Chapter 22. Of the Third Commandment.
WILLIAM PERKINS
Chapter 22. Of the Third Commandment.
The Third Commandment concerns glorifying God in the affairs of our life, outside the solemn service of God.
You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless who takes
His name in vain.
The Resolution [Name] This word properly signifies God's title.
Here it is used figuratively for anything by which God may be known, as men are known by their names. So it is used for His word, works, and judgments. Act 9.15,
He is an elect vessel to convey My name among the Gentiles. Psa 8.1, O Lord our God, how great is your name through all the world, which sets your glory above the heavens.
[Take] That is, usurp. This word is translated from precious things, which may not be touched without license. And in truth, men, who are no better than worms creeping on the earth, are utterly unworthy to take, or if I may say, touch the sacred name of God with mind, or mouth. Nevertheless, of His infinite kindness,
God permits us to do so.
[In vain] Namely, for no cause, or any matter, and upon each light and fond
occasion.
[For] The reason for this commandment is taken from the penalty annexed to it. The one who abuses
God's name is guilty of sin before God's judgment seat; and therefore, he is most miserable. Psa 32.1-2, Blessed is the man whose iniquity is forgiven, and whose sin is covered. Blessed is the man to whom God does not impute sin.
[Guiltless] That is, he shall not be unpunished.
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The Negative Part You shall not bereave God of that honour that is due to Him. Here is included each separate abuse of anything that is used in the course of our lives, outside the solemn service of God.
I. Perjury — when a man does not perform what he swore to do of his own accord. Mat 5.33, You shall not forswear yourself, but perform your oath to the Lord.
Perjury contains four capital sins:
Lying.
False invocation of God's name, because a forswearer calls on God to confirm a lie.
Contempt of God's threatenings, that He will most grievously punish perjury.
A lie in his covenant with God, for the forswearer binds himself to God, and lies to God.
II. To swear what is false. This is to mad God and the devil both alike. Joh 8.44, You are of your father the devil, etc., when he speaks a lie, he speaks of himself, because he is a liar, and the father of lies. Zec 5.4, It shall enter into the house of him who swears falsely by My name.
III. To swear in common talk. Mat 5.37, Let your communication be yes, yes, and no, no, for whatever is more than these comes of evil.
IV. To swear by what is not God. Mat 5.34-35, But I say to you, do not swear 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.
1Kng 19.2, Jezebel sent a messenger to Elijah saying, Thus do the gods, and so let them deal with me if by tomorrow this time, I do not make your life as the life of every one of them. Jer 12.16, They taught my people to swear by Baal. Jer 5.7, Your sons forsake me, and swear by those which are not gods.
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This place condemns that usual swearing by the mass, faith, and similar things. Mat 23.22, He that swears by heaven, swears by God's throne, and the one who sits on it.
But for a man to swear by Christ's death, wounds, blood, and other parts, is most horrible. It is like crucifying Christ again with the Jews, or accounting
Christ's members as God himself.
V. Blasphemy. This is a reproach against God; and the least speech that savours of contempt toward His majesty. Lev 24.15-16, Whoever curses his God, shall bear his sins. And the one who blasphemes the name of the Lord, shall be put to death. 2Kng 19.10, So shall you say to the king of Judah: do not let your God deceive you, in whom you trust, saying, Jerusalem shall not be given into the hand of the King of Ashur. Ajax, in the Tragedy, has this blasphemous speech: that every coward may overcome, if he has God on his side; but as for him, he can get the victory without God's assistance. That sly taunt of the Pope is likewise blasphemous, in which he calls himself the servant of God's servants — when in truth he makes himself Lord of Lords, and makes God subject to his vain fantasy.
VI. Cursing our enemies. Such as, Go with a vengeance; or, The devil go with you (or us); I wish I might never stir; As God judges my soul; etc. To this place we may refer the execrations [cursings] of Job 3.1 and Jer 15.10.
VII. Using the name of God carelessly in our common talk. Such as, when we say, Good God! Good
Lord! O Jesus! Or Jesus God! etc. Phi 2.10, At the name of Jesus, every knee shall bow, of things in heaven, things in earth, and things under the earth. Isa 45.23,
Every knee shall bow to Me, and every tongue shall swear by Me.
