CHAP. XX. The ten commandments are spoken in an audible voice, by JEHOVAH, to the whole congregation of Israel, 1—17. The people are alarmed, and confer with Moses, 18-20. Moses receives from God an additional prohibition of idolatry, and rules for erecting an altar, 21-26. ND God spake all these words saying, a Deut. 4:33,36. 5:22. Acts 7:38,53. they, who have discovered their need of a Medi- the moral law, to distinguish it from the other ator, have hearkened to the voice of the Savior, injunctions of the Mosaic dispensation.-As the and from him have obtained forgiveness of all full and exact knowledge of this law is peculiartheir sins, and acceptance with God; who have ly important, in order to our clearly underreceived the law, disarmed of its curses and de- standing the whole system of revealed religion, prived of its terrors, from his loving, kind, and 1 shall introduce the exposition of it, by some gracious hands, and have been taught by his observations on its nature, obligations, and uses. grace to love it, and obey it in sincerity and It is evident that there is a distinction between truth. These, like Moses and Aaron, though at moral precepts, and instituted appointments, first they tremble at God's word, and are always Some things are in themselves so indifferent, humbled before him; yet, through Christ, will that the same authority which enjoined them, grow, as it were, familiar with mount Sinai. might, without impropriety, have prohibited Fearless of condemnation, they will meditate on them; as the use of bread and wine in one rethe terror of the sentence of the law, and thence ligious ordinance, and the use of water in andraw arguments to increase their gratitude, and other. But there are laws of a widely different animate their willing services; and they will nature: and it is absurd to suppose that God finally triumph, when the wicked shall be call- could have forbidden us to love him and one aning in vain to the rocks and mountains, to cover other, or to speak truth and do justice. Indeed, them from the wrath of their offended Judge.- ritual precepts are for the time equally obligaBlessed be God, we are yet in the land of for- tory; except when they come in competition giveness, of prayer, of hope; and, in this favor-with moral duties, and then the Lord "will have ed country, we are all under a dispensation of mercy, and not sacrifice." But the ritual inmercy, and have the oracles and ordinances of junction is of temporary obligation; it had no God continued to us. We are not come to mount existence before its express appointment, and it Sinai, to tremble or despair; but to mount Zion, may be vacated by the same authority; or, havwhere our God reigns upon a mercy-seat, and ing answered the purpose, its obligations may waits to be gracious to every returning sinner. cease of course: while the moral precept is, on -Let us, however, remember his awful words: the contrary, of immutable and eternal validity. "See that ye refuse not him that speaketh; for The different circumstances, indeed, in which if they escaped not, who refused him that spake rational creatures may be placed, occasion a vaon earth, how much more shall not we escape, riation arising from those changes of circumif we turn away from him that speaketh from stances; as the entrance of sin and misery has heaven?" Let none then rest in outward ad-rendered patience and forgiveness of injuries, vantages or distinctions; for "our God is still a exercises of our love to God and to our neigh consuming Fire," and will be sanctified by those bor. These, and many other things required of who draw nigh to him: and let none indulge a us in our present situation, will cease entirely in presumptuous curiosity, by attempting to "in-heaven; yet the grand principles from which trude into things not seen, vainly puffed up by they are deduced would have been the same, a fleshly mind;" lest the Lord in vengeance had we never sinned, and they will remain the break forth upon him. Finally, let us "all fear, same to all eternity.-Some traces of the moral lest a promise being left us of entering into his law are discoverable by our natural reason, and rest, any of us should seem to come short of it;" the whole perfectly accords to it. It has its and perish after the manner, in which an im- foundation in the nature of God and of man; in mense majority of this vast multitude fell in the the relations men bear to him and to each other; wilderness, when the LORD "sware in his wrath and in the duties which result from those rela that they should never enter into his rest." tions: and on this account it is immutable and universally obligatory. Though given, on this particular occasion, to Israel, it demands obediCHAP. XX. V. 1. After the preparations re- ence from all mankind; and the whole world corded in the former chapter, and the glorious will be judged according to this law, and to the and tremendous display of the special presence opportunity which they have had of becoming of God on mount Sinai, had solemnized the acquainted with it, whether by reason and traminds of the people, and excited their awful ex-dition alone, or by the light of the written word; pectations; it may be supposed that the sound of the trumpet ceased, and JEHOVAH himself immediately spake, in a voice loud enough to be distinctly heard by the immense assembled multitude. For while it is evident, that many things, on this extraordinary occasion, were effected by the ministration of angels; and probably some other parts of the law were delivered to Moses by them; (Acts 7:53. Gal. 3:19. Heb. 2:2.) the language, here and elsewhere used, is so express and decided, that it cannot reasonably be doubted that God himself, by his own immediate agency, without the intervention of angels, formed that awful voice by which the following words were delivered, from the midst of the fire, to the congregation of Israel. (Deut. 4:11,12,33. 