The Third Commandment

You shall not take the name of the Lord your God in vain: for the Lord will not hold him guiltless that takes his name in vain.

It is a known rule, that all the precepts of the law respect either those duties which we owe immediately to God, or those which we owe immediately to man, the former constitute the first, the latter the second table. The commands of the first table are prescribed us, for the regulating our divine worship; which is either internal and more spiritual, or external and more visible. The internal worship of God, with the humblest veneration of our souls, and most sincere affections of our hearts, is required of us in the first Commandment, as I have already declared. The external worship of God consists of three parts, prostration of the body; profession of the mouth; and the observation of prefixed time. And each of these has a particular command to enjoin them.

The first of these, namely, prostration of the body, is required in the second Commandment; of which I have spoken.

The second, namely, profession of the mouth, comes next to be considered. And to guide and regulate this, we have our rule prescribed in the third precept of this table:

You shall not take the name of the Lord your God in vain, etc. In which words we have: First, a prohibition, You shall not take, etc. Secondly, a commination or threatening, For the Lord will not hold him guiltless that, etc.

In the prohibition three things are to be inquired into: First, What is meant by the name of God? Secondly, What it is to take the name of God? Thirdly, What it is to take God's name in vain?

First, What is meant by the name of God?

I answer, The name of God has several acceptations in the Scripture:

First, sometimes it is taken for the nature and being of the deity itself. Nor is it an unusual figure to put name for that thing or person that is expressed by it; as Revelation 3:4. You have a few names in Sardis, that have not defiled their garments; and they shall walk with me in white: that is, you have a few persons in Sardis. So likewise we may observe it to be frequently used when the Scripture speaks of God, and Christ, Psalm 20:1. The name of the God of Jacob defend you; that is, let the God of Jacob himself, who is the only true and almighty Potentate, be your shield and your defense. Psalm 135:3. Sing praises to his name; that is, offer your returns of thanks and praises to that God from whom you have received your mercies and salvation. So Psalm 115:1. Not to us, O Lord, not to us, but to your name give glory; that is, let the glory which is due to you be entirely ascribed to yourself. And so concerning Christ, Luke 24:47. Repentance and remission of sins are to be preached to all nations in his name; that is, through him. And John 1:12. He gave power to become the sons of God, to as many as believed in his name; that is, to as many as believed in him. And thus it is used in innumerable places.

Secondly, sometimes the name of God is taken for the whole system of divine and heavenly doctrine revealed to us in the Scriptures: Thus the Psalmist, I will declare your name to my brethren: Which the Apostle cites as spoken in the person of Christ (Hebrews 2:12), and the meaning is, That Christ should declare and make known to the world, a true spiritual doctrine, and way of worship; and teach them a religion which should both perfect their reason, and save their souls. And as a testimony of the accomplishment of this prophecy, our Savior himself tells us (John 17:6), I have manifested your name to the men whom you gave me. And verse 26. I have declared to them your name, and will declare it; that is, I have instructed them in the true religion, and right worship of the great God. And so it is taken likewise (Micah 4:5), All people will walk every one in the name of his God, and we will walk in the name of the Lord our God for ever and ever: That is, we will walk in that way of worship and religion which is appointed and approved by the Lord our God.

Thirdly, the name of God is taken for that whereby God is called, and by which his nature and perfections are made known to the children of men: For names are imposed to this very intent, that they might declare what the thing is to which the name does belong. Thus when God had created Adam, and made him the lord of this visible world, he caused the beasts of the field, and the fowls of the air to pass before him, both to do homage to their new sovereign, and likewise to receive names from him, which according to the perfection of his knowledge, did then aptly serve to express their several natures, and were not only names, but definitions too. And so when we read of the names of God in Scripture, they all signify some expressions of his infinite essence, in which he is pleased to spell out himself to us, sometimes by one perfection, and sometimes by another.

Now these names of God, are either his titles or his attributes. Concerning which I have formerly treated at large in expounding to you the first petition of the Lord's Prayer, Hallowed be your name; and therefore shall here only mention them, and so proceed.

First, his titles are his name: And they are some of them absolute; and such are those glorious titles of Jah, Jehovah, God, I Am, I Am has sent you, says God to Moses. And these are names altogether incomprehensible and stupendous; others are relative, respecting us. So his name of Creator, denotes his infinite power in giving being to all things: Lord, and King, signify his dominion and authority in disposing and governing all that he has made: Father signifies his care and goodness in providing for us his offspring: Redeemer, his mercy in delivering us from temporal evils and calamities, but especially from eternal death and destruction. These, and other such titles God does assume to himself, to express in some measure, as we are able to bear, what he is in himself.

