The Law Unsealed, Treatise · Commandment 1
Exod. 20. 3.
Thou shalt have no other Gods before me.
IN this firſt Commandment we may conſider theſe two: 1. The thing commanded. 2. The qualification of the Command.
The thing Commanded is negatively ſet down, Thou shalt have no other Gods, directing to the right object of worship, and differencing the true God from all ſuppoſed Gods; for though there be but one God, yet are there many who are called Gods, 1 Corinth. 8. 4, 5, 6. The qualification added, is in theſe words, before me, which tend not only to the aggravation of the ſin here diſcharged, as being done in his preſence, and done, as it were, in contempt and deſpite of God who alwayes ſees; but eſpecially to ſhew the extent of the Prohibition▪ that it tyeth up not only from outward Idolatry, but even from that which is inward and ſecret, and that men ſee not, and is known to God only; and ſo this Commandment requireth not only external worſhip, but that which is inward and ſpiritual before God. Hence the ſcope of this firſt Commandment lieth clearly in theſe two things, (wherein it differeth from the ſecond) to wit, 1. That it ſheweth who is the right object of worſhip, and directeth men thereto. 2. That it regulateth mens internal worſhipping of God, and calleth for that, whereas the ſecond Commandment ſuppoſeth both theſe, and directeth as to the manner of worſhipping the true God in externals, and regulateth theſe.
This Commandment, as all the reſt, hath a poſitive part requiring ſomething, and a negative part prohibiting ſomething: We ſhall, in the firſt place, ſpeak to what is required here, and we take it up in theſe three things.
1. And firſt it requireth the right knowledge of God; for there can be no true worſhip given to him, there can be no right thought or conception of him, or faith in him, till he be known: He muſt be known to be one God in Eſſence, Deut. 6. 4. and three Perſons, 1 John 5. 7. He muſt be known in his Attributes and Eſſential Properties, Jnfiniteneſs, Immenſeneſs, Unchangeableneſs, Eternity, Omnipotence, Omniſcience, Wiſdom, Goodneſs, Juſtice, and Faithfulneſs: He muſt alſo be known in his ſpecial works, whereby his Soveraignty and Majeſty appeareth, as his works of Creation, Providence, Redemption, and what concerneth it; as the Covenant of Grace, and its terms; the Mediator, and his Offices: no ſervice or worſhip can be offered to God, nor can we have any ground of Faith in him, without ſome meaſure of diſtinct knowledge of theſe.
2. It requireth from us a ſuitable acknowledging of God in all theſe his Properties: As 1. That he be highly eſteemed above all. 2. Loved. 3. Feared. 4. Believed and truſted in. 5. Hoped in. 6. Adored. 7. Honoured. 8. Served and obeyed. And ſo 9. He muſt be the Supreme end in all our actions, that ſhould mainly be aimed at by us.
3. It requireth ſuch duties as reſult from his Excellency, and our acknowledging him to be ſuch a one: As 1. Dependance upon him. 2. Submiſſion to him, and patience under croſs Diſpenſations from him. 3. Faith reſting on him. 4. Prayers put up to him, 5. Repentance for wronging him. 6. Communion, and a conſtant walking with him. 7. Delighting in him, 8. Meditating on him; and ſuch other as neceſſarily may be inferred as duties incumbent to Creatures in ſuch a relation to ſuch a God, whoſe Excellency and worth calleth and inviteth men to all ſuitable duties.
Next, it is neceſſary that we add ſome Advertiſements to theſe Generals.
And 1. That the Commandment requireth all theſe, and in the higheſt and moſt perfect degree.
2. That it not only requireth them in our ſelves, but obligeth us to further them in all others, according to our Places and Callings.
3. That it requireth the diligent uſe of all means that may help and further us in theſe; as Reading, Meditation, Study, &c.
4. That theſe things which in ſome reſpect may be given to Creatures, as love, fear, &c. yet when they are required as duties to God, they are required in a far more eminent way; ſo that Creatures muſt yield and give place when God cometh in competition with them in theſe; and theſe things which are proper to God, as reſting on him, adoring of him, are to be given to no other.
5. All theſe things are ſo required, as none of them thruſt out another; but that all ſo conſiſt, as every duty may keep its own place, without prejudice to any other.
In the next place, we would conſider the negative part of this Commandment, for the extent thereof will be beſt diſcerned by conſidering what is forbidden therein, and how it may be broken: It is indeed the Commandment, in reference to which, beyond all the reſt, almoſt the generality of men think themſelves moſt innocent; and yet upon tryal it will be found, that men are moſt guilty of the breach thereof: We may look upon the breach of this Commandment more largely, as God is any way wronged in that which is his due; or more ſtrictly, as it relateth to that which is more properly Idolatry.
Being more largely conſidered, it is broken two wayes.
1. When what is proper and Eſſential to God, is denied to him in effect, or practically; as when he is not accounted Eternal, Omnipotent, one bleſſed God in three Perſons: And thus men are guilty, either in Opinion or in practiſe, when they walk ſo before God, as if they thought him not Omnipotent, Omniſcient, &c. And ſo Tit. 1. 16. it is ſaid of ſome, that they profeſs to know God, but in works they deny him.
2. It is broken, when any thing unbecoming the Holy Majeſty of God is attributed unto him; as that he changeth, favoureth prophanity, &c. So Pſalm 50. 21. it is ſaid of ſome prophane men, that they thought him like unto themſelves. Theſe two may be called more general Idolatry; we ſhall ſpeak further to them afterward.
3. The third way it is broken (conſidering the breach of this Commandment ſtrictly) is by attributing that which is due to God, and properly belongeth to him, to Creatures; as truſting in them, calling on them by prayer, accounting them Omnipotent, Omniſcent, or believing that they have influence or power to guide the World, which ſome do attribute to Stars, to the Heavens, to Fortune, to Saints, to Angels, yea to Devils, this is properly Idolatry: And becauſe it is the chief ſcope of this Commandment, and we are bidden expreſly to keep our ſelves from Idols, 1 John. 5. we ſhall inſiſt a little on it.
