A short exposition of the Ten Commandments, extracted from Bishop Hopkins. By John Wesley, ... 1799
Hopkins, Ezekiel
1 pg * 1 n 1 NL, - % £+< h Eb PE Sen 23 ot * * "Pp ; 4 C ys. ] = * z = 5 Y PLAT * 9 wh D e 2 K J +4. - vw bY y FL. l * A 2.7 * . * 4 8 3 ST ” . — pay FS o 1 f 0 , *. 2 1 f MA * h SACS - * A "WE. & w_ wo a PR gs — 4 # "a: * w 5 \ mn" dy a 4 TT x. L 47 2 * * - — wan — r — * — — „ 1 a D — \ * 3 - 2 1 = LI A SHORT EXPOSITION OF THE TEN COMMANDMENTS, EXTRACTED FROM BISHOP HOPKINS. By FOHN WESLEY, M. A. Late Felow of Lincoln-College, Oxz0RD, — — ADP SECOND EDITION, LADS AS LOND ON: Printed for G. Wurrtrietd, City-Road; and fold at the Methodiſt Preaching- Houſes in Town and Country. 1799 · PRICE EIGHT-PENCE. f w "Y , 4 Py. * a - ' Ts * RY 4 bo. * - - N 1 ** 1 * - # - WW 4 144. * * * = „„ _ 1 89 * a” EW, 3 | 5 5 i o —— — eee | 1 nor A ed * H E. | P R E F A c E. & x, HOSOEVER will be ſaved, before alf things it is neceſſary that he keep the * Faith: that faith which is enjoyed by ailthe children of God, at all times and in all places: But {till, I have all Faith, and have not Gharity, that io, Love, 1 am nothing. And if I Have or ſeerh- to have, all Charity, yet without holineſs, I cannot fee the Lord. Without univerſal holineſs, both of heart and life, 1 cannot ſee the face of God in glory. This is the gur- port of that ſolemn declaration, In Chriſt Feſtls, in the chriſtian diſpenſation, neither circumciſion avalleth an thing nor uncircumciſion; but faith which worketh by love. Or, (as the Apoſtle varies the expreſſion) Cir- cumciſton is nothing, and cin es RAAAINg 5 but leeping the commandments of God. 2. . This manituſils refers to thoſe ten words or com- mandments which God, in | perſon, pronounced on Mount Sinai, and then wrote on two tables of ftone, to be delivered down to his Church in all ages. Theſe are no other than a Divine Compendium of the*whole Duty of Man. Theſe, when the Son of God wes made fleſh, he came not to deſtroy, but to fulfil. And not one jot or tittle of theſe ſhall paſs away, till all things are fulfilled. 3. Theſe, abundance of Writers have attempted. to explain: but moſt of them in a dry and ſuperficial manner. And even thole who have penetrated deeper into their meaning, yet generally fail here : either they ſpeak of faith and love, the ſoul of all the Command- ments, ſlightly, and as it were, by the bye: or they * 2 treat * Wa . SING 4 eren bn, WE Mon ek . A” « | Lt Js, * 8 he v er KY EM LE "344 i Ro \ — ——— — 2 8 cd \.” * 4 wn uy 5 * 2.4 — £5 * V - * by 3 Tux Pazract, treat of them, as of any other particular Command- ments, ſtaniding in the fame rank with the reſt. Per- haps Biſhop Kenn alone, of all the late Engliſh writers, is clear of this charge: who has ſo beautifully reſolved every Commandment into Love, and ſo ſtrongly ſhewn, that this is the fulfilling of the Law, Yet even he is leſs explicit than might be deſired on Faith, the founda- tion of the Law: the one foundation of the law written in the heart, without which we can neither love nor ' 4+ But this defect alſo is fully ſupplied by the labour of Biſhop Hopkins. He has not only ſhewn, with the Higheſt exactneſs, the true and the whole meaning of every Commandment, the literal and the ſpiritual mean- ing, in ats length and breadth; its depth and height, but has continually built on the true foundation, living Faith in the Son of God, and continually pointed us to Love, the life, the ſoul, the end of every command. ment. He ſhews theſe in their true point of view, not as two diſtin: Commandments, but as prevailing, in- fluencing, enlivening, and perfecting the whole, with- vut which all our Religion is a dead carcaſe. His Ex poſition, therefore, I can ſafely recommend to all that believe on the Lord ſelus Chriſt : and indeed to all that long to believe on him, that know and bewail their want of faith, The former, it may dire& and quicken in his Law : the latter, it may, by the bleſſing of God, convince more deeply of the need they have to be waſhed in the fountain opened for fin and uncleanneſs, JOHN WESLEY: June 21, 1759. ExPOSTTIioNð 11 1 EXPOSITION OF TAE | TEN COMMANDMENTS. ae „ _a_a INTRODUCTION. HE manner wherein the law was delivered, is & deſcribed to be very terrible and aſtoniſhing, in order to poſſeſs the people with greater reverence of it, For the greater majeſty and ſolemnity of the action we read, ; 1, That the people were commanded to prepare themſelves two days together, by a typical cleanſing themſelves from all external. and bodily pollutions, be- fore they were to ſtand in the preſence of God; which ſignifies unto us two things, (1.) That we ought to be ſeriouſly prepared when we come to wait before God in his ordinances, and to receive a law at his mouth, Indeed the diſpenſation of the Goſpel is not ſuch a mi- niſtry of terror, as that of the Law was. God treats with us by his meſſengers and ambaſſadors; whoſe er- rand, though it be delivered with leſs terror, yet ought not to be received with lefs reverence; for it is God himſelf that ſpeaks in and hy them.. (2.) If the Ifrael- ites were to-{anftify and prepare themſelves to appear before God at Mount Sinai, how much more * to