Chapter XXVI: Part 26

[4.] There were other laws that respected those whom God had appointed to be ministers in holy things. These were the Priests and Levites, who were to assist them in some parts of their office; but especially the high-priest, who was the chief or head of them all, who is considered as an eminent type of Christ’s Priestly office in several respects, Heb. v. 1-5. And there were various ceremonies instituted, which were observed in their consecration of them; particularly they were to be washed with water, Exod. xxix. 4. which was a rite used in the consecration of persons and things; and signified, that they who ministred in holy things, should be holy in their conversation. Moreover, there were several garments to be made and put on them, which are styled _holy_, and designed _for glory and for beauty_, chap. xxviii. 2, _& seq._ These signified the dignity and holiness of Christ’s priesthood. And particularly the breast-plate, which was only worn by the high-priest, adorned with precious stones, on which the names of the children of Israel were engraven, with which he was to go into the holy of holies. This signified the concern of Christ’s people in the execution of his Priestly office, and his representing them when appearing in the presence of God for them. Again, they were anointed with the precious ointment, compounded for that purpose, chap. xxx. 25, 30. whereby they were set apart, or consecrated to minister in the priest’s office, and were types of Christ; upon which account he is said to be _anointed with the oil of gladness above his fellows_, Psal. xlv. 7.

[5.] There were other laws respecting the temple-service, or the gifts and sacrifices that were to be offered there. There were many gifts presented or devoted to God; some of which were not designed for sacrifice, but to testify their acknowledgment of God’s right to all we are and have; and among these, the first ripe fruits were offered, or presented, as gifts to him, Exod. xxix. 29. As for those things that were designed for sacrifice, these were offered, and their blood poured forth on the altar; which signified the expiation of sin by the blood of Jesus, Heb. ix. 22, 23, 26. And that part of the high-priest’s office, which respected his carrying the blood with the incense, into the holiest of all, was a type of Christ’s _entering into heaven, there to appear in the presence of God_ for his people, chap. ix. 24.

[6.] There were other laws that respected the holy times or festivals, appointed for solemn worship. Some of these were monthly, as the new moons; others annual, as the passover; which was not only a sign memorizing their having been formerly delivered from the sword of the destroying angel, when he slew the first-born of Egypt; but it typified our deliverance from the stroke of vindictive justice, on which account Christ is called _our passover_, 1 Cor. v. 7. There was also the feast of harvest, in which the first-fruits were presented to God as an acknowledgment that he has a right to the best of our time and service. There was also the feast of tabernacles; which not only called to remembrance their dwelling in tents in the wilderness, but was an acknowledgment that we are strangers and sojourners upon earth; and was also a type of Christ, who was expected to come and pitch his tabernacle among us in his incarnation. There are many other laws, both judicial and ceremonial, that I might have mentioned; but since these things are only spoken of occasionally, as being imparted by God to Israel, by the hand of Moses, from mount Sinai, at the same time, or soon after, the Ten Commandments were given, Deut. iv. 12, 13. we shall add no more concerning them, but proceed,

To consider what is particularly mentioned in this answer, concerning God’s giving this abstract of the moral law contained in them, which were first delivered by a voice; in which respect God is said to have _talked with them face to face_, chap. v. 4. but at the same time there were many ensigns of terrible majesty attending the delivery of this law; the _mountain burned with fire_, Exod. xix. 18. There were _lightnings, thunderings, and earthquakes, and the sound of a trumpet, that waxed louder and louder; which made the people, and Moses himself, exceedingly tremble_, Exod. xx. 18. Heb. xii. 18, 19. and there was the ministry of angels who performed that part of the work which they were employed in on this solemn occasion. This is described in a majestic style, becoming the subject insisted on, when it is said, _The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints; from his right hand went a fiery law_, Deut. xxxiii. 2. Their ministry might probably consist in their forming the thunder, lightnings, and tempest. Nevertheless, the law was not originally from them, but given immediately by God. And the design of its being given in such an awful and majestic way was, that God might hereby set forth his greatness, and fill them with a reverential fear of him; and to intimate, that if they did not yield obedience to him, they were to expect nothing else but to be consumed by the fire of his jealousy. However, it was not an intimation that he designed to destroy, but to prove them; as it is said, that _his fear might be before their faces, that they should not sin_, Exod. xx. 20. That which we may farther observe is, that after God had delivered the Ten Commandments by words; he wrote them with his own finger, on two tables of stone; in which the moral law is summarily comprehended; which is particularly explained in several following answers.

Footnote 203:

_See a particular account hereof in Lev. xi 15. Chapters._

Quest. XCIC.

QUEST. XCIX. _What rules are to be observed for the right
understanding of the Ten Commandments?_

ANSW. For the right understanding of the Ten Commandments, these
rules are to be observed,

I. That the law is perfect, and bindeth every one to full conformity
in the whole man unto the righteousness thereof, and unto entire
obedience, for ever, so as to require the utmost perfection of every
duty, and to forbid the least decree of every sin.

This implies, that how unable soever we are to yield perfect obedience, yet it does not cease to be a duty. And though some sins are smaller than others, yet the least is contrary to the law of God; and therefore not to be committed by us.