And 1. We ſhall premit ſome diſtinctions of Idolatry, 2. Shew how men fall in it. 3. What are the ſpecial Idols men commit Idolatry with. 4. Which are the moſt ſubtil and dangerous Idols. 5. Give ſome rules whereby ye may try this ſin of Idolatry, even when it is moſt ſubtil.
And 1. Idolatry may be diſtinguiſhed, 1. Into Idolatry againſt the firſt Commandment, when worſhip is not directed to the right, but to the wrong object▪ and Idolatry againſt the ſecond Commandment, which ſtriketh againſt the preſcribed manner of worſhipping God: We are now to ſpeak to the firſt▪
2. This Idolatry is either 1. Doctrinal, or Idolatry in the Judgement, when one profeſſedly believeth ſuch a thing beſide God to have ſome Divinity in it; as Heathens do of their Mars and Jupiter▪ and Papiſts do of their Saints: Or 2. It is practical, when men believe no ſuch thing▪ and will not own any ſuch Opinion▪ yet on the matter they are guilty of the ſame thing as covetous men, &c. The firſt taketh in all Heathens, Turks, Hereticks, that by their Doctrines and Opinions wrong the true God, or his worship: The ſecond taketh in all ſelf-ſeeking, ambitious, covetous, and voluptuous perſons, &c. who fall in with the former in their practiſe, though not in Opinion.
3. It may be diſtinguished into Idolatry that hath ſomething for its object, as the Egyptians worshipped Beaſts, and the Perſians the Sun or Fire, and that which has nothing but mens imaginations for its object, as theſe who worship feigned Gods; in which reſpect the Apoſtle ſaith, an Idol is nothing, 1 Cor. 8. 4.
4. We would diſtinguish betwixt the objects of Idolatry, and they are either ſuch as are in themſelves ſimply ſinful, as Devils, prophane men, or they are ſuch as are good in themſelves, but abuſed and wronged when they are made objects of Idolatry, as Angels, Saints, Sun, Moon, &c.
5. Diſtinguiſh betwixt Idolatry that is more groſs and profeſſed, and that which is more latent, ſubtil, and denied: This diſtinction is like that before mentioned into Opinion and practiſe, and much coincideth with it.
6. Diſtinguish betwixt Heart-Idolatry, Ezek. 14. Exod. 14. 11. 12. and 16 2, 3. and external Idolatry, the former conſiſteth in an inward heart-reſpect to ſome Idol, as this tumultuous people were inſlaved to their caſe and bellies in the laſt two fore-cited places; the other in ſome external Idolatrous geſture or action.
In practical Idolatry we are to diſtinguish betwixt the letting out of our affections upon ſimply ſinful objects, and the letting them out exceſſively upon lawful objects. Thus men are guilty of Idolatry with ſinful objects, when they love and covet another mans Houſe, Wife, or Goods, when things unlawful and forbidden have the heart. Again, men are guilty of Idolatry in making lawful objects Idols; as when by exceſs or inordinateneſs of love to their own Means, Wife, Houſe, &c. they put them in Gods room, as Nebuchadnezzar did with Babylon, Dan. 4. 30. So then, in the former ſenſe, men make their luſts or ſins. whatever they be, their Idols, Gluttons that ſerve their appetite, Drunkards their drunkenneſs, make their Bellies and Appetite their Idol; for to whatever men yield themſelves to obey, they are ſervants unto that which they obey, Rom. 6. 16. An Idol is ſomething exceſſively eſteemed of, and Idolatry is the transferring of Gods due, outwardly or inwardly, to what is not God, whether we eſteem it God or not.
We shall firſt ſpeak of practical Heart-Idolatry, eſpecially when lawful things are made Idols, which is the moſt ſubtil kind of Idolatry, and that which men moſt ordinarily fall into: And it may be cleared theſe five wayes, by all which, men give that which is due to God unto Creatures. There are five things that are incontrovertibly due to God, to wit, 1. Eſtimation and honour above all. 2. Love with all the heart. 3. Confidence and truſt. 4. Fear and reverence. 5. Service and obedience.
Firſt then men commit Idolatry, when any thing, even any lawful thing, getteth too much reſpect from them; ſo that their happineſs is placed in it, and they can leſs abide to want it in effect, whatever they may ſay in words, then Communion with God himſelf: When men have ſuch an exceſſive eſteem of Wife, Children, Houſes, Lands, great Places, &c. and when they are taken from them, they cry as Micah, Judge 18. 24. Ye have taken away my Gods from me, and what have I more? When all the other contentments a man hath, yea all the Promiſes, and God himſelf alſo▪ proveth but of little value to him, in reſpect of ſome particular he is deprived of by ſome croſs Deſpenſation; it is a token it had too much of his heart: Try this by two things. 1. When any beloved thing is threatned to be removed, it then appeareth how it is affected, and ſtuck unto. 2. What is made uſe of to make up that; ſee a notable difference betwixt David and his men, or moſt of them, 1 Sam. 30. 6. when he wanted aſmuch as they, they know no way to make it up, therefore they think of ſtoning him, but he incourageth himſelf in the Lord his God: they had no more left at all, its like, he hath his God abiding, in whom he may yet be comforted.
The ſecond way whereby men commit Idolatry with Creatures, is in their love which is due to God with all the heart; but men ordinarily give away their hearts to Creatures, in being addicted to them in their deſires, ſeeking exceſſively after them, in their doating on them, or ſorrowing immoderately for want of them. Hence the covetous man who loveth the world, 1 John 2. 15. is called an Idolater, Coloſſ. 3. 5. Epheſ. 5. 5. Thus it diſcovered it ſelf in Achab, who ſo loved Naboths Vineyard, that he could not reſt without it: So Demas idolized the World, when for love of it, he forſook his ſervice with the Apoſtle (though it had been but for a time) 2 Tim. 4. 10. Mens love to Creatures is exceſſive. 1. When their contentment ſo dependeth upon them, as they fret when they cannot come at the enjoyment of them, as we may ſee in Achab, when he cannot get Naboths Vineyard, and in Rachel for want of Children. 2. When it ſtands in competition with God, and duty to him is shufled out from reſpect and love to the World, or any thing in it, as we ſee in Demas, 2 Tim. 4. 10. 3. Though duty be not altogether thruſt out, yet when love to theſe things marreth us in that zealous way of performing duty to God, as it did in Eli, 1 Sam. 2. 24. who is ſaid to honour and love his Children above God, verſ. 29. not that he forbore them altogether, but becauſe his sharpneſs was not ſuch as it should have been, and (as it is like) it would have been, had not they been his own Sons whom he too much loved; whereas to the contrary it is ſpoken to Abrahams commendadation, that he loved God, becauſe he with-held not his only Son when God called for him.
