The Sum of Christian Religion 2, Part 3 · Commandment 1
THE FIRST COMMANDEMENT.
I AM Iehoua, (the Lord) thy god, which hauehave brought thee out of the land of Aegypt, out of the houſe of bondage. Thou ſhalt hauehave no other gods before me.
This commandement hath two parts a preface and a commandement. The preface goeth before being comprehended in theſe words, I am Iehouah the Lord thy god, which hauehave brought thee out of the land of Aegypt, out of the houſe of bondage. This preface belongeth vntounto the whole Decalogue: becauſe it deſcribeth and diſcerneth God the Lawe-giuer from all creatures, Law-giuers, and falſe gods; and farder, it conteineth three ſeuerall reaſons, why the obedience both of this firſt commaundement, and of the reſt which followe is to be perfourmed vntounto God. Firſt, he ſaith that he is Iehouah, whereby he diſtinguiſheth himſelfe the true god from all creatures, that he may ſhew himſelfe to hauehave the chiefe right of ruling. I am Iehouah; That is, I, whom thou heareſt ſpeaking, & giuing this Law vntounto thee, am the true God, who is and exiſteth from himſelfe and by himſelfe, & giueth vntounto other things their being, Creator of al things, eternall, omnipotent, author and preſeruer of all that are good. Therefore obay me. Secondly he ſaith, that he is the god of his people, that through the promiſe of his bountifulneſſe he might allure vsus to obay him. God verilie is the God of all creatures, as touching both the creating, and preſeruing, and the gouerning of them al; but he is the God of his Church, by the participation and manifeſtation of himſelfe. God then is our God, when we acknowledge him to be ſuch, as he hath manifeſted himſelfe in his word: namely, who emploieth his omnipotency, iuſtice, wiſdome, and mercy vntounto our ſaluation; or, who tendereth vsus with an eſpeciall & peculiar fauour in his Son. For God is ſaide to be their god, whom he loueth & fauoureth aboue al others.Pſal. 33.12. Whereupon alſo the Prophet Dauid affirmeth that nation to bee bleſſed, whoſe God is the Lord: euen the people that hee hath choſen for his inheritance. Thirdly, he ſaith, Which hauehave brought thee out of the land of Aegypt: as if he ſhould ſay, I am hee, who hauehave manifeſted my ſelfe vntounto thee, and beſtowed all theſe bleſſings vponupon thee. This he addeth, that by the mentioning of his late and notable benefit he might declare vntounto them and admoniſh them that they were bound therfore to ſhew thankfulneſſe and obedience vntounto him. This alſo belongeth vntounto vsus, becauſe it dooth figuratiuelie comprehend & implie all the deliueraunces of the church, by the mentioning of ſo famous and noble a benefit. And further alſo, this was a type of our woonderful deliuerance atchieued by Chriſt. Nowe when hee ſaith, that hee Iehoua is this god and deliuerer of the Church, he oppoſeth himſelfe both to all creatures & to Idols, challenging all diuine honour & obedience vntounto himſelfe alone: according to the expoſition hereof deliuered, Deut. 6. Jſa. 43. and in other places. Wherefore it followeth, not only that this Iehoua is to be worſhipped, but that he alone is to be worſhipped & to be accounted for our God.
Next enſeweth the commaundement, Thou ſhalt hauehave none other Gods before me. The end of this commaundement is the inward or internal woorſhip of God, that is, that due honour may bee giuen vntounto God in the minde, will, and heart of man. Moreouer this commaundement is in ſuch wiſe a negatiue and denieth others, as that it conteineth alſo an affirmation. Thou ſhalt hauehave none other gods. Therefore thou ſhalt hauehave me, that Jehoua, which hauehave manifeſted my ſelfe in my Church thy god alone. Now to hauehave god is, 1. To know and acknowledge God, namelie, that there is a god; that he is one god; that hee is ſuch, a god as hee hath manifeſted himſelfe, firſt in himſelfe, and then towardes vsus. 2. To truſt in god onelie. 3. With great humilitie and patience to ſubiect and ſubmit our ſelues vntounto god. 4. To expect and looke for all good thinges from god onelie. 5. To louelove god. 6. To reuerence and worſhip god.