ſanctify ourſelves, that we may be meet to appear before him in hen --:- 04 | 2. The Mount on which; God appeared was to be fenced and railed in, with a ſtrict prohlbition, that none ſhould preſume to pals the bounds there ſet them, nor approach te touch the holy Mount, under the penalty of death; which intimates, (1.) The true diſtance we ought to keep from God, and teaches us to obſerve all that reverence which belongs to him, as being infinitely our ſuperior... (2.) This fetting bounds and limits to the. Mount ſignified, as in a type, the ſtrifineſs and | A 3 exactneſs 6 ExVYOSIT ION of the exaCtneſs of the law of God. His law is our boundary, which is not to be tranſgreſſed. — | | g. We have a deſcription of the terrible manner in which God appeared to pronounce his law ; which ſexyed, (1.) To affect the people with a reverent eſteem ef thoſe commands, which he ſhould impole on them. (2.) To put them and us in mind, that if God was ſo terrible only in delivering the law, how much more ter- rible will he then be when he ſhall come to judge us for tranſgreſſing the law! Indeed the whole apparatus of this day ſeems to be typical of the laſt; but as it is the condition of all types, it ſhall be far out-done and exceeded by its antitype. 4. When God had, with his dread voice, ſpoken theſe ten Words or Commanqments, the affrightment and aſtoniſhment of the people was ſo great, that they intreat Moſes to be the interpreter between God and them; which intimates, (1.) That the law, as it is diſ- penſed to us only from God, is in itſelf, the miniſtration of death and condemnation; but as it is delivercd to us by a Mediator, by our Lord Chriſt, (of whom Moſes here was a type) ſo we may hear and obſerve it, and obtain eternal life, not for, but through our obedience to it, (2. That the ſeverity and terrors of the law were intended to drive us unto Chriſt, as here they drove the Iſraelites unto Moſes, the type of Chriſt ; from whoſe mouth the law ſpake not ſo dreadfully, as it did from God's, | 5. Upon this requeſt of the people, Mofes is called up into the Mount; the Law was depoſited into his hands, engraven on two tables of ſtone by the finger and impreſſion of God himſelf, and kept in the ark; which denotes to us, (1.) That our hearts are naturally ſo hard and ſtony, that it is only the finger of God that can make any impreſſion of his laws upon them. (2.) The keeping of the Tables of the Law in the Ark, which was a type of Chriſt, prefigurss to us that the Law was to be kept and obſerved in him, who fulfilled all righteouſneſs, | 6. The Law was twice written by God himſelf, once before, and again after the Tables were broken by Moſes ; which ſignifies the twice writing of the Wo Tzu COMMANDMENTS. 7 the hearts of men: Firſt, by the creating ſinger of God, and then again by his regenerating power, giving us a new'1mpreſhion, 7. When Moſes came down from the Mount, his face ſhone with ſuch a luſtre, that the people could not ſtedfaſtly look upon him; therefore he put a veil over his face, which he laid aſide, when he turned into the tabernacle to ſpeak with God. The fignihcancy of which hiſtory the Apoſtle gives us, 2 Cor. iii. GENERAL RurEs for the right underſtanding, and | expounding of the Commandments. 1. All the precepts in the Holy Scriptures, which concern the regulating of our lives and actions, though not ex preſsly mentioned in the Decalogue, may very aptly be reduced under one of theſe ten Commandments, There is no duty required, nor fin forbidden, but it falls under one at leaſt of theſe ten words, and ſometimes under more than one ; therefore to the right interpre- tation of this Law, we muſt take in whatſoever the Prophets, Apoſtles, or our Lord Jeſus Chriſt himſelf has taught, as comments and expoſitions on it: for the Decalogue is a compendium of all that they have taught, concerning moral worſhip and juſtice. Yea, our Saviour doth epitomize this very epitome, and Sax reduces — * 8 ExyosrTton of the 5 reduces theſe ten words into two, Love to Gop and our Neighbour. 1 2. The affirmative commands, include the prohibition of the contrary fins; and the negative include the in- junction ef the contrary duties. For example: the third Commandment forbids the taking God's name in vain, therefore the hallowing and ſanctifying it is therein commanded, The fourth requires the ſanctifying of the ſabbath, therefore the profanation of it is thereby C0 | 3- The fame precept which forbids the outward acts of fin, forbids the inward deſires and motions of fin in the heart; and thoſe which require the external acts of duty, require likewiſe thoſe holy affeflions- of the Gut” that are fuitable thereto. As for inſtance ; the fame command that requires me to worſhip God, exatts from me not only the out ward ſervice of the lip, or of the knee, but much more the inward reverence and affection of my foul : and thoſe who worſhip God only With their bodies, when their hearts are eſtranged from him, are guilty. of idolatry even in ſerving and wor- ſhipping the true God; for they ſet up their idols in their hearts, when they come to enquire of him, as the Prophet complains, Ezek. xiv. 7. So the fifth Com- mandment not only