3. The third is, when confidence and truſt is placed in any thing beſide God, (to wit, exceſſively, as before we ſaid of love.) Thus when a mans protection is placed in men, though Princes, Pſalm 146. 3. or in Multitudes, or in Horſes and Armies, it is idolizing of them. Thus rich men may make (as it is Joh 31, 24. gold their confidence, and fine gold their hope; that is, when men account themſelves ſecure, not becauſe God hath a Providence, but becauſe they have ſuch means; as A…a truſted to the Phyſicians, and not to God; namely, in that particular, the cure of his diſeaſe; or as the rich man, Luke 12. 19. who founded his taking reſt to his Soul on his full Barns, and ſo ſome truſt their ſtanding to ſuch a great Man who is their Friend: And this is known; 1. By the means to which men betake them in a ſtrait, as when they ſtand not to make uſe of ſinful means. 2. By what noiſe they make when they are diſappointed. 3. It is known by this, when their leaning on ſuch a Creature marreth their reſting on God, and on his Providence. Hence it is hard for men to be rich, and not to place their confidence in riches; and ſo Chriſt ſpeaketh of the difficulty of rich mens being ſaved. 4. Then men truſt in their riches, when the having of them maketh them to think themſelves the more ſecure, and maketh them proud and jolly, as if they added ſome worth to thoſe who poſſeſs them, which could not be, if they were not ſomething too much thought of.
4. The fourth way how Creatures are idolized by men, is in their fear, when men or events are feared more then God, and fear maketh men ſin, or at leaſt keepeth them back from duty, in leſs or more like thoſe Profeſſors, who for fear of the Jews Ioh. 12. 42.) did not confeſs Chriſt. Thus men may idolize their very Enemies whom they hate, when they fear more him that can kill the body, then him that can deſt…oy both ſoul and body. Thus great men and powerful in the World are often idolized, and good and well-qualified men may be made Idols alſo, when men become ſo addicted and devoted to them, as to call them Rabbi, and to be (as it were) ſworn to their words and Opinions (as the Sectaries in Corinth were, and ſuch at all times, for the moſt part, are to their Leaders) when it is not the matter or reaſon that ſwayeth, but the perſon that teacheth ſuch Doctrine, or holdeth ſuch an Opinion.
5. The fifth way of committing this Idolatry is by ſervice, when a man is brought under the power of any thing; ſo whatever a man ſerveth this way is an Idol, every predominant, every perſon or humour that a man ſetteth himſelf thus to pleaſe is an Idol: in this reſpect it is ſaid men cannot ſerve two Maſters, God and Ma…mon; and if we yet ſerve men, we are not the Servants of Christ, Gal. 1. 10. This may be known, 1. By what men are moſt exceſſively taken up with, and moſt careful to fullfil and accompliſh. 2. By looking to what it is for which they will take moſt pains that they may attain it. 3. By what getteth moſt of their time and labour. 4. By what overſwayeth, and overcometh, or overaweth them moſt, ſo that they cannot reſiſt it, though it thruſt by duties to God; and when they are ne▪ver ſo taken up with Gods ſervice, but it indiſpoſeth them when ever they come to immediate worſhip; it is an evident token that ſuch a thing is the mans …dol.
Theſe be the moſt ordinary wayes how men fall in this ſin of Idolatry: it were hard to ſpeak of all the ſeveral Idols which may be loved, feared, reſted on too much, and ſo put in Gods room: I ſhall inſtance in a few.
The firſt is the World; this is the great Clay-Idol that both covetous and voluptuous men hunt after, crying, Who will ſhew us any good? Pſalm 4. 6. By this thouſands are kept in bondage, and turned head long: An exceſſive deſire to have the World's Goods, and to have by theſe a name in the Earth, is many a mans Idol.
A ſecond is the Belly, Philip. 3. 19. a ſhameful God, yet worſhipped by the moſt part of men, who travel for no more but for a portion in this life to fill the Belly, Pſalm 17. 14. to win their living, and provide for their Families. To this ſort alſo belongeth Gluttons, Drunkards, Palate-pleaſers, (who are look… upon as the dainty men in the World, abounding alace in our dayes) being according to Satans Maxime, ready to give skin for skin, and all they have for their life; and aiming at no more, Job 2. 4. Thus Satan thought to have found out Job when his riches were quite gone; thus he tempted the Lord Chriſt to provide Bread in an anxious way; and thus fear of want captivateth many.
3. The third great Idol (which is comprehenſive ſome way of all) is a mans life, his Honour, Credit, Reputation, good Name, and Applauſe in the World; his own Will, Opinion, Tenets, Judgements, whereof men are moſt tenacious, and will not quite ſometimes (as the Proverb is) an inch of their will for a ſpan of their thrift. Thus men are ſaid to live to themſelves, 2 Cor. 5. 15. in oppoſition to living unto God, when ſelf-reſpect ſwayeth them to be lovers of themſelves, … Tim. 3. verſ. 2. 4. and lovers of their pleaſures more then God, and ſelf-wi…ed, Tit. 1. … … Pet. 2. 10. Ah, who are free of this!
The fourth is Men of Parts, &c. who have done or may do ſome conſiderable good or evil to one, or have ſomething in them eminent beyond others: Theſe oft-times, in regard of the fear, love, or truſt, men place in them, are made great Idols.
The fifth is Lawful Contentments, as Houſes, Wives, Children, unto which men are often too much addicted, and with which they are often too much taken up, even ſometimes with that which is in it ſelf very little, and ſo they prove their Idols.