Thou ſhalt then hauehave none other gods, that is, beſides me the onelyonly true god: And thou ſhalt not hauehave them before mee, that is, in my ſight; & therefore neither ſhalt thou hauehave ſtraunge gods in the cloſet of thy heart, which is not cloſe or hidden in my ſight, but lieth wholy open, & is altogether manifeſt vntounto me, the ſearcher of the hearts & reines.
The moſt ready and eaſie way of explicating each commaundement, is to diſtribute the obedience of eueryevery commandemēt into his vertues as parts, adioining afterwards thoſe vices, which are oppoſite vntounto the ſame vertues. Here then in the firſt commandement are ſignified ſeuen vertues; The knowledge of god, Faith, Humilitie, Patience, Hope, the louelove of god, the feare of god. Theſe vertues, as beeing the partes of the obedience of the firſt commaundement, wee will brieflie and in few wordes vnfolde and declare.
1 The knowledge of god, is, ſo to iudge of God, as hee hath manifeſted himſelfe in his worde and workes, and to bee mooued and ſtirred vp by that knowledge to a confidence, louelove, feare, and woorſhip of the true God. Rom. 10.14. How ſhall they beleeue in him, of whom they hauehave not heard? Ioh. 17.3. This is life eternal, that they know thee to be the onelie verie god, and whom thou haſt ſent, Jeſus Chriſt.
2 Faith is a ſure and certaine perſuaſion, whereby wee aſſent vntounto euerie woorde of God deliuered vntounto vsus, and whereby we are reſolued that the promiſe of the free mercy of God for Chriſtes ſake dooth belong vntounto vsus, and further alſo it is a confidence receiuing this benefite of God and reſting therein, being kindled of the hole ghoſt by the word in our mindes, will, and hearts, and working in them a reioicing in God, inuocation and praying vntounto God, and obedience according to all his commaundements. 2. Chron. 20.20. Put your truſt in the Lord your god, and ye ſhallbe aſſured.
3 Humilitie is, to acknowledge all thoſe good thinges, which are in vsus & are doone by vsus, not to come from any worthines or abilitie of our owne, but from the free goodnes of god: & ſo by the acknowledging of gods diuine Maieſtie & our infirmitie & vnworthines, to ſubiect & ſubmit our ſelues vntounto god, to giuegive the glorie of all good thinges, which are in vsus, to him alone, truely to feare god, & to acknowledge & bewaile our owne defects & vices, not to couet any higher place or condition, neither truſting in our owne gifts, but in the helpe and aſſiſtance of God, to hold our ſelues contented with our owne vocation and calling, not to deſpiſe others in compariſon of our ſelues, neither to let or hinder them in the diſcharging of their duety, but to acknowledge that others alſo are and may bee made profitable inſtruments of god, and therefore to giuegive place and honour vntounto them; not to attribute vntounto our ſelues thinges aboue our force and power, not to affect an excellencie aboue others: but to bee well contented with thoſe gifts which God hath giuen vsus, and to employ all our gifts & ſtudies to the glorie of God, & the ſafetie of our neighbours, euen thoſe which are of the baſer and vnwoorthier ſort; neither at anie time to murmour againſt GOD, if wee faile of our hope, or if wee bee deſpiſed, but in all things to aſcribe the praiſe of wiſdome & iuſtice vntounto God. 1. Cor 4.6. Theſe thinges I hauehave figuratiuelie applied vntounto mine owne ſelfe, and Apollos, for your ſakes, that yee might learne by vsus, that no man preſume aboue that which is written, that one ſwell not againſt another for anie mans cauſe. For who ſeparateth thee? And what haſt thou that thou haſt not receiued? 1. Pet. 5.5. God reſiſteth the proud, and giueth grace to the humble. Humble your ſelues therefore vnderunder the mightie hand of god, that he may exalt you in due time. Matth. 18.4. Whoſoeuer ſhal humble himſelfe as this title child, the ſame is the greateſt in the kingdome of heauen. Phil. 2.3. Doe nothing through contention, or vaine glorie, but in meekeneſſe of minde euerie man eſteeme other better than himſelfe.