Secondly, his attributes also are his name: some of which are incommunicable, as his eternity, immensity, immutability, simplicity, etc. which are so proper to the divine nature, that they belong to no created being; others are communicable, and so mercy, and goodness, and holiness, and truth, etc. are the attributes of God: communicable they are, because some rays of them may be found in the creatures; but yet in that infinite degree and excellency which they have in God, so they are incommunicable, and proper only to the Deity. And therefore though angels or men may be said to be holy, or just, or good, yet none of them are so originally; none are so infinitely and unchangeably, none are so simply, and in the abstract, but only God himself.

These then are the names of God.

And here in the text, "You shall not take the name of the Lord your God in vain;" we must understand it concerning the name of God in this last exception, that is, for any name of his whereby he is pleased to reveal himself to us; whether it appertain to his titles, or to his attributes; neither of these must be taken in vain.

Secondly, let us consider what it is to take the name of God. I answer briefly: to take the name of God is no other than to make use of it, either as the object of our thoughts, or the subject of our discourses: and so we find this phrase used, (Psalm 16:4) "I will not take up their names into my lips." And (Psalm 50:16) "What have you to do, that you should take my covenant in your mouth?" That is, that you should speak, or make mention of it. So that to take God's name is to speak, or mention it.

Thirdly, let us consider what it is to take God's name in vain. To this I answer: God's name is then taken in vain, first, when it is used without proposing to ourselves a due end. Secondly, when it is used without due consideration and reverence. Thirdly, when it is used in an undue and unlawful action.

First, when it is used without proposing to ourselves a due end: the end specifies the action: if the end be vain the action must be so too. Now there are but two ends that can justify and warrant the use of any of God's names, either his titles or his attributes; and they are,

First, the glory of God. And,

Secondly, the edification of ourselves and others. Whatever is besides these, is light and frivolous, and can be no good ground to us to make any mention of his great and terrible name, which is so full of glory and majesty, that it should never be uttered, but where the subject of our discourse is serious and weighty. I will not now speak of those who vend the holy and reverend name of God with oaths and blasphemies; a sin by so much the more heinous and abominable, by how much less temptation there is to it, either of pleasure or profit; this is an iniquity to be punished by the judge: and would to God laws were put in severe execution, to cramp the black tongues of all such profane wretches, whose number so abounds and swarms, that we can nowhere walk the streets, without being assaulted with whole volleys of oaths and curses. But for others who are of more blameless conversation, may it not be observed how their discourses and familiar tattle are filled up with the name of God and Lord: I beseech you consider, what end do you propose to yourselves in thus using the great and terrible name: are all your discourses so serious as to bear the burden of that great name? Are they all immediately directed to the advancement of his glory? Or do they all promote the benefit and welfare of those who hear them? If so, then indeed the name of God can never be more seasonably used: but if you make the highest Lord serve only to express some small wonderment, or the great God only an expletive to fill up a gap in your speeches; certainly these are such low and mean ends, that God will not hold you guiltless. He accounts himself contemned when you mention his name to such idle purposes, and will revenge the dishonor that you do him by it.

Secondly, the name of God is taken in vain, when it is used without due consideration and reverence: whenever we make mention of him, we ought seriously to ponder his infinite greatness and glory, and to bow our hearts in the deepest prostration before that name, to which all the powers in heaven and earth bow down with most humble veneration. But is it possible for those who speak of God promiscuously and at random, is it possible that they should utter his name with reverence, when all the rest of the discourse is nothing but froth and levity? Nay, if they be reproved for it, will they not allege that for their excuse that which is their very sin, that they did not consider it? And what! will you dare to bolt out the great name of the great God without considering it? Is that a name to be sported with, and to be tossed to and fro upon every light and vain tongue? The tongue of man is called his glory, (Psalm 57:8) "Awake up my glory." And shall the glory of man be the dishonor of God? Shall that which was created to be a principal instrument of magnifying and exalting God's name, run it over without affection or reverence? Those things which we most of all contemn and despise, we use as bywords and lay no great stress nor sense upon them. And truly when we speak of God, without considering how great, how glorious and excellent a being he is, how holy, just, and powerful, we do but make him a byword, which is the highest contempt and indignity that can be cast upon him. And therefore the best means that can be used to secure us from that habit and wicked custom, that many of us have inured ourselves to, of taking God's name in vain, is seriously to consider whose name it is, even the name of the great God who is present with you, and hears you pronounce it: that God to whom the greatest and most glorious things compared, are base and vile nothings: that God who is jealous of his honor, and will dreadfully revenge himself upon the contemners of it. And if you have but wrought these considerations into your heart, and habituated them to your thoughts, you will for ever be afraid to speak of his majesty vainly and irreverently.

