A Golden Chain, Chapter 20
CHAP. 20. Of the first commandement.
THe first table hath foure commandements.
The first, teacheth vsus to hauehave and choose the true God for our God. The words are these.
I am Iehouah thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt hauehave none other God but me.
The Resolution.
I am] If any man rather iudge, that these words are a preface to al the commandements, then a part of the first, I hinder him not: neuerthelesse, it is like, that they are a perswasion to the keeping of the first commandement: & that they are set before it, to make way vntounto it: as being more hard to be receiued, then the rest. And this may appeare, in that the three commandements next following hauehave their seuerall reasons.
Iehouah] This word signifieth three things: I. Him who of himselfe, and in himselfe, was from all eternitie. Reuel. 1.8. Who is, who was, and who is to come. II. Him which giueth being to all things, when they were not, partly by creating, partly by preseruing them. III. Him which mightily causeth that those things which he hath promised, should both be made, and continued. Exod. 6.1. Rom. 4. 17.
Here beginneth the first reason of the first commandement, taken from the name of God: it is thus framed.
He that is Iehouah, must alone be thy God.
But I am Iehouah:
Therefore I alone must be thy God.
This proposition is wanting: the assumption is in these words (I am Iehouah) the conclusion is the commandement.
Thy God] These are the words of the couenant of grace. Ier. 32.33. wherby the Lord promiseth to his people, remission of sinnes, and eternall life. Yea these words are as a second reason of the commandements, drawne from the equalitie of that relation, which is betweene God and his people.
If I be thy God, thou againe must be my people, and take me alone for thy God.
But I am thy God:
Therefore thou must be my people, and take me alone for thy God.
The assumption, or second part of this reason, is confirmed by an argumēt taken from Gods effects, when he deliuered his people out of Egypt, as it were, from the seruitude of a most tyrannous master. This deliuerie was not appropriate onelyonly to the Israelites, but in some sort to the Church of God in all ages: in that it was a typ… …f a more surpassing deliuerie, from that fearefull kingdome of darkenes. 1. Cor. 10.1,2. I would not hauehave you ignorant, brethren, that all our Fathers were vnderunder the cloude, and all passed through the red sea, and were all baptized vntounto Moses in the cloude, and in the sea. Coloss. 1.13. Who hath deliuered vsus from the power of darkenes, and translated vsus into the kingdome of his deare sonne.
Other Gods or strange gods] They are so called, not that they by nature are such, or can be, but because the corrupt, and more then diuelish heart of carnall man esteemeth so of them. Phil. 3.19. Whose God is their bellie. 1. Cor. 4.4. Whose mindes the God of this world hath bewitched.
Before my face] That is, (figuratiuely) in my sight or presence, to whom the secret imaginations of the heart are knowne: and this is the third reason of the first commandement, as if he should say. If thou in my presence reiect me, it is an heinous offence: see therfore thou doe it not. After the same manner reasoneth the Lord. Gen. 17.1. I am God almightie, therefore walke vpright.
The affirmatiue part.
Make choice of Iehouah to be thy God.
The duties here commanded, are these:
I. To acknowledge God, that is, to know and confesse him, to bee such a God, as he hath reuealed himselfe to be in his worde, and creatures. Col. 1.10. Increasing in the knowledge of God. Ierem. 24. 7. And I will giuegive them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God: for they shall return vntounto me with their whole heart. In this knowledge of God must we glorie. Ierem. 9.24. Let him that glorieth, glory in this, that he vnderstandeth and knoweth me: for I am the Lord which shew merciemercy, iudgement, and righteousnes in the earth.
II. An vnion with God, whereby man is knit in heart with God. Iosh. 23. 8. Sticke fast vntounto the Lord your God, as yee hauehave done vntounto this day. Act. 11.23. He exhorted all, that with purpose of heart, they would cleaue to the Lord. Man cleaueth vntounto God three manner of waies: in affiance, in louelove, and feare of God.
Affiance, is that, whereby a man acknowledging the power and merciemercy of God, and in him, against all assaults whatsoeuer, doth stedfastly rest himselfe. 2. Chro. 20.20. Put your trust in the Lord your God, and ye shall be assured, beleeue his Prophets and ye shal prosper. Psal. 27.1. God is my light, and my saluation, whome should I feare? God is the strength of my life, of whom should I be afraid? v. 3. Though an hoast pitched against me, mine heart should not be afraide: though warre be raised against me, I will be secure.
Hence riseth patience, and alacritie in present perils. Psal. 39.19. I should hauehave beene dumb, and not opened my mouth, because thou didst it. 2. Sam. 16.10. the King said, What hauehave I to doe with you, ye sonnes of Zeruiah? If he cursed, because the Lord said, Curse Dauid, what is he that dare say, Why doest thou so? Gen. 45.5. Be not sad neither grieued with your selues, that ye sold me hither: for God did send me before you for your preseruatiō. v. 8. Now then, you sent me not, but god himselfe. 2. King. 6.16. Feare not, for they that be with vsus, are moe, thē they that be with thē.
