Quest. CXI., CXII., CXIII., CXIV.
QUEST. CXI. Which is the third Commandment?
ANSW. The third Commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless, that taketh his name in vain.
QUEST. CXII. What is required in the third Commandment?
ANSW. The third Commandment requires, that the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, writing, by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves and others.
QUEST. CXIII. What are the sins forbidden in the third Commandment?
ANSW. The sins forbidden in the third Commandment are, the not using of God’s name as is required, and the abuse of it, in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning or otherwise using his titles, attributes, ordinances, or works; by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths, and vows, if lawful, and fulfilling them, if of things unlawful, murmuring and quarrelling at, curious prying into, and misapplying of God’s decrees, and providences, misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines, abusing it, the creatures, or any thing contained under the name of God, to charms, or sinful lusts and practices, the maligning, scorning, reviling, or any ways opposing of God’s truth, grace, and ways, making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by uncomfortable, unwise, unfruitful, and offensive walkings, or backslidings from it.
QUEST. CXIV. What are the reasons annexed to the third Commandment?
ANSW. The reasons annexed to the third Commandment in these words [the Lord thy God] and [for the Lord will not hold him guiltless that taketh his name in vain] are, because, he is the Lord and our God, and therefore his name is not to be profaned, or any way abused by us, especially, because he is so far from acquitting and sparing the transgressors of this Commandment, as that he will not suffer them to escape his righteous judgment, albeit, many such escape the censures and punishments of men.
As the second Commandment respects the manner in which God is to be worshipped, agreeably to his revealed will; in this we are commanded to worship him with that frame of spirit which is suitable to the greatness of the work, and the Majesty of him with whom we have to do. By the name of God we are to understand all those things whereby he is pleased to make himself known; and these are his names, titles, attributes, words and works. The attributes of God have been largely insisted on in that question, What is God[210]? His names and titles have also been considered, as belonging to all the persons of the Godhead, in proving that the Son and Holy Ghost are God equal with the Father[211]. His word is that in which the glory that is contained in his names, titles and attributes, is set forth in the most glorious manner. Thus the Psalmist says; Thou hast magnified thy word above all thy name, Psal. cxxxviii. 2. or, thou hast given a brighter discovery of thyself in thy word, than thou hast done in any thing else, by which thou hast made thyself known to thy creatures. And as for the works of God, whether of nature or of grace, these are designed to lead us into the knowledge of his power, wisdom, goodness, holiness and faithfulness, which are eminently glorified in all that he does. Now this Commandment respects our having a due regard to all those ways whereby he makes himself known, and contains a prohibition of every thing that may tend to cast the least dishonour upon them.
The method in which we are led to speak to it, is to consider,
I. What is required in it. This supposes, that it is an indispensible duty for us to make mention of the name of God. Since he has given us some discoveries of himself, by what means soever he has done it, it would be an instance of the highest contempt of the greatest privilege, for us to express no regard to them; which they may be said practically to do, who make no profession of religion, and desire not to be instructed in those things which relate to the name and glory of God; which argues a person to be abandoned to the greatest wickedness, and to live without God in the world.
Now there are several duties mentioned in this answer, in which we are said to make use of God’s name; particularly, when we attend on his ordinances, viz. the word, sacraments and prayer; and take religious oaths, and make solemn vows; which, doubtless, are to be performed with the utmost reverence. We have many instances, in scripture, of holy men who, when they have drawn nigh to him in prayer, have adored his divine perfections, with a becoming humility. Thus Solomon, at the dedication of the temple, addresses himself to God; There is no god like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants, that walk before thee with all their heart, 1 Kings viii. 23. And Jacob, when wrestling with God in prayer, says, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Return to thine own country, and to thy kindred, and I will deal well with thee. I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant, Gen. xxxii. 9, 10. And Hezekiah expresses himself thus in prayer, O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth, thou hast made heaven and earth, 2 Kings xix. 25. And Daniel in prayer, styles him, The great and dreadful God, keeping the covenant, and mercy to them that love him, and to them that keep his commandments, Dan. ix. 4. And Abraham, when standing before the Lord, and pleading in behalf of Sodom, says, Behold, now I have taken upon me to speak unto the Lord, which am but dust and ashes, Gen. xviii. 27. And the inhabitants of heaven, who are nearest the throne of God, are represented as worshipping him with the greatest reverence, casting their crowns before the throne, in token of their being unworthy of the honour that they are advanced to, and saying, Thou art worthy, O Lord, to receive glory, and honour and power, Rev. iv. 10, 11. which is to be understood of him, exclusive of all others. And as this reverence is to be expressed when we ask any thing at the hand of God, by a parity of reason, it ought to expressed in any other religious duty, on which he has made, some impressions of his glory.