Thirdly, the name of God is taken in vain when it is used to an undue and unlawful action, especially when it is brought to confirm a falsehood either in perjury or heresy, which is a most horrid impiety: and therefore it is observed, that the same word which is here rendered "vain" signifies also "false" or "deceitful": so that this precept, "You shall not take the name of the Lord your God in vain," may be rendered also, "You shall not take the name of the Lord your God in falsehood." Not that this is the only unlawful using of it, but that this is the chief and most notorious abusing of it: and indeed what greater sin can there be, than to bring God to be a witness to our lie? To make him who is truth itself attest that which is falsehood and deceit. And therefore (Proverbs 30:9) Agur prays against pinching poverty, as well as superfluous riches, "Lest," says he, "I be poor, and steal, and take the name of my God in vain." That is, lest poverty compel me to steal, and fear of shame or punishment tempt me to swear by the name of the great God, that I have not done it. This indeed is to take God's name in vain in the worst and highest sense.

Suffer me now to close up this with some practical application of it to your consciences:

First, let this convince you of the greatness and heinousness of this sin, and deeply humble you that have been guilty of it. I well know, that the commonness, whether of God's mercies toward us, or of our sins against him, takes off much from our observation, and abates them both in our estimate: and because this is so common a sin almost in the mouths of all persons, our ears are so beaten to it, that we now little regard it. Possibly should we hear a devil incarnate belch out some direful oath, we should start and tremble at it: but when we hear the name of the great God, and our only Lord, slip along in some trifling and impertinent discourse, this we take no notice of; and the commonness of the sin has almost stifled all reproofs: I beseech you Christians consider,

First, that we are not to weigh sins by the opinion of men, but by the censure and sentence of God: he has no more allowed you to take his name in vain, than he has to blaspheme it: the irreverent using of it is as expressly forbidden, as the abjuring and cursing of it: and when the law of God has not dispensed with us, it is most intolerable presumption that we should dare to dispense with ourselves.

Again consider, you that sport away the name of God in your ordinary prattle, what will you have to rely upon in your greatest distresses: the wise man tells us (Proverbs 18:10), "The name of the Lord is a strong tower; the righteous runs to it and is saved." But alas, what comfort can you find in the name of God in your greatest necessities, since it is the same name you have used and worn out before in the meanest and most trivial concerns: you have already talked away the strength and virtue of it, and will hardly find more support from it in your tribulation, than you gave reverence to it in your conversation. Let us then be more cautious than to spend so excellent a remedy against all fears, and sorrows, and afflictions, vainly and unprofitably: "Your name," says the Spouse, "is an ointment poured forth" (Song of Solomon 1:3). But certainly if upon every slight occasion we break the box, and expose the name of God to common air, it will in time lose its scent and virtue, and when we have most need of it, shall find no refreshment, no comfort in it. Besides,

Thirdly, this common and irreverent using of the name of God, will insensibly overspread us with a spirit of profaneness; we shall by degrees arrive at a plain contempt of God, whom we thus hourly and unnecessarily take into our mouths: for what else is this but to make ourselves rude and familiar with that infinite majesty, toward whom the profoundest testimonies of respect and reverence must fall infinitely short of expressing our due distance? But by using his name vulgarly and promiscuously, what do we else, but make it our sport, and blow it up and down with every idle breath, as children do bubbles in the air?

Again, can you in duty easily compose yourself to reverence the holy and dreadful name of God, when you have thus accustomed yourself to name him without any veneration or respect in your common discourses? Certainly it is the hardest thing imaginable to make the heart fall down prostrate before that God whom you invoke in prayer, when once you are used to invoke him slightly in your ordinary conversation.

