Practical Exposition of the Ten Commandments, Lecture 2

Practical Exposition of the Ten Commandments · Lecture 2

p. 28Exod. 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 Cor. 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 always 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 r …quireth 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 w …ship, and directeth men thereto. 2. That it r …gula …eth … 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, Infiniteness, Immenseness, Unchangeableness, p. 29Eternity, Omnipotene, 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. D …lighting 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.

p. 305 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 cons …dering 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 general …ty 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 ways.

1 When what is proper and Essential to God, is denied to him in effect, or practically; as wh …n 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 Majes …y of God is attributed unto him; as that he changeth, favour…th prophanity, &c. So Psal. 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 f …rther 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, c …lling on them by prayer, accounting them Omnipotent, Omniscient, 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 b …cause it is the chief scope of this Commandment, and we are bidden expresly to keep our s …lves from Idols, 1 John 5▪ we shall insist a little on it.

And …. We shall premit some distinctions of Idolatry. 2. Shew how men fall in it. 3. What are the special Idols men commit Idolatry p. 31with. 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 disting …i …ed, 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 Judgment, when one prof …ssedly b …lieveth such a thing beside Go … 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, H …reticks, that by their Doctrines and Opinions wrong the true God, or his worship: The second tak …th 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 b … 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 th …se who worship feigned Gods; in which respect the Apostle saith, an Idol is nothing, 1 Cor. 8.4.

4 We would distinguish betwixt the ob …ects 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 p. 32out of our affections upon simply sinful objects, and the letting them out excessiv …ly upon lawful objects. Thus men are guilty of Idolatry with sinful objects, when they love and covet another mans House, Wife, or …oods, when things unlawful and forbidden have the heart. Again, men are guilty of Idolatry in making lawful obj …cts Idols; as when by excess or inordinateness of love to their own Means, Wife, House; &c. they put them in God's room, …s Nebuchadnezzar did with Babylon, Daniel 4.30. So then, in the …ormer sense, men make their lusts or sins, whatever they be, their Idols, Gluttons that serve their appetite, Drunkards their drunkeness, make their Bellies and Appetite their Idol; for to whatever men yi …ld 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 God's 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 f …ll into; And it may be cleared these five ways; 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, than 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, Judg. 18.24. Ye have taken away my Gods from me, and what ha …e 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 Dispensation; 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 p. 33his men, or most of them, 1 Sam. 30.6. when he wanted as much as they, they know no way to make it up, therefore they think of stoning him, but he incourageth himself in the Lord …is God; they had no more left at all, it' like, he hath his God abiding, in whom he may yet be comforted.

The second way whereby men commit Idolatry with Cr …atures, is in their love which is due to God with all the heart; but men ordinarily give away their hearts to Cr …atures, in b …ing addicted to them in their desires, seeking exc …ssively after them, in their d …ating on them, or sorrowing immoderately for want of them. Hence the covetous man who loveth the world, … John 2.15. is called an Idolater, Col. 3. …. Ephes. 5.5. Thus it discovered it self in Achab, who so loved N …both's 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 g …t Naboth's 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 marr …th u … in that zealous way of performing duty to God, as it did in Eli, 1 Sam. 2.2 …. who is said to honour and love his Children above God, v. 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 Abraham's commendation, that he loved God, because he withheld not his only Son when God called for him.

3 The third is, wh …n 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, Ps …l. …46.3. or in Multitudes, or in Horses and Armies, it is idolizing …f them. Thus rich men may make (as it is Job 31.24. gold their confidence, and fine gold their h …pe; that is, when men account themselves secure, not because God hath a Providence, but p. 34because they have such means; as Asa trusted to the Physitians, 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 profess 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 than God, and fear maketh men sin, or at least keepst them back from duty, in less or more like those Professors, who for fear of the Jews (John 12.42.) did not confess Christ. Thus men may idolize their very Enemie … whom they hate, when they fear more him that can kill the body, than him that can destroy 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 d …voted to them, as to call them Rabbi, and to be (as it were) sworn to their words and Opinions (as the …ct …ries in Corinth were, and such at all times, for the most part, are to their L …aders) 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 s …rveth this way is an Idol, every predominant, every person or humour that a man setteth himself thus to please is an …dol: in this respect it is said men cannot serve two Masters, God and Mammon; 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 fulfil and accomplish. p. 352. 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 never 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 Idol.