If it be enquired, whether this reverence is consistent with that boldness which believers are said to have in prayer, when they are exhorted to come boldly unto the throne of grace, Heb. iv. 16. and to have boldness to enter into the holiest of all, by the blood of Jesus, chap. x. To this it may be answered, that the word there used[212], which is called boldness, may be rendered a liberty of speech. So that though he be infinitely above us, and a God of infinite holiness and purity, and therefore has the utmost abhorrence of sin, which we have reason to charge ourselves with, yet we are encouraged to come to him, as sitting on a throne of grace: from whence he displays his glory, as a sin-pardoning God, who otherwise appears in his jealousy, as a sin-revenging Judge. Therefore this boldness is nothing else but our making use of that liberty which God gives us to come into his presence with hope of being accepted in his sight, in and through a Mediator.
We might farther observe, that as we are to express an holy reverence, in drawing nigh to God, in all religious duties; so we ought not to think of any of his works, but with a due regard to, and the highest veneration of, his glory shining forth therein. Thus it is said, Remember that thou magnify his work, which men behold, Job xxxvi. 24. and this reverence is to be expressed in our meditations, words and writings; so that we should never think or treat of divine subjects, but in an holy manner; we should never speak of any thing, by which God manifests his glory, but with a design to beget in ourselves and others, a reverential fear of, and the highest esteem for him.
II. We are now to consider the sins forbidden in this Commandment; and accordingly, we violate it by not using the name of God in such a way as it is required. This includes in it,
1. The not making any profession of religion, as being afraid or ashamed to own, that in which the name of God is so much concerned. Persons, indeed, do not usually arrive to this height of wickedness at once; but the mind is alienated from God, and his worship, by degrees. There is first a great deal of lukewarmness, formality, and hypocrisy, reigning in the heart of man; so that if they attend on the ordinances of God’s worship, it is with great indifferency, many prejudices entertained against them, and with such a frame of spirit as savours more profaneness than true religion. After this they are ashamed of Christ and his cause, being influenced by the reproach that is cast on it in the world. Thus the Jews pretended, concerning Christianity, that it was a sect every where spoken against, Acts xxviii. 22. And Demas forsook the apostle, having loved this present world, 2 Tim. iv. 10. being more concerned for his reputation in it, than for Christ’s interest. After this, such cast off all public worship; and this is generally attended with a seared conscience, and running into all excess of riot.
2. Persons take the name of God in vain, when though they make a profession of religion, yet it is not in such a way as God has required; and this is done by using his titles, attributes, or any ordinances or works, in which he makes himself known in an unbecoming manner; with ignorance, when we speak of the divine perfections, and, at the same time, have no just ideas of what is intended thereby; or when we use the name of God with a vanity or levity of spirit, and mention sacred things in a common way, whereby we may be said to profane them; or when we superstitiously pay a kind of veneration to the sound of words, relating to divine matters, but regard not the thing signified thereby. This is using the name of God in such a way as he has not required, and consequently taking it in vain.
3. The name of God is taken in vain by blasphemy; which is a thinking or speaking reproachfully of him, as though he had no right to the glory that belongs to his name; which is, in effect, a cursing him in our hearts, and offering the greatest injury that can be done, to a God of infinite perfection; which, though it be no real lessening his essential glory, yet it argues the greatest malignity, and highest degree of impiety in those that are guilty of it. This was so great a crime, that, by God’s command, it was punished with death, Lev. xxiv. 16.
4. This Commandment is broken by not using religious oaths in a right manner, or by violating them; and, on the other hand, by all sinful and profane oaths and cursing.
(1.) By not using religious oaths in a right manner. It is certain, that we are, upon extraordinary occasions, to make mention of the name of God, by solemn oaths, in which we appeal to him as a God of truth, the searcher of hearts, and the avenger of falsehood. That this is a duty, appears,
[1.] In that we have various instances, in scripture, of God’s condescending to confirm what he has spoken, by an oath; wherein he appeals to his own perfections for the confirmation of our faith. Thus he is represented as swearing by himself, and by his holiness, Gen. xxii. 16, 17. Psal. lxxxix. 35.
