Opening of the Ten Commandments, Commandment 3
Thou ſhalt not take the name of the Lord thy God in vaine.
THis Commandement enioynes that, which for diſtinctions ſake, may be called the common worſhip of God, that is, the right carriage of our ſelues, for his honour in all our common affaires, ſo far forth as we hauehave any thing to doe with him therin. For God being eueryevery where preſent & in all actions, we hauing perpetual occaſion of a kinde of conuerſing with him, and thoſe things that are his, it is meet that in all theſe, as well as in exerciſes of religion, we ſhould ſhew our due reſpect of him.
The name of God ſignifies two things.
1. Himſelfe, by any meanes manifeſted vntounto vsus.
2. All thoſe things, by which (as it were ſignes) he pleaſeth to make himſelfe knowne vntounto vsus. All which are referable vntounto two heads.
1. Common to all, as the great workes
1. Of creation.
2. Prouidence, vpholding and ruling all things.
2. Peculiar to his Church two waies.
1. His Scriptures.
2. His workes of grace, and ſpeciall goodneſſe.
1. In his Scriptures, comprehending vnderunder them three things.
1. His doctrine of life and ſaluation, called vſually, the religion of the Church.
2. His titles whereby he is called.
3. His attributes, whereby he worketh.
2. In his workes of grace and ſpeciall goodneſſe, as predeſtination, redemption, iuſtification, ſanctification, &c.
To take the name of God, is to hauehave any occaſion of vſing, or mentioning any of the fore-named things, in our common actions of life. In the ſolemne worſhip of God, we are taken vp of Gods name, ſequeſtring our ſelues from all other things, and giuing our ſelues wholly thereto, but in the common acts of life we take them vp, vponupon diuers occaſions, vſing them in and with our other affaires.
The parts of this commandement are two.
1. Affirmatiue.
2 Negatiue.
1. Affirmatiue, ſhewing what things are required in this commandement.
2. Negatiue, ſhewing what things are forbidden.
The duties required, are of two ſorts.
1. A due and orderly vſing of holy actions.
2. The right behauing of our ſelues to Godward, in our common affaires and buſineſſes.
1. A due and orderly vſing of ſuch holy actions, as come to be performed in and with our common buſineſſes, by which God is called after a ſpeciall manner, to inter-meddle with the ſame. For an holy action is that, whereby God is the immediate and next obiect, and by his appointment tendeth directly to the exerciſing of holineſſe, in part or in whole. Now there are two ſuch holy actions, which are of frequent vſe, in and with our common affaires, viz.
1. An oath.
2. A ſacred or diuine lot.
1. An oath, of which we muſt know,
1. The nature.
2. The vſe.
1. The nature, by conſidering three things.
1. The perſon to be ſworne by.
2. The parts of this oath.
3. The purpoſe or vſe thereof, to which theſe actions are to be applied.
1. The perſon to be ſworne by, or the obiect of the oath, which muſt be God alone, Thou ſhalt ſweare the Lord liueth.
2. The parts of this oath, or the ſeuerall actions included and implied in it, which are foure.
1. An aſſertion, by way of affirming or denying, either barely or with obligation to or from ſomething.
2. An acknowledgement of Gods omniſcience, omnipotence and iuſtice, and other like attributes.
3. An inuocation of him, to beare witneſſe to the truth, of what we ſay.
4. An imprecation againſt our ſelues, if we doe ſpeake falſly, that is, a referring ouer of our ſelues, and offering our ſelues into his hand to be puniſhed by his power and iuſtice.
3. The third thing to be conſidered, is the purpoſe or vſe, to which theſe actions are to be applied, that is the ending of a controuerſie, that cannot otherwiſe be ended conueniently. So that an oath is a religious ſeruice of God, whereby we referre our ſelues vntounto God, as a competent and fit witneſſe, and Iudge of the truth and falſhood of our ſpeeches, about a matter controuerted, for the ending thereof.