II. That it is spiritual, and so reacheth the understanding, will,
affections, and all other powers of the soul, as well as words,
works, and gestures.

This denotes that obedience ought to be performed in a spiritual manner. God is to be worshipped with our spirits; without which, all external modes of worship will avail nothing. Nevertheless, external worship is to be performed and expressed by words, works, and gestures; which supposes that our understandings are rightly informed, or that we do not worship an unknown God, and that our wills express a readiness to obey him out of choice, and without the least reluctancy; and our affections must centre in him, as performing the duties incumbent on us, with the utmost delight and pleasure.

III. That, one and the same thing, in divers respects, is required
or forbidden, in several commandments.

Thus covetousness is forbidden in the Tenth Commandment. Nevertheless, as hereby the world is loved more than God, it is a breach of the first Commandment, and as such is styled _idolatry_, Col. iii. 5.

IV. That, as, where a duty is commanded, the contrary sin is
forbidden, and where a sin is forbidden, the contrary duty is
commanded. So, where a promise is annexed, the contrary threatening
is included; and where a threatening is annexed, the contrary
promise is included.

Thus the fifth Commandment requires us to honour our superiors; therefore it forbids our reproaching or doing any thing dishonourable or injurious to them, Matt. xv. 4. The eight Commandment forbids stealing; and it also requires the contrary duty, namely, that we should labour for a competent maintenance, that we may not be exposed to any temptation thereunto. Thus it is said, _Let him that stole, steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth_, Eph. iv. 28. Moreover, as there is a promise of long life annexed to the fifth Commandment, this includes the contrary threatening to those that break it. Thus it is said, _The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it_, Prov. xxx. 17. And on the other hand, whatever threatening is annexed to any commandment, the contrary promise is included, and belongs to those that repent of, or abhor, and turn from the sin therein forbidden. Thus it is said, _At what instant I speak concerning a nation, and concerning a kingdom, to pluck up and to pull down, and to destroy it. If that nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them_, Jer. xviii. 7, 8.

V. That what God forbids, is at no time to be done; what he
commands, is always our duty, and yet every particular duty, is not
to be done at all times.

Thus sin is, under no pretence to be committed. Accordingly Moses, when he was in a prosperous condition in Pharaoh’s court, though he might have pretended, that his greatness, and the advantages which Israel might have expected from it, might have been an excuse for his continuing to enjoy the pleasures of sin there. Nevertheless, he was sensible that this would not exempt him from guilt; therefore _he forsook Egypt, and chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin_, Heb. xi. 25. Again, what God commands is always a duty; so that there is no season of life in which it ceases to be so: as for instance, praying, reading, hearing the word, &c. Nevertheless these duties are not actually to be engaged in every moment of our lives. It is always our duty to visit the sick, comfort the afflicted, defend the oppressed; but such objects do not always present themselves to us, so as to render it our duty at all times.

VI. That, under one sin or duty, all of the same kind are forbidden
or commanded, together with all the causes, means, occasions, and
appearances thereof, and provocations thereunto.

Thus, according to the fourth Commandment, it is our duty to sanctify the Sabbath, and consequently to avoid every thing that may be a means or occasion of our breach of it. In the sixth Commandment murder is forbidden; so is likewise all sinful passion or anger with our brethren without a cause, Matt. v. 22. And in the seventh, adultery is forbidden; so is also _looking on a woman to lust after her_, Matt. v. 28. And as we are obliged to _abstain_ from every sin forbidden, so _from all appearance of evil_, 1 Thes. v. 22. or what may be an occasion of it. Thus _fathers_ are _not to provoke their children to wrath_, Eph. vi. 4. and according to the moral reason of the command, we are not to provoke any one to wrath, or do that which may excite their corruptions.

VII. That, what is forbidden or commanded to ourselves, we are
bound, according to our places, to endeavour that it may be avoided
or performed by others, according to the duty of their places.

Not to endeavour to prevent sin in others, is, in effect, to commit it ourselves. Thus Eli contracted the guilt of his sons crimes, by not endeavouring to prevent them. And persons are said to _hate their brethren in their hearts_ who _do not rebuke them, but suffer sin upon them_, Lev. xix. 17. And Abraham is commended in that he _should command his household after him, that they should keep the way of the Lord_, Gen. xviii. 19. From hence it follows, that it is a duty for parents to instruct their children in the ways of God, Deut. vi. 6, 7.

VIII. That, in what is commanded to others, we are bound according
to our places and callings, to be helpful to them, and to take heed
of partaking with others in what is forbidden them.

That we are to be helpful to others, in that which is their duty, appears, from our obligation to endeavour that God may be glorified. Therefore we are, to our utmost, to promote their faith and joy in Christ. Thus the apostle says, _We are helpers of your joy_, 2 Cor. i. 24. And, on the other hand, we ought to take care that we do not partake with others in their sin. Thus the Psalmist says, _When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers_, Psal. l. 18.

Quest. C., CI., CII.

QUEST. C. _What special things are we to consider in the Ten
Commandments?_

ANSW. We are to consider in the Ten Commandments, the preface, the
substance of the Commandments themselves, and several reasons
annexed to some of them, the more to inforce them.

