EXPOSITION
OF THE
TEN COMMANDMENTS
INTRODUCTION
THE 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, before 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 ministry
of terror, as that of the law was. GOD treats with us by his messengers and
ambassadors; whose errand, though it be delivered with less terror, yet ought
not to be received with less reverence; for it is GOD himself that speaks
in and by them. (2.) If the Israelites were to sanctify and prepare themselves
to appear before GOD at mount Sinai, how much more
ought we to sanctify ourselves, that we may be meet to appear before him in
heaven?
2. The mount on which GOD appeared
was to be fenced and railed in, with a strict prohibition, that none should
presume to pass the bounds there set them, nor approach to touch the holy
mount, under the penalty of death; which intimates, (l.) 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 setting bounds
and limits to the mount signified, as in a type, the strictness and exactness
of the law of GOD. His law is our boundary, which is not to be transgressed.
3. We have a description of the terrible
manner in which God appeared to pronounce his law; which served, (1.) To affect
the people with a reverent esteem of those commands, which he should impose
on them. (2.) To put them and us in mind, that if
GOD was so terrible only in delivering the law, how much more terrible 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 commandments, the affrightment
and astonishment of the people was so great, that they entreat MOSES to be
the interpreter between GOD and them; which intimates, (1.) That the law,
as it is dispensed to us only from GOD, is in itself, the ministration of
death and condemnation; but as it is delivered 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. (p2.) 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 spoke not so dreadfully, as it did from GOD'S.
5. Upon this
request of the people, MOSES 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, (s.) The keeping of the tables of the law in
the ark, which was a type Of CHRIST, prefigures 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 law on the hearts of men First, by the
creating finger of GOD, and then again by his regenerating power, giving us
a new impression.
7. When Moses came down from the mount,
his face shone with such a lustre, that the people
could not steadfastly look Upon him; therefore he pit a veil over his face;
which he laid aside, when he turned into the tabernacle to speak with GOD.
The significancy of which history the Apostle gives
us, (2 Cor. iii,) That there was a veil on the hearts
of the Jews, so that they could not see to the end of the law, which is CHRIST;
who is the end of the ceremonial law, by' putting an, end to it in its abrogation,
and the end of the moral law, because in him it has attained its end: For
the end of it was, by convincing us of our weakness and inability to perform
it, to lead us to CHRIST; by whose merits alone, and not by the works of the
law, we are to expect justification before GOD. Yet there was so thick a veil
cast over the law, that the Jews could not look through it on the glory that
shone in CHRIST, of whom MOSES was still the type; but when they shall turn
to the LORD, this veil shall be taken away, and then shall they discern the
significancy of all those ritual observances, and
perceive spiritual things after’a more sublime and
spiritual manner.
General Rules 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 expressly
mentioned in the decalogue,
may very aptly be reduced under one of these ten commandments. There is no
duty required, nor sin forbidden, but it falls under one at least of these
ten words, and sometimes under more than one; therefore to the right interpretation
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 Savior does epitomise
this very epitome, and reduces these ten words into two, Love to GOD and
our neighbor.
2. The affirmative commands include
the prohibition of the contrary sins; and the negative include the injunction
of the contrary duties. For example: The third commandment forbids the taking
Goes 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 forbidden.
3. The same precept which forbids the
outward acts of sin, forbids the inward desires and motions of sin in the
heart; and those which require the external acts of duty, require likewise
those holy affections of the soul that are suitable thereto. As for instance;
the same command that requires me to worship GOD, exacts from me not only
the outward service of the lip, or of the knee, but much more the inward reverence
and affection of my soul: And those who worship GOOD only with their bodies,
when their hearts are estranged from Him, are guilty of idolatry even in serving
and worshiping the true GOD; for they set up their idols in their heart, when
they come to inquire of him, as the Prophet commands. (Ezek. 14: 7.) So the
fifth commandment not only requires the external acts of obedience 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 forbidden by
the sixth commandment, but all the incentives to, and degrees of it, as anger
conceived inwardly in the heart, or expressed outwardly in words, &c.
4. The command not only forbids the
sin expressly mentioned, but. all occasions and inducements
leading thereto And as some one sin may bean occasion to all others, so it
may be well said to forbid in every precept, such as familiarity with evil
persons, drunkenness, &c.
5. The commands of the first Table
are not to be kept for the sake of the second, but the commands of the second
are to be kept for the sake of the first For the worship and service of GOD
is not to be performed out of respect to men, but our duty towards men is
to be observed out of respect to GOD. If we abstain from sins 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 duties without respecting GOD in them, lose
both their acceptance and reward. Therefore our Savior condemns that love
and beneficence, which proceed merely on human and prudential accounts. (Matt. 5: 46, Luke 6:34.)