A ſixth is Self-righteouſneſs, mens prayers, their repentance, blameleſs, walking, &c. theſe may get, and often get more of their confidence, and weight of their Eternal Peace, then they ſhould: So the Jews laid the great ſtreſs and weight of their Salvation upon this Idol, Rom. 10. 3.
The ſeventh may be outward Ordinances in purity, external forms, and profeſſion of Religion, when men reſt upon theſe, and preſs not after the Power; as the Jews▪ who cryed up the Temple of the Lord, the Covenant betwixt him and them, and their external relation to him, Jer. 7. 4. &c.
The eighth is any gift of God which he hath beſtowed on men, ſuch as Beauty, Strength, Wit, Learning, when men who have them lay too much weight on them, or think too much of them; yea, Grace it ſelf, the ſenſe of Gods love, and inward peace, may be put in Chriſts room, and more ſought for ſometimes then Chriſt himſelf: Now when theſe are reſted on, delighted in, and he ſlighted, or when they are miſſed, and he not delighted in, then they are Idols.
Ninthly, Eaſe, quietneſs, and a mans own contentment, is oft-times a great Idol; and it is ſo when a man is ſo addicted to his eaſe, as he cannot abide to be troubled, Thus was it with that man, Luke 12. 19. Soul take thee reſt: His Eaſe was his Idol, and he reſted on it, and made it the end of all his buildings, and laying up of goods; but his riches were his Idol, as he grounded his expectation of reſt upon that which he poſſeſſed: So many idle men who frame their life ſo as they may not be troubled, though they be no wayes profitable, but ſpend what they have, making this the drift of all they do, that they may have an eaſie life, when this overſwayeth them as their laſt end, (though otherwiſe, if they were not wedded to their caſe, might be more profitable) and often with abſtaining from, and neglecting of many neceſſary duties, that they may eſchew trouble, it is a prevailing Idol.
A tenth is wandering fancies and Chimera's, the mind pleaſing it ſelf with them, and delighting to entertain them, and purſuing them from a deſign to find ſatisfaction in them, even in ſuch things as never had, nor it may be, can have a being, except in their own imagination and fancy; ſuch are called by Solomon, Eccleſ. 6. 9. The wanderings of the deſire (oppoſed to the ſight of the eyes, which others delight in) as when men ſpend their wits and inventions on penning Romances, Love-paſſions, Stage-playes, Comedies, Masks, Balls, &c. or which is more ſubtil, yet much practiſed, when the minds of men frame imaginary and fictitious revenge, delight, eminency, &c. to themſelves.
The means and ſecond cauſes, Phyſitians, Armies, Miniſters, Stars, and Natural Cauſes, by which God uſeth to work (by ſome called Nature) are oft-times ſo truſted and leaned to, as they are made mens Idols, nay by many in theſe dayes, Judiciary Aſtrology, Palmeſtry, &c. are much ſtudied and doted on, and the Scriptures antiquated and laid aſide in a great meaſure.
Next, if it be asked, what Idols are moſt ſubtil? Anſw. 1. An Idol is then moſt ſubtil, when it lurketh in the heart, and ſcateth it ſelf principally in mens mind, aim, and inward contentment, and they inwardly aſcribe too much to ſuch a thing, and yet, it may be, in their external practiſe, there is not much to diſcover this.
2. Then are Idols moſt ſubtil, when they lye in ſuch things to which ſomewhat of fear, love, delight, &c. is allowable, as in lawful things, which may in ſome meaſure be lawfully loved, feared, and ſought for.
3. When they are in negatives, as in Omiſſions, Eaſe, &c. then they are more ſubtil then when they lye in ſomething men poſitively ſeek after, or in the Commiſſion of ſomething forbidden.
4. When they paſs under a lawful name, as when Pride goeth under the name of Honeſty, Anxiety under the name of Lawful Care, &c. then they are hardly diſcovered.
5. When ſticking to one Idol, the man rejecteth all others, (as he conceiveth) out of reſpect to God, as may be inſtanced in the caſes of a Monaſtick li…e, regular obedience, ſome ſingular opinion ſo much ſtuck to, and laid weight on by many.
6. When it is in means that have been uſed, or are allowed by God for attaining ſuch an end; as it is hard to keep bounds in this caſe, ſo it is hard to diſcover the Idolatry of the heart in it.
In all which it is to be advertiſed, that Idolatry in theſe things conſiſteth moſtly in the inordinateneſs of the heart, and affections to them, and that it lyeth not ſo much in our actions about them, as in the manner of our acting, and the circumſtances accompanying us and our actions, anxiety, eſtimation, exceſſive care, love, &c.
For clearing the difference betwixt this idolatrous love, fear, ſervice, and true love, fear, &c. take theſe Rules.
1. When our love to Creatures drowneth our love to God, and maketh us to caſt off duties we owe to him, as in Demas. 2. When in part it marreth us in the performance of duties to God, as in Eli. 3. When it ſo taketh us up in our practiſe throughout the day, that we give not neceſſary time to the Worship of God, in praying, reading, hearing, &c. 4. When it indiſpoſeth for theſe; ſo that when we are praying or hearing, the heart is carried away after Creatures, and the mind is taken up with ſome other thing then God, as Ezekiel 33. 31. 5. When they too much, and very unneceſſarily haunt the heart in meditation, or when we lye down or riſe, and at ſuch times when our thinking on ſuch imployments contributeth not to the furtherance of them, it sheweth that they have too much of the heart when they poſſeſs it alwayes, and when it is ſeldom taken up actually with better things, but theſe ſteal in eaſily and at all times.
It may appear now 1. How common this ſin of Idolatry is. 2. How great guilt and hazard men are lying under thereby, becauſe 1. Few are convinced of it. 2. Many years Idolatry lyeth together upon the Conſciences of many. 3. There is little repentance for it, though many ways one may inſenſibly ſlide into it.
It is not ſo very uſeful or needful here particularly to enquire what Idol is predominant, and hath chief room, if theſe three things be granted. 1. That there may be, and are many Idols often at once, as Legions diſtracting the man, and ſwarming in his heart. 2. That ſucceſſively they may be changed, according to mens tentations and conditions. 3. That men should ſtudy the mortification of all, and the giving God his due, ſo as none be ſpared; for if any one be ſpared, none at all are mortified & ſlain.
