BOOK VI.
Of the External Dispensation of the Covenant of Grace, by the Word and Ordinances of God.
In Christ's administration of the new covenant, and conferring the blessings of it upon us, there concur, 1. The word of the covenant, in which God declares his mind to us, and which may be distinguished into the law and the gospel. 2. The ordinances of the covenant, in which God deals with us, and we with him, for the effectual application of his word, and his benefits therein exhibited. 3. The Spirit of the covenant, by whose influences God's word and ordinances are made effectual for bringing us into the covenant,—making us actual partakers of its blessings,—and to receive and improve them for his honour. 4. Faith, by which we, being qualified and actuated, receive and improve the word, ordinances, Spirit, and blessings of the covenant.—The agency of the Spirit and faith having been repeatedly pointed out, and not pertaining to the external dispensation of this covenant, falls not under our present consideration.
——————
CHAPTER 1
Of the Law of God, in its Manifestation, Matter, Forms, and Uses to men.
I. The law of God means either his whole word, Ps 1:2; Ps 19:8-9; or all the books of the Old Testament, John 10:34; 1 Cor 14:21; or the five books of Moses, Luke 24:44; Rom 3:21; John 1:45; or the ceremonial dispensation of the new covenant, John 1:17; or the covenant of works as opposed to the covenant of grace, Rom 6:14; Rom 7:4; Rom 8:2; Gal 3:10,12-13. But, properly taken, the law, as distinguished from the gospel, is the manifested will of God, our infinitely high Sovereign, directing and binding all men what to be, do, or avoid. Direction and obligation are the two essential constituents of a law. A sanction of penalty is never annexed to it, but where the subjects are actually fallible. A promissory sanction is never annexed, but when the law is formed into a covenant, or inlaid in one.
The revealed law of God is ordinarily distinguished into the moral, ceremonial, and judicial. The ceremonial law prescribed the rites of worship used under the Old Testament, and was mostly grafted upon the second and fourth commandments of the moral; and these rites, in their intended signification, were an obscure gospel, Col 2:17; Heb 10:1; Heb 3-10. The judicial law directed the civil managements of the Israelites under God, as their principal governor, with respect to their encampments, marches, wars, inheritances, marriages, punishments, rulers, etc. Exod 21-23; Num 1-2; Num 10; Num 27; Num 34-36; Lev 18; Lev 20; Deut 17; Deut 19-25; and is reducible to the correspondent precepts of the moral, and never bound any but the Jews, in their national establishment, any further than moral equity requires.—The moral law is that declaration of God's will which directs and binds all men in every age and place to their whole duty to him, themselves, or their neighbours.—The leading articles of this law, proceeding from the very nature of God, and his relation to men as their Creator, Preserver, and Governor, are altogether unchangeable and indispensable, Mal 5:17,19; Rom 3:31; Rom 13:8-9; Titus 3:8,14; James 2:8,10. And all the ten commandments of it are either more or less directly inculcated in the New Testament. The substance of the first is in John 3:19; John 5:42; 2 Pet 1:5-8; 2 Pet 3:18; 2 Thess 1:8; 1 John 3:23; 1 John 4:19; Matt 4:10; Acts 2:38; Matt 22:37; 1 Pet 2:17; Heb 12:28; Rom 3:18; 2 Cor 1:6; 1 Tim 4:7; 1 Tim 6:17;—the substance of the second, in John 4:23-24; John 5:39; Rev 1:3; Rom 12:1-6; 1 Thess 5:17; Col 3:16, Eph 5:19; James 5:13-14; 1 Cor 10:14; 1 John 5:21;—of the third in Matt 5:34-37; Matt 15:9; Matt 6:7; James 1:23; James 5:12; John 4:24; 1 Cor 14:15;—of the fourth in Mark 16:2,9; John 20:19,26; Acts 20:7; 1 Cor 16:2; Rev 1:10;—of the fifth in Eph 6:1-9; Eph 5:22-33; Eph 4:32; Col 3:18-25; Col 4:1; Titus 2:3-10; 1 Pet 2:18; 1 Pet 3:1-8; 1 Thess 5:12-14; 1 Tim 3-6. And the other five commands are repeatedly inculcated together, Matt 19:18-19; Rom 13:9 Gal 5:14; James 2:8-11.—Such articles of the moral law as do not immediately proceed from the nature of God or his relations to men, admit of God's excepting particular cases, but of no other. Thus, in Adam's family, brethren lawfully married their own sisters: God might require a brother to marry the widow of a childless brother deceased; or require a man to sacrifice his own son, etc.
God's moral law is manifested, 1. As partly, but obscurely, written in the heart of all men, Rom 2:14-15; Rom 1:19-20,32. 2. As summarily contained in the ten commandments, Exod 20:3-17; Deut 5:6-21. 3. As largely held forth and explained
in the whole Bible, in every divine requirement or prohibition, direct or indirect, Deut 4-31; Matt 5-7; Eph 4-6; Col 3-4; Rom 12-15; Phil 2-4; 1 Thess 5; Heb 10-13; James 1 through Rev 3.—It was manifested to Adam, its natural demands being wrote on his heart, and its positive requirements revealed to him, Gen 1:26-27; Gen 2:16-17.—It was manifested to the Israelites at Sinai, proclaimed in a most solemn and terrible manner, to represent the danger of those that are under it as a covenant, Exod 19-20; Deut 4-5; Heb 12:28-29.—Wrote upon tables of stone, to mark its perpetual obligation, and the hardness of men's hearts, on which the Holy Ghost writes it, Exod 24:12; Exod 34:1,28.—And the hewing of the latter tables by Moses might import, that we must be convinced by the law as a covenant, before it can be wrote in our heart as a rule of life.—It was thus solemnly published, 1. To confirm the original law of nature. 2. To correct men's mistakes concerning its demands. 3. To supply that which was wanting in it. 4. To convince the Israelites of their need of a Mediator in order to their eternal salvation, or their being the peculiar people of God, Gal 3:19-20.
Christ and his apostles republished and further explained the moral law, and vindicated it from the false interpretations of the Jewish doctors, Matt 5; Matt 15; but they did not in the least enlarge it. 1. It was long before perfect, Deut 4:2; Deut 5:32; Deut 12:32; Ps 19:7-8; Ps 119:96; nor could it be corrected, without impeaching the wisdom and equity of God, who framed it. 2. Christ came not to destroy the ancient moral law, but to fulfil it, Matt 5:17-18. 3. He and his apostles taught nothing but what Moses and the prophets had done, Matt 22:37-40; Matt 7:12; Rom 1:3; Acts 26:22. The loving of brethren is an old commandment, and from the beginning, in respect of its matter; and only new, in respect of its additional enforcement by Christ's death for us, and his clear publication of the gospel, 1 John 2:8; John 13:34. Self-denial, taking up our cross, and imitating Christ, were required in the Old Testament as well as in the New. In self-denial and taking up his cross, Abraham left his native country, Gen 12; Heb 11:8; the pious Levites slew their idolatrous brethren, Exod 32:27-28; Job blessed God under his heavy troubles, Job 1-2; Moses chose affliction with his brethren, Heb 11:25-26.—Almost every prophet and good man appears denying himself and taking up his cross, 2 Sam 16:5-11; 1 Kings 17; 2 Chron 24:20-22; Dan 3; Dan 6; Neh 2; Neh 5.—The loving God above all, necessarily requires self-denial and taking up our cross when it is for his glory, Ps 115:1; 1 Cor 6:19-20; 1 Pet 4:14.—Christ being
God, the imitation of him in the divine excellencies he then had, was required under the Old Testament, Lev 11:44; Lev 19:2; Lev 20:7.—Christ added nothing to the three first commandments,—no new form of prayer: That which he taught his disciples contains nothing but what had been long before requested, Isa 63:16; Ps 72; Ps 57:11; Ps 143; Ps 119; Prov 30:8; Ps 25:11; Ps 16:1; Ps 17:2.—The worshipping Christ, and God in his name, was practised under the Old Testament, Ps 2:12; Ps 15:11; Ps 97:7; Heb 1:6; Exod 23:21; Gen 18:23; Gen 48:16; Dan 9:17; Ps 84:9; men were forbidden to have images, or frequent idolatrous temples, as well as now, Exod 23:24; Deut 12:23; Deut 7:2-3; Ps 16:4; and to swear rashly or irreverently, Deut 6:13; Deut 10:20; Eccles 9:2; Isa 65:16; Jer 4:2; Jer 5:7; Matt 5:34-37; James 5:12.—Nothing moral in the fourth and fifth command is in the least altered.—Sinful anger, injuring brethren, private revenge, unchaste looks or words, unnecessary divorce, and polygamy, were forbidden before Christ came, as well as since, Gen 4:6; Gen 27:41,43; Gen 31:24; Gen 45:8; Gen 49:7; Job 29:16; Job 31:1; 2 Kings 5:13; Deut 5:20-21; Deut 17:5; Deut 24:1; Mal 2:14-15; Lev 19:8.
In respect of quality, the moral law is, 1. Universal, extending to all men, in every age, in all their dispositions, thoughts, words, and works, Rom 2:14; Rom 3:19-20; Rom 4:15; Rom 5:13. 2. Perfect, requiring all good dispositions and exercises, in the most perfect degree, and forbidding every thing sinful in any degree, Ps 19:7; Ps 119:96,128. 3. Perpetual, directing and binding men both through time and eternity, Luke 16:17; Matt 5:18. 4. Holy, a transcript of God's infinite holiness, and binding men to perfect holiness, Rom 7:12. 5. Just, requiring nothing but what we owe to God, ourselves, or our neighbours, and what we, in Adam, had originally strength to perform, Rom 7:12; Ps 19:8; Ps 119:7,128. 6. Good, requiring nothing but what is good in itself, and calculated to promote the happiness of all under it, Rom 7:12; Rom 2:7,10; Ps 19:11; Ps 119:165. 7. Spiritual, reaching all the powers of men's souls, and requiring all obedience to proceed from spiritual principles, and to be performed in a spiritual manner, and directed to proper spiritual ends, Rom 7:14. 8. Exceeding broad, extending its requirements and prohibitions to multitudes of things in every moment, place, and circumstance, Ps 119:96.
II. Obedience to this law consists in our being and acting answerably to its requirements and prohibitions, from an high regard to its divine authority. Or, it is the making the matter of it our rule, and the authority of God in it the reason of our
whole conduct. It must be, 1. Sincere and candid, Ps 18:23; Heb 11:17; Num 14:40-44. 2. Constant, notwithstanding all alterations in our state or circumstances, Ps 119:44. 3. Tender, abstaining from the smallest appearance of evil, 1 Thess 5:22; Judg 2:5; Ezek 6:9. 4. Ready and cheerful, Ps 18:44; Gal 1:16; Heb 11:8. 5. Universal, to every precept, in every point, and by every power in us, Ps 119:6. 6. Absolute, determined by the revealed will of God, though we perceive no other reason, Heb 11:8; Matt 23:8-10; Acts 4:19; Acts 5:29. 7. Perfect, without the smallest defect, and answerable to the highest demands of holiness, Matt 5:48; Lev 11:44; 1 Pet 1:13,15-16. 8. In our case, evangelical, having Jesus Christ offered and bestowed in the gospel, for its origin, cause, motive, pattern, and end, 1 Tim 1; 1 Tim 5; Rom 1; Rom 5; 2 Cor 10:5; Eph 5:2; Col 3:17; 1 Pet 4:11.
Love to God, to ourselves, and to our neighbours, is the general duty of obedience required by the moral law. 1. Love to God is the source or root of all our obedience to the law, John 14:15,21-24;—the chief stream or branch of obedience, 1 Cor 13; and the all-comprehending substance of it, Rom 13:10.—We must love God with all our heart, soul, mind, and strength, Matt 22:37:—Which includes, 1. A true spiritual knowledge of what he is in himself, and as connected with us, John 17:3. 2. A hearty choice of him as our chief good, Ps 73:25-26. 3. A cleaving to him as our God and all in all, Acts 11:23. 4. An high esteem of him in all that he is and does, Song 5:10; Ps 35:10; Exod 15:11; Ps 8:1,9; Ps 36:7; Ps 104:34; Ps 139:17-18; Zech 9:17. 5. Ardent desire after familiar enjoyment of him, Ps 27:4; Ps 42:1-2; Ps 84:2; Ps 63:1-8. 6. Delight in him, Song 1:13; Ps 37:4; Ps 149:2.—And thus our love to him must be judicious, Mark 12:33: Sincere and hearty, Prov 23:26: Pure and absolute, for the sake of his excellency and kindness to us, Song 1:3; Ps 36:7; 1 John 4:19: Strong and vigorous, Song 8:6-7: Superlative, far transcending that which we bear to other objects, Luke 14:26; and operative in holy exercises, 1 John 3:18; Rom 13:10; Rom 14:6,8-9. II. We ought to love ourselves, in valuing ourselves as God's rational creatures, having immortal souls capable of an eternal enjoyment and service of him, and so unspeakably more important than all the irrational world, Matt 16:26.—In humble satisfaction with our particular natural form as the work of God, Ps 100:3; Ps 139:14-16; in detesting and avoiding every thing which tends to our real hurt, Rom 12:9; Ps 119:104; Acts 16:28;—in laying out our whole care, knowledge, ability, and opportunity to promote our own holiness, honour, safety, and comfort, in subordination to the glory of God. Matt 6:33; John 6:27;
Rom 2:7,10; 1 Tim 4:8. III. All men on earth being our neighbours, we ought to love them, in duly esteeming them for the gifts, grace, and usefulness with which God hath endowed them, 1 Pet 2:17; Phil 2:3; Rom 12:10; 1 Pet 3:8; 1 Pet 4:8;—and delighting in them in subordination to our superlative delight in God, Ps 16:3; Ps 119:63; 1 Pet 1:22.—We are to love them as ourselves, in doing every thing for and to them, which we could reasonably wish them to do to us in like circumstances, Matt 7:12; and in loving and doing good to them from true love to their persons, 1 John 3:17-18; 1 Pet 1:22; 1 Pet 3:8; 1 Pet 4:8.
The whole moral law, which regulates our love to God and men, and all the actings of it, is contained in the ten commandments,—the first four of which direct our love to God, prescribing the object, means, manner, and peculiar season of our worship;—and the last six direct our love to man, answerably to relative connections, life, chastity, property, reputation, and inward disposition;—our whole duty to man being thus founded on our relations and duty to God, Exod 20:3-17; Deut 5:6-21.—As these commandments contain very much matter in few words, the following rules must be carefully observed in understanding and explaining them: I. Wherever a duty is required, the contrary sin is forbid; and wherever a sin is forbid, the contrary duty is required. II. Wherever a sin is forbid, every sin of the same kind, and every cause, occasion, and appearance thereof, are also forbid; and where a duty is commanded, every duty of the same kind, and all the means of performing it, are required. III. Whatever we ourselves are bound to be, do, or forbear, we are bound, according to our stations, to do all that we can to make others to be and do the same. IV. That which is forbid is never to be done: but actions required are only to be performed when God gives opportunity. V. The same sin is forbidden, and the same duty required, in different, nay, in all the commandments, in different respects. VI. No sin is ever to be committed in order to avoid a greater; but some duties required must give place to others. Our natural duties to God must be preferred to our natural duties to men, Acts 4:19; Acts 5:29. And the positive worship of God must sometimes give place to the natural duties of necessity and mercy towards men, Hos 6:6.
