Exposition of the Moral Law, Book 1 · Commandment 1 – Commandment 2

Exposition of the Moral Law · Book 1 · Commandment 1 – Commandment 2

p. 28EXERCITAT. V. Commandement 1.

Exod. 20.3. Thou ſhalt have no other Gods before me.

The firſt and ſecond Commandement, are two diſtinct Commandements.THe firſt and the ſecond Commandement are two diſtinct Commandements, and not one, as the Church of Rome would make them: for if they were not two diſtinct Commandements, then whatſoever religious duties are required, and offences forbidden in Gods Word elſewhere, could not bee contained here under one of theſe Commandements: but all religious duties required beſides in any other Scripture; can, and muſt bee contained in ſome diſtinct Commandement of the firſt Table, and there are many religious actions commanded, which we muſt referre to ſome generall head, and ſome diſtinct Commandement in the firſt table, which cannot be referred to the firſt or third Commandement, or to the fourth, and therefore of neceſſitie they are to bee referred to the ſecond Commandement.To bow before God belongeth both to the firſt and ſecond Commandement in diverſe reſpects.

Thou ſhalt not bow downe to them nor worſhip them. Theſe words belong both to the firſt and ſecond Commandement in diverſe conſiderations; To bow the body, is an exerciſe of religious worſhip due to God, and wee muſt not performe it to any other creature There are two ſorts of bowing of the bodie, the firſt is an abſolute bowing or terminatiua adoratio, as they call it, and ſtayed in the thing, to which it is given; and this is performed when the thing it ſelfe is the principall cauſe why the worſhip is given unto it.Adoratio terminativa relativa. This ſort of worſhip is due onelyonly to God himſelfe and it belongeth to the firſt p. 29Commandement, although it be an externall action of the bodie, 1 Tim. 2.8.Adoratio terminativa, quid. I will therefore that men pray every where, lifting up holy hands without wrath and doubting. This externall action of the body, To lift up the hands, belongeth to the firſt Commandement. The ſecond ſort of bowing or of bodily worſhip is that, which we call Relatiua, quando non terminator in creatura, Adoratio relativa, quid.when it endeth not in the creature, Sed tranſit in aliud, it paſſeth to another; and this ſort of worſhip is forbidden in the ſecond Commandement: ſuch was the worſhip which Cornelius would have given to Peter Act. 10.25. and which Iohn would have given to the Angell Revela. 19.10.

Secondly, others diſtinguiſh the firſt and the ſecond Commandement this way:Neither all, nor onelyonly inward worſhip, is commanded in the firſt Table. that all inward worſhip is commanded in the firſt Commandement, and all outward worſhip, in the ſecond but neither all, nor onelyonly, inward worſhip is commanded in the firſt Commandement: as to bow the knee before God terminative et abſolute, is judged a part of the worſhipe of God in the firſt Commandement: ſo both the outward and inward relative worſhip are condemned in the ſecond Commandement. When a man carrieth any religious and reverent reſpect to worſhip before the creature, this is condemned in the ſecond Commandement, as when the Philiſtims would not tread upon the threſhold where Dagon broake his necke 2 Sam. 5.5.

Thirdly when falſe worſhip is given to the falſe God, they make that a breach of the ſecond Commandement; and when true worſhip is given to the true God, they ſay this is commanded in the firſt Commandment: but this diſtinction holdeth not, for when a man worſhipeth a falſe God, by falſe meanes; as when a Covetous man maketh a God of his mony, it is a breach of the firſt Commandement, and not of the ſecond: but when p. 30he goeth about to worſhip: any creature for Gods cauſe outwardly in act, this relative worſhip is condemned in the ſecond Commandement.

Ye ſhall have no other Gods before me: theſe words are not rightly tranſlated, ye ſhall not make Peregrinos deos, ſtrange Gods: he forbideth not onelyonly deos gentium, which are dij peregrinj, but thou ſhalt make to thy ſelfe no Gods,foreign alienus. although thou never learne of another people to make them. And this word Achar in other places of the Scripture, is expounded by theſe two words, Necar and Zar, ſo that he forbiddeth to have any God but himſelfe.

It is great Idolatrie to worſhip the Gods of other people, being deceived by them; as the heart of Salomon was drawne to worſhipe ſtrange Gods by the example of his Wives. It is greater Idolatrie when they make choiſe to worſhip them, not being compelled for feare,To worſhip Gods whom their Fathers knew not, a great ſinne. as they would have driven David to doe, 1 Sam. 26.19. thus did Amaziah willingly worſhip the Gods of the Edomites after that he had overcome them, 2 Chron. 25.14. but a higher ſort of Idolatrie, is to worſhip Gods whom their Fathers knew not. Deut. 32.17. this was a greater ſin than to worſhip the Gods of their Fathers.

foreignBefore me, in the Hebrew it is, Gnal Panai which may be expounded in my place; as Deut. 21.16. he may not make the ſonne of the beloved firſt borne, gnal Panai, in place of the ſonne of the hated woman. Or, gnal panai, id eſt e regione mei yee ſhall not bring in the Harlot in my ſight.