2. We muſt know the vſe of an oath, in regard of two things.
1. Of iuſt occaſions of vſing it, viz. in a matter of ſome weight or moment, either in it ſelfe, or in the conſequents or effects of it,
1. For the ſatisfying of another, that requires and will accept it.
2. Binding of ones ſelfe either to another, or only to himſelfe, as Iacob cauſed Ioſeph to ſweare, and Ionathan and Dauid ſware to each other, and Solomon ſware that Adonia ſhould die.
2. We muſt know the iuſt manner, in regard of vſing it vponupon ſuch an occaſion, which is either in
1. Iudgement.
2. Truth.
3. Righteouſneſſe.
1. In iudgement, that is, in a ſerious conſideration of the cauſe of our ſwearing, and greatneſſe of the name of God, by which we ſweare,
2. In truth, that is, a perfect agreement betwixt the meaning of the words of him that ſweareth, and betwixt both theſe and the things themſelues of which the ſpeech is, and that agreeably alſo to the intentions of him to whom the oath is tendered, ſo farre as he ſhall manifeſt his intentions to him that ſweareth.
3. In righteouſneſſe, that is, with reuerence to God, care of doing good, not hurt vntounto our neighbours, by our ſwearing, and aiming at the right end, euen the determining of a doubt quietly, by interpoſing Gods name, to ſhew our high opinion of him. For now God and man hath his due, and that is righteouſneſſe in eueryevery act, that eueryevery one whom it concerneth, may hauehave that which is due to him therein.
2. A ſacred or diuine lot, which being of the ſame nature with an oath (as concurring with it in the efficient cauſe Gods appointment, who ſaith, the lot ſhall cauſe contention to ceaſe, and in the matter an acknowledgement of certaine holy attributes of God, and our ſubiection thereto, and in the end, to ſettle quietneſſe amongſt men, by making God their vmpire) muſt needs be accounted no otherwiſe of, then an holy thing: And of this conſider we alſo two things.
1. The nature of it.
2. The vſe of it.
1. The nature, for the conſtituting of which, there are three things required.
1. A matter in doubt and controuerſie, not yet agreed vponupon.
2. A caſuall act, that is, an act, the falling out of which, depends meerely vponupon the diſpoſition of Gods prouidence (which is fooliſhly called, lucke or chance) and not at all vponupon the wit, will, skill, or actiuitie of man, as Solomon faith, the whole iudgement or diſpoſition of the lot, is of God.
3. The referring of that matter in doubt, to be decided by the euent of that caſuall act, either by agreement of parties, or appointment of ſuperiours, wherein are neceſſarily implied and contained three things.
1. An acknowledgement of Gods Soueraigntie and wiſdome, to diſpoſe of all things.
2. An inuocating of God to vſe his power, and wiſdome, for the ending of the preſent controuerſie.
3. A tying of our ſelues to ſubmit our ſelues to his determination, ſo that a lot, is the referring of a matter in doubt vntounto God to determine, by the ſpeciall diſpoſition of his prouidence, ordering the euent of a caſuall act, and we may conceiue it to be nothing elſe, but an actuall compendium of a prayer.
2. The vſe of it, to which end we muſt know two things.
1. VponUpon what occaſions to vſe it.
2. In what manner to vſe it.
1. VponUpon what occaſions to vſe it. Now there is no vſe of it, but deciding of a matter in controuerſie; All controuerſies or doubts are of ſome of theſe three things, either
1. Of things paſt.
2. Of things preſent.
3. Of things to come.
1. Of things paſt, which a lot ſerues not for, viz. to finde out who hath done this or that.
2. Of things preſent, which cannot neither be determined by Lot.
3. Of things to come, which are of two ſorts.
1. Contingent, doubtfull and vncertaine euents and accidents, as Hamon vſed a lot to finde, whether his deuice againſt the Iewes ſhould proſper, for which a lot now ſerueth not at all.
2. The diſpoſitions, or diſtributions of rewards, puniſhments, labours, offices, &c. and for theſe a lot ſerues, witneſſe Salomon, that ſaith, it makes diuiſion among the mightie. Only controuerſies about ſuch matters are either
1. Made and counterfeit, by the vanitie of man, when in nature no ſuch thing doth need to be, God hauing alreadie put the matter out of controuerſie, as the caſe is in all Lotteries, and ſure God will not allow vsus to make a knot for him to vntie.
