1. They are chargeable with it who are grossly ignorant, and know
nothing of God but the name, being utter strangers to those perfections
whereby he makes himself known to the world, or who entertain carnal
conceptions of him, as though he were altogether such an one as
ourselves, Psal. l. 21.
2. When persons, though they know, in some measure, what God is, yet
never seriously exercise their thoughts about him; which forgetfulness
is a degree of Atheism, and will be severely punished by him, Psal. ix.
17. and l. 22.
3. When persons maintain corrupt doctrines, and dangerous heresies,
subversive of the fundamental articles of faith, and contrary to the
divine perfections. Of this kind are those that militate against his
sovereignty and dominion over the wills, consciences and affections of
man; when persons conclude that his counsels and determinations may be
disannulled or defeated; or when we suppose that he changes, as we do;
or when, under a pretence of advancing one perfection, we set aside the
glory of another, when in order to magnify his mercy, we disregard his
holiness or justice, and so presume of being happy without being holy;
or when we give way to despairing thoughts, from the consideration of
his vindictive justice, without improving the displays of his mercy, as
set forth in the gospel.
4. When we repine and quarrel at his providence, and pretend to find
fault with the dispensations thereof, or charge God foolishly, and go
about to prescribe laws to him, who is the Governor of the world, and
may do what he will with the work of his hands.
5. When we refuse to engage in those acts of religious worship which he
has appointed, or to attend on his ordinances, in which we may hope for
his presence and blessing.
6. When we behave ourselves, in the conduct of our lives, as though we
were not accountable to him, and had no reason to be afraid of his
judgments. Accordingly, when we set our affections on other things, and
take them off from him, when we are guilty of wilful impenitency and
unbelief, and are incorrigible under divine rebukes; when our hearts and
lives are estranged from him, as though we desired not the knowledge of
his ways; when we resist and grieve his Spirit, are discontented and
impatient under his hand, or ascribe that to second causes, or think
that those things come by chance which are under the direction of his
providence. In these, and many other instances, persons are notoriously
guilty of practical Atheism, which is forbidden in this Commandment.
II. We are now to consider the aggravations and dreadful consequences of
this sin.
1. It is contrary to the light of nature, and the dictates of
conscience, a disregarding those impressions which God has made of his
glory on the souls of men. And in those who have been favoured with the
revelation of the grace of God in the gospel, in which his perfections
have been set forth to the utmost, it is a shutting our eyes against the
light and casting contempt on that which should raise our admiration,
and excite in us the highest esteem of him whom we practically disown
and deny.
2. It is directly opposite to, and entirely inconsistent with all
religion, and opens a door to the greatest degree of licentiousness. To
live without God in the world, is to give the reins to our own
corruptions; it is not barely a sin of infirmity or inadvertency, but a
running in all excess of riot; and therefore the consequence hereof must
be dreadful; for that which strikes at the very being of God, cannot but
expose the sinner to the sorest condemnation. But since there are some
sins mentioned in this answer, which contain a degree of practical
atheism; which believers themselves are prone to fall into, and complain
of, as forgetfulness of God, unbelief, distrust of his providence,
insensibleness under judgments, too great a degree of hardness of heart,
pride, carnal security, discontent and impatience under his
dispensations; this may tend very much to discourage them, and make them
conclude that they are not in a state of grace; especially when they
find, as sometimes they do, atheistical and blasphemous thoughts
suggested to their minds. Therefore we must inquire,
III. What judgment we are to pass concerning those who are ready to
charge themselves with practical atheism, especially as to what respects
those unbecoming thoughts and conceptions which they sometimes have of
the divine Majesty? whether this be altogether inconsistent with the
truth of grace, together with the causes thereof, and the remedies
against it? It is certain, that the best of God’s people are sanctified
but in part, and therefore are prone to commit those sins which seem to
contain in them a denial, at least, a neglect of that regard which we
ought to have for the divine perfections, and especially when we are not
only followed with vain, but blasphemous thoughts; which gives great
disturbance to us, when engaged in holy duties. This ought to be
reckoned a very great affliction, and occasion many searchings of heart;
since sometimes it brings much guilt with it. Nevertheless, we are not
always from hence to conclude that we are in a state of unregeneracy. It
is the prevalency of corruption, or the dominion of sin, which is
inconsistent with the truth of grace, not the remainders thereof. A
person may have faith, who yet complains of unbelief; he may have a due
regard to God, as to what respects the course and tenor of his actions;
but yet, in many instances, be chargeable with forgetfulness of him. He
may have a love to him, and yet sometimes be guilty of indiscreet zeal,
on the one hand, or lukewarmness and deadness of heart, on the other;
his mind and affections may be sanctified, and yet he be sometimes
followed with atheistical and blasphemous thoughts.