Before me, God is a jealous God. Who will not ſuffer Idolum Zelotypiae, the Image of Ielouſie to be ſet up before him.The great hatred of God againſt Idolatrie. Ezek. 8.3, hee who ſhould not ſuffer a ſtranger to enter into the Temple, how can hee ſuffer an Image to be ſet up before him? he who would not ſuffer the p. 31Arke, and Dagon to ſtand together in the Temple of the Philiſtims; how can he ſuffer an Idoll to be ſet up beſide himſelfe in his owne Temple? What boldneſſe was it in the Iewes, to ſet up the Idoll in mount Olevit, foreign Mons unctionis a foreign unctus fuit. foreign Mons corruptionis a foreign corrumpere.even in the ſight of the Lord, for hee never looked out of the Sanctuarie, but hee ſaw that vile hill of abhominations: therefore hee calleth it not, Har hamiſhha, Mons unctionis, but Har hammaſhhith, Mons corruptionis, The Hill of corruption, 2 King 23.13. And they came neerer with their Idols to ſet them up before the Lord Ezek. 8.5. Northward at the gate of the Altar, this Image of Ielouſie in the entrie was ſet up. This was the outmoſt gate in the court of the Gentiles. And yet neerer, in Gazophylacijs, in the Chambers that were next the Temple. When the Prophet digged a hole through the wall he ſaw them worſhipping creeping things and abhominable beasts verſ. 10. And yet neerer, even to the North gate of the Lords houſe at the entrie of the Court of the Prieſts, there they ſet up the filthy God Tammuz. The Idols in Ezekiel's dayes, were brought neerer and neerer, untill at laſt they were brought within the Temple.And yet they come neerer which was a greater abhomination, At the doore of the Temple of the Lord, betwixt the Porch and the Altar, were five and twentie men with their backes towards the Lord, and their faces towards the Eaſt, and they were worſhipping the Sunne. When they came to worſhip before the Lord they turned their faces towards the Arke:When the people of God worſhipped, they turned their faces toward the Arke. which was in the Weſt end of the Temple, and when they came out of the Temple, they returned not that way, by which they entred in: as when they came in at the Eaſt gate, they went out at the North or North-eaſtgate,They went not out of the Temple by the doore at which they entered in. but they went not out at the Eaſt gate becauſe then they ſhould have turned their backes upon the Lord. If they might notturne their backes upon him; farre leſſe might they turne their hearts from him. See Eſay. 1.4.

Ye ſhall have no other Gods. Acherim, Strange Gods, foreignſo it p. 32is called strange fire. Nom. 3.3. and ſtrange incenſe Exod. 30.9. and Levit. 10.1. So alienare ſe retrorſum, is to goe Backward from the true God, Eſay. 1.4. In worſhip, if wee reſpect either the object,To have another God is to have a ſtrange God. or the manner of the worſhip; to have another God, is to have a falſe God. ſo Gal. 18.9. Another Goſpell, is a contrarie Goſpell, and Diſparata ſunt contraria in cultu divino, ubi eſt alius et alius non eſt vnus cultus; therefore a ſtrange God, is put here for a falſe God.

We may take up this Commandement in theſe propoſitions. Firſt, ye ſhall have a God. Secondly, yee ſhall have me for your God. Thirdly, ye ſhall have mee onelyonly for your God.

Many have not God to be their God.Firſt, ye ſhall have a God. The moſt people of the World have not God for their God; there were and are three religions in the world, firſt Iudaiſme, ſecondly Chriſtianitie, and thirdly Paganiſme.

foreignIudaiſme is conſidered in a threefold eſtate, firſt when they were Gnammi, My people, ſecondly when they were Lo gnammi, foreign The eſtate of the Iewes when they were the people of God.Not my people, and thirdly when they ſhall be Rubhama, to be pitied Hoſe. 1.

In the firſt eſtate, when they were gnammi, My people, then they worſhipped the true God, they waited for ſalvation in Chriſt to come, and they were diſtinguiſhed from other people by the badge of circumciſion; then the Proſelyte of the Gentiles was numbered with them, and he was called Goi gnikkari, foreignGentilis fundamentalis, when he had embraced the Articles of the faith. Thoſe who were oppoſite to the people of God in this eſtate, were either thoſe who mixed their religion with heatheniſh Idolatrie,The Samaritans religion contrary to the Iewes in their firſt eſtate. foreign ſuch were the Samaritans: of theſe Chryſoſtome ſaid, foreign to mixe theſe things that ſhould not bee mixed, the true worſhip with the falſe; and the Iewes ſtigmatized (as it were) the Samaritans with theſe two letters, Gnaijn zain becauſe they p. 33uſed ſtrange worſhip. Or, thoſe who fell away quite to gentiliſme, ſuch as was Rabſhake whom the Iewes hold generally to have beene an apoſtate Iew;foreign and ſuch a one is called Copher begnikkar, Negans fundamentum.

In their ſecond eſtate they are Lo gnammi, Not my people. And they deſpiſed me Eſay. 1,The great ingratitude of the Iewes in caſting off the Lord, who had done ſuch great things for them. They whom I begot and brought up, they upon whom I beſtowed ſo great priviledges, they to whom I gave ſo many benefits with out their deſert, they whom I caried upon Eagles wings, Deut. 7.6. (for the Eagle doth not carie her young ones in her tallones as other ravenous fowles doe, but upon her wings) I was betwixt them and all danger, I covered them in Aegypt with my winges, I carried them through the Deſert; and yet they have caſt me off, whom they ought to have worſhiped: they have deſpiſed me in my Precepts, in my Counſels, and in my Ceremonies, in my Patriarches and in my Prophets, in my Iudges and in my Kings, and laſtly they have deſpiſed mee in my welbeloved Sonne, whom I ſent to them, Saying, perhaps they will reverence my Sonne Mat. 21.37. They regarded not the rocke of their Salvation, but judged him Plagued and ſmitten of God, Eſay. 53.4. They rejected mee, whom I accounted onelyonly for my children, and I accounted all other people but dogges in reſpect of them, Matthew 15.26. But they turning into Dogs have rent mee, Pſal. 22. Philip. 2.3. And now the Turke and the Iew are alike,foreign deſiderabilis. a foreign deſiderare. he in his Deſideratus Meſsias, his wordly King; and the Turke in his Muhhamad, his deſiderabilis Mahomet, both circumciſe; the Iewes the eight day, the Turkes the eight yeare.

