Mount Sinai. A man will never go to Christ | most constant obedience, which flows joindly so long as he is not convinced of misery with- from reverence and love. These two are the out him, of impotency in himself, and in all others to help him.

very wheels upon which obedience moves. And these first words of the law are most fit 3. It restrains the wickedness even of un- and powerful to work these two; Jehovah, godly men; the brightness of it makes them sovereign Lord, to be feared and reverenced; sometimes ashamed of those works of dark- Thy God; and then, that hath wrought ness, which otherwise they would commit such a deliverance for thee; therefore in both without check; and the terrors of it affright these respects most worthy of the highest them sometimes from that which they would love. otherwise commit without shame.

them all, and hath a persuasive influence into them all; commanding attention and obedience, not in the low way of human rhetoric, but stilo imperatoric, in a kingly phrase, becoming the majesty of the King of kings; I am Jehovah.

Here we have three motives to obedience :

This preface cannot stand for a command4. But chiefly it serves for a rule and ment, as some would have it: for expressly square of life to the godly, A light to their it commands nothing, though by inference feet, (as David says,) and a lantern to it enforces all the commandments, and is intheir paths. Either they have no rule of deed so intended. Though it may be conceived life, which is impious and unreasonable to to have a particular tie with the first com. think, or this is it. Christ came not to dis-mandment which follows it immediately, yet solve it, but to accomplish and establish certainly it is withal a most fit preface to it; and he did carefully free it from the injurious glosses of the Pharisees, and taught the right sense and force of it, Matt. v. He obeyed it both in doing and suffering, both performing what it requires, and in our stead undergoing what it pronounces against those that perform it not. It is a promise primely intended for the days of the gospel, 1. His universal sovereignty, Jehovah. 2. as the apostle applies, I will write my law His particular relation to his own people, in their hearts. It is a weak conceit arising Thy God. 3. The late singular mercy be upon the mistake of the Scriptures, to make stowed on them, That brought thee out of Christ and Moses as opposites; no, Moses the land of Egypt. Each of them sufficient, was the servant in the house, and Christ the and therefore all together most strongly Son; and being a faithful servant, he is not concluding for obedience to his commandcontrary to the Son, but subordinate to him. ments. The very abolishment of the ceremonial law was not as of a thing contrary, but as a thing accomplished in Christ, and so was an honourable abolishment. And the removing of the curse and rigour of the moral law from us, was without wrong to it, being satisfied in a better for us, our surety Jesus Christ.

1. Jehovah. Not to insist on the ample consideration of this name of God, of which divines, both Jewish and Christian, have said so much, some more cabalistically and curiously, others more soberly and solidly; this they agree in, that it is the incommunicable name of the Divine Majesty, and signifies the primitiveness of his being, and his They are happy that look so on the law of eternity: that his being is not derived, but God, as to be made sensible of misery by it, is in and from himself; and that all other and by that made earnest in their desires of being is from him that he is from everlastChrist, and that judge themselves; the more ing to everlasting in himself, without any evidence they have of freedom from the curse difference of time; but so eternity is expressof the law, to be not the less, but so much ed to our conceiving, He who is, and who the more obliged to obey the law; that are was, and who is to come, Alpha and still making progress and going on in that way Omega. of obedience, though it be with continua! halting, and often stumbling, and sometimes falling; yet they shall certainly attain their journey's end, that perfection whereof they are so desirous.

This were the way to lowliness, not to compare ourselves with others, in which too many are often partial judges, but with this holy law. We use not to try the evenness of things with our crooked stick, but by the straightest rule that we can find. Thus St. Paul, The law is spiritual, I am carnal. He looks not how much he was more spiritual than other men, but how much less spiritual than the law.

I am the Lord. This is the truest and

Now it is most reasonable, that seeing all things, mankind, and all the creatures that serve for his good, receive their being from him, we likewise receive laws from him.

2. His majesty is alone absolute and independent; and all the powers of the world, the greatest princes and kings, hold their crowns of him, are his vassals, and owe obedience to his laws, as much as their meanest subjects; that I say not more, in regard of the particular obligation that their honour and eminency given them by him, doth lay upon them.