2. Reall and exiſtent in nature, and theſe are either
1. Triuiall, or
2. Weightie and of moment.
1. Triuiall and ſportfull, which God will not hauehave put to him to end, for it were an abaſement vntounto him.
2. Weightie and of moment, either in themſelues or the effects, and conſequences of them, and theſe, God that loues concord amongſt men, is willing to decide.
2. Is required, in what manner to vſe it, when ſuch occaſion is offered, viz.
1. With due obſeruation of Gods prouidence in it.
2. With a willing ſubmiſſion vntounto his prouidence in the diſpoſition thereof.
So much for the due vſe of holy things, that come often-times to be ioyned with our common affaires.
2. Now followes the right behauing of our ſelues to God-ward in our common affaires and buſineſſes themſelues, ſo farre as they doe any way touch God: that is twofold.
1. Inward.
2. Outward.
1. Inward twofold.
1. In regard of Gods actions.
2. In regard of our owne actions.
1. In regard of Gods actions, that he doth before, whether generall or ſpeciall, common or particular, of iuſtice or merciemercy, to our ſelues or others.
1. The ſeeing of him in them, that is, obſeruing and taking notice, that they be his workes.
2. The making a right vſe of them, to build vp our ſoules in knowledge of him, and in all holy affections of louelove, feare, &c. towards him. And here are eſpecially required two things: for
1. Benefits which our ſelues receiue, a making them meanes of ſtirring vsus vp to thankfull obedience.
2. Corrections laid vponupon our ſelues, a making vſe of them to increaſe our patience and repentance.
2. In regard of our actions of any kinde which we doe, viz. a liuing to God and not to our ſelues, and referring them to him by an actuall intention of pleaſing and glorifying him, for whatſoeuer we deliuer: eating and drinking by Paul is ordained to be done to the glory of God.
2. The right behauiour of our ſelues towards God outward in regard of 2. things.
1. Of our ſpeeches.
2. Of our deeds and actions.
1. Of our ſpeeches and words 4. wayes.
1. By good ſalutations ſincerely and reſpectiuely vttered, as betwixt Boaz and his reapers.
2. By a reuerent mention of Gods titles and attributes vponupon any occaſion, that it may appeare we feare the glorious name of God.
3. By conferring together of his works and of his word, as we goe about our other buſineſſes, to ſtir vp our ſelues and others the more to ſerue and praiſe him.
4. By making confeſſion of his truth, and ſtanding to defend it againſt cauils according to ones abilitie.
2. The right behauiour of our ſelues towards God outward is in our deeds and actions, and that two wayes.
1. Generally.
2. More particularly.
1. Generally by two wayes.
1. By walking as becommeth the Goſpell of Chriſt, vrging our ſelues to a very preciſe and wiſe cariage of our ſelues, that the name of God by our meanes may not heare ill, but well.
2. By reſolute ſuffering for the names ſake of Ieſus Chriſt, and for righteouſneſſe ſake, which if it be to bloud is called martyrdome.
2. More particularly, by a ſanctified vſe of any of Gods creatures, or of any thing whatſoeuer that we doe, to which end foure things are required, viz.
1. Knowledge out of the word of God concerning the lawfulneſſe of our doing ſuch things or enioyning ſuch, for all things muſt be ſanctified to vsus by the word, as a good ſeruant will venture on nothing, but what he knowes will pleaſe his maſter.
2. Crauing Gods leaue bleſſing in the vſe of meat, drinke, mariage, or any thing, as we take no mans goods out of his houſe, but firſt we aske him leaue.
3. Returning of thanks to God for his goodneſſe, as we thanke our neighbours, if we bring home ſome borrowed thing.
4. Moderation in the vſe of them, by proportioning the meaſure to the end, as a ſeruant being ſent to his maſters coffer, takes out ſo much as will diſpatch the appointed buſineſſe and no more.
