Of the Commandments
(Exodus 20:7) You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless, etc.
This commandment has two parts; first, a negative expressed, that we must not take God's name in vain, namely, cast any reflection or dishonor upon God's name. Secondly, an affirmative implied, that we should have a care to reverence and honor his name; but that I shall speak to more fully, when I come to the first petition in the Lord's Prayer, Hallowed be your name. I shall now speak of the negative expressed in this commandment, or the prohibition, You shall not take the name of the Lord your 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 3:8). There is no one member of the body that does more break forth into God's dishonor, than the tongue; therefore this commandment is a bridle for the tongue, it is to bind the tongue to its good behavior; You shall not take the name of the Lord your 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 takes 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?
Resp. 1. We take God's name in vain, when we speak slightly and irreverently of his name (Deuteronomy 28:58): That you may fear this glorious and fearful name, the Lord your God. David speaks of God with reverence (Psalm 50:1): The Lord, even the most mighty God. (Psalm 83:18): That men may know, that you whose name alone is Jehovah, are the most high over all the earth. And the disciples speaking of Jesus, did hallow his name (Luke 24:19): Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people. When we mention the names of kings, we give them some title of honor, as Excellent Majesty. So should we speak of God with such sacred reverence as is due to the infinite majesty 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.
2. When we profess God's name, but do not live answerable to it, it is a taking his name in vain (Titus 1:16): In words they profess him, 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 unclean, these make use of God's name to abuse him, they take his name in vain; Simulata Sanctitas duplex iniquitas (Romans 2:24): The name of God is blasphemed 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 sakes.
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 a holy awe upon our hearts; and to bring God's name in at every 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 their hearts. It is a wonder that fire does not come out from the Lord and consume them, as it did Nadab and Abihu (Leviticus 10:2).
4. We take God's name in vain, when we worship him with our lips, but not our hearts; this is to abuse God. It is the heart which God calls for (Proverbs 23:26): My son give me your heart; the heart is the chief thing in religion, it draws the will and affections after it, as the Primum Mobile the other orbs along with it. The heart is the incense that perfumes our holy things; it is the altar that sanctifies the offering. Now when we seem to worship God, but withdraw our heart from him, we take his name in vain (Isaiah 29:13): This people draw near me with their mouth, and with their lips do honor me, but they have removed their heart from me.
First, hypocrites take God's name in vain, their religion is a lie; they seem to honor God, but they do not love him, their hearts go after their lusts (Hosea 4:8): They set their hearts on their iniquity. Their eyes are lifted up to heaven, but their hearts are rooted in the earth (Ezekiel 33:31). These are devils in Samuel's mantle, they take God's name in vain.
Secondly, superstitious persons take God's name in vain. They bring God a few ceremonies which he never appointed; they bow at Christ's name, and cringe to the altar, but hate and persecute God's image: these take his name in vain.
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 honors God (Romans 4:20): 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, says a Christian, but I shall be never the better, I question whether God does hear, or whether he will grant. This is to dishonor God, and take his name in vain; this is to make God either an idol, that he has ears and hears not, or a liar, who promises mercy to the penitent, but will not make good his word (John 5:10): He that believes not, has made God a liar. When the Apostle says, How shall they call on him whom they have not believed? (Romans 10:14) 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 whispers, their sins are greater than can be forgiven. Thus to pray and not believe, is to take God's name in vain, and is a high dishonoring of God, as if he were not such a God as the word represents him; plenteous in mercy to all that call upon him (Psalm 86:5).
6. We take God's name in vain, when we in any kind abuse and profane 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 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 (Leviticus 13:45). The lips of a profane drunken minister ought to be covered; he is unfit to speak of God's Word, because he takes God's name in vain. But Secondly, More particularly, they profane God's Word, and take his name in vain,
1. That speak scornfully of God's Word (2 Peter 3:4): "Where is the promise of his Coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the Creation." As if they had said, here is much ado the preachers make about the Day of 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 did take God's name in vain. If sentence be not speedily executed, men scorn and deride, but (Proverbs 19:29) judgments are prepared for scorners.
2. That speak jestingly. Such are they who sport and play with Scripture; it is playing with fire. Some cannot be merry unless they make bold with God; they make the Scripture a 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 shows a very profane heart. Some will rather lose their souls than lose their jest: these are guilty of taking God's name in vain. Tremble at it: such as mock at Scripture, God will mock at their calamity (Proverbs 1:26).