In their third eſtate, when they ſhall be Ruhhama, they and the Chriſtians ſhal be one,The Iewes in their third eſtate ſhall be all one with the Chriſtians. then there ſhall be one ſheepheard and one ſheepfold, Ioh. 10.26. And the ſeale of the Covenant ſhall be baptiſme, as it is to us now.

The ſecond religion Profeſſed in the World is p. 34Chriſtianitie,How they were called Chriſtians at the firſt, thoſe have God for their God, firſt they were called Nozerim, nazaraei and afterward their name was changed at Antioch, foreignand they were called Meſichijm Act. 11.26. And the ſeale of the covenant to them is baptiſme. Oppoſite to theſe are Apoſtats who fall away from Chriſtianity; ſuch a one is called Hemir dath, Mutans fidem.

Some fall totally from Chriſtianity.Theſe who fall from Chriſtianity: doe fall away either totallie, or in part. If they fall totallie, either they fall to Iudaiſme, Turciſme, or Gentiliſme.

foreign a radi…e, foreign en…ere.Firſt, if they fal to Iudaiſme, then they are called Copharim, redempti pretio, bought with a pryce.

Secondly, if they fall to Turciſme, if the Turkes buy the Children of the Chriſtians, then they are called Mamlukin, and they circumciſe them when they are eight yeare old: and if they take them alive when they are men of age, then they muſt renounce their Chriſtianitie,foreign a radice foreign pax. and they muſt ſay; Non eſt Deus, niſi Deus et Mahumet, then they are circumciſed, and called Muſulmanin, ſervati, a ſalem Pax.

The third ſort are theſe who fall totallie to Gentiliſme, as Iulian the Apoſtate.

Heretickes and Schiſmaticks fall from Chriſtianity in part.They who fall a way in part from Chriſtianity, are either Heretickes or Schiſmatickes. Haeretici in veritatem; et Schiſmatici, in charitatem, peccant.

foreignThe third religion is Paganiſme, it is called Gajaroth, & in the Syrian language the Paganes are called Aramaei. Galat. 3.28. The reaſon why they are ſo called: is becauſe the firſt Idolaters, mentioned of, in the Scriptures came from Aram, or Syria: as Abrahams Father was a Syrian, Laban was a Syrian, Naaman was a Syrian, & Balaam was a Syrian Deut. 23.4. And they put an Aramite for an Idolater, as an Arabian for a Theefe, Iere. 3.2. and a Chaldean for a Genethliacke Dan. 2.2.

Brerwood in his inquiries.If all the world were divided into thirtie one parts, p. 35there will be found ninetene parts to bee poſſeſſed by Idolaters, ſeven by Mahumetans and Iewes, and but five parts by the Chriſtians.

Nineteene parts are poſſeſſed by Idolaters, firſt ſome of Europe and the ſixt part of Africa, the moſt part of Aſia, as India, Calecut, Cathay, and Tartarie, all America, except a few drawne to Poperie, be the Spaniards.

The Mahumetans poſſeſſe ſixe parts of the World, as Arabia, Perſia, and a part of Aſia, as the Tartares, and the fourteenth part of Europe.

Chriſtians poſſeſſe but five parts of the World, and there are thirteene ſects amongſt them. Papiſts, Grecians, Melchites or Syrians, Indians or Chriſtians of Saint Thomas, Eaſt Indians, Georgians, Muſcevits and Ruſsians, Nestorians, Iacobits, Ophits in Aegypt, Armenians, Abiſſaeni and Maronits.

Now take the true profeſſores, and ſeparate them from theſe corrupt worſhipers: then ſeparate hypocrites from theſe true profeſſors; and ſo wee ſhall ſee how few there are, who have God for their God.Concluſion.

The concluſion of this is: ſeeing that there are ſo few, that have the true God, to bee their God: let us ſtudie to be of the number of that little flocke, to make the Lord to be our God; and then we ſhall be his people.

p. 36EXERCITAT. VI. God is to be loved with all the heart. Commandement. 1,

Deut. 5.6. Thou ſhalt love the Lord thy God with all thy heart, &c.

THis Commandement craveth of us that wee ſhould have God to bee our God. Firſt, that wee ſhould love him. Secondly onelyonly love him. Thirdly, with our heart, and with all our heart. Fourthly to put our truſt in him,Reaſons why we ſhould love God. and hope in him. Laſtly, to feare him.

Reaſon 1 Firſt we muſt love him, nothing can fill, the heart of man but God. Prov. 30.15. There are three things which are not ſatiſfied, Nothing can fill the heart but God.yea foure that ſay they have not enough: the graue and barren wombe, the earth that is not filled with water, and the fire that ſaith not, it is enough. So nothing can fill the heart of man, there is ſuch an Immenſitie, and emptineſſe in it, that nothing can ſatisfie it but God himſelfe: Caſt three Worlds into it, yet it will never ſay, it is enough, Et nullum datur vacuum, it muſt bee filled and nothing can fill it but God: Therefore hee ſpeaketh to the heart, and when it is emptie hee muſt fill it with graces. Satan is ſaid to fill the heart, Act. 5.3. But he cannot come in directly to the heart, to fill it, but onelyonly to the ſenſe and phantaſie, this is proper to God onelyonly, both to fill the heart and to give it contentment.