[2.] There are several examples and commands, in scripture, which make it our duty to appeal to God, on some occasions, by solemn oaths. Thus it is said, Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name, Deut. vi. 13. And elsewhere, To me every knee shall bow, and every tongue shall swear, Isa. xlv. 23. But we must observe that there is a vast difference between God’s swearing by himself, or by any of his perfections, and man’s swearing by him. When God swears by himself, it is a display of the glory of his perfections, as a God that cannot lye; but when man swears by him, it is an act of religious worship, containing an acknowledgment of his perfections, and an appeal to him, as a God of truth, and the avenger of a lye. Therefore an oath is not to be taken, but in matters of great importance, which cannot be decided without it; and being an act of religious worship, it ought to be performed in the most solemn manner; otherwise we profane the name of God, and so violate this commandment. This respects not so much the form used in swearing, as the levity of spirit with which it is done, or our pretending to confirm that which is false hereby.
The form used in solemn oaths has been various.
1st, We read of some ceremonies used in swearing, that were only occasional. Thus when Jacob and Laban took a solemn oath to each other, at their parting, a pillar was erected, and a heap of stones gathered together, and they both eat upon the heaps and sware by the God of Abraham and Nahor, and the fear of Isaac, that they would do no injury to each other, Gen. xxxi. 45,-53. Also we read, that when Abraham made his servant swear, that he would take a wife for Isaac, from among his kindred, and not out of the land where he dwelt, he ordered him to put his hand under his thigh, chap. xxiv. 2, 3, 4. This form of swearing seemed to be an appeal to God, as having promised that his seed should be increased and multiplied, and that in his seed, all the families of the earth should be blessed; which was a circumstance well adapted to the matter and occasion of the oath, viz. that he should provide such a wife for Isaac as God approved of.
2dly, The common form of swearing used of old, seems to have been by lifting up the hand to heaven, thereby signifying their appeal to God, whose throne is there; accordingly the lifting up the hand to heaven imports the same thing as to swear, according to the scripture-mode of speaking, Deut. xxxii. 40. In this manner Abraham sware, Gen. xiv. 22, 23. and the angel which appeared to John, Rev. x. 5. and this is undoubtedly, a very good and justifiable form of swearing; and it is used, in some Protestant countries, even at this day.
As to the form used by us in public solemn oaths, viz. laying the hand on the Bible, or on the gospels, and kissing the book, it is no where warranted by scripture, and therefore is not so eligible as that lifting up the hand; yet because it is the common legal form used among us, it is rather to be complied with, than that the duty should be neglected; because, as has been but now observed, some forms of swearing are said to have been used in scripture, and not reproved, which were of men’s invention. And the thing principally to be looked at in an oath, is, the solemn appeal made therein to God. Therefore it is the frame of spirit with which this is done, that is chiefly to be regarded. And what we have promised to do, is religiously to be observed, that so our oaths may not be violated.
Obj. The objections against the use of religious oaths, are principally taken from two or three scriptures, not rightly understood, in which they seem to be forbidden; as when our Saviour says, I say unto you, Swear not at all, Matt. v. 34. and in James v. 12. the apostle speaks to the same purpose; and it is farther objected, that the prophet speaks of this as a national sin; when he says, Because of swearing the land mourneth, Jer. xxiii. 10.
Answ. In these scriptures profane swearing is forbidden; whereby persons make use of the name of God to confirm what they say, in a light and trifling manner; or swearing by creatures, as the heaven, the earth, or any creature therein. But they do not forbid swearing, as containing in it a religious appeal unto God in a solemn manner, for the confirming of what we assert. And when the prophet speaks of the land’s mourning because of swearing, it may be rendered, as in the margin of our Bibles; because of cursing the land mourneth, intimating, that it was a custom among them, to imprecate the wrath of God against one another; which was a sin highly provoked to the Majesty of heaven. And, besides, it appears that the prophet is speaking of profane cursing or swearing, by what is said in the words immediately following; for both prophet and priest are profane. So that people of all ranks and degrees, were profane; the prophets and priests by abusing the sacred mysteries; and the people, in their common discourse, using oaths and curses; for which things the land mourned. This is the plain sense of that scripture; and therefore no arguments can be drawn from thence to prove that solemn and religious oaths are unlawful.