It would become Believers, and it would be their advantage, to think much upon ſuch Scriptures as theſe, Iſaiah 30. 22. And ye shall be my People, and I will he your God. Luke 14. 8. VVhen thou art bidden of any man to a wedding, ſit not down in the higheſt room; l ſt a more honourable man then thou be bidden of him. 1 Corinth. 10. from verſ. 5. to verſ. 15. And that they would ſtudy conformity to them, and learn to abhor Idols; yea, all Creatures in ſo far as they become Idols to them.
We are now further to proſecute the Branches of this Commandment, which is a Key to all the reſt; and becauſe Gods Soveraignity is holden forth here, there is no ſin that may not be reduced to it, as being a diſobedience to this Soveraign God: We shall firſt permit ſome general wayes whereby it is broken, then inſiſt in ſome particulars.
More generally it is broken three wayes, as hath been ſaid already.
1. By derogating from God that which is his due; ſo all contempt of him, diſobedience to him, wronging his infinite Attributes, as if he were not Omnipotent, Omniſcient, Infinite, &c. denying of his Providence in leſs or more, are breaches of this Commandment. Thus he is wronged, when he getteth not everyway that which is his due.
2. By attributing to God what is not conſiſtent with his abſolute Perfection, Purity, and Holineſs, as that he doth or can do wrong, change, not keep his Promiſes, or not guide the World wiſely; that he hath any bodily shape, or may be comprehended.
3. When what is due to God, as Faith, Hope, Love, Fear, &c. is given to Creatures, whether to Idols litterally, or to Men, to Saints, Angels, Ordinances, (as the Sacraments) Stars, Herbs, Gold, Phyſicians, &c. when too much weight is laid on them, or any thing not agreeing to them is aſcribed to them, by which Witchcraft, Charming, Covetouſneſs, Judicial Aſtrology, &c. are reproved, as drawing the hearts of men away from the living God.
If it be asked, May not ſome things in the World be loved, and may not ſome confidence be placed in men, means, &c. I anſwer, Love may be given to ſome things, and naturally is called for to ſome things▪ but 1. Not ſimply, but with ſubordination to God; not for themſelves, but out of obedience to God; and as they may be uſefull to us in helping us to honour him, and as they are his gifts. 2. We are not exceſſively to love or reſt on theſe, but ſo, as from love to God, we be ready to quit, yea, to hate them, as Chriſt ſpeaketh of Father and Mother, Luke 14. 26. Again, there may be ſome kind of confidence given to ſome things, but 1. Not ſimply, nor 2. For themſelves. 3. Nor alwayes. 4. Nor in all things; but 1. This confidence muſt be ſubordinate to Gods appointment. 2. It muſt be with dependance on his bleſſing for making means effectual, and ſo may we expect health from Meat, Drink, Phyſick, &c. for they are looked on as means conducing to ſuch an end, and yet it is the Lord alone that muſt be reſted on. 3. There may be comparative confidence, whereby men lean more to one mean then to another, as more to a skillful Phyſician then to an unskillfull, and more to an Army, as to overcoming an Enemy, then when it is wanting, becauſe that confidence is in ſome external thing, and concerneth not Salvation, and but compareth means amongſt themſelves, as they are ordinarily made uſe of by God for attaining theſe ends; but in this caſe the means are not ſimply confided in.
Next, we are to conſider that this Command may be broken all theſe ways, in four reſpects.
1. In Doctrine; as when men maintain ſuch things as diſhonour God, or give his due to Creatures, and do teach them, Matth. 5 33. to 38.
2. By Opinion or Judgement; as ſuppoſe men ſhould not vent and publiſh ſuch things, yet if they in their heart think or believe ſo, Pſal. 14. v. 1.
3. Though it come not to a ſetled judgement, but only reacheth the imaginations; ſo that looſe unbecoming thought of God, or miſapprehenſions derogatory to him are entertained, as Pſal. 50. 21. Acts 17. 29.
4. In practiſe, when men live as if there were no God, Pſal. 36. v. 1. as if he were not omniſcient, juſt, &c. theſe do indeed deny him, whatever be their profeſſion to the contrary, Tit. 1. 16. Thus all propane men, who live looſly, are guilty; as alſo formal Hypocrites who reſt on the out-ſide of duties.
Therefore, in the third place, we are to conſider, that this Commandment, in the extent thereof, doth condemn 1. All groſs Idolaters of any ſort, who uſually are mentioned under the name of Heathens, 2. Jews, who worſhip not the true God in his Son Jeſus Chriſt. 3. All Hereticks, that deny the Godhead of any of the Perſons; as Sabellians, who make but one Perſon; Arrians, who make Chriſt a Made-God; Photinians, who make him a pure Man; and all that make a plurality of Gods, or that leſſen the Divine Attributes, and give to Saints Gods due, in Adoration or Invocation; or, in a word, whoever contradict any Truth, or maintain any Errour; for thereby they faſten it upon God and his Word, and wrong him who owneth no ſuch thing: And to theſe may be added all ignorant perſons who know not God. 4. All prophane men, whether Atheiſts in heart or in practiſe, diſobedient perſons indeed denying God, and not giving him his due, which is obedience, whatever in words they profeſs concerning him. 5. All Hypocrites, who give him but an an outſide ſervice, and ſo are not in their obedience ſinćere and perfect as before him. 6. All Compacters with the Devil, who conſult him, or who leave Gods way, and ſeek to come to the knowledge of any thing by an unlawful way; which is 1. To meddle with Gods Secrets when he has not revealed them. 2. It is to be beholden to Gods Enemy, the Devil, for revealing ſuch things. 3. It is a making uſe of an unwarrantable mean, which has no bleſſing Promiſed to it; therefore cannot be uſed as a mean with ſubordination to God, even though the matter enquired after by ſuch means, or by the Devil, be ſuch as he may know. 7. All charming by words, herbs, or ſuch means as God hath not appointed for that end, or which have no Natural and Phyſical Efficacy for bringing it forth; as in ſeeking health from Witches, when there muſt be words ſo often repeated, or they muſt be ſaid faſting, or going backward, &c. all laying weight on theſe, or the like circumſtances, without any reaſon. 8. All Spells, fearing of events, and uſing ſuperſtitious means to prevent theſe, as laying bits of Timber at doors, carrying a Bible meerly for a Charm, without uſing it, eſteeming dayes and times unlucky and unfortunate: theſe draw men off from God to ſome other thing: Of this ſort is all Divining by Lots, Stars, Rods, or any other way, not having a Warrant, to find out ſome ſecret, or to know ſomething that is to come; (it being Gods Property and Prerogative to declare what is to come, Iſai. 41.) for when there is no Efficacy, no Reaſon in the mean uſed, the Effect muſt be looked for, either from God, or from the Devil: Now when God has neither put it naturally in the mean, nor by his revealed Will any way warranted it, as ſometimes he doth, (as when he appointed Waſhing in Jordan for curing Naamans Leproſie, and Anointing in the Primitive times for healing the Sick) it cannot be from him. Hence ſometimes one Charm or word to one at one time, will do what it never doth to another: Theſe means have alway ſome circumſtance in word or action immediately and explicitly, or implicitly flowing from the Devil, which may be good in it ſelf, yet has no force for the end, and ſo draweth men to own the Devils Inſtitution, which is exceeding derogatory to the honour of God.