I. The first commandment being, as it were, the foundation or cornerstone of the whole law, especially of the first table, is obeyed or disobeyed, in all our obedience or disobedience to any commandment.—It particularly requires, I. Knowledge of God, as God, in his existence, perfections, persons, purposes, and works, 1 Chron 28:9; John 17:3; 1 John 5:7,20; Ps 107:43;—and as our God in Christ, Exod 34:6-7,9;
2 Cor 5:18-21; not merely speculative but practical, conforming our heart and life to his image, 2 Cor 3:18; John 13:17; Eph 4:32; Eph 5:1-2; 1 Pet 1:15-16. II. Acknowledgement of him as God and our God. I. Inwardly in our heart. 1. In crediting all that we know concerning him upon his own testimony, John 20:31; 1 Thess 2:13. 2. In believing on Christ as our only Saviour and way to God, and chusing God in him for our everlasting portion and Lord, 1 John 3:23; Ps 16:2; Ps 142:5; Ps 31:14; Ps 91:2; Ps 118:28. 3. In deliberate renunciation of every idol, and solemnly surrendering up ourselves to him as our husband and King, Matt 5:29-30; Hos 14:3,8; Jer 3:16,19; Josh 24:15. 4. In constant faithfulness to our covenant relations and engagements to him, keeping our hearts from every thing else to him, as our superlatively beloved all in all, Prov 4:23; Ps 73:23-26; Song 4:12. 5. In truly penitent turning from our indwelling lusts and sinful practices to him with grief and hatred of our sin, and with full purpose of, and endeavour after new obedience, Acts 20:21; Jer 3:13-14,21-23; Jer 31:18-19; Hos 14:1-3,8. 6. In constant correspondence of our inward frame of spirit with the excellencies of God, and the manifestations thereof in Christ,—serving and worshipping him, who is a Spirit, in spirit and in truth, John 4:24; Rom 1:9; Rom 8:5; 1 Cor 14:15; enlarging our heart to embrace and enjoy him as infinite, Ps 81:10; Isa 26:8-9; looking not at things temporal, but at things eternal, 2 Cor 4:17-18; humble and absolute dependence on him as all-sufficient and independent, Song 8:5; unmoved trust in, cleaving to, and imitation of him as unchangeable, Mal 3:6; Ps 89:34; Deut 4:4; Deut 10:20; Josh 23:8; Acts 11:23; Prov 24:21; Job 2:3; 1 Cor 15:58; living alway as in his presence and under his all-seeing eye, Ps 16:8; Gen 16:13; Jer 23:24; filial awe of, and trust in his power, greatness, and equity, Heb 12:28-29; Job 6:14; Job 13:15; delight in, and conformity to his unspotted holiness, 1 Pet 1:15-16. Lev 11:44; Matt 5:48; humble receiving, admiring, and rejoicing in his goodness, Jer 31:12; Gen 32:10; trust in, and imitation of his truth, candour, and faithfulness, 2 Chron 20:20. 7. In affections correspondent with his word, as manifesting his excellencies,—searching, believing, loving, delighting in, and feeding upon it, as his word of salvation, Ps 119; Gen 32:9-12; 2 Sam 7:25; Job 23:12; Jer 15:16; Acts 13:26; 1 Tim 1:15; 2 Tim 3:15-17; and with his work,—discerning, magnifying, and praising him in it,—as infinitely glorious, wise, powerful, holy, and good, in Creation, Ps 8:3; Ps 136:5;—as just, wise, almighty, faithful, and gracious in afflictive providences, and therefore bearing them patiently, humbly, and
thankfully, Job 1:21; Job 2:10; Ps 119:67,71,75; as gracious and merciful in smiling providences, and therefore exercising love, wonder, and gratitude, Gen 32:10; 1 Thess 5:18; Phil 4:4,6; Col 3:17;—as infinitely wise, powerful, just, and merciful in redemption, and hence approving it with our whole heart, and trusting our temporal and eternal happiness wholly to it, 2 Sam 23:5; Phil 3:8-9. 2. We must also acknowledge him outwardly, as God and our God, in an open and stedfast profession of him, as such,—and of his truths for his sake,—and in a correspondent practice, 1 Pet 3:15-16; Heb 4:14; Heb 10:23; Eph 4-6; Col 1-4; 1 Thess 1-5; Rom 12-15; Rom 6;—and that in order to glorify him, Phil 1:20; Luke 9:26; edify our neighbour, Phil 1:12-13; Titus 3:8,14; and to promote our own spiritual advantage, Mark 8:35,38; Rom 10:10; Luke 12:8. III. Worshipping and glorifying God as God and our God in Christ, 1. Inwardly, in our mind, thinking of him, Mal 3:16; Ps 63:6; Ps 139:17-18; Ps 104:34; esteeming him, Exod 15:11; Ps 135:10; Ps 8:1,9; Ps 36:7; Ps 73:25; and believing him, Exod 14:31; 1 Thess 2:13;—in our conscience,—standing in awe of his authority, Ps 44:20-21; Job 31:14,23; subjecting it to him alone, without reserve, Matt 23:8-10; Matt 4:10; James 4:12; receiving his law as marked with his infinite authority, Isa 8:20; Isa 5:20; Matt 6:22-23; constant application of Christ's blood for purging it, and as the means of our unceasing familiarity with God, Heb 10:19-22; self-excitement to duty upon an evangelical foundation, Luke 1:74-75; Ps 116:12,16; Ps 103:1-5; and accusing or excusing us according to our state, our practice, and the tenor of his law, Rom 2:15; Ps 65:3; Ps 130:3-4;—in our will,—solemnly and repeatedly chusing him, Josh 24:15; Ps 16:2; Ps 73:25; Ps 119:57; Ps 91:2; Ps 142:5; Lam 3:24; making him our chief end, in every thing we do, 1 Cor 10:31; 1 Pet 4:11; Rom 14:8; denying our natural, civil, and religious self for his sake and honour, Matt 16:24; Luke 14:26; Luke 17:10; resigning ourselves to his commanding and providential will, Rom 6:17; Gen 22:1-18; Luke 24:26; Ps 47:4; Ps 39:9; Ps 119:71,75; patient bearing his afflicting rods, Ps 39:9; 1 Sam 3:18; 2 Sam 16:10-11; Lam 3:22,39; Mic 7:7-10; Isa 53:7;—in our affections,—loving him as infinitely excellent and kind, Deut 6:5; Ps 18:1-3; Ps 116:1; desiring more full enjoyment of him, Isa 26:8-9; Phil 1:23; 2 Cor 5:4,8; delighting and rejoicing in him, and what he hath said, done, or will do for us, Ps 32:11; Ps 149:2; Isa 61:10; Hab 3:18; Ps 60:6; Luke 1:47; grieving for offences given him, Zech 12:10; Ps 119:136; kindly fear of him, Isa 8:13; Hos 3:5;
Ps 36:1; Ps 119:120; Matt 10:28; judicious, prudent, and well governed zeal for his honour and interest in the world, Ps 69:9; Ps 119:139; loathing and abhorring ourselves for our sinfulness, as contrary to his nature and will, Ezek 16:63; Ezek 36:31-32; Job 42:5-6; Isa 6:5; Isa 64:6; Jer 31:18; Rom 7:14-24;—in our memory delightfully recording and remembering the discoveries which we have had of him in his word and works, Ps 119:11; Ps 36:6-7; Ps 103-107; Ps 116; Ps 136; Ps 145-150; John 2:17; Job 36:24;—in our whole soul, trusting and hoping in him, as our Saviour, Husband, Father and God, for all that we need, Isa 26:4; Ps 130:7-8; Ps 119:49,81;—in humility towards him, Mic 6:8; and hence, under a deep sense of our own ignorance, weakness, and unworthiness, consulting him in all our ways, and giving him the glory of any good in or done by us, Prov 3:5-6; Isa 40:6; 2 Cor 3:5; 1 Cor 15:10; Ps 115:1; voluntarily undertaking the meanest services to which he calls us, Acts 21:13; and restricting ourselves within the limits of our proper station, Ps 131:1; 1 Cor 7:20,24; and labouring in internal prayers and praises, Phil 4:6; Exod 14:8; Ps 119:58; Ps 45:1; Ps 108:1. 2. Outwardly, in our due attendance upon the instituted ordinances of his worship, Matt 28:20; 1 Cor 11:2; and a due performance of all that duty which we owe to ourselves or others from a regard to his authority, and answerably to his nature, and to his relations to us, Matt 5:16; 1 Cor 10:31; 1 Pet 4:11.
The first commandment forbids, I. Atheism, which is either speculative, in which men flatly and directly deny or doubt God's existence, perfections, and providence, Ps 14:1; Ps 53:1; Eph 2:12; 1 John 2:23; Ezek 8:12; Ps 10:11. Men are often tempted to this by their prosperity, or outrageousness in wickedness, or by the uncommon afflictions of the godly; but they rather attempt to force themselves into it, than actually to fix it in opposition to the dictates of their conscience, and the manifold proofs to the contrary, Prov 30:9; Prov 1:32; Jer 2:5,25; Mal 3:13-14; Mal 1:13; Ps 73:13;—or practical, in which men live as if there were not a God; having no knowledge of him, no faith in him, no choice of him, no love to him, no spiritual thoughts of him, no holy desires after him;—no spiritual impressions of his perfections, discernment of him in his word or works, or activity in his worship;—indulging themselves in secret sins, wishing there were no God to punish them, and encouraging others in wickedness, Ps 14:1; Eph 2:2,12; Ps 36:3; Mic 6:16;—live without any profession of religion, or appearance of regard to the worship of God, Jer 10:25; or live wickedly under the mask of a profession, Phil 3:19; Titus 1:15-16; 2 Tim 3:2-5; or abandon
that religious profession and practice which they once had, John 6:66; Hos 6:4-5; Heb 6:4-6. II. Profaneness respecting the object of worship, in not worshipping and glorifying him as God and our God;—which, in our mind, includes natural, slothful, or wilful ignorance of him and spiritual things, Hos 4:1,6; Isa 27:11; 2 Thess 1:8; Job 21:14; misapprehensions of him, Acts 17:23,29; Rom 1:21; 1 Cor 1:23; neglect and aversion to think of him, Ps 10:4; Rom 1:28; want of honourable, and conception of vile thoughts concerning him, Isa 53:3-4; Ps 10:13; Ps 50:21; Ezek 8:12; doubting, unbelief, and error, contrary to his declarations in his word, 2 Kings 6:33; 2 Kings 7:19; Deut 29:19; Acts 26:9; Gal 5:20; rash credulity of others instead of God, 1 John 4:1; John 5:43; 2 Thess 2:11-12.—In our conscience, it includes carnal security, Zeph 1:12; blindness and misinformation, Isa 5:20; inactivity, stupidity, senselessness, 1 Tim 4:2; Eph 4:18-19; partially, making most ado about lesser matters, and chiefly disapproving other men's sinfulness, Matt 7:1-4; Matt 23:23; deceitfulness, pretending regard to God, when it is biassed by bribes, Ezek 13:19; legality, exciting men to follow after righteousness by the works of the law, Rom 9:31-32; Rom 10:2-3; Rom 7:9; submission to men's authority instead of God's, 1 Cor 3:4-5; Hos 5:11; Mic 6:16.—In our will, it includes rejection of the gospel offers of Christ, and God in him, to be our God, Hos 11:2,7; Ps 81:10-12; Heb 10:26,29; neglect of surrendering ourselves to God, and not making him our chief end, Eph 2:12; Hos 10:1; Zech 7:5; hypocritical dedication of ourselves to him, Mic 3:11; Hos 8:2; disregard of our solemn engagements to him, Jer 5:4-5; Ps 50:16-17; Ps 78:10,57; inward covenanting against him and his interests, Eccles 5:6; Hos 5:11; 2 Cor 13:8; discontentment with, and murmuring against his words or works, Job 34:33,37; Jude 16; Ps 37:1-8; Jer 12:1; Jer 20:7-18; unsanctified contentment, seeking that satisfaction which we cannot find in one creature, in another,—satisfaction with our lot, without regard to the will of God in it; indolent, foolhardy, stupid, and brutish patience under our troubles,—and enduring them as just, but not as good,—nay very good for us, Isa 42:25; Isa 39:8; Ps 119:71.—In our affections, it includes want or weakness of love to, and desire after, or delight in God, aversion from, and hatred of him, and what pertains to him and bears his image, Rom 1:30; Ps 14:1; Job 34:9; deadness in, and weariness of his service, Mal 3:13; Mal 1:13; Amos 8:5; lukewarm indifference about spiritual things, Rev 3:16; corrupt, indiscreet, blind, and passionate zeal, not proportioned to the importance of its object; or chiefly against sin in others, Rom 10:2; Matt 23:23;
Matt 7:1-4; Gen 38:24; 2 Sam 12:5; and which carries us out of our station to act from proud and selfish views, without a proper call, and without proper pity to offenders, 2 Sam 6:6; 2 Kings 10:16; Luke 9:54; 2 Cor 2:7; 2 Thess 3:6-7;—want of filial reverence of God, rashness and irreverence of heart in his presence, Ps 89:7; Eccles 5:1; unconcern at his threatenings, Amos 3:8; Jer 5:22; Isa 5:19; presumptuous rebellion against his warnings, Ps 36:1; Ezek 12:27; Jer 43:1-2; Jer 44:15-16; Jer 23:17,33; hope of impunity in sin, Deut 29:19; Ps 10:11,13; obdurate impenitence in sin, manifested in our denying, extenuating, excusing, or transferring the blame of it on others, Rom 2:5; Prov 28:13; Prov 29:1; Prov 30:20; bold and curious inclination to pry into God's secrets, Deut 29:29; presumptuous confidence that he will support us in that to which he never called us,—tempting or putting him to the trial, what he can or will do, in exercising his patience or inflicting his judgments, Matt 4:7; Ps 95:9; Mal 3:15; diffidence, anxiety and despair, Jer 2:25; Matt 6:34; Gen 4:13; Ezek 37:11.—In our memory, it includes our readiness to forget God, his words and works, and aptness to retain that which is trifling and wicked instead thereof, Jer 2:32; Ps 50:22; Deut 32:18.—In our whole soul, it includes pride, Ps 138:6; Hab 2:4; Prov 30:12-13; insensibleness of our weakness and sinfulness, Jer 2:31; Jer 8:6,12; 1 Cor 10:12; Matt 7:2-3; contempt of duty, or want of inclination to it, because of its apparent meanness, 1 Sam 2:30; 2 Kings 5:11-12; inward meddling with things above our situation or ability, Ps 131:1-2; Num 16:1; infervency and wandering of heart in religious duties, 1 Thess 5:19; Eph 6:19-20; Rom 12:11; unthankfulness to God for benefits received, and thankfulness for success in sin, Deut 8:17; Zech 11:5; inward slighting God and his law,—resisting and grieving his Spirit, Ps 50:17; Deut 32:15; Isa 63:10; Acts 7:51; Eph 4:30; Heb 10:29; Matt 12:31-32;—and, in so far as our inward frame and exercise is not suited to his glorious excellencies, and his new-covenant relations to us, Rom 1:21.—In our external appearances, it includes our not avouching him in our profession as God and our God in Christ, and not attending that profession which we make of him with a suitable practice, 2 Tim 3:2-5; Titus 1:15-16. III. Idolatry, which is the giving that worship and honour to any other, which is due to God alone,—and is either more gross or refined. In the more gross idolatry, heathens worshipped the sun, moon, stars, kings, heroes, benefactors, inventors of arts, nay dogs, cats, crocodiles, serpents, leeks, onions, harlots, etc. Jer 44:3,8,18; 1 Kings 11:2; 2 Kings 17:29-33; Rom 1:21-25. And papists worship
angels, popes, pretended relics of Christ and his saints, consecrated wafers, etc. The sinfulness and absurdity of such worship is evident: 1. No creatures deserve our worship, being at best little superior, and many of them inferior to us. Being weak, or at least finite, they are unfit to be trusted, Jer 17:5; Isa 2:22; Rom 10:14. The most exalted creatures cannot judge of the inward truth or importance of our worship, Rev 2:23; Jer 17:10; nor can they grant our requests, or even a blessing on our outward enjoyments, Exod 23:25. 2. God hath given us no warrant by precept, promise, or approved example, to invoke or adore any creature. 3. He requires, that only himself, as the self-existent God, should be worshipped; and condemns all religious worship of any other, Exod 20:2-3; Matt 4:10; Deut 6:13; Deut 10:20; 1 Sam 7:3; Isa 42:8; Rom 1:23; Gal 4:8. 4. Though Christ, as God, be the object of religious worship, and though, as Mediator, he is to be received by faith as God's unspeakablegift,—and though his mediation be an excitement to worship him as God, as well as his Father, and the Holy Spirit in him, yet, as the Son of man and the servant of God, he cannot be the object of divine worship, unless his finite nature shared the same honour with his godhead, or he have a subordinate and a supreme worship ascribed to him, both of which are equally absurd.—Nor is there any reason to pretend, that the religious worship called latreia belongs only to God, but that called douleia may be given to creatures; for douleia is ascribed to God, Gal 4:8; 1 Thess 1:9; Matt 26:24; Acts 20:19; Rom 12:11; Rom 14:18; Eph 6:7; and civil homage to men is called latreia, Deut 28:48; Lev 23:7.—In more refined idolatry, we believe, choose, trust, love, esteem, desire, delight in, fear, think on, sorrow for the want of,—are zealous for, or careful to please, or obtain any thing as much or more than the true God, or in opposition to his will.—In this manner men chiefly idolize and worship, 1. Satan,—in entering into covenants with him, practising or encouraging divination, witchcraft, or magic, consulting him or his agents relative to things future, secret, or lost, Deut 16:9-12; Lev 19:31; Lev 20:6; Exod 22:18; Isa 8:19; Dan 2:2;—embracing his false doctrines, 1 Tim 4:1-2; regarding his pretended miracles, 2 Thess 2:9-10; Rev 13:13; Rev 19:20;—obeying his laws, Jer 7:23; Mic 6:16; Hos 5:11; hearkening to his suggestions, Acts 5:3-10; 1 Kings 22:22-23; John 13:27; 1 Chron 21:1; or submitting to his slavery, 2 Cor 4:4; 2 Tim 2:26; Isa 49:24-25. 2. The world,—in seeking the enjoyments of it as the portion of our soul, or for themselves, not as they lead to God, Ps 17:14; Col 3:1-2; Rom 8:5-6; Phil 3:19; James 4:4; 1 John 2:15-16; 1 John 3:17; Rev 1:7; making the
customs and fashions of it a standard of our faith or practice; Rom 12:1-2; 1 Pet 1:14,18; delighting in the fellowship of carnal men, Ps 15:4; Ps 119:115; Prov 9:6; Prov 13:20; James 4:4; or sinfully pleasing men, Gal 1:10; Rom 15:2; 1 Cor 9:19-22; 1 Thess 2:4-6. 3. Self, natural, civil, or religious,—in having too high an esteem of ourselves, Prov 26:12,16; Isa 58:3; Rom 10:3; loving ourselves, not as subordinated to God, and for his sake, 2 Tim 3:2; Luke 14:26; or seeking ourselves too much, or as our great end in any thing we do, 2 Kings 10:16; Prov 21:4; Prov 15:8; Zech 7:5-6; Phil 2:21; Phil 3:19. 4. Sin, in indulging or practising it in any form or degree, as it stands in direct opposition to God, Jer 44:4; Hab 1:12; 1 John 3:4; and its reign or prevalence in us renders all that we do a service to and worship of it, Isa 1:11-12; Isa 66:3; Prov 15:8; Prov 28:9; Prov 21:4,27. 5. Graces and spiritual comforts, in loving, trusting to, desiring, and delighting in them for themselves, and instead of God, 1 John 5:21; 2 Cor 12:7.
The reasons annexed to this commandment are, 1. That the all-seeing God takes special notice of our atheism, profaneness, and idolatry, let them be varnished with as many fair pretences as they will, Ps 44:20-21; Ezek 8:7-12. 2. That he is much displeased with us for them, particularly for idolatry. He has manifested his displeasure in his word, 1 Cor 6:9-10; Gal 5:19-21; Rev 21:8; Rev 22:15; Rev 14:10-11. And few nations, heathens, Jews, or antichristians, have or will be destroyed in his providence, but on account of idolatry, as one principal article of his controversy with them, 2 Kings 17; Jer 25; Jer 46-51; Rev 9; Rev 13-14. He has often taken away men's idols, Judg 17-18; obliged them either to part with them or with their profession of religion, Gen 35:2; or rendered them a plague to them, as in the case of Eli, and David's idolized children, 1 Sam 2-4; 2 Sam 13-18; 1 Kings 1; or has left them shamefully to manifest their idolatry, as in the case of Judas, Matt 26:15; Demas, 2 Tim 4:10.