VIII. Abusing God's creatures: as when we either deride the workmanship of God, or the manner of working. Again, when we debase the excellency of the work, obscure God's gifts in our brother, or
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discommend the foods that God has sent us to eat.
Finally, when in contemplating any of God's creatures, we do not give Him the due praise and glory. 1Cor
10.31, Whether you eat or drink, or whatever else you do, see that you do it all to the glory of God. Psa 19.1,
The heavens declare the glory of God, and the firmament shows His handiwork.
IX. Casting lots [e.g., a lottery]. As when we search out what must be (as they say) our fortune, by dice, bones, books, or the like. For we are not to use lots, except with great reverence, in that their disposition comes immediately from the Lord, and their proper use is to decide great controversies. Pro 16.33, The Lot is cast into the lap, but the whole disposition of it is in the Lord. Pro 18.18, The lot causes contentions to cease, and makes a partition among the mighty. For this cause, the land of Canaan was divided by lots. Joshua chapters 14, 15. Also, both the high priests and the kings were elected by lots, as was Saul, 1Sam 10.21.
And Matthias was chosen by lot in place of Judas Iscariot, Act 1.26.
X. Superstition. This is an opinion conceived about the works of God's providence. The reason for it can neither be drawn out of the word of God, nor the whole course of nature. For example, it is unlucky for someone in the morning to put on his shoe awry, or to put the left shoe on the right foot, to sneeze in drawing on his shoes, to have salt fall toward him, to have a hare cross his path, to bleed a few drops of blood, or to suffer a burn on the right ear. Again, contrarily, it is good luck to find an old iron, to have a drink spilled on him, to suffer a burn on the left ear, to pare our nails on some particular day of the week, or to dream of certain things. A similar superstition is to surmise that beasts may be tamed by verses, prayers, or the like; that the repetition of the creed or the Lord's prayer can infuse into herbs a faculty of healing diseases. Deu 18.10-12.
Here also, palmistry is condemned, when our fortune is foretold by inspecting the hand.
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These and the like, even if they come true, we are not to give credence to them. For God permits them to have such success, so that those who see and hear such things may be tested, and it may become apparent what confidence they have in God. Deu 13.1-5.
XI. Astrology — whether it is in casting nativities, or making prognostications. This counterfeit art is nothing but an abuse of the heavens and of the stars.
The Twelve Houses, which are the ground of all figures, are made of the feigned signs of a supposed
Zodiac, in the highest sphere commonly called the First Moveable; and therefore, a man cannot truly ascribe any influence or virtue to these houses.
This art does not arise from experience, because it never happens that the same position of all stars is observed twice together; and even if it were, certain ground still could not arise from it, because the efficacy and influence of the stars is confusedly mixed in both the air and the earth, as if all herbs were mingled together in one vessel.
This art withdraws men's minds from the contemplation of God's providence, as they hear that all things fall out by the motion and disposition of the stars.
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Stars were not ordained to foretell things to come, but to distinguish days, months, and years. Gen.
1.14, Let there be lights in the firmament of the heavens, to separate the day from night; and let them be for signs and for seasons, and for days and for years. Isa 47.13-14, You are wearied in the multitude of your counsels. Now let the Astrologers, the star-gazers, and Prognosticators, stand up and save you from these things that shall come upon you.
Behold, they shall be as stubble. The fire shall burn them, etc. Dan 2.2, The king commanded them to call the Enchanters, Astrologers, Sorcerers, and Chaldeans, to show the king his dreams. Act 19.19,
Many of whom used curious arts, brought their books and burned them before all men.
Astrological predictions concern things that either depend simply on the will and disposition of God, and not on the stars; or else those depending on man's free will, and are altogether contingent — therefore, they can neither be foreseen, nor foretold.
It is impossible by the bare knowledge of a cause that is common to many, and far distant from the things it works on, to precisely set down its particular effects. The stars are causes that are common to many, and far distant from all things done on earth. Therefore, a man can no more surely foretell what will ensue by the contemplation of the stars, than someone who sees a hen sitting, can tell what kind of chickens will be in every egg.