6. The moral Commands of the first
Table supersede out obedience to the commands of the second, when they are
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 destruction; in such a case our Savior has
instructed us, 11 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 Command 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 sometimes will not permit us to be employed in works of piety, nor
to sanctify the Sabbath after such a manner as else we ought; for the LORD
requires mercy rather than sacrifice, (Mosea 6:)
and this our Savior alleges, (Matt. 4: 13,) in which sense it holds true that
the Sabbath was made for man, and not man for the Sabbath. (Mark 2:)
Whatsoever therefore is -a work of necessity, 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, does in a sort, derogate
from what is but positive and instituted in the first.
7. Whatsoever is forbidden in any Command,
all the signs and symptoms of it, and also all the effects and consequents
of it, are forbidden in the same. Thus, under the' prohibition of idolatry
falls the prohibition of feasting in idol-temples, and eating meats sacrificed
to them, as being too evident a sign of our communion with them. So in the
same command, wherein pride is forbidden, (which is chiefly the first and
second, for a proud man sets up himself for his GOD,) all the signs and effects
of pride are forbidden; as a lofty look, a mincing gait, affected behavior,
vain apparel. (Isa. 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 observance: So that he who fails in
due obedience to any one, does virtually and interpretatively transgress them
all. (James 2: 1O.) Since the authority of the great GOD is one and the same
in all those laws, he that shall so far disrespect his authority, as willfully
to break one of them, evidently declares, that he owns it not in any; and
though other considerations may restrain such an one from those crimes which
are forbidden by some commandments, yet_ his observance of them is no part
of obedience, nor can it be interpeted to be performed
out of conscience and respect towards GOD. (James 2: 11.)
The Preface to the Commandments
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 mercies 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 power and goodness; the one obliging
us to subjection,-the other to gratitude?
1. He is the LORD GOD, 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 but fit and just, that we should be subject to him who created us, and
who has infinite power, for our contumacies ties and rebellions, eternally
to destroy us.
2. As the
authority of GOD is set forth to move us to obedience, by working on our fear,
so his benefits and mercies are declared to win us to it, from a principle
of love and gratitude. We have received our life, and innumerable blessings
and deliverances, both spiritual and temporal, from him. GOD might have required
from 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 has been 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 hands shall be as
full of blessings, as his mouth is full of commands. He enjoins us a work
that is in itself wages, and yet promises us wages for doing that. work.
Certainly then we must needs be the most disingenuous of all creatures, and
the greatest enemies to our own happiness, if these considerations do not
win us to yield him that obedience, which redounds not at all to his profit
and advantage, but our own.
This deliverance from Egypt and the house of bondage,
may be understood typically, as well as literally; and thus understood, GOD
may be said in a spiritual sense, to have brought us also out of Egypt, &c.,
therefore the enforcement of the commandments on this account and consideration
belongs to Christians, as well as it did belong to the Church of the Jews.
And if the consideration of a temporal deliverance was so powerful a motive
to engage the Israelites to obedience, how much more effectually should we
be obliged to it, whose deliverance is far greater than their's
was; for God has delivered us from the power of darkness, and translated us
into the kingdom of his dear SON. As our deliverance is spiritual, so ought
our obedience to be.
THE TEN COMMANDMENTS.
I. You
shall have no other gods before me.
THE duties required in this commandment
are, 1. That we must have a GOD; against Atheism.
2. That we must have the LORD Jehovah for our GOD; which prohibits Idolatry.
3. That we 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 hypocrisy; 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 god before him denotes, that our serving
and worshipping of him ought to be sincere and affectionate. 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 sin, which is the
soul's idol, and keeps it from being chaste and true to its GOD, any crooked
ends and sinister respects in the worship of GOD; this is to have another
god in the sight of Jehovah, 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 ecause by these we
own 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 perfections. There are several other duties included in the
true worship of GOD; but in these especially does consist the having the LORD.
for our GOD. Love (and the same may be said of the fear)
of GOD, is the sum of all the commands of the first table, and has in it these
three acts or degrees, namely, 1. An earnest and panting 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 satisfied with this, be still makes up to the fountain, and
never rests contented, till he has inguiphed and
plunged himself into GOD, and is swallowed up in beatitude!-2. Joy in the
fruition of GOD, according to the measures of Goes
communicating himself to the soul.-3. A holy zeal for GOD.