requires the external acts of obe- dicnce to parents and thoſe in authority over us, but an inward love and eſteem for them in our hearts, So alſo not only murder is forbid by the ſixth Command- ment, but all the incentives to, and degrees of it, a anger conceived inwardly in the heart, or exprettee. butwardly in words, &c. | 4. The Command not only forbids the ſin expreſsly mentioned, but all occaſions and inducements leadin thereto : and as ſome one fin may be an occaſion to all others, fo it may be well ſaid to forbid in every precept, ſuch as familiarity with evil perſons, drunkennels, &c. 5. The Commands of the firſt Table are not to be kept for the ſake of the ſecond, but the Commands of the fecond are to be kept for the fake of the firſt: for the worſhip and ſervice of God is not to be performed. out of reſpe& to men, but our duty towards. men is to: | be 8 T0095 COP PA IR 8 Tzu ConmmMAanDMENTS. ” be obſerved out of reſpe to God. If we abſtain from fins becauſe they will expoſe us to ſhame and ſuffering, among men, or worſhip God that men may reſpect us, we are but hypocrites. The duties we owe to men are not to be done only for man's ſake, but for God's: from a ſincere principle of obeying him, conformity to his example, and a comfortable hope and expectation of his eternal reward. And thoſe who perform, their du- ties without reſpecting God in them, loſe both their acceptance and reward. Therefore our Saviour con- demns that love and beneficence, which proceeds merely on human and prudential accounts, Matt, v. 46, Luke vi. 33, 34+ 6, The moral Commands of the firſt Table ſuperſede our obedience to the commands of the ſecond, when they arte not both conſiſtent. Thus, we are required to obey our parents, and to maintain and preſerve our lives; but if we are brought into ſuch circumſtances, as that we muſt neceſſarily diſobey either God or. them, either proſtitute our ſouls to guilt or our lives to de- ſtruction; in ſuch a caſe our Saviour has inſtructed us, „% If any man come to me, and hate not his father, and mother, and wife, and children, yea, and his own life alſo, he cannot be my diſciple, But the fourth Com- mand being partly moral, and partly poſitive, our obedience to that may be ſuperſeded by the duties of the ſecond table; works of neceſſity and mercy ſome- times will not permit us to be employed in works: of piety, nor to ſanctify the ſabbath after ſuch a manner as elle we ought ; for the Lord requires mercy rather than ſacrifice, Holea vi. and this our Saviour alledges, Matt. iv. 13; in which ſenſe it holds true that the ſab- bath was made for man, and not man for the ſabbath, Mark ii. Whatſoever therefore is a work of neceſlity, or of charity and mercy, and that not only towards man, but towards brute beaſts alſo, may lawfully be done on the ſabbath-day, without bringing on us the guilt of profanation : for that which is purely moral in the ſecond table, doth in a ſort, derogate from what 1s but poſitive and inſtituted in the firſt, 7. Whatſoever is forbid in any Command, all the figns and ſymptoms of it, and alſo all the effects and conſequents to Exrosrton of the conſequents of it ate forbid in the ſume. Thus, under the prohibition of idolatry falls the prohibition of feaſt- wg in idoltemples, and eating meats facrificed to them, as being too evident a ſign of our communion with them. So in the ſame command, wherein pride is forbid (which is chiefly the firſt and ſecond, fora proud man ſets up himſelf for his god) all the figns and effects of pride are forbid ; as a lofty look, a minCing gait, affected behaviour, vain apparel, Iſaiah iii. 16. 8. The connection between the commands is ſo cloſe and intimate, and they are ſo linked together, that he who breaks one is guilty of all. That which knits them thus together, is the authority and ſovereignty of God, enjoining their obfervarice : 80 that he Wwho fails in due obedience to any one, does virtually and inter- pretatively tranſgreſs them all, James ü. 10. Since the authority of the great God is one and the fame. in all. thoſe laws, he that ſhall fo far diſreſpekłt his authority, as wilfully to break one of them, evidetitly declares, that he owls it riot in any; and though other confide- rations may reſtrain ſuch an one from thoſe crimes which are forbid by fome commandments, yet his ob- ſervance of them is no part of obedience, rior can it be interpreted to be performed out of conſcience and re- ſpett towards God, James ii. 11. Bene The Preface to the Counan out Ns, Carries an equal reſpect and reverence to them all, : and contains a ſtrong argument in it to enforce the obedience of them. God has accommodated himſelf to our temper, which is chiefly to be worked upon by fear or love, and proclaims, 1. His authority to beget fear, I am the Lord thy God.” 2. His benefits and mereies to engage love, © that brought thee out of the land of Egypt,” &c. Now, what motives can be urged more enforcing than theſe, which are drawn both from ower and goodneſs; the one obliging us to ſubjection, he other to gratitude?. 