Question. Do the stars, then, have no force in inferior things?
Answer: Yes, undoubtedly the stars have a very great force; yet it is such that it manifests itself only in that operation which it has in the four principal qualities of natural things: namely, in heat, cold, moisture, and dryness. And therefore, in altering the state and disposition of the air, and in diversely affecting compound bodies, the stars have no small effect. But
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they are so far from enforcing the will to do anything, that they cannot so much as give it the least inclination.
Now, to define how great a force the stars have, is beyond any man's reach.
For even though the effects of the Sun in the constitution of the four parts [seasons] of the year are apparent to all, and the operation of the Moon are not very obscure, yet the force and nature both of planets and fixed stars — which are innumerable to us — are not so manifest. Therefore, seeing that man knows only some stars, and only their operation, and not all with their forces, it cannot be that he should certainly foretell future things, even if they did depend on the stars. For what if the positions of such and such particular stars demonstrate such an effect would ensue? May not the aspects of those which you do not yet know, hinder that, and produce the contrary?
Question: Is the use of Astrology, then, utterly impious?
Answer: That part of Astrology which concerns the alteration of the air, is almost all both false and frivolous; and therefore, in a way, all predictions grounded upon that doctrine are mere toys by which the silly and ignorant are notably deluded. As for that other part of Astrology concerning nativities, revolutions, progressions, and directions of nativities — and also that which concerns election of times,
and finding lost things — it is very wicked; and it is probable that it is of the same brood as implicit and close Magic. My reasons are these:
The word of God reckons Astrologers among Magicians, and adjudges them both to one and the same punishment.
The Astrologer says he foretells many things which, as he says, come to pass; even so, I demand to know how, and by what means? He says by art [technical skill], but I deny that. For the precepts of his art will appear very ridiculous to those who do not read
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them with a prejudged affection. How then, I ask you, does this artful diviner foreshow the truth, if not by an inward and secret instinct from the devil? This is Augustine's opinion in his 5th book, 7th chapter, of the City of God. He says, If we weigh all those things, we will not without cause believe that Astrologers, when they wonderfully declare many truths, work by some secret instinct of evil spirits which desire to fill men's brains with erroneous and dangerous opinions of star's destinies, not by any art derived from the inspection and consideration of the Horoscope,
which indeed is none.
XII. Popish consecration of water and salt, to restore the mind to health, and to chase away devils. The reformed Missal, page 96.
XIII. To jest about Scripture phrases. Isa 66.2, I will look even to him that is poor, and of a contrite spirit, and who trembles at my words. We have an example of such scoffing in the Tripartite History, chapter 36, book
6: The heathen grievously oppressed the Christians, and sometimes inflicted corporal punishment on their bodies. When the Christians signified this to the Emperor, he disdained to assist them, and sent them away with this scoff: You are to suffer injuries patiently, for so are you commanded by your God. [scoffing at 1Pet 2.20] XIV. To lightly pass over God's judgments seen in the world. Mat 26.34-35, Truly, truly I say to you, this night before the cock crows, you shall deny me three times. Peter said to him, Though I should die with you, I will not deny you. Luk 13.1-3, There were certain men present at the same season, who showed him of the Galileans whose blood Pilate had mingled with their own sacrifices. And Jesus answered and said to them,
Do you suppose that these Galileans were greater sinners than all the other Galileans, because they have suffered such things? I tell you, no; but unless you amend your lives, you shall likewise perish.
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XV. Dissolute [immoral] conduct. Mat 5.16, Let your light so shine before men, that seeing your good works, they may glorify your Father which is in heaven. 2Sam
12.14, Because by this deed you have made the enemies of the Lord to blaspheme, the child that is born to you shall surely die.
The Affirmative Part In all things, give God his due glory. 1Cor 10.31. To this pertain:
I. Zeal for God's glory above all things in the world besides. Num 25.8, When Phinehas the son of Eleazar saw it, he followed the man of Israel into his tent, and thrust them both through: namely, both the man of Israel and the woman, through their belly.