Zeal is the indignation of the soul, and the revenge that it takes on whatsoever
is an impediment to the obtaining its desires. Now, the earnest desire of
a true saint is the enjoyment of GOD, and the glory of GOD, and of both these,
sin is the only let and hindrance; 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 honor? 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, he punishes and avenges them openly,
This first, command is the ground and
foundation of the other three commands of thee 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 should have it performed.
The sins forbidden, are, l. Atheism, both speculative
and practical, in respect either of the being or attributes of GOD. If there
be a GOD, he must necessarily have all perfections, and every perfection
in an infinite degree; therefore to deny any one of GOD's
perfections, 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 Divine perfections or attributes, and consequently has no religion,
true or false. If he denies any of these expressly in words, or disbelieves
them in his mind, he is-a speculative Atheist; if he denies them in his life
and conversation, by living as if there was no GOD, or as if that GOD did
not see, and take notice of his actions, or would not reward or punish him
according as they are good or evil; such a one is a practical Atheist. And
this every natural man is, who goes on contentedly
in his sins, however convinced he may be in his own mind of the being and
perfections of GOD, and however strongly he may-assert and maintain them in
words. From hence it 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 includes
the having him in our understanding, by knowing him aright, as in our will
and affections, by loving, fearing, and worshipping him. The right worship
of GOD must necessarily presuppose the knowledge of the object, to whom
we direct that worship; otherwise we do but erect an altar to the unknown
GOD, and all our adoration is but supersti
tion; yea, and we
ourselves are but idolaters though we worship the true Deity: For all that
service which is not directed to the supreme Essence, who is infinitely holy,
just, merciful, and glorious, 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 4: 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 perfections, than those dumb idols
that the Heathen worship. 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 GOD to ourselves, when we worship him, it
is hard, if not impossible, to keep up the intention 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
him, let us not frame any idea of him in our imagination, but labor 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. It
is a mighty support to our hope, when we reflect on the mercy of GOD, accompanied
with the attributes of eternity, immutability, truth, and omnipotence. And
again, it will affect - us with a profound fear and dread of this great and
glorious GOD, to consider that the same attributes attend on his justice.
3. Profaneness. If this be taken in
a more large' and general sense, every ungodly sinner, who gives himself to
work wickedness, and lives in a course of infamous and flagitious crimes,
is called and reputed a profane person And indeed he is profane in the highest
-degree, that not only neglects the more spiritual duties of religion, but
the natural duties of moral honesty, temperance and sobriety.
But in a more proper and restrained
sense, profaneness signifies only the neglect or despising of spiritual things;
for in strict acceptation, he is a profane person who either slights the duties
of- GOD's service, or the privileges of his servants.
Now the spiritual and sacred things are, First.
God himself, in his nature, and in his name, and attributes.
L In his nature and essence, we profane GOD, when we entertain any blasphemous
or unworthy thoughts of him, derogatory to his infinite perfections. 2. In
his name; which we profane, when, in our trivial discourses, we rashly bolt
out his great and terrible name, and much more by oaths and execrations. 3.
In his attributes; which we profane when our affections
or actions are opposite or unsuitable to them. We profane his holiness by
our impurity; his omnipotence by our despondency; his omniscience by our
hypocrisy; his mercy by our despair; his justice by our presumption; his wisdom
by our sinful policy; his truth by our security notwithstanding his threatenings,
and our slothfulness notwithstanding his promises. And in this sense, every
sin is a `kind of profaneness, as it manifests a contempt of the infinite
excellencies of 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 sin against him and provoke him. Every sin is a slighting
of GOD, either of his justice, or mercy, or holiness or power, or all of them:
For what do we when we sin, but prefer some base pleasure or sordid advantage
before the great GOD of heaven? Nay, we often sin against GOD for nothing,
and defy his wrath and justice, without being provoked to it by any temptation.
Thus the selling of CHRIST for thirty pieces of silver, argued not only treason
but contempt. (Zech. 11: 13.)
Secondly.
The time which GOD has set apart and consecrated for his own worship and
service, is sacred and holy; and we profane it when we employ any part of
it in the unnecessary affairs of this life, but much more in the service
of sin. 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 those whom GOD has set over us, and entrusted not only
to preserve our rights and properties, but also his worship inviolate, as
special days of thanksgiving or humiliation..
Thirdly. The
ordinances of CHRIST are holy and sacred; which we profane, when either we
neglect 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 showing 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 believe religion to be a matter of that concernment as to require
his exactest study and industry in searching into its grounds and principles,,
but thinks that any may suffice whatsoever it may be, or who secretly despises
the holiness and strictness of others, and thinks they are too precise.