QUEST. CI. _What is the preface to the Ten Commandments._

ANSW. The preface to the Commandments is contained in these words
[_I am the Lord thy God, who have brought thee out of the land of
Egypt, out of the house of bondage_] wherein God manifesteth his
sovereignty, as being Jehovah, the eternal, immutable, and almighty
God, having his being in and of himself, and giving being to all his
words, and works; and that he is a God in covenant, as with Israel
of old, so with all his people; who, as he brought them out of their
bondage in Egypt, so he delivereth us from our spiritual thraldom;
and that therefore we are bound to take him for our God alone, and
to keep all his Commandments.

QUEST. CII. _What is the sum of the four Commandments, which contain
our duty to God?_

ANSW. The sum of the four Commandments containing our duty to God,
is, to love the Lord our God with all our heart, and with all our
soul, and with all our strength, and with all our mind.

These answers contain some things necessary to be observed; as,

I. That the substance of each commandment is to be considered by us, or what it is, that God enjoins or forbids therein; in which we find that every Commandment contains a distinct head of duty, and is to be explained according to the rules laid down in the foregoing answer. And also that some of them have reasons annexed to them; which is an instance of God’s condescending goodness, that besides the consideration of our obligation to obey whatever he commands, because it is his will, we may have other motives to enforce this obedience. What these reasons or motives are, will be considered in their proper place.

II. That here is a general preface, which God has set before the commandments, which contains several motives to obedience; some of which were indeed peculiarly adapted to the Israelites, whereby they were put in mind of their late deliverance out of the land of Egypt. Nevertheless, if we consider the moral reason thereof, as this, together with the subject-matter of the commandments, to which it is prefixed, may be applied to God’s people under all ages, we shall find that it extends farther than the obligation which Israel was under, as delivered from the Egyptian bondage. Therefore it may be observed,

1. That God reveals himself as the Lord, whose name alone is Jehovah, a God of infinite sovereignty and almighty power, as well as faithful to his promises; so that whatever he obliges us to do, or gives us encouragement to expect from him, we have the highest motive and inducement thereunto.

2. He styles himself his people’s God; and so puts them in mind of that relation which they stand in to him, as the result of the covenant of grace, in which he gives them a warrant to lay claim to those spiritual blessings which he bestows on a people nigh unto him; and this is considered as a farther obligation to obedience. The covenant of grace respects either the external dispensation thereof, which belongs to the church in general, viz. to all who are made partakers of the glad tidings of salvation, which are contained in the gospel; or else that particular claim which believers have to saving blessings which are made over to them therein, which respects all those graces which God is pleased to give his people here, and that glory which he has reserved for them hereafter; and this must certainly be reckoned the highest motive to duty.

3. As to what respects God’s having brought Israel out of the land of Egypt, out of the house of bondage; this is to be extended farther than that particular providence, which was then fresh in their memories; and therefore it denotes all the deliverances which God is pleased to vouchsafe to his people, whether temporal or spiritual; and in particular, that which was procured for us by Christ, from the bondage and thraldom of sin and Satan, the condemning sentence of the law, together with that salvation which is inseparably connected with it; which is to be improved by us as an inducement to yield universal obedience to all God’s commandments.

There are some, indeed, who think that this is a part of the first Commandment, and so the meaning is, Thou art to know, and practically consider, that I am the Lord thy God, as containing the affirmative part thereof; and then follows the negative, Thou shalt have no other gods; or else they suppose it to be a reason annexed to this Commandment in particular. But it seems most probable, that it is a preface to all the Commandments, and accordingly to be applied as a motive to enforce obedience to every one of them.

III. We have farther an account of the sum of the four Commandments, which contain our duty to God. Here it maybe observed,

1. That the sum of all the commandments is love. This is what the apostle intends, when he says, that _the end of the commandment is charity_, or rather _love_, as it ought to be rendered, 1 Tim. i. 5. and accordingly he says, _He that loveth another hath fulfilled the law_, Rom. xiii. 8. This love hath either God or man for its object, and comprizes in it the duties which we owe to God and man: and they are all reduced to this general head; that hereby we may understand; that obedience, whether it be to God or man, is to be performed with delight; otherwise it will be a burden to us and unacceptable to him, who has obliged us to love him and keep his commandments; because he first loved us.

2. These commandments, as they respect our duty to God and man, are comprized in two tables, which are to be divided according to their respective objects. Some ancient writers, indeed, have very injudiciously supposed that the five first Commandments belong to the first table, and the others to the second; and so make an equal division thereof; and the Papists have assigned but three to the first table, making the second Commandment an appendix to the first; and that the number ten may be compleat, they divide the tenth Commandment into two. The reason urged by them for this matter, will be considered in its proper place; but we are bound to conclude that the four first Commandments contain the duties of the first table, which respect those which we immediately owe to God; and these are to be performed, as our Saviour says, _with all our soul, with all our strength, and with all our mind_, Luke x. 27. which is an idea superior to that which is contained in the duty we owe to man. And the six last Commandments contain the duties of the second table, of which our neighbour is the more immediate object.