Psa 69.9, The zeal of your house has eaten me up, and the reproaches of the scornful have fallen upon me.
II. To use God's titles only in serious affairs, and to do that with all reverence. Deu 28.58, If you will not keep and do all the words of this law (that are written in this book) and fear this glorious and fearful name,
THE LORD YOUR GOD. Rom 9.5, Of whom are the fathers and from whom, concerning the flesh, Christ came, who is God over all, blessed forever, Amen.
III. A holy commemoration of the creature, by which we, in the contemplation and admiration of the dignity and excellence of it, yield an approbation [approval] when we name it, and celebrate the praise of God that is brightly shining in it. Psa 64.9-10, And all men shall see it, and declare the work of God, and they shall understand what He has wrought; but the righteous shall be glad in the Lord, and trust in Him; and all who are upright of heart shall rejoice.
Luk 2.18-19, And all those who heard it wondered at the things that were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. Jer 5.22, Do you not fear me, says the Lord? Or will you not be afraid at my presence, who has placed
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the sands for the bounds of the seas, by the perpetual decree that it cannot pass it; and though the waves of it may rage, yet they cannot prevail; though they roar, yet they cannot pass over.
IV. An oath in which we must regard, 1. How an oath is to be taken. 2. How it is to be performed. In taking an oath, four circumstances must be observed.
The matter or parts of an oath. There are four parts:
Confirmation of a truth.
Invocation of God alone, as a witness of the truth, and a revenger of a lie.
Confession that God punishes perjury when he is brought in as a false witness.
An obligation that we will undergo the punishment at God's hand if we do not perform the condition.
The form. We must swear,
Truly, lest we forswear.
Justly, lest we commit impiety.
In [sober] judgment, for fear of rashness.
Jer 4.2, You shall swear, 'the Lord lives,' in truth, judgment, and righteousness. Isa 48.1, Who swear by the name of the Lord, and mention the God of Israel, but not in truth nor in righteousness, etc. Therefore, the oath of drunken, furious, and frantic men, also oaths of children, do not require observing them, for by law they are not oaths.
The end; namely, to confirm some necessary truth in question. Heb 6.16, Men swear by one who is greater than themselves, and an oath for confirmation is an end of all strife among them. I call that a necessary truth, when some doubt which must necessarily be decided, can be determined in no other way than by an oath — as when God's glory, or our neighbour's body or goods, or the credit of the party for whom the oath is administered, are necessarily called into
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question. Rom 1.9, God is my witness (whom I serve in my spirit in the Gospel of His Son) that without ceasing I mention you. 2Cor 1.23, I call God for a record into my soul, that to spare you, I did not yet come to Corinth.
The diverse kinds or sorts of oaths. An oath is public or private. public is when the Magistrate, without any peril to the one who swears, and for just cause, exacts a testimony together with an oath.
A private oath is one taken privately by two or more.
If done sparingly, and warily used, this is lawful. For if in serious affairs, and matters of great importance, it is lawful to admit God as a Judge, then why should He not be called to witness in private as well? Again, the examples of holy men show the practice of private oaths is not unlawful. Jacob and Laban confirmed their covenant with one another by private oath. Gen 31.50f
Boaz did the same in his contract with Ruth. Rut 2.12; 4.11
To this place may be added an asseveration.
Although it is like an oath, yet indeed it is not; it is nothing but a constant assertion of our mind, sometimes inserting the name of a creature. Such was
Christ's assertion, Truly, truly, I say to you. And Paul's, I call God to record in my spirit, which is both an oath and an asseveration. 1Cor 15.31, By your rejoicing which I have in Jesus Christ, I die daily.
1Sam 20.3, Indeed, as the Lord lives, and as my soul lives, there is but a step between me and death. And surely, there is great equity in this kind of asseveration.
For even if it is unlawful to swear by creatures, lest God's honour and power be attributed to them, yet we may use them this far in an oath: so as to make pledges, and as it were, recognitions of God's glory.
The performance of an oath is in this way. If the oath made is of a lawful thing, it must be performed — even if with great difficulty, great damage, and
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extorted by force from the one who made it. Psa 15.4, He that swears to his own hindrance and does not change, shall dwell in God's tabernacle. Yet the Magistrate may, as it seems right and convenient, either annihilate or moderate such oaths.