4 Patience is the knowledge & agniſing of Gods Maieſtie, wiſedome, iuſtice, & goodneſſe, reſoluing through a confidence in gods promiſes, and ſo in hope of gods aſſiſtance & deliuering, to obey god in ſuffering thoſe euils, & aduerſities, which he ſendeth on vsus, & willeth vsus to ſuffer, neither in reſpect of the griefe which they bring to murmur againſt God, or to doe any thing againſt his commandements, but in our dolor & griefe to retaine ſtill the confidence and hope of gods aſſiſtaunce, and to aske deliueraunce of him, and by this knowledge and ful perſuaſion of Gods will to mitigate and aſſuage our griefe and paines. Humilitie and Patience belong vntounto the firſt commaundement, not onelyonly becauſe they are partes of that internall obedience, which god requireth immediately to be performed vntounto him: but alſo, becauſe they follow and accompany the true knowledge, confidence, louelove and fear of god, as neceſſarie effects of the ſame.
5 Hope is a ſure and certaine expectation of euerlaſting life freelie to be giuen for Chriſtes ſake, and of a mitigation or aſſuagement of preſent euils, and of a deliueraunce from the ſame euils of this life, and laſtly an expecting and looking for al bleſſinges neceſſarie vntounto ſaluation, according to the counſell and will of God. Now hope ſpringeth from faith: Becauſe he that is certain of the preſent wil of God towardes him, hath alſo certaine and aſſured promiſes of the time to come, For God is not changed; and the giftes and calling of God are without repentance. Moreouer Faith and Hope differ in theſe conſiderations. Faith embraceth the preſent benefites of god, and his wil towardes vsus. Hope embraceth the effectes and fruites which are to come of this preſent and perpetual wil of god. Heb. 11.1.Faith is that which maketh thoſe things to be which are hoped for, and which ſheweth thoſe thinges, which are not ſeen. Hope that is ſeene is not hope: for how can a man hope for that which he ſeeth?
6 The louelove of god, is to acknowledge God to bee exceeding good, and exceeding bountifull and mercifull not only in himſelfe, but alſo in vsus and towards vsus, and that therefore he dooth employ his power, wiſedome, iuſtice, mercy, goodnes to our ſaluation: & ſo through the acknowledging of this his infinit goodnes towards vsus to louelove God, as that we more couet and deſire our conioyning and conformity with him, and the execution of his will, than all other things whatſoeuer; and further had rather leaue and relinquiſh all thinges, than be bereaued of his communion and fellowſhip, or offend him in any thing: and are ready to part with all other thinges which wee louelove for his ſake: & nothing is more cared for of vsus, than how we maie doe thinges acceptable and gratefull vntounto him.
7 The feare of God, is, to acknowledge the infinit anger of God towards ſinne, his great power to puniſh ſinne, his wiſedome and iuſtice, and that right and dominion which he hath ouer al creatures, and of the contrary, to acknowledge our owne corruption and infirmity: and therefore to ſubmit our ſelues to god according to all his commaundementes, and to account for the greateſt euil, our offending of God and eſtranging from him, and in reſpect thereof highly to hate and deteſt al ſinne, and to bee ready rather to ſuffer al other euils whatſoeuer, than that we will offend god in any thing. Leuit. 14 19. Thou ſhalt fear the Lord thy god, becauſe J am the Lord. Ier. 10.7. Who would not fear thee O King of natiōs? For to thee appertaineth the dominion; for among al the wiſe men of the Gentiles, and in all their kingdomes there is none like thee.