It is, indeed, unlawful to swear by creatures, as is observed in the scriptures but now mentioned; for they are not omniscient, and therefore not to be appealed to for the decided matters, which are known to none but ourselves, and the Searcher of hearts; neither are they to be reckoned avengers of the cause of injured truth; for they have not a sovereignty over man, or a right to judge and punish them in such a way as God has; for that belongs only to him, and therefore to swear by their name, is to give them a branch of his glory, and consequently to take his name in vain.
(2.) This Commandment is broken by violating religious oaths, both those that are assertory or promissory. Therefore, when men assert that, for truth, which is uncertain; or, especially if they know it to be false, and so design to deceive, they break this Commandment. As for promissory oaths, they contain an appeal to God concerning what respects some things to be done by us, conducive to the good of others. Now we are guilty of the breach of this Commandment.
[1.] When we assert a thing, without implying this condition that ought to be contained in it, if God will, or he be pleased to enable us to do it. This the apostle particularly mentions, when he blames those who say, To day or to morrow we will go to such a city, and continue there a year, and buy, and sell, and get gain. Whereas they know not what shall be on the morrow. And therefore, they ought to say, If the Lord will, we shall live, and do this, or that, James iv. 13, 15.
[2.] When we promise a thing, that is out of our power to perform; and, much more, when we do not design to perform it.
[3.] When we promise a thing, which is in itself unlawful; as the Jews did, who bound themselves under a curse, that they would not eat nor drink till they had killed Paul, Acts xxiii, 12. If we have obliged ourselves by an oath, to perform that which is unlawful, as we sin in making, we should do so in fulfilling it. There are, however, some cases in which persons may not perform what they have sworn to do, and yet not be guilty of perjury, or violation of their oaths; as,
1st, When they have used their utmost endeavours to fulfil what they have promised to do, but yet cannot accomplish it. Though here it must be observed, that if the thing promised was absolutely out of their power when the promise was made, the oath (as we but now observed) was unlawful. But supposing the thing was in their power when they promised it; but an unforeseen providence has put it out of their power at present, though they have used their utmost endeavours to perform it, they are not chargeable with the guilt of perjury.
2dly, If we have promised to do a thing that is for the advantage of another; but now see reason to alter our mind, apprehending some detriment will accrue thereby to ourselves; we must, notwithstanding, fulfil our promise. Thus the Psalmist says, he sweareth to his own hurt, and changeth not, Psal. xxv. 4. However, if the person to whom we have made the promise, who is to receive the advantage by our fulfilling it, is willing to discharge us from our obligation, we may omit to do it, and not be guilty of perjury.
Here it might be enquired; whether we are always obliged to fulfil a promise extorted from us by violence? In answer to which, it is generally supposed, by divines, that we are not. Nevertheless, the person can hardly be excused from sin in snaking such a promise, when he designs not to perform it, though some small degree of force or threatening were used; especially since the will cannot be obliged to consent, or the tongue to utter the promise. And to all this we may add, that they are guilty of the breach of this Commandment (how much soever they may think themselves guiltless) who use equivocations, or mental reservations, in taking solemn and religious oaths. Thus the Papists make no scruple of swearing to support the government under which they live, and yet take the first opportunity that offers to subvert it, pretending they swore to support it as it stood before the reformation; or when they swear allegiance to their sovereign, and yet do what they can to dethrone him; and have this mental reservation, that they intended only to do it for the present, till they have a convenient opportunity to join in a successful rebellion. By this means they break through the solemn tie of religious oaths, elude the law, and impose upon the common sense of mankind, in such a way, as even the Heathen themselves are afraid and ashamed to do.
(3.) This farther leads us to consider this Commandment as broken by swearing profanely; namely, when we make use of the name of God, and pretend to confirm what we assert by an appeal to him, and, at the same time, are far from doing this in a religious manner. This many do, who give vent to their passions by profane swearing, by invoking the name of God upon light and trifling occasions, without that due regard that ought always to be paid to his divine Majesty.
Under this head we may observe, that cursing is a vile sin, whether a man imprecates the wrath of God on himself or others. They who curse themselves, do, in effect, pray that God would hasten their everlasting destruction; as though their damnation slumbered, or as if it were a thing to be wished for. These do that which the devils themselves would not venture to do. And to curse others is to put up a profane wicked prayer to God, to pour out his vengeance upon them, which is the highest affront to him; as though the vials of his wrath were to be emptied on men, when they pleased, to satisfy their passionate revenge against them. This also includes in it a vile instance of uncharitableness, towards those whom we are commanded to love as ourselves, Matt. xxii. 39. And how contrary is it to that golden rule laid down by our Saviour, All things whatsoever ye would that men should do to you, do ye even so to them? chap. xvii. 12. Thus we are said to break this Commandment by perjury or profane swearing. And to this we may add, that it is notoriously broken by sinful vows; either when we resolve, or determine, to do what is unlawful, or bring ourselves under solemn engagements, to do that which is lawful, to our own strength, without dependance on the grace of God in Christ.