4. We gather the breaches of this Commandment from the duties that are required in it, ſuch as Faith, Love, Obedience, Hope, Fear, Knowledge, &c. in which we may fail theſe ways in the general. 1. When we want theſe Graces, or perform not theſe duties required. 2. When they are counterfeited, and not real; as when our humility is not real, our prayers not ſincere, but in ſhew only. 3. When they are defective, as to the meaſure of Knowledge, Faith, &c. which we ſhould be at. 4. When they degenarate, as when knowledge turneth into Curioſity, and Faith into Preſumption, and Hope into vain Confidence, Fear into Unbelief and Anxiety, by which we may ſee how often this Commandment is broken.
1. That we may the better underſtand the breaches of this Commandment, we would firſt take a view of Gods Excellency and Attributes, and ſee how we ſin againſt all theſe, for we ſhould walk worthy of God, Col. 1. 10, And here ye may obſerve, that his infinite Wiſdom is wronged by not ſubmitting to him, or not taking direction from him, his Power by not imploying him, his Grace by not truſting him, or abuſing it to wantonneſs, his Omniſcience by wiſhing he ſaw not not ſome things, hiding them from men, and not fearing him, counterfeiting in his ſervice, &c. ſo is his Juſtice wronged by expecting mercy without making uſe of a Sacrifice, not fearing his threatnings, not ſcaring at ſin, but hazarding on his wrath: and the like may be inſtanced in all the reſt of his Attributes, which are all ſinned againſt, either by ignorance, or by omiſſion of ſomething they call for, or by the Commiſſion of ſomething unbecoming them.
2. Conſider God in his relations to us, how often is he ſinned againſt as a Father? how is his kindneſs abuſed, and he not reverenced as Creator of whom we have our Being? yea, he is kicked againſt, and we live not to him from whom and by whom we live; he is a Husband, and yet we go a whoring from him, and prove unfaithful in all our tyes to him; he is a Redeemer of his People, and a Maſter and Lord of all, but what fear, love, ſubjection getteth he from us, notwithſtanding of all theſe Relations?
3. Conſider Gods works for us, about us, and to us, of Creation, Providence, and Redemption▪ beſides his particular Diſpenſations both of Mercies and Judgments, all which call for ſomething ſuitable from us; and yet every one of them is more ways then one ſlighted, by attributing whether good or evil, to Chance, Luck, or Fortune, by unthankfulneſs to him, and abuſe of what he giveth; and by not ſtudying theſe works, ſo as to admire and love him who is the Worker.
4. Conſider our obligation to God in all the parts of our Covenant with him, ſealed by Baptiſm, and the Lords Supper: Sure we ſhould ſtudy to be like all theſe Covenant-relations, and to anſwer theſe Obligations; but alace, how ſhamefully unanſwerable are we to them all?
5. Conſider his Will revealed in his Word, and ſee how far ſhort we are in performing it.
Laſtly, conſider what care there is of uſing the means that may bring us near to, and abſtaining from thoſe things that draw us away from God, ſuch as ſinful Confederacies, evil Company, light and unſound Books, travelling needleſly to ſtrange places, &c. all which, and whatever elſe taketh the heart off God, are breaches of this Commandment.
Next, we ſhall inſiſt more particularly upon ſome manifeſt breaches oppoſite to the great and principal ſcope of this Commandment.
1. The firſt is Ignorance, which is a direct breach; for the Commandment requireth us to know him, 1 Cor. 2. 8, 9. and if he be not known, there is no other duty can be rightly performed, the knowledge of God being the ground of all duties.
For clearing of it, conſider that ſome things concerning God are kept up from us, other things are revealed to us; theſe things which are kept up from us we cannot know: And 1. They are either ſuch as we cannot ſee now, becauſe they are, incomprehenſible in themſelves, as Gods infinite Nature and Attributes, which as they are in themſelves, cannot be comprehenſibly conceived, no not in Heaven; but while we are upon earth, we ſee but darkly, as through a glaſs, and our knowledge of him is rather Faith then ſight; or they are ſuch things which are conceiveable, but God has not thought good to reveal them unto men; as when he will end the World, when he will take every man from this life, who are particularly Elected, &c. to be ignorant of theſe is no ſin, it is a duty not to ſeek to know them, yea curioſity in theſe is ſinful; Ignorance here is called rather a Neſcience then Ignorance, which implieth a privation of knowledge which men ought to have; or 2. Theſe things concerning God are ſuch as not onelyonly in themſelves may be known, but ſuch as we ought to know, becauſe they are revealed to us; ignorance of theſe is ſinful: As 1. Being a diſconformity to that knowledge and holineſs after which God created us. 2. A fruit of original ſin. 3. A cauſe of many ſins. 4. A diſconformity to the Law, which requireth us ſo to know and acknowledge God as he has revealed himſelf to us; and that in his Eſſence, in the Trinity of Perſons, in his Attributes, Covenants, works of Creation and Redemption, and in his Relations to us; and that we should ſo know him, that we may thereby know our ſelves alſo: And this is that great duty called for in this Commandment, that we may know him, and his will.