5:4, 22.) The words spoken are generally called, "The tea commandments;' and they are justly considered as the grand outlines of the holy law of God; of that law, which is commonly called NOTES. except the believer who has obtained deliverance from its merited condemnation. The law is also spiritual: that is, it takes cognizance of our spirits, of our most secret thoughts, desires, intentions, and dispositions; and demands a holy regulation of the judgment, will, and affections. It principally requires LOVE, without which the best external obedience is condemned as mere hypocrisy. This is peculiar to the law of God, who alone can search the heart; and no other law ever attempted to enforce the obedience of the heart: but, in common with other laws, it demands perfect, unfailing, uninterrupted, and perpetual obedience; for no law can tolerate the transgression of itself. From the entrance to the close of life, God requires of us exact conformity to every precept: he that "keepeth the whole law, and offendeth in one point, is guilty of all:" (Note, Jam. 2:8-13.) and the least deviation, whether by omission or commis B. C. 1491. 2 I am the LORD thy God, which have brought thee out of the land b Gen. 17:7,8. Lev. 26:1,13. Deut. 5.6. 6:4,5. 2 Chr. 28:5. Ps. 50:7. 81:10. Jer. 31:1,33. e 10-15: Lev. 19:36. 23:43. their establishment, fruitfulness, and consolation.-Besides these uses, the law served to restrain the Israelites from gross transgression, by its strictness and terrors; and it still in a measure answers the same purpose even to wicked men, and, where known, serves to keep the world in some degree of order. It also discov. ers the holy character of God, the nature of his government of the world, and the rule and measure of the future judgment, that "day of wrath and perdition of ungodly men."-On the other hand, the bad effects resulting from ignorance or mistakes concerning the holy law of God, are manifold and deplorable. The dreams of a purgatory, either before or after the day of judgment; the flattering illusions of the merit of human obedience; the palliating excuses that are made for sin; the objections to the sovereignty of divine grace in the gospel, and to God's method of justifying sinners; and all antinomian perversions of those precious truths of revelation, seem principally to arise from this source. Ignorance of the extensive requirements of the divine law supports careless presumption and Pharisaical self-confidence: ignorance of its excellency excites murmurs and objections against the severity of its awful sanction. The same ignorance has led some to frame, in imagination, a new law, which has been substituted in the place of the holy law of God, since by sin man became unable to obey it; and the same ignorance has occasioned innumerable objections to the doctrine, and mistakes about the nature, of regeneration; and indeed it has prevented many real Christians from glorifying God in that manner which they otherwise might have done. short, were the law of God well understood, the person and office of the Savior must appear inost suitable and precious; and the genuine beauty of Christianity, as reinstating a lost sinner in his Maker's favor, and recovering him to his image, in a way honorable to all the perfections of the Deity, would shine forth with unclouded lustre. sion, excess or defect, is sin; and every sin deserves wrath and needs forgiveness. (1 John 3: 4.)-The ten commandments are a compendium of the holy law, which is commented on in all the preceptive parts of Scripture; and the substance of its requirements is given, still more concisely, in the two great commandments, "Thou shalt love the LORD thy God, with all thine heart, and with all thy mind, and with all thy soul, and with all thy strength:' and, "Thou shalt love thy neighbor as thyself." We are authorized by the example of Christ, to interpret every one of these commands in the strictest, most spiritual, and extensive sense, of which it is capable.-Even repentance, faith in a Mediator, and all evangelical graces and duties, are exercises of this entire love to God, and are required of sinners placed under a dispensation of mercy; though originally the law had no direct connexion with redemption, but lay at the foundation of another covenant. We may therefore wave the controversy concerning the rule of duty, whether this be the ten commandments, or the whole word of God; for the one, properly understood, will be found as broad as the other: seeing we cannot love God with all our hearts, unless we love every discovery which he is pleased to make of his glory; believe every testimony and embrace every promise which he gives; seek his favor in the use of all the means that he appoints; and employ curselves in diffusing the knowledge of his glorious excellencies and wonderful works, according to our ability and opportunity, and the station which we occupy in society. The Lord Jesus perfectly fulfilled the extensive requirements of this holy law: yet, in his peculiar circumstances, it actually required all that love for the Father, and for his brethren, and all those expressions of it, which, subsequent to his incarnation that he might be our Mediator, he manifested in his life and death. But no apostle or prophet ever reached, in one single instance, that degree of love and purity which it demands.