That this division of the Commandments is just, appears from what the apostle says, when speaking concerning the duty contained in the fifth Commandment, _Honour thy father and mother_, who calls it _the first Commandment with promise_, Eph. vi. 2. Whereas it is not the first Commandment that has a promise annexed to it, since the second Commandment contains a promise of mercy to thousands of them that love God and keep his commandments; nor is it the first of the ten Commandments. Therefore the apostle can intend nothing hereby but that it is the first Commandment of the second table.

And now we are considering the Commandments as thus contained in two tables, and distinguished with respect to the more immediate objects thereof, we may farther observe; that though both of them are enjoined by the authority of God, and consequently are equally binding, so that the obedience which is acceptable in his sight, must be so extensive, as that we must _have respect to all his commandments_, Psal. cxix. 6. Yet it may be observed,

(1.) That the duties of the first table, in which we have to do with God as the more immediate object thereof, are to be considered as acts of religious worship, whereby we not only confess our obligation to obey him; but in performing it, adore and magnify his divine perfections as the highest end and reason thereof; which is not included in the idea of the duties which we owe to our neighbour, as contained in the commandments of the second table. These, indeed are to be religiously observed, not from any circumstance respecting our neighbour, but as duties which we perform in obedience to God[204].

(2.) Though the principal and most excellent branch of religion consists in our obeying the commandments of the first table; yet our obedience is not only defective, but unacceptable to God, if we neglect to perform those of the second. And, on the other hand, the performance of the duties of the second table is not sufficient to denominate a person a religious man, who lives in the neglect of those which are contained in the first.

(3.) The duties which we owe to our neighbour, as contained in the second table, are, for the most part, to give way to those which we owe to God, pursuant to those which are enjoined in the first, especially when they are considered as standing in competition with them. Thus we are obliged, in the fifth Commandment, to obey our parents or superiors. Nevertheless, if they command us to break the Sabbath, profane the name of God, or attend on such worship which he has not required, we are to disobey them, or to _obey God rather than men_, Acts iv. 19. And elsewhere it is said, _If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go, and serve other gods: thou shalt not consent unto him, nor hearken unto him_, Deut. xiii. 6, 8. This our Saviour calls _hating father and mother, wife, children, and brethren_, Luke xiv, 26. without which we cannot be his disciples. By which he intends, that if the love which we otherwise owe to them, be inconsistent with that obedience which he requires of his followers; or, if we cannot oblige them, and at the same time perform the duties which we owe to him, the inferior obligation must give way to the superior.

Footnote 204:

_The former of these are generally styled the Elicit acts of religion,
the latter the Imperate._

Quest. CIII., CIV.

QUEST. CIII. _Which is the first commandment?_

ANSW. The first commandment is, _Thou shalt have no other gods
before me_.

QUEST. CIV. _What are the duties required in the first commandment?_

ANSW. The duties required in the first commandment, are, the knowing
and acknowledging of God to be the only true God, and our God; and
to worship and glorify him accordingly, by thinking, meditating,
remembering, highly esteeming, honouring, adoring, choosing, loving,
desiring, fearing of him, believing him, trusting, hoping,
delighting, rejoicing in him, being zealous for him, calling upon
him, giving all praise and thanks, and yielding all obedience and
submission to him, with the whole man, being careful in all things
to please him, and sorrowful when in any thing he is offended, and
walking humbly with him.

The duties required in this Commandment, are contained in three general heads.

I. We are obliged to know God. This supposes that our understanding is rightly informed as to what relates to the divine perfections, which are displayed in the works of creation and providence, by which we are led into the knowledge of his eternal power and Godhead; and this is called the natural knowledge of God: but that knowledge which we are to endeavour to attain, who have a brighter manifestation of his perfections in the gospel, is of a far more excellent and superior nature; inasmuch as herein we see the glory of God the Father, Son, and Holy Ghost; or behold the perfections of the divine nature, as displayed in and through a Mediator; which is that knowledge which is absolutely necessary to salvation, as our Saviour says, _This is life eternal; that they might know thee the only true God, and Jesus Christ whom thou hast sent_, John xvii. 3. By this means we not only know what God is, but our interest in him, and the foundation which we have of our being accepted in his sight.

II. We are farther commanded to acknowledge or make a visible profession of our subjection to God, and in particular, to Christ, as our great Mediator: His name, interest, and glory, should be most dear to us; and we are, on all occasions, to testify, that we count it our glory to be his servants, and to make it appear that he is the supreme object of our desire and delight, as the Psalmist says, _I cried unto thee, O Lord, I said, Thou art my refuge and my portion in the land of the living_, Psal cxlii. 5. And elsewhere, _Whom have I in heaven but thee, and there is none upon earth that I desire besides thee_, Psal. lxxiii. 25.

III. We are farther obliged by this Commandment, to worship and glorify God, pursuant to what we know, and the profession we make of him as the true God and our God. To worship and glorify God, is to ascribe all possible glory and perfection to him, and to have our hearts suitably affected therewith, as sensible of that infinite distance which we stand at from him. This is considered under several heads, which contain the substance of what is required in this Commandment; as,

1. We must make God the subject of our daily meditation; calling to mind what he is in himself, and what he is to us, or does for us; which is to be considered as a means to preserve us from sin, and a spur, to duty, a motive to holy fear and reverence.