Again, this ignorance, as to theſe things, we ought to know, may be looked on as threefold, according to the diverſity of its cauſes.
1. There is a natural ignorance, that is the fruit of our natural corruption and blindneſs, which hath ſeized on mens memories and judgements, and, as they think, incapacitateth them to learn, and indeed doth ſo, as to the ſpiritual and ſaving up-taking of the matters of God, till the eyes of the mind be opened by the power of Grace.
2. There is a willful ignorance, when men have parts, means, and occaſions, whereby they may attain knowledge, and yet they will not know, but ſlight and deſpiſe the means which draweth often a judicial blindneſs along with it.
3. There is a lazy ignorance, whereby ſome do not wilfully reject the means of knowledge, yet are ſo negligent, that they do not actually ſtir themſelves for attaining of knowledge: Now though there be a difference among theſe, yet the leaſt of them is ſinfull, and will not wholly excuſe, it being a fruit of original ſin (at the beſt) entertained by our own neglect of ſuch means as might have more removed it: And thus a dull wit, or weak memory, can no more ſimply excuſe, then other groſs diſcomformities to the Law in our natures (appearing in ſome more then others) which follow upon original ſin.
In ſum, men may be three wayes guilty of the breach of this Law, in reſpect of ignorance.
1. As to the object matter whereof they are ignorant, which may be leſs or more, according as leſs or more of that is known, which we should know concerning God, and which he hath revealed; and this is eſpecially to be underſtood of the ſubſtantial things more neceſſary to be known, there being a great difference betwixt theſe, and other things, which do not ſo immediately concern God; ſuch as Chronologick Queſtions, ſome Prophecies, Caſes, &c. which yet are recorded in Scripture.
2. They may be guilty of leſs or more ignorance, in reſpect of the degree; ſo ſome men are abſolutely ignorant, others are doubtful only, and not confirmed in the knowledge of the truths of God, who yet have not contrary impreſſions of theſe things, as others have.
3. There are divers kinds of ignorance in men, ſome are guilty of wilful ignorance, ſome are negligent, and ſome (even the beſt) are labouring under the remainder of natural blindneſs, who yet are not negligent.
If it be asked whether ignorance can excuſe a man, and how far it excuſeth. Anſ. 1. There is no ignorance (properly ſo called) that excuſeth wholly, pro toto, it being of it ſelf ſinful, and men being obliged to know what is ſin, and what not; neither can ever men do that out of Faith▪ which they do in ignorance, and know not if it be in it ſelf ſinful or lawful: this is to be underſtood in reſpect of ignorantia Juris, non facti, of the ignorance of the Law, and not of the ignorance of the Fact, (as they call it;) for men may ſometimes be ignorant of this, and yet be Innocent; as when one is cutting with an Axe, and it falleth off the Helve, &c. but in reſpect of the Law, there is no invinciable ignorance that can excuſe any for their not knowing Gods mind, becauſe they are obliged to know it.
2. Ignorance that is wilfully entertained with neglect of means that might help it, is ſo far from excuſing, that it doth aggravate the faults occaſioned thereby, becauſe in that caſe there are two faults that concur. 1. Ignorance. 2. Another ſin produced thereby.
3. Ignorance natural, or proceeding from paucity of means, or leſs occaſion to learn, though it doth not fully, yet in part excuſeth: Hence it is ſaid, they that know not the Maſters will, shall be beaten with few ſtripes; but Corazin, and Bethſaida, and other places, having plenty of means, shall not in the leaſt be sheltered under that excuſe, Matth. 11. 22, 23, 24.
4. In ſome things we would diſtinguish betwixt ſinning ex ignorantia out of ignorance, and ſinning ignoranter ignorantly; one may do a thing out of ignorance (as Paul perſecuted the Church) that would not have done it had he known it; it was not malice but ignorance that led Paul to that ſin of perſecuting, this excuſeth in part; but to do a thing ignorantly, is when a man is more immediately the cauſe of his own ignorance, as when by drunkenneſs, paſſion, hatred, malice, &c. a man is ſo blinded and prejudiced, that he cannot diſcern what is duty, and what is ſin: So ſome of the Phariſee were, who might have ſeen that Chriſt was God, and to be acknowledged as ſuch, but prejudice marred it. Thus a ſin conſidered in it ſelf may be leſs, which being conſidered more compleatly, will be found a far greater guilt; as ſuppoſe one in drunkenneſs ſwear, commit Adultery, or in paſſion commit Murder, the Murder or Adultery conſidered in themſelves, as done in drunkenneſs, or paſſion, are leſs, then when done in ſoberneſs; or deliberately; yet theſe ſin… being compleatly conſidered, the perſon is more guilty, becauſe he hath Murder and Drunkenneſs, or Murder and Paſſion, both to anſwer for, which Drunkenneſs or Paſſion he cauſed to himſelf by his unwatchfulneſs, and all the effects that follow upon theſe are to be imputed to him, both as the actor and procurer of that which is the occaſion, or rather the cauſe of them. Thus ye ſee how many wayes ignorance breaketh this Commandment.