II. The second commandment respects the means of religious worship. Our bodies, as well as our souls, being redeemed with the blood of God, Acts 20:28; 1 Cor 6:19-20;—everlasting happiness awaiting our bodies as well as our souls, 1 Cor 15; Matt 10:28;—our mouth being the interpreter and agent of our heart, Matt 12:34; and external worship being of use to promote that which is internal,—God has framed this commandment, immediately to respect it, though as proceeding from our heart.—This external worship, not being strictly natural, but instituted, and God having a distinguished
zeal for his own worship, and men a remarkable proneness to intrude their own inventions into it, this and the fourth commandment are more largely stated and enforced than any of the rest.
Our whole worship of God, since the fall, being an abomination to him, but in so far as performed in the name of Christ, Prov 15:8; Prov 21:27; Prov 28:9; Isa 66:3; Isa 1:11-15; Col 3:17; 1 Pet 4:11; Eph 3:21. He, the true representation and image of the invisible God, may, as Mediator, be considered as the principal mean of it, Col 1:15; 2 Cor 4:4,6; John 14:6,9-10. And it must be performed in obedience to his command,—in the exercise of faith in and love to his person God-man Mediator,—in reliance upon his strength,—and presented to his Father through his righteousness and intercession, in order to render it acceptable, John 14:6; John 10:7,9; Eph 2:18; Eph 3:12; Col 3:17; 1 Pet 4:11; 1 Pet 2:5,9.—In subordination to, and in order to extensive improvement of Christ, in our worship of, and fellowship with God, he, in his word, has appointed many diversified ordinances; particularly, 1. Prayer, secret, private, and public, Matt 6:6; Jer 10:25; Mal 3:16; Acts 2:46. 2. Singing of psalms, hymns, and spiritual songs, in secret, private, and public, for the praise of God, James 5:13; Col 3:16; Eph 5:19; Ps 33:1-2; Ps 142; Ps 96-100; Ps 103; Ps 105; Ps 107; Ps 134-136; Ps 145-150. 3. Reading and hearing God's word, John 5:39; Acts 17:11; Acts 15:21. 4. Preaching and hearing the gospel, 1 Pet 3:19; 1 Pet 1:12; Neh 8:8; 2 Kings 4:23; Mark 16:15; 2 Tim 4:2; Rom 10:14-15,17. 5. Administration and receiving of the sacraments, Gen 17:9-14; Exod 12; Num 9; Num 28-29; 1 Cor 10:1-4; Matt 28:19; 1 Cor 10:16-17; 1 Cor 11:23-29. 6. Religious fasting and thanksgiving, secret, private, and public, Matt 6:17-18; Matt 9:15; Zech 12:12-14; 1 Cor 7:5; Joel 2:13; Exod 15; 1 Chron 16; 2 Chron 20:26. 7. Church government and discipline, including a standing ministry and the maintenance of it, Exod 25-31; Lev 1-16; Num 3-4; Num 8; Num 15; Num 17-18; Heb 3:5-6; Matt 16:18-19; Matt 20:25-26; Matt 18:15-20; 1 Cor 12:28; Eph 4:11-14; John 18:36; Acts 1-20; 1 Tim 5:17; 1 Thess 5:12; Heb 13:7,17; 1 Cor 9:14. 8. Catechetical and other instruction of children, servants, or people, in the truths of God, Gen 18:19; Deut 6:6-9; Gal 6:6. 9. Spiritual conference and joint prayer in social meetings, stated or occasional, Mal 3:16; Song 1:4; Song 5:8-16; Song 7:1-3; Song 7:13; Song 4:11; Song 7:9; Song 3:7-11; Ps 66:16; Luke 24:14-32. 10. Vows of self-dedication to the service of God, personal or social, Isa 44:4-5; Ps 116:16; Ps 76:11; Ps 119:106; Eccles 5:4-5; Num 30; Lev 27; Deut 5:2;
Deut 29:2; Josh 24:15,25; 2 Chron 15:12-13; 2 Chron 23:16; 2 Chron 29:10; 2 Chron 34:31,34; Neh 9-10; Ezra 10:3; Isa 19:18,21; 2 Cor 8:5. 11. Oaths, assertory, promissory, and minatory, in which we solemnly call God to witness the truth, and our sincerity in that which we declare or engage, and to avenge himself upon us, if we declare any thing false or unknown to us, or neglect to fulfil that which we engage, Deut 6:13; Jer 4:2; Heb 6:16; Isa 45:23; Isa 65:16; Rom 9:1-2; 2 Cor 1:23; 2 Cor 11:31; Gal 1:20; 1 Thess 5:27. 12. Casting of lots, in which we solemnly appeal to the immediate decision of God in an important matter, in which human prudence cannot, at least peaceably, determine, Prov 16:33; Prov 18:18; Lev 16:8; Num 34:13; Josh 7:13-18; Josh 15-21; 1 Sam 10:19-24; 1 Sam 14:41-42; 1 Chron 24-26; Neh 11:1; Acts 1:24-26. 13. Collection for the poor, in which we give a part of our substance to the Lord, Matt 6:1-5; 1 Cor 16:1-2; Gal 2:10.—All which ordinances this commandment requires, 1. To be received in principle and public profession,—known and assented to as divine by our mind, and embraced as appointed of God by our will, Mic 4:5. 2. To be observed in all their requirements, as instituted by God, to be means of our fellowship with himself, Matt 28:30; Ps 27:4; Ps 63:2; Ps 84:2,10. 3. To be kept pure from every human addition, 1 Cor 11:2; Ps 16:4; Acts 17:16-17,22; Deut 7:5; Deut 12:23; Exod 23:24; Col 2:4,8,16-23; Matt 15:2-3,9. 4. To be kept entire, without suffering any thing to be taken from them, Deut 4:2; Deut 5:32; Deut 12:32; Rev 22:19.
This commandment forbids, I. Profaneness respecting the means of religious worship. 1. In not receiving God's ordinances as his, but as delivered to us by Popes, Councils, Kings, Parents, Teachers, Hos 8:12; Isa 29:13. 2. In neglecting the secret, private, or public observance of them, Exod 4:24-25; Jer 10:25; Heb 10:25; Rev 2:4. 3. In devolving upon others that observance of them which God requires of us,—as when clergymen hold a plurality of charges, and hire curates to officiate for them, or heads of families devolve the whole religious care of them into the hands of chaplains, 1 Kings 12:31; Judg 17:5,12-13. 4. In curtailing them, in respect of parts, time, or frequency, Amos 8:4-5; Mal 1:13; Mal 3:7-9,14. 5. In contempt of them disposing us to neglect them, or to use them without due reverence, Eccles 5:1; Mal 1:12-14. 6. In sleepy or careless attendance on them, Acts 20:9. 7. In valuing ourselves on account of our contempt of them, Job 21:14-15. 8. In making merchandise of church-livings, censures, decisions, sacraments, Acts 8:18;
Rom 2:22; John 2:16; Mark 11:15-17. 9. In hindering the free observation of God's ordinances by derision, immoderate and unseasonable worldly business, intrusion of careless and scandalous ministers, establishing or executing iniquitous laws, persecuting men for conscience-sake, Isa 28:22; 1 Pet 3:7; 1 Sam 2:17; Mic 6:16; 2 Kings 18:13; Acts 4-28. II. Idolatry respecting the means of worship, in, 1. Forming corporeal representations of God in our mind, John 4:24; Rom 1:23. 2. Forming material representations of the divine persons, in order to worship them, or that which they are intended to represent, Acts 17:29; Rom 1:23; Deut 4:14-15; Hab 2:18; Rom 11:4; Lev 26:1. 3. Retaining images of divine persons, or even of false gods, for ornaments of houses, etc. Deut 7:5; Exod 23:24; Ps 16:4. 4. Exhibiting images in churches for the instruction of the ignorant, Exod 23:24; 2 Kings 18:4.—To pretend their usefulness is to accuse God of neglecting to give us sufficient means of instruction in his word and ordinances, contrary to Matt 28:20; Luke 16:29,31; Isa 8:20. Such images blasphemously represent God, who is an infinite Spirit, as if he were finite and corporeal. They cannot even represent the body of Christ in connection with his divine person, or in its glorified state, Isa 40:18; Isa 46:5; Jer 10:8,14-15; Hab 2:18; Zech 10:2. God condemns and punishes men for making carnal representations of himself, Rom 1:23-24; and for their adoration of saints, angels, popes, relics, and images, under pretence of worshipping him by them, Acts 10:25-26; Rev 19:10; Rev 22:8-9; Rev 13:4,8,15; Rev 9:20-21. Nay, for their idolatry, the papists are expressly adjudged to eternal damnation, Rev 14:9-11. III. Superstition, in adding to or changing God's ordinances of worship, in, 1. Pretending to render that to be sin or duty which God never declared to be so, Matt 15:5-6,9; Prov 30:6; Col 2:16-23. 2. Imagining that virtue in worship arises from places, postures, instruments, or number of acts, contrary to Mal 1:11; John 4:20-22. 3. Fancying that the position of stars at the time of birth, the meeting or dealing with particular persons first in the morning, flight of birds, or the like, are declarative tokens of God's will relative to future events, Isa 44:25; Isa 47:8,13; Jer 10:2. 4. Adding to God's worship ceremonies, restricted seasons, church-officers, sacraments, apocryphal books, etc. not prescribed in his word, Deut 12:32; Deut 4:2; Deut 5:32; Isa 1:12; Matt 15:3,9; Col 2:16-23; Gal 4:10-11.—Men render themselves guilty of such superstition and idolatry, 1. In devising it, Num 15:39; 1 Kings 12:28-33. 2. In advising or enticing to it, Deut 13:6-8. 3. In commanding it, Hos 5:11;
Mic 6:16. 4. In using it, 1 Kings 11:33. 5. In approving or tolerating it, Rev 2:14-15.—Nor will any pretence of the piety of its authors or promoters, Matt 15:2-9; or its antiquity, 1 Pet 1:18; legal establishment or customariness, Jer 44:17; good intention, 1 Sam 15:21; 1 Sam 13:12; or its seeming tendency to promote devotion, Isa 65:5, excuse their conduct before God.
The reasons annexed to this commandment for enforcing obedience to it, are, 1. God's sovereignty, which entitles him alone to prescribe the ordinances of his own worship, Jer 7:31; Jer 32:35. 2. His propriety in his people, as his children, servants, and subjects, Isa 33:22. 3. His zeal for his own worship, in punishing the breakers and rewarding the keepers of this and other commandments, Lev 10:1-3; Isa 9:7.
III. The third commandment respects the name of God, which comprehends every thing by which he makes himself known. 1. Proper names,—essential, as Jehovah, Jah, I am, The Lord, God, Exod 6:3; Exod 3:14; Ps 68:4; Ps 84:11.—Or personal,—Father, Son, Word, Jesus Christ, Holy Ghost, etc. 2. Titles which mark his relations to usward, as The God and Father of Christ, Eph 1:3; 1 Pet 1:3; The High and lofty One,—The Holy One of Israel, Isa 57:15; Isa 49:7; The God of mercy and grace, and peace, Ps 59:10; 1 Pet 5:10; Rom 16:20; The God of salvation, Ps 68:20; The God of all comfort, 2 Cor 1:3; The God and King of glory, Acts 7:2; Ps 24:8,10; The God of gods, Josh 22:22; King of kings, and Lord of lords, Rev 17:14; Rev 19:16; The God of Abraham, Isaac, and Jacob, Exod 3:6; The God of the Hebrews, or of Israel, Exod 5:3; Ps 72:18; The God of the whole earth, Isa 54:5; The Father of mercies, 2 Cor 1:3, and of glory, Eph 1:17; of spirits, Heb 12:9; Num 16:22; Creator, Isa 40:28; Preserver or Observer of men, Job 7:20; King, Judge, Lawgiver, Isa 33:22; James 4:12; Saviour, Isa 45:15,22; Redeemer, Isa 48:17; Isa 49:26; Jer 50:34; Job 19:25; Comforter, Isa 51:7,12; John 15:26; 2 Cor 1:4; 2 Cor 7:6. 3. Attributes imitable and inimitable, infinity, eternity, etc. 4. Ordinances of worship, Mic 4:5; Luke 1:6. 5. Words, law and gospel, Ps 138:2. 6. Works of creation, providence, and redemption, Ps 19:1; Ps 9:16; Acts 14:17; Eph 3:10,21; 2 Cor 5:18-21.
This commandment requires us, I. To take up the name of God, as it is laid before us in his word,—in our thoughts, meditating on it, Ps 104:34; Ps 139:17-18;—in our words, speaking of it, Ps 105:1-3; Ps 107; Ps 136; Ps 145-147;—and in our deeds, making an open profession of it, adorned
with an answerable practice, 1 Pet 3:15-16; Rom 10:10; Rev 14:1; Heb 4:14; Heb 10:23; Matt 5:16; Phil 2:15-16; Phil 4:8.—This taking up of God's name is necessary to his honour; and without it we hide, bury, and deny the excellency and usefulness of his name, 1 Cor 10:31; Lev 10:3;—necessary to our own advantage, his names, titles, and attributes being precious, reviving, sanctifying, and comforting cordials to our soul,—his ordinances breasts of spiritual nourishment,—his words sweeter than honey, an inheritance better than thousands of gold and silver, an incomparable instructer, Song 8:6; Ps 19:10; Ps 119:72,103,111; Ps 119:97-100,105;—his works a prospective glass, manifesting wonders of wisdom, power, mercy, and goodness, Rom 1:19-20; Ps 19:1-5. Ps 103-107; Ps 136; Ps 145-147; Ps 92:4; Eph 1:3-10; Eph 2:4-10; and necessary to the edification of others, leading them to Christ, salvation, and holiness, Matt 5:16; John 17:26.—And for gaining these important ends, our profession of God's name ought to be judicious, every point of it knowingly founded on his word, Rom 10:10; Prov 4:5-7; Acts 17:11; candid, perfectly answerable to that which we believe in our heart, Rom 10:10; Ps 116:10; 2 Cor 4:13; complete, extending to every attained truth, Phil 3:16; Acts 20:20,27; plain, without ambiguity or equivocation, Gal 2:11-12; Gal 5:1-4; 2 Cor 1:12; meek, 1 Pet 3:15; Matt 11:29; 2 Tim 2:24-25; bold and zealous, Ps 119:46,139; Acts 2:14-36; Acts 3:12-26; Acts 4:10-13,19-20; Acts 5:29,32; Acts 6:15; Acts 7:51-53; Eph 6:20; constant to the end, 1 Pet 3:15; 2 Pet 3:17-18; Rev 2:10; Rev 3:11. II. It requires us to use the name of God in an holy and reverent manner, in spiritual knowledge of it, Ps 9:10; faith in it as manifested in Christ, Heb 11:6; Heb 4:2; Rom 14:23; ardent love to it, Ps 69:36; Isa 26:8; kindly fear and awe of it, Mal 4:2; Deut 28:58; Ps 89:7; Rev 15:4; in singleness of heart, and to a right end, Ps 96:7-8. III. To employ God himself to hallow or glorify his own name, in removing from the world and our heart all that atheism, ignorance, idolatry, profaneness, etc. which tends to dishonour his name, and in disposing all things in nations; churches, and persons, to promote his glory to the best advantage, Matt 6:9; Ps 108:5; Ps 82:8; Ps 57:5,11; Ps 72:19.
