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existence, and consequently of all power, wisdom, justice, truth and goodness, he is the standard of excellence and beauty, from whom all created amiableness is an emanation, of whose glory it is a feeble reflection. To him alone the throne belongs; he only is qualified to be the universal lawgiver and judge; and he has the sole and unalienable title to that love and service which his law demands. To this he added, " thy God," to express Israel's relation and obligations to him. We all are his rational creatures, and every benefit he bestows binds us more forcibly to love and obedience. We, like Israel, are his professed worshippers; and if we be what we profess, He is our portion and everlasting felicity; and this still enhances our obligations to devote ourselves to his service. The redemption of Israel from the house of bondage was typical of our redemption by Jesus Christ from sin and misery: and though all are bound to obey the law of God, yet none render any spiritual obedience to it, except his redeemed people. After this solemn introduction, Jehovah first added, "Thou shalt have no other gods before me." The commandments are addressed, in the singular number, to each person, because every one is concerned in them on his own account, and each prohibition implies a positive duty. This first requires a disposition and conduct suited to the relation in which we stand to "the Lord our God." He alone is the adequate object of our love, and able to satisfy our capacity of happiness; all we have and are belong to him, and he has an unalienable right to prescribe the use that we should make of all his gifts. He has so clear a title to our love, gratitude, reverence, adoration, submission, credence, confidence, and obedience, that we cannot withhold them, without the most manifest injustice. Considering" who He is, and what He hath done for us,' except we love him to the full extent of all our natural powers, we do not render him his due ; and if we thus loved him, all contrary affections would be excluded, all inferior affections subordinated. Admiring his excellency, desiring and delighting in him and his favour, being grateful for his kindness, and zealous for his glory, with all the energy of our whole souls, it is evident that we should love other objects only for his sake, and according to his will; no creature could then rival Him in our affections, or prevail with us to neglect his service: and whilst we rendered Him the tribute of adoring love and praise, and so glorified Him, we should possess unalloyed felicity in the enjoyment of his favour. This is the reasonable state in which things ought to be; and all that deviate from it is sin, and the effect of man's apostacy.

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In the preceding Essay, some thoughts have been offered on man's propensity to idolatry. To the disgrace of the human understanding, the grosser species of it have been very general in the world; and a more refined and plausible kind of idolatry hath often supplanted it, in those few places where something more rational hath prevailed. We need not, however, enlarge on this violation of the first commandment; or show particularly how the Pagans, and Israel, and some parts of the professing church of Christ, by worshipping creatures, have ascribed to them the glory of those attributes which Jehovah incommunicably possesses. This must be allowed to be the grand transgression of this law; and all pretences to witchcraft, fortune-telling, &c., partake in a measure of the same guilt; as information or assistance are professedly sought from creatures, where God should be wholly depended on, or submitted to. But this spiritual precept reaches much further. To love, desire, delight in, or expect good, from any forbidden indulgence, even in the smallest degree, must be a violation of it: and to suffer the most excellent or amiable of creatures to rival God in our affections, must be a proportionable contempt of him. Atheism and irreligion violate this law; for by them men set up themselves as gods, aspire to independence, reject subordination, and refuse to render homage or worship to any superior being; as if they had created themselves, and were sufficient for their own happiness! The proud man idolizes himself, and offers incense to his own deity; and therefore God resisteth him as his rival. The ambitious pay ho

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mage to the opinions of men, and seek happiness in their applause, or in such honourable distinctions as they can bestow; the revengeful usurp the throne of God, and invade his prerogative, to "whom vengeance belongeth." The covetous defiles his wealth; the sensualist his vile appetites, and the rapturous lover his mistress; he lives on her smiles, his heaven is placed in her favour, and her frown would make him the most wretched of all creatures. Nay, the doating husband, or fond parent, may deify the object of their affections; for though they ought to love them tenderly, yet it should be in subordination to the will and glory of God.