The feare and louelove of god differ. For the louelove of god ariſeth from a knowledge of gods goodneſſe: The fear of god ariſeth from a knowledge of gods iuſtice, and of his power to puniſh ſinnes, and of that right which he hath ouer al creatures. Againe, LoueLove purſueth good, to wit, god and our coniunction with him: wherefore the louelove of god is, not to abide to be bereaued of god, who is the chiefe good. But fear flieth euill, to wit, the diſpleaſure and wrath of god, and our ſeparation from him. Wherefore alſo the fear of god is, to beware that we offend not god. Moreouer the fear of god which was in the nature of man vncorrupt, differeth from that, which is now in the regenerate in this life, and which is in the bleſſed Angels and Saintes in the celeſtial life. The feare of god which is in the bleſſed in euerlaſting life, is a high deteſtation of ſinne and puniſhmentes, without griefe, becauſe neither anie ſinne is in them, or any puniſhment of ſin, and they are aſſured that they ſhall neuer ſinne or be puniſhed. Jſa. 25.8. Hee wil deſtroie death for euer, and the Lord God wil wipe awaie the tears from al faces. The feare of god, which is in the regenerate in this life, is an acknowledging of ſinne and the wrath of god, & an earneſt griefe for the ſinnes committed, for the offending of god, and for thoſe calamities which by reaſon of ſinnes both we and others ſuſteine, and a feare of future ſins and puniſhments, and an earneſt deſire of flying and ſhunning theſe euils by reaſon of the knowledge of that mercy which is ſhewed vntounto vsus through Chriſt. Matth. 10.28. Feare yee not them which kil the bodie, but are not able to kil the ſoule: but rather feare him, which is able to deſtroie both ſoule, and bodie in hell. Luk. 23.40. Feareſt thou not god, ſeeing that thou art in the ſame condemnation? This feare is commonly called Sonne-like feare, becauſe it is ſuch as Sonnes beare towardes their parents, who are ſorrie for the anger and diſpleaſure of their father, and yet notwithſtanding are alwaies perſuaded of the louelove and mind of their father towardes them; & therefore they louelove him, and for this louelove of him whom they hauehave offended, they are the more grieuouſlie ſorry. So is it ſaide of Peter, Matth. 26 75. So he went out and wept bitterly. This Sonne-like fear differeth from a ſeruile or ſlauiſh fear: becauſe this ſon-like feare ariſeth from a confidence and louelove of god, and therfore principallie it ſhunneth the diſpleaſing and offending of God, and is certaine of euerlaſting life. Seruile feare ariſeth from a knowledge, and an accuſing of ſinne, and from a feeling of gods iudgement and anger againſt ſinne, and is a ſhunning and hatred of God, and puniſhment, not of ſinne, and is ſo much the greater, how much the more certaine expectation there is of euerlaſting damnation, and howe much the greater deſpaire there is of the grace and mercy of God. This feare of God is in diuels, and in the wicked, and is that beginning of euerlaſting death, which the wicked feele in this life. Gen. 3.10. J heard thy voice in the garden, and was afraide. Iames, 2. The Diuels beleeue and tremble. Iſai. 57. There is no peace vntounto the wicked. Wherefore ſeeing it is an hatred and ſhunning, not of ſinne, but of God, and is repugnant to the faith and louelove of God, it is not commanded, but forbiddden in this commaundement. 1 John. 4.18. There is no feare in louelove, but perfect louelove caſteth out feare: for fear hath painfulneſſe: and he that feareth is not perfect in louelove. Now, becauſe in the Saintes, in this life, neither faith nor louelove are perfect, but are often ſhaken with many tentations and doubts, therefore, albeit this Sonne-like feare is begunne in them, yet is it neuer in that puritie, but that ſome ſeruile feare is mingled with it. Examples hereof are riſe and frequent in the Pſalmes, and in the booke of Iob. Pſalm. 32.3. When J held my tongue my bones conſumed, when J roared al the daie. Pſalm. 38.4. Mine iniquities are gone ouer mine head, and as a weightie burden they are too heauie for mee: Mine heart panteth: my ſtrength faileth me. Iob. 13.24. Wherefore hideſt thou thy face, and takeſt me for thine enimy?