1. He is the LoD Goo, the great Creator, only Proprietor, and abſolute Governor and Diſpoſer of all things, and therefore, on this account, we owe an awful obſervance to all his laws and injunctions. It is * fit an Ten \Commaymnts, 11 and juſt, that We ſhould be ſubject to him who created us, — who has infinite power, for our m; and rebellions, eternally to de ſtray us. 2. As the authority of Gai fer forth to move us to obedience, by working; on dur fear, ſo his benefits and mercies are declared to win us to it, from a principle of love and; gratitude. We haue received our life, and innumerable bleſſings anti deliverances, both ſpiritual and temporal, from him. God might have required ftom us the very ſame obedience which. now he. doth, without promiſing us any ' reward. for it; for we owe Him all that we can poſſibly do, as he is the Author of our being: but he = — ſo far pleaſed to condeſcend from his prerogative, as to command us nothing, but what has already brought us very great advantages; and Will, for the future, bring us far greater, when his bands ſhall be as full of bleſlings, as his mouth is of commands. Ile enjoins us a work. that is in itſelf wages, and yet [promiſes us wages for doing that work. Cenainly then We muſt needs be the moſt difingenuous of. all creatures, and the greateſt. enemies to our own happmeſs- ab theſe confiderations do not win us to yield bim hat gbedience, which redounds not at all to his profit and advantage, but our own. This delwerance from Egypt and the houſe of bond- age, may be under ſtood t ty as well as literally : and thus undepſtood 4 God. m may be faid in a ſpiritual ſenſe, to. have brought us allo. out: of Egypt, &c. there- fore: the enfarcement of the Commandments on this account and conſideration, belongs to Chriſtians, as well as it did belong to the Church. ef the Jews. And if the conſideration of a temporal deliverance was ſo ul a motive to eugage the Iſraelites to obedience, mugh more effect ually ſnhould we be obliged to it, ſe deliverance is far greater than theirs was; for as delivered us from the power of darkneſs, and tranſlated us into the kingdom of his dear Son. As our erm i OR ſo ought- our obedience to be. % mig The' TEN COMMANDMENTS. _ «1, Thou ſhalt haye no other gods before me. * 11 5 | The 12 - Exposrtion of the The 'DuTtzs x£quireD in this Commandment are, 1, That we muſt have a God; againſt Atheiſm. 2. That we mult have the Lord Jehovah for our God; which prohibits idolatry. g. ve muſt worſhip the only true God alone for our God; which forbids Polytheiſm, or the worſhipping of many gods; and Samaritaniſm, or the worſhipping of falſe gods together with the true. 4. That all theſe ſervices and acts of worſhip, which we tender unto the true and only God, be performed with ſincerity and true devotion. This is implied in the expreſſion © before me,” and forbids profanations and hypoeriſy ; for, becauſe the heart is bare and naked in the ſight of God, and our ſpirits expoſed to his view; therefore to have no other before him denotes, that dur ferving and worſhipping of him ought to be ſincere and affeftionate, It is not enough to have no other god before me, not to fall down proſtrate before any viſible idol; but the Law is ſpiritual, and ſearches the very thoughts; and if there be any idol ſet up in the heart, any ſecret luſt or hidden fin, which is the 2 idol, and keeps it from being chaſte and true to its God, any crooked ends and finiſter refpetts in the worſhip of God; this is to have another god in the ſight of Je- hovah, and before him; who requires truth in the inward parts, and is chiefly delighted in the unfeigned deſires and breathings of the heart after him, becauſe b theſe we on him to be an all- Knowing God. So that this firſt command reſpects worſhip, and in this are included among other duties, the knowledge and love and fear of God, truſting in and obedience to him. Invocation of and rendering praiſe to him. The love of God is the principle from which all our actions ſhould flow; and the glory of God, the end to which they ſhould be directed. Now, to do a thing to the glory of God, is to do it in obedience to his commands, and in imitation of his adorable excellencies and per- feftions. There are ſeveral other Ates ciel. the true worſhip of God; but in theſe eſpecially doth” Love (and conſiſt the having the Lord for our God. the ſame may be ſaid of the fear) of God, is the ſum of all the commands of the firſt table, and hath in it theſe three acts or degrees, Viz, 1. An earneſt and 3 | 7 Ic Tex COMMANDMENTS, + 13 deſire after God. The holy ſoul thirſts after the water, brooks, the ſtreams of his ordinances, wherein God pours out his grace and his Spirit, to refreſh the longing deſires of this holy impatience; but not being ſatished. with this, he {till makes up to the fountain, and never: reſts contented, till he has ingulphed and plunged him- {elf into God, and is ſwallowed up in beatitude! — 2. Joy in the fruition of God, according to the meaſures of God's communicating himſelf to the foul. — g. A holy zeal for God, Zeal is the indignation of the ſoul, and the revenge that it takes on whatſoever is an im- pediment to the obtaining its defires. Now, the earneſt deſire of a true faint is the enjoyment of God, and the glory of God, and of both theſe, fin