But no comment can equal the extent of this command: whatsoever consists not with the most perfect love, gratitude, reverence, submission, and devotedness of the whole heart to God, is a transgression of it: and it requires us to love the Lord, and all his creatures, according to their real worthiness; not more nor less, except as finite beings cannot love infinite excellency in an adequate manner. Obedience to it enthrones the Lord in our judgment and affections; and the whole of our love being thus given to Him, we should love all others for his sake, and according to the measure that he hath enjoined; whilst the violation of it destroys this regular subordination, and gives the creatures the throne in our hearts. Well, therefore, may it stand foremost in the decalogue, as our obedience in all other things depends on it other transgressions injure the subject, and affront the sovereign; but the violation of this law is high treason against the Majesty of heaven; and it is equally destructive to the happiness of all who transgress it. The expression," before me," implied, that idolatry could not be kept so secret, but it would be known to the Lord; it would at all times affront him to his face; but especially when committed by Israel, who had his glory continually displayed before their eyes.

II. The second commandment requires us to render him a worship and service, suited to his perfections, and honourable to his name. His incomprehensible nature cannot be represented by any similitude. The most exquisite painting or sculpture can only give an external resemblance of a man: even animal life, with its several functions, cannot be thus exhibited, much less can a likeness be made of the soul and its operations: how dishonourable then must be every attempt to represent the infinite God, by silver, or gold, graven by art and man's device! The general disposition of mankind, to form such similitudes of the Deity, proves that low apprehensions of him are congenial to our nature; and the practice hath exceedingly increased the confusion and grossness of men's conceptions concerning him. Only the more stupid of the heathens worshipped the picture or image itself; others used it as a visible representation of the invisible Numen or Deity and all that ingenious papists have urged in behalf of their images, is equally applicable to Israel's worship of the golden calves, or that of the Ephesians paid to the image of Diana, which fell down from Jupiter: and as a material image of the Deity is also an affront to the person of Christ, the only adequate image of the invisible God;" so the worship of saints and angels, as mediators and present deities, by images, in every respect robs him of his mediatorial glory. The commandment does not prohibit the making of all images and pictures for other purposes (as some have ignorantly supposed): for God commanded several to be made even in the construction of the tabernacle: but the making of them, in order to men's bowing down before and worshipping them; so that both the image maker, and the image worshipper, are, in this case, involved in the guilt. The prohibition includes every kind of creature, because all are utterly unfit to represent the infinite Creator: and there are some devices common among us, as emblematic of the Trinity, &c., which seem not to accord with the strictness of this injunction. But the spiritual import of the commandment reaches much farther: superstition and human inventions in religious worship, as if they could procure us acceptance with God, are evident violations of its spirit and intent. The use of things indifferent in religion, without any command from God, leads men's

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minds to gross conceptions of him, as if he delighted in outward splendour, or external forms; and it commonly connects with a false dependence, substitutes somewhat in the place of God's appointments, and issues in usurped authority over men's consciences. But many circumstances of worship must be regulated by human discretion: and every man should judge for himself, which tend to these evils, and which do not, and be candid in judging such as differ from him. Hypocrisy and formality, arising from unworthy apprehensions of God, together with those delineations of his character that have been described, are certainly here prohibited: and, in short, this commandment requires us to conceive of God, in all respects, as far as we are able, according to the revelation he hath made of himself to us; to realize his glorious presence to our minds, by faith, not by fancy; to worship him as a Spirit, in spirit and truth, not with corporeal representations of him before our eyes, or low conceptions of him in our minds; but sincerely, inwardly, with the most fervent affections, and profound reverence of his infinite majesty; in all his appointed ordinances, and in them alone; and with frequency, as performing a service reasonable in itself, and most pleasant to our own souls, as well as honourable to his great name. The reason given for the prohibition of image worship, shows us, that the Lord is so tenacious of his honour in this matter, (especially in respect of his professed people), that the least approach to it will excite his hottest displeasure; even as the jealous husband is exasperated, and roused to seek vengeance, by whatever leads him to suspect his wife of adultery. If Israel, or any Israelites, revolted to idolatry, they would be deemed haters of God; as the wife would be supposed to hate her husband, when she preferred every worthless stranger to him and the national covenant, with its peculiar blessings, being forfeited, the sins of the parents would involve their offspring in their punishment, to the third or fourth generation. The mention made of mercy, even to a thousand generations, &c. (that is, through successive ages to the end of time), relates to the law as given in subserviency to the gospel, which was administered to them by their legal expiations and purifications; and it shows how the Lord delights in pardoning the penitent and blessing the obedient. Thus the natural affection of men for their children should have engaged them to obedience; and by every tie they were kept close to the instituted worship of God, and at a distance from all idolatry.

