and authorize the same conclusions; so that the Psalmist might well say, "My flesh trembleth for fear of thee, and "I am afraid of thy judgments."

On the other hand, the Lord's patience, compassion, mercy, and grace are exhibited in all its dealings with fallen man: "he endureth with much long-suffering the vessels of wrath :" he hath ever appeared ready to forgive the penitent, to pity the wretched, to relieve the distressed, to lift up the selfabased, and comfort the broken hearted. "His mercy is on "those that fear him from generation to generation:" his dealings with Israel, and with individuals of that favoured nation, prove this; nor did any sinner ever humbly seek his face in vain.-The faithfulness of God is so illustrated in the accomplishment of his promise, concerning "the seed of "the woman," four thousand years after it was given, that other instances need not be adduced. His judgments coincided with his threatenings, except as repentance intervened; and a reserve of mercy was in that case implied in all of them. The manifold wisdom of God is also most conspicuous, in so arranging these displays of justice and mercy, as to secure the glory of all his attributes, and to leave no one any ground to presume or to despair. And the discoveries made to us of the future judgment, and the eternal state of happiness or misery, most perfectly coincide with the declarations relative to his harmonious perfections. But of this, and of redemption by the incarnation of Emmanuel and his atoning blood, we must forbear to speak further in this place. We may observe, however, concerning this last, which is doubtless the greatest of all the discoveries that God hath given of himself, that it unavoidably leads us to fix our especial attention upon those mysteries of the deity, which are so peculiar to revelation, that they, who, "lean to their own understandings," would represent them as contradictory and impossible. Yet, it will be shewn that. they are certainly revealed in scripture; and thence it will follow, that they are appropriated to the true object of all adoration, and distinguish him from every idol: so that those who reject the mysteries which it reveals, and adore. not the one" Name of the Father, the Son, and the Holy "Ghost," into which christians are baptized, cannot be said to worship that God, whose nature and perfections are declared in the sacred scriptures. And as all the divine attributes are seen, in perfect harmony only "in the face of "Jesus Christ;" they "whose eyes are blinded that they "should not see the light of his glory,"1 certainly worship the invention of their own minds, and not the God who 1 Cor. iv. 36.

hath revealed himself to man, in the person of Jesus Christ. Indeed this is manifest, from the imperfection of the object of their worship, whom they delineate as so clement, that he cannot hate and punish sin according to its desert; and by the blasphemies which they often utter against the justice and holiness of God, and the judgments which he has executed and threatens to execute.-Let us then regard this as a matter of the greatest possible importance, and seek the knowledge of God, from his word and the teaching of his Spirit, as the fundamental concern in all our religious enquiries that so we may be engaged, above all things, to fear, love, trust, worship, and serve him; and to seek all our happiness in enjoying his favour, and glorifying his name.

ESSAY IV.

A brief Exposition of the Ten Commandments, as comprising the Substance of the Moral Law.

FROM the scriptural character of God, we proceed to the consideration of his moral government, as made known to us by revelation: and the clear knowledge of his holy law is peculiarly requisite, in forming our judgment on this subject. This was delivered to Israel by Jehovah himself, from mount Sinai, with most tremendous displays of his majesty, power, and holiness: and though other parts of Scripture must be adduced, as a divinely inspired comment; yet the decalogue may properly be taken for our text, in examining the demands of the moral law.

It is evident that there is a distinction between moral precepts and positive institutions. Some things are in themselves so indifferent, that the same authority, which commanded, might have forbidden them; as the use of bread and wine in one ordinance, and that of water in another: but it is absurd to suppose, that God could have required his creatures to despise him, or to hate one another; or, have forbidden them to speak truth, and to do justice.

Some traces of the moral law are discoverable by our natural reason, and the whole of it is highly reasonable; it has its foundation in the nature of God and man, in the relations which men bear to him and to each other, and in the obligations that result from these relations; on which account it is immutable in its requirements, and demands obedience from all mankind, as far as they have opportunity of becoming acquainted with it. Different circumstances may indeed occasion a coincident variation: as the entrance

of sin has rendered patience, and forgiveness of injuries, exercises of our love to God and our neighbour; but though there is no need of these in heaven; yet the grand principles from which they are deduced, will continue the same to eternity.