Let me therefore beseech you, O Christians, as you tender his glory, of which he is jealous, whenever you speak of God, or but mention his name, you would do it with a holy awe and dread of his divine majesty; that you would seriously consider, that that name to which every knee bows, both of things in heaven, and things on earth, and things under the earth, whether they be angels or devils, requires from you more respect and honor than to be idly blurted out with every rash and foolish expression.

And you who are masters of families, and have children and servants committed to your care, beware that you stop this growing sin in them betimes. It is the sin and shame of parents, that they suffer little ones to lisp the name of God, and to learn the first syllables and rudiments of oaths and curses before they can well speak, whereby they lay a deep foundation for their future impiety, and thereby bring the guilt of the next generation upon us, who by indulging them in these young sins, do but introduce those habits of wickedness into them, which perhaps can never afterwards be rooted out.

There is also another kind of taking the name of God in vain; and that is in our duties and holy performances. And this is done two ways:

First, when in our prayers we ask those things of God which are unlawful, or unwarrantable; as when we pray on the behalf of our lusts, to obtain provision to fulfill them (James 4:3): "You ask amiss, that you may consume it upon your lusts." When we pray out of envy, malice, and revenge, that God would make himself a party in our unreasonable and angry quarrels. Such prayers as these are vain; for what we thus desire either shall not be granted to us, or if it be shall be granted to us in wrath.

Secondly, when we perform holy duties slightly, and without affection, we then likewise take the name of God in vain: and therefore all hypocritical services, all battologies, and heartless ingeminations, are vain, and God's name is not sanctified, but abused in them. For whatever we do in such a manner as we may be certain God will not accept, is done in vain: now God will accept of no performance which is not accompanied with the heart, and filled with most devout affections; and therefore they are performed in vain, and to no other effect, but to increase our guilt and our condemnation. Such invocations are but scoffings of God; and all the motions of our lips, without the correspondent motion of our hearts, is no better than making mouths at God.

Thirdly, there is also another kind of profaning the name of God, and taking it in vain, which is of a far higher and more heinous nature, and that is by unlawful oaths and execrations.

Now an oath in the general is a confirmation of our speeches, by calling in God to witness and attest the truth of them. Called therefore by Tully a religious affirmation. And it is of two kinds, assertory, and promissory.

The former, when we assert that such a thing either has been, or is; or the latter, when we engage that for the future it shall be, and be performed by us: which oath we do sufficiently, and with a good conscience keep, if we use our utmost endeavors to accomplish what we have thus sworn, although the effect may be impeded by many invincible obstacles intervening.

Now because a spirit of error and giddiness has seized on some persons, who think that every oath is unlawful, and the taking of the holy and reverend name of God in vain, and so a violation of this commandment; I shall therefore briefly state that much-controverted question, whether at any time, or in any circumstances it be lawful for a Christian to assume the name of God in an oath? And then I shall proceed to show you what oaths are unlawful, and execrable sins.

For the first, I assert, that an oath is so far from being always sinful; that it is sometimes a duty, indeed, an act of religion, and part of the service and worship of God; and therefore not only lawful but necessary. This we find (Deuteronomy 6:13): You shall fear the Lord your God, and serve him, and shall swear by his name. Indeed, the Psalmist mentions it as a matter of exultation, as if some notable service were done by it to God, "Everyone that swears by him shall glory." And if we consult the approved examples of holy men in Scripture, we shall frequently find them either exacting oaths from others, or else themselves invoking the testimony of the most high God, to confirm the truth of what they speak; the places are too numerous to be cited, and too well known to need it. But because the great cavil against these, is that they are only authorities produced out of the Old Testament, and we are now obliged by the precepts of a superior law-giver, the Lord Jesus Christ; therefore, I say, in answer, that the objection argues too great a vilifying and contempt of those sacred oracles, which were given to the church, by the hand of Moses; and that things of a moral nature, as an oath is, cannot in one age of the world be a duty, and in another a sin, when it is attended with the same circumstances. And yet further, for their satisfaction, let us see what is spoken concerning oaths in the New Testament, or in the Old relating to it. In the Old we have a prophecy of what should be hereafter in the times of the gospel (Isaiah 45:23): I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that to me every knee shall bow, and every tongue shall swear. And again (Jeremiah 12:16): And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, then shall they be built in the midst of my people. But yet if neither of these will suffice, let us see some more immediate confirmation of this out of the New Testament itself. We find Saint Paul himself more than once attesting the truth of those grave and weighty matters which he delivers in his epistles, by calling God to witness, which is the very form and nature of an oath (2 Corinthians 1:23): I call God for a record upon my soul, that to spare you I came not as yet to Corinth. And so again (Philippians 1:8): God is my record, how greatly I long after you all. And what other than a kind of oath is that vehement asseveration of the same apostle (1 Corinthians 15:31): I protest by your rejoicing which I have in Christ Jesus, I die daily. And again (Romans 9:1): I say the truth in Christ, I lie not. And if you would yet have an example somewhat more perfect, we may see it in the practice of a holy angel (Revelation 10:6): The angel stood upon the sea, and upon the earth, and lifted up his hand to heaven, and swore by him that lives for ever and ever, who created heaven, and earth, and the things in them, that there should be time no longer. So that you do abundantly see by all these instances, that it is not simply and universally unlawful to assume the holy name of God in an oath, and to call him in to be a witness to the truth of what we affirm.