III. The worshippers of the Lord must have frequent occasion to mention his name, and sometimes it will be requisite for them to call him to witness the truth of their words, or to bind themselves by vows or engagements as in his sight. The third commandment, therefore, prohibits us "to take the name of the Lord our God in vain ;" that is, to use it needlessly, irreverently, profanely, or in fraud, dissimulation, and hypocrisy. It forbids all rash and unlawful vows; and such as relate to things uncertain or impracticable. Perjury of every kind is the capital transgression of it; for by this men appeal to the omniscient heart-searching God for the truth of what they testify or assert, or their sincerity in what they engage to do; when they do not know the truth of the one, and are consciously insincere in the other. This is one of the most attrocious and provoking crimes imaginable, though common among us to an inconceivable degree; being connected with other instances of disregard to this law, by the unnecessary multiplication of oaths in our judicial transactions, even on the most frivolous occasions; and by the extreme irreverence with which they are administered; for this should always be done, if possible, with all the solemnity of a religious ordinance or act of worship. All appeals to God in common conversation, with such expressions as "the Lord knows," &c.; when the matter attested is either not true, or not important: all profane cursing and swearing; all use of the words "God, Lord, Christ," &c., without necessity, seriousness, and reverence; whether in improper religious discourse, or as expletives in talking about other mattors: every expression that takes the form of an adjuration or imprecation, though the name of God be not used; yea, all that is more

than yea, yea, nay, nay, in common discoure: all jesting with God's word or sacred things; all irreverence to whatever relates to him; and the use of his tremendous name in religious worship, after a heedless or hypocritical manner; all these, I say, are violations of the spirit of this law. Moreover, it implies a command to remember habitually the infinite majesty, purity, and excellency of God; to behave towards him, in word and deed, with that awe and reverence of his perfections, which become such mean and worthless creatures, in his infinitely glorious presence. To this law it is added, that "God will not hold the transgressor guiltless." Men may not discover, or neglect to punish this crime; the sinner's conscience may scarce trouble him about it but let him know, that God will most certainly detect and punish that atrocious affront which is thus put upon him; and often without the plea of temptation, except men can find pleasure in disobeying and defying their Creator!

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IV. The form of the fourth commandment implies, that it had been previously known to Israel, though they were prone to forget it. The separation of a portion of our time, to the immediate service of God, is doubtless of moral obligation; for his glory and our good, personal and social, temporal and eternal, are intimately connected with it: but the exact proportion, as well as the particular day, may be considered as of positive institution; yet the proportion of one day in seven seems to have been fixed by Infinite Wisdom as most proper, in every age of the world; though the change of the dispensation, at the coming of Christ, and after his resurrection, has occasioned an alteration of the day, and an addition to the topics to be peculiarly commemorated and meditated on during the sacred rest. The sabbath among the Israelites was also ceremonial, and therefore it forms a part of that law; and being introduced into the judicial law, the violation of it was punishable by the magistrate; which seems also to be proper in all communities where Christianity is professed. Six days are allowed us for the diligent performance of our worldly business; but the seventh is consecrated to the immediate service of the Lord. Yet our souls must be attended to, and our God worshipped every day, that our business may be regulated in subserviency to his will. But on these days we should do all our work," with the exception of works of charity, piety, and necessity alone; for "the sabbath was made for man." All works, therefore, of avarice, distrust, luxury, vanity, and self-indulgence, are entirely prohibited: our affairs should be previously so arranged, that as little as possible of a secular nature may interrupt the sacred duties of the Lord's day. Trading, paying wages, settling accounts, writing letters, or reading books on ordinary subjects, trifling visits, journies, excursions, dissipation, or converse, which only amuses, cannot consist with "keeping a day holy to the Lord:" and sloth is a carnal, not a spiritual rest. The sabbath should be a cessation from worldly labour, and rest in the service of God; serious self-examination, perusal of the Scripture, closet, family, and public worship, instruction of children and servants, meditation, and pious conversation, should occupy our time, from morning till evening; except as these duties are suspended by attention to such things as really conduce to our own good, or that of others. All this is obligatory on those who can do it but servants and others may be under a real necessity of doing things which are not necessary in themselves, though liberty of this kind should be preferred to gain; and good management might often much lessen this evil. Were our love to God and spiritual things as intense as it ought to be, we should deem a day thus spent our great delight; for heaven will be an eternal rest, not essentially differing from it: all our aversion to such strictness arises from "the carnal mind, which is enmity against God :” and the advantages that would accrue from thus hallowing the sabbath, to the morals, health, liberty, and happiness of mankind, are so many and obvious, that they who doubt its obligation often allow its expediency. But men should not only forbear to set their children, servants, or slaves, about any needless work; but they must with authority require them too to keep holy