This commandment forbids our neglecting to promote God's honour in the matter and manner required, Deut 32:51; Num 27:14; and our profaning and abusing his name in using it ignorantly, Acts 17:23; lightly or rashly, in exclamations, thanksgivings, prayers, obsecrations, adjurations, and appeals, Acts 19:13-14; superstitiously, as when the Israelites carried his ark to the field of battle to render them successful
against the Philistines, 1 Sam 4:3-5; wantonly, in swearing by him, or creatures in his stead, in our common conversation, Matt 5:34-37; James 5:12; in angrily or sportfully cursing and devoting ourselves or others to damnation, devils, mischiefs, etc. 1 Kings 19:2; 2 Kings 6:31; Num 22:11; Judg 17:2;—perjuring ourselves, attesting that which is false, and not endeavouring to perform that which we have engaged upon oath, Zech 5:4; Mal 3:5; Matt 5:33; Hos 4:2; Hos 10:4;—blasphemously reviling God, or causing others to do so, Rom 2:24; Acts 26:11; 1 Tim 6:1; 2 Sam 12:14; Isa 51:5; reproaching his ordinances, words, works, or people, because of their relation and likeness to him, 1 Tim 6:1; Titus 2:5; 1 Cor 4:13; Mark 3:30; ascribing to him that which is dishonourable to him, Matt 11:19; Matt 12:24; John 8:48,52; Ps 50:21; Ps 10:13; denying him that which is true and honourable, and ascribing it to creatures, Job 36:19-25; Ps 73:9; Ps 94:7; Ezek 8:12; Ezek 9:9; Zeph 1:12; Acts 12:22; thinking or speaking against him in a virulent manner, Job 2:5,9; Exod 5:2; 2 Kings 6:33; 2 Kings 7:2,19; and despitefully or maliciously rebelling against the plain and powerful testimonies of his Spirit to our conscience, Matt 12:23-24,31-32; Heb 6:4-5; Heb 10:26-29. But,
More particularly, God's names, titles, and attributes are profaned and abused, when they are not thought and spoken of, and improved by inward principles of faith in, and love to Christ, Rom 14:23; Heb 11:6; 1 Tim 1:5; when our inward unbelief works in opposition to them, 2 Kings 7:2,19; Ezek 8:12; Ezek 9:9; Zeph 1:12; Ps 10:11,13; Ps 50:21; Ps 77:8-9; Ps 94:7; Jer 15:18; Jer 20:7; when we retain or exercise hatred of them, Rom 8:7-8; Rom 1:30; Ps 139:20; and when we use them not to their proper ends, but as encouragements to wickedness, Mal 1:6; Eccles 8:11; Isa 43:24; Rom 2:4-5.—His ordinances are profaned and abused when they are used with unholy hearts, from principles of self-love, pride, regard to human laws or customs, 1 Tim 1:5; 1 Cor 12:3; or in a proud, careless, hypocritical, unbelieving manner, Phil 3:3; John 4:24; Isa 58:3; Isa 29:13; Heb 4:2; or to promote some sinful or selfish end, Matt 2:16; Matt 23:14: Rom 10:3; Rom 9:31-32.—Prayer is profaned and abused when we do not duly prepare for it by searching and feeling our necessities, emptying our hearts of carnal cares, and by consideration of Christ's mediation and promises, Ps 10:17; Eph 6:18; when we pray in an ignorant, proud, formal, legal, careless, wandering, and unbelieving manner, Isa 29:13; Luke 18:11-12; James 1:6-8; John 16:24; when we ask improper things, or for a bad end, Luke 9:54; James 4:3; and when we do not observe whether and how our requests are granted, Ps 5:3; Ps 123:1-4.—Singing of psalms is
profaned when it is performed rashly, Ps 108:1; merely in an outward manner, Ps 111:1; without knowledge of what we sing, 1 Cor 14:15; without proper affection or proper application of the matter to our own case, Eph 5:19; Col 3:16.—Reading or hearing of God's word is profaned and abused when it is performed without due preparation, 1 Pet 2:1-2; James 1:21; without proper attention, Ezek 33:30; Prov 28:9; Acts 8:30; or in a sleepy and indolent manner, Amos 8:5; Mal 1:13; when our consciences are not laid open to it as the candle of the Lord, and we do not receive it into our heart as indeed the word of God, Ps 85:8; 1 Thess 2:13; 2 Thess 2:10-11; when we do not cordially believe, nor are sensibly affected with it, Heb 4:2; Isa 66:2; when we do not spiritually meditate on, and carefully remember that which we have read and heard, Ps 1:2; Ps 10:4; Ps 119:11; and reduce into an holy and circumspect practice, Ezek 33:31; Jer 25:4-7; or when we regard the truths of God as we affect the preacher, Ezek 33:32; 1 Kings 22:8.—Preaching of God's word is profaned when performed by those whom God never called to that work, Jer 23:32; Rom 10:15; Heb 5:4; or in an unbelieving, lazy, unaffectionate, obscure, indistinct, contentious, and unfaithful manner, Isa 56:10,12; Rom 16:17-18; Phil 1:16; Ezek 13:17-19; or to exalt self, and promote carnal gain, 2 Cor 4:5; 1 Thess 2:4-6.—Sacraments are profaned when they are dispensed by persons not authorised by God, 1 Cor 4:1-2; 1 Cor 11:23; or to improper persons, or from carnal motives, Matt 7:6; 1 Cor 11:27-29; when rites not prescribed by God are annexed to them, Isa 1:12; when they are received without due preparation for them, proper exercise of grace in them, and a correspondent practice after them, 1 Cor 11:27,29; Acts 4:13; Rom 12:1-2.—Religious fasting is profaned when we fast for strife and debate, or to promote some bad end, Isa 58:4; 2 Kings 21:9-13; without being truly and deeply affected with the mercies which we acknowledge, and with the sins which we confess, or judgments which we bewail and deprecate, Hos 7:14; Isa 58:4; when we cleave to our sins, while we profess to mourn over, and supplicate deliverance from them and their effects, Isa 58:4-6; Mic 3:11; or when we seek to honour ourselves, and recommend ourselves to God's favour by it, Matt 6:16; Zech 7:5; Luke 18:12; Isa 58:3.—Church-government is profaned when it is modelled according to the forms of the state, John 18:36; Matt 20:25-26; and its affairs regulated, not by the word of God, but by the decrees of councils, parliaments, popes, kings, etc. Isa 8:20; Matt 23:8-10; Mic 6:16; Rev 13; or to please the humours of men, chiefly the great, Gal 1:10; 1 Thess 2:4-5; or when censures are inflicted as
civil punishments, or are despised and opposed, or not submitted to as the institutions of Jesus Christ for promoting spiritual edification, Acts 15; 1 Cor 5:5; 1 Thess 5:12-14; 2 Thess 3:6,14; Heb 13:7,17.—Religious vows are profaned when we vow in a rash, ignorant, careless, legal, and hypocritical manner, Judg 11:30-40; Deut 5:27-29; Jer 42:5,20; or engage to that which is sinful, trifling, or not in our power to perform, 2 Kings 6:31; 1 Kings 19:2; when we are proud of our vows, John 8:41; Prov 7:14; and when, after lawful vows, we do not speedily, and with the utmost care and diligence, fulfil them, Num 30; Judg 11:35; Ps 61:8; Ps 78:8,57; Eccles 5:4-6; Prov 20:25.—Oaths are profaned when we refuse to swear lawful ones, which tend to glorify God, and put an end to strife, Heb 6:16; Deut 6:13; Deut 10:20; when we swear without a proper call, James 5:12; Matt 5:34-37; or give or take oaths which are unlawful or dubious in themselves, or impossible for us to fulfil, Mark 6:22-23; Acts 23:14,21; or swear in an idolatrous or superstitious manner by creatures, kissing the gospels, etc. Ps 16:4; Matt 15:9; when we swear without truth, what we are uncertain of, or know to be false, or with dissimulation; without judgment, not understanding the nature of an oath, or the matter about which, or words in which we take it; or without righteousness, engaging to, or intending to promote that which is unlawful and unjust, Jer 4:2; Zech 5:4; or swear lightly and rashly, Eccles 9:2; or, when we equivocate in swearing, understanding our expressions in a sense different from that commonly affixed to them, or which is unperceived by the imposer; or, when our swearing does not tend to the honour of God or edification of men, but is merely a compliance with some human law, and intended as a mean of access to some place of civil or ecclesiastical honour and profit; and when the impression of our oath wears off our spirits, and through sloth, inadvertency, wickedness, or specious pretences, we do not labour to perform our oaths, Josh 9:18-19; 2 Sam 21:1; 2 Chron 36:19; Ezek 17:12-19; when we pretend the obligation of an oath as a reason of our doing that which is sinful, Matt 14:9; or when, without sufficient new ground, we repeat our oaths at, or near the same time, Exod 20:7.—Lots are profaned when they are used in affairs trifling, or which human prudence might have rightly and peacefully decided, Ps 22:18; or in important matters, without earnest prayer and dependence on God for his decision, Prov 16:33; Prov 18:18; Acts 1:24-26; or to obtain knowledge of future events, Deut 29:29; to which heathenish observation of accidents, as ominous, may be reduced, Jer 10:2; Isa 44:25; or in division of cards, or throwing of the dice, etc.—the sinfulness of which is manifest. It is the common delight
of wicked men, whose hearts are filled with enmity against God. It never fits men for religious exercises, but, in a most bewitching manner, diverts from them. It occasions intimate familiarity with graceless persons, few others being inclined to such diversions. As luck or chance, being mere imaginations, can give no decision, the appeal for division of cards or fall of the dice must be made either to God, or to the devil in his stead. To appeal to God in diversion, how presumptuous and blasphemous! To appeal to the devil in his stead, how horrid!—It renders men heathenish,—believers of heathenish principles, as that God has left some events to chance; that fortune changes sides; that some persons are lucky and others not;—users of heathenish language, luck, chance, good fortune, etc. influenced by heathenish affections, hoping, rejoicing, fearing, or grieving at what fortune has done, or is like to do;—and given to heathenish practices, irreverently disregarding God and his providence in the management of their affairs, 1 Sam 6:9.—A profession of religion is profaned by indulging malignity and hatred of religion, Zech 11:8;—by scoffing at it, Isa 28:22; Ps 1:1; 2 Kings 2:23; Ps 22:7-8; Ps 69:10-12; by hypocritical pretences to it, 2 Tim 3:5; Titus 1:16; Isa 33:14; by making a profession of religion a cloak for maliciousness, voluptuousness, covetousness, or the like, Matt 23:14; Ezek 33:31-32; Mic 3:11; 1 Pet 2:16; Titus 1:15-16; 1 Thess 2:5; by being ashamed of our profession of Christ's truths, Mark 8:38; or a reproach to it, in our foolish, untender, unstable, unfruitful, or scandalous practice, Phil 3:18; Phil 3:11,19; 2 Tim 3:1-6; Phil 1:27; Eph 5:15; Col 4:5; Isa 5:4; Rom 2:4-5,22,25; or by apostacy from it, John 6:66; Gal 3:3; Gal 1:6; 1 Tim 1:19-20; 2 Tim 4:10; 2 Tim 2:16-17; 2 Tim 1:15; 2 Pet 2:20-22; 1 John 2:19.—God's Word is profaned when we speak lightly of it, insolently against it, or pervert it to jests and bywords, Acts 17:18,20; Acts 26:24; Acts 2:13; Jer 23:33,36; wrest it to support error and wickedness, 2 Pet 3:16; 1 Tim 6:4; 2 Tim 2:14; affix our own fancies to it, as the meaning of God's Spirit in it, 2 Pet 1:20; Matt 5:21,33,43; misapply it for encouragement of the wicked, and discouragement of the godly, Ezek 13:22; or use it in charms, idolatrous kissing, or as a lottery book for spiritual cases, Acts 19:13; or neglect to search and believe and practise it as indeed the word of God, John 5:39; 1 Thess 2:13.—God's works are profaned when we do not discern, love, and admire himself as manifested in them, Rom 1:18-20; Eph 3:10,21; when we do not improve them for his glory, but for the gratification of our selfish or sinful lusts, 1 Pet 4:11; Hos 13:6; Deut 32:14-15; Rom 2:4-5; Rom 13:12-14; Jude 4; 1 Pet 2:8; or when we murmur against, or harden our hearts under them, 2 Cor 10:10;
Jude 16; Jer 5:3; Isa 1:5; 2 Chron 28:22; Zech 7:12; Jer 25:4-7.
The profanation of God's name much abounds, because, 1. Men have so low thoughts of him, that they never discern the high regard which is due to his name, Exod 5:2; Ps 50:21. 2. Much abuse of his name being little discerned by unregenerate men, hardens their heart into mere profaneness, Ps 36:1-2; Zech 7:5-6. 3. Sinful customs make multitudes look on many instances and forms of profaning it as lawful, Matt 5:37. 4. No laws either of church or state can reach many forms of profaning it, Eccles 8:11; 1 Sam 16:7. 5. Many ministers and magistrates have so little knowledge of, or regard to the name of God, that they scarcely think the most gross and public profanation of it a fault; and the laws which they make against it are but a mere farce, being never executed. 6. By the example of ministers and magistrates;—by the imposition of sinful, unnecessary, obscure, and dubious oaths; by taking oaths at elections, or in pleas, in so careless and irreverent a manner, the profanation of God's name is mightily encouraged and promoted.—But he will not suffer it to escape his righteous and most dreadful judgment; for, 1. This sin is committed in direct opposition to his nature and will, Ps 73:8-9. 2. It manifests a most outrageous hatred of him, Ps 139:20. 3. It is contrary to the whole tendency of divine revelation, which is to promote an holy fear and awe of him, Prov 1:7; Ps 111:9,16; 2 Tim 3:15-17.
IV. The fourth commandment prescribes, the proper time of God's worship. The precise quantity and part of time proper for the stated and social worship of God depending on his mere will, this command is introduced with a solemn charge to remember to observe it, and is both positively and negatively expressed, and enforced with manifold reasons. The law of nature teaches, that men having bodies as well as souls, and being social creatures, they ought to worship God in an external and social manner; but does not determine what proportion or precise part of time ought to be observed in that stated and solemn worship. But the seventh part of our time being appointed by God for that purpose, his command is universally and perpetually binding or moral. 1. This command concerning the Sabbath was imposed upon man in paradise before any typical ceremonies. Nor is there any more appearance of Moses mentioning the Sabbath, Gen 2:1-2, than of his mentioning the creation of the world, by an anticipation of 2500 years before it took place. 2. The appointment of the Sabbath is inserted in the very middle of that moral law which God
solemnly published from mount Sinai, and wrote upon two tables of stone, which was not the case with any ceremonial institution, Exod 20:8-11; Exod 19:20; Exod 24:12; Exod 34:28. 3. Every reason annexed to this commandment, when thus published and written, is of a moral nature, forcible on all men in every age and place; and hence strangers, as well as Israelites, were obliged to observe the weekly Sabbath, Exod 20:9-11.
Immediately after the creation of the world, God appointed the seventh day of the week for the weekly sabbath. 1. Nothing can be more plain and express than Moses' declaration on this head, that God, having finished his work of creation in six days, rested on the seventh, and sanctified it to be a sabbath to himself, Gen 2:1-2. 2. All the reasons annexed to this command were as forcible immediately after the creation, as ever, Exod 20:10-11. 3. The sabbath was observed before the giving of the law at Sinai, as a thing which the Israelites well knew to be already appointed, Exod 16:23. 4. In Heb 4:3-10, three distinct sabbaths are mentioned, one which commenced from the foundation of the world, which can be no other than that of the seventh day:—another which commenced from the Israelites' entrance into Canaan, when their ceremonial sabbaths received their full force; and a third in commemoration of Christ's resurrection and entrance into his glorious rest.—Nay, ancient heathens take notice of the division of time into weeks, and of the seventh day, which it cannot be supposed they learned from the contemned Jews, who were then scarcely known at any great distance from Canaan.—There is no reason to wonder that the observation of the sabbath from Adam to Moses is not mentioned in a history which dispatches the events of 2500 years in a few pages, especially as it is not common for historians to mention ordinary and stated observances, except at the beginning of them. In a much more extensive history of about 480 years, there is no mention made of the weekly sabbath from the second year of the Israelites' travels in the wilderness till the days of David. Nor have we one instance of a child circumcised on the eighth day from Isaac to John Baptist.—God's giving his sabbath to the Israelites for a sign, only means, that the law of it was solemnly published and given to them, and a typical signification added to its original moral use, Ezek 20:12; Neh 9:14; Exod 31:17.
Nevertheless God's appointment of the sabbath on the seventh day of the week was not strictly moral, but alterable by him. 1. Abstracting from his appointment, it is merely circumstantial whether it be on the seventh day or not. 2. It is not said in this commandment, that God blessed the seventh day, but
that he blessed and sanctified the sabbath day, Exod 20:11. 3. The sabbath being made for man, not man for the sabbath, the day of it must be altered, if for, the fixing good of mankind, Mark 2:27-28. 4. Though the fixing it at first on the seventh, to commemorate the finished work of creation, was exceedingly proper, a greater event happening on another day, natively rendered it proper to change it to that day. 5. The seventh day sabbath having had a typical signification superadded to it, very properly fell into disuse with the other typical ceremonies, Exod 31:13,17; Ezek 20:12,20; Col 2:16-17. The change of the sabbath from the seventh day of the week, on which Christ rose from the dead, is exceedingly proper. 1. Christ being Lord of the sabbath, it is proper that, in consequence of his resurrection, he should manifest his dominion with respect to it, Mark 2:28. 2. His resurrection, being his entrance into rest from his finished work of redemption, more deserved to be commemorated than God's finishing of creation work did, Eph 1:19-21; Rom 1:3-4; Rom 4:25; 1 Cor 15:20; Col 1:18; Rev 1:5. 3. It was proper that the peculiar time, as well as the nature of Christian worship, should directly relate to his finishing the purchase of our redemption. It was not proper that the day of his birth should be commemorated in the sabbath, as on it he entered on his labour and suffering; nor the day of his death, as on that he was in the heat of his conflicts; nor the day of his ascension, as on that he did not enter, but proceeded into his rest. 4. It was proper that when the covenant of grace was clearly manifested, men's religious rest should, according to the tenor of that covenant, precede their labour, Luke 1:74-75; even as the order of labour and of rest on the seventh day sabbath, had corresponded with the order of duty and privilege in the covenant of works, Gal 3:12; Matt 19:17.
God changed the weekly sabbath from the seventh to the first day of the week, at the resurrection of Christ. 1. God foretold that the first day of the week should be the Christian Sabbath, Ezek 43:27; Ps 118:24. 2. This day is expressly called the Lord's day. Now, except his healing of persons on the Jewish sabbath, no day of the week is ever ascribed to any of his acts, or events which befel him, but to his resurrection: nor is there any reason why that should be called his day, unless he had peculiarly sanctified and set it apart for his public worship, Rev 1:10. 3. Christ marked his peculiar claim to that day by repeated visits to his disciples, and by the miraculous outpouring of his spirit on it, John 20:19,26; Acts 2; Lev 23:16; Num 28:26. 4. His apostles, who were instructed by him in all things relative to the New Testament church, and who had his Spirit to guide them into all truth,
observed the first day of the week as the Christian Sabbath. On that day they assembled the Christians to break bread in the Lord's Supper. After tarrying seven days at Troas, Paul preached on the first day of the week, and dispensed the Lord's Supper, and continued till midnight, Acts 20:7. On that day, they required Christians to lay up their collections for the poor, 1 Cor 16:2; 1 Cor 11:2,23.—The apostles frequently preached upon the Jewish sabbath, not because they observed it, but because they then found the Jews assembled in their synagogues, Acts 13, etc.
The Christian Sabbath begins in the morning after midnight. 1. Christ rose early in the morning, Matt 28:1; Mark 16:2,9. 2. It begins where the Jewish sabbath ended, which was when it began to dawn towards the first day of the week, Matt 28:1,3. 3. The evening which follows the day of our sabbath pertained to it, John 20:19.
Men cannot, without sin, appoint any holy days. 1. God has marked the weekly sabbath with peculiar honour, in his command and word. But, if men appoint holy days, they detract from its honour: And wherever holy days of men's appointment are much observed, God's weekly sabbath is much profaned, Exod 20:8; Ezek 43:8. 2. God never could have abolished his own ceremonial holy days, in order that men might appoint others of their own invention in their room, Col 2:16-23; Gal 4:10-11. 3. God alone can bless holy days, and render them effectual to promote holy purposes; and we have no hint in his word, that he will bless any appointed by men, Exod 20:11. 4. By permitting, if not requiring us to labour six days of the week in our worldly employments, this commandment excludes all holy days of men's appointment, Exod 20:8-9. If it permit six days for our worldly labour, we ought to stand fast in that liberty with which Christ hath made us free, Gal 5; Gal 1; 1 Cor 7:23; Matt 15:9. If it require them, we ought to obey God rather than men, Acts 4:19; Acts 5:29.—Days of occasional fasting and thanksgiving are generally marked out by the providence of God: And the observation of them does not suppose any holiness in the day itself, Joel 1:14; Joel 2:15; Acts 13:2; Acts 14:23; Matt 9:15.