is the only let and hmdrarice : therefore a ſoul that is paſſionate for God, has not ſo great indignation againſt any thing as ſin, whether it be in himſelf, or in others, Can he endure to ſee his God daily provoked and injured, to hear his name blaſphemed, to ſee his ordinances deſpiſed, his ſervants abuſed, &c. and not riſe up to vindicate his honour ? He is jealous for the Lord of Hoſts, he mourns and weeps in ſecret for the provocations daily committed againſt the great Majeſty of heaven; and if he has power and authority to do it, puniſhes and avenges them openly. | This firſt Command is the ground and foundation of the other three Commands of the firſt Table; for as this requires in the general, that the true God ſhould be truly worſhipped, ſo the three next preſcribe the means and branches of his worſhip, and the way and manner how he would have it performed. 97582 The ſins forbidden, are, 1. Atheiſm, both ſpeculative and practical, in reſpett either of the being or attributes of God. If there be a God, he muſt neceſſarily have all per fections, and every perfection in an infinite de- gree ; therefore to deny any one of God's perfettions, whether in kind or degree, is the ſame thing, as to deny his very being: ſo that an Atheiſt,” is one who denies the being of a God, or a Providence, or any of the di- vine perfections or attributes, and conſequently has no religion, true or falſe. From hence 1t is plain, that under the head of Atheiſm may be ranked all preſumption and deſpair, diſtruſt and carnal ſecurity, | 2. Ignorance of the true God: for this precept which requires us to have the Lord for our God, as well in- cludes the having him in our underſtanding, by knowing him aright, as in our wills and affections, by loving, Zzaring, and worſhipping him. The right worſhip of God muſt neceſſarily preſuppoſe the knowledge of the objett, to whom we dirett that worſhip; otherwiſe we do but erect an altar to the unknown god, and all our adoration is but ſuperſtition ; yea, and we ourſelves are but idolators, though we worſhip the true Deity : for all that ſervice which is not diretted to the ſupreme Eſſence, who 1s infinitely holy, juſt, merciful, and glo- nous, beyond what we can conceive, is not tendered to the true God, but to an idol, of our own making. We worſhip we know not what, John iv. 22, whilſt we have no diſtinct knowledge of God's nature, will, and attributes. All ignorant perſons are idolaters, who though they fall not down before ſtocks and ſtones, yet Form ſuch uncouth ideas and ſtrange images of God in their minds, that no more repreſent his infinite per- fections, than thoſe dumb idols that the heathen wor- ſhip. Now it is a difficult matter to have right and genuine conceptions of the Divine Majeſty, when we addreſs ourſelves to him to worſhip him ; and unleſs we do repreſent (od to ourſelves, when we worſhip him, it is hard, if not impoſſible, to keep up the in- tention of our ſpirit, and to hinder our mind from ſtraying. Therefore the right way to attain to a true notion of the divine nature is, by a ſerious conſideration of God's attributes; and when we come to worſhip 2 TEN COMMANDMENTS, 15 him, let us not frame any idea of him in our imagina- tion, but labour to poſſeſs our hearts with an awful eſteem of his attributes, of his infinite juſtice, mercy, truth, power, &c. All other attributes, as we conjoin them either to mercy or juſtice, are moſt enforcing motives either of hope or fear. — g. In his attributes; which we profane, when bur affections or actions are oppoſite, or unſuitable to them. We profane his holineſs by our impurity ; his omni- otence by our deſpondency; his omniſcience by our en his mercy, by our deſpair; his juſtice, by our preſumption ; his wiſdom, by our ſinful policy ; his truth, by our ſecurity, notwithſtanding his threat- nings; and our ſlothfulneſs, not withſtanding his promiſes, And in this ſenſe every ſin is a kind of profaneneſs, as it manifeſts a contempt of the infinite excellencies of B 2 the 16 Exrostrion of the the Deity ; for there is no man, whoſe heart is poſſeſſed with a reverential and due eſteem of God, that can be induced by any temptation to fin againſt him, and pro- voke him. Every fin is a lighting of God, either of his juſtice, or mercy, or holineſs, or power, or all of them: for what do we when we fin, but prefer ſome baſe pleaſure or ſordid advantage before the great God of heaven? Nay, we often fin againſt God for nothing, and defy his wrath and juſtice, without being provoked to it by any temptation, Thus the felling of Chriſt for thirty pieces of filver, argued not only treuſon, but contempt, Zech. xi. 13, Secondly, The time which God has ſet apart and conſecrated for his own worſhip and ſervice, 1s facred and holy; and we profane it, when we employ any mart of it, in the unneceſſary affairs of this liſe, but much more in the ſervice of fin. This is a ſacrilegious robbing of God of what is dedicated entirely to him, and that either by his immediate appointment, as the Sabbath: or by the appointment of thole whom God has ſet over us, and entruſted not only to preſerve our rights and properties, but alſo his worſhip inviolate, as - Tnecia! days of thankſgiving, or humniation, Thirdly, The ordinances of Chriſt are holy and ſa- cred; which we profane, when either we negle& them, or are remiſs and careleſs in our attendance on them. Now therefore, (1.) He is a profane perſon, that thinks and ſpeaks but ſlightly of religion; which is the chief excellency of human nature, All the works of creation glorify God, by fhewing forth his infinite attributes in their frame and production; but rational creatures alone can worſhip, and praiſe him. He is profane, that takes up his religion by chance, without examining the reaſonableneſs and certainty of it; who does not Lues religion to be a matter of that concern- ment, as to require his exacteſt ſtudy and induſtry, in ſearching into its grounds and principles : but thinks that any may ſuffice whatſoever it be, or who ſecretly delpiſes the holineſs and ſtrictneſs of others, and thinks they are too preciſe, | (a.) He is a profane perſon, who negletts the public worſhip and fervice of God, when he has r Tzu COMMANDMENTS, 17 end ability to frequent it, either out of a wretched ſloth and contempt of the ordinances of Chriſt, being glad of any idle excuſe, as the badneſs of the weather, and the like, for abſenting himſelf; or out of a pretended diſſatisfaction and ſcruple of conſcience, though he al- lows himſelf in a ſtate of fin and rebellion againſt God: for this is only humour and frowardnels, becauſe he has been of another way, therefore he will pertina- ciouſly maintain it. (3.) He is profane, who neglects the performance of religious duties, in his family, and in ſecret: or who erforms them ſlightly and ſuperficially, without zeal and afleftion. All our chriſtian ſacrifices of prayer and praiſe mult be offered up with fire, (as the Jewiſh facritices were, Lev. ix. 24. vi. 1g.) and that fire which alone can ſanctify them, muſt be darted down from heaven. Allo he is profane, that performs holy duties for worldly ends and advantages. A hypocrite is the moſt profane wretch that lives; the groſs and proſligate {inner offers not half ſo much indignity to religion, as he doth, | (4.) He is profane, who makes what God has ſane- tified, common and unhallowed, by taking his name in vain, profaning the ſabbath, and word of God, &c, And he that deſpiſes ſpiritual privileges and enjoyments. If it were ſo profane as Eſau, (Heb. x11.) to flight the prieſthood in himſelf, they alſo are profane who vilify x in others, and make thoſe the objects of their ſcorn and contempt, whoſe office it is to ſtand and miniſter before God and Chriſt : and ſo are they, who deſpiſe the privileges and dignity of the children of God. «And the diſreſpect ſhewn to the meſſengers and children of God, argues a ſecret contempt of him, who is their Maſter and their Father. (5.) Idolatry, which includes Polytheiſm and Sama- ritaniſm, —Idolatry is either external, (which is forbid in the ſecond command) or internal, which is prohibited in this command, and is the giving to any thing in heaven or earth, that inward heart-worſhip of affiance, love, fear, veneration, and dependance, which is due only to the true God, And they are guilty of idola» N. I. B 3 Firſt, 22 18 Exrostiriox of the Firſt, who acknowledge and worſhip another god different from him, who has revealed himſelf to us in his Holy Scriptures. Now they who, though acknow- ledging one infinite and eternal Being, deny the perſons of the Son and Holy Ghoſt, worſhip an idol, and not the true God; for the only true God is Father, Son, and Holy Ghoſt. | Secondly, Thoſe that fay that Chriſt is God, and worſhip him as God, yet deny that he is of the ſame nature and ſubſtance with the Lord Jehovah, muſt ne- ceſſarily make more gods than one, and thoſe of a diverſe eſſence and being; and therefore are not only guilty of blaſphemy, in robbing Chriſt of his eternal ſonſhip and the divine nature, but of idolatry, in attri- Hurting divine honour and worſhip to him, whom they believe to be but a creature, and not God by nature, Thirdly, Thoſe who aſcribe or render to any creature that which is prope? and due only to God; as thoſe who hold the body of Chriſt to be omnipreſent, and all thoſe who chiefly and ſupremely love any creature : as the coveious perion, Col. iii. 5; the ſenſual epicure, Phil. i. 19; the proud perſon ; for he loves himſelf ſupremely, ſets up himſelf for his own idol, and gene- rally all ſuch, who love and admire any thing above God, or eſtcem any thing ſo dear, that they would not willmgly part with it for his ſake: and all who put their traſt and confidence in any creature, more than- in God, as when we depend on intereſt, or power, or 0licy, for our ſafe-guard and ſucceſs. And that we i ſo appears, when we are ſecure and confident of the enjoyment of ſuch created comforts and ſupports, but dukdent and dejected when we are deprived of them: For fince God is always the ſame, we ſhould likewiſe Have the ſame ſpirit and courage, did we place our whole afiance in him, Laſtly, he is a groſs idolater, who ſets up any creature in his heart, whether faint or angel, to pray to it, 61], Thou ſhalt not make unto thee any graven image, &c. &c. As ſpiritual and internal idolatry, reſiding