Reaſon 2 The ſecond reaſon why wee ſhould love God, is, becauſe there is nothing that can give reſt to the ſoule,Nothing can give reſt to the ſoule but God. but God: the heart of man is like the needle of the Compaſſe, that trembleth ſtill, untill it come to the Pole. 1 Sam. 25.29. The ſoule of a wicked man is in a ſling; that which p. 37is in a ſling is violently toſſed about: So is the ſoule when it is not upon the proper object, God. David ſaid Pſal. 30.10. Libbi ſehharchar, My heart was troubled; Sohher is called a Merchant going too and fro ſelling his wares:foreign mercator a foreign circumare. ſo is the heart of man troubled about ſundrie things; and the letters are doubled here, to ſignifie the great care and trouble, that David had, when he ſought after theſe things, as the Merchant ſeeketh for his gaine. When the rich man ſaid in the Goſpell, Soule take thy, reſt, for now thou haſt much goods laid up for many yeares Luc. 12.19. He put the ſoule from the right object. But when David ſaid, Returne my ſoule to thy reſt, Pſal. 116.7. then he ſet his Soule upon the right object.

Secondly, we muſt onelyonly love him, Nihil praeter, ſupra aut contra.

Whether is God to bee loved for his benefites or not? Queſt.

God is to bee loved for himſelfe, Anſw. Although hee ſhould kill me, yet will I truſt in him. Iob. 13.15.Medium quatale & perſe nullam boni appetibilis rationem poſsidet, tota quippe ratio amandi medium, eſt convenientia cum fine. God is vltimus finis (as Thomas ſaith) and wee may not ſerue him for another end, for then we ſhould make ultimum finem but medium. An…igonus Sochaeus ſaith, Ne eſtote ſervis ſimiles, qui dominis ſerviunt mercedis ergò. In Pirke Abhoth.There is great reward in keeping Gods Commandements Pſal. 19.11. The reward is the end of our ſervice, but it is not the end of that which we love; we expect our reward, but we enjoy not our reward. Theſe benefits in reſpect of our infirmitie may be motives to ſtirre us up to love him, and they may be ordine Prima, but never quoad dignitatem Pracipua. Ioh. 6.26. Ye ſeeke me becauſe ye eate the bread and were filled. Iob. 21.15. What ſhall it profit us, if we pray unto him? They meaſure all their religion by profit, and will doe nothing but for gaine. So Mal. 3.14. It is a vaine thing to ſerve the Lord, Hypocrites ſerve God for gaine.and what profit p. 38is it that we have keepe his ordinances? Hypocrites ſerve God for gaine.To thoſe men gaine is Godlineſſe. 1 Tim. 6. And they are like little Children that will not ſay their Prayers, unleſſe we promiſe them their breakfaſt.

God is to be loved with the whole heart.The manner how we ſhould love him; wee ſhould love him with our heart, the heart is the firſt thing that God looketh unto. Prov. 23.26. Sonne give mee thine heart. God looketh firſt upon the heart.When the beaſt was cut up for a ſacrifice the firſt thing that the Prieſt lookt upon, was the heart, and if the heart was naught,Simile. the ſacrifice was rejected: God looketh firſt upon the heart of his Children, and then upon their Sacrifices; as he looked upon Abel and upon his ſacrifice.God looketh upon the intention without the act. Gen. 4.4. Secondly, hee looketh upon the intention of the heart without the act, as upon Davids purpoſe to build the Temple; and here hee accepteth more of the qualitie then of the quantitie. Thirdly, he liketh ſometime the action of an unregenerat man, but not as it proceedeth from him. 2 Chron. 25.2. Amaziah did that which was good in the eyes of the Lord, but not with a perfect heart. The Lord liketh the action of an unregerate man, but not as it proceedeth from.The things which hee did were good in themſelves, but not as they proceeded from him.

Seeing the heart is that, which the Lord looketh firſt upon; then every man ſhould ſtudie to purge his heart eſpecially from Hypocriſie, which defileth all our actions,Hypocriſie defileth all the actions of a man. and maketh the doung of our ſacrifices to be caſt in our faces. We have a notable example how this Hypocriſie divideth the heart Hoſ. 10.2. And hindereth it that it cannot love God. 1 Sam. 21.7. There was a certaine man of the ſervants of Saul there (Doeg) detained before the Lord. foreign Doeg was a great Hypocrite.But this doth not expreſſe the force of the words in the originall, Ninghzar liphni Iehova, it carieth this ſenſe with it, Incluſerat ſe ante Tabernaculum ut ſtudio legis occuparetur. Hee went of purpoſe to ſtudie the Law of God there, and to underſtand his will, who p. 39would have thought, but that this hypocrite came with an upright heart to ſerve the Lord? and yet becauſe the heart of him was not perfect, he became a moſt fearefull perſecuter, and murtherer of the Prieſts of God.

So when the Seventie went up to meet the Lord, Exod. 24.1. Nadab and Abihu went with them, and yet becauſe thoſe rebels had not a good heart to love the Lord: therefore they brought in ſtrange fire to the Altar of the Lord. David ſaid Pſal. 18.44. That many of my ſervants mendaciter ſe ſubjiciunt mihi, Many counterfitly ſubmited themſelves to me: So many counterfitely ſubmit themſelves to the Lord, whoſe hearts are not upright with him. The prophet ſhoweth this Hypocriſie. Iere. 17.8. The heart of man is deceitfull above all things, in the originall it is, Gnakobh, A Supplanter.