These be the most ordinary ways 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 God's 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 sh …w us any good? Psal. 4.6. By this thousands are kept in bondage, and turned head-long: An ex …ssive 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, Psal. 17.14. to win their living, and provide for their Families. To this sort also belongeth Gluttons, Drunkards, Palate-pleasers, (who are lookt upon as the dainty men in the World, abounding alas in our days) being according to Satans Maxim, 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, Judgments, whereof men are most tenacious, and will not quit 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 the … to be lovers of themselves, 2 Tim. 3. v. 2, 4. and lovers of their pleasures more than God, and self-willed, Tit. 1.7. 2 Pet. 2.10. Ah, who are free of this!

p. 36The 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 s …lf 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, than 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 Ordinanc …s 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 b …twixt him and them, and their external relation to him, I …r. 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 God's love, and inward peace, may be put in Christ's room, and more sought for sometimes than 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 case, as he cannot abide to be troubled, Thus was it with that man, Luke 12.19. Soul take thee rest: His E …se 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 ways 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 ease, might be more p. 37profitable) 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 S …lomon, 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-plays, 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 days, 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? Ans.

1. An Idol is then most subtil, when it lurketh in the heart, and seateth 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 some what 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 than 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.

6 When sticking to one Idol, the man rejecteth all others, (as he conceiveth) out of r …spect to God, as may be instanced in the cases of a Monastick life, regular obedience, some singular p. 38opinion 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 than 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 always, 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 successiv …ly 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 p. 39spared; for if any one be spared, none at all are mortified and slain.

It would become Believers, and it would be their advantage, to think much upon such Scriptures as th …se, Isa …ah 30.22. And ye shall be my People, and I will be your God. Luke 14.8. When thou art bidden of any man to a Wedding, sit not down in the highest …oom; lest a more honourable man than thou be bidden of him. 1 Cor. 10. from v. 5. to v. 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 r …st; and because God's Soveraignty 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 ways whereby it is broken, then insist in some particulars.

More generally it is broken three ways, 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 nor 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 every way 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 li …terally, or to Men, to Saints, Angels, Ordinances, (as the Sacraments) Stars, Herbs, Gold, Physitians, &c. when too much weight is laid on them, or any thing not agreeing to th …m 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 p. 40answer, 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 useful 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 always. 4. Nor in all things; but 1. This confidence must be subordinate to God's appointment. 2. It must be with dependance on his blessing for making means effectual, and so may we expect health from Mea …, Drink, Physick, &c. for so 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 than to another, as more to a skilful Physitian than to an unskilful, and more to an Army, as to overcoming an Enemy, than 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, Mat. 5.33. to 38.

2 By Opinion or Judgment; as suppose men should not vent and publish such things, yet if they in their h …art think or beli …ve so, Psal. 14. v. 1.

3 Though it come not to a setled judgment, but only reacheth the imaginations; so that loose unbecoming thoughts of God, or misapprehensions derogatory to him are …ntertained; as Psal. 50.21. Act. 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, whatev …r be their profession to the contrary, Tit. 1.16. Thus all prophane men, who live loosly, are guilty; as also formal Hypocrites who rest on the out-side of duties.

