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

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

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

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

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

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

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

QUEST. CIII. Which is the first commandment ?

ANSW. The first commandment is, Thou shalt have no other gods before me.

QUEST. CIV. What are the duties required in the first commandment?

ANSW. The duties required in the first commandment, are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify him accordingly, by thinking, meditating, remembering, highly esteeming, honouring, adoring, choosing, loving, desiring, fearing of him, believing him, trusting, hoping, delighting, rejoicing in him, being zealous for him, calling upon him, giving all praise and thanks, and yielding all obedience and submis

sion to him, with the whole man, being careful in all thing to please him, and sorrowful when in any thing he is offended, and walking humbly with him.

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

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

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

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

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

verence.

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

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

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

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

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

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

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

9. His sovereignty and dominion over us, calls for subjection and obedience, and a constant care to please him, and approve ourselves to him in all things. Thus the apostle says,

'Submit yourselves to God,' James iv. 7. And the Psalmist speaks of a person's 'cleansing his way, by taking heed thereto according to his word,' Psal. cxix. 9.

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

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

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

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

QUEST. CV. What are the sins forbidden in the first Commandment?

ANSW. The sins forbidden in the first Commandment, are, Atheism, in denying, or not having a God; idolatry, in having, or worshipping more gods than one, or any with, or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of any thing due to him required in this Commandment, ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him, bold and curious searching into his secrets, all profaneness, hatred of God, self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him, in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, insensi