The weekly sabbath is to be sanctified, 1. By an holy resting from all such worldly works as are lawful on other days, whether servile, ploughing, sowing, reaping,—civil, as buying and selling,—liberal, studying of sciences,—or social, pleasures and recreations, Exod 20:9; Isa 58:13; Neh 13; 1 Cor 7:5. And our rest ought to be attended with much spirituality of mind and delight in God, Rev 1:10; Isa 58:13: 2. The whole day, except so much as is necessary for works of necessity and mercy, is to be spent in the public and private exercises
of God's worship, Rev 1:10; Luke 23:54; Ps 92; Mark 1:35-39; Acts 2:42; Acts 13:14-15,44; Acts 16:13; Acts 20:7; Acts 17:11; Luke 24:14,17.—And it is profaned, 1. By omitting the duties required in whole or in part,—not duly remembering it before it come,—omitting the public, private, or secret duties of God's worship on it, or even the works of necessity and mercy, such as visiting and healing the sick, relieving the poor, feeding cattle, and the like, Neh 8:12; Mark 3:3-5; Luke 13:16; Luke 14:1-4; Matt 12:7-12. 2. By a superficial, carnal, heartless, wearisome performance of the duties required, Matt 15:7; Amos 8:5; Mal 1:13. 3. By unnecessary sleep, idle talk, vain gadding, slothful rest, Matt 20:6. 4. By doing that which is in itself sinful, thrusting wickedness into the place of worship, Jer 44:4; Zech 11:8; Ezek 20:21; Ezek 22:26. 5. By unnecessary thoughts, words, or works about worldly employments and recreations, Isa 58:13; Amos 8:5. Exod 16:23-30; Num 15:22-36; Matt 24:20; Neh 13:16-17.
The reasons annexed for enforcing obedience to this commandment are, 1. That God, the original proprietor of all our time, has allowed us enough for our worldly employments, even six days in seven; which are sufficient for our earthly business, and to tire us of it, and raise our appetite for the spiritual rest of the sabbath, Exod 20:9; Exod 31:15. 2. That the Lord our God has challenged a special propriety in the seventh, and so it must be sacrilegious, ungrateful, and self-ruining to rob him of it, Exod 20:10; Exod 31:15; Deut 5:14. 3. God's own example, which is most honourable and binding; and so we cannot profane the sabbath without pouring contempt on his example, as unworthy of imitation, and on his works of creation and redemption as unworthy of remembrance, Exod 20:11; Exod 31:17. 4. God's blessing the sabbath day, in separating it, with peculiar honour, for his public worship, and for bestowing spiritual benefits on his people, and even promoting their temporal happiness; and so we cannot, without disregarding God's honour, and our own true happiness in time and eternity, neglect to observe and sanctify it, Exod 20:11; Isa 56:2,4-7; Lev 25:20,22.
V. The fifth commandment, prescribing relative duties, comprehends very much practical religion, and is, in so far, the foundation of the five following ones, which are all obeyed in the same proportion as this is.—To manifest his own sovereignty,—to beautify this world, and maintain some order amidst its present corruptions, God has placed men in the different stations of superiors, inferiors, or equals, one to another; and to mark with what tender affection relative duties ought to
be performed, not only natural parents, but husbands, masters, ministers, and magistrates, and other superiors in dignity, age, gifts, or grace, are named fathers and mothers, and wives, servants, people, subjects, and all inferiors are represented as children.—The most exact performance of duties answerable to all these relations is necessary, 1. To fulfil God's commands, Exod 20:12; Eph 4-6; Col 3-4; Titus 2-3; Rom 12-15; 1 Thess 2-5; 1 Pet 2-3. 2. To manifest us Christians indeed, Eph 4:24-25; 2 Pet 1:7,9. 3. As a part of our conformity to Jesus Christ, 1 John 2:6,29; Eph 5:25; Luke 2:51. 4. To honour God and his religion, 1 Tim 6:1; Titus 2:10; Matt 5:16-17,27; Matt 22:16-21; Gen 5:22,24; Gen 18:17,19; 1 Pet 3:6,16. 5. To gain others to Christ, shewing them a good example, while we do them much service, 1 Pet 3:1-2; 1 Cor 7:16; 1 Tim 4:12; Phil 2:15-16; Matt 5:16. 6. To prevent our own shame, promote our personal holiness, render our relations a blessing and an honour to us, and stir them up to pray to, and praise God for us, Ps 119:6; Heb 12:14; Job 31:17-20; Gal 6:10; Ruth 3:1; Jer 35:4; 2 Cor 9:11-14; Job 29:13.
The duties of parents to their children are, 1. Careful preservation of them in the womb, Judg 13:14. 2. Fervent prayer for them as soon as they have life, Gen 25:21-22; 1 Sam 1:11; and afterward, particularly when they are in danger of sin or death, Job 1:5; 2 Sam 12:15-16; Ps 22:10. 3. Earnest care to have them born within the covenant of grace, solemnly and frequently taking hold of it for themselves and their seed, Isa 44:3; Gen 17:7-9. 4. Thankfully to bless God for them, Luke 1:67; Ps 127:3-5; Ps 128:3. 5. After much solemn surrendering them in secret, publicly dedicating them to God in the initiating seal of his covenant, Exod 4:24; Luke 1:59. 6. Tender affection and care for them, particularly in their infancy and childhood, Isa 49:15; Hos 9:14. 7. Providing proper food and raiment for them, 1 Tim 5:8; 2 Cor 12:14; Eccles 2:18-19. 8. Educating them in good manners, Prov 31:28; 1 Pet 3:8; school learning, 2 Tim 3:14; and some useful business, Gen 4:2; Ruth 3:11; Prov 22:29. 9. Instructing them in the knowledge of God's revealed truths, encouraging them to inquire concerning spiritual things, and frequently putting them in mind of their baptismal vows, 1 Kings 18:12; Prov 2-4; Prov 6-7; Prov 31; 2 Tim 3:15; Exod 12:25-27; Exod 13:14-15; Deut 6:6-7,20-21. 10. Deterring them from evil by serious warnings, and by meek, suitable, and God-glorifying correction, 1 Sam 3:13; Eph 6:4; Prov 29:15; Prov 13:24; Prov 22:15; Prov 23:13-14. 11. Encouraging them in well-doing by example, kind excitements, and rewards, Ps 101:2; Prov 4:4;
1 Chron 28:9,20; 1 Chron 22:16. 12. Seasonable disposal of them in marriage suited to their station, temper, consent, and their temporal, but especially their spiritual and eternal welfare, Ruth 3:1; 1 Cor 7:36; Gen 24; Gen 28. 13. Careful Christian management of their temporal affairs for their advantage, and timely settlement of them, so as to prevent all contention and alienation of affection among them, 2 Cor 12:14; Isa 38:1. 14. When dying, solemnly to charge and encourage them to fear God,—and to bless and commit them into the hand of their covenanted God, Gen 27-28; Gen 49; Jer 49:11.—And the duties of children to their parents are, 1. Tender love and affection, Gen 46:29; Rom 1:31. 2. Filial awe, fear, and reverence of them, Lev 19:3. 3. Respectful behaviour towards them, Lev 19:32; Mal 1:6; Gen 31:35; 1 Kings 2:19. 4. Ready obedience to their lawful commands, Col 3:20; Gen 27:13; Luke 2:51; Eph 6:1. 5. Hearty submission to their directions, admonitions, reproofs, corrections, Prov 1:8; Prov 13:1; Heb 12:9. 6. Ready compliance with their reasonable advice relative to their calling, marriage, or other things important, Deut 7:3; Jer 29:6; 1 Cor 7:37-38; Gen 24:34; Gen 21:21; Gen 28:1-2; Gen 29:19. 7. Affectionate requital of their parental kindness, in providing for them when they become old and infirm, 1 Tim 5:4; Matt 15:4-6; Gen 47:12; John 19:27. 8. Living in a manner which tends to honour them, following their good advices and examples, improving their instructions and property in a right manner, and paying their just debts, Ps 45:16; Ps 127:3-5; Ps 128:3.
The mutual duties of husbands and wives are, 1. To marry only in the Lord, first giving themselves to him, and marrying with such as apparently fear him, and after much solemn consultation of him, and in a manner honourable to him, and with a single eye to his glory as their chief end, 1 Cor 7:39; 2 Cor 6:14; Deut 7:3-4; 1 Cor 10:31; 1 Pet 4:11. 2. Most tender marriage-love to one another, Eph 5:21,28. 3. Peaceful affectionate dwelling together, 1 Pet 3:7; 1 Cor 7:5,10,15; Gen 12:11. 4. Earnest care to please one another, Gen 27:9; 1 Cor 7:33. 5. Cheerful behaviour toward one another, Eccles 9:9; Prov 5:19. 6. Honouring one another, 1 Cor 11:7; 1 Pet 3:4; Prov 31:11,28; Gen 16:6; Gen 18:12. 7. Most affectionate sympathy, partaking one another's troubles, burdens, griefs, cares, joys, etc. Gal 6:2; Rom 12:16; Heb 13:3. 8. Concealing one another's infirmities, as far as it can be done without sin, Prov 10:12; 1 Pet 4:8; 1 Sam 25:25. 9. Faithfulness to one another, in respect of soul, body, reputation, or outward property, 1 Pet 3:7; Heb 13:4; Prov 14:1. 10. Deep
concern for one another's spiritual welfare, watching over, praying with, kindly admonishing, and living exemplarily before one another, 1 Pet 3:7; 2 Kings 4:1,9-10; 1 Cor 7:16; 1 Sam 1:8; 2 Cor 13:9-10; Job 2:9-10; Eccles 4:9-10; 1 Tim 5:1; Lev 19:17. 11. Conjunct care to provide for, and religiously govern the family, 1 Tim 5:8; Gen 18:19; Josh 24:15.—The peculiar duties of husbands to their wives are, 1. Kindly to cherish and protect them, Ruth 3:9; 1 Sam 30:18; Gen 16:6. 2. To provide for them, 1 Tim 5:8. 3. To direct them, Prov 2:17; 1 Pet 3:7.—The peculiar duties of wives to their husbands are, 1. Subjection to them in heart, word, and deed, manifested in a ready submission to their will, 1 Tim 2:11-12; Eph 5:22,24; Col 3:18; 1 Pet 3:1,5. 2. Delightful awe and reverence of them, 1 Pet 3:2,6; Eph 5:33. 3. Readiness to ask and receive instruction from them, Gen 3:16; 1 Tim 2:11; 1 Cor 14:35. 4. Frugal management of that which they provide for the family, Prov 31:29; Prov 14:1; Titus 2:5-6; 1 Pet 3:3-4.
The duties of masters to their servants are, 1. To take heed whom they hire, lest they bring God's curse into their family with a wicked servant, Ps 101:6; Gen 39:3-4. 2. Carefully to consider their abilities, in order to proportion their work to them, Ps 112:5; Gen 29:14-15. 3. To give them proper directions for their work, Prov 31:27. 4. To give them proper maintenance and wages for their labour, Prov 27:27; James 5:4; Lev 23:43; Deut 24:14-15. 5. To keep them in their proper station with respect to familiarity, power, victuals, and the like, lest they become insolent, Prov 29:21. 6. Gentle treatment of them, and readiness to bear their defences or excuses for their conduct, Col 4:1; Job 31:32; 2 Kings 5:13. 7. Aversion to hear bad reports of them, Prov 29:11. 8. Tender care of them when they are sick and infirm, Matt 8:6; 1 Sam 30:13. 9. Bestowing distinguished favours on those that are remarkably diligent and faithful, Deut 15:13-14,18; Deut 25:17. 10. Earnest care to train them up for God, who brought them into their service for that end, Josh 24:15; Gen 18:19.—The duties of servants to masters are, 1. If possible to hire themselves with such as apparently fear God, Prov 3:33; Jer 10:25. 2. Inward reverence and esteem of them, 1 Pet 2:18; Mal 1:6; Eph 6:5. 3. External honour of them, Mal 1:6; 1 Tim 6:1-2. 4. Conscientious care to maintain the honour of the family, Gen 24:34-41; Gen 39:8-9; Mic 7:6. 5. Strict adherence to their own allotted provision, wages, and rest, Gen 30:33; Prov 31:15,18. 6. Meek submission to rebukes and corrections, Titus 2:9; 1 Pet 2:18-20; Gen 16:9. 7. Conscientious, honest, cheerful, single, faithful, ready, and diligent
performance of the business appointed them, Titus 2:9-10; Ps 123:1-2; Col 3:23-25; Gen 29:20; Matt 24:45; Luke 16:6; 2 Kings 5:22; Gen 31:6,38; Prov 18:9; Prov 22:29; Rom 12:11. 8. Earnest care to attend family worship, and to profit by family instructions, Prov 4:7.
The duties of ministers to their people are, 1. To make sure a proper stock of furniture for their work, 1 John 1:1-3; 2 Cor 4:13. 2. To fix among them by a proper call, 1 Pet 5:3; Jer 23:21-22,32; Rom 10:15; Heb 5:4. 3. Prudently to acquaint themselves with their tempers and spiritual estate, that they may regulate their ministrations accordingly, Phil 2:19-20. 4. To abound in, and exercise the most tender love to, and care for their souls, 1 Thess 2:7-8. 5. Faithful, impartial, and diligent administration of divine ordinances answerable to their condition, poor, sick, scandalous, etc. 2 Tim 4:2; 1 Thess 2:3-4. 6. Watchfulness over their behaviour for the benefit of their souls, Heb 13:17. 7. Habitual fervent prayer for them, Eph 1:15-19; Eph 3:14-19. 8. A lively and shining example of divine truth in their own Christian practice, Heb 13:7-8; Titus 2:7; 1 Tim 4:12; 1 Thess 2:1-10.—The duties of people to their ministers are, 1. Distinguished reverence of them as ambassadors of Christ, 2 Cor 5:20; 1 Cor 4:1-2; Rev 1:20. 2. Endeared affection to them for their work's sake, 1 Thess 5:12-13; Gal 4:14-15. 3. Much fervent prayer for them, and for the success of their work, Rom 15:30-31; Eph 6:19-20; 1 Thess 5:25. 4. Diligent attendance on all the ordinances of Christ dispensed by them, Heb 10:25; Luke 10:16; 2 Kings 4:22-23. 5. Submission to them as Christ's deputies in their warnings, reproofs, censures, Heb 13:17; Matt 10:40.
The duties of magistrates to their subjects are, 1. To establish good laws, and effectually execute them, Zech 8:16; 2 Chron 19; Ps 72; Ps 82. 2. To govern them with wisdom, equity, and affection, 2 Chron 1:10. 3. To protect them in their just rights and privileges derived from God, 1 Tim 2:2; Prov 28:16. 4. By good example and righteous laws to promote the true religion, and no other, among them, Isa 49:23. 5. To punish evil doers, and encourage them that do well, Rom 13:3.—And the duties of subjects to their magistrates are, 1. To respect them as the deputies, image, and ordinance of God, Rom 13:1-6; Ps 82:6; 1 Sam 26:16-17; Prov 24:21. 2. Charitable construction of their conduct as far as it can bear it, 1 Sam 26:19; Exod 22:28; Eccles 10:20; 2 Pet 2:10; Jude 8. 3. Subjection to their just laws, Rom 13:5; Titus 3:1-2; 1 Thess 2:4. 4. Cheerful payment of just taxes, Rom 13:6-7; Luke 20:25. 5. Defence of them from their enemies, 2 Sam 18:3;
1 Sam 26:15. 6. Much solemn and fervent prayer for them, 1 Tim 2:1-2. 7. Earnest care to live under their government as an honour, comfort, and blessing to them and others, Isa 6:13; Isa 65:8.
The duties of superiors in age, gifts, or graces to their inferiors in these, are, 1. To adorn their superiority by an holy and exemplary conversation, Titus 2:2. 2. To take every opportunity of instructing and warning them, recommending Christ and his ways to them, 1 Cor 2:2.—The duties of inferiors to their superiors are, 1. To give them due honour and respect, Lev 19:32. 2. Earnest desire to have their counsels and instructions, and ready submission to them, 1 Pet 5:5. 3. Earnest imitation of them in that which is good, 1 Cor 11:1.—The duties of equals one to another, are, 1. To cultivate the most affectionate love to, and peace with one another, 1 Thess 3:13; Heb 12:14; Rom 12:9-18; Rom 14:19; 2 Cor 13:11. 2. To prefer one another in honour and esteem, Rom 12:10; Phil 2:2-3. 3. To be courteous and affable, and ready to promote and rejoice in the welfare of one another, 1 Pet 3:8; 1 Pet 4:8; Rom 12:10,15; Rom 14:19; 1 Cor 10:24. 4. Faithfully to warn and reprove one another, Lev 19:17; 1 Thess 5:14. 5. To vie with one another in tender sympathy under trouble, Gal 6:2; Heb 13:3; Rom 12:15. 6. To provoke one another to love, and in holy and circumspect behaviour, Heb 10:24; Eph 4:31-32.
The sins against these and similar relations lying either in neglect of, or in acting contrary to the abovementioned duties, we shall not particularly exhibit them.—This commandment is not only the first in the second table, but is the first, the only one, which has a promise peculiar to itself, viz. of long life and prosperity to the upright keepers of it, Exod 20:12; Eph 6:2. Long life is a blessing, 1. When men grow in grace as they do in age, Ps 92:14. 2. When they retain the full exercise of their reason with some proper measure of bodily vigour, Deut 34:7. 3. When they continue useful to others around, Josh 24:25-29.—In such circumstances old age is honourable, Prov 16:31; Lev 19:32; and profitable, giving us more experience of God's kindness, 1 John 2:13; more ability to resist the temptations of Satan or the world, 2 Tim 2:13; 1 Pet 5:9; and more opportunity to glorify God, edify others, and be ripened for everlasting happiness, Job 5:26; 2 Cor 9:6; Phil 1:23-24; Josh 24:31.—Some that neglect relative duties live long, and have much outward prosperity, but not by the virtue of any gracious promise, but by the fearful curse of God, Deut 27:26; Gal 3:10. They enjoy no true comfort, but are ripened for hell, by every thing which they enjoy, Deut 32:15; Hos 13:6.—Some that conscientiously perform
relative duties have their life short and afflicted. But either their performance has some remarkable defect in it before God; or their adversity is remarkably blessed to them, and they enjoy the residue of their years in heaven, Ps 99:67,71,75; Heb 12:5-11; Job 5:17; Prov 3:12; Ps 94:12; Rev 3:19; Isa 27:9; Isa 57:1; Phil 1:23; Rom 8:28; 2 Cor 4:17.
