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tion, or the miracles he wrought in delivering his servants, or punishing his enemies, is too obvious to need a particular discussion; nor is it requisite to enlarge on his providential goodness. But that combination of justice, holiness, truth, and mercy, which hath been stated as comprising the character of God, is manifested in his dealings with his rational creatures. Infinite in holiness and justice," he 66 spared not the angels that sinned, but cast them down to "hell:" he denounced on fallen Adam and his race, the awful sentence, " dust thou art and to dust thou shalt "return;" and unnumbered millions have been swept into the grave by most dire and torturing diseases. The destruction of the old world by the deluge; that of Sodom by fire; the plagues of Egypt; the vengeance executed on the Canaanites: and all the judgments inflicted on the rebellious Israelites, in the wilderness, in the promised land, and through every age, are such exhibitions of these awful attributes, that our minds naturally turn from the narrative with aversion; nor can any man fully understand them, till he hath acquired a deep sense of the evil of sin, and the justice of God. Nay, the corrections inflicted on Lot, David, and other offending believers, whose sins were eventually pardoned, display the same attributes, and authorize the same conclusions; so that the Psalmist might well say, "My flesh trembleth for fear "of thee, and I am afraid of thy judgments."—On the other hand, the Lord's patience, compassion, mercy, and grace, are exhibited in all his dealings with fallen man: "he endured with much long-suffering even the vessels "of wrath :" he hath ever appeared ready to forgive the penitent, to pity the wretched, to relieve the distressed, to lift up the self-abased, and comfort the broken-hearted. "His mercy has been upon those that feared him from ge"neration to generation :" his dealing with Israel as a nation, and with individuals, prove this; nor did any sinner ever humbly seek his face in vain. The faithfulness of God is so illustrated in accomplishing his promise concerning the Seed of the woman, 4000 years after it was given,

that other instances need not be adduced. His judgments coincided with his threatenings, except as repentance intervened; and a reserve of mercy was in that case implied in them all. The manifold wisdom of God is also most conspicuous, in arranging these displays of justice and mercy, so as to secure the glory of all his attributes, and to leave no man any ground to presume, or to despair. And the whole of the discoveries given us of the future judgment, and the eternal state of happiness or misery, most perfectly coincide with the declarations relative to his harmonious perfections. But of this, and of redemption by the incarnation of Emmanuel and his atoning blood, we must forbear to speak further in this place. We may, however, observe, concerning this last, which is doubtless. the greatest of all the discoveries God hath given of himself, that it unavoidably leads us to fix our peculiar attention upon those mysteries of the Deity, which are so peculiar to revelation, that they who "lean to their own un"derstandings" would represent them as contradictory and impossible. Yet, it will be shown that they are certainly revealed in Scripture; and thence it will follow, that they are appropriated to the true Object of all adoration, and distinguish him from every idol: so that they, who reject the peculiar mysteries which it reveals, and adore not the One Name of the Father, the Son, and the Holy Ghost, into which Christians are baptized, cannot be said to worship that God, whose nature and perfections are declared in the sacred Scriptures. And as all the divine perfections are only scen, in perfect harmony, "in the face of Jesus Christ;" they, "whose eyes are blinded, that they should not see "the sight of this glory," (2 Cor. iv. 3-6.) certainly wor ship the invention of their own minds and not the God who hath revealed himself to man in the person of Jesus Christ. Indeed, this is manifest from the imperfection of the object of their worship, whom they delineate as so clement, that he cannot hate and punish sin according to its desert; and by the blasphemies which they often utter against God's justice and holiness, and the judgments which he hath ex

ecuted and threatened. Let us then regard this, as a matter of the greatest possible importance, and seek the knowledge of God from his word, and the teaching of his Spirit, as the fundamental concern in all our religious inquiries; that so we may be engaged, above all things, to fear, love, confide in, worship, and serve him; and to seek all our happiness in enjoying his favour, and glorifying his name.

ESSAY IV.

A Brief Exposition of the Ten Commandments, as comprising the Substance of the Moral Law.