We have instances in scripture of good men, who have spoken, not only
unadvisedly, but, as we may term it wickedly with their lips. Thus Job
is justly reproved by Elihu for charging God with _finding occasions
against him; putting his feet in the stocks, and marking all his paths_,
Job xxxiii. 10, 11. as though his dealings with him had been unjust and
severe; especially when he says at the same time, _I am clean, and
without transgression; I am innocent, neither is there iniquity in me_,
ver. 9. And Jonah, when he was reproved by God for his passionate
behaviour towards him, vindicates himself, and says, _I do well to be
angry, even unto death_, Jonah iv. 9. These are expressions that favour
of a degree of Atheism; and so do those unbecoming conceptions of God,
whereby our thoughts are sometimes defiled and depraved. But it is one
thing to be guilty of this through surprise and the prevalency of
temptation; and another thing to have those thoughts indulged by, and
lodged in us unrepented of.
And there are some instances in which believers are afflicted with
atheistical and blasphemous thoughts, when it is hard to say that they
contract guilt thereby, or, at least, it must only be reckoned an
infirmity arising from this imperfect state; and that more especially
when they are injected by Satan, and are without the consent of our
wills; but treated with the utmost abhorrence, constantly bewailed and
resisted with all our might; more particularly when we take occasion
hereby to exercise those graces which discover that we have other
apprehensions of God than what are suggested at those times, when we are
hurried by these temptations, and can scarce say, that we have the
government of our own thoughts; especially if we are able to say, at
such a time as our Saviour did, when unadvisedly tempted by Peter, who,
was at that time the Devil’s instrument, to persuade him to relinquish
the work which he came into the world about. _Get thee behind me Satan,
thou art an offence to me_, Matt. xvi. 23.
And this leads us to consider the causes of such atheistical and
blasphemous thoughts. Sometimes they proceed from a neglect of waiting
on God in his ordinances, or indulging a carnal and stupid frame of
spirit therein, and not maintaining that holy reverence, or becoming
sense of his all-seeing eye, which we ought always to have. Moreover,
there is nothing that has a greater tendency hereunto, than our
conversing with those who make religion the subject of their profane wit
and drollery; especially if we do this out of choice, and do not at the
same time testify a just abhorrence of it.
As for those remedies which are to be made use of to fence against, and
cure the sinfulness of our thoughts in such-like instances; it behoves
us to repent of those sins, which may have been the occasion of, or
given rise to them. And inasmuch as it is not in our own power to govern
our hearts or affections, or restrain the breaking forth of corruption;
it is necessary for us to commit our souls into Christ’s hands, with
earnest supplications to him that he would sanctify, regulate, and
cleanse our thoughts, and bring us into, and keep us in a good frame. We
ought also to desire, seek after, and improve all opportunities of
conversing with those whose discourse is holy and profitable, Mal. iii.
16. by which means our affections may be raised, and our thoughts
tinctured with divine things, which will leave an abiding impression
behind them, Luke xxiv. 32. Which leads us,
_Secondly_, To consider this Commandment as forbidding idolatry. Thus,
when it is said, _Thou shalt have no other gods_; the meaning is, thou
shalt not worship idols, or set a creature in the place of God, or pay
that regard to it that is due to him alone.
Here it may not be inconvenient to consider the difference between
idolatry as it is a breach of the first and second commandment. As it is
a breach of the first Commandment, it contains in it a giving divine
honour to that which is not God; but as it is against the second
Commandment, it is a worshipping God by the creature, to whom an
inferior kind of worship is given. Thus when the Papists worship God by
images, supposing them to be a help to their devotion, or a means of
performing that worship which they pretend to be given ultimately to
God. Or when they ascribe any branch of divine glory to saints or
angels; notwithstanding what they say to exculpate themselves from the
breach of the first Commandment, they are justly chargeable with the
breach of the second.