2. We are to honour, adore, and fear him for his greatness. Thus the Psalmist says, _Who in the heaven can be compared unto the Lord; who among the sons of the mighty can be likened to the Lord? God is greatly to be feared in the assemblies of the saints, and to be had in reverence of all them that are about him_, Psal. lxxxix. 6, 7.

3. As God is the best good, and has promised that he will be a God to us; so he is to be desired, loved, delighted, and rejoiced in, and chosen by us; as the prophet says, ‘With my soul have I desired thee in the night,’ Isa. xxvi. 9. and the church, ‘I sat down under his shadow with great delight,’ Cant. ii. 3. and the apostle, ‘Lord, thou knowest that I love thee,’ John xxi. 15.

4. As he is a God of truth, we are to believe all that he has spoken; and in particular, what he has revealed in his promises or threatnings, relating to mercies which he will bestow, or judgments which he will inflict. Thus our Saviour says, ‘If I say the truth, why do ye not believe me,’ John viii. 46. And it is said, when Israel ‘saw that great work which the Lord did upon the Egyptians, the people feared the Lord, and believed the Lord, and his servant Moses,’ Exod. xiv. 31.

5. As he is able to save to the utmost, and faithful in fulfilling all his promises, we are to trust him with all we have from him, and for all those blessings which we hope to receive at his hands. Thus the prophet says, ‘Trust ye in the Lord for ever; for in the Lord Jehovah is everlasting strength,’ Isa. xxvi. 4. And the apostle speaks of his _having committed_ all to him, 2 Tim. i. 11. as the consequence of what he knew him to be.

6. When the name, interest, and glory of God is opposed in the world, we are to express an holy zeal for it. Thus the prophet Elijah says, ‘I have been very jealous for the Lord God of hosts; for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword,’ 1 Kings xix. 10. And as to what concerns our conversation in general, we are to be ‘not slothful in business, but fervent in spirit, serving the Lord,’ Rom. xii. 11.

7. Since he is a God hearing prayer, we are daily to call upon him, ‘O thou that hearest prayer, unto thee shall all flesh come,’ Psal. lxv. 2.

8. As he is the God of all our mercies, we are to thank and praise him for them. Thus the Psalmist says, ‘O give thanks unto the Lord, for he is good; for his mercy endureth for ever,’ Psal. cxxxvi. 1.

9. His sovereignty and dominion over us, calls for subjection and obedience, and a constant care to please him, and approve ourselves to him in all things. Thus the apostle says, ‘Submit yourselves to God,’ James iv. 7. And the Psalmist speaks of a person’s ‘cleansing his way, by taking heed thereto according to his word,’ Psal. cxix. 9.

10. As he is an holy, jealous, and sin-hating God, we are to be filled with grief and sorrow of heart when he is offended, either by ourselves or others, as Ephraim says, ‘I was ashamed, yea, even confounded; because I did bear the reproach of my youth,’ Jer. xxxi. 19. And the Psalmist, ‘Rivers of waters run down mine eyes, because they,’ that is, the world in general, ‘keep not thy law,’ Psal. cxxix. 136.

11. A sense of our unworthiness and daily infirmities should excite us to _walk humbly with God_. This is enjoined as a necessary duty, Mic. vi. 8. and is called a _being clothed with humility_, 1 Pet. v. 5. Thus concerning the duties required in this Commandment.

That which may be farther observed is, that it is fitly placed before all the other Commandments, because it is, from the nature of the thing, necessary to our performing the duties which are required in them. The object of worship must first be known before we can apply ourselves, in a right manner, to perform any duty prescribed, whether respecting God or man.

It may be also farther considered, that it is not an easy matter to keep the Commandment, because of the spirituality and vast extent thereof, and the many graces that are to be exercised by those that would perform it aright; and therefore we ought earnestly to beg of God that our hearts may be set aright with him, and inclined and excited hereunto by him; which is a peculiar blessing to be desired and expected from the Holy Spirit. Thus the Psalmist says, _Incline mine heart unto thy testimonies_, Psal. cxix. 36.

Quest. CV., CVI.

QUEST. CV. _What are the sins forbidden in the first Commandment?_

ANSW. The sins forbidden in the first Commandment, are, Atheism, in
denying, or not having a God; idolatry, in having, or worshipping
more gods than one, or any with, or instead of the true God; the not
having and avouching him for God, and our God; the omission or
neglect of any thing due to him required in this Commandment,
ignorance, forgetfulness, misapprehensions, false opinions, unworthy
and wicked thoughts of him, bold and curious searching into his
secrets, all profaneness, hatred of God, self-love, self-seeking,
and all other inordinate and immoderate setting of our mind, will,
or affections upon other things, and taking them off from him, in
whole or in part; vain credulity, unbelief, heresy, misbelief,
distrust, despair, incorrigibleness, insensibleness under judgments,
hardness of heart, pride, presumption, carnal security, tempting of
God, using unlawful means, and trusting in lawful means, carnal
delights and joys; corrupt, blind, and indiscreet zeal,
lukewarmness, and deadness in the things of God, estranging
ourselves, and apostatizing from God, praying, or giving any
religious worship to saints, angels, or any other creatures, all
compacts, and consulting with the devil, and hearkening to his
suggestions, making men the lords of our faith and conscience,
slighting and despising God and his commandments, resisting and
grieving of his Spirit, discontent, and impatience at his
dispensations, charging him foolishly for the evils he inflicts on
us, and ascribing the praise of any good we either are, have, or can
do, to fortune, idols, ourselves, or any other creature.