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: Has not God told me to live in a calling? "Six days shall you labor." Has not God said, that he who does not provide for his family, is worse than an infidel? Thus he goes to support his covetousness with Scripture. Response: It is true, God has told you to take pains in a calling, but not hurt your neighbor; he has told you to provide for your family, but not by oppression (Leviticus 25:14): "You shall not oppress one another." He has told you to look after a livelihood, but not with the neglect of your soul: He has told you to lay up your treasure in heaven (Matthew 6:20). He has commanded you to lay out, as well as lay up; to sow seeds of charity on the backs and bellies of the poor, which perhaps you neglect. So that to bring Scripture to uphold you in your sin, is a high profaning of Scripture, and a taking of God's name in vain. Second Instance, if we tell a man of his inordinate passions, that he may be drunk as well with rash anger as wine; he will bring Scripture to justify it: Does not the Word say, "Be angry and sin not" (Ephesians 4:26)? It is true, that anger is good, which is mixed with zeal; then anger is without sin, when it is against sin. But you do sin in your anger, you speak unadvisedly with your lips, your tongue is set on fire of hell, and to bring Scripture to defend your 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, "You shall bind the commandments for a sign upon your hand, and they shall be as frontlets between your eyes" (Deuteronomy 6:8). The Pharisees took it in the literal sense, they got two scrolls of parchment, wherein they wrote the two tables, putting one on their left arms, and binding the other to their eye-brows: 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 law upon their hands, that they should meditate in his law, and put it in practice. And so the Papists expound 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 God's name in vain. Secondly, When we expound those Scriptures figuratively and allegorically, which the Holy Ghost means literally. For example, Christ said to Peter, "Launch out into the deep, and make a draught" (Luke 5:4). This text is spoken in a plain literal sense, of launching out the ship; but the Papists take it in a mystical and allegorical sense. 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 told Peter to 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 pleases them, they do profane God's Word, and highly take his name in vain.
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 (Matthew 5:34). Swear not at all; that is, rashly and sinfully, so as to take God's name in vain; not but that in some cases it is lawful to take an oath before a magistrate (Deuteronomy 6:13). You shall fear the Lord your God, and serve him, and swear by his name (Hebrews 6:16). An oath for confirmation, is an end of all strife. But when Christ says, Swear not at all; he forbids such a swearing as takes God's name in vain. There is a three-fold swearing forbidden.
1. 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 has no excuse.
Excuse 1. I swear little trifling oaths, as Faith, or by the Mass. Response. The Devil has 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 multiplying glass, wherein sin appears so big that it cannot be forgiven: the Devil sets this before men's eyes when they have sinned. You that say, sin is small, when God shall open the eye of your conscience, then you will see it great, and be ready to despair. But to answer this plea, you say, they are but small oaths; but Christ forbids vain 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. Response 1. Though it be true, yet if it be a rash oath, it is sinful. Besides 2. He that swears commonly, it cannot be avoided but sometimes he may swear more than is true; as where much water runs, some gravel 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 word with an oath. Response 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 answer, he who swears, the more he swears, the less others will believe him: Iuras credit minus, You are a swearer. Another thinks an oath weighs very light with you, you care not what you swear; and the more you swear, the less he believes you: he will trust your bond, but not your oath.
Excuse 4. But it is a custom of swearing I have gotten, and I hope God will forgive me. Response. 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. You have got a habit of swearing, and cannot 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 aggravation 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 this sin of vain-swearing are taken away. Dare not to live in this sin, it is a taking God's name in vain.
2. Vile swearing, horrid prodigious oaths not to be named. Swearers like mad dogs, fly in the face of heaven, and when they are angered, spew 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, go to bring home these asses from going astray, and it is but pouring oil on the flame, they will swear the more. Saint Austin says, they do no less sin who blaspheme Christ now in heaven, than the Jews did, who crucified him upon earth. Swearers profane Christ's blood, and tear his name. A harlot told her husband, that of her three sons, there was but one of them his; the father dying, desired the 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 bow and arrows, telling them, that he who 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 which makes swearing yet more heinous is, when men have resolved upon any wicked action, they bind themselves with an oath to do it; such were they (Acts 23:12) 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 a high profaning of God's name, and is as it were to call God to approve our sin.
