The Third Commandment

3. Command.

In this commandement as afore, we must consider, first the precept, then the reason. The precept is, You shall not take the name of the Lord your God in vaine. Take, that is, make any use: for the word signifieth to take up, or lift up on our shoulders. The name of God is his memorial among men, which being in his titles, most properly is given to them, whether drawn from his nature, as Jehovah the Lord, or his properties, just, holy, merciful, &c. The God of Abraham, Jacob, &c. (Exodus 3:15). Hence, because the Lord in excellency is remembered in his works, by likeness they are called his name (Psalm 8:2; 2 Chronicles 6:32). Much more his Gospel (Acts 9:15). His Sacraments (Matthew 5:6). Also true prayer is the honoring of his name, and evil the profaning of the same (Genesis 4:26; Malachi 1:11-12). Therefore here he comprehends all these, and forbids to use vainly; that is, irreverently, rashly, falsely, or hypocritically, lightly or unprofitably: all which are uttered by the Hebrew word: so that by the contrary, here is commanded to know, allow, love, desire, and practise the true use of God's name, in all the outward means of his worship, by being prepared reverently to take it up, by bringing the proper affections in the use of it, and by shooting at that most profitable end, which he has appointed for every one. All which we must consider in every of them severally, and first in those things, which having imprinted his name in them, he has given us, and those which are directly attributed to him, his titles, and works. His titles according to the double use of them, simply, or in an oath, has double caution set down in the word. In the simple use, we must be prepared either by premeditation, or else by some occasion going before, which does stir up the several affections of the heart in the use of them (Romans 9:5; 1 Timothy 4:17; 2 Chronicles 24:22). Here is forbidden the usual taking up of the titles of God, not having our affection prepared to the reverent use of them: by any of these means the proper affection here, must be according to the title and use of it, as in the example of Zach. 2 Chronicles 24:22. Being led by the occasion of their unjust and unmerciful dealing with him, had a full persuasion, and feeling of the sight and justice of the Lord, and so made use of that glorious title, the Lord to terrify them, and bring them to repentance. The use of his titles must be either to set forth directly the honor of God: his nature, power, mercy, justice, &c. as (Romans 9:5; Titus 2:13). Or to make profit to men, either ourselves, or others, to be more moved with the feeling, of the mercy, justice, power, authority of the Lord, in any weighty matter, to be strengthened among us. Here is forbidden the use of the name of God, when we have no such end, as we do commonly at every trifle, if but unawares we let fall a thing, or when we utter some troubled affection, as (Genesis 15:5). Or a falsehood is confirmed, as (Genesis 27:22; 2 Samuel 16:8). Or in blasphemy (Leviticus 14:11). When we use the name of God in an oath; according to the excellency of this duty, we must be diligently prepared by earnest and sufficient consideration of the person of the Lord, to whose judgment we must commit ourselves, of the cause, and matter whereabout we swear, with all other circumstances appertaining thereto (Ecclesiastes 5:2; Genesis 24:5). Whereto appertained the ceremony of lifting up their hands to the Lord, which called them to mind with whom they had in this cause to deal (Genesis 14:22). So sometimes they added, or put in stead of the creatures of life, heaven, earth, afflictions, or sufferings, not to give the honor of an oath to them, which were abominable (Deuteronomy 6:13; Isaiah 18:18; 1 Kings 8:31; Hebrews 16:17). But to affect their hearts the more, with reverence of him, his glory, or power, or mercy, or justice, which were most sensible in those things (1 Samuel 20:3; Matthew 5:34; 1 Corinthians 15:31). To which, if the names of Idols be added, as it takes away this use, so it is abominable (Haggai 8:14; Zephaniah 1:5). Here is forbidden all carelessness rushing to oaths, without due consideration, yes, though the causes be just (Ecclesiastes 9:4; Jeremiah 4:2). The second thing is, with all reverent behavior in the action itself, to have a sincere and upright heart, as well in the fear of God to hallow his name, as to help the truth in necessity: which is called swearing in truth (Jeremiah 4:2). The end is, to make known a very weighty truth, which cannot by any other means be so conveniently known. And this is to swear for a just cause (Jeremiah 4:2; Hebrews 6:16). Here again is forbidden rash and common oaths, not taken up for such a cause (Ecclesiastes 9:4; Matthew 5:34). False oaths, perjury (Leviticus 19:12; Deuteronomy 5:11). And thus much of titles. Now follows of the works of God. For the works of God, any special preparation, besides that which is not general, I have not found. The affection, which is proper in the diligent consideration of them, is great reverence and sweet feeling of the glory of God, which any manner of way is found in them (Psalm 64:9-10; 104:34). We contrariwise, either wholly neglect them as (Isaiah 6:12), or else in lightness, &c. in which sort we speak sometime of women, sometime of holy matrimony, yes, sometime of the joys of heaven, and pains of hell, making foolish and vain plays of these things. The use or end of all the work of the Lord towards him, to preach and set forth the power and glory of the eternal kingdom of God (Psalm 145:11-12). To us, that we and our posterity may better know, trust, love, and