Hitherto of the affirmatiue part of the third commandement: the negatiue followes, ſhewing the ſinnes by which this commandement is broken are 2.
1. By ſinnes of omiſſion.
2. By ſinnes of commiſſion.
1. By ſinnes of omiſſion, in not doing any of the things required (either for matter or manner, either in whole or in part) when iuſt cauſe of doing them is offered.
2. By ſinnes of commiſſion, in doing things contrary to thoſe that are commanded, and that in a twofold reſpect.
1. By abuſing thoſe holy actions that are to be admixed with our common affaires.
2. By diſorderly cariage of our common deeds.
1. By abuſing thoſe holy actions &c. which are two.
1. An oath.
2. A lot.
1. An oath, which is abuſed two wayes.
1. For the taking thereof.
2. For the keeping thereof.
1. For the taking thereof in regard of
1. The matter.
2. The manner of vſing when it is taken.
1. The matter.
1. For the obiect.
2. For the ſubiect.
1. For the obiect or thing ſworne by, if it be an Idoll or a creature.
2. The ſubiect or thing ſworne to in an
1. Aſſertiue oath, when the thing ſworne to is light and triuiall, too meane for an oath to be vſed in it, or plaine and euident, not needing an oath.
2. In a permiſſiue or obligatorie oath, if the thing be either
1. Impoſſible, and cannot be done.
2. Vnlawfull, and cannot be done but ſinfully.
2. Followeth the manner of vſing an oath, when it is taken
1. Ignorantly, a man not being informed of the nature of an oath.
2. Cauſleſly, without any iuſt inducement thereto.
3. Irreuerently, without apprehenſion of Gods greatneſſe.
4. Ragingly, in the bitterneſſe of paſſion.
5. Maliciouſly, with intention of hurting any man.
6. Falſly, and the falſhood of an oath is either
1. Vnwittingly, when a man ſweareth as he conceiueth and thinketh, but not as the thing is.
2. Wittingly, and that either
1. Open and manifeſt.
2. Cloaked and coloured.
1. Open and manifeſt in an oath,
1. Aſſertorie.
2. Obligatorie.
1. Aſſertorie, when one doth either
1. Know it to be falſe.
2. Conceiues it to be falſe, though it be not ſo.
2. Obligatorie, when a man neuer hath a purpoſe to fulfill it, but ſeeketh to ſerue his preſent turne.
2. Cloaked and coloured by aequiuocations and reſeruations, whereby one ſeeketh to delude him to whom he ſweareth.
2. An oath abuſed in regard of the keeping it two wayes.
1. When one doth neglect to fulfill a lawfull oath for feare, lucre, or any like cauſe.
2. When one proceeds to fulfill an vnlawfull oath for vaine-glory, or a falſe conſcionableneſſe of it.
2. A ſecond holy action abuſed, that is, admixed in our common affaires, is a lot, which is abuſed two wayes.
1. In regard of the matter.
2. In regard of the manner.
1. In regard of the matter, when it is applied to end
1. Made and counterfeit differences.
2. Sportfull and trifling differences.
2. It is abuſed in regard of the manner, when it is vſed
1. Ignorantly, without information of its nature.
2. Colludingly, with making a ſhew of lottery, when a man hath a cloſe tricke to diſpoſe of the act, ſeeming caſuall, at his owne pleaſure.
3. Profanely, without any regard of Gods prouidence in it, and with chafing againſt the euent.
2. Abuſing theſe holy actions, by diſorderly cariage of our common deeds, and that in a twofold reſpect.
1. In inward deeds.
2. In outward deeds.
1. In inward deeds,
1. In regard of Gods workes.
2. In regard of our owne workes.
1. In regard of Gods workes,
1. When we attribute them to other cauſes, either
1. Falſe at all, as to fortune and chance.
2. True, too eagerly, ſo as to neglect God, as
1. To our friends, if there be good done by them.
2. To our foes, if they be aduerſe from them.
3. To our ſelues and our owne induſtry, &c.
4. To the courſe of nature.
2. When wee peruert them to euill purpoſes, as in particular,
1. Good & proſperous things.
1. To harden our ſelues in ſinning.
2. To nouriſh pride and conceit of our ſelues.
2. Aduerſe and euill.
1. To murmur againſt God and fret.
2. To waxe obſtinate in our ſinnes, for all that he doth correct vsus.
2. In regard of our diſorderly cariage in our owne workes, when we doe wholly ſeeke and ſerue our owne profit, pleaſure, credit in them: but worſt of all, if we ſeeke in them the fulfilling of our ſinfull affections.