3. Forswearing: This is a heaven-daring sin (Leviticus 19:12). You shall not swear by my name falsely, neither shall you profane my name. 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 (Jeremiah 4:2). You shall swear the Lord lives 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 was 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 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 God's name in vain, the perjurer is a thief — by his false oath he robs the innocent of his right: he is a perverter of justice: he does not only sin himself, but occasions the jury to give a false verdict, and the judge to pass an unrighteous sentence. And surely God's judgments will find him out. When God's flying roll or curse goes over the face of the earth, into whose house does it enter? Into the house of him that swears falsely: and it shall consume the timber and stones of his house (Zechariah 5:4). Beza relates of a perjurer, that he had no sooner taken a false oath, but he was immediately struck with an apoplexy, and never spoke more, but died. O tremble at such horrid impiety.
8. We highly take God's name in vain, when we prefix God's name to any wicked action. I say, the mentioning of God in a wicked design is taking his name in vain (2 Samuel 15:7). I pray, says Absalom, let me pay my vow which I vowed to the Lord, in Hebron. This pretense of paying his vow made to God was only to color over his treason (verse 10). When you hear the sound of the trumpet, you shall say, [reconstructed: Absalom reigns]. When any wicked action is baptized with the name of religion, this is taking God's name in vain. Herein the Pope is guilty highly when he sends out his bulls of excommunication or curses against the Christians, he begins with In nomine Domini: in the name of God. What a provoking sin is this! It is to do the devil's work, and put God's name to it.
9. We take God's name in vain, when we use our tongues any way to the dishonor of God's name, as when we use railing, or curse in our passions: especially when we wish a curse upon ourselves, if a thing be not so, when we know it to be false. I have read of one who wished his body might rot if that which he said was not true; and soon after his body rotted, and he became a loathsome spectacle.
10. We take God's name in vain, by rash and unlawful vows. There is a good vow, when a man binds himself by vow to do that which the Word binds him to; as if he be sick, he vows if God restore him, he will live a more strict holy life (Psalm 66:13). I will pay you my vows, which my lips have uttered when I was in trouble. But Voveri non debet quod Deo displicet: such 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. Jephthah's vow was rash and unlawful; he vowed to the Lord to sacrifice to him whatever he met with next, and it was his daughter (Judges 11:31). He did ill to make the vow, and worse to keep it: he became guilty of the breach of the third and sixth commandment.
11. When we speak evil of God, we take his name in vain (Numbers 21:5). They spoke against God. Question: How do we speak against God? Answer: When we murmur at his providences, as if he had dealt hardly with us. Murmuring is the accusing of God's justice (Genesis 18:25). Shall not the judge of all the earth do right? Murmuring 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 (Numbers 14:27). How long shall I bear with this people that murmur against me?
12. And lastly, we take God's name in vain when we falsify our promise. To say, if God spare us life we will do this, and never intend it. Our promise should be sacred and inviolable; but if we make no reckoning to make a promise, 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 taking God's name in vain any of these ways. Remember this commination or threatening in the text: The Lord will not hold him guiltless. Here is a meiosis, less is said and more intended: he will not hold him guiltless, that is, he will be severely avenged on such a 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 fact is, taking God's name in vain; and the malefactor accused is found guilty and condemned: The Lord will not hold him guiltless. It seems to me these words, The Lord will not hold him guiltless, may set a lock upon our lips, and make us afraid of speaking anything that may redound dishonor upon 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: men 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 does punish him? He that robs another's goods, shall be 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 tempest of thunder and lightning: a soldier burst forth into swearing, but the tempest tearing up a great tree by the roots, 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 invent new oaths; the Lord sent a canker into his mouth, which did eat out his tongue, whereupon he died. 2. Blasphemy. He who did blaspheme God, the Lord caused him to be stoned to death (Leviticus 24:11, 23). The Israelitish woman's son blasphemed the name of the Lord and cursed. And Moses spoke to the people of Israel, that they should bring forth him that had cursed, and stone him with stones. Olympias, an Arian bishop, reproached and blasphemed the Sacred Trinity; whereupon he was suddenly stricken with three flashes of lightning which burned him to death. Felix, an officer of Julian, seeing the holy vessels which were used in the Sacrament, said in scorn of Christ, "See what precious vessels the Son of Mary is served with." Soon after he was taken with a vomiting of blood out of his blasphemous mouth, whereof he died.
2. Or if God should not execute judgment on the profaners of his name in this life, yet their doom is to come; God will not remit their guilt, but deliver them to Satan the jailer, to torment them forever. If God justify a man, who shall condemn him? But if God condemn him, who shall justify him? If God lay a man in prison, where shall he get bail or mainprise? God will take his full blow at the sinner in hell (Hebrews 10:31). It is a fearful thing to fall into the hands of the living God.