Contrarily, if a man swears to perform things that are unlawful, and does that by ignorance, error, or infirmity, or any other way, his oath is to be recalled.
For we may not add sin to sin. 1Sam 25.21, And David said, Indeed, I have kept in vain, all that this fellow had in the wilderness, etc. Verse 22, So and more also may
God do to the enemies of David. For surely, I will not leave of all that he has, by the dawning of the day, any that pisses against the wall. Verse 33, David said,
Blessed be your counsel, and blessed be you, who have kept me this day from coming to shed blood, and that my [own] hand has not saved me. 2Sam 19.23, David promises that Shimei should not die; but 1Kng 2.8-9,
David says to Solomon, Though I swear so, yet you shall not count him innocent, but cause his hoary head to go down to the grave with blood.
Sanctification of God's creatures and ordinances, which is separating them for a holy use. Thus we should sanctify our food and drink, the works of our calling, and marriage.
The means of this sanctification are two: God's word, and prayer. 1Tim 4.4-5, All which God has created is good, and nothing must be rejected if it is received with thanksgiving. For it is sanctified by the word and prayer.
By the word we are instructed, First, whether God allows the use of such things or not.
Secondly, we learn in what holy manner, in what place, at what time, with what affection, and to what end we must use them. Heb 11.6, Without faith it is impossible to please God. Psa 119.24, Your testimonies
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are my delight; they are my counsellors. Jos 22.19, 29;
1Sam 15.23.
Prayer which sanctifies, is petition and thanksgiving.
By petition, we obtain of God's majesty, assistance by His grace, to make a holy use of His creatures and ordinances. Col 3.17, Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father by him. 1Sam 17.45, Then David said to the Philistine, You come to me with a sword, and with a spear, and with a shield. But I come to you in the name of the Lord of hosts, the God of the host of Israel, whom you have railed upon. Mic 4.5, We must walk in the name of the Lord our God, for ever and ever. Here we may observe prayer made on a particular occasion.
For a prosperous journey. Act 21.5, When the days were ended, we departed and went our way; and they all accompanied us with their wives and children, even out of the city. And kneeling down on the shore, we prayed, etc.
For a blessing upon food at the table. Joh 6.11, Then Jesus took the bread, and when he had given thanks, he gave it to his Disciples, and the Disciples to those who had sat down; and likewise of the fishes, as much as they would. Act 27.35, He took bread, and gave thanks to God in the presence of them all, and broke it, and began to eat.
For issue in childbirth. Anna did this, 1Sam 1.20; and Zechariah, Luk 1.13.
For good success in business, as Abraham's servant prayed, Gen 24.12.
Thanksgiving is the magnifying of God's name, even the Father through Christ, for His grace, aid, and blessing in the lawful use of the creatures. Phi 4.6, In all things, let your requests be shown to God, in prayer, and supplication, and giving thanks. 1Th 5.18, In all
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things give thanks; for this is the will of God in Christ towards you. This we read is used,
After a meal. Deu 8.10, When you have eaten and filled yourself, you shall bless the Lord your God, for the good land which He has given you.
After the loss of outward wealth. Job 1.21, And Job said, Naked I came out of my mother's womb, and naked I shall return again. The Lord has given, and the Lord has taken away; blessed be the name of the Lord forevermore.
For deliverance out of servitude. Exo 18.10, Jethro said, Blessed be the Lord, who has delivered you out of the hands of the Egyptians, and out of the hand of Pharaoh, Who also has delivered the people from under the hand of the Egyptians.
For children. Gen 29.35, She conceived again, and bore a son, saying, Now I will praise the Lord; therefore she called his name Judah.
For victory. 2Sam 22.1-2, And David spoke the words of this song to the Lord, what time the Lord had delivered him out of the hands of all his enemies, and out of the hand of Saul, and said, The Lord is my rock, and my fortress, etc.
For good success in domestic affairs. Abraham's servant, Gen 24.12, blessed the Lord of his master
Abraham.