi. 31, 34. He did ill to make the vow, and worse to keep it he became guilty of the breach of the third and sixth commandments.
A. 11. When we speak evil of God, now we take his name in vain, Ps. lxxviii. 19., “They spake against God.” Quest. How do we speak against God? Ans. When we murmur at his providences, as if he had dealt hardly with us. Mui-muring is the accusing of God’s justice. Gen. xviii. 25., “Shall not the judge of all the earth do right?” Murmuriug springs from a bitter root, — it comes from pride and discontent, — it is a reproaching of God and a high taking his name in vain. It is such a sin as God cannot bear. Numb. xiv. 27., “How long shall I bear with this evil congregation that murmur against me?”
A. 12. And lastly, we take God’s name in vain, when we falsify our promise: to Kay, if God spare us life we will do this, and n<’ver intend it. Our promise should be sacred and inviolable; but, if we make no reckoning to make a j)romise, and mention God’s name in it, yet never intend to keep it, it is a double sin; it is telling a lie, and taking God’s name in vain. I should come now to the affirmative implied; but
hereafter
Use. Take heed of t.’dcing God’s name in vain any of these ways. Remember this commination and threatening in the text, “The Lord will not hold him guiltless.” Here is a mciosis, — less is said, and )nore intended “He will not hold him guiltless;”
that is, he will be severely avenged on such an one. “The Lord will not hold him guiltless.” Here the Lord speaks after the manner of a judge who holds the court of assize; the judge here, is God himself; the accusers, Satan, and a man’s own conscience; the matter of factis, “TakingGod’s name in vain;” the malefactor accused is found “fuiltv, and condemned; “The Lord will not hold him guiltless.” Methinks these words, “The Lord will not hold him guiltless,” may set a lock upon our lips, and make us afraid of speaking any thing that may redound dishonour u])on God, or may be a taking his name in vain. “The Lord will not hold him guiltless.” It may be men may hold such guiltless, when they curse, swear, speak irreverently of God; )>ie?i may hold them guiltless, let them alone, not punish them. If one takes away another’s good name, he shall be sure to be punished: but if he takes away God’s good name, where is he that doth punish him? He that robs another of his goods shall bo put to death; but he that robs God of his glory, by oaths and curses, he is spared; but God himself will take the matter into his own hand, and he will punish him who takes his name in vain.
1. Sometimes God punishes swearing and blasphemy in this life. 1.*^^^, Swearing. In the country of Samurtia there arose a great tempest of thunder and lightning: a soldier burst forth into swearing, — but the (emj)est tearing up a great tree by the root, it fell upon him, and crushed him to pieces. The German history relates of a youth, who was given to swearing, and did use to invenl new oaths, the Lord sent a canker into his mouth, which did eat out his tongue, whereupon he died. 2d!f/, Blasphemy. He who did blaspheme God, the Lord caused him to be stoned to death, Lev. xxiv. 11, 23., “The Israelitish woman’s son blasphemed the name of the Lord and cursed. And Moses spake to the children of Israel, that they should brinff forth him that had cursed out of the camp, and stone him with stones.” Olynipias, an Arian bishop, reproached and blasphemed the sacred Trinity, whereupon he was suddenly struck with three Hashes of lisfhtnine which burned him to death. Felix, an officer of Julian, seeing the holjr
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vessels which were used in tlic sacrament, said, in scorn of Christ, “See what precious vessels the Son of Mary is served withal!” Soon after he was taken with a vomitincr of l)lood out of his hlasj)hemous mouth, whereof lie died.
2. Or, if Cod should not execute judfjment on the profaners of his name in this life, yet their doom is to come; God will
not remit their guilt, hut deliver them to Satan the yaolcr, to torment them for ever. If God justify a man, who shall condemn him? But if Cod condemn him, who shall justify him? If God lay a man in prison, where shall he {jet hail or main-prize? God will take his full l)l()w at the sinner in hell, Ileh. X. 31., “It is a fearful thing to fall into the hands of the living God.”