Thou ſhalt love the Lord with all thine heart, foreignand it is enlarged, Deut. 6.5. Thou ſhalt love the Lord with all thine heart, ſoule, and might. And Marc. 10.30. with all thy ſoule, mind, and ſtrength. In the Hebrew it is ex toto valde tuo. The Chaldee Pharaphraſt paraphraſeth it, Ex tota ſubſtantia tua, which is not the meaning of the Law. Wee are not curiouſly here to ſeeke the difference of theſe, minde, Soule, ſtrength, and heart; foreignbut onelyonly to conſider, what God craveth of us, that wee ſhould love him unfainedly; and with an upright heart.

And that we may take up this the better,Repetition of words in the Scripture ſometimes doth intend the affection, ſometimes the ſignification, ſometimes both the affection and ſignification, and ſometimes neither of them. we muſt underſtand that repetitions in the Scripture, ſomtimes neither intend the affection, nor ſignification; but diminiſh, them; example Iob. 19.21. Have pity, have pity upon me my friends. Here the doubling of the word neither intendeth the ſignification, nor affection, but dimiſheth it rather.

Sometimes againe, when the ſame words are repeated, they intend both the affection and ſignification. p. 40Pſal. 126. Venientes veniebant cum exultatione. Here it intendeth both the ſignification and the affection, they came home as cheerefully from the captavitie, as theſe who bring home their corne with joy & gladnes. Exam. 2. Ge. 25.30. & Eſau ſaid to Iacob, feed me I pray thee with that red with that red pottage. Here the doubling of the ſame words intendeth both the affection of Eſau, and the ſignification of the words: that is, With that excellent red pottage. But when the repetition is in diverſe words, it intendeth the affection, but not the ſignification of the words. Example, Exod. 32.6. The people ſat downe to eate and drinke, and roſe up to play▪ heare the words to Eate, Drinke, and Play, intend not the ſignification, but onelyonly the affection of the people; they expreſſe how earneſt the people were in this their Idolatrie. It is true, ye ſhall find when diverſe words are ſet downe to expreſſe one thing, they ſometimes intend the ſignification, as well as the affection; but that is in the joyning of the words, and not in the words themſelves. Example Luc. 17.17. They did eate, they dranke; they married wives, they were given in marriage. Here although their ſecuritie be ſet downe by diverſe wordes, yet the repetition of them intendeth the ſignification, as well as the affection; they are ſet downe here without any conjunction,The Hebrewes to expreſſe the earneſtneſſe of things, ſet downe the words foreign, without a conjunction. after the manner of the Hebrewes: for the Hebrewes when they would expreſſe their earneſt deſire about a buſineſſe, they ſet downe their words without a conjunction: but when diverſe words are ſet downe with a conjunction, then they intend not the ſignification, but onelyonly the affection; as here, Thou ſhalt love the Lord with all thy ſ…ule &c. Here the words intend the affection, but not the ſignification: and therefore wee are not here curiouſly to ſeeke how theſe words differ, but to underſtand, that we ſhould love the Lord, not onelyonly comparatively, or appretiatively; but both intenſively p. 41and extenſively, as farre as we can: and as the ſunne beames gathered together and united in a Criſtall glaſſe,Deus amendus eſt intenſive & extenſive. burne the hoter: So all the affections gathered together and united, mak the love the more fervent, Tunc omnes fontes mei laudabunt te Pſal. 103.

Contrarie to this love is lukewarmeneſſe in the ſervice of God. Such was the Church of Laodicea, God cannot abide lukewarme people.becauſe they were lukewarme, therefore the Lord ſaith; I will ſpue them out of my mouth. Rev. 3.16. For cold and hot things contract the ſtomacke and make it to keepe the nouriſhment: but lukewarmeneſſe dilateth the ſtomacke and maketh it ſpue out the nouriſhment:Non datur hic medium. So the Lord cannot a bid thoſe lukewarme people, but ſpueth them out. Lukewarmeneſſe is not a midſt betweene cold and heate, as in naturall things; but it is more oppoſite to heat than cold is.

And that we may conceive this the better, let us marke theſe foure ſorts of people.

Continens & temperans, bonus.

Incontinens & temperans, malus.

Incontinens & intemperans, pejor.

Continens & intemperans, peſsimus.

The beſt ſort of theſe foure,Foure ſorts of profeſſors compared together and who are worſt. are they who are both continent and temperate, ſubduing their paſſions, and ſerving God in ſincerity both in heart and deed; as Zacharie and Elizabeth were both righteous before God, walking in all the Commandements and ordinances of the Lord blameleſſe. Luc. 1.6.

Secondly, the Incontinent and Temperate are not the worſt, as thoſe who are over ruled by their paſſions but burſt not forth in act, as David when hee was about to kill Nabal; here hee was incontinent: but by the wiſe councell of Abigail he was reſtrained from murther, and was temperate in his action.

Thirdly ſome are both incontinent and intemperat p. 42and yet theſe are not the worſt, who being overcome with their Paſſions burſt forth in act, as David when he committed adulterie, and as hee who killed in ſudden paſſion: neither are thoſe moſt oppoſite to them who are both continent and temperat.