(4.) It is farther observed in this answer, that men take the name of God in vain, by sinful lots; but this is to be farther explained. Therefore let it be considered; That when lots were an ordinance by which God, in an extraordinary manner, determined things that were before unknown; they being an instituted means of appealing to him for that end; as in the case of Achan and others, Josh. vii. 13, 14. Acts i. 26. then lots were not to be used in a common way, for that would have been a profaning a sacred institution. But since this extraordinary ordinance is now ceased, it does not seem unlawful, so as to be an instance of profaneness, to make use of lots in civil matters; [213] provided we do not consider them as an ordinance which God has appointed, in which we think we have ground to expect his immediate interposure; and to depend upon it as though it were a divine oracle. In this view it would be unlawful at present, to use lots in any respect whatsoever.
(5.) Persons are said to break this Commandment by murmuring, quarrelling at, curiously prying into, and misapplying God’s decrees or providences, or perverting what he has revealed in his word, i. e. when we apply things sacred to profane uses, and have not a due regard to the glory of God, which is contained therein; when we pervert scripture, by making use of those sacred expressions that are contained therein, in our common discourse, as some make the scripture the subject of their profane wit and drollery. This is certainly a taking God’s name in vain. And, it is farther added, that we do so, by maintaining false doctrines, i. e. when we pretend, that such a doctrine is from God, when it is not, or that he makes himself known hereby; when the doctrine is altogether disowned by him.
(6.) This Commandment is farther broken, by making use of God’s name as a charm; as when the writing, or pronouncing some name of God, is pretended to be an expedient to heal diseases, or drive away evil spirits; which is a great instance of profaneness, and that which he abhors.
(7.) This Commandment is farther broken, by reviling or opposing God’s truth, grace, and ways; whereby we cast contempt on that which is most sacred, and lightly esteemed that which he sets such a value on, and makes himself known by. To this we may add, that this is done by hypocrisy, and sinister ends in religion, whereby we walk, so that we are an offence to others, and backslide from the ways of God. This is an abuse of that which ought to be our glory, and a disregarding that, whereby God manifests his name and glory to the world.
III. We are now to consider the reasons annexed to the third Commandment. And these are taken,
1. From the consideration of what God is in Himself, as he is the Lord, whose name alone is Jehovah; whereby he puts us in mind of his sovereignty over us, and his undoubted right to obedience from us; and hereby intimates that his excellency should fill us with the greatest reverence and humility, when we think or speak of any thing, by which he makes himself known. Moreover, he reveals himself to his people as their God, that so his greatness should not confound us, or his dread, as an absolute God, whom we have offended, make us despair of being accepted in his sight. Therefore we are to look upon him as our reconciled God and Father in Christ; which is the highest motive to obedience.
2. The observation of this Commandment is farther enforced, by a threatening denounced against those that break it; concerning whom it is said, That the Lord will not hold him guiltless that taketh his name in vain. This implies that there will be a judgment, a reckoning day, when all shall be called to an account; and it shall be known whether they are guilty or not guilty. It is farther observed, that the profaning of God’s name is a sin that carries in it a great weight of guilt, and renders the sinner liable to punishment, in proportion thereunto; and accordingly God is said not to hold them guiltless, or that they shall not escape the punishment from him; though they may, and often do, escape punishment from men.
There are many instances of the profanation of the name of God, which no laws of man can reach. As when we attend on his ordinances without that inward purity of heart, and those high and becoming thoughts of him, which we ought always to entertain. On the other hand, human laws against open profaning the name of God, are not severe enough to deter men from it; and if they are, they are seldom put in execution; which is one reason why we behold the name of God so openly blasphemed, and yet this iniquity go unpunished from men. Nevertheless, such are to expect that God will follow them with the tokens of his displeasure, sometimes with temporal, at other times with spiritual judgments. And this is assigned as a reason why we ought to make mention of the name of God, or of every thing whereby he makes himself known, in such a way, as that we may glorify him thereby.