3. Jehovah. What are the numerons styles wherein princes delight and glory so much, but a vain noise of nothing in compa

rison of his name, I am? And in all their tude of sin, and the prince of darkness; grandeur, they are low, petty majesties, when from these we are delivered, not to licentiousmention is made of this Jehovah, who ness and libertinism, but to true liberty. If stretched forth the heavens, and laid the the Son make you free, you shall be free foundations of the earth, and formed the indeed. Delivered, Luke i. 74, from the spirit of man within him, Zech. xii. 1. power of our enemies. To what end? To What gives a man, when he gives all the serve him without fear, that terror which we obedience he can, and gives himself in obe-would be subject to, if we were not delivered; dience to God? What gives he him, but and to serve him all the days of our lives: what he hath first received from him, and and that all, if many hundred times longer therefore owes it all as soon as he begins to than it is, yet too little for him. It is not be? such a servitude as that of Egypt, from which we are delivered, that ended to each one with his life; but the misery from which we are redeemed, begins but in the fulness of it when life ends, and endures for ever.

This authority of the Lawgiver is the very life of the law; it is that we so readily forget, and that is the cause of all disobedience, and therefore the Lord inculcates it often, Lev. xix. 36, 37. I am the Lord, ver. 31, and again repeated, ver. 37.

The gospel sets not men free to profaneness; no, it is a doctrine of holiness. We This is the apostle St. James's argument, are not called to uncleanness, but to holiby which he strongly proves his conclusion, ness, (says the apostle); he hath indeed taken That he that transgresseth in one, is guilty off the hardness, the iron yoke, and now his of all. He urges not the concatenation of commandments are not grievous, His yoke virtues in themselves, though there is truth is easy, and his burden light; and they that and force in that he that hath one hath all; and so, he that wants any one hath none but the sameness of the authority is his medium, For he that said, Thou shalt not commit adultery, said also, Thou shalt not kill, James ii. 11. The authority is the same, and equal in all. The golden thread on which these pearls are stringed, if it be broken in any one part, it scatters them all. This name of God signifying his authority, keeps the whole frame of the law together, and if that be stirred, it falls all asunder.

Thy God. Necessity is a strong but a hard argument, if it go alone. The sovereignty of God ties all, either to obey his law, or undergo the punishment. But love is both strong and sweet; where there sounds love in the command, and the relation of the commander, there it is received and cheerfully obeyed by love. Thus then, "Thy God, in covenant with thee," cannot but move thee.

are most sensible, and have most assurance of their deliverance, are ever the most active and fruitful in obedience; they feel themselves light and nimble, having the heavy chains and fetters taken off, Psal. cxvi. 16, Lord, I am thy servant, thou hast loosed my bonds: and the comfortable persuasion of their redemption, is that oil of gladness that supplies and disposes them to run the way of God's commandments.

PRECEPT I.

Thou shalt have no other Gods but me.

THE first thing in religion is to state the object of it right, and to acknowledge and receive it for such. This, I confess, is the intent of this first precept of the law, which is therefore the basis and foundation that bears the weight of all the rest; and thereWe see, then, the gospel interwoven with fore (as we said before) though the preface the law, thy God often repeated, which is looks to them all, yet it looks first to this by the new covenant, and that by a Mediator. that is nearest it, and is knit with it, and God expects obedience from his peculiar through it to all the rest. The preface aspeople; it is their glory and happiness that serted his authority as the strength of his they are his. It adds nothing to him, but law, and this first precept commands the acmuch every way to them; he is pleased to knowledgment and embracing of that his take it as glory done to him, to take him to authority, and his alone as God. And this be our God, and doth really exalt and honour is the spring of our obedience to all his comthose that do so, with the title and privileges mandments.

of his people, Deut. ii. 17, 18. If his own But before a particular explication of this, children break his law, he cannot but take a word, 1. Of the division of this law. 2. that worse.

The style of it.

Who brought thee out of the land of 1. Division. That they were divided, Egypt. By the remembrance of their late 1. Into two tables. 2. Into ten words or great deliverance, he mollifies their hearts to commandments, none can question. We receive the impression of this law.

Herein was the peculiar obligement of this people; but ours, typified by this, is not less, but unspeakably greater from the cruel servi

have the Lawgiver's own testimony clear for that; but about the particular way of dividing them into ten, and the matching of these two divisions together, there hath been,

and still is, some difference; but this I will of divine worship. And this is that which not insist on. Though Josephus and Philo he calls cultus naturalis, natural-worship, the Jew would (to make the number equal) that primitive worship, the religious habihave five precepts in each table; yet the tude of man to God, giving himself entire, matter of them is more to be regarded, and outward and inward, to his service and obepersuades the contrary, that those that dience; for this is no other but to own him, concerr piety, our duty to God, be in and him only, for that Deity, to whom alĺ the first table; and those together in the love and worship and praise is due. second that concern equity, or our duty to man; and the summary that our Saviour gives of the two tables is evidently for this. And that those precepts of piety, those of the first table are four, and they of the second six. And so that first and second, as we have them, are different and make two, and the tenth but one, hath the voice both of antiquity and reason, as many divines on the Decalogue do usually evince at large; which therefore were as easy, as it is need-true God be alone acknowledged for what he less to do over again.