Fourthly, ſome are continent and intemperat, and they are worſt of all, and moſt oppoſite to the firſt ſort. For ſuch doe not things through paſſion, but under colour and pretence of religion, as the Hypocrites: theſe the Lord doth abhorre moſt of all, even as he who in cold blood killeth a man, is more deteſtable than he who killeth in ſudden paſſion: for this ſinne commeth neereſt to the ſinne of the Divell, who is not ſubject to paſſion. And as theſe who commit adulterie not ſo much through luſt, but out of the bad habit of their mind, becauſe it is contrarie to the Law; are more hardly reclaimed than others who are miſled by luſt (for here the reaſonable facultie is corrupted, and in the other the ſenſual facultie) ſo a man who through infirmity & weaknes, falleth in the neglect of the ſervice of his God; is not ſo corrupted, as he who through a bad habit is corrupted, ſo that at no time he can love the Lord. And the child of God may be compared to a man who falleth into an Epilepſie, but thoſe lukewarme people are like thoſe that have the Hydropſie who thirſt continually: and therefore of al ſinnes we muſt abhorre and deteſt this lukewarmeneſſe moſt, Queſt. as moſt oppoſite to God and his worſhip.

Whether is the hatred of God, or the ignorance of God the greater ſinne?

Anſw. In diverſe conſiderations the hatred of God may bee a greater ſinne than ignorance, and ignorance may bee a greater ſinne than hatred. Firſt, for the hatred of God. That is the greateſt ſinne which is moſt oppoſite to the greateſt good:In genere moris Odium Dei eſt deterius ignorantiâ, Sed in penere entis Ignorantia eſt deterior Odi…. therefore the hatred of God oppoſite to the love of God, muſt bee the greater ſinne. But if ye p. 43will conſider ignorance as oppoſite to the viſion of God, (wherein conſiſteh our bleſſedneſſe) then the ignorance of God is a greater ſinne than the hatred of God: for to ſee God is a more excellent thing, than to love him.

And to love God the better we ſhould hate our ſelves Luc. 21.26:

Man is conſidered in a fourefold eſtate.Man conſidered in a threefold eſtatr. Firſt in his innocent eſtate. Secondly in his corrupt eſtate. Thirdly in his regenerate eſtate, and Fourthly, in his glorified eſtate.

In his innocent eſtate, to love God and to love himſelfe were Idem: The love of a mans e-ſelfe in his innocent ſtate was but a reflex of the love of God.for as the Echo eſt individuum cum ſuo ſono, it is but the reflexe of the ſame ſound backe againe: ſo when man loved God in his innocent eſtate, and then loved himſelfe; it was but a reflexe of the love of God and but one love with it.

In the ſecond eſtate, to love God and to love himſelfe are contrarie, Rom. 1.30. Haters of God. 2 Tim. 3.2. Men ſhall be lovers of their owne ſelves.

In the third eſtate to love God and to hate our ſelves are not directly contrarie, but ſubcontrarie: for by this hatred is underſtood onelyonly leſſe love, and hatred is not properly taken here, this maketh the ſubcontrarietie: and the Schoolemen ſay well, Deus non extinguit, God taketh not away the love of a mans ſelfe but moderateth it.ſed ordinat affectiones, He taketh not away the love of a mans ſelfe, but onelyonly moderateth it; that hee hate himſelfe, that is, love himſelfe leſſe than God; and in this ſenſe it is ſaid, Gen. 29.31. That he hated Leah, that is, he leſſe loued her than Rachel. In the fourth eſtate they ſhall be one againe.

In ſtatu primo, Amore deum et amare ſe, ſunt idem.

In ſtatu ſecundo, Amare deum et amare ſe, ſunt contraria.

In ſtatu tertio, Amare deum et ediſse ſe, ſunt ſubcontraria.

In ſtatu quarto, Amare deum et amare ſe, ſunt idem.

p. 44We cannot reach to the full meaſure of this love in this life,Our knowledge of God in this life is not perfect. Simile. the knowledge which we have of God, is but ſecundum modum recipientis, et non recepti, that is, It is according to the meaſure of our knowledge, and not according to the dignitie of him that is knowne. Thou ſeeſt in a looking glaſſe the Image of a face repreſented before it, the glaſſe repreſenteth the face here, not according to the perfection of the face, but onelyonly according to the perfection of the glaſſe; which repreſenteth the Image of things to us, and not the eſſence of things. So we ſee the Image of the fire in the eye, not according to the nature of the fire (for then it ſhould burne and conſume the eye) but onelyonly the colour and the figure of the fire;Our love to God in the this life is, as our knowledge of him is. and the eye although it bee but little, yet it taketh up the whole figure of the Hemiſphere: ſo the knowledge which we have of God, it is but a finite knowledge, we know him not as hee is infinite in himſelfe, and our love is as our knowledge is. In the life to come our knowledge ſhall bee but a finite knowledge, but then we ſhall love both Intenſive et extenſive to the full, that is all, that the Law requireth of us.

The Children of God love the Lord, vel ſecundum actum, alwayes; as the glorified in heaven: vel ſecundum ſtudium: Diligitur Deus vel ſecundū. actum. ſtudium. habitum,for their care and indevour is to love the Lord: this is the greateſt perfection of love, that the Children of God can attaine unto, in this life: vel ſecundum habitum; as many of the Children of God, when they fall into ſome great ſinne, yet they loſe not the habite of the love of God.