We are here to consider, the idolatry more especially that is forbidden
in the first Commandment. Which is either what is more gross, such as
that which is found among the heathen; or that which is more secret, and
may be found in the hearts of all, and is discovered by the practice of
multitudes of Christians, who profess the utmost detestation of idolatry
in the other sense.
1. As to idolatry, in the former sense, together with the rise and
progress thereof. In considering the first rise of it we may observe,
(1.) That it proceeded from the ignorance and pride of man, who, though
he could not but know, by the light of nature, that there is a God; yet
being ignorant of his perfections, or of what he has revealed himself to
be in his word, was disposed to frame those ideas of God, which took
their rise from his own invention. Accordingly the apostle says, _When
ye knew not God, ye did service unto them, which, by nature, are no
gods_, Gal. iv. 8.
(2.) When iniquity abounded in the world, and men withdrew from, and
cast contempt on the ordinances of God, they invented and worshipped new
gods. This some suppose Cain and his posterity did, when he _went out
from the presence of the Lord_, Gen. iv. 16. and the _sons_ of God, that
is, the church, when they contracted marriages with the _daughters of
men_, chap. vi. 2. and joined with them in idolatry; so that it is no
wonder if persons leave the true worship of God, that they should chuse
to themselves other gods.
(3.) Hereupon God gave them up to judicial blindness; so that they
_worshipped the host of heaven_, Acts vii. 42. as the apostle says the
Heathen did.
(4.) As to what concerns the idolatry which was practised among the
Israelites, that took its rise from the fond ambition which they had to
be like other nations, who were abhorred of God; counting this a
fashionable religion, and finding the true worshippers of God to be
fewer in number than the rest of the world, so that, as the prophet
speaks, they were _like a speckled bird_, despised and hated by the
Heathen _round about them_, Jer. xii. 9. they approved of, and learned
their ways. It was this that occasioned Solomon to _cleave to them in
love_, 1 Kings xi. 2. which was not much unlike to the argument used by
Demetrius and his followers, why Diana should be worshipped; namely,
_because all Asia and the world worshipped her_, Acts xix. 27.
(5.) The Devil was permitted, for the trial of the faith of God’s
people, and as an instance of his righteous judgment on his enemies, to
abuse the unthinking part of the world by various signs and lying
wonders. Thus we read of _prophets_, and _dreamers of dreams_, who gave
forth signs and wonders, which God sometimes judicially suffered to come
to pass; whereby many took occasion to go _after other gods_, Deut.
xiii. 1-3. and Antichrist is said _to come after the working of Satan,
with all power, and signs, and lying wonders_, 2 Thess. ii. 9. This was
managed by the craft and covetousness of the priests, who made a gain of
it, and amused the common people thereby. And the Heathen oracles, so
much spoken of by ancient writers, which gave countenance to their
idolatry, are reckoned, by some, to have been no other than a
contrivance of those who had little else but secular interest in view.
And when they predicted things future, or revealed secrets, this was
generally done in doubtful expressions: so that whether the thing really
came to pass or no, the end designed might be answered thereby; and
doubtless there was a hand of Satan herein, to harden the world in that
idolatry which was then practised by them. The gods they worshipped were
as numerous as the countries and kingdoms where idolatry prevailed;
accordingly every nation, yea, every city had its particular god and
distinct modes of worship.
[1.] Some worshipped the sun, moon, and stars, supposing that their
regular motion and influence on earthly bodies, was not to be attributed
to the all-wise providence of God, but to some intelligent being, which
resided in, and gave that motion and influence to them: upon the account
whereof they worshipped them as gods. This some did in that early age in
which Job lived, Job xxxi. 26. and the Israelites were warned against
it, Deut. iv. 19. And afterwards we read of _idolatrous priests_, who
_burnt incense to the sun, and to the moon, and to the planets, and to
all the host of heaven_, and dedicated _horses and chariots to the sun_,
2 Kings xxiii. 5, 11.
[2.] Others worshipped the earth, and many creatures therein, especially
those that they received a more than ordinary advantage from. Thus the
Egyptians worshipped the river Nile; by the overflowing of which, their
country was rendered fertile. And some who lived in maritime towns,
worshipped the sea, thinking thereby to prevent an inundation from it.