(2.) He is a profane person, who neglects
the public worship and service of GOD, when he has opportunity and ability
to frequent it, either out of a wretched does 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 allows himself in a state of sin and rebellion
against GOD; for this is only humor and frowardness, because he has been of another way, therefore
he will pertinaciously maintain it.
(3.) He is profane, who neglects the
performance of religious duties in his family, and in secret;’or
who performs them slightly and superficially, without zeal and affection.
All our Christian sacrifices of prayer and praise must be offered up with
fire, as the Jewish sacrifices were: (Lev. 9: 2.4; 6: 13.) And that fire
which alone can sanctify them, must be darted down from heaven. -Also he is
profane that performs holy duties for worldly ends and advantages. A hypocrite
is the most profane wretch that lives; the gross and profligate sinner does
not half so much indignity to religion as he doth.
(4.) He is profane who makes what God
has sanctified 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 in EsAu, (Heb.
xii,) to slight the priesthood in himself, they also are profane who vilify
it 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
shown 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 Samaritanism. Idolatry is either external,
(which is forbidden 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 dependence, which is
due only to the true GOD: And they are guilty of idolatry,
First. Who
acknowledge and worship another god different from Him, who has revealed
himself to us in his Holy Scriptures. Now they who, though acknowledging 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 say 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 necessarily
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 attributing
Divine honor 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 proper 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 covetous person, (Col.
3: 5,) the sensual epicure, (Phil. 3: 19,) the proud person, for he loves
himself supremely, sets up himself for his own idol; and generally all. such,
who love and admire any thing above GOD, or esteem any thing so dear, that
they would not willingly part with it for his sake; and all who put their
trust and confidence in any creature more than in GOD, as when we depend on
interest, or power, or policy, for our safeguard and success. And that, we
do so, appears when we are secure and confident of the enjoyment of such created
comforts and supports, but diffident and dejected when we are deprived of
them: For since GOD is always the same, we should likewise have the same spirit
and courage, did we place our whole affiance in him. Lastly, he is a gross
idolater, who sets up any creature in his heart, whether saint or angel, to
pray to it.
II.
You shall not make unto thee any graven image;
As spiritual and internal idolatry,
residing in the affections and dispositions of the soul, is forbidden in the
first command; so is external idolatry, which is the outward expression of
the other, forbidden in this command; and, by consequence, we are (by the
second general rule) required to worship GOD according to the. rules
he has prescribed us. And therefore, as the first command comprehends whatsoever
appertains to the internal worship of God; so under this is comprehended 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 serve GOD acceptably according
to his will revealed in his word; by faith embracing his promises, and in
obedience performing his commands to his glory, the edification of others,
and our own eternal salvation. And it comprehends both inward and outward
worship.
2. External worship is a sacred action
of a pious soul, wrought and excited by the HOLY GHOST, whereby with all reverence
we serve GOD, both in words and deeds, according to his revealed will; in
partaking of his sacraments, attending on his ordinances, and performing
those holy duties he has required from us, to his glory, the edification of
others, and our own salvation. This worship, though external, is nevertheless
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.
3. The parts of this external worship
are divers, whereof the most principal are the celebration of the sacraments,
solemn prayer, and solemn praise and thanksgiving. But besides these, there
are many other things which belong to the service of GOD, as many as there
are duties of religion and piety; such are a free, open, and undaunted profession
of the truth, a religious vowing to GOD things that are lawful and in our
power, an invoking of the testimony of GOD to -the truth of what we assert,
or to the faithful discharge of what we promise, when we are duly called to
do it by lawful authority, a diligent reading of the word of GOD, and a constant
and reverent attendance on it when it is read and preached; fasting, and divers
other duties: Some of which belong to the proper worship of, GOD, as parts
of it, others as means and helps to it.
4. Though GOD especially delights in
the acts of internal worship, such are faith, hope, charity, reverence, patience,,
and a cheerful willingness to perform all the duties of obedience, without
which all other acts of worship are dead and unsavoury;
yet this internal worship alone suffices not, without the performance of those
parts of external worship, which may, to the glory of GOD, and the good example
of others, express the devout dispositions of our souls. For
(1.) GOD has no less strictly enjoined his external worship, than he
has his internal. (2.) GOD severely threatens and punishes such as give external
worship unto any other, but
himself. And we find
in 2 Kings 29: that God makes a punctual computation of those who had not
alienated their bodily worship to the service of an idol; and therefore we
may conclude, that he respects and accepts those, who in faith
and sincerity tender it to himself. (3.) GOD has created the whole man, both
soul and body for himself, and sustains both in their being, and therefore
expects homage and service from both: From the soul, as the chief seat of
worship; from the body, as the best testimony of it1 (4.) Not only our souls,
but our bodies too, are redeemed by CHRIST; 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 show in worship, must be estimated according to the customs of places;
so that what they use as a sign and expression of honor to their superiors,
(such as uncovering the head, bowing the body, and an humble submission and
settled composure,) 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.