This affiance engendreth hope, which is a patient expectatiō of Gods presence & assistance in all things that are to come. Psal. 37.5. Cōmit thy way vntounto the Lord, and trust in him, and he shall bring it to passe. vers. 7. Waite patiently vponupon the Lord, and hope in him. Prou. 16.3. Commit thy worke vntounto the Lord, and thy thoughts shall be directed.
The louelove of God, is that, wherby man acknowledging Gods goodnes and fauour towards him, doth againe louelove him aboue all things. Deut. 6.5. Thou shalt louelove the Lord thy God with all thine heart, with all thy soule, and with all thy strength.
The marks of the true louelove of God are these: I. To heare willingly his word. II. To speake often to him. III. To thinke often of him. IV. To do his will without irkesomnes. V. To giuegive bodie, and all for his cause. VI. To desire his presence aboue all, & to bewaile his absence. VII. To embrace al such things as appertaine to him. VIII. To louelove and hate that which he loueth and hateth. IX. In all things to seeke to please him. X. To draw others vntounto the louelove of him. XI. To esteeme highly of such gifts and graces, as he bestoweth. XII. To stay our selues vponupon his counsels reuealed in his word. Lastly, to call vponupon his name with affiance.
The feare of God, is that whereby man, acknowledging Gods both mercy and iustice, doth as it were a capital crime feare to displease God. Psal. 103. 3. With thee is merciemercy, that thou maist be feared. Habak. 3.16. When I heard it, my belly trembled, my lips shooke at the voice: rottennes entred into my bones, & I trembled in my selfe, that I might rest in the day of trouble, when he commeth vp against the people to destroy them. Psal. 4.4. Tremble, and sinne not.
Hence ariseth the godly mans desire, to approoue himselfe in all things to his God. Gen. 5.22. And Henoch walked with God, after that, &c. Gen. 17. 1. God said to him, I am al-sufficient, walke before me and be thou perfect.
Out of these three former vertues, proceedeth humilitie, whereby a man acknowledging Gods free bountie, and prostrating himselfe before him, doth ascribe vntounto him all praise and glorie. 1. Cor. 1.31. Let him that glorieth, glorie in the Lord. 1. Pet. 5.5. Decke your selues inwardly with lowlinesse of mind: for God resisteth the proud, and giueth grace to the humble. v. 6. Humble your selues therefore vnderunder the mightie hand of God, that he may exalt you in due time. 1. Chro. 29. 10,11. And Dauid sayd, Blessed be thou, O Lord God of Israel our father for euer, and thine, O Lorde, is greatnes and power, and glorie, and victorie, and praise: for all that is in heauen, and in earth is thine, &c. and v. 14. But who am I, and what is my people, that we should be able to offer willingly on this sort: for all things come of thee, and of thine owne hand we hauehave giuen thee, &c.
The negatiue part.
Account not that as God, which is by nature no God.
In this place are these sinnes forbidden:
I. Ignorance of the true God and his will, which is not only not to know, but also to doubt of such things, as God hath reuealed in his word, Ierem. 4. 22. My people is foolish, they hauehave not known me: they are foolish children, and hauehave none vnderstanding: they are wise to doe euill, but to doe well, they hauehave no knoweledge. Ierem. 9.3. They proceede from euill to worse, and hauehave not knowne me, saith the Lord.
II. Atheisme, when the heart denieth either God, or his attributes: as, his Iustice, Wisdome, Prouidence, Presence. Psal. 14. 1. The foole hath said in his heart there is no God. Eph. 2. 12. Ye had no hope, and were without God in the world. Malach. 1.2. I louelove you, saith the Lord, yet ye say, wherein hauehave we spoken against thee? v. 14. Ye hauehave said, it is in vaine to serue God: & what profit is it, that we hauehave kept his commandements, and that we walked humbly before the Lord of hosts?
III. Errours concerning God, the persons of the Deitie, or the attributs. Heere is it to be reprooued Hellenisme, which is the acknowledging & adoring of a multiplicitie of Gods. August in his 6. booke of the Citie of God. chap. 7. Againe, Iudaisme is here condemned, which worshippeth one God without Christ. The like may be said of the heresies of the Maniches, and Marcian, who denie God the Father: of Sabellius, denying the distinction of three persons: and Arrius, who saith, that Christ the Sonne of God, is not very God.
IV. To withdraw, and remooue the affections of the heart, from the lord, and set them vponupon other things. Esay 29.13. The Lord said, this people draweth neere me with their mouth, and honour me with their lips, but their heart is farre from me. Ierem. 12.2. Thou art neere in their mouth, and farre from their reynes. The heart is many waies withdrawne from God.