And the Philistines worshipped Dagon; inasmuch, as living near the sea,
it afforded them plenty of fish.
[3.] Others worshipped those parts of the earth which they most
delighted in; such as gardens, woods, groves, springs, _&c._ which they
supposed to be inhabited by some gods, who produced the advantages which
they received hereby, without regarding the providence of God, to which
every thing is to be ascribed, that the earth brings forth for the
support and delight of men.
[4.] Others supposed that there were particular gods, who had the
oversight of men, succeeded their undertakings in the various affairs of
life, conducted them when travelling by sea or land, gave good or ill
success to their secular employments, and preserved them in sickness and
health; and accordingly they paid divine adoration to them.
[5.] Others expressed the regard they had to virtue by worshipping some
men after their death, who had signalized themselves by inventing some
things which were of common advantage to mankind while they lived. And
the Romans were so much addicted to this practice of idolatry, that some
of their emperors, though tyrants and monsters in wickedness, while they
lived, obliged their subjects to perpetuate their memories by
worshipping them as gods when they were dead.
[6.] Some were so stupid, as that they worshipped stocks and stones,
ascribing divinity to them; in which they acted below the reason of
intelligent creatures. Thus the prophet speaks of their idols as first
_growing in the wood_, then _framed by the smith_, or carpenter, _into
gods_, and afterwards _worshipped by them_, Isa. xliv. 9-17. And the
Psalmist, on this occasion, justly observes, _They that make them are
like them; so is every one that trusteth in them_, Psal. cxv. 4-7,
compared with 8.
We might, under this head, consider some things mentioned in scripture;
in which idolaters not only acted contrary to the dictates of reason,
but discovered themselves to be cruel and inhuman in their modes of
worship. Thus Baal’s worshippers in Ahab’s time, cut themselves with
knives and lancets, till the blood gushed out of them, 1 Kings xviii.
28. and others made their children pass through the fire, in the worship
they paid to Molech, or the sun, which the Psalmist refers to, when he
says, _They sacrificed their sons and their daughters unto devils, and
shed innocent blood, even the blood of their sons and of their
daughters_, Psal. cvi. 37, 38. This, indeed, some think, intends nothing
else but their passing between two fires; so that they were scorched by
them. Yet others, with greater reason, suppose that they were inclosed
in that brazen idol, and so burnt to death in the most barbarous
manner[205].
The use which we ought to make of this doctrine, should be to excite us
to bless God for the clear light of the gospel, whereby we are led to
turn from dead idols to serve the living and true God: nevertheless we
are to take heed lest we be chargeable with heart-idolatry; whereby we
may be said to break this Commandment, though it be in a different way
from that in which the Heathen did. This leads us to consider,
2. That idolatry which is sometimes found among Christians; who, though
they abhor the thoughts of giving divine worship to a creature, yet, if
they look into their own hearts, will have reason to charge themselves
with those things which are in scripture called idolatry; namely, when
they put any thing in the room of God, or love it more than him; and
this may be considered in the following instances.
(1.) Self may be reckoned among those idols which many, who make
profession of the true religion, pay a greater regard to than to God.
Thus the apostle, speaking concerning the great degeneracy of the world,
among other things, says, that _men should be lovers of their
ownselves_, 2 Tim. iii. 2. so that self-love turns away the heart from
God, and excludes all practical religion. This we may be said to be
guilty of; in which respect we are chargeable with heart-idolatry.
[1.] When we reject, or refuse to give credit to any of the great
doctrines contained in divine revelation, unless we are able to
comprehend them within the shallow limits of our own understandings;
upon which account some are inclined to treat the most sacred mysteries
of our religion with contempt; and for the same reason they might as
well deny and disbelieve what is said concerning the infinite
perfections of the divine nature, because they cannot be comprehended by
us. This is no other than a setting up our own understanding, which is
weak and liable to err, in opposition to the wisdom of God, and, in some
respects, a giving superior glory to it.