QUEST. CVI. _What are we especially taught by these words_ (before
me) _in the first Commandment?_

ANSW. These words _before me_, or before my face, in the first
Commandment, teach us, that God who seeth all things, takes special
notice of, and is much displeased with the sin of having any other
god; that so it may be an argument to dissuade from it, and to
aggravate it, as a most impudent provocation, as also to persuade us
to do, as in his sight, whatever we do in his service.

The sins forbidden in this Commandment may be reduced to two general heads, Atheism and Idolatry.

_First_, Atheism; whereby men are so far from taking God for their God, that they deny that there is a God; or, at least, that he is what he has revealed himself to be. Thus the wicked man, who is styled a _fool_, is represented as _saying in his heart, There is no God_. Psal. xiv. 1. This Atheism is either speculative or practical. The former of these is that which is seated in the minds and consciences of men; who are so far blinded, perverted, and deluded, as to think that there is no God. Though, indeed, there are very few among these who are so bold and profane as to deny this truth when they attend to the dictates of nature, or duly exercise those reasoning faculties with which God has endowed them; which, if they neglect to do, they must be reckoned but one remove from brutes. Some, indeed, are ready to wish that there were no God, or inclined to deny those divine perfections that are essential to him, cast contempt on his government, or, it may be, deny a providence; which is, in effect, to deny that there is a God. Though it must be observed, that none proceed to this degree of wickedness, till, by a long continuance in sin, they are given up to judicial hardness of heart, and blindness of mind, Rom. i. 28. Eph. iv. 17-20. And even these have been forced, at some times, to confess that there is a God, with whom is terrible majesty; when he has broken in on their consciences, and filled them with the dreadful apprehensions of his wrath, as a sin-revenging Judge. But where there is one speculative Atheist, there are a thousand practical ones, who live without God in the world; and these are described in this answer, as being guilty of those sins which none who duly consider his divine perfections would venture to commit.

To enlarge on every one of those instances, particularly mentioned in this answer, in which this sin is supposed to consist, would require a distinct treatise, and be inconsistent with our designed brevity in explaining the Ten Commandments. All that we shall therefore attempt at present, shall be to consider some instances, in which practical Atheism discovers itself, together with the aggravations of this sin; and then we shall enquire what judgment we are to pass concerning those who complain of atheistical and blasphemous thoughts; and consider whether this be a degree of that Atheism which we are speaking of; together with the causes of this sin, and the remedies against it.

I. The instances in which practical Atheism discovers itself. And,

1. They are chargeable with it who are grossly ignorant, and know nothing of God but the name, being utter strangers to those perfections whereby he makes himself known to the world, or who entertain carnal conceptions of him, as though he were altogether such an one as ourselves, Psal. l. 21.

2. When persons, though they know, in some measure, what God is, yet never seriously exercise their thoughts about him; which forgetfulness is a degree of Atheism, and will be severely punished by him, Psal. ix. 17. and l. 22.

3. When persons maintain corrupt doctrines, and dangerous heresies, subversive of the fundamental articles of faith, and contrary to the divine perfections. Of this kind are those that militate against his sovereignty and dominion over the wills, consciences and affections of man; when persons conclude that his counsels and determinations may be disannulled or defeated; or when we suppose that he changes, as we do; or when, under a pretence of advancing one perfection, we set aside the glory of another, when in order to magnify his mercy, we disregard his holiness or justice, and so presume of being happy without being holy; or when we give way to despairing thoughts, from the consideration of his vindictive justice, without improving the displays of his mercy, as set forth in the gospel.

4. When we repine and quarrel at his providence, and pretend to find fault with the dispensations thereof, or charge God foolishly, and go about to prescribe laws to him, who is the Governor of the world, and may do what he will with the work of his hands.

5. When we refuse to engage in those acts of religious worship which he has appointed, or to attend on his ordinances, in which we may hope for his presence and blessing.

6. When we behave ourselves, in the conduct of our lives, as though we were not accountable to him, and had no reason to be afraid of his judgments. Accordingly, when we set our affections on other things, and take them off from him, when we are guilty of wilful impenitency and unbelief, and are incorrigible under divine rebukes; when our hearts and lives are estranged from him, as though we desired not the knowledge of his ways; when we resist and grieve his Spirit, are discontented and impatient under his hand, or ascribe that to second causes, or think that those things come by chance which are under the direction of his providence. In these, and many other instances, persons are notoriously guilty of practical Atheism, which is forbidden in this Commandment.