I. By distrust in God. Heb. 10.38. The iust shall liue by faith, but if any withdraw himselfe, my soule shall hauehave no pleasure in him. From this diffidence arise; I. Impatience in suffering afflictions. Ierem. 20. 14. Cursed be the day wherein I was borne, and let not the day wherein my mother bare me, be blessed. v. 13. Cursed be the man, that shewed my father, saying, a man child is born… vntounto thee, and comforted him. v. 18. How is it that I came forth of the wombe, to see labour & sorrow, that my daies should be consumed with shame? II. Tempting of God, when such as distrust, or rather contemne him, seeke signes of Gods trueth and power. Matth. 4.7. Thou shalt not tempt the Lord thy God. 1. Corinth. 10.6. Neither let vsus tempt God, as they tempted him, and were destroyed by serpents. v. 10. Neither murmure ye, as some of thē murmured, and were destroyed of the destroyer. III. Desperation. Gen. 4. 13. Mine iniquity is greater then can be pardoned. 1. Thes. 4. 13. Sorrow ye not, as they which hauehave no hope. IV. Doubtfulnes, concerning the trueth of Gods benefits present, or to come. Psal. 116.11. I said in mine hast, all men are lyers.
II. Confidence in creatures, whether it be in their strength, as Ierem. 17.5. Cursed is the man that hath his confidence in man, and maketh flesh his arme, but his heart slideth from the Lord. Or riches. Matth. 6.24. Ye cannot serue God and riches. Eph. 5.5. No coueto…s person, which is an idolater, hath inheritance in the kingdome of Christ and of God. Or defenced places. Iere. 49. 16. Thy feare, & the pride of thine heart hath deceiued thee, that thou dwellest in the clefts of the Rocke, and keepest the height of the hill: though thou shouldest make thy nest as high as the Eagle, I will bring thee downe from thence, saith the Lord. Or pleasure, and dainties: to such their bellie is their God. Phil. 3. 14. Or in physitians, 2. Chron. 6. 12. And Asa in the nine and thirtieth yeare of his raigne, was diseased in his feete, and his disease was extreame, yet he sought not the Lord in his disease, but to the Physitians. Briefly, to this place principally may be adioyned that diuelish confidence, which Magitians, and all such as take aduise at them, doe put in the diuell, and his workes. Leuit. 20. 6. If any turne after such as worke with spirits, and after soothsayers, to goe a whoring after them, then will I set my face against that person, and will cut him off from among this people.
III. The louelove of the creature, aboue the louelove of God, Math. 10.37. Hee that loueth father or mother more then me, is not worthie of me, and he that loueth sonne or daughter more then me, is not worthy of me. Iohn 12. 43. They loued the praise of man, more then the praise of God. To this belongeth selfe-louelove. 2. Tim. 3.2.
IV. Hatred and contempt of God, when man flieth from God, and his wrath, when he punisheth offences. Rom. 8.7. The wisdome of the flesh, is enmitie with God. Rom. 1. 30. Haters of God, doers of wrong.
V. Want of the feare of God. Psal. 36.1. Wickednes saith to the wicked man, euen in mine heart, that there is no feare of God before their eyes.
VI. Feare of the creature, more then the Creator. Rev. 21.8. The fearefull and vnbeleeuing, shall hauehave their part in the lake which burneth with fire and brimstone. Matth. 10.28. Feare not them which kill the bodie, but feare him that can cast both bodie and soule into hell fire. Ierem. 10.2. Be not afraid of the signes of heauen, though the heathen be afraid of such.
VII. Hardnes of heart, or carnall seruice, when a man, neither acknowledging Gods iudgements, nor his owne sinnes, dreameth he is safe frō Gods vengeance, and such perils, as arise from sinne. Rom. 2.5. Thou after thine hardnesse, and heart that can not repent, heapest to thy selfe wrath against the day of wrath. Luk. 21.34. Take heede to your selues, least at any time, your hearts be oppressed with surfetting, and drunkennes, and cares of this life, and least that day come on you as vnawares.
These all doe ioyntly ingender pride, whereby man ascribeth all he hath that is good, not to God, but to his owne merit, and industrie, referring and disposing them wholly vntounto his owne proper credit. 1. Cor. 4.6. That ye might learne by vsus, that no man presume aboue that which is written, that one swell not against another, for any mans cause. vers. 7. For who separateth thee? or what hast thou, that thou hast not receiued? if thou hast receiued it, why reioycest thou, as though thou hadst not receiued it? Gen. 3.5. God doth know, that when yee shall eate thereof, your eyes shall be opened, and ye shall be as Gods, knowing good and euill. The highest stayre of prides ladder, is that fearefull presumption, by which many clime rashly into Gods seate of maiestie, as if they were gods. Act. 12. 22, 23. The people gaue a shout, saying, The voyce of God, and not of man: but immediately the Angel of the Lord smote him, because he gaue not glorie vntounto God, so that he was eaten vp of wormes, and gaue vp the ghost. 2. Thess. 2.4. Which is an aduersarie, and exalteth himselfe against all that is called God, or that is worshipped: so that he doth sit as God in the temple of God, shewing himselfe that he is God.