[2.] When we are resolute and incorrigible under the various rebukes of
providence, and persist in our rebellion against God, notwithstanding
the threatenings which he has denounced, or the judgments which he
executes. When the will of man is obstinately set on those things which
are directly contrary to the will of God; and, though we are warned of
the danger thereof, resolve notwithstanding, to add rebellion to our
iniquities, like the wild ass used to the wilderness, or the swift
dromedary traversing her ways, that cannot be easily turned out of her
course. In this respect the will of man is set in opposition to God; and
therefore he is, for this reason, justly chargeable with idolatry.
(3.) This also discovers itself in our affections, when they are either
set on unlawful objects, or immoderately pursue those that would
otherwise be lawful; when we love these things which God hates, or covet
what he has expressly forbidden, as Achan did the wedge of gold, and the
Babylonish garment; upon which account _covetousness_ is, by the
apostle, called _idolatry_, Col. iii. 5. And to this we may add, that we
are chargeable with this sin, when we _make provision for the flesh, to
fulfil the lusts thereof_, Rom. xiii, 14. Thus the apostle speaks of
some _whose god is their belly_, Phil. iii. 19.
And as for those things which are otherwise lawful, we may be guilty of
idolatry in the immoderate pursuit of them, when they take up too much
of our thoughts, time, and concern; when our affections are so much set
upon them, as though we had nothing better to mind; when we are not
willing to part with them when God calls for them at our hands, and are
more cast down at the loss of them, than we are when deprived of those
spiritual blessings which are of the highest importance. In these
instances we may be said to set up self as our idol in opposition to
God.
And to this we may add, that there is a more subtle kind of idolatry,
whereby self enters into, and takes its place in those religious duties,
which believers are engaged in. Thus when they attempt to perform them
in their own strength, as though they had a sufficiency in themselves,
and had no occasion to depend on the almighty power of God to work in
them that which is pleasant in his sight. And we are farther guilty of
this sin, when, through the pride of our hearts, we are apt to applaud
ourselves when we have performed some religious duties, and expect to be
justified thereby; which is a setting up self as an idol, in the room of
Christ. And lastly, when self is the end designed in what we do in
matters of religion, and so robs God of that glory which is due to his
name.
(2.) There is another idol, which is put in the room of God; and that is
the world. When the profits, pleasures, or honours thereof are thought
of with the greatest delight, as though they were our chief good, and
pursued with more earnestness than Christ’s interest and glory. When it
has not only the highest place in our affections, but, as it were,
engrosses them; this is that love of the world which, as the apostle
says, is inconsistent with the love of the Father, 1 John ii. 15. and
denotes us guilty of that idolatry which we are now speaking of; more
particularly,
[1.] When our thoughts are so much engaged in the pursuit of it, that we
grow not only cold and remiss as to spiritual things; but allow
ourselves no time for serious meditations on them, or converse with God
in secret.
[2.] When the world has our first and last thoughts every day; when we
are so far from following the Psalmist’s example, when he says, _When I
awake, I am still with thee_, Psal. cxxxix. 18. as considering ourselves
under the care of providence, and beholden to God for the mercies which
we enjoy, that we are taken up with nothing else but the projects and
schemes which we lay for the gaining or increasing our wealth, or
worldly estate therein. And this having been the great business of the
day, takes up and engages our wakeful thoughts by night, as though it
were the main work and business of life.
[3.] When we pursue the world, without depending on God for his blessing
to attend our lawful undertakings, and do not consider the good things
thereof as his special gift, nor the disappointments that attend us
therein, as ordered by his overruling providence, to engage us to walk
more closely with him, and take up our rest in him as our only
happiness.
[4.] When our hearts are hereby hardened, and grow cold and indifferent
in religion, or when it follows and disturbs us in holy duties, and
renders us formal in the discharge thereof.
[5.] When the riches, honours, and pleasures of the world have a
tendency to quiet our spirits, and give us full satisfaction, though
under spiritual declensions, and destitute of the special presence of
God, which is our greatest happiness.