The grand objection that lies against this, is taken from two places of Scripture; the one is that of our Savior (Matthew 5:34-35): But I say to you, swear not at all; neither by heaven, for it is God's throne: nor by the earth, for it is his footstool: neither by Jerusalem, for it is the city of the great King. Neither shall you swear by your head, because you cannot make one hair white or black. But let your communication be, Yes, yes; No, no: for whatever is more than this, comes of evil. Can anything be more express against all manner of oaths than this, where we have a cautious enumeration of many of them which were most vulgar and common? The other place is that of Saint James (James 5:12): But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath; but let your yes be yes, and your no, no; lest you fall into condemnation. Can anything be more express, or more commanding than this, "Above all things, my brethren;" and, "Lest you fall into condemnation?"

But for answer to this, we must know, that our Saviour, and his Apostle, do not here simply and absolutely condemn all oaths, but only that common and profuse swearing which the Scribes and Pharisees taught corruptly to be no sin: For in this point of oaths they had divulged among the people three false traditions; the one was, that it was lawful for them to swear commonly, and without restraint, by any creature. The other was, that that was no binding oath, wherein the name of God was not expressly used; and therefore though they should swear by creatures, yet were they not perjured, although they should not perform what they thus uttered; except some few cases wherein interest made them conscientious. This we have (Matthew 23:16-18): Woe to you, you blind guides, who say, Whoever shall swear by the temple, it is nothing: and whoever shall swear by the altar, it is nothing. That is, they taught that such an oath was not obligatory, because it was only by creatures. And yet even here they excepted such oaths as were conceived and uttered by the gold of the temple, or the gifts on the altar, out of a politic covetousness; that by so great a reverence shown to the gifts that were offered, the people might be induced to offer more freely, and by that means their share of them might be the larger.

A third false doctrine that they taught, was, that common swearing was no sin, although it were by the great God himself, if what they swore were true. And by this they give scope and liberty to confirm all that they said with an oath, if they only took care to utter nothing that was false.

Now only against these three corrupt traditions, are our Saviour's, and the Apostle's words directed:

1. For it is perjury to violate an oath conceived by creatures, and that because of the near relation that all creatures have to God the great Creator. This reason our Saviour mentions in the fore-named place, Swear not by heaven, for it is God's throne; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King. And more expressly (Matthew 23:22): He that shall swear by heaven, swears by the throne of God, and him that sits thereon: even as he who shall swear by the temple, swears by it, and by him that dwells therein. And so by the same proportion of reason, whoever shall swear by any creature, does also virtually swear by the Almighty Creator of it: and therefore it is as much perjury to falsify an oath made by any of the creatures, as though it were made by the great God himself; because the creatures are all of, and from God. And,

2. Although it be perjury to falsify an oath taken by any creature, yet it is a sin likewise, and utterly unlawful to make any such oath, insomuch as it is an idolatrous ascribing a religious worship to the creature which is due to God only. And in this sense especially, I understand these words of our Saviour, Swear not at all; that is, by any creature. And this the following enumeration of heaven, and earth, and Jerusalem, and their head, which were the usual forms of their oaths, and by which our Saviour forbids them to swear, does clearly prove to be his true meaning.