The law is also spiritual: that is, it takes cognizance of our spirits, or our most secret thoughts, desires, and dispositions; and demands the exact regulation of the judgment, will, and affections, in conformity to the holy excellencies of the Lord our God. It principally requires LOVE, or the entire affection of the soul, without which the best external obedience is condemned as hypocrisy. This is peculiar to the law of God, who alone can search the heart: but, in common with other laws, it demands entire, uninterrupted, and perpetual obedience: for no law can tolerate the transgression of itself. From the commencement to the close of life, the Lord enjoins upon us exact conformity to every precept; the least deviation from this perfect rule, whether by omission or commission, excess or defect, is SIN; and every sin deserves wrath, and needs forgiveness.1

2

The ten commandments are divinely commented upon in all the preceptive part of Scripture; and the substance of them is summed up, in the two great commands of "loving "God with all our heart, with all our mind, with all our soul, " and with all our strength;" and "loving our neighbour as "ourselves:" and we are authorized by our Lord's example to interpret every one of them in the strictest, most spiritual, and most extensive sense, of which it is capable. Even repentance, faith in Christ, and all other evangelical graces and duties, are exercises of this entire love to God, and are required of a sinner as placed under a dispensation of mercy: though originally the law had nothing to do with redemption, but lay at the foundation of another covenant. We may, therefore, wave the controversy concerning the rule of duty; whether that be the ten commandments, or the whole word of God for the one properly understood, will be found as broad as the other; seeing we cannot love God with all our hearts, unless we love every discovery which he is pleased to make of his glory, believe every testimony, and embrace every promise which he gives, and seek his favour in the use of all the means that he is pleased to appoint. Yet this relates to the law, only as our rule of duty, and as given in subserviency to the gospel: for in other respects, it contains nothing about repentance, or the acceptance of imperfect obedience but merely says, "Do this and live," and, "Cursed "be every transgressor."

↑ Rọm, iii, 19–28. * Matt. V. 21—48.

Thus the law was given to Israel, not only to shew the people their real condition, according to the covenant of works; but likewise with reference to their national covenant, and as the rule of duty to redeemed sinners: and therefore mercy is mentioned in the second commandment; not indeed as communicated by the law, but as shewn by God to his obedient people. The remainder of this Essay will consist of a compendious exposition of the ten commandments, as introductory to a further consideration of the divine government.

The great Lawgiver prefaced his injunctions, by proclaiming his own essential and immutable glory and perfection, I am Jehovah.” As the source of 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 obligation to him. We are all his rational creatures, and every benefit which he bestows binds us more forcibly to love and obedience. We, like Israel, are his professed worshippers; 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 Egyptian bondage, was typical of our redemption by Jesus Christ from sin and misery and though all men ought to obey the law of God, yet none do render any spiritual obedience to it except his redeemed people.

He

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 command requires a disposition and conduct, suited to the relation in which we stand to "the Lord our God." 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 which we should make of his gifts. He has so clear a title to our love, gratitude, reverence, adoration, submission, confidence, and obedience; that we cannot withhold them from

him without the most manifest injustice. Considering Who he is, and what he has 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 did thus love 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 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 deviates from it is sin, and the effect of apostacy from God.

In the preceding Essay, some thoughts have been offered on man's propensity to idolatry. To the disgrace of the human understanding, the grossest species of it have been almost universal in the world; and a more refined and plausible kind of idolatry has often supplanted them, in those few places where something more rational has prevailed. We need not, however, enlarge on this violation of the first commandment; or shew 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. These practices constitute the grand transgression of this law and all pretences to witchcraft, fortune-telling, charms, or incantations, partake in a measure of the same guilt; as by them information, or assistance, is professedly sought from creatures: whereas God should be wholly depended on, and 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, is evidently 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. By atheism and irreligion 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 re"sisteth him" as his rival. The ambitious pay homage 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 the prerogative of him " to whom vengeance belongeth." The covetous man deifies his wealth, the sensualist his vile appetites, and