[6.] When we fret, or repine at the providence of God, under the
disappointments we meet with in our secular affairs in the world. And,
[7.] When we despise the members of Christ, because they are poor in the
world, are ashamed of his cross, and refuse to bear reproach for his
sake.
(1.) There is another instance of heart-idolatry, _viz._ when we adhere
to the dictates of Satan, and regard his suggestions more than the
convictions of our own consciences, or the Holy Spirit. Satan’s design
in his temptations, is to turn us away from God; and when we are drawn
aside thereby, we may be said to obey him rather than God. This is what
all are more or less guilty of; but some are said, in an uncommon
degree, to be his servants. Thus the apostle Paul styles the _sorcerer,
who sought to turn aside the deputy from the faith, a child of the
devil_, Acts xiii. 10. and our Saviour tells the Jews, _Ye are of your
father the devil; and the lusts of your father ye will do_, &c. John
viii. 44. He is also called _The god of this world_, 2 Cor. iv. 4. and
_the prince of the power of the air, the spirit that now worketh in the
children of disobedience_, Eph. ii. 2. and accordingly he attempts to
usurp the throne of God; by which means he has led a great part of the
world after him. And, as he tempted our Saviour to fall down and worship
him, Matt. iv. 9. though without success, he prevails upon others to do
it to their own ruin. Here it may be observed,
[1.] That he has propagated several doctrines, in opposition to the
gospel; and, indeed, all those doctrines which are subversive thereof,
take their rise from him. Thus the apostle, speaks of some who, _in the
latter times, should depart from the faith, giving heed to seducing
spirits, and doctrines of devils_, 1 Tim. iv. 1. This they do when they
depart from the way of truth.
[2.] He has sometimes invented those modes of worship, which have been
observed by some, in imitation of the sacrifices which God had ordained;
and whatever pretence there might be of religion herein, he had
doubtless a design, by this means, to set up himself, in opposition to
God.
[3.] He has amused and hardened the hearts of his subjects, by pretended
miracles, designed to oppose, and lessen the credit of those real
miracles which have been wrought, to confirm the truth, by the finger of
God, Exod. viii. 7.
[4.] He has endeavoured to extirpate the true religion, by raising
persecutions against the faithful worshippers of God; which has been his
constant practice, so far as he has been permitted, in all ages.
[5.] He has excited, in some of his subjects, the greatest degree of
hatred, opposition to, and rebellion against God. Thus he _entered into
the heart of Judas_, Luke xxii. 3. and _filled the heart of Ananias,
that he lied to the Holy Ghost_, Acts v. 3. and has hardened the hearts
of others, that they bade defiance to the Almighty, as Pharaoh, who
said, _Who is the Lord, that I should obey his voice?_ Exod. v. 2.
[6.] He has persuaded many of his subjects to enter into a kind of
confederacy with him, and with one another, to promote his wicked
designs. Thus those wretched Jews did, who _bound themselves under a
curse, that they would neither eat or drink till they had killed Paul_,
Acts xxiii. 14. And we read of others who had _made a covenant with
death and with hell_, Isa. xxviii. 15. The vilest instances of sins of
this nature, were found among some who used sorcery, divination,
witch-craft, and other diabolical practices; which is so horrid a crime,
and so contrary to the dictates of human nature, that had we not an
account of some in scripture, who used those abominable arts, we should
be ready to think that none were ever guilty of them.
I will not deny but that many things, which are commonly related
concerning witch-craft and sorcery, as practised in latter ages, are
fabulous and incredible; and some things, said to be done by the power
of the Devil, may be accounted for by natural causes; and others are
ascribed to it, which are performed by the concealed arts of some who
get a livelihood by cheating the unthinking part of mankind:
nevertheless, I am far from thinking that the account we have hereof in
scripture, is without any manner of foundation, as some modern writers
suggest. That famous story of the witch of Endor, mentioned in 1 Sam.
xxviii. 7-20. is an argument that there were such persons, at that time,
in the world.