fear the Lord (Psalm 78:7; Deuteronomy 4:9). But contrariwise, we never make any such use, but harden our hearts against all his works, both of justice and mercy, thereby declaring our palpable blindness in such light (Psalm 111:2; 92:6-7; 10:5). And thus much for the true sanctifying of the name of God, in those things which are directly attributed to him. Now follows the other, in the private exercise of his word, in reading, conferring, &c. We must be prepared in our hearts, by a great reverence of the most heavenly, most constant and profitable wisdom of the Lord for us, contained therein (Psalm 119:129). By a sure hope to find understanding in the plain light of the Lord (Psalm 119:130; Proverbs 8:9). By an earnest prayer to the Lord, for the true understanding, feeling, and practise of the same, proceeding from a hungry soul after these graces (Psalm 119:131), &c. Here is condemned our great want in all these things, which come commonly at all adventure, without any due consideration of this most holy exercise, in the reading, conferring, &c. In the exercise itself, we must draw our whole soul to mark, weigh, and attend upon wholly, which is set forth by lifting up our hands to the Law, to meditate in it, by searching and turning &c. (Psalm 119:48). Also a bowing down to look to it (James 1:25; Psalm 119:15). To incline our heart to understanding, to cry after wisdom, to search for it as for hid treasure (Proverbs 2:3). Here again our great coldness, wavering minds, and multitude of other like infirmities, is condemned. The end is, that we may apply all to ourselves, examine our hearts by it, and so in calling on the Lord, wholly to endeavor ourselves to put it in practise (Psalm 19:26-27; 59-60; Proverbs 2:1). Here is condemned the profane abusing of the same, in jests, plays, &c. (Proverbs 13:14). In the order of the Church, as the means are more glorious and excellent, so we must prepare ourselves more earnestly on every side (Ecclesiastes 5:1). To the Lord, in the person of the Minister, whom we must receive as the Lord (Romans 10:15; 2 Corinthians 5:19-20), speaking his word truly (Deuteronomy 18:18-19), or admonishing, or interpreting, or censuring. In themselves, that they sift their hearts to receive with pure affection, the true use of them severally in the exercise itself, reverently behaving themselves according to the nature of it, and in their hearts to feel the power and force of them: afterward also, to use all this to the several profit and end for which these are ordained, as we will show in some of the principal particulars. In the exercise of the word preached, being the way to open truth to our judgment and understanding, to plant it, and to root it in our hearts and affections. We are commanded to put away all other things out of our mind, and all superfluity, or malice, or filthiness whatever, and be ready and swift to hear, yes and to receive the word of the Lord by his minister, his husbandman is ready to ingraft in our souls (James 1:18; Luke 8:18). In the action itself, we must with all attentiveness so give our heart, as we must have a present touch and feeling of those things which are delivered, that the use afterward is, by repeating, examining by the scripture, and applying to bring in promises we may rejoice, receive comfort and strength: in his threatenings, we may thoroughly feel our own estate and misery, and so be humbled for the same, to practise of life and conversation (1 Thessalonians 5:20; Acts 17:11). In the preparation, is forbidden the great looseness, and carelessness of men, once to think about what they are, the irreverence and little regard of the mighty furniture of the Lord in his servants, yes and sometimes the captious, proud, stubborn, and malicious purpose in hearing. In the action itself, we see by that is forbidden, our heads full of other matters, running upon our profits, pleasures, &c. The great hypocrisy of many, who taking some delight in the thing outwardly, have no true feeling wrought by it, when they hear (Ezekiel 33:31-32). The brawny and fat heart, which being never a whit moved, never or to small purpose repeats, examines, applies, or practises (Ezekiel 33:31; Zephaniah 2:1; 2 Samuel 12; Mark 6:20). In the Sacraments, the preparation is an examination of our faith in Christ (1 Corinthians 11:28; Job 1:5), of repentance (Isaiah 1:16; 66:2), specially also in reconciliation of our brother (Matthew 5:2). Here great ignorance, slothfulness, blockishness, which without all awe and reverence, to presume to partake the same to our great judgment (1 Corinthians 11:28; Genesis 4:5-7). In the action or work itself, we must feel a most sweet and sure confirmation of our faith, of receiving of Jesus Christ with his wisdom, righteousness, sanctification and redemption; that by the lively feeling of this, we should be throughly inflamed, to give praise and thanks to the Lord, with the Church (Matthew 26:30). The use is, after all temptations to receive comfort and relief by them (Psalm 51:9). Of one correction, for the rest, as of excommunication: the preparation is by the authority and majesty of Christ, the action a fearful sentence with majesty, justly pronounced, the use for the slaying of the flesh, that the spirit might be saved in the day of the Lord (1 Corinthians 5:4). The reason follows: For he will not hold him innocent, that takes his name in vain. That is, he will condemn him, as Saint James and Saint Paul write, the one against rash swearing, and the other of the abuse of the Sacraments interprets; Above all things swear not my brethren, &c. lest you fall into condemnation (James 5:12; 1 Corinthians 11:29-34).