The creed of the Romish church to the contrary, is plainly impudent presumption and partiality, choosing rather to blot out the law, than reform their manifest breach

of it.

2. That I would say of the style of the commandment, is but in this one particular, briefly we see the greatest part of them are prohibitive, or (as we usually call them, though somewhat improperly) negative. Thou shalt not, &c. This, as is observed by Calvin and others, intimates our natural bent and inclinement to sin, that it suffices not to shew us what ought to be done, but we are to be held and bridled by counterm ands from the practices of ungodliness and unrigh

teousness.

It is sure not so convenient to restrain this precept to inward worship only, for each precept binds the whole man to obedience; and therefore I would not give the first motions of concupiscence in general, for the sense of the tenth commandment, as we shall shew when we come to speak of that. Certainly even outward worship given to a false god, breaks this first commandment.

The scope then is briefly, that the only

is, and, (as we are able with all our powers and parts inwardly and outwardly,) that he be answerably adored; that we neither change him for any other, nor join any other with him, nor be neglective and slack in honouring and obeying him: so that as we are particularly by each several precept instructed in, and obliged to the particular duties of it, by this we are generally tied to give obedience to them all. It is no way inconvenient, but most fit in this general notion, that this first commandment import the observance of itself, and of all the rest.

II. The sense of the words, Non habebis. Heb. Non erunt tibi, &c.

1.

God.

Erit tibi Deus, Thou shall have a Know and believe that there is a Deity. 2. Seek to know which is the true Thou shalt not have, &c. This order God, that thou mayest acknowledge him. 3. here, and so in the rest, 1. The scope. 2." Know me as I have revealed myself in my The sense of the words. 3. What it forbids. word; know and believe that I, Jehovah, 4. What it commands: and these follow the author and deliverer of this law, that I each upon other; for out of the scope the am God, and there is none else," Isaiah xliv. sense is best gathered, and from that the 8. 4. "Offer not therefore either to forsake breach and observation.

As the second commandment concerns the solemn form of divine worship, that it be not such as we devise, but as himself appoints. The third, the qualification or manner of it, not vainly nor profanely, but with holy reverence. The fourth, the solemn time set apart for it, the Sabbath. So, this first precept aims at somewhat which is previous to all these.

me, or to join any other with me; alienate no part of my due from me, for my glory I will not give unto another." 5. "Take me for thy God; and give service and honour, and thyself unto me."

Before my face. "Set them not up in my sight, for I cannot suffer them, nor their worshippers; if they come in my sight, they will provoke me to anger." The word here for face, sometimes signifies anger in scripMany distinguish this and the second, ture; and it seems to allude to his clear maniper cultum internum et externum, by the festation of himself to his people in the deinternal and external worship: and a grave, livery of the law; and further, to clear the modern divine, espying some defect in that, doctrine of pure and true religion shining in doth it, per cultum naturalem et institu- the law, which is as it were the light of the tum, by natural and instituted. But I con- face of God: in which regard, the nations fess, both omit, at least they express not (it that knew him not, may be said not to have may be they take it as implied) that which their gods before his face; for though he see is mainly intended, the object of worship; them, they saw not him. Again, before my that that Jehovah, that gave and himself face. "If thine idolatry be never so secret, spake this law, be received and acknowledged though it were but in heart, remember that for the only true God, and so the only object it will be in my sight; thou canst not steal

away any of my glory to bestow any where God, and no endeavour to attain the knowelse, so cunningly and secretly, but I shall ledge of him, though in the midst of the espy thee. If, thou canst have any other gods that I cannot know of, and see not, thou mayest; but if thou canst have none but I shall see them, then beware; for if I see it, I will punish it."

3. The gross idolatry of the Heathens; Now by these we may easily gather the their sons, making gods of beasts, almost contrary, what is the obedience of this comof every thing, and beasts of themselves-mandment. (Though the graces are duties Nullus enim terminus in falso. The writers of the primitive church have mightily and learnedly confuted them: but we will not stir this dunghill. The scripture calls idols so Hillulim.