I am sensible that it will be objected to this, that she was a cunning
woman, who lived by her wits, and deceived Saul, by pretending that she
used some infernal art, as expedient to bring him to the speech of
Samuel; which it may not be amiss for us to inquire into. Therefore let
it be observed,
_1st_, That it is by no means to be supposed that she raised Samuel from
the dead; for it is out of the Devil’s power to call the soul of a saint
out of heaven, with a design to subserve his interest thereby, and to
set up his kingdom in opposition to Christ’s; and it is not reasonable
to suppose that Samuel should do the Devil so much service after his
death, who was so great an enemy to him in his life. Besides, he was
buried at Ramah, 1 Sam. xxv. 1. and can we think that he should be now
raised at Endor?
_2dly_, On the other hand, we are not to imagine, that it was a mere
trick or juggle of the woman, whereby she imposed on Saul; for though it
is true, he did not see a shape, yet he heard a voice, and made a reply
thereunto. Moreover we read, that he had an intimation given him, that
Israel should be delivered into the hands of the Philistines; and that
he and his sons should be with him to-morrow; that, is in the state of
the dead; which the woman was not cunning enough to foretel;[206] or if
she had guessed that it would be so, she would hardly have ventured to
tell Saul such ungrateful tidings; which, if he had lived to see himself
cheated, and her prediction confuted, it would have endangered her life.
Had it been nothing but a cheat or juggle, she would rather have told
him, that he would be safe and victorious; for which, if it had come to
pass, she might have expected a reward; and if not, she had nothing to
fear from him as a just punishment of her impiety.
_3dly_, We must therefore suppose, that she was a professed servant of
the Devil, and _had_, as the text says, _a familiar spirit_; by which we
are to understand that she conversed with Satan; who, that he might
harden her the more in her sin, and lead others, like Saul, into a
credulous, diabolical presumption, might reveal some secrets to her,
and, at the same time, either assume the shape, or, at least,
counterfeit the voice of Samuel.
Thus concerning those, who, by the practice of these arts, have
professed themselves to be in a kind of confederacy with Satan. It is
certain no good man ever practised them; and therefore some have found
it very difficult to understand the sense of that scripture in Gen.
xliv. 5. concerning the cup that was in Benjamin’s sack; _Is not this
the cup wherein my Lord drinketh, and whereby indeed he divineth?_ And
Joseph himself says, in ver. 15. _Wot ye not that such a man as I can
certainly divine?_ Though Joseph was a prophet, it is certain he was no
diviner in that sense in which the word is commonly used in scripture;
nor was this cup an instrument by which he practised any such art.
Therefore, for the understanding of this scripture, we may consider,
_1st_, That the word which we render _to divine_, denotes, as it is
observed in the margin, to make trial of, or search after, or to
discover, or find out a matter; and instead of _whereby_, or _by which_,
it ought rather to have been rendered _concerning which_; and then the
meaning of the scripture is only this; _Is not this the cup wherein my
lord drinketh?_ And therefore, if it were lost or stolen, he would soon
miss it; and make inquiry to find out the thief, as he has now done. And
when Joseph says, ver. 15. _Wot ye not that such a man as I can divine?_
The meaning is, Do you think that one who is so diligent and industrious
in the management of all those affairs that are incumbent on me, would
lose the cup in which I drink, and make no inquiry after it? Did you
expect to go undiscovered, when you had such an one as I to deal with,
who not only have an inclination, but all the advantages that can be
desired, to make search after those who have dealt unjustly by me, as
you have done?
_2d_, To _divine_ may signify to _prophesy_; and so it may be taken in a
good sense as well as in a bad one. Accordingly, when Joseph’s servants
speak of him as divining concerning the cup, they consider him as one
who had an extraordinary gift from God of revealing secrets. Therefore,
they might easily conclude that he would, by this means, find out the
person who had stolen his cup. This is agreeable to the Egyptian mode of
speaking; for those whom the Hebrews called _prophets_, they called
_diviners_. And Joseph used the same expression when he says, _Wot you
not that such a man as I could divine?_ that is, Did you not know that I
was a prophet, and by this means was advanced to my present honour in
Pharaoh’s court? So that, whether we take the words in this or the other
sense, it does not follow, that he used any arts that were diabolical or
unlawful.
And now we are speaking concerning those arts, by which Satan deludes
them, who, either directly, or by consequence, pay that regard to him
which is due only to God. It may farther be inquired; what we are to
conclude concerning the practice of judicial astrology, by those, who,
in scripture, are called _star-gazers_, as a term of contempt, whose
profession is universally condemned therein.