VI. The sixth commandment requires the preservation of temporal, and the promoting spiritual life.—We ought to promote our own spiritual and eternal life, 1. By a careful perusing the Scriptures, which are the words of eternal life, and of gospel-ordinances, which are the means of it, John 5:39; Isa 34:16; Isa 8:20; Prov 8:34-36. 2. By receiving Jesus Christ as the resurrection and life into our hearts by faith, in order to beget, maintain, and perfect spiritual life in us, John 6:27; John 11:25; 1 Pet 2:1-4. 3. By avoiding sin and all appearances of, and temptations to it, Prov 11:19; Prov 4:23; Prov 8:36; Prov 5:8; 1 Thess 5:22; Mark 14:38; Mark 13:31,37; 1 Pet 5:8; 1 Cor 16:13.—We ought to preserve our natural life, 1. By instating and confirming it in a new-covenant relation to God, Ps 119:94; Ps 16:1; Ps 17:8; 1 Sam 25:29. 2. By just and necessary defence of it from such as seek to destroy it, Luke 22:30; Luke 6:29. 3. By furnishing our body with proper food, physic, labour, clothes, rest, recreation, Eph 5:29. 4. By avoiding drunkenness, gluttony, and lasciviousness, which gradually ruin it, Luke 21:34; Prov 5; Prov 7; Prov 6:26,32; Prov 23:26-35; Prov 9:18. 5. By maintaining our inward passions in a proper temper of meekness, peaceableness, patience, and humility, Prov 17:20,22; Prov 15:13,15; Prov 18:14.—We ought to promote the spiritual and eternal life of our neighbours, 1. By setting before them such an amiable pattern of gospel-holiness as may gain them to Christ, Matt 5:16; 1 Cor 7:16; 1 Pet 3:1-2; Zech 8:23. 2. By diligent instruction and excitement to faith and holiness, answerable to our station, accompanied with fervent prayer for them, 1 Thess 5:14; Gen 43:29; Isa 2:3,5. 3. By earnest endeavours to prevent their sinning, or being tempted to it, Jude 23; 1 Thess 5:14.—And we ought to preserve their natural life, 1. By protecting them from unlawful attempts against it, Ps 82:3-4; Prov 24:11-12. 2. By giving them the necessaries of life, as equity or charity require, Prov 3:27-29; Prov 27:27; Prov 31:15; Prov 20:27; Prov 19:17; James 2:15-16; 1 John 3:17. 3. By labouring to promote and exercise such affection toward them as will hinder our hurting them, and make us do them all the good we can, readily forgiving the injuries they have done us, and by the most kind behaviour, rendering their life comfortable to them, Eph 4:31-32; Rom 15:1; 2 Cor 13:5,7;
Col 3:12-13; Matt 5:42,44; Acts 16:28.—But we must never lie, deny any truth of Christ, or practise an unlawful trade, or use any sinful shift, for preserving our own or our neighbour's life. 1. No commandment of God must ever be opposed to another, Rom 7:12. 2. Their damnation is just who do evil that good may come, Rom 3:8. 3. God must be loved, feared, and obeyed, rather than men, Luke 14:26; Matt 10:28; Acts 5:29; Acts 4:19. 4. Our soul ought not to be murdered, in order to preserve alive our body, Matt 16:25-26. 5. He that conscientiously dies rather than sin, is a real martyr for Christ, Rev 2:10.
Besides inhumanity towards brute animals, Prov 12:10; Num 22:27-29; Exod 23:5,12,19; Deut 22:4-7; Luke 13:15; Luke 14:5, this commandment forbids, I. Self-murder, either, 1. Of our soul, by neglecting God's appointed means of salvation, Prov 8:34-36;—by opposing the mediate or immediate strivings of his Spirit, Prov 29:1; Acts 7:51; Isa 63:10; Heb 10:26-31,38; 2 Pet 2:20-22;—and by continued unbelief, impenitence, and progress in sin, Ezek 18:31-32; Jer 4:14; Jer 13:23,27; Jer 6:8; Rom 2:4-5.—Or, 2. Of our body, in directly attempting to deprive it of life, which at once usurps the prerogative of God, the Lord of life, manifests the most horrid pride, discontentment, impatience and despair, and naturally tends to plunge us headlong into hell fire, 1 Sam 31:4-5; 2 Sam 17:23; Matt 27:4-5;—or in doing that which tends to destroy our natural life,—as indulgence of thoughts or designs against it, Job 7:15; envy and rage against others, Job 5:2; Prov 14:30; impatience and discontent under trouble, Ps 37:1,8; Heb 13:5; Prov 15:13; Prov 17:22; immoderate worldly sorrow, 2 Cor 7:10; 1 Sam 1:15; anxious care about worldly things, Matt 6:31,34; Ps 4:6; neglect of our body with respect to food, raiment, medicine, rest and recreation, through superstition, carelessness, covetousness, churlishness, outrageous passion, or temptations of Satan, Col 2:23; Eccles 10:8; Eccles 6:2; 1 Kings 21:4;—intemperance, gluttony, drunkenness, sensuality, Phil 3:19; Prov 20:1; Prov 23:1,21; Prov 23:9-35; Prov 5:10; Prov 7:22,27; Prov 9:18; Luke 21:34; Luke 16:19; Luke 17:27; Isa 22:12-14; Rom 13:13-14; 1 Pet 2:11; immoderate labour, Eccles 7:22-23; or exposing ourselves to unnecessary dangers, 2 Sam 23:16-17; Matt 4:5-7. II. Murder of our neighbours, in, 1. Their soul, by giving them a sinful or imprudent example, Matt 18:6-7; by neglecting to prevent their sinning, or to reform them from it, Ezek 3:18; 1 Sam 3:13; Lev 19:17; 1 John 3:15; by cooperating with them in sin, commanding, advising, provoking, tempting, teaching, or assisting them to commit it, or approving and delighting in it,
Hos 5:11-12; 2 Sam 13:5; 1 Kings 21:25; Prov 7:10-27; Ps 50:18; Acts 8:1; Rom 1:32; Ps 49:13; Prov 14:19;—and by hardening our heart against them on account of their sin, and not mourning over it, or their danger by it, Lam 1:8,17; Lam 5:16-22; Ezek 9:4; Ezra 9:5-15; Dan 3:19-20; Jer 9:1-21. 2. In their body,—not by killing them in lawful war, Josh 6-13; Num 31; 1 Sam 15; or in necessary self-defence, or in just punishment of their murder, adultery, idolatry, blasphemy, gross profanation of the Sabbath, etc.; as in these cases, God puts his sword into men's hands to execute his just vengeance according to their stations.—But we murder their body, in unjustly killing them without, or under colour of law, Gen 4:8-11; 2 Sam 11:15; 1 Kings 21:1-12; in unjust war, Hab 2:12; or in private duels, Rom 12:19; Prov 16:32; Prov 25:28; Matt 5:39,44;—or in doing that which tends to murder them—whether in our heart; by sinful anger and wrath, Matt 5:22; Eph 4:26-27; Col 3:12-13,21; envy, Prov 14:30; Prov 27:4; Job 5:2; Rom 12:15; Gal 5:20-21,26; hatred, malice, 1 John 3:15; Titus 3:3; revengeful thoughts, desires, and joys, Matt 6:15; Prov 24:17-18; unaffectedness with their distress, Prov 12:10; Obad 10-14; Amos 6:6;—in our speech, by quarrelling, bitter railing, reproachful or disdainful scoffing or deriding, angry cursing, Prov 23:29,33; Gal 5:15; 1 Cor 5:11; Ps 64:3-4; Ps 52:2; Ps 57:4; Ps 140:3; Ps 22:6,16; Ps 109:18; Prov 12:18; Prov 15:1; Eph 4:31; 2 Sam 16:5,7; 1 Pet 3:9; Matt 5:22; Heb 11:33; John 19:3; 2 Kings 2:23-24; or false accusation, Luke 23:2; Acts 24:5;—in fierce, sullen, or enraged looks, which denote inclination to, or pleasure in mischief, Gen 4:5; Obad 12; Acts 7:54; and in our acts, withholding from them their means of life, Luke 10:31,32; James 2:15-16; Job 31:26; Matt 25:42; and hurting their body, or their trade, labour, or property, by which its life and health are maintained, Exod 21:18,22; Ezek 22:7; Isa 3:14-15; Mic 3:3; Matt 24:9-10; Isa 5:8.
VII. The seventh commandment requires, I. The preserving our own chastity in heart, speech, and behaviour, Job 31:1; Col 4:6; 1 Pet 3:2; by studying to have our whole man instated in a new-covenant marriage relation to Christ, and to God in him, Isa 54:5-10; Jer 32:38-41; and to have his Spirit dwelling in us, Isa 44:3-4; Ezek 36:27; Rom 8:9,13; and by a daily and earnest application of his word, blood, and gracious influence for mortifying our inward lusts, and filling our heart with true holiness in opposition to them, John 15:3; John 17:17; Ps 119:9; Heb 9:14; Heb 10:22; Rom 8:13; 2 Cor 7:1; Prov 2:1-19; an habitual,
frequent, and fervent recommending ourselves to God's preservation, Ps 16:1; Ps 17:8; Ps 19:11-13; lively exercise of our implanted graces, 2 Pet 3:18; 2 Pet 1:5-8; 2 Cor 7:1; watchfulness over our heart, eyes, and ears, Prov 4:23; Ps 18:23; Job 31:1; 2 Sam 11:2; Gen 39:7; Prov 7:21-22; Prov 19:27; temperance in eating and drinking, or recreations, Luke 21:34; a careful avoiding frothy and unchaste company, Prov 2:16; Prov 9:6; Prov 5:8-9; diligence in lawful business, Rom 12:11; 2 Sam 11:2; Gen 34:1; Ezek 16:49; early and earnest resistance of temptations to unchastity or occasions thereof, Gen 39:1-9; 1 Cor 6:18; Prov 5:8; marrying in the Lord, when proper, 1 Cor 7:2,9,39; and dwelling with our yokefellow in tender love and affection, 1 Pet 3:7; Prov 5:19-20; Eccles 9:9.—II. The preserving our neighbour's chastity in heart, speech, and behaviour, taking care to do nothing that tends to ensnare or defile them, Gen 38:14-15,26; 1 Tim 2:9; and doing every thing we can, by example, instruction, warning, reproof, and prayer for them, to promote and preserve their chastity, Prov 2; Prov 5; Prov 7; Prov 9.
This commandment forbids, I. Completed acts of uncleanness,—unnatural, bestial, diabolical, selfish, sodomitical, and incestuous pollutions, Lev 18; Lev 20; Gen 38:9,18; Jude 8; Rom 1:26-27; Eph 5:12; 1 Cor 5:1.—Adultery, to which polygamy may be reduced, as marriage, and far less perjury in the violation of former marriage-vows, cannot sanctify sin, Hos 4:18; Gen 2:18-24; and concubinage, 1 Kings 11:1,3;—fornication between persons both of them unmarried, Col 3:5-6; Eph 5:5; 1 Cor 6:9,15;—rape or violent defilement of women, Deut 22:25;—immoderate and unseasonable familiarity between married persons, 1 Thess 4:3-4; Heb 13:4; Lev 15:10; Lev 18:18; 1 Cor 7:5.—II. Every thing that tends towards unchaste actions,—all approaches towards them,—indwelling lustfulness, unchaste imaginations, thoughts, and desires, Matt 5:28; Matt 15:19; speaking, hearing, writing, or reading unchaste expressions, Eph 4:29; Prov 7:18,21; unchaste looks, receiving temptations into our own heart, or enticing others, 2 Pet 2:14; Isa 3:16-26; light and immodest behaviour, Isa 3:16; Prov 7:13; wanton embraces and dalliances, Prov 7:13;—and all incentives to them, as stage-plays, lewd pictures, Ezek 23:14-21; immodest apparel, Prov 7:10; fellowship of vain persons, Gen 34:1; Prov 5:8-12; idleness, Ezek 16:49; intemperance in eating and drinking, Prov 23:30; Jer 5:8; Rom 13:13; James 5:5; 1 Pet 4:3; undue delay of marriage, 1 Cor 7:7-9; unjust divorce, Matt 5:32; 1 Cor 7:12-13; Matt 2:16; unkindness between married persons, 1 Cor 7:5; vows of perpetual single life, prohibitions of marriage, Matt 19:10-11;
1 Tim 4:3;—dispensing with unlawful marriages, Mark 6:18;—tolerating stews, Deut 23:17; Heb 13:4.—All which forms of unchastity we ought carefully to avoid, because, 1. It exceedingly dishonours God, Gen 39:9; Ps 51:4; 1 Cor 3:17; 1 Cor 6:18; Job 31:11. 2. Falls into it are frequently the punishment of some other sin, Prov 22:14; Rom 1:26-27; Hos 4:14; Amos 7:17. 3. Few truly repent of it, and these with great difficulty, Prov 2:19; Prov 22:14; Prov 23:27-28; Eccles 7:26; Acts 24:25. 4. It dishonours and often murders our body, 1 Cor 6:18; Prov 5:11-12; Prov 7:22. 5. It fixes a permanent stain upon our character, Prov 6:33. 6. It wrathfully consumes our outward estate, Prov 5:10; Prov 6:26; Job 31:12. 7. It, in a fearful manner, secures our eternal ruin, Prov 6:32; Prov 7:26-27; Prov 9:18; Heb 13:4; 1 Cor 6:9-10; Gal 5:19,21; Rev 21:8; Rev 22:15; Col 3:5-6; Eph 5:5-6.
The eighth commandment requires the promoting our own and our neighbour's wealth and outward estate. This command necessarily supposes men's peculiar property in temporal good things; as without that there could be no stealing. The Jewish Christians were not required to part with their civil property; but, being apprehensive of the impending ruin of their nation, they inclined to bestow it in the service of Christ and the support of his saints, while they had opportunity. Nor perhaps was the right to it, but the use of it made common, Acts 2:44-45; Acts 4:34-37. I. We ought to promote our own wealth and outward estate, 1. By taking a new-covenant right to all things through a spiritual union with Christ the heir of them, 1 Cor 3:22; Heb 1:2; Matt 6:33. 2. By depending on and praying to God, as our new-covenant Father, to bestow on us, and keep for us such things as are necessary and convenient, Deut 8:18; Ps 127:1; Ps 128:1-2; Prov 30:8; Matt 6:11. 3. By prudent foresight and care to have everything answerable to our station and ability, 1 Tim 5:8. 4. By due exercise of our ability or stock in some lawful calling, which is calculated to glorify God, and profit ourselves and our neighbours, Gen 2:15; Gen 4:2; Eph 4:28; Prov 14:8; Prov 13:4; Prov 10:4; Prov 22:29; Isa 28:26; Gen 9:19-20. 5. By cheerfully allowing ourselves a moderate enjoyment of the fruit of our lawful industry, Eccles 3:12-13; Eccles 2:24; Eccles 9:9; Ps 128:2. 6. By frugal management of that which we have to the best advantage, not from a churlish disposition, but as stewards of God's property, taking care to waste nothing upon trifles, and to lose nothing useful, Isa 55:2; John 6:12; Prov 11:24; Prov 21:20. 7. By careful avoiding unnecessary lawsuits, and every other thing that tends to embarrass our outward estate or shame our profession; Matt 5:40; 1 Cor 6:1-8. 8. By necessary
prosecution of our civil rights at law, if the matter be of much importance, and can be obtained without rendering our neighbour and his family outwardly miserable, and if softer methods cannot procure us justice, Deut 25:1. 9. Never idolizing, but moderating our affections toward all earthly enjoyments, 1 Tim 6:17. 10. By carefully avoiding all haste to be rich, and all mingling of unjust gain with our lawful property as a curse upon it, 1 Tim 6:4; Prov 28:22; James 5:3-4. 11. By liberal, but prudently directed donations to the poor, and to pious uses, Prov 19:17; Prov 3:9-10.—II. We ought to promote the wealth of our neighbours, 1. By much prayerful endeavours to have them and it secured in a new-covenant connection with God, James 5:16; Phil 2:4. 2. By careful endeavours to prevent their loss and damage, Deut 22:1; Exod 23:4-5. 3. By universal honesty in dealing with them, rather hurting our own property than theirs, Matt 7:12; Ps 15:2,4; Zech 7:9-10. 4. By conscientious restitution of every thing which we have found or wrongfully taken from them, Deut 22:23; Lev 6:2-5; Job 20:10,18; Ezek 18:7; Luke 19:8; Num 5:6-8; or, if the proper owners cannot be found, to restore it to the poor, as factors for the Lord of all things. 5. By charity and equity, in cheerfully but prudently lending to them for their assistance, even without interest or hope of payment, if their circumstances require it, Matt 5:42; Luke 6:35-36; Deut 23:20; Lev 25:34; and in thankful and timely returning that which we have borrowed, in as good condition as we got it, unless God's providence, not our own prodigality or sloth, render us incapable, 2 Kings 4:1. 6. By charitable donations of that which is truly our own, and with a real desire to help the poor, and to promote the religious service of God, Luke 11:41; Luke 16:9; Gal 6:10; 1 Tim 5:8; Eph 4:28; Eccles 11:1; 1 John 3:17; Prov 3:9; Prov 19:17.—These donations ought to be made conscientiously, under a sense of our debt to God as his vassals and tenants, Prov 3:9. Matt 6:1-2; cheerfully, 2 Cor 9:7; with secrecy, except when publicity is necessary for exciting others, Matt 6:3-4; in proportion to that which he bestows upon us,—perhaps not less than a tenth part of our incomes in ordinary cases, 1 Cor 16:2; Ps 112:5,9; Gen 14:20; Gen 28:22; and from an honourable regard to Christ and his poor members or brethren of mankind, 1 Cor 11:22; Gal 6:10.—And thus given, these donations are, 1. Most reasonable, as we hold all that we have of God as his stewards or tenants, Luke 16:10-12; 1 Tim 6:17-18; and hence called righteousness, Ps 112:9; Prov 10:2; Prov 3:27. 2. Most honourable, conforming us to the pattern of God in Christ, Acts 20:35; Luke 6:35; 2 Cor 8:9. 3. Most conducive to secure proper necessaries
for us and our posterity, Prov 28:27; Prov 19:17; Eccles 11:1-2; Ps 37:25-26; nay, to render us rich, Prov 3:9-10; Prov 11:24-25; Ps 112:3. 4. A most remarkable mean of preventing trouble or securing comfort under it, Dan 4:27; Ps 41:1-3. 5. They will be most honourably proclaimed by Christ in the last judgment, Matt 25:34-40. 6. They shall be abundantly, but graciously rewarded in heaven to all eternity, Matt 5:7; Matt 6:4; Luke 16:9.
