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,