These are, especially in our age, a generation of men, who impose on the
weakness of many superstitious and ignorant people, who, by encouraging
them, are partakers with them in their sin. The art they pretend to, is
not only uncertain, but presumptuous, and contains in it a contempt of
the providence of God, in regarding the signs and intimations, which
they suppose they receive from the stars, concerning the future
contingent events, or those actions which take their rise from the
free-will of man.
That which I would observe in general, concerning this practice, is,
that we no where find in scripture, that the stars were designed to
signify the prosperous or adverse circumstances in which men shall be in
the world; or to foretel the riches or poverty, sickness or health,
which we should experience in our passage through it, or how long we
shall continue in it; our times and circumstances in the world being
only in God’s hand; and it is in mercy to us that he has concealed these
future events from us. To this we may add, that this art, and those that
use it, is very often spoken against in scripture, and the church warned
against it; when God says, _Learn not the way of the Heathen, and be not
dismayed at the signs of heaven_, Jer. x. 2. And elsewhere, _Thou art
wearied in the multitude of thy counsels, let now the astrologers, the
star-gazers, the monthly prognosticators, stand up and save thee_, Isa.
xlvii. 13. And elsewhere, they are ranked with _diviners_, and called
_liars_, chap. xliv. 25.
If it be inquired, Whether any good men have ever practised this art,
though without pretending to have had any intimation from Satan, but
only proceeding according to the rules prescribed therein? It is not my
business to censure men, but things. Therefore the best that can be said
thereof is; that if any good men have studied or practised it, they have
generally blamed themselves for it afterwards, or, at least, confessed
the uncertainty and presumption thereof. And we read of some that, in
the time of their ignorance, had addicted themselves thereunto; who,
when it pleased God to convert them, have laid it aside, and burned the
books from whence they learned it, Acts xix. 19.
It is objected against what has been said concerning the unlawfulness of
judicial astrology, that Moses addicted himself to the study thereof, of
whom it is said, That _he was learned in all the wisdom of the
Egyptians_, chap. vii. 22. To which it may be replied, that if, by _the
wisdom of the Egyptians_, we understand, as most expositors do, judicial
astrology, Moses might know, but not approve of, or practise this art,
which was so much in use among the Egyptians. But it may be, nothing
more is intended by it, but his knowing the regular motion of the stars,
and the wisdom of God seen therein, without judging of future events
thereby; which is not only lawful, but commendable: though, I am apt to
think, that by the _wisdom of the Egyptians_, we are to understand those
maxims of state, and the secrets of Pharaoh’s court, which he had an
opportunity to know, as being a great favourite with him, as Josephus
observes, who thinks that he designed that he should succeed him in the
throne[207]. Thus having considered this Commandment as being broken by
Atheism and idolatry, and the various kinds and degrees thereof; which
is called our having other gods;
We proceed now to inquire what is meant by these words [before me] in
the first Commandment, which are an intimation of the aggravation of the
sins forbidden therein; whereby God puts us in mind of his all-seeing
eye, which ought to deter us from the breach of it; especially when we
consider, that inasmuch as he beholds all our actions, he cannot but be
exceedingly displeased when we entertain any conceptions of him that
tend to question his authority, dethrone his sovereignty, or alienate
our affections from him, and set up any thing in competition with him.
And this should teach us how we ought to set the Lord always before us,
considering him as the heart-searching God, who is jealous for his own
honour, and will not suffer this sin to go unpunished.
Footnote 205:
_To this the poet’s observation might well be applied_, Tantum religio
potuit saudere malorum! _Lucet. de Nat. Rer. Lib._ 1. _And that human
sacrifices were offered, appears from what we read of the_ king of
Moab, _who_ took his eldest son, that should have reigned in his
stead, and offered him for a burnt-offering, 2 Kings iii. 27.
Footnote 206:
Satan knew the state of the armies, and wished to drive Saul to
despair.
Footnote 207:
_Vid. Jos. Antq. Lib. II. Cap. 5._
Quest. CVII., CVIII., CIX., CX.