in the afl ectious and diſpoſitions of the ſou), is forbid in th n firſt Tzu ComnmAaNnDMENTS, 19 firſt Command ; ſo is external idolatry, which is the outward expreſſion of the other, forbid in this Com- mand: and by conſequence, we are by (the ſecond general rule) required to worſhip God, according to the rules he has preſcrihed us. And therefore, as the firſt command comprehends whatſoever appertains to the internal worſhip of God; ſo under this is compre- hended whatever appertains to the external and viſible worſhip of God. — Now concerning the worſhip of God, Note, 1. That the true and ſpiritual worſhip of God is an action of a pious ſoul, wrought and excited in us by the Holy Ghoſt, whereby with godly love and fear we lerve God acceptably according to his will revealed in his word: by faith embracing his promiſes, and in obe- dience performing his commands to his glory, the edi- fication of others, and our own eternal ſalvation, And it comprehends both inward and out ward worſhip. | 2. External worſhip is a ſacred action of a pious foul, wrought and excited by the Holy Ghoſt, whereby with all reverence we ſerve God, both m words and deeds, according to his revealed will; in partaking of his fa- craments, attending on his ordinances, and performing thole holy duties he has required from us, to his glory, the ecihcation of others, and our own ſalvation. This worſhip, though external, is neverthelels ſpiritual : for it proceeds from the Spirit of God, exciting our ſpirits to the performance of it, and is directed by a ſpiritual rule to a ſpiritual end. | g. The parts of this external worſhip are divers, whereof the moſt principal axe the celebration of the facraments, ſolemn prayer, and ſolemn praiſe and thanks- giving. (3.) God has created the whole man, both foul and body for himſelf, and ſuſtains both in their being, and therefore expects homage and ſervice from both: from the foul, as the chief ſeat of worſhip ; from the body, as the beſt teſtimony of it. (4.) Not only our fouls, but our bodies too, are. redeemed by Chrift ; therefore both ſhould be employed in his worſhip and ſervice : yea, our bodies are ſaid to be temples of the Holy Ghoſt; and where ſhould God be worſhipped, or that worſhip appear, but in his temple? (5.) The body is to partake. of the bleſſings of obedience ; therefore it is but reaſonable, it ſhould partake of the ſervice of obedience. 5. All that outward reverence which we. ſhew in worſhip, muft be eſtimated according to the cuſtoms of places; ſo that what they uſe as a fign and expreſſion of honour to their ſuperiors, {ſuch as uncovering the head, bowing the hos, and an humble ſubmiſſion and ſettled compoſare) ought much more to be uſed in the preſence of the great God : not that they are eſſential Parts of worſhip, but teſtimonies of it. N 9. We 2 ' 4 l J 2 « 4 Tu CouuAxNp urs. 21 5. We ought not to uſe any other external worſhip, than what God himſelf has appointed in his holy word. The ſcripture has ſet our bounds for worſhip, to which we muſt not add, and from which we ought not to diminiſh, But if any thing be impoſed on us, not as a part of worſhip, but as a circumſtance and modification of 1 1 we ought to ſubmit to it, if the things ſo impoſed, be in themſelves lawful and honeſt : which they are, if not condemned by Scripture—if they tend to order and decency in the church—if impoſed by command of a lawful power—if they are ſuch as neither for their levity or number, diſtract the ſeriouſneſs and devotion of our ſpiritual worſhip, Sins ForB1iD,—Contempt of the worſhip of God, (of which already in the character of profane perſons and ſuperſtition in performing it. Superſtition 1 a needlels and erroneous fear in matters of religion; and 15 either negative, which conſiſts in making the not-. doing of that, which is lawful and harmleſs, a matter of conſcience and religion; or poſitive, which is a reſtleſs fear of the mind, putting men upon as.s of religion, which are not due, or not convenient: and expreſles . . „ OY : * . * I.” . * NWA CAN Wy Reni nome NONOUTS to that which 15 not god, or worſhipping the true God by an image, which is idolatry ; or ſecondly, by performing needlels and ſuperfluous ſervices to the true God, which is will- worſhip. And that is nothing elſe, but the inventing and aſcribing any other worſhip to God, beſides what he has commanded and inſtituted. —To uſe traditionary charms and incantations, or any vain oblervances, to free us from pains and diſeaſes, or other troubles that moleſt us, falls under this head of ſuperſtition. Tat SANCT10N of this precept contains a gracious promiſe of mercy to the careful and conſcientious ob- ſervers of it, and a ſevere and fearful threatening againſt all who ſhall preſume to violate it.