We are further hereto obſerue, that oftentimes in ſcripture the louelove of god and the fear of god is taken for the whole worſhip of god, or for the generall obedience, according to all Gods commaundementes: As Prou. 1.7. The feare of the Lord is the beginning of wiſedome. 1. Timot. 1.5. The ende of the commaundement is louelove out of a pure heart, and of a good conſcience, and of faith vnfeigned. 1. Iohn. 5.2. In this wee know that wee louelove the childen of god, when we louelove god and keep his commandments. The reaſon heereof is, becauſe the knowledge of God, the feare and louelove of God, and faith, are cauſes of our whole obedience, and they who truly louelove and feare God, wil not offend him in any thing, but endeuor to do al thinges pleaſing vntounto him and acceptable.
The vices, which are oppoſite or contrary to the vertues of this firſt commaundement.
NOT to hauehave the true god, is either to hauehave no god, or to hauehave moe gods, or another than the knowen god, or not to acknowledge god to bee ſuch vntounto vsus as he is manifeſted: Likewiſe, not to truſt in god, not to ſubiect and ſubmit our ſelues vntounto God in true humilitie and patience, not to hope for all good thinges from him alone, not to louelove, and feare him. The parts of this impietie are thoſe vices, which are contrarie vntounto thoſe vertues which were before recited.
VntoUnto the knowledge of God is repugnaunt, 1. The ignorance or not knowing of the true God, and his will, which is, not to know thoſe things of God, or to doubt of them, which we ought to know by the benefit of our creation & by his manifeſtations. This ignorance is either naturall or engendred in men, which is, of thoſe things which we are ignorāt of, or cannot vnderſtand thorough the corruption of our nature: or elſe it is a purpoſed or endeuoured ignoraunce, which is of thoſe thinges that our conſcience telleth vsus muſt bee inquired after, neither yet doe wee inquire after them with an earneſt deſire, namely with a deſire of learning them, & of obeying God. Of this ignorance it is ſaid, Pſal. 14.2. There is none that doth vnderſtand, and ſeeke God.
2 Errors conceiued, or falſe imaginations & opinions of him: as when ſome imagine there is no God, ſome faigne that there are moe Gods; or if they profeſſe it not in words, yet indeed they make Gods, while they aſcribe thoſe things to creatures which are proper to God only: as they who make their praiers vntounto Angels, and to men departed. For praier and inuocation attributeth vntounto him who is inuocated, infinite wiſdome and power. Wherefore Paul ſaith, that they who pray vntounto creatures,Rom. 1.23. Turne the glorie of the vncorruptible god to the ſimilitude of the image of a corruptible man, & of birds, and of foure-footed beaſts, Apoc. 19.10.and of creeping things. So neither will the Angel ſuffer Iohn to worſhip him, and addeth this reaſon; J am thy fellow ſeruaunt, and one of thy brethren, which hauehave the teſtimonie of Jeſus: worſhip God. In like manner alſo they imagine falſe opinions of God, who knowe God to bee but one, but knowe not the true god, as Mahumets Sectaries. And ſo they alſo, who know that one and true God, but neglect him, and are not moued to worſhip him, to truſt in him, & to louelove him. For the knowledge of good doctrine doth not ſuffice alone; becauſe, then the Diuel alſo ſhould hauehave this vertue: but there muſt alſo accompany it an inward motion of the minde to embrace and follow the ſame.