II. We are now to consider the aggravations and dreadful consequences of this sin.

1. It is contrary to the light of nature, and the dictates of conscience, a disregarding those impressions which God has made of his glory on the souls of men. And in those who have been favoured with the revelation of the grace of God in the gospel, in which his perfections have been set forth to the utmost, it is a shutting our eyes against the light and casting contempt on that which should raise our admiration, and excite in us the highest esteem of him whom we practically disown and deny.

2. It is directly opposite to, and entirely inconsistent with all religion, and opens a door to the greatest degree of licentiousness. To live without God in the world, is to give the reins to our own corruptions; it is not barely a sin of infirmity or inadvertency, but a running in all excess of riot; and therefore the consequence hereof must be dreadful; for that which strikes at the very being of God, cannot but expose the sinner to the sorest condemnation. But since there are some sins mentioned in this answer, which contain a degree of practical atheism; which believers themselves are prone to fall into, and complain of, as forgetfulness of God, unbelief, distrust of his providence, insensibleness under judgments, too great a degree of hardness of heart, pride, carnal security, discontent and impatience under his dispensations; this may tend very much to discourage them, and make them conclude that they are not in a state of grace; especially when they find, as sometimes they do, atheistical and blasphemous thoughts suggested to their minds. Therefore we must inquire,

III. What judgment we are to pass concerning those who are ready to charge themselves with practical atheism, especially as to what respects those unbecoming thoughts and conceptions which they sometimes have of the divine Majesty? whether this be altogether inconsistent with the truth of grace, together with the causes thereof, and the remedies against it? It is certain, that the best of God’s people are sanctified but in part, and therefore are prone to commit those sins which seem to contain in them a denial, at least, a neglect of that regard which we ought to have for the divine perfections, and especially when we are not only followed with vain, but blasphemous thoughts; which gives great disturbance to us, when engaged in holy duties. This ought to be reckoned a very great affliction, and occasion many searchings of heart; since sometimes it brings much guilt with it. Nevertheless, we are not always from hence to conclude that we are in a state of unregeneracy. It is the prevalency of corruption, or the dominion of sin, which is inconsistent with the truth of grace, not the remainders thereof. A person may have faith, who yet complains of unbelief; he may have a due regard to God, as to what respects the course and tenor of his actions; but yet, in many instances, be chargeable with forgetfulness of him. He may have a love to him, and yet sometimes be guilty of indiscreet zeal, on the one hand, or lukewarmness and deadness of heart, on the other; his mind and affections may be sanctified, and yet he be sometimes followed with atheistical and blasphemous thoughts.

We have instances in scripture of good men, who have spoken, not only unadvisedly, but, as we may term it wickedly with their lips. Thus Job is justly reproved by Elihu for charging God with _finding occasions against him; putting his feet in the stocks, and marking all his paths_, Job xxxiii. 10, 11. as though his dealings with him had been unjust and severe; especially when he says at the same time, _I am clean, and without transgression; I am innocent, neither is there iniquity in me_, ver. 9. And Jonah, when he was reproved by God for his passionate behaviour towards him, vindicates himself, and says, _I do well to be angry, even unto death_, Jonah iv. 9. These are expressions that favour of a degree of Atheism; and so do those unbecoming conceptions of God, whereby our thoughts are sometimes defiled and depraved. But it is one thing to be guilty of this through surprise and the prevalency of temptation; and another thing to have those thoughts indulged by, and lodged in us unrepented of.

And there are some instances in which believers are afflicted with atheistical and blasphemous thoughts, when it is hard to say that they contract guilt thereby, or, at least, it must only be reckoned an infirmity arising from this imperfect state; and that more especially when they are injected by Satan, and are without the consent of our wills; but treated with the utmost abhorrence, constantly bewailed and resisted with all our might; more particularly when we take occasion hereby to exercise those graces which discover that we have other apprehensions of God than what are suggested at those times, when we are hurried by these temptations, and can scarce say, that we have the government of our own thoughts; especially if we are able to say, at such a time as our Saviour did, when unadvisedly tempted by Peter, who, was at that time the Devil’s instrument, to persuade him to relinquish the work which he came into the world about. _Get thee behind me Satan, thou art an offence to me_, Matt. xvi. 23.

And this leads us to consider the causes of such atheistical and blasphemous thoughts. Sometimes they proceed from a neglect of waiting on God in his ordinances, or indulging a carnal and stupid frame of spirit therein, and not maintaining that holy reverence, or becoming sense of his all-seeing eye, which we ought always to have. Moreover, there is nothing that has a greater tendency hereunto, than our conversing with those who make religion the subject of their profane wit and drollery; especially if we do this out of choice, and do not at the same time testify a just abhorrence of it.

As for those remedies which are to be made use of to fence against, and cure the sinfulness of our thoughts in such-like instances; it behoves us to repent of those sins, which may have been the occasion of, or given rise to them. And inasmuch as it is not in our own power to govern our hearts or affections, or restrain the breaking forth of corruption; it is necessary for us to commit our souls into Christ’s hands, with earnest supplications to him that he would sanctify, regulate, and cleanse our thoughts, and bring us into, and keep us in a good frame. We ought also to desire, seek after, and improve all opportunities of conversing with those whose discourse is holy and profitable, Mal. iii. 16. by which means our affections may be raised, and our thoughts tinctured with divine things, which will leave an abiding impression behind them, Luke xxiv. 32. Which leads us,

_Secondly_, To consider this Commandment as forbidding idolatry. Thus, when it is said, _Thou shalt have no other gods_; the meaning is, thou shalt not worship idols, or set a creature in the place of God, or pay that regard to it that is due to him alone.