Papiſts hold that God requireth not this love literally.Moſt of the Schoolemen, and Papiſts hold, that this Commandement craveth not this literally here; but onelyonly they teach that this is Medium, a midſt to lead us to the end, when we ſhall love him fully in the life to come: and they adde further, that Secundum ſenſum anagogicum, the Law requireth this exact and full love; but it p. 45craveth it not of us literally here in this life; and they ſay there is a double perfection: Firſt, Quando pervenitur ad finem. Secondly, Quando non receditur a ſine, When we attaine to the end; Or when we goe not from the end.Simile. And they give this example: A Captaine ſaith to his Souldiers, fight and obtaine the victorie; ſome of them doe fight and obtaine the victorie; ſome of them againe doe their beſt, and yet obtaine not the victorie; yet they fight alſo, and doe fulfill the Captaines Commandement: So in this life they ſay, that God requireth no more of us, but that we goe not from the end, and in the life to come that we attaine unto the end. But theſe Souldiers who fight and obtaine not the victorie, if the Captaine ſhould deall with them, In foro ſtricti juris, According to the rigour of the Law, they ſhould get no reward of him; but it pleaſeth the Captaine to accept of the good indevours of his Souldiers: and ſo dealleth God with his Servants,God accepteth of the endevou…s of his children in the Court of new obedience he accepteth of his Saints in the Court of new obedience, although they come farre ſhort of that obedience, which is required of them.

But under the New Teſtament hee promiſeth that his Children ſhould keepe his Lawes. Ob. Ezek. 36.27.

They ſhall begin this new obedience in this life, Anſ. Our new obedience begun here, but perfect in the life to come.and that more cherefully than under the Law: but that ſhall be perfected in the life to come, which is required in the Law.

This one Commandement, to love the Lord with all our heart, is the Commandement which we muſt ſtudy firſt: for all the reſt are implied and contained in it, as the concluſions are contained in the premiſſes and this Love is the fulfilling of the Law Rom. 13.10.Amor Dei …p et Legem Reductive. Effective. Formaliter.

This love of God, is the fulfilling of the Law three wayes. Firſt, Reductivè, becauſe we fulfill all the Comments p. 46for the love of God. Secondly Effective, hee who loveth the Lord is readie to obey him. And thirdly formaliter, quia finis in moralibus habet rationem forma: for all our actions ſhould bee referred to his glorie.

To put our truſt in God, is commanded in the firſt Commandement.As this Commandement craveth of us to love God, ſo it Commandeth us to put our whole truſt in him, to hope in him, and to feare him. Firſt, to put our truſt in him, He that truſteth in the Lord ſhall ſtand as Mount Zion, that cannot he removed. Pſal. 125.1. But the wicked who put their truſt in any other thing, their hope ſhall bee cut off and their truſt ſhall be a ſpiders houſe, Iob. 8.14. marke the compariſon, the ſpider ſpinneth a web out of her owne bowels, and ſhee weaveth it moſt curiouſly, then ſhe incloſeth herſelfe within the midſt of her web, as it were a houſe: but how eaſily is ſhe ſwept away? So man when he ſpinneth out of his owne heart, his owne imaginations and truſteth in them;The truſt of the wicked, like the Spiders web. they are but like the Spiders houſe unto him. Theſe weave the Spiders web, but their webs ſhall not become garments to them, neither ſhall they cover themſelves with their workes, Eſay. 59.5.6.

The goodneſſe of God is the object of our hope.So we ſhould hope in him. The reaſon wherefore we beleeve him, is the authoritie of the ſpeaker; although we have no evidence of that which we beleeve: So the reaſon wherefore we hope in God, is his power and goodneſſe, that he is able and willing to performe that which wee hope for. Fides reſpicit primario veritatem, ſpes vero primariò bonitatem.

So we ſhould feare him. The Lord is called The feare of Iſaac. Gen. 31.42. (as he is called Expectatio et Patientia Iſrael, God is called The feare of Iſaac.Iere. 14.8.) that is, he whom Iſaac feareth, Eſay 8.13. Sanctifie the Lord and let him be your feare. It is the manner of the Scriptures, to put the habit or the paſſion p. 47for the object. So Gal. 2.23.Actus potentia pro objecto ponuntur. Faith is put for Chriſt the object of faith, and Rom. 8. We are ſaved by hope, that is, by Chriſt hoped for. So the feare of Iſaac, that is, the Lord whom Iſaac ſhould feare.

The Chaldees call God Dehil, foreignterror or feare Dan. 2.31. Iacob comming from Syrian and being to ſweare to a Syrian, ſweareth to him according to the Syrian or Chalde Phraſe, by the feare of his Father Iſaac, that is, as Onkelos paraphraſeth it, by the God that Iſaac feared.

This feare of God is a fence for the keeping of all the Commandements. Deut. 4.10. I will cauſe them to heare my words that they may learne to feare me. So Levit. 25.17. Ye ſhall not therefore oppreſſe one another, but yee ſhall feare the Lord. So verſ. 36. Take no uſurie of him or encreaſe, but feare thy God. So verſ. 43. Thou ſhalt not rule over him with rigour, but ſhalt feare thy God. So Levit. 19.32. Thou ſhalt riſe up before the hoary head, and honour the face of the old man, and feare thy God. The beginning of wiſedome is the feare of the Lord, and the end of all is to feare him. Eccleſ. 12, 13.

The Concluſion of this is, Seing no fleſh can bee juſtified by keeping this Law, to love the Lord with all our heart, ſtrength and might, wee muſt pray with David, enter not into judgement with thy Servant: for in thy ſight ſhall no man living be juſtified Pſal. 143.2. And that he would accept of us in the Court of new obedience, and not bring us into the Court of juſtice.

p. 48EXERCITAT. VII. Of the higheſt degree of mans love to God. Commandement I.

Rom. 9.3. For I could wiſh that my ſelfe were accurſed from Chriſt for my brethren my kinſmen according to the fleſh.