3 Magike, Sorcery & Witchcraft, which is moſt repugnaunt and contrary to the knowledge of God. For it is a league, or couenant with the Diuel the enimy of God, with certain woordes or ceremonies adioined, that they doing and ſaieng this or that, ſhal receiue thinges promiſed of the Diuell, and ſuch thinges which are to be asked and receiued of god alone: as, that by his aide and aſſiſtaunce they ſhal know, or woorke things not neceſſarie tending either to the fulfilling of their euil luſts, or to oſtentation, or to the commodities of this life. Now in theſe ceremonies and wordes, which they vſe, there is no efficacy or force, but the Diuel himſelfe accompliſheth thoſe things, which he hath promiſed, to this end, that they may reuoult from God to the Diuel. Magus, (as alſo Magia, that is, Magike) is a Perſian word ſignifieng a Philoſopher or a teacher. But men perceiuing their owne ignoraunce ſought for the Diuels help,Leuit 20 6. Deut. 18.10. & ſo the names grue infamous. Now, as Magicians, ſo they alſo are condemned by this commaundement, whoſoeuer vſe the help of Magicians. VntoUnto Magike belong enchauntments, which are the vſing of certaine woords or ceremonies, according to a couenaunt before entered with the Diuel, which being doone and ſpoken, the Diuell ſhould perform that, which the enchanters requeſt.
4 Superſtition, which is to attribute ſuch effectes to certaine things or obſeruations of geſtures or woordes, as depend not ether on natural, or moral reaſon, or on the word of God, and either doe not at all follow and fall out, or are wrought by the Diuels, and other cauſes, than thoſe wherby they were thought to hauehave bin done. VnderUnder this vice of ſuperſtition are comprehended South-ſaieng, Leuit. 19.26. Iſay. 44.25. & 47 13.obſeruations of dreames, diuinations, ſignes, and predictions or foretellings of Wyzardes, all which are by expreſſe wordes condemned in the Scriptures.
5 Al truſt and confidence, which is repoſed in creatures. For this is manifeſtly repugnant to the true knowledge of one god; & to faith, & hope. For truſt and confidence is an honour due vntounto god alone, which who ſo tranſlateth vntounto creatures, dooth in very deede imagine moe gods. Wherefore god in his word doth vtterly condemne thoſe,Pſal. 46.2. Ier 17 5. Mat. 6.24. Eph. 5 5. who repoſe truſt and confidence in things created, as in men. And alſo hee condemneth thoſe which put their truſt in their owne workes, and in riches: which al couetous men do; and ſo vnderunder the name of this vice is couetouſnes alſo comprehended.
6 Jdolatrie, which is moſt of all repugnaunt vntounto the true knowledge of god, and to faith. Now there are two kinds of Jdolatrie. 1. When another is woorſhipped, than that one true God. This kinde of Idolatrie doth properly belong vntounto the firſt commandement. 2. When albeit the true God is worſhipped, yet neuertheleſſe he is worſhipped after another manner, than God himſelfe hath in the ſecond commaundement, and alſo commonlie in his word preſcribed, either by internal worſhip, or by external worſhip, or external rites and ceremonies. This other kind of Idolatrie is forbidden in the ſecond commaundement.
7 The contempt of God; which is to know thoſe thinges of God which are true, but not to bee moued thereby to louelove him.