6. 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 worship, 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 nor number, distract the seriousness and devotion
of our spiritual worship.
Sins Forbidden.-Contempt
of the worship of GOD, of which already in the character of profane persons
and superstition in performing it. Superstition is a needless and
erroneous fear in matters of religion; and is 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 acts of religion, which are not due, or not convenient; and expresses
itself either by giving Divine honors to that which is not GOD, or worshipping
the true GOD by an image, which is idolatry; or secondly, by performing needless
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 observances, to free us from pains and
diseases, or other troubles that molest us, falls under this head of superstition.
The Sanction of this precept contains
a gracious promise of mercy to the careful and conscientious observers of
it, and a severe and fearful threatening against all who shall presume to
violate it. In the threatening we have these things considerable
1. Who is it that denounces it?: " I the LORD thy Gob," &c. Which words contain
in them a description of GOD. First, by his relation to us, Thy GOD. Secondly, by the mightiness
of his power for the words may be rendered, -1 the LORD thy GOD am strong
and jealous; strong, and therefore able; jealous, and therefore will revenge
dishonor done him by idolatry, which is spiritual adultery, and frequently
set forth under that name in Scripture. The cause and original of jealousy
is love, and the effect of it is revenge. Now this jealousy is ascribed to
GOD, only by way of accommodation and similitude, speaking after the manner
of men; so that there is not idem aectus, the same
inward affection, but idem efeclus, the same outward
effect. And the reason why God calls himself here a jealous GOD, you will
find in these following particulars.
Jealousy is distrustful and suspicious;
and GOD (though in propriety of speech he can doubt acid fear nothing) is
pleased to express his jealousy by such speeches as intimate distrust and
diffidence. (2.) It is searching and inquisitive, and of all sins 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. (f.) It is
angry and revengeful, and GOD is pleased to style himself a jealous GOD, to
express the heat of his wrath and indignation against sinners. (Deut. 29:
2O. Zeph. 1: 18.)
2. What is it that is denounced?: " To visit the iniquities -of the fathers upon the
children." In the general, God is said to visit, 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 salvation on his people, he is said to visit them. So,
(Exodus 3: 16, Luke.i. 68,) or in an evil part,
as here, when GOD rewards those sins, at which he seemed to connive, with
deserving punishment. Now if it be
the usual method of Divine Providence, to visit the iniquity of the fathers
on the children, what great reason have parents to beware, that they do not
lay in a stock. of plagues and curses 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?
3. The persons against whom this. threatening is denounced: Those that hate him. And by the
context, they are such as, contemning the only true GOD, prostitute them,
selves to idols; but who they are, is. more fully
explained in the antithesis subjoined, " Keeping. mercy
for thousands of those that love me and keep my commandments;" for if
those that keep GOD's commandments, are lovers of
him, (which CHRIST affirms, John 14: 24,) it follows, that,
those who transgress his commandments, are haters of, God.
4. 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 threatening 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 itself against judgment,
in that he shows mercy unto thousands, but visits iniquity only to the third
and fourth generation.
III.
You shall not take the Name of the LORD thy God in vain.
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 observation of prefixed time,
which falls under the fourth command. In this prohibition two things are to
be inquired into
1. What is meant by the Name of GOD?
And this has sundry acceptations in the Scripture. (1.) Sometimes the name
is taken for the nature- and being of the Deity himself. (Psalm
20: 1; cxxxv. 3; cxv.
1; Luke 24: 47; John 1:12.) (2.) Sometimes the name of GOD is taken
for the whole system of divine and heavenly doctrine revealed in the Scriptures.
Thus, (Psalm 22: 22,) “I will declare thy name unto my brethren," which
the Apostle cites, as spoken in the person of CHRIST; (Heb. ii;) and the
meaning is, that CHRIST should declare to the world a true spiritual doctrine
and way of worship, and teach them a religion, which should perfect their
reason and save their souls. See John 17: 6. 26; Micah 4: 5. (3.) The name
of God is taken for that whereby GOD is called, and which in his nature and
perfections 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, JAH, JEHOVAH, GOD, I AM, which are altogether
incomprehensible and stupendous; others are relative, respecting us; so his
name of Creator 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 evils and calamities, but
especially from eternal death and destruction. His attributes are his names;
some of which are incommunicable, as his eternity, immortality, immutability,
simplicity, &c.; others are communicable, 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, infinitely, unchangeably,
simply, and in the abstract. And the name of GOD in the text is to be understood
concerning his titles and attributes, neither of which must be taken in vain.