FROM the scriptural character of God, we proceed to

the consideration of his moral government, as made known to us by revelation: and a clear knowledge of his holy law is peculiarly requisite, in forming our judgment on this subject. This was delivered to Israel by Jehovah himself, from Mount Sinai, with most tremendous displays of his majesty, power, and justice: and though other Scriptures must be adduced, as a divinely inspired comment; yet the decalogue may properly be taken for our text, in examining the demands of the moral law-It is evident, that there is a distinction between moral precepts and positive institutions: some things are in themselves so indifferent, that the same authority, which commanded, might have forbidden them; as the use of bread and wine in one ordinance, and that of water in another: but it is absurd to suppose, that God could have required his creatures to despise him or to hate one another; or to have forbidden them to speak truth and to do justice.

Some traces of the moral law are discoverable by our natural reason, and the whole accords to it: it has its foundation in the nature of God and man, in the relations men bear to Him, and to each other, and in the obligations that result from them; on which account it is immutable

in its requirements, and demands obedience from all mankind, as far as they have an opportunity of becoming acquainted with it. Different circumstances may indeed occasion a coincident variation; as the entrance of sin hath . rendered patience, and forgiveness of injuries, exercises of our love to God and our neighbours: but though these will cease in heaven, yet the grand principles whence they are deduced will continue the same to eternity.

The law is also spiritual; that is, it takes cognizance of our spirits, or our most secret thoughts, desires, purposes and dispositions; and demands the exact regulation of the judgment, will, and affections, in conformity to the holy excellencies of the divine character. Love is its principal requisition, without which the best external obedience is condemned as hypocrisy. This is peculiar to the law of God, who alone can search the heart: but in common with other laws, it requires entire, uninterrupted and perpetual obedience; for no law can tolerate the transgression of itself. From the entrance to the close of life the Lord enjoins upon us exact conformity to every precept: every" deviation from this perfect rule, whether by omission or commission, excess or defect, is sin; and every sin deserves wrath, and needs forgiveness, (Rom. iii. 19-23.)

As the ten commandments are divinely commented upon in all the preceptive part of Scripture; so the substance of them is summed up, in the two great commands of "lo66 ving God with all our heart, with all our mind, with all "our soul, and with all our strength," and of " loving our "neighbours as ourselves :" and we are authorized by our Lord's example, to interpret every one of them in the strictest, most spiritual, and most extensive sense, of which it is capable. Even repentance, faith in Christ, and all other evangelical graces and duties, are exercises of this entire love to God, and required of a sinner as placed under a dispensation of mercy; though originally the law had nothing to do with redemption, but lay at the foundation of another covenant. We may, therefore, wave the controversy concerning the rule of duty; whether it be the ten

commandments, or the whole word of God: for the one, properly understood, will be found as broad as the other: seeing we cannot love God with all our hearts; unless we love every discovery he is pleased to make of his glory, believe every testimony and embrace every promise which he gives, and seek his favour in the use of all the means he is pleased to appoint. Yet this relates only to the law, as the rule of duty, and as given in subserviency to the goshel: for originally it contains nothing about mercy, repentance, or acceptance of imperfect obedience; but only says, "Do this and live," and "Cursed be every transgres"sor."

Thus the law was given to Israel, not only to show them their real condition according to the covenant of works, but also with reference to their national covenant, and as the rule of duty to redeemed sinners: and therefore mercy is mentioned in the second commandment; not indeed as communicated by the law, but as shown by the Lord to his obedient people. The remainder of this essay will consist of a compendious exposition of the ten commandments, as introductory to a further consideration of the divine go

vernment.

The great Lawgiver prefaced his injunctions, by proclaiming his own essential glory and immutable excellency, I am JEHOVAH." As the source of existence, and consequently of all power, wisdom, justice, truth, and goodness, He is the standard of excellence and beauty; from whom all created amiablencss is an emanation, of whose glory it is a feeble reflection. To Him alone the throne belongs; He only is qualified to be the universal Lawgiver and judge; and he has the sole and unalienable title to that love and service which his law demands.-To this he added, "THY GOD," to express Israel's relation and obligation to him. We all are rational creatures, and every benefit he bestows binds us more forcibly to love and obedience. We, like Israel, are his professed worshippers; if we be what we profess, He is our portion and everlasting felicity; and this still enhances our obligations to de

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