VntoUnto faith are repugnaunt, of one ſide which offendeth in the defect of faith, 1. Vnbeliefe, which aſſenteth to ſuch doctrine as is heard & known concerning God. 2. Doutfulnes, which neither aſſenteth ſtedfaſtly to the doctrine of God, neither dooth altogether gainſay it, but beeing floting and wauering, hath a weake inclination nowe to one part, and now to another. 3. Diſtruſt, which applieth not vntounto it ſelfe the knowledge which it hath of God and his promiſes, and doth through feare of Gods forſaking vsus ſurceaſe the dooing of that it ſhould doe. 4. A diſſembling or hypocritical faith. 5. Temporarie faith, or a reuolting from faith: which is, to yeeld an aſſent to the doctrine of the Church, and to reioice in the knowledge thereof, and to embrace it for a ſeaſon, but without any applying or full perſuaſion of the promiſe of Gods grace, and without regeneration; and therefore to be ouercome through temptations, or other cauſes, and ſo to caſt away againe that aſſent and profeſſion of godlines. Mat. 13.20. He that receiued ſeed in the ſtonie ground is he which heareth the woorde, and incontinentlie with ioy receiueth it: Yet hath he no roote in himſelfe, and dureth but a ſeaſon: for as ſoone as tribulation or perſecution commeth becauſe of the word, by and by hee is offended. Acts. 8. Simon alſo beleeued and was baptized. Heb. 6.4. Jt is impoſſible, that they which were once lightened, & and hauehave taſted of the heauenlie gift &c.
Nowe amongeſt thoſe which are repugnaunt vntounto faith of the other ſide, which offendeth in the exceſſe, are, 1. Tempting of God, which is through an vnbeliefe, or diſtruſt, or contempt of God, and a truſt or louelove of our owne wiſedome, iuſtice, or power, and glorie, to depart from gods woord or order, and ſo to make trial of gods truth or power, and ſtubbornly, and proudly to prouoke god vntounto anger. Deut. 6 Mat 4. Thou ſhalt not tempt the Lord thy god. Exod. 17.2. Moſes ſaide vntounto them, why contend yee with me? Wherefore doe ye tempt the Lord? 1. Cor. 10.22. Do we prouoke the Lord to anger? 2. Carnal ſecuritie, which is, to liue without thinking of god and his will, or of our owne infirmitie, and daungers, and without acknowledging or bewailing of our ſinnes, and without the feare of god, and yet to promiſe vntounto our ſelues an indemnitie from the anger of god and from puniſhment without faith or repentance. This is often, and moſt grieuouſly accuſed in the ſcripture. Mat. 24. Chriſt ſpeaketh of that ſecuritie and careleſnes which ſhal bee at his ſecond comming. Pſalm. 36. Wickednes ſaith vntounto the wicked man, euen in mine heart, that there is no feare of god before his eies. For hee flattereth himſelfe in his owne eies. Pſal. 94.7. They ſaie, the Lord ſhall not ſee; neither wil the god of Jacob regarde it. But this carnal ſecuritie differeth from ſpiritual ſecuritie, becauſe the carnal perſiſteth in ſinnes and feareth not the anger of god and puniſhment; becauſe either it knoweth not mans weakenes and ſinne, and gods wrath, or contemneth it: But the ſpiritual ſecuritie, is a faith and hope, which being ioined with true repentance, without ſinne and in feare of gods chaſtiſements, doth not yet fear gods forſaking, becauſe it is aſſured of gods vnchāgeable fauour towardes it. Whereof it is ſpoken, Rom. 8.31. Jf god be on our ſide, who can be againſt vsus?
VntoUnto Humilitie is oppoſed, in the extremitie of exceſſe, Pride, or arrogancie, which is, to aſcribe his giftes not to god, but to his owne worthines or abilitie, and therefore to ſtand in admiration of himſelfe, and his gifts, not truely to feare god, neither to acknowledge and bewaile his defects, and ſo further to be aſpiring to higher place and calling, & ſtanding not vponupon god, but vponupon his owne giftes, to attribute alſo to himſelfe thoſe thinges which hee hath not, to attempt thinges aboue his power, and not belonging vntounto his calling; to contemne and debaſe others in reſpect of himſelfe, to beleeue none, but to couet to excel, and be eminent aboue others, to referre his gifts and counſels principallie to his owne glorie, to be angrie with god and men, to fret and ſume againſt god, when his deſires and counſels are hindered, and alſo to accuſe God of errour and vniuſtice, if Gods counſels agree not with the iudgements and affections of men.