-The uses of this holy law, in connexion with the gospel of Christ, and in subserviency to the covenant of grace, are many and important. "By the law is the knowledge of sin:" and if it were more fully understood, in the extent and excellency of its spiritual requirements, and the justice of its awful sanctions, sinners would be at once convinced of their guilt and danger; they would learn what they ought always to have been and to have done, and thus discover their real character and situation, of which most men are entirely ignorant; they would become acquainted with their wants, and prepared to understand and value the inestimable blessings of the gospel; and they would perceive their need of regeneration, and of that repentance, that life of faith in the Son of God, and sanctification by the Holy Spirit, which in general are disregarded, nay frequently ridiculed.--Believers may thence learn their obligations to the divine Redeemer: and receiving the law from his hands, as the rule of their grateful obedience and the standard of holiness; daily self-examination according to it serves to keep them humble, dependent on free mercy, diligent in pressing forward to the mark, and watchful against every temptation or suggestion to evil. It also directs them in accurring an exact judgment and correct spiritual aste, u respect of every part of the Christian temper; and, in many other ways, it promotes 2541 In We may consider the giving of the law from mount Sinai, either as a publication to mankind of the law of their reason and nature, as originally written in their hearts, but erased or ou scured by sin; or as given to Israel, for the rule and foundation of their national covenant.-For has been incautiously asserted, that the law itself want of adverting to this obvious distinction, it ment not only supposes the rest of JEHOVAH'S was given only to the redeemed; which sentiuniversal kingdom without a law, but vacates redemption itself; for "where there is no law, there is no transgression," no condemnation, no occasion for redemption.-On the other hand, it is often asserted, or assumed, that the believer has in no sense any thing to do with the law; nay, it is sometimes even ranked among the enemies, from which Christ came to deliver us! "Do forbid: yea, we establish the law." we then make void the law through faith? God creatures are bound by its authority, and all All rational transgressors are under its condemnation: but since Christ has fulfilled its righteousness and under a dispensation of mercy, and have forgiveborne its curse, all who hear the Gospel are ness proposed to them; and all true believers quired, and inwardly disposed, to render a sin are actually pardoned and justified, and are recere, unreserved, habitual obedience to the law, though not able to obey it perfectly. of Egypt, out of the house of bon-l dage. d 13.3. Deut. 5:15. 7:8. 13:10. Heb. servants. 15:15. 26:6-8. 3 Thou shalt have no other gods before me. e 15:11. Deut. 5:7. 6:5,14. Josh. Jer. 25:6. Matt. 4:10. 1 Cor. V. 2. The great Lawgiver prefaced his injunc-have no other gods before me." Mankind in tions, by proclaiming his own essential glory and perfection. “I am JEHOVAH.” As the Source of existence, and consequently of all power, wisdom, justice, truth, and goodness, God is the Standard of excellence and beauty; from whom all created amiableness is an emanation, and of whose glory it is a feeble reflection. To him alone the throne belongs; he alone is qualified to be the Lawgiver and Judge of the universe; and he has the sole and unalienable right to that love and service which his law demands. To this he added, "THY GOD," to express Israel's relations and obligations to him. We are all his rational creatures; and every benefit, which he bestows, binds us more forcibly to love and obedience. But the Israelites were the children of the covenant made with Abraham; they had the external seal of circumcision in their flesh; his glorious presence was among them, and they had Just consented to enter into covenant with him: and professed Christians, dedicated to God in the initiatory sacrament of baptism, favored with the light of revelation, and avowing themselves his worshippers, stand in a similar relation to him. The recent deliverance also of Israel from Egypt laid the Israelites under additional obligations 1 obedience, and afterwards rendered their disobedience more inexcusable. This was a type of our redemption from sin and Satan; and though all men ought to obey the law of God, yet none actually yield it any spiritual obedience, except his redeemed people. general, as reasonable creatures, though fallen, have required some object of worship, and some kind of religion; but, disliking the holy attributes and spiritual worship of the true God, they have been led to substitute deities and religious rites more congenial to themselves. Thus, (to the disgrace of the human understanding,) the grossest idolatry has been almost universal: while a more refined and plausible kind of idol. atry has often supplanted it, in the few places where something more rational has prevailed; and that proud ambitious Spirit, who is the enemy of God and man, has been gratified in the success of his presumptuous attempts to become, by these means, "the god of this world." This worship of creatures, whether actually existing, or only supposed to exist, is the