But love is all, it gives up the heart, and by that all the rest to the party loved; it is no more its own. Oh that we could love 7. Practical or interpretative atheism, or him! Did we see him, we should. It is idolatry, whether of the two you will call it; his uncreated beauty that holds glorified for it is both in the lives of the most: and spirits still beholding and still delighted; but the world is full of this, being such as de- we, because we know him not; if we have clares they have no God, or that this God is any thoughts of him, how short are they! but some base idol in his stead; particularly Presently down again we fall to the earth and amongst ourselves, 1. Gross ignorance of into the mire ere we are aware. Therefore,

Set yourselves to know, and love, and wor-ground at all in the words of the commandship this God; labour that there may be less ment; the former whereof is more particular of the world, and less of yourselves, and more than either of these two, and the latter more of God in your hearts; more settled and fixed general and comprehensive than either they thoughts of him, and delight in him. Think or any one word we have to render it by. not that this is only for the learned, or only Of the things which are in heaven, &c. for some retired, contemplative spirits that Because the vain mind of man had wandered have nothing else to do; he is the Most High, up and down the world, and gone through and service and honour are due to him from all these places to find objects of idolatry: in all his creatures; and from his reasonable heaven the sun, and moon, and stars; on the creatures, reasonable service: and what this earth not only men, but beasts and creeping is, hear from the apostle, and let his exhor-things, and fishes in the waters, and made tation, or his entreaty, persuade you to it: images of them to worship; the Lord is there"I beseech you, therefore, brethren, by the fore particular in his countermand. mercies of God, that you present your bodies a living sacrifice, (and they are not living without the soul) holy, acceptable unto God, which is your reasonable service," Rom. xii. 1, and your truest obedience to this com-fying one usual sign of worship, the inclining mandment.

PRECEPT II.

2. The second part of the precept is concerning their worship,-Thou shalt not bow down to them, nor serve them.

The former word is more particular, speci

or bowing of the body. The other, general: Thou shalt not serve them; that is, give them no kind nor part of religious worship at all, on whatsoever pretence.

Here again the Popish writers make a noise

Thou shalt not make unto thee any graven with that distinction, under which they think

image.

THE first commandment binds us to acknowledge and worship the true God; this, to the true worship of that God.

As God is not known but by his own teaching and revealing himself, so he cannot be rightly worshipped but by his own prescription and appointment.

This is the aim of this second command ment, to bind up man's hands, and his working fancy that sets his hands at work, and to teach him to depend upon divine direction for the rule of divine worship, and to offer him nothing in his service, but what he hath received from him in command. The prohibition is general; Non facies tibi, thou shalt not devise any thing to thyself in the worship of God: and under that gross device of images, and worshipping them, expressly named, are comprehended all other inventions and will-worship.

There are in the words, 1. The precept; 2. The enforcement of it.

to shift the censure of idolatry. Call it what they will, λατρευειν οι δουλευειν, sure it comes under the word in the original, which signifies religious service or worship. Neither can they ever find in all the Scriptures, that any thing of that kind should be bestowed lower than upon the majesty of God himself.

This is then the tenor of the commandment. 1. That no image or representation of God be made at all, as is expressed in many other scriptures, as giving the sense of this precept. 2. Nor that any resemblance of any creature be made for a religious use. 3. That neither to any creature, nor to any resemblance or image, be given any part of divine worship, although it were with a pretence, yea, and intention of worshipping the true God in and by them; which if it were a sufficient excuse, as the Church of Rome dreams it is, certainly the Israelites' golden calf, and many other the grossest idols that have been in the world, might come and find room to shelter under it.

For I, the Lord thy God, am a jealous Precept 1. Thou shalt not make. Thou God. This follows the other part, the bindshalt not imagine, nor invent, nor imitate ing on, or enforcing of the precept by threatthe invention of others: Thou shalt not ening and promise annexed. Particularly, make, nor cause to make: in a word, thou there be these five things, by which God desshalt be no way accessory to the corrupting cribes himself here, to persuade obedience to of divine worship, with any resemblance, or this command. 1. His relation to his people image, or human device at all. -Thy God. 2. His power both to punish The former a particular word, signifying and reward-El, The strong God. 3. The the then most usual kind of imagery; but exact regard he hath to his own glory, the other of a most large and general sense, and zeal or jealousy for it-A jealous God. for all kind of similitude and representation. 4. The certainty and severity of his justice, So that the dispute the Church of Rome punishing the transgressors of this his law, drives us into for her interest in this matter, on themselves and their posterity-Visiting, about uλov and uxa, is not only a mere lo- &c. 5. The plenty and riches of his goodgomachy, a debate about words, but altogether ness to the obedient-Showing mercy, &c. impertinent and extravagant, having no This commandment, and the fourth, are