—In the threatening we have theſe things conſiderable. iſt, Who is it that denounces it: I the Lord thy God, &c, Which words contain in them a delicrip- tion of God, Firſt, by his relation to us, thy God. Secondly, by the mightineſs of his power; for the words may be rendered, I the Lord thy God am ſtrong and { 22 Exrostriox of the and jealous; ſtrong, and therefore able, jealous and therefore will revenge diſhonour done him by idolatry, which is ſpiritual adultery, and frequently ſet forth under that name in Scripture, The caule and original | of jealouſy is love, and the effects of it is revenge. Now this jealouſy is aſcribed to God, only by way of accommodation and ſimilitude, ſpeaking after the man- 4 ner of men; ſo that there is not idem afeftus, the ſame inward affection, but idem effeftus, the ſame outward effect. And the reaſon why God calls himſelf here a jealous God, you will find in theſe following particulars, (1.) Jealouſy is diſtruſtful and ſuſpicious; and God, | (though in propriety of ſpeech he can doubt and fear EEE] nothing,) is pleaſed to expreſs his jealquſy by ſuch | ſpeeches, as intimate gruß and difidence. (2.) It is | learching and inquiſitive, and of all fins there is none | that God more jealouſly obſerves than that of idolatry ; «|» for this is the violation of that marriage faith, which we have plighted to him. (2.) It is angry and re- , vengeful, and God is pleaſed to ſtile himſelf a jealous * / God, to expreſs the heat of his wrath and indignation | againſt ſinnets, Deut. xxix. 20, Zeph. i. 18. 2 ad. What it is that is denounced: “ To vifit the iniquities of the fathers upon the children.” In the | general, God is ſaid to vifit, when after a long ſpace of } time, in which he ſeemed to have forgotten or taken ; no notice of men, he declares by his providence that he has ſtill obſerved their ways and doings. And this word may be taken either in a good part, as when God | - beſtows great mercies and falvation on his people, he is ' ſaid to vifit them. So Exodus in. 16, Luke i. 68, or 7 , in an evil part, as here, when God rewards thoſe fins, | 8 at which he ſeemed to connive with deſerving puniſh- | ment. Now if it be the uſual method of Divine Pro- vidence, to viſit the iniquity of the fathers on the '1 children, what great reaſon have parents to beware, that they do not lay a ſtock of plagues and curles for their poſterity; and what great reaſon have they to render thanks and praiſe to God, who are born of holy and pious parents, ſuch as treaſure up not wrath for them, but prayers, | a gd. 4th. The duration of that vengeance : It ſhall be to the third and fourth generation on their poſterity ; but on themſelves, eternally, And yet even in this threat. ning there is mercy contained; for it is a mercy, that - ſuch a wicked race are not cut off, and caſt out of his ſight and grace for ever. And this mercy glorifies itlelf againſt judgment, in that he ſhews mercy unto thouſands, but viſits iniquity only to the third and fourth — 775 oo 6 III. Thou ſhalt not take the name of the Lord thy God in vain,” &c. - The external worſhip of God conſiſts of three parts, proſtration of the body, (already treated of) —profeſſion of the mouth, required in this command, and the obſer- vation of prehxed time, which falls under the fourth command.—In this prohibition two things are to be enquired into: 1. What is meant by the name of God, And this has ſundry exceptions in the Scripture, (1.) Some- times it is taken for the nature and being of the Deny himſelf, Pſalm xx. 1,—cxxxv. 3.—cXxv. 1. Luke xxiv. 47- John i. 12. (2.) Sometimes the name of God is taken for the whole ſyſtem of divine and heavenly doctrine revealed in the Scriptures. Thus Pſalm xx1. 22, J will declare thy name unto my brethren,” which the Apoſtle cites, as ſpoken in the perſon of Chriſt, Heb. 11. and the meaning is, that Chriſt ſhould declare to the world a true ſpiritual doctrine and way of wor- ſhip, and teach them a religion, which ſhould perfect their reaſon and fave their iouls. See John xvii. 6. 26. Micah iv. 5. (g-) The name of God is taken for that X whereby = 7 24 Exrostriox of the whereby God is called, and which his nature and per- fections are made known to men. Now theſe names of God are either his titles or his attributes. His titles are his name; and they are ſome of them abſolute; ſuch are thoſe glorious titles, Jan, Jznovan, Gon, I AM, which are altogether incomprehenſible and ſtupendous ; others are relative, reſpecting us; ſo his name of Crea- tor denotes his 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, his care and goodneſs in providing for us his offspring; Redeemer, his mercy in delivering us from temporal e-its and calamities, but eſpecially from eternal death and deſtruction. His attributes alſo are his name: ſome of which are incommunicable, as his eternity, immor- tality, immutability, ſimplicity, &c. others are commu- nicable, as his mercy, goodneſs, holineſs, and truth, &c, for ſome rays of them may be found in the creatures: but God is only merciful, good, &c. originally, infi- nitely, unchangeably, ſimply, and in the abſtract. - And the name of God in the text is to be underſtood con- cerning his titles and attributes, neither of which muſt be taken in vain. | II. What is it to take the name of God in vain, To take the name of God is to make uſe of it, either as the object of our thought, or the ſubject of our diſ- courſes. And we take his name in vain, | (1,) When we uſe it without propounding to our- ſelves a due end, or without: due conſideration ' and” reverence, or in an undue and unlawful action. 