principal violation of the commandment; as it ascribes to them the glory of those perfections which JEHOVAH incommunicably possesses, and seeks those blessings from them which he alone can confer. The immensely varied idolatries of the Gentiles, which the Israelites were constantly disposed to imitate, are always in Scripture spoken of with decided abhorrence, as flagrant transgressions of the letter of this command: and it is impossible for those professed Christians, who render religious worship to saints and angels, to shew that their practice is not so too, or to disprove the charge of ascribing the glory of the divine perfections to mere creatures. All pretences to witchcraft likewise, or to magic, forV. 3. The commandments are addressed, in tune-telling, charms, astrology, or enchantthe singular number, to each person, because ments, deeply partake of the same guilt; as in every one is concerned in them on his own ac- these ways men expect that information or ascount: and each prohibition implies a positive sistance from other beings, which God alone duty. This first commandment requires a dispo- can afford.-But this spiritual precept reaches sition and conduct, suited to the relation in much further. To love, desire, delight in, or which we stand to JEHOVAH, as our God. He expect good from, any forbidden indulgence, alone is the adequate Object of our love, and even in the smallest degree, is evidently a vioable to satisfy our capacity of happiness: all we lation of it; and to suffer the most valuable and are and have, is derived from him; and he pos- excellent creature to rival God in our affecsesses an unalienable right to prescribe the use tions, must be a proportionable contempt of which we should make of all his gifts. He has him. By atheism and irreligion, men set up so clear a title to our love, gratitude, and ado- themselves as gods, aspire at independence, reration, our reverence, submission, credence, con-ject subordination, and refuse to render homfidence, and obedience, that we cannot with- age, worship, love, or praise, to any superior or hold them from him, without the most palpable benefactor; as if they had created themselves, injustice. Considering Who he is, and what he and were sufficient for their own happiness! hath done for us; except we love him to the ut- The proud man idolizes himself, offers incense most extent of all our natural powers, we do not to his own deity, and expects others to do the render him his due: and if we thus loved him, all same: therefore "God resists him" as his rival. contrary affections would be excluded, all in- The ambitious pay homage to the opinions of ferior affections subordinated. Admiring his ex-men, and seek happiness in their applause, or in cellency, desiring and delighting in him and his such distinctions as they can bestow. The refavor, being grateful for his loving-kindness, vengeful usurp the throne of God, and invade and zealous for his glory, with all the energy the prerogative of him "to whom vengeance beof our whole souls; it is evident that all our love longeth." The covetous man deifies his wealth; to other objects would be for his sake, and ac- the sensualist, his vile appetites; and the rapturcording to his will; no creature could then rivalous lover, his mistress: he lives on her smiles, his him in our affections, or prevail with us to neg-heaven is placed in her favor, and her frown lect his service; and, while we rendered him would make him the most miserable of creathe tribute of adoring love and praise, we should possess unalloyed felicity in his favor. This is the reasonable state, in which things should be; thus it has always been with holy angels; thus it will be for ever with the redeemed in heaven; and all that deviates from it is SIN, and the effect of apostasy from God.-These reflections may prepare us for understanding the nature and extent of the prohibition, "Thou shalt tures. Nay, the doting husband, and the fond parent, may deify the objects of their affections: for though they ought to love them tenderly; yet this affection, and the manner in which it is exercised, should be absolutely subordinated to the will and glory of God. But no comment can equal the extent of this command. Whatever does not consist with the most perfect love, gratitude, reverence, submis 255 4 Thou shalt not make unto thee || is in the earth beneath, or that is in the any graven image, or any likeness of water under the earth: any thing, that is in heaven above, or that 5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD sion, and devotedness to God, is a transgression to be made even in the construction of the tab of it; and it requires us to love the Lord and all ernacle: but the making of them, in order to his creatures, according to their real worthi- men's bowing down before them, and worshipness; not more nor less, except as finite beings ping them; and in this case, both the maker and cannot love infinite excellence in an adequate the worshipper of the image are involved in the manner. Obedience to this precept would per- guilt. The prohibition includes every kind of fectly enthrone the Lord in our judgment and creature, because all are utterly unfit to repreaffections: and the whole of our love being thus sent the infinite Creator: and there are some given to him, we should love all others for his devices common among us, as emblematic of Bake, and according to the measure which he the Trinity, which do not accord to the stricthad enjoined: while the violation of it destroys ness of this injunction.