This commandment forbids, 1. The hindering our own wealth, by, 1. Idleness, living without a business, or not attending to it, 2 Thess 3:10-11; 1 Tim 5:13; 1 Thess 4:11-12; Ezek 16:49; Gen 3:19. 2. Carelessness and sloth, Prov 28:19; Prov 14:1; Prov 13:4; Prov 23:21; Prov 6:10-11; Prov 24:30-34. 3. Not depending on, and acknowledging God in all our worldly business, Deut 8:18; Ps 107:38. 4. Prodigal wasting that which God brings to our hand, Prov 21:17; Prov 28:7; Luke 15:13,30. 5. Rash engagement in lawsuits and suretyship, Matt 5:40; 1 Cor 6:1-8; Prov 6:1-5; Prov 18:18; Prov 22:26-27; Prov 25:9-10. 6. Foolish giving to monasteries, overstocked funds, or to such as have no need, or to sluggards, spendthrifts, or imprudent lending to rash schemers, prodigal wasters, or the like, Ps 112:5. 7. Distrustful anxiety in procuring or retaining earthly things, Matt 6:31,34; Prov 28:22; Eccles 4:8. 8. Sordid churlishness, wanting a heart to enjoy in a proper manner or degree that wealth which we have, or to lay out proper expenses upon our affairs, Eccles 6:1-5. 9. Exercise of unlawful callings,—gamesters, stage-players, puppet-shewers, pimps, pawnbrokers, smugglers, etc. and all grasping at excessive gains, by which God's curse is brought upon that which we have, Zech 5:4; Hos 5:12; Hag 1:6. II. The hindering our neighbour's wealth and outward estate, not only by direct theft and robbery of their persons or goods from particular persons, states, or churches, 1 Tim 1:9-10; Rom 2:22; but by that which is more indirect, in, 1. A covetous inclination to have their property, Heb 13:5; Col 3:5. 2. Idleness, Eph 4:28; 2 Thess 3:10-12; 1 Thess 4:11-12; Matt 20:6. 3. Unnecessary begging, laying the burden of our maintenance upon others to the hurt of the liberal and the truly poor's wanting their due share of charity, Eph 4:28. 4. Base gain procured by sordid or unlawful methods, Acts 19:24-25; of which kind is helping persons to a stock or subsistence by balls, drinking matches, penny weddings, Hab 2:15; Prov 13:15. 5. Simoniacal merchandise of spiritual gifts, pardons, church-livings, sacraments, censures, or other sacred things; giving or procuring them on account of money, favour, or the like, Acts 8:20; Job 15:34. 6. Family frauds by husbands, wives, children, or servants, 1 Tim 5:8; Prov 31:22; Prov 28:24;
Titus 2:9-10; Ps 50:18. 7. Taking the advantage of our neighbours' ignorance or necessity in buying or selling, Matt 7:12; Lev 19:11. 8. Improper or false commendation of that which we sell, and dispraise of that which we intend to buy, Prov 20:14. 9. Adulterating goods, or selling one kind and delivering another, Amos 8:5-6. 10. Using false weights or measures in merchandise, Mic 6:10-11; Amos 8:5; Prov 11:1; Lev 19:36. 11. Bad payment of debts, neither early nor fully enough, nor in current money, Ps 15:4; Acts 5:1-9; Gen 23:16; Rom 13:8. 12. Dishonest fellowship, taking as much or more of the gain when we have less of the stock or labour in procuring it, 1 Thess 4:6; Matt 7:12. 13. Bad neighbourhood, removing their landmarks, injuring their corns, grass, goods, conveniencies; decoying their servants or customers from them; screwing ourselves into their business, farms, etc. Prov 22:28; Prov 23:10; Isa 5:8; Jer 9:6; Mic 2:2; Mic 7:2-4. 14. Dishonesty in trust, particularly to the poor, fatherless, or widows, Prov 23:10-11; Luke 20:47; or perfidy in stewards, overseers, factors, etc. Luke 16:1-10. 15. Dishonesty in loans,—borrowing without any probability of power to pay it at the time promised; restoring things borrowed in a worse condition;—refusing to lend to the industrious poor in their necessity, and requiring interest from such as are unable to bear it, Exod 22:14,25-27; Matt 5:42; Ps 15:5; Luke 6:35. 16. Dishonest contracting of debt,—without sincere intention or proper appearance of ability to keep our promise of payment,—or without necessity on our part, and to the hurt of others, buying things which we might well want, Rom 13:8; Matt 7:12;—neglect to pay just wages or debts at the time appointed, Prov 3:27-29; Ps 37:21;—unwillingness to pay just debts, and mean while giving our ready money to others; obliging our creditors to sue us at law, in order to have their own,—or leaving our debts to be paid by our sureties, Isa 58:4; 1 Thess 4:6; Isa 59:14. 17. Fraudulent bankruptcy, when by prodigality, pride, indolence, heedlessness, rashness, or unlawful pushing of business, we plunge ourselves irrecoverably in debt; or stop payments without sufficient cause; or conceal part of our stock from our creditors;—or are unconcerned to pay what part we have promised, or even the whole debt, if ever we be able, Luke 15:13; Jer 9:4-6. 18. Uncharitable use of our property, in engrossing useful commodities, forestalling of markets, unjust inclosures of commons, depopulation of villages, etc. James 2:13; Prov 11:26; Isa 5:8; Mic 2:2. 19. Oppression, bearing down our neighbours by our superior wealth, power, or influence, vexatious lawsuits, retaining pledges, etc. Mic 3:2-3; Ezek 22:7; Mal 3:5; James 2:6; 1 Cor 6:1-6; Matt 5:40-41; Exod 22:26-27;
Deut 24:6. 20. Extortion, proprietors racking their rents, rulers their taxes, servants their wages, lenders their interest, 1 Cor 5:11; 1 Cor 6:10. 21. Fellowship with thieves,—tempting them to steal, resetting or concealing that which they have stolen, or not sufficiently checking and punishing them when it is in our power, Ps 50:18; Prov 29:24; Isa 1:23. 22. Unmercifulness to the poor, which is real theft, Eph 4:28; perfidious ingratitude to God, Matt 24:41-45; Matt 18:23-35; Luke 16:10; murder of the poor, 1 John 3:15; James 2:16-17,—a token that we are destitute of God's grace, 1 John 3:17; Matt 25:41-43; provokes God to deal unmercifully with us, James 2:13; Prov 21:13; James 5:4; imperceptibly wastes our substance, Prov 11:24-25; James 5:2-3; and, if continued in, will at last damn us, Matt 25:41-43. 23. Withholding from the support of ministers, schools, and other pious uses, that which is answerable to our incomes before God, Neh 13:10; Neh 10:32,34; Hag 1:4; Mal 3:9. 24. Sacrilegious deficiency in that good example, religious instruction, fervent prayer, and other important usefulness which we owe to our neighbours for promoting their temporal as well as eternal advantage, Rom 13:8; Heb 10:24.
IX. The ninth commandment, respecting our own and our neighbour's reputation, and the truth connected with it, requires, I. The maintaining and promoting truth between man and man, in, 1. Speaking nothing but truth, as we think, and as things really are, Ps 15:2; 2 Thess 2:11. 2. Declaring that which is true upon every proper occasion, Zech 8:16,19. 3. Bearing witness, when necessary in judicature, freely, plainly, fully, sincerely, and unbiassedly, declaring the truth and nothing else, Prov 14:5; Prov 19:5; 1 Sam 19:4-5; John 7:19; 2 Chron 19:9; 2 Sam 14:16-20. II. The maintaining and promoting of our own good name, in, 1. Taking hold of God's covenant of grace, that we may have his new name put upon us, and have his honour engaged in support of our character, Rev 3:12; Isa 56:5; Isa 62:4,12; Jer 32:40. 2. Studying to have a distinct, certain, and affecting knowledge of our own dignity as rational creatures, members of Christ, and friends of God, Ps 100:3; 1 Cor 6:15,17,19-20; 1 Cor 3:16-17,23; Eph 4:30; Eph 5:30; Jer 3:4,14,19,22. 3. Entertaining only such thoughts as are honourable to truth and our character, Phil 4:8. 4. Speaking nothing of ourselves but what is real truth, either in praise or dispraise, and even that only when we have a due call to it, Prov 25:14; Prov 26:16; Prov 27:2; prudently concealing our secret sins and infirmities, which we have no divine call to confess to men, Prov 25:9-10; and meekly defending our
character when it is unjustly attacked, John 5; John 7-8; John 10; Acts 22; Acts 24; Acts 26; 2 Cor 10-11; 1 Cor 9; Gal 1-2; Josh 22; 1 Sam 22:15; 1 Sam 24:9-15; 1 Sam 26:18; candidly and readily confessing our faults with grief and shame, when reproved, Prov 28:13; James 5:16. 5. In our behaviour avoiding every thing sinful or imprudent, and all appearances of it, and constantly following every thing good, and answerable to our station, 1 Thess 5:22; Eccles 10:1; Phil 4:8; Col 1-4; Eph 4-6; 1 Thess 1-5; Rom 12-15; 1 Pet 1-5; 2 Pet 1:4-8; 2 Pet 3:11,14,18. III. The maintaining and promoting our neighbour's good name, in, 1. Earnest care to have them vested with the honourable character of God's friends and children, Gal 4:19; James 5:19-20; Prov 10:12; 1 Pet 4:8; Rom 10:1. 2. Charitable esteeming of them, 1 Cor 13:8; Phil 2:3; Rom 12:10. 3. Kind covering their infirmities, 1 Pet 4:8; James 5:20; Prov 10:12. 4. Readily acknowledging their gifts, graces, and good behaviour, 1 Cor 13:4-5,7; 1 Cor 14:5,7; 1 Cor 16:15-18; 2 Cor 8:16-24; Phil 2:19-30; Col 4:12. 5. Defending their character when it is unjustly attacked, 1 Sam 22:14. 6. Readily receiving good reports concerning them, and aversion to hear that which tends to their dishonour, 1 Cor 13:6-7; Ps 15:3; 1 Sam 22:14-15. 7. Earnestly discouraging talebearers, backbiters, and slanderers, and labouring to bring them to due disgrace and punishment, Ps 101:5; Prov 25:23; 2 Cor 12:20. 8. Watching over our neighbours, from true love to them, and issuing in proper advice, warning, or reproof to them, Lev 19:16-17; Matt 18:15-17; 1 Thess 5:14; 2 Thess 3:14.
This commandment forbids, 1. Whatsoever is prejudicial to truth, 1. In judicial processes, uttered or done by parties, witnesses, advocates, or judges, Exod 23:1-7; Deut 19:15-19; Lev 19:11-16; Prov 19:5,9; Prov 25:18; Isa 59:13-15; Jer 9:3-6; Mic 7:3; Mal 3:5. Falsehood and deceit in this case are peculiarly criminal, being committed in that judgment which belongs to God, before, or by judges sitting in his name and authority, as his deputies, and under the form of a solemn appeal to him,—and are peculiarly ruinous to the consciences and interests of mankind. Or, 2dly, In extrajudicial cases, as, 1. Unfaithfulness, paying no due regard to promises,—rashly making them, or entering into stations and relations which imply them, and want of due concern to remember and fulfil them, Rom 1:31; 2 Tim 3:3; Jer 9:3-6; Luke 16:10; Deut 32:20. 2. Undue silence when iniquity requires that we should reprove it ourselves, or complain of it to rulers, Lev 19:17; Lev 5:1; Deut 13:8; Mark 8:38; Eph 5:7,11; Matt 18:15-17. 3. Speaking truth
unseasonably or maliciously, or perverting it to a wrong meaning, Eccles 3:7; Prov 29:11; Ps 52:2-4; 1 Sam 22:8-9; Acts 16:16-17; Matt 26:60,67. 4. Equivocation, using words of a double signification, in a sense different from that in which we expect our neighbour will understand them; and mental reservation, concealing some words in our mind which give our expressions a different meaning from that which they appear to have, Gen 3:3-4; Gen 20:2,12; Gen 26:6-7. 5. Hypocrisy or dissimulation, appearing to be and do that which we neither are nor do, Matt 23:13-30; Titus 1:16; 2 Tim 3:5; Isa 29:13; to which may be reduced forgery of writs, counterfeiting of money, etc. 6. Simple falsehood, uttering that which is really false, but we believe to be true, Zech 8:16,19. 7. Rash judging, affirming or denying facts without proper certainty, embellishing stories with circumstances which are not founded on proper information, 1 Cor 13:6. 8. Gross lying, uttering that which we know to be false, with an intention to deceive our neighbour, Hos 4:2; Jer 9:3,5; Isa 59:13.—All lying, whether in jest, Hos 7:3; for profit, Job 13:7; 2 Kings 5:22; Rom 3:8; for concealment of guilt, Gen 18:15; 2 Kings 5:25; Acts 5:3,8; for preventing danger, Gen 12:11-13; Gen 20:2; Gen 26:7; Mark 14:68-71; or for doing mischief, Prov 6:19; Jer 9:3,5; Acts 6:11,13; Acts 24:5; Luke 23:2; or from mere rashness and custom, 2 Sam 13:30; Ps 129:29,—and all deceit, are of the devil, John 8:44; contrary to the nature of God, Deut 32:4; 1 Sam 15:29; and condemned in his law, as abominable to him, and eternally ruinous to men, Ps 5:4-6; Prov 6:17,19; Prov 14:5; Prov 19:5,9; Prov 29:12; Eph 4:25; Col 3:9; Rev 21:8; Rev 22:15. But concealing that which men have no call to reveal, figurative expressions, and changes of purpose or conduct, upon sufficient grounds, do not imply any deceit or falsehood, 1 Sam 16:2,5; 2 Kings 6:19; Jer 38:24-27; John 15:1; Song 2:1-3; 1 Kings 18:27; 1 Kings 22:15; Eccles 11:9; Gen 19:2-3; 2 Cor 1:17; John 3. II. Whatsoever is injurious to our own good name, 1. In our heart, thinking too highly or too meanly of ourselves, reckoning ourselves less indebted to God for his gifts and graces than we really are, Rom 12:16; Prov 25:14; Prov 26:12,16; Exod 4:10,14. 2. In our words, unjustly or unseasonably accusing ourselves, Prov 25:9,16; Job 27:5-6; denying truth or affirming falsehood in our own favours, Prov 28:13; 1 Kings 5:25; Acts 5:8; Gen 18:15; 2 Sam 1:10; or boasting of ourselves in a vain glorious manner, Luke 18:11; Prov 25:14; Prov 27:2; Luke 16:15; 2 Tim 3:2. 3. In our behaviour,—doing that which is sinful or imprudent,—connecting ourselves with infamous
or carnal companions,—pushing ourselves into stations and circumstances in which we cannot behave to our own or the honour of God, 1 Sam 2:24; Prov 5:8-9; 2 Kings 8:13. III. Whatsoever is injurious to the good name of our neighbour. 1. In our heart, by unjust suspicions, evil surmisings, 1 Tim 6:4; uncharitable and rash judging, Matt 7:1-4; 1 Cor 13:7; Acts 28:4; making ourselves a standard for judging others, Rom 14:3,10; judging their conscience, state, or intentions, as if we were God, Rom 14:3-4; misinterpreting their purposes, words, or deeds, Neh 6:6; Rom 3:8; Ps 69:10; secret contempt of them, 2 Sam 6:16; Luke 18:9-11; envy of their just fame, Matt 21:15; Num 11:29; John 3:26; pleasure in their disgrace, Jer 48:27; or fond admiration of them, 1 Cor 4:6; Jude 16. 2. In our speech, speaking truth in order to dishonour them, Luke 15:2; Mark 6:3; unnecessarily divulging their infirmities, Gen 9:22; aggravating their real faults, Matt 7:3-5; reviving the infamy of their former falls, of which they had repented, and which had been forgotten, 2 Sam 16:7; betraying their secrets, especially if some difference between them and us has happened, Prov 17:9; Prov 16:28; Prov 10:12; Prov 25:9; 2 Tim 3:4; attempting to undermine or diminish their reputation, Ezra 4:12-13; Matt 12:22-24; raising, spreading, or receiving false reports concerning them, Exod 23:1; Neh 6:6; Ps 15:3; Jer 18:18; Jer 20:20; falsely slandering them, Ps 50:20; Heb 10:33; Ps 22:6; Ps 69:7,20; Ps 42:10; false or malicious accusation of them to rulers, Luke 23:2; Acts 24:5; Jer 38:4; backbiting, tearing, and undermining their character, in their absence, Rom 1:29,38; Ps 35:15-16; Ps 15:3; Ps 69:10-13; Prov 25:23; 2 Cor 12:20; talebearing between different families or persons, Lev 19:16; Prov 11:13; Prov 20:19; Prov 18:8; Prov 26:20,22; 2 Thess 3:11; 1 Tim 5:13; encouraging talebearers, backbiters, and slanderers, at least in not bringing them to due disgrace and punishment, Prov 29:12; Prov 25:23; scornful derision, Gal 4:29; Ps 22:7-8; Ps 35:16,19; Job 30:9; Heb 11:36; reviling, calling bad names, Matt 5:22; 1 Cor 6:10; 1 Cor 5:11; passionate railing and brawling, Ps 52:2,4; Ps 64:3; Jer 9:23; Jude 9-10; 1 Tim 3:3. 3. In our behaviour, by suspicious or contemptuous gestures, Ps 22:7; Prov 6:12-13; turning our back on them as infamous, without sufficient ground, Gal 2:12; 2 Tim 1:15; 2 Tim 4:10; neglecting to warn and hinder them from what is sinful and imprudent; and by advice, encouragement, or example, drawing them into it, to the hurt of their character, 1 Sam 3:13; 1 Sam 2:13; Ezek 33:6,8. IV. Whatsoever tends both to the injuring truth and our own and neighbour's good name,
as, 1. An excessive readiness to speak in company; by which we manifest the frothiness and pride of our heart, and mark ourselves fools, Eccles 5:2-3; Eccles 10:14; Prov 14:23; Prov 10:19; Prov 12:23; Prov 13:3,6; Prov 15:2,14; Prov 17:27; Prov 29:11,20. 2. Idle talk, which has no tendency to promote any good end, either civil or religious, Matt 12:36; Eph 5:4. 3. Inordinate jesting, Eph 5:4. 4. Flattery, which includes much baseness, falsehood, deceit, and treachery in the giver; and marks much baseness and self-conceit in the receiver, Ps 12:3; Ps 36:3; Acts 12:22-23.