2. 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 discourses. And we take his name in
vain, (1.) When we use it without propounding to ourselves a due end, or without
due consideration and reverence, or in an undue and unlawful action.-First,
without propounding to ourselves a due end. If the end be vain, the
action must be so too; and there are but two ends that can justify the use
of any of GOD's names, either his titles or attributes;
and they are, the glory of GOD, the edification of ourselves and others. His
name should never be uttered but, where the subject of our discourse is serious
and weighty. Secondly, without due consideration and reverence.
Whensoever we make mention of Him, we ought seriously
to ponder his infinite greatness and glory, and to bow our hearts in the deepest
prostration before that name to which all the powers in heaven and earth bow
down with most humble veneration. But is it possible for those who speak of
GOD promiscuously and at random, to utter his name with reverence, when all
the rest of their discourse is nothing but froth and levity? Nay, if they
be reproved for it, will they not allege that for their excuse, which is their
very sin,-that they did not consider it? The tongue of man is called his glory;
(Psalm lvii. 8;) and shall the glory of man be the dishonor of GOD? Shall
that which was created to be a principal instrument of magnifying GOD's name, run it over without affection or reverence? The
things which we most despise we use by by-words, and lay no great sense nor
stress upon them. And where we speak of GOD without due consideration and
reverence, we do but make him a by-word; which is the highest contempt and
indignity that can be' cast upon him.-Thirdly, in an undue and unlawful action,
especially when it is brought to confirm a falsehood, either in perjury or
heresy. And it is observable, that the same word here rendered vain, signifies
also false and deceitful: And what greater sin can there be than to bring
GOD to be a witness to our lie?
(p2.) We take the name of GOD in vain'in our duty and holy performances.-First, when we ask
those things of GOD, which are unlawful or unwarrantable; as when we pray
in behalf of our lusts, or out of envy or malice. Such prayers are vain, for
either they shall not be granted, or if they be, it will be in wrath. Secondly, when we perform holy duties slightly, and without affection.
Therefore, all hypocritical services, all battologies,
and heartless ingeminations, are vain, and GOD's
name is not sanctified but abused in them; for whatsoever we do in such a
manner, as we may be certain GOD will not accept, is done in vain. Now GOD
will accept of no performance which is not accompanied with the heart, and
filled with most devout affections; and therefore they are performed in vain,
and to no other effect but to increase our guilt and condemnation. Such invocations
are but scoffings of GOD.
(3.) The name of God is profaned by
unlawful oaths and execrations.-Oaths are assertory
and promissory. To, make an oath lawful, it must be taken in truth, in judgment,
and in righteousness.-First, a warrantable oath must be accompanied with truth.
We must take care that what we depose be true, and must be fully certain that
the thing is as we attest it; for a man may be guilty of perjury in swearing
that which is true, if he believe it, otherwise, or be doubtful of it. Therefore
we should look, that our words agree with our mind, otherwise we shall be
forsworn,-that the things agree with our words, or we shall be false-swearers.-Secondly, it must be taken in j udg_ ment, discreetly and deliberately,
advising and pondering with qurselves, before we
swear. We must consider both the matter, whether that be right and good, and
the ends, whether they are duly propounded by us; and there are but two ends
that can warrant an oath, the benefit of ourselves or others, and the glory
of GOD.-Thirdly, it must be taken in righteousness. We must not bind ourselves
by oath or vow, to do things impossible or sinful. The matter of a just oath
ought to be possible, lawful, and honest. We should in all our promissory
oaths caution and limit them with those reasonable exceptions, of-as far as
we know, and can lawfully endeavor.,
Falsehood and rashness make an oath
unlawful. An oath is a sacred thing, and part of divine worship; therefore,
those that swear by any created being (as by their faith, truth, &c.)
are guilty not only of vain swearing, but of idolatry too. And it is perjury
to violate an oath conceived by creatures, because of the near relation that
all creatures have to GOD, their Creator. (Matt. 23: 22.) Whosoever swears
by any creature, does virtually swear by the Almighty Creator of it. All vehement
asseverations have in them somewhat of the nature, and are dangerous beginnings
of oaths; and those who accustom themselves to them, will in time think them
not forcible enough to confirm their speeches, and so be brought to attest
them by oaths. Speak truth simply and nakedly, without making any thing the
pawn and pledge of it. Allow not yourself any form of asseveration, but let
your yea, be yea, and your nay, nay. There are several other violations of
this command; as blasphemy, rash vows, unnecessary lots, &c.