2. We ſhall inſtance the breach of it in what is oppoſite to Faith, or Confidence which floweth from Faith; to wit, unbelief, diffidence, temerity, or tempting of God (which floweth from unbelief, and is oppoſite to Faith) the infidelity of Heathens and Jews, and the Atheiſm of ſuch as believe not the Word: Thus alſo Hereticks who abuſe it, and Apoſtates who fall from the truth thereof, and are oppoſer… of it, are guilty of this ſin; as alſo thoſe who receive the Word in vain, and for all his invitations reſt not on him; theſe make God a Lyar, and deſpiſe him and his offers, being unwilling that he ſhould reign over them: Here cometh in alſo anxiety, in reſpect of his Providence, and diſtruſt or diffidence, in reſpect of his Promiſes, which is a ſin queſtioning the fulfilling of Promiſes from the apprehenſion of ſome weakneſs in the Promiſer, or in means uſed by him to bring about the accompliſhment. Temerity, or tempting of God, is againſt Confidence alſo; this is an eſſaying or attempting ſomewhat without Gods Warrant, without which none can lawfully undertake any thing; that of Diffidence wrongeth Gods Faithfulneſs, this of Temerity wrongeth his Wiſdom, in not making uſe of the means preſcribed by him, as if we would attain the end another way of our own; oppoſite to Faith alſo, and the profeſſion of it, are diſſembling of the truth, fainting in the profeſſion thereof, eſpecially in the caſe of Confeſſion, by which we diſhonour God, and by our fearful, puſillanimous, and cowardly carriage, ſome way tempt others to think that we do not indeed believe theſe things, on which we ſeem by our faint deportment to lay little or no weight.
3. We may inſtance the breach of this Commandment in what is oppoſite to Hope; namely, Deſperation and Preſumption, or vain Confidence; and becauſe every Grace has many oppoſite Vices, ye may ſee it is the eaſier to fail in obedience to this Commandment: Deſperation wrongeth many Graces; it is twofold, either total from want of Faith, or partial from weakneſs of Faith: There is alſo a Deſperation and Diffidence that is good, Eccleſ. 2. 20. which is when we deſpair in our ſelves, or from any thing in our ſelves or in the World to attain happineſs, or what is promiſed; that holy Self-deſpair is good, but that is not it which is meaned here, for it is not abſolute deſpairing, but ſuch as hath ſtill a reſervation with it. If he help me not, which implieth hope. Preſumption runneth on the other extreme, looking for what is promiſed, without taking Gods way to attain it, and it differeth from native and true Confidence, which with peace and boldneſs reſteth on his Word, and in his way expecteth the thing promiſed; the fault of Preſumption is not that it accounteth Gods mercy too great, or expecteth too much from him, but that it accounteth him to have no Juſtice, nor hath it reſpect to his Holineſs and Greatneſs; even as Deſperation faileth not in attributing to him too much Juſtice, but in making it inconſiſtent with his Mercy and Promiſes, and extending ſin, wants, and unworthineſs beyond his mercy and help, as Judas and Cain did▪
4. For finding out of the breaches of this Commandment, ye may conſider the oppoſites to love with the whole heart, ſuch as luke-warmneſs, Revel. 3. 15. coldneſs of love, Matth. 24▪ 12. ſelf-love, exceſſive love to Creatures, hatred of God, not as he is good, but as he is averſe from ſinful men, prohibiting what they love, and puniſhing them for committing ſin; for it is impoſſible for men to ſerve two Maſters, as Sin and God, but the one muſt be loved, and the other hated: And is there any thing more ordinary then love to ſin which is evil, and hatred of God which is the great Good? which appeareth in little zeal for him, and little reverencing of him.
5. Conſider what is oppoſite to Fear and Reverence, and there you will find much carnal ſecurity and vain confidence in it, obſtinacy, ſtout-heartedneſs, little trembling at his Word, not being affected with his Judgments, raſhneſs and irreverence in his Service, whereas there is a general fear in all our walk called for, Prov. 23. 17. We ought to be in the fear of the Lord all the day long; and there is a peculiar fear called for in the Ordinances of his Worſhip, Eccleſ. 12. 23. Mal. 1. 6. which was commended in Levi, Mal. 2. 5. On the other hand, oppoſite to this, is that carnal fear and anxiety, which is commonly called ſervile and ſlaviſh fear, and the fear of man which bringeth a ſnare, Prov. 29. 25.
6. Look after the breaches of this Commandment, by conſidering what is contrary to the obedience we owe to him as God, and our God: Now internal and external obedience may both be comprehended in this, every man ought wholly to give away himſelf, and the uſe of all his faculties and members, for the Glory of God, and to him only, and to none other: And this requireth a practiſe that is compleat, both as to the inward bent of the will and heart, and alſo as to all the external parts thereof, which being ſeriouſly pondered, O! how often will we find this Commandment broken? as the particular comparing of our life with the Word, and the explication of the reſt of the Commandments, may eaſily clear and diſcover.
7. The ſin of impatience, which is oppoſite to that patience and ſubmiſſion we owe to God in his wayes and Diſpenſations, is one of the ſpecial breaches of this Commandment: it is very broad, and doth many wayes diſcover it ſelf: As 1. In fretting at Events which befall us. 2. In not ſubmitting chearfully to Gods way with us but repining againſt it. 3. In wiſhing things had fallen out otherwiſe then God hath diſpoſed. 4. In limiting God, and preſcribing to him, thinking that things might have been better otherwiſe. 5. In not behaving himſelf thankfully for what he doth, even when his Diſpenſations and croſs and afflicting.
8. This Commandment is broken by the many ſins which are oppoſite to that Adoration and high eſteem, that we ſhould have of God in our hearts; he ought to have the Throne, and be ſet far up in our minds and affections; but oh! how many are there that will not have one ſerious thought of him in many dayes, and are far from being taken up with him, or wondering at him and his way with ſinners, &c.
Laſtly, When Invocation and Prayer is ſlighted, this Commandment is broken, when he is not by calling upon him acknowledging in every thing, and particularly, when internal prayer in frequent ejaculations to God (as Nehemiah 2. 4.) is neglected.
Now if all theſe were extended to our ſelves, and theſe we have intereſt in, and that in thoughts, words, and deeds, according to all the former general rules, what guilt would be found to lye upon every one of us, in reference to his Attributes, Relations to us, and Works for us? and as theſe hold him forth to be worshipped as ſuch, ſo when that is ſlighted or neglected, it cannot but infer great guilt, eſpecially when his due is not given by ſuch as we are, to ſuch as he is, it maketh us exceedingly guilty: and though the ſame thing be o…ten mentioned, yet it is under a divers conſideration; for as one thing may break more Commandments then one, ſo may one thing, divers ways, break one and the ſame Commandment, as it oppoſeth or marreth divers Graces and Duties.