the Lord's day, which is greatly intended for their benefit: the cattle must also be allowed to rest from the hard labour of husbandry, journies, &c.; though doubtless we may employ them too, in works of necessity, piety, and charity: and thus they may properly be used for the gentle service of conveying those to places of public worship, who could not otherwise attend, or perform the duties to which they are called. Yet ostentation and self-indulgence multiply violations of the Lord's day in this respect. Even strangers, residing among us, should be persuaded to hallow, and restrained from profaning the sabbath. It was indeed originally instituted in honour of God our Creator; reasons are elsewhere adduced, which peculiarly respected the Jews, or referred to the cause of humanity: but redemption by Christ, as 'completed by his resurrection, and the descent of the Holy Ghost, to glorify him, are especially commemorated by Christians, whilst they hallow the first of the week, as the Lord's day. This very compendious exposition of the first table of the law suffices to prove its requirements to be very extensive, spiritual, reasonable, and beneficial; yet it must be owned to be entirely contrary to the disposition of our hearts, and diverse from the tenor of our lives; therefore we all need mercy, redemption, and a new creation to holiness, in order that we may please God and be made fit for heaven. We proceed to the second table.

V. This commandment of honouring parents must be considered as the abstract of all our relative duties: all other relations spring from that of parents and children, or partake in a measure of its nature; and this shadows out our relation to our great Creator. Parents are to be honoured, which implies that it is their duty to behave honourably, by performing the several parts of their parental charge, as entrusted with the care of their offspring, both in body and soul; and by a becoming deportment in all other respects. Yet the children are not absolved from their duty by the parent's sin, for which they must answer to God: and such a limitation, in this and other relative precepts, would absurdly constitute all the inferior relations to be judges and lords over their superiors. Children derive their being from their parents; and they are generally taken care of by them during their helpless infancy and inexperienced youth, with much care, labour, and expense. It is therefore reasonable that they should so long obey them unreservedly in all things lawful; and afterwards in all things that are not manifestly injurious to them, though they should be disagreeable. They ought to love their persons; respect their characters, counsels, and instructions; consult their interest, ease, credit, and comfort; conceal their infirmities, bear with their tempers and humours, alleviate their sorrows, and rejoice their hearts as får as possible: and when they are grown old and incapable of maintaining themselves, they ought even to labour for their support, if they be able, as their parents did for them when infants. In this both parents are equally included, and should be honoured and obeyed, and not in opposition to one another; which should teach them to set their children an example of impartiality, and to be harmonious in their conduct towards them. By parity of reason, they who have acted a parent's part, are entitled to a correspondent respect and deference: and all the superior and inferior relations have their several reciprocal duties, which may be referred to this command; but which will be distinctly considered in a separate Essay, on some future occasion. The annexed promise of long life, &c., to obedient children, might have a peculiar reference to the covenant of Israel; yet careful observers of mankind have noted its remarkable fulfilment in other nations; subordination in the family and community tends to personal and public felicity; and the dislike which the human heart bears to submission, renders it proper to enforce it by motives of every kind.

VI. This commandment requires us to "love our neighbour as ourselves," in respect of his person and life. Magistrates, as "God's ministers in executing vengeance," are, in some cases, commanded to put men to death; and in others it may be allowable, because conducive to the public good:

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