The great positive duty required in
this command, is, the reverencing and sanctifying the name of GOD, whensoever we make mention of him, or of any thing that relates
to him; and asserting and vindicating to the utmost of our power his- name,
whenever we hear it dishonored. We are said to sanctify and glorify GOD, when
in our most reverend thoughts we observe and admire his holiness, and the
bright connection of his attributes; and when we endeavor by all holy ways
to declare them to others, that they may observe and admire them with us,
and give to GOD that holy veneration, which is due to him.' The best way and
means to sanctify the name of GOD, is by enlarging his kingdom, and bringing
in many to submit to his sceptre and government.
IV.
Remember the Sabbath-.day to keep it holy.
In these words we have a command, and the enforcement
of it.
1. The command is to sanctify the Sabbath.
And this is observable, that whereas all the rest are simply either positive
or negative, this is both. Remember to keep it holy; and in it you shall not
do any work. As if GOD took an especial care to fence us in, on all sides,
to the observation of this precept.
The word Sabbath signifies rest, and cessation
from lahour, and from the slavery and drudgery
of sin. And of this spiritual Sabbath, the temporal one is a sign and type.
Sabbath is used also to signify the eternal rest of the blessed in heaven.
The Sabbath was instituted immediately
after the creation, (Gen. 2: 2, 3,) so that it is but one day younger than
man, ordained for him in the state of innocence, that his faculties being
then holy and excellent, he might employ them, especially on that day, in
the singular and most spiritual worship of GOD, his Creator. This command
is partly moral, in that it requires a due portion of our time to be dedicated
to the service and worship of GOD; and partly positive, in that it prescribes
the seventh day for that especial service, which the light and law of nature
did not prefix: For if we lay aside the positive command of. GOD, there is
no one day in itself, better than another, and therefore there is a memento
prefixed to the command, « Remember that you keep holy the Sabbath-day,"
which,, is not added to any other precept; intimating to us that the observation
of a special day is not a dictate of nature„ but only an imposition of GOD,
which he requires us to remember and bear in mind.-As the first institution
of the Sabbath was by divine authority; so likewise is the change of it. For
as GOD rested from his works on the last day of the week, so CHRIST rested
from all his labors, sorrows, and affliction on this day; in which he fully
completed the work of our redemption, and manifested it to be perfected -by
his resurrection from the dead. CHRIST sanctified this day by his resurrection;
and the Apostles confirmed the observation of it, both by their writings and
uniform practice. (Acts 20: 7.) Upon the first day
of the week, when the disciples came together to break bread, PAULL preached
unto them, which plainly declares, that the solemn meetings and assemblies
of Christians, were then on this day; the Jewish Sabbath beginning to wear
out, and the Christian Sabbath, or the LORD'S-day, coming into its place and
stead. Again, the public collections for the poorer saints were ordained by
the Apostle to be made on this day. (1 Cor.
16: 1, 2.) And why? but
because the assemblies of Christians were held on this day, and so gave a
better conveniency to gather their charity than
at any other time. Again, this day is called the LORD's-day. (Rev. 1: 1O.) Now put the force of these Scriptures
together, and they will amount to the proof of the institution of this first
day Sabbath. Another argument to prove this change,
is the constant and uninterrupted practice of the church in all ages, from
the time of man's redemption by the death and resurrection of CHRIST, to the
present time. The practice of the Apostles has been already declared; and
for the practice of the primitive church immediately after the Apostles, all
ecclesiastical histories testify, that the solemn assemblies of Christians
were held on this day. If to this we add the great blessing that GOD has poured
out upon his people, in the plentiful effusion of his grace and SPIRIT on
them, in his holy ordinances celebrated on this day, it will be past all question,
that this is the day which the LORD has made for himself, and therefore let
us be glad and rejoice therein.
Concerning the Sanctification of the Sabbath.
This command speaks of a two-fold sanctification
of this day. The one which it has already received from
GOD; the other which it ought to receive from man. And the former is
given as a reason of, and motive to the latter. GOD has sanctified the Sabbath-day,
by consecrating and setting it apart for his worship and service, and he also
sanctified it in an effective sense, as he has appointed it to be the day
whereon he does especially bless and sanctify us; yea, and possibly he makes
the means of our sanctification to be more• effectual on this day, than when
they are dispensed on any other common days. GOD does then especially give
out plentiful effusions of his SPIRIT, fills his ordinances with his grace
and presence; and we may with a more confident faith expect a greater portion
of spiritual blessings from him, when both the ordinances and the day are
his, than when, though the ordinances be his, yet the day is ours.-As GOD
sanctified the Sabbath, so man is commanded to sanctify it also. Now we are
to sanctify it – by devotion, observing it holy to the LORD, sequestering
ourselves from common affairs to those of spiritual exercises, which he has
required us, to be conversant about on that day.