3. These places teach that it is a sin to swear at any time, or by anything, although the great God himself, unnecessarily and arbitrarily: and therefore swear not at all, unless some just reason, and cogent necessity constrain you to call in so great a testimony to confirm the truth of what you speak: for common and daily swearing is a high contempt and irreverence shown to the majesty of that God whom we bring in to attest to every trifle and frivolous thing we utter. And this I take to be the true sense and meaning of these places of Scripture; and that they do not simply and absolutely condemn all manner of oaths, but the corrupt doctrine of the Scribes and Pharisees, and the corrupt practice of their disciples, who thought it no sin to swear familiarly, if so be that they did not swear falsely. So that the meaning of, Swear not at all, is, Swear not unnecessarily and voluntarily.

Now to make an oath lawful, it must have these three qualifications mentioned by the prophet (Jeremiah 4:2): You shall swear, the Lord lives, in truth, in judgment, and in righteousness.

First, a warrantable oath must be accompanied with truth, for it is taken in the name of the God of truth (Isaiah 65:16): He that swears in the earth, shall swear by the God of truth. And therefore it behooves him to consider, whether what he deposes be truth, or not; indeed, moreover, we must be fully certain, that the thing is as we attest it: for a man may be guilty of perjury in swearing that which is true, if he either believe it otherwise, or be doubtful of it. And therefore he that is called to give his oath, must look to these two things: 1. That his words agree with his mind. 2. That the thing agree with his words.

He who fails in the second, is [illegible], a false swearer: He who fails in the first, is [illegible], a forswearer; and in both is a perjured person.

Secondly, a lawful oath must be taken in judgment, discreetly and deliberately, advising and pondering with ourselves before we swear: and here we must consider both the matter, whether that be right and good; and the ends, whether they are duly proposed by us. And there are but two ends that can warrant an oath; one is the benefit of ourselves or others: the other is the glory of God. And whoever shall swear without a due consideration of these ends, and a holy and sincere desire to accomplish them by his oath, he swears rashly and unwarrantably.

Thirdly, a lawful oath must be taken in righteousness and justice: and therefore it is very wicked to bind ourselves by an oath, or vow, to do things that are either impossible or sinful.

First, the matter of a just oath ought to be possible; and therefore we see how cautious Abraham's servant was, when his master made him swear, to take a wife for his son Isaac, of his kindred (Genesis 24:5): Perhaps the woman will not be willing to follow me into this land. And so should we in all our promissory oaths, caution and limit them with those reasonable exceptions, of as far as we know, and can lawfully endeavor.

Secondly, the matter of a just oath must be not only possible, but lawful and honest too; for if it be unlawful, we are necessarily ensnared in sin; for either we must violate God's command, or our own oath. And therefore it was a most wicked oath in the Jews, who combined together against Paul, and bound themselves under a curse, that they would neither eat nor drink, till they had killed him. And so every oath which engages men to sedition, disturbance of government, and rebellion, is in itself an unlawful oath, and obliges them to nothing but to repent of it, and renounce it.

According to these three qualifications must every oath be regulated, else it is not a lawful oath, but a [reconstructed: horrid] contempt of God, and taking of his name in vain.

But to speak no more concerning lawful oaths, let us now consider those which are too common among us; such I mean which are apparently unlawful and sinful.

Two things make an oath unlawful: falsehood, and rashness.

First, when it is false: and this indeed is a most desperate sin, to vouch a lie upon God's credit, and to father a falsehood upon him who is the God of Truth, indeed, truth itself. This manifests the highest contempt of God, when we call him to witness that which the Devil prompted us to speak. Should not we ourselves take it for a high affront and indignity, to be made vouchers of other men's lies, and tales and properties to put off their falsehoods? How much more then, is it a most hellish wickedness, committed against the great God, to assert a known lie, and then call in God to attest it for a truth? Which is no other but to father a brat of the Devil, who is a liar, and the Father of Lies, upon God, who hates liars, and has appointed severe torments for them: see how dreadfully God is incensed by this sin (Jeremiah 7:9, 15, 16), where he speaks of it as almost an unpardonable offense, Will you steal, and murder, and swear falsely? Therefore will I cast you out of my sight, as I cast out your brethren. Pray not for this people, neither [reconstructed: lift] up a cry nor prayer for them, neither make intercession to me: for I will not hear you. And so (Zechariah 5:4), speaking of the curse that should go forth over the face of the whole earth, I will bring it forth, says the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that swears falsely by my name: and it shall remain in the midst of his house, and it shall consume it, with the timber thereof, and with the stones thereof.

