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.
Footnote 210:
_See Vol. I. Quest._ iv.
Footnote 211:
_Quest._ xi.
Footnote 212:
Παρρησια.
Footnote 213:
If they appeal to God in an irreverent manner, they are a violation of
this commandment. If they be not appeals to him, they are in fact, an
application to him without any knowledge of him, and this is Atheism.
Quest. CXV., CXVI.