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.

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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, and 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, exVOL. V. K

cess or defect, is sin; and every sin deserves wrath, and needs forgiveness.*

The ten commandments are divinely commented upon in all the preceptive parts 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 of "loving our neighbour as ourself;" 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 repent

*Rom. iii. 19-23.

Matt. v. 21—41.

ance, or the acceptance of imperfect obedience; but merely says, "Do this and live," and, "cursed be every transgressor.

Thus the law was given to Israel, not only to show the people their real condition according to the cove nant 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 shown by God to his obedient people. -The remainder of this Essay will consist of a compenduous exposition of the ten commandments, as introductory to a further consideration of the divine go

vernment.

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.

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 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 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,