Here it may not be inconvenient to consider the difference between idolatry as it is a breach of the first and second commandment. As it is a breach of the first Commandment, it contains in it a giving divine honour to that which is not God; but as it is against the second Commandment, it is a worshipping God by the creature, to whom an inferior kind of worship is given. Thus when the Papists worship God by images, supposing them to be a help to their devotion, or a means of performing that worship which they pretend to be given ultimately to God. Or when they ascribe any branch of divine glory to saints or angels; notwithstanding what they say to exculpate themselves from the breach of the first Commandment, they are justly chargeable with the breach of the second.

We are here to consider, the idolatry more especially that is forbidden in the first Commandment. Which is either what is more gross, such as that which is found among the heathen; or that which is more secret, and may be found in the hearts of all, and is discovered by the practice of multitudes of Christians, who profess the utmost detestation of idolatry in the other sense.

1. As to idolatry, in the former sense, together with the rise and progress thereof. In considering the first rise of it we may observe,

(1.) That it proceeded from the ignorance and pride of man, who, though he could not but know, by the light of nature, that there is a God; yet being ignorant of his perfections, or of what he has revealed himself to be in his word, was disposed to frame those ideas of God, which took their rise from his own invention. Accordingly the apostle says, _When ye knew not God, ye did service unto them, which, by nature, are no gods_, Gal. iv. 8.

(2.) When iniquity abounded in the world, and men withdrew from, and cast contempt on the ordinances of God, they invented and worshipped new gods. This some suppose Cain and his posterity did, when he _went out from the presence of the Lord_, Gen. iv. 16. and the _sons_ of God, that is, the church, when they contracted marriages with the _daughters of men_, chap. vi. 2. and joined with them in idolatry; so that it is no wonder if persons leave the true worship of God, that they should chuse to themselves other gods.

(3.) Hereupon God gave them up to judicial blindness; so that they _worshipped the host of heaven_, Acts vii. 42. as the apostle says the Heathen did.

(4.) As to what concerns the idolatry which was practised among the Israelites, that took its rise from the fond ambition which they had to be like other nations, who were abhorred of God; counting this a fashionable religion, and finding the true worshippers of God to be fewer in number than the rest of the world, so that, as the prophet speaks, they were _like a speckled bird_, despised and hated by the Heathen _round about them_, Jer. xii. 9. they approved of, and learned their ways. It was this that occasioned Solomon to _cleave to them in love_, 1 Kings xi. 2. which was not much unlike to the argument used by Demetrius and his followers, why Diana should be worshipped; namely, _because all Asia and the world worshipped her_, Acts xix. 27.

(5.) The Devil was permitted, for the trial of the faith of God’s people, and as an instance of his righteous judgment on his enemies, to abuse the unthinking part of the world by various signs and lying wonders. Thus we read of _prophets_, and _dreamers of dreams_, who gave forth signs and wonders, which God sometimes judicially suffered to come to pass; whereby many took occasion to go _after other gods_, Deut. xiii. 1-3. and Antichrist is said _to come after the working of Satan, with all power, and signs, and lying wonders_, 2 Thess. ii. 9. This was managed by the craft and covetousness of the priests, who made a gain of it, and amused the common people thereby. And the Heathen oracles, so much spoken of by ancient writers, which gave countenance to their idolatry, are reckoned, by some, to have been no other than a contrivance of those who had little else but secular interest in view. And when they predicted things future, or revealed secrets, this was generally done in doubtful expressions: so that whether the thing really came to pass or no, the end designed might be answered thereby; and doubtless there was a hand of Satan herein, to harden the world in that idolatry which was then practised by them. The gods they worshipped were as numerous as the countries and kingdoms where idolatry prevailed; accordingly every nation, yea, every city had its particular god and distinct modes of worship.

[1.] Some worshipped the sun, moon, and stars, supposing that their regular motion and influence on earthly bodies, was not to be attributed to the all-wise providence of God, but to some intelligent being, which resided in, and gave that motion and influence to them: upon the account whereof they worshipped them as gods. This some did in that early age in which Job lived, Job xxxi. 26. and the Israelites were warned against it, Deut. iv. 19. And afterwards we read of _idolatrous priests_, who _burnt incense to the sun, and to the moon, and to the planets, and to all the host of heaven_, and dedicated _horses and chariots to the sun_, 2 Kings xxiii. 5, 11.

[2.] Others worshipped the earth, and many creatures therein, especially those that they received a more than ordinary advantage from. Thus the Egyptians worshipped the river Nile; by the overflowing of which, their country was rendered fertile. And some who lived in maritime towns, worshipped the sea, thinking thereby to prevent an inundation from it. And the Philistines worshipped Dagon; inasmuch, as living near the sea, it afforded them plenty of fish.