-But the spiritual imthis regular subordination, and gives the crea- port of the commandment reaches much further ture the throne in our heart. Well therefore Superstition of every kind is an evident violamay it stand foremost in the Decalogue; for our tion of its spirit and intent: and so are all human obedience in all other things depends upon it. appointments in religious worship, when at all Other transgressions injure the subject, and af- relied on as acceptable with God. The use of front the Sovereign; but the violation of this things indifferent in religion, without command law is high treason against the majesty of heav- from God, leads men's minds to gross concepen, and is therefore called "an abomination." tions of him; as if he delighted in that outward At the same time it is entirely destructive to splendor, or those external forms, which excite the transgressor, who "forsakes the Fountain of in them lively but false affections, that are often living waters, to hew out broken cisterns which mistaken for devotion: and it is commonly concan hold no water." Its reasonableness and ex- nected with a false dependence; it substitutes cellence, therefore, are equal to its strictness something else in the place of the appointments and spirituality; and without conformity to it in of God; and it tends to the usurpation of authorits fullest extent, the glory of God and the||ity over men's consciences.-But, many circumfelicity of rational creatures cannot be secured. The expression, "before me,” implied, that Israel might be considered as immediately in the presence of God, who in an especial manner dwelt among them; that idolatry would daringly insult him to his face; and that it could not be kept so secret, but he would detect and punish it. V. 4. The second commandment requires us to render to the LORD our God a worship and service, suited to his perfections, and honorable to his name. His incomprehensible nature cannot be represented by any similitude.-The most exquisite painting or sculpture can only give an external resemblance of a man: even animal life with its several functions cannot be thus exhibited, much less can a likeness be made of the soul and its operations. How dishonorable then must be every attempt to represent the infinite God, “by silver or gold, graven by art and man's device!" The general disposition of mankind, to form images of the Deity, proves that low apprehensions of him are congenial to our fallen nature; and the practice has exceedingly increased the grossness of men's conceptions concerning him. The more stupid of the heathen aloue worshipped the picture or image itself; others used it as a visible representation of the invisible Numen, or Deity: and all that ingenious papists have urged, in behalf of their images, is equally applicable to Israel's worship of the golden calves, or to that rendered by the Ephesians to "the image of Diana which fell down from Jupiter."-A material image of the Deity is likewise an affront to the Person of Christ, the only adequate "Image of the invisible God:" and the worship of saints and angels, as mediators and present deities, by images, in every respect robs him of his mediatorial glory.-The commandment does not prohibit the making of images and pictures, for other purposes, as some have ignorantly supposed: for God commanded several of these stances of worship must be regulated by human discretion: every man therefore should judge for himself which regulations tend to these evils, and which do not; and be candid in judging such as differ from him.-Hypocrisy and formality, arising from unworthy apprehensions of God, together with all unscriptural delineations of the divine character, are certainly here prohibited: for men, forsaking the light of revela tion, and "not liking to retain God in their knowledge," frame notions of a deity according to their own opinions of excellence, warped by their predominant vicious inclinations; and then dignify this creature of their fancy with the title of the Supreme Being. But this object of their love and worship, is altogether unlike "the God and Father of our Lord Jesus Christ;" especially in respect of justice and holiness, being in general deemed so clement that he cannot hate or punish sin.-The Jews of old supposed they worshipped the God of their fathers, yet they were declared by our Lord neither to have known nor loved him; nay, in “haling the Son, to have hated the Father that sent him:" and it will at last be proved in this case also, that the worshippers of these ideal deities were as real idolaters, as they who adored the work of their own hands. In short, the second commandment requires us to conceive of God, in all respects, as far as we are able, according to the revelation which he has made of himself to us: to realize his glorious presence to our minds, by faith, not by fancy: and to worship him as a Spirit "in spirit and truth;" not with corporeal representations of him before our eyes, or low conceptions of him in our minds; but sincerely, inwardly, with the most fervent affections, and profound reverence of his infinite majesty; in all his appointed ordinances, and in them alone; and with constancy and frequency as performing a service reasonable in itself, and most pleasant to our own souls, as well as most honorable to his great name. V. 5. God is so tenacious of his honor, in re- such as relate to things uncertain or impractispect of idolatry, that the least approach to it, cable. But perjury of every kind is the capital especially in the conduct of his professed wor- transgression of it: for by this men appeal to shippers, excites his hottest displeasure: even as the omniscient, heart-searching God, for the the jealous husband is exasperated, and roused truth of what they testify or assert, or for their to seek vengeance, by whatever leads him to sincerity in what they engage to do; when they suspect his wife of adultery.