X. The tenth commandment, which respects the most inward dispositions of our heart, and is, as it were, a guard to the rest, particularly to those of the second table, requires, I. A due weanedness of affection from every created enjoyment, Ps 131:1-2; having our heart habitually indifferent towards them, Luke 14:26; expecting nothing from them, but as God puts it into them, Ps 4:6-7; Isa 57:10; Isa 17:10; extracting our whole comfort from God himself amidst plenty as well as in poverty, Ps 18:46; 1 Sam 2:1-10; Luke 1:47; Ps 142:4-5; Hab 3:17-18; using them all as fading and transient, 1 Cor 7:29; and mortifying every degree of lustful desire after them, Matt 24:38; Luke 21:34; Gal 6:14; James 4:4; 1 John 2:16. II. Full contentment with that condition in which God places us with respect to gifts, graces, office, honour, wealth, pleasure, etc. in this world, Heb 13:5; 1 Tim 6:6; Phil 4:11. This contentment doth not exclude, but imply detestation of our sinfulness,—humbly bewailing our distresses and wants,—and earnestness in all regular endeavours to have our condition as comfortable as possible;—and it includes an hearty reconcilement to God's will, as the only and universal standard for regulating our lot, in its form and degree, Ps 47:4; 1 Tim 6:8-9; an absolute resignation, and entire submission to his will, as wise, holy, just, good, and very gracious, in all his providential disposals of us, or any thing belonging to us,—and hence, an inward easiness under his denials of outward comforts, and a satisfaction in our lot as good, very good, nay best for us, Matt 16:24; 1 Sam 3:18; Phil 4:6,11-12; Mic 7:9; Ps 39:9; Ps 119:67,71,75; Lam 3:27-39; Job 1:21; Job 2:10; Hab 3:17-18; 2 Cor 12:10; 2 Sam 15:25-26; 2 Sam 16:10-12.—In order to attain this full contentment, we must, 1. Receive God in Christ, as the infinite origin and sum of all that good which can be found in creatures, for our only and eternal portion, and live daily upon him as such, Ps 81:8-10; Ps 73:23-26; Ps 142:4-5; Ps 16:5-11; Ps 23; Ps 18; Ps 91; Ps 116-118; Ps 144-146. 2. Live in the believing consideration, that our
new-covenant God, Friend, Father, and Husband, is the maker and manager of all things, Job 34:33; that he manages our lot in his infinite wisdom and love, Matt 10:30; Matt 6:30; Isa 52:7; Isa 46:3-4; 2 Sam 16:10-12; 1 Sam 3:18; Ps 39:9; Zech 13:8-9; Zech 3:9, Rom 8:28-32; 2 Cor 4:17; Deut 32:4; Deut 33:26-29; Job 35:14; Isa 30:18; Isa 50:10; that we live on his mere grace and bounty, Gen 32:10; Lam 3:22; Isa 63:7; Isa 46:3-4; Ps 36:6-7; that the wants and afflictions of our outward lot bid fair to be its most useful part to our soul, Lam 3:27,29,32-33; 2 Cor 4:17; Ps 119:67,71; Job 33:17-30; Isa 27:9; Ezek 20:37; Hos 2:6-7,14; Hos 5:15; Hos 6:1-2; Mic 7:14; Rev 3:19; Heb 12:5-11; Prov 3:12; Ps 94:12; Job 5:17; that earthly enjoyments are always very empty and often very hurtful, Eccles 1-12; Eccles 1:2,14,17; Prov 23:5; Prov 1:32; Deut 32:15; Hos 13:6; that our temptations, burdens, services, and final account, are proportioned to our enjoyments, Matt 25:15-30; Luke 19:13-26; Luke 12:47-48; that Jesus Christ has marked and pathed our way through every trouble, and attends us, to bear, carry, and deliver us, Isa 63:9; Isa 46:3-4; and that death and eternity, in which earthly enjoyments can do us no service, and in which we shall reap the happy fruits of our troubles, are at hand, Matt 16:25; Matt 19:29; 2 Tim 4:6-8; Acts 14:22; John 16:33; Rom 8:17-18,37-39; 2 Cor 4:17-18; 2 Tim 2:10-12; Rev 2:7,17,26; Rev 3:5,12,21. III. A right and charitable frame of spirit toward our neighbour, and all that is his—heartily loving his person for God's sake, Rom 13:9-10; kindly regarding his property for his, and chiefly for God's sake, Deut 22:1; earnestly desiring and cordially delighting in his welfare, temporal, spiritual, or eternal, Rom 12:15; Heb 13:3; Ps 35:13-14; Phil 2:4. IV. A perfectly holy frame of spirit, Rom 7:7; 1 Pet 1:15-16; Lev 11:44; Matt 5:48; Matt 22:37,39.
This commandment forbids, I. All discontentment with our own condition, which includes in it inward rebellion against God's providential will, Hos 4:16; Hos 13:6; fretfulness or grief at his disposal of our lot, 1 Kings 21:4; 2 Cor 7:10; inward displeasure against that form or condition which he has allotted to us, Job 18:4; inward blasphemy against him, as if he had been guilty of injustice or cruelty in ordering our lot, Job 9:17-18; Job 10:16; Job 30:12. II. Envy, grief, and fretfulness, on account of the advantages of our neighbour, in gifts, graces, relations, wealth, honour, pleasure, Job 5:2; John 3:26; 1 Cor 13:4; Ps 37:1,7-8; James 3:14,16; Jer 12:1; Ps 73:2-15; Eph 4:4-5,11; Gal 5:21,26; Prov 3:31; Prov 24:1,19. III. Covetousness of created enjoyments,
1. In inordinate lusting after those things which we possess, having our heart fixed on them, Col 3:5; Luke 14:18-21; Luke 12:21; and hence desiring them for themselves, for a wrong end, or as our chief good, James 4:3-5; using them with too much avidity, without regard to necessity or expedience, as if we were under their power, 1 Cor 6:12; or to the hurt of our soul, and the dishonour of God, James 4:3-4; 1 Cor 10:31; Hos 10:4. 2. In lusting after that which belongs to our neighbour; desiring that which God has put out of our power, 2 Sam 23:15; Josh 7:21; desiring that which is attainable by lawful means, by such as are unlawful, or for an unlawful end, James 4:3; 1 Kings 21:2-15; Jer 17:11; Job 17:10-18; or desiring them so violently as disturbs our mind till we enjoy them, and renders us fretful if we must want them, Gen 30:1; 1 Kings 21:4; Ps 4:6; Ps 17:14; 1 Tim 6:9-10. IV. The corrupt frame of our fallen nature, from which these sinful lustings proceed. This evil concupiscence may be considered, 1. As existing in our heart, but not consented to, Rom 7:14-24. 2. As consented to in itself, but not in the execution of its desires, Matt 5:28; Eccles 6:9. 3. As conceiving, contriving, and bringing forth actual sin, in thoughts, words, and deeds, James 1:15; Matt 15:19; Mark 7:21-22. 4. As having brought forth contrived acts of wickedness to the very point of execution, 1 Sam 23:26; Esther 3; Esther 5-6; Acts 16:27; Acts 21:31-32; Acts 23:10,12-24.
Reflection. Pause now, my soul! How holy must God the giver of this law be, with whom I have to do! How awfully strict and extensive that standard, by which he will judge me, and fix my eternal state!—How inexpressibly guilty before God must I now be, who have so long, in so many forms, and in so aggravated a manner, broken all these commandments!—How infinitely horrid, abominable, and criminal must sin be, which is in opposition to the law of God, so holy, just, and good!—How absolutely necessary the righteousness of God in our nature, as our Surety, to justify us, who are sinful men, before God! And what an unbounded mercy, to be justified from all the charges of this law, and to be, to its inexpressible honour, adjudged to everlasting happiness! And how important that inward change of nature, in which God writes his law on our heart! How base the traitors, that would improve Jesus's righteousness as a reason of trampling this law under their foot!—But what knows my conscience of its power, in driving me to Christ, or directing me to improve his righteousness, his grace and glory?—Is it the object of my dearest affection,—my delightful meditation all the day? And, all washed in
Jesus's blood, and animated by his redeeming love, do I daily run in the way of all those commandments?
III. The ten commandments, above explained, may be viewed in a threefold form: I. As a Law of Nature antecedent to, and disengaged from any covenant-transaction between God and us. In this form, 1. God, as a Creator and absolute Sovereign, imposed it. 2. It was written upon man's heart in his creation,—it, and full power to fulfil it, being included in the instamped image of God the Lawgiver, Gen 1:26-27; Eccles 7:29. 3. It contained no positive precept, but obliged all its subjects to believe every thing which God should reveal, and perform every thing that he should command, Deut 12:32. 4. Its subjects not being confirmed in holiness of heart and life, it implied a sanction of infinite punishment to every transgressor, as the due reward of his sin, Rom 6:23. 5. The most perfect obedience of innocent men, having no proper merit before God, especially of eternal happiness, it implied no promise of any such reward, or that men should ever be confirmed under it as an easy and delightful rule of life, Job 22:23; Rom 6:23. 6. It did not admit of God's accepting any thing less than perfect obedience, Ezek 18:4; Rom 6:23. 7. All men, as rational creatures, were subject to it, Rom 2:14-15. II. As a Covenant of Works. In this form, 1. An absolute God, condescending to friendship, makes alliance and familiarity with holy and perfect man, was the imposer of it, Gen 2:17. 2. It included not only all the commands of the law of nature, but also some positive institutions, Gen 2:16-17. 3. It not only denounced infinite punishment against every transgressor of it, Gal 3:10; Deut 27:26; Ezek 18:4; but also promised eternal happiness to the perfect fulfiller of it, Matt 19:17; Gal 3:12; Rom 10:5. 4. It binds mankind, not only as authoritatively imposed by God their sovereign, but also as accepted by themselves, in their own self-engagement to fulfil it. 5. The original scope and end of it was, that man might obtain eternal life by his own obedience, as its condition, Rom 7:10; Rom 8:3; Rom 10:5. 6. As it admits not of God's accepting any obedience but that which is absolutely perfect, answerable to all its demands, Gal 3:10,12; so the accepting the fulfiller's person depended on the accepting his obedience, Matt 19:17; Matt 5:18; Rom 10:5. 7. In consequence of God's making this law-covenant with Adam, all his natural descendants, while in their natural state, are under it before God, even though, as hearers of the gospel, they be under the external dispensation of the covenant of grace, Eph 2:3; Rom 9:30-32. But all true believers being united to Jesus Christ, who, as their Surety, fulfilled it for them, are perfectly delivered from it, and dead to it; so that their sins no
longer condemn them to endure God's revenging wrath, nor their holy qualities or works in the least entitle them to eternal happiness, Rom 6:14; Rom 7:4; Rom 8:1-4,33-34; Gal 2:19-21; Gal 3:13; Gal 4:4-5; Gal 5:18; Phil 3:9; 1 Tim 1:9. III. As the law of Christ, or rule of life. In this form, 1. It has the whole authority of God as a Creator and Sovereign, as well as a Redeemer, giving to it binding force. His nature being absolutely irreconcileable to every thing sinful, his law, as a transcript of his holiness, must still retain its original obligation, 1 Pet 1:15-16; Lev 11:44; Matt 5:48. 2. It proceeds immediately from Jesus Christ, God-man, Mediator, and from God, as our Creator and Sovereign, as reconciled and dwelling in him, 1 Cor 9:21; Gal 6:2; 2 Cor 5:19-21. 3. Its precepts are the very same with those of the covenant of works, and demand the same perfection of obedience, Matt 22:36-37; Matt 5:48; 1 Pet 1:15-16; Phil 4:8. 4. The subjects of it being fully and irrevocably instated in the favour of God, and entitled to eternal life in Christ, it has no sanction of judicial rewards or punishments, 1 John 3:14; John 5:24; Rom 5:21; Rom 8:1,33-34. But while their condition, temper, and practice are changeable, it is enforced with a sanction of gracious rewards, of much freedom from spiritual distress, and much comfortable fellowship with God, and correspondent degrees of glory annexed to their obedience,—and of fatherly chastisement annexed to their disobedience, Ps 19:11; Isa 64:5; Isa 3:10; 2 Cor 1:12; 1 Cor 15:58; 2 Tim 4:7-8; 1 Tim 4:8; Heb 10:35; Heb 12:6-11; Rev 3:19; Ps 89:30-34; Ps 99:8;—which sanction corresponds with the spiritual condition of believers, and is founded on their happy new-covenant state. 5. God's end in giving the law as a rule of life, is not that men, by their obedience to it, may procure his favour as a Judge, and a title to eternal life; but to direct, bind, and excite believers in Christ to improve their full and irrevocable justification, and begun possession of eternal life, in cordial gratitude to him, and preparation for complete salvation; so that their obedience, in its highest view, is a part of their happiness here, as well as it will be in heaven, Ps 116:16; Luke 1:74-75; Rom 7:4,6; Gal 2:19; Heb 12:28; Titus 2:14; 1 Pet 2:9. 6. It supposes all its subjects to have already full strength, motives, and encouragements in Christ: and though it require perfect obedience, it admits of God's accepting our imperfect obedience of faith, not to found any acceptance of our persons, but as a fruit of their being united to, and fully accepted in Christ, Eph 1:6; 1 Cor 15:58: Heb 13:16; 1 Pet 2:5; Rom 12:1; 1 Thess 4:1. 7. All believers, and they only, are the subjects of this law of Christ, 1 Cor 9:21; Gal 6:2. It binds them as much under the gospel, as before Christ
and his apostles inculcated it with additional enforcements, Matt 5-7; Matt 22:37-40; Rom 12-15; Eph 4-6; Col 3-4; 1 Thess 4-5; Titus 2-3; Heb 10-13; James 1 through Rev 3. Their relation to Christ, and to God in him, as their Husband, Father, Friend, and Pattern, requires its continued obligation, Gal 2:19-20; 1 Pet 2:4-5,9; Matt 28:20; Matt 5:44,48. All their new-covenant blessings of union with Christ, justification, adoption, regeneration, sanctification, spiritual comfort, and eternal glorification, require their continued subjection to it, Rom 7:4,6; 2 Cor 6:18; 2 Cor 7:1; Titus 2:11-14; Titus 3:8,14; Ps 116:16; Ps 119:32,166; Phil 2:12-16; 1 Pet 1:13-16; 1 Pet 2:5,9; Gal 5:24-25; Heb 12:1-2,14,28; Gal 6:7-8; Rom 8:23; Phil 3:14,20-21.
IV. In one or more of these different forms, the moral law is of use, I. To all men in general. 1. To teach them their duty to God, to themselves, and to their neighbours; and to bind them to it by his infinite authority, Mic 6:8. 2. To discover to them the holiness, equity, and goodness of his nature and work, Rom 7:12. 3. To restrain them from sin, and to encourage them to virtue, as even the approaches to it, and resemblances of it, are rewarded with freedom from temporal miseries, and with temporal felicity, or non-infliction of the greater punishments in hell, Ps 19:11; Ezek 18; Isa 1:19; Deut 4-30. 4. To convince them of their sinfulness and misery on account of it, and of their utter inability to recover themselves by keeping the commandments, Rom 3:19-20; Rom 7:8-13. 5. To shew them their need of Christ, his righteousness and grace, and to stir them up to apply them to their soul, Gal 3:24. II. It is of use to unregenerate men, 1. To convince and awaken their conscience, Rom 3:19-20; Rom 7:9; Gal 2:19. 2. To denounce the wrath of God against their sin, and thus affect them with a deep sense of it, Rom 3:19; Rom 2:8-9; Rom 6:19,23. 3. To bridle the rage of their lusts, 1 Tim 1:9. 4. To drive them, as convinced of their sinfulness, misery, and self-irrecoverableness, to Jesus Christ, as their Almighty Saviour, Gal 3:24; Rom 10:4. 5. To fix upon their conscience a deep sense of their having those very characters of sinfulness and misery by which men are particularly invited to receive Christ and his salvation, 1 Tim 1:15; Isa 46:12; Isa 1:18; Isa 55:2,7; Isa 65:1-2; Matt 9:13; Matt 18:11; Matt 11:28; Prov 1:22; Prov 9:4; Jer 3:1,4-5. 6. To consign them to redoubled damnation, if they reject him, John 3:18,36; Heb 2:3; Heb 10:26-31; Matt 11:20-24. III. It is of use to believers, 1. To shew them what Christ, from love to their souls, did and suffered in their stead, Gal 4:4-5; Gal 3:13; Rom 8:3-4. 2. To shew them their inexpressible deficiency in holiness,
in order to humble them, cause them to renounce their own righteousness, and rely wholly on Christ, and to make them long for heaven, Phil 3:8-9; Phil 1:23; Rom 7:24; 2 Cor 5:4. 3. To instruct them what grateful service they owe to Christ and his Father, and what perfection of holiness they ought always to aim at, Phil 3:12-14; 1 Tim 1:5; 2 Cor 7:1; 1 Pet 1:13-16; 2 Pet 1:4-8; Matt 5:48. 4. To attest the truth of their begun sanctification, and to comfort them as Israelites indeed, who walk in the law of the Lord after their inward man of implanted grace, 2 Cor 1:12.
Reflection. Study carefully, O my soul, the wide, but little perceived difference between the law of God, as a covenant, and as a rule of life in the hand of Christ. Without distinct experimental knowledge of this, I can neither rightly discern nor practise the truth as it is in Jesus.—What powerful experience have I had of these several uses of the holy law?—God forbid that I should preach it up, so as to render it a source and seal of eternal damnation to myself and others.
——————