The sanctifying the Sabbath consists
partly in abstaining from those things, whereby it would be profaned, and
partly in the performance of those things which are required of us, and tend
to promote the sanctity and holiness of it. In order to our due sanctifying
of the Sabbath, we ought to abstain from the common and servile works of our
calling. In it you shall not do any work. But the seventh day is the Sabbath
of the LORD.. That exceptive particle, but, intimates to us, that none
of that, work which is lawful to be done on ordinary days, ought
too be performed by us on the Sabbath. Now this prohibition of working on
the Sabbath, is strongly enforced by the concession of six days
for our ordinary labor. A concession it may be called, considering the indulgence
granted to us; but yet it is not merely a concession, but a command too: Six
days shall - you labor. These words are perceptive, requiring us diligently
to attend that vocation and state of life, in which Divine Providence has
placed us, and to perform the offices of it with care and conscience: For
it is not said, You may labor, but You shall labor.
So that all idleness and does it expressly forbidden by this command. But
this precept is not to be understood absolutely and unlimitedly, but with
a just restraint and exception; that is, You shall
labor six days ordinarily; unless any of them be set apart either by thy own
private devotion, or by public authority, for the immediate worship and service
of GOD.
And that this is of necessity to be
understood, appears, if we consider how many days in the week GOD himself
did dedicate in those feasts which he commanded the dews strictly to observe,
notwithstanding that they were enjoined six days labor: As every New Moon,
the Passover, Pentecost, the Feast of Atonement, and of Tabernacles. And
not only did they account themselves obliged to keep these days holy, which
were enjoined by the divine command,
but those also appointed
by human authority: As the Feast of the Purim, (Esther 9: 9,1,) and the Feast
of the Dedication of the Temple; (Ezra 6: 16;) which, though but
of human institution, CHRIST was pleased to honor with his presence. (John
10: 22.) Besides, we read frequently of fasts, both personal and national,
appointed on some emergent occasions.. And the like
to these, without doubt, either our own private devotion, or the public authority
of the nation, may in the like circumstances impose on us, without violating
this command of six days labor. But though this six days labor was not so
strictly required as not some
times to admit the
intervention of a holy rest; yet the seventh day's rest was so exactly to
be observed, as not to admit any bodily labor, or secular employment. And
we find this command strictly enforced by the double sanction of a promise
and threatening. (Jer. 17:)
Notwithstanding this rest and cessation
from labor, that is required on the Lord's-day, yet there are three sorts
of works that may and ought to be performed on it, how great soever our bodily labor may be in doing them. And they are,
(1.) Works of piety,
which are indeed the proper works of the day.
(2.) Works of necessity, and of great
convenience. And we find our Savior defending his disciples against the exceptions
of the Pharisees, for plucking the ears of corn, rubbing them in their hands,
and eating them on the Sabbath. (Malt. 12: 1, &c.)
Only take this caution, that you neglect not the doing of these things till
the LORD's-day, which might be well done before,
and then plead necessity or convenience for it.
(3.) Works of charity and mercy. This
day is instituted for a memorial of GOD'S great mercy towards us; and therefore
in it we are obliged to show charity and mercy Charity towards men, and mercy
to the very beasts themselves. (Matt. 12: 12; Luke 13:
15.)
The sanctification of the Sabbath does
especially consist in a diligent and conscientious attendance on all the ordinances
of GOD, and the duties of his worship, both in public and in private with
our families, and in secret by ourselves.
2. The enforcement of this command
is more particular, and with greater care and instance, than we find in any
other command; for GOD has here condescended to use three cogent arguments,
to press the observation of this law upon us. (1.) The first is taken from
his own example, whom certainly it is our glory, as well as our duty, to imitate
in all things, in which he has propounded himself to be our pattern. The LORD
rested the seventh day, and therefore rest ye also.
(2.) The second, from that bountiful and liberal portion of time, that he
has allowed us for the affairs and business of this present life: Six days
shall thou
labor and do all thy
work; and therefore it is but fit and equitable, that the seventh should be
given to GOD, who has so freely given the rest to thee. (3.) The third, from
the dedication of this day to his own immediate worship and service: The LORD
blessed the Sabbath-day, and hallowed it. So that it is no less a sin than
sacrilege, to purloin any part of that time which GOD has thus consecrated
to himself, and to employ it about their sinful or secular actions.