—If then Israel, or do not know the truth of the one or even think any Israelites, should revolt to idolatry, they that it is false, and are consciously insincere in would be deemed "haters of God;" as the wife the other. This is one of the most atrocious and would be supposed to hate her husband, when provoking crimes imaginable, though common she preferred any worthless stranger to him. among us in this land to an inconceivable deIt is observable, that throughout the Scriptures, gree, so that it is little noticed unless accomthe words fury, indignation, jealousy, as ascrib. panied with flagrant injustice! But, alas! it is ed to God, and hatred, abomination, detestable very closely connected with other instances of things, and other strong expressions of abhor-disregard to this law, by the unnecessary multirence, in respect of man's conduct, are princi- plication of oaths in all judicial transactions pally used when idolatry is spoken of.-It is ev- and commercial regulations, even on the most ident that children in general are sufferers by frivolous occasions; and by being administered the crimes of their parents; but Israel was un- with extreme irreverence, instead of all the der a peculiar covenant, which idolatry violated solemnity of a religious ordinance, which every in its primary condition. If then the parents thinking person must allow to be reasonable.— forfeited the covenant-blessings, their posterity All appeals to God in common conversation, must suffer the effects of the forfeiture. As this with such expressions, as the Lord knows,' was intended to restrain them from sin, by when the matter attested is either not true, or means of natural affection, the third and fourth not important, involves a measure of the same generation only are mentioned; for they could guilt.-All cursing and swearing is a most hornot expect to see more of their descendants, rid violation of this commandment.-The use of and would be less concerned about their remote the words, "God, Lord, Christ,' or such like, posterity: or it may imply, that the Lord being without necessity, seriousness, and reverence; ready to forgive, the effects would cease after whether in improper religious discourse, or as that period, unless the children persisted in the expletives, in talking about other matters: evsins of their parents.-In every age, whatever ery expression that takes the form of an adjurabrings any family into the visible church and tion or imprecation, though the name of God be under the means of grace, is a benefit to that not used: indeed, all that is more than "yea yea, family, and often to its remote posterity; and nay nay," that is, every thing which, in comwhatever excludes any from the church, is a mon conversation, goes beyond a simple affirheavy loss to them. Imation or denial; all jesting with the word of God or sacred things; all irreverence to whatever relates to him; and the use of his tremendous name, in religious worship, in a heedless or hypocritical manner:-all these, I say, are violations of the spirit of this law. It likewise implies a command to remember habitually the infinite majesty, purity, and excellency of God; and to behave towards him, in word and deed, with that awe and reverence of his perfections, which becomes such mean and worthless creatures, in his infinitely glorious presence. V. 6. The law, as given to sinners in subserviency to the covenant of grace, (as well as to Israel with reference to their national covenant,) makes mention of the mercy of God, though not properly belonging to its own nature; and this with an especial reference to his character; and in order to manifest how deserving he is of that love and service, which according to it he claims as his unalienable right.This mercy is promised unto thousands; not only unto great multitudes, or to the third or fourth generations, but to successive generations to the end of time. The Lord's dealings with the posterity of Abraham, who believed his word, loved him, and kept his commandments, illustrates this promise. To this law it is added, that JEHOVAH "will not hold the transgressor guiltless." Men may not discover, or they may neglect to punish, this crime; and the sinner's conscience may scarcely trouble him about it: but let him know, V. 7. The worshippers of the Lord must have that God will certainly detect and punish that frequent occasion to mention his name; and atrocious_affront, which is thus put upon him, sometimes it will be requisite for them to call often without even the plea of temptation, or him to witness the truth of their words, and to expectation of profit or pleasure; unless men bind themselves by vows and engagements as in can find pleasure in disobeying and defying his sight. This third commandment therefore their Creator! But when it shall at last be said forbids us to "take the name of the LORD our to the daring transgressor, "Wherefore hast God in vain;" that is, to use it irreverently, or thou despised the commandment of the LORD?" profanely, or in fraud, dissimulation, and hypoc-his profane trifling will be turned into terror risy. It forbids all rash and unlawful vows, and and despair. 33 VOL. I. [257 |