VntoUnto humility is oppoſed, in the extremity of defect, A faigned modeſtie or humility, which is a double pride; and it is, to hunt after the praiſe and commendation of humility by denying of thoſe thinges outwardly which yet a man dooth in his minde attribute vntounto himſelfe, either truely, or falſly, and by refuſing of thoſe thinges, which he moſt of all deſireth, and couertly laboreth to compaſſe.
VntoUnto patience, in the extremity of defect, impatience is contrary, which is through the not knowing, and diſtruſt of Gods wiſedome, prouidence, iuſtice, and goodnes, not to bee willing to obey God in ſuffering ſuch aduerſitie, as he willeth vsus to ſuffer, and through griefe to fret againſt God, or to do ſomewhat againſt his commandement, neither to deſire or expect from god any help & deliuerance, neither by the knowledge and truſt or perſwaſion of gods will to moderate the griefe, but to yeeld vntounto it, and being broken therewith to be driuen and ſolicited vntounto deſpaire.
VntoUnto Patience, in the exceſſe, Temeritie, or raſheneſſe is oppoſed which is through fooliſhneſſe not knowing, or not conſidering the dangers, or his owne calling, or the will of God, or elſe through a confidence in himſelf, to aduenture dangers without any neede or neceſſity. He that loueth danger ſhall periſh therein.
VntoUnto hope is oppoſed, 1 Deſpaire, which is to eſteeme his ſinnes to be greater than the merite of the Sonne of God, and to refuſe the mercy of God offered in his Sonne the Mediatour: and therefore not to looke for thoſe bleſſings which are promiſed vntounto the godly, but to bee tormented with an horrible ſenſe and feeling of gods wrath, and with a feare of being hereafter caſt away into euerlaſting pains, and to ſtand in horrour of God, and to hate him as beeing cruell, & a tyrant. 2. A doubting of the bleſſings to come, which are expreſſed in the woorde, as of euerlaſting life, and of finall perſeuerance. Theſe two vices are contrary to hope, in the defect. But the doubting of the preſent bleſſings of God, is contrary vntounto faith. 3 VntoUnto hope alſo, as before vntounto faith, is Carnall ſecurity oppoſed.
VntoUnto the louelove of God are repugnant, 1 The caſting awaie of gods louelove, or, the contempt and hatred of God, which is through the alienation of our nature from God and Gods iuſtice, and by reaſon of an inclination thereof to ſinne, therefore to flee and ſhunne God accuſing and puniſhng ſin. 2 Inordinate louelove of himſelfe and of other creatures, which is, to preferre his luſtes or pleaſures, or life, or glory, or any other thing before God, and his wil, and glory, and to be willing rather to neglect and offend him, than to part from thoſe thinges, which wee louelove. 3 A fained louelove of God, whereby alſo wee may heere offend. But heere we cannot offend in the exceſſe; becauſe we neuer louelove God ſo much as we ſhould.
VntoUnto the feare of God are repugnant, 1 In the defect Prophanenes Carnal ſecurity, Not to fear God. 2 In the exceſſe, Seruile feare, which is to ſhun puniſhment without faith, & without a deſire of chaunging & amending his life, with a deſpair & ſhunning of God, & with a ſeparation from him.
Heere is to be noted and obſerued, that oftentimes the ſame vices are oppoſed to ſundry & diuers vertues. So vntounto faith, hope, and the feare of God, is oppoſed carnall ſecuritie; vntounto hope, patience; & to the louelove, & fear of God is oppoſed deſpaire. The ſame may be ſeen alſo in the vertues & vices of other commandements: & in like maner alſo in this commandement, vntounto faith, hope, the louelove of God, humility, & patiēce, is oppoſed the Tempting of god, which was before numbred among the particular vices oppoſite vntounto faith.