Secondly, as false swearing is a notorious profaning of the name of God, so likewise rash swearing in our common and ordinary discourses: a sin that generally abounds and prevails among us; almost every mouth is black with oaths; and we may see the very soot of hell hang about men's lips. In fact, I have observed it, especially in these parts, to be not only the sin of more lewd and profligate wretches, who mouth their oaths with sound and cadence, but of those too who would be thought very severe and strict Christians, who scarce speak a word without a drawl, or a sentence without an oath, and who will pule and whine even in swearing itself. If these men separate to be better instructed, I wish with all my heart their teachers would be pleased so far to condescend from their higher speculations, as to instruct them, that to attest any thing by their faith, or by their truth, is a wicked oath. For all oaths which are conceived by any other thing besides the great God, how modest soever they may be in their sound, yet are more impious in effect, than those louder ones, which immediately call God himself to witness: and therefore the Prophet speaks of it as a most heinous, and almost unpardonable sin (Jeremiah 5:7), How shall I pardon you for this? Your children have forsaken me, and sworn by them that are no gods. For since an oath is a sacred thing, and part of divine worship, those that swear by any created being (as certainly their faith, and truth, and conscience is, if they have any) are guilty not only of vain swearing, but of idolatry too.

But some will say, What so great evil can there be in an oath, as long as it is truth which they assert by it? This I know is the common reply and excuse of those who are guilty of this sin, and reproved for it.

To this I answer, First, although it may be true that they speak, yet it is a most provoking sin, so far to debase the holy and reverend name of God, as to bring it to attest every trivial and impertinent thing they utter; and if it be by any creature, it is by so much the worse. No oath is in itself simply good, and voluntarily to be used; but only as medicines are, in case of necessity. But to use it ordinarily and indifferently, without being constrained by any cogent necessity, or called to it by any lawful authority, is such a sin as wears off all reverence and dread of the great God: and we have very great cause to suspect, that where his name is so much upon the tongue, there his fear is but little in the heart.

Secondly, though you swear that which is true, yet customary swearing to truths will insensibly bring you to swear falsehoods; for when once you are habituated to it, an oath will be more ready to you than a truth; and so when you rashly bolt out somewhat that is either doubtful or false, you will seal it up, and confirm it with an oath, before you have had time to consider what you have said, or what you are swearing. For those who accustom themselves to this vice, lose the observation of it in the frequency; and if you reprove them for swearing, they will be ready to swear again, that they did not swear. And therefore it is well observed of Saint Augustine: Melius nec verum juratur quam jurandi consuetudine, & in perjuriam saepe caditur, & semper perjurio propinquatur: we ought to forbear swearing that which is truth, for by the custom of swearing, men often times fall into perjury, and are always in danger of it.

Now to dissuade you from this sin of common swearing, consider,

First, that it is a sin which has very little or no temptation to commit it. The two great baits by which the Devil allures men to wickedness are profit and pleasure: but now this common rash swearing is the most unprofitable barren sin in the world: what fruits does it bring forth, but only the abhorrence and detestation of all serious persons, and the tremendous judgment of God? The swearer gains nothing by it at present, but only the reputation of being a devil incarnate; and for the future, his gains shall be only the torments of those devils and damned spirits, whose language he has learned and speaks. He that sows the wind of an oath, shall reap the whirlwind of God's fury.

Again, what pleasure is there in it? Which of his senses does it please and gratify? Were I an Epicure (says one) I would bate swearing. Were men resolved to give themselves up to all manner of sensual delights, yet there is so little that can be strained from this common sin, that certainly unless they intended to do the Devil a pleasure, rather than themselves, they would never set their black mouths against Heaven, nor blaspheme the great God who sits enthroned there. Ask them why they indulge themselves in such a provoking sin; why, some cannot forbear out of mere custom; and others are pleased with the lofty sound, and genteel phrase of an oath, and count it a special grace and ornament of speaking: and what? Are these temptations? Are these such strong and mighty provocations, that you cannot forbear? Shall the holy name of the great God be torn in pieces by you only to patch and fill up the rents of your idle talk? If this be the motive and inducement that makes you commit so great a sin (as commonly there is no other), know that you perish as fools perish, and sell your souls to damnation and eternal perdition, for very nothing.

Others perhaps will plead for their excuse, that they never use to swear, but when they are vexed, and put into a passion. But what a madness is this, when men anger you, to strike at God, and to provoke him far more than others can provoke you? If you are never so highly incensed, why should you throw your poisonous foam in God's face? Have you no other way of venting your passion, but to fly in God's face, and to revenge yourself on him, when men have injured you? Certainly your passion can be no more a temptation to do this, than it would be to stab your father, because your enemy has struck you.