2. Our diſorderly cariage outward, and that in a twofold regard,
1. Of our words.
2. Of our deeds.
1. In regard of our words contrary to foure things.
1. To good ſalutations.
1. By good wiſhes, vttered 2. waies.
1. Alone formally, without any good deſire of heart.
2. Falſly and fainedly, with a wiſhing of euill in heart.
2. By bad wiſhes or curſes of all kindes, ſpecially wherein the deuils name is interpoſed, which is as it were an inuocation of Satan.
2. Contrary to the reſpectiue mentioning of Gods titles and attributes by two wayes.
1. By heedleſſe and formall mentioning them.
1 In admiration, as, good Lord.
2. In intreaty, as, for Gods ſake, not thinking of God.
3. And all ſuch like.
2. By blaſphemous, ſcornefull, abuſiue mentioning of them, tending to reproach and diſgrace the name of God.
3. Contrary to good conference of Gods word or workes.
1. By iangling and wrangling ſpeech of any good thing, meerely for contention, oſtentation, victorie.
2. By ieſting at any phraſe or place of Scripture, or any ſpeciall worke of God.
3. By miſalledging or miſapplying either the workes of God, or the Scriptures, and that in three reſpects.
1. In ſpels and charmes, which is to ſerue the deuils turne with them, and make them as it were ſacraments of the deuill.
2. In maintaining any wicked practiſe or falſe opinion.
3. In maintaining euen a good deed and the true opinion, whereto they doe not ſerue without wreſting.
4. By cauilling againſt the word of God, or any of his workes; in ſeeking to impute falſhood, iniuſtice, &c. vntounto the ſame.
4. Contrary to confeſſion of Gods truth foure wayes.
1. By denying the truth through feare or lucre againſt ones conſcience.
2. By oppugning the truth, though it be through blindneſſe and ignorance, but moſt of all if it be wittingly and wilfully.
3. By ſcoffing and deriding the truth of God with taunts to diſgrace.
4. By maintaining, defending, diſputing for and gracing falſhood.
2. Diſorderly cariage outward in regard of our deeds.
1. Generally, by a wicked, ſcandalous, and careleſſe mocking of them that profeſſe religion.
2. Particularly, two wayes.
1. By perſecuting any for righteouſneſſe ſake.
2. By a wicked and vnſanctified manner of doing any thing, and that in 4. reſpects.
1. Againſt ones conſcience, whether it be a doubting conſcience, or a conſcience fully reſolued, whether truly or erroneouſly.
2. Prophanely, without prayer or thankſgiuing.
3. Superſtitiouſly, and that 2. wayes.
1. By putting holineſſe or vnholineſſe, ſinfulneſſe or neceſſitie of religion in a thing indifferent, which is ſuperſtition.
2. By applying things whereto God hath neither in nature, or by ſpeciall inſtitution appointed them, as
1. By diuination of things to come, as in Iudiciall Aſtrologie, Pyromancie, &c.
2. To finding out of hidden ſecrets.
3. To cure diſeaſes and expell deuils.
4. To ſatisfie Gods iuſtice, and merit remiſſion of ſinnes, and life euerlaſting, and ſuch like.
4. A wicked and vnſanctified manner of doing any thing immoderatly in exceeding the meaſure required for the attaining of Gods ends, and vſing an ouerlarge quantitie to ſatisfie our luſts, as 1. In gluttonie. 2. In drunkenneſſe. 3. Vaine attire. 4. Sportfulneſſe, &c.
So much of the third commandement:
The fourth followes.