p. 41Therefore, 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; Ph …tini …ns, who make him a pure Man; and all that make a plurality of Gods, or that lessen the Divine Attributes, and give to Saints God's due, in Adoration or …nvocation; or, in a word, who …ver contradict any Truth, or maintain any Errour; for th …reby 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 practice, 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 outside service, and so are not in their obedience sincere and perfect as before him. 6. All Compacters with the D …vil, who consult him, or who leave God's way, and seek to come to the knowledge of any thing by an unlawful way; which is 1. To meddle with God's Secrets when he has not revealed them. 2. It is to be beholden to God's 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 days and times unlucky and unfortunate; these draw men off from God to some other thing: Of this sont is all Divining by Lots, Stars, Rods; or any other way, not having a Warrant, to find out some secret, or to know something p. 42that is to come; (it being God's Property and Prerogative to declare what is to come, Isaiah 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 D …vil: Now when God has neither put it naturally in the mean, nor by his reveal …d Will any way warranted it, as sometimes he doth, (as when he appointed Washing in Jordan for curing Naaman's Leprosie, and Anointing in the Primitive times for healing the Sick) it cannot b … 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 degenerate, 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 God's 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 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 p. 43of 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 God's 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 way … than 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 alas, 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 needle …ly 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 princip …l scope of this Commandment.

1 The first is Ignorance, which is a direct breach; for the Commandment r …quireth us to know him, 1 Cor. 2.8, 9. and if he be not known, there is no other duty can be rightly performed, p. 44the 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 God's 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 than sight; or they are such things which are conceiveable, but God has not thought good to reveal them unto men; as when he will …nd 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 N …science than Ignorance, which implieth a privation of knowledge which men ought to have; or 2. These things concerning God are such as not only 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 judgments, 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.

p. 452 There is a wilful 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 th …se, yet the least of them is sinful, 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, than other gross disconformities to the Law in our natures (appearing in some more than others) which follow upon original sin.

In sum, men may be three ways 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 rev …aled; and this is especially to be understood of these 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 p. 46in resp …ct 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 invincible ignorance that can excuse any for their not knowing God's 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 …razin, and B …thsaida, and other places, having plenty of means, shall not in the least be sheltered under that excuse, Mat. 11.22, 23, 24.

4 In some things we would distinguish betwixt sinning ex ignorantia out of ignorance, and sinning ignoranter ignorantly's 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 pers …cuting, this excuseth in part; but to do a thing ignorantly, is when a man is more immediately the cause of his own ignorance, as wh …n by drunk …nn …ss, 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 Ph …risee were, who might have seen that Christ was God, and to be acknowledged as such, but prejudice marr …d it. Thus a sin considered in it self may be less, which b …ing considered more compleatly, will be found a far greater guilt; as suppose one in drunkeness swear, commit Adultery, or in passion commit Murder, the Murder or Adaltery considered in themselves, as done in drunkenness, or passion, are less, than when done in soberness, or d …lib …rately; y …t these sins being compleatly consid …red, the p …rson 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 …nwatchfulness, and all the effects that follow upon th …se p. 47are 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 ways 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, …m …rity, or t …mpting of God (which flow …th from unbelief, and is opposite to Faith) the infidelity of Heathens and J …ws, 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 opposers of it, are guilty of this sin; as also those who receive the Word in vain, and for all his invitations r …st not on him; th …se make God a Lyar, and d …spise 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 qu …stioning the fulfilling of Promises from the apprehension of some weakn …ss 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 God's Warrant, without which none can lawfully undertake any thing; that of Diffidence wrongeth God's 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, pufillanimous, and cowardly carriage, some way t …mpteth 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; nam …ly, 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 C …mmandment: Desperation wrongeth many Graces; it is twofold, either total from want of Faith, or partial from weakness of Faith: There is also a D …speration 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 p. 48what 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 God's 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 God's 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, Rev. 3.15. coldness of love, Mat. 24. …2. 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 than 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, p. 49and 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 th …reof, which being seriously pondored, 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 ways and Dispensations, is one of the special br …aches of this Commandment: it is very broad, and doth many ways discover it self: As 1. In fretting at Events which befall us. 2. In not submitting chearfully to God's way with us, but repining against it. 3. In wishing things had fallen out otherwise than 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 are 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 days, 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 acknowledged 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: p. 50and though the same thing be often mentioned, yet it is under a divers consideration; for as one thing may break more Commandments than one, so may one thing, divers ways, break one and the same Commandment, as it …pposeth or marreth dive …s Graces and Duties.