Secondly, it is a most foolish sin, because it contradicts the very end for which they commit it: the common swearer perhaps thinks that he shall be much the sooner believed for his oaths; whereas with all serious and judicious persons there is nothing that does more lighten the credit of his speeches, than his rash binding and confirming the truth of them by swearing. For what reason have I to think that man speaks truth, who does so far suspect himself, as to think what he relates is not credible, unless he swear to it: and certainly he that owes God no more respect, than to violate the sanctity and reverence of his name upon every trifling occasion, cannot easily be thought to owe the truth so much respect as not to violate it, especially considering that there are far stronger temptations to lying than to swearing.

Thirdly, consider that the Devil is the author and father, not of lying only, but of swearing also: let your yes be yes; and your no, no; says our Savior, for whatever is more than these, comes from evil (Matthew 5:37). That is, it comes from the Evil One, who is still prompting the swearer, and putting oaths upon the tip of his tongue.

I shall now give you some rules and directions, by the observance of which you may avoid this too common sin, and so conclude this subject.

First, beware of the first rudiments and beginnings of oaths, if you would not learn them. And such are a company of idle words frequently used in the mouths of many, which formerly were bloody oaths, but are now worn to rags, and disguised into imperfect sounds and nonsense: few that speak them know what they mean; but if they did, certainly they would tremble at such execrable words that hide and dissemble the most horrid oaths that can be uttered: some of them being blasphemous, as those that are conceived by the limbs of God; and others being idolatrous, as those which are conceived by creatures; as in that ordinary byword of Marry, which is no less than swearing by the Virgin Mary. And it is a notable artifice of the Devil to bring such foolish and masked words into common use, that both they may swear that use them, although they know it not; and that by using themselves to unknown oaths, they may be brought in time to take up those that are known.

Again, all vehement asseverations have in them somewhat of the nature, and are dangerous beginnings of oaths: and those who do accustom themselves to them, will in time think them not forcible enough to confirm their speeches, and so be brought to attest them by oaths: make nothing therefore the pawn and pledge of a truth, but speak it out simply and nakedly as it is in itself; and this will sooner conciliate belief, than the most strong and binding asseverations that you can invent. This sin of swearing is strangely growing and thriving; for by a customary using of asseverations, we shall insensibly upon every occasion be tripping upon an oath; and a custom of swearing will at length bring in perjury; and a custom of perjury, blasphemy, and make them deny that God by whom they have so often forsworn themselves, and yet go unpunished. Beware therefore that you allow not yourselves any form of asseveration; but let your yes be yes, and your no, no; proceed no further, for Christ has allowed you no more.

Secondly, subdue as much as you can, all inordinate passion and anger: for anger is usually the cause and provocation of oaths and blasphemies. Anger is a fire in the heart, and swearing is the smoke of this fire that breaks forth at the mouth: and those who are violently hurried with this passion, do usually find nothing so ready at hand as an oath; which, if they cannot be revenged on him whom they believe to have done them the injury, they fling against Heaven itself, and thereby seem to take an impious revenge upon the Almighty God.

Thirdly, labor to possess your heart, and over-awe it with the most serious considerations and apprehensions of the greatness and majesty of God. This will be a good preservative to keep you from abusing and profaning his name in common and rash swearing: Is he the great and terrible God of heaven and earth, and shall I put that indignity upon him, to call him from his throne to witness every vanity and trifle that I utter? Would I serve any mortal man so, whom I respect, or would not he account it an affront and injury done him? How much more then will the great God be provoked, who is so great and glorious, that it tires the conceptions of angels to apprehend his majesty, how much more will he be provoked to have his name, which he has commanded to be sacred and revered, daily rubbed and worn out between those lips that talk so many light, foolish, and impertinent vanities.

There are several other violations of this third commandment; as blasphemy, rash vows, unnecessary lots, etc., which being chiefly to be condemned upon the same account as swearing, and a vain irreverent invoking the name of God, I shall not treat of them particularly, but leave the sins and guilt of them to be estimated, together with a due consideration of the several circumstances that attend them.

The great positive duty required in this command is the reverencing and sanctifying the name of God, whenever we make mention of him, or of anything that relates to him. But because I have in a former treatise spoken concerning that subject, I shall therefore waive it at present, and here put an end to the exposition of this third commandment.