WE are bound to love God above all things, becauſe he is the fountaine of all goodneſſe, and next unto him wee ſhould love our owne Salvation.Our temporary life to be preferred to the life of our equall.

We are bound to love our temporarie life better then out neighbours, provided that he be our equall: but if he be our ſuperior in the higheſt degree, as our King, or the Commonwealth,The temporary life of our ſuperiour to be preferred to our owne. then we are bound to give our temporarie life, for their ſaftie: Davids ſubjects ſaid to him, Thou art worth ten thouſand of us, 2 Sam. 18. But for our Spirituall life,Our owne ſalvation to be preferred to the ſalvation of all men. wee are more bound to wiſh our owne ſalvation, than the ſalvation of any other whatſoever, yea than the ſalvation of the whole Church. Mat. 25.9. The wiſe Virgins ſayd, not ſo, leſt there bee not enough for us and for you.

We are bound to quit our temporarie eſtate for the peace of the Church:Gregorius Preſbyter de vita Nazianzen. Gregorie Nazianzen giveth us a good proofe of this: for when there aroſe a great contention in the Councell of Conſtantinople about him, becauſe hee was placed there, their ſuffrages not being asked: Nazianzen left his place willingly, and ſaid to the reſt after this manner; I beſeech you by the holy Trinitie, that ye would live peaceably together, and if I be any cauſe of the diſſention, I am no more worthy then the Prophet Ionas was, caſt mee into the Sea, that p. 49this ſtorme may ceaſe; and I will moſt willingly ſuffer whatſoever ye will doe unto me (although I bee innocent) for your peace ſake; caſt me out of my place and baniſh me, onelyonly keepe unitie and peace amongſt your ſelves. Farewell holy Paſtors, and remember my labours continually.

Secondly the good Paſtor is bound to give his life for his ſheepe, Ioh. 10.17. and Paul ſaid he was readie to die at Ieruſalem for the name of the Lord Ieſus, Act. 21.10.

Thirdly,We may deſire the deferring of our glory for the good of the Church. wee may deſire ſometimes the deferring of our glorie to come, for the good of the Church. Philip. 1.23. For I am in a ſtraite betweene two, having a deſire to depart and to be with Chriſt, which is farre better; nevertheleſſe to abide in the fleſh is more needfull for you, but we muſt never deſire, for the good of the Church, to be deprived of eternall life.

But Paul wiſhed to bee deprived of eternall glory, Object. for the good of the Iewes and their eternall Salvation.

This was but a conditionall wiſh, Anſw. like unto that of our Saviours, let this cup paſſe &c. And charitas exuberans optat etiam Impoſsibilia, ſaith Luther. When Paul wiſhed that he might be a curſe for his brethren, it was voluntas conditionata, but when Chriſt wiſhed that this cup might paſſe, it was voluntas ſub conditione; Voluntas Conditionata ſub conditione.the matter may be cleared by this Example, a man hath two ſervants, both their wils are ſubordinat to their Maſters will, but hee injoyneth to one of them a harder taske then to the other; this man refuſeth not to doe his Maſters will, but ſaith unto him, if it be thy wil, I will doe this, although it be a hard taske, here his will is ſub conditione, as before it was voluntas conditionata, a will readie to doe his maſters will: but this is a further degree, that he will undergoe this likewiſe, if his Maſter will bid p. 50him,The difference betwixt Pauls wiſh and Chriſts wiſh. and this is the loweſt degree of ſubjection. Pauls wiſh was voluntas conditionata onelyonly, but Chriſts wiſh was not onelyonly conditionata, but likewiſe ſub conditione.

We are joyned to God Similitudine naturae, vel communione faelicitatis.Againe we muſt obſerve that we are joyned to God, either ſimilitudine, natarae, or communione faelicitatis. The firſt is broken off by the evill of ſinne, and the ſecond by the evill of puniſhment. Now if Paul ſhould have wiſhed to have beene removed from Chriſt, ratione ſimilitudinis naturae, that had beene a ſinne in him; but hee wiſhed onelyonly to be ſeparated from him communione faelicitatis. Bernard ſaid, it was better to bee in hell and love God, than to be in Heaven and ſinne. None that loveth God can be in hell, nor none that ſinneth can bee in heaven:We may will the greateſt puniſhment rather than the diminution of Gods glory. for the midſt and the end cannot be ſeparat; yet this ſhould bee our diſpoſition, when wee give a proofe of our love to God, that wee could wiſh in ſincerity the greateſt puniſhment, rather then that Gods glorie ſhould be diminiſhed.Simile. The Philoſopher ſaith, that naturall things have two motions, the one ad ſui conſervationem, the other ad conſervationem univerſi; as water tendeth downeward by the proper motion of it, yet ad vitandum vacuum, to eſchew emptineſſe, which is repugnant to the nature of the whole, it will aſcend: So the Godly have the like inclination, one for their owne particular good, and the other for the good of the whole,The good of the Church to be preferred to our temporary eſtate. which is the glory of God; if we can redeeme the good of the whole Church with our greateſt temporarie miſery, we are obliged to it.

Queſt. But how could he wiſh this, ſeeing it importeth a diminution of the love of God, this is not Malum paenae but Malum Culpae: Malum Culpae Paenae:for if he had beene in that eſtate, he had beene excluded from Heaven, and he had been viator ſtill, but if he had beene in heaven hee had beene Comprehenſor; Ma… in this li…e is V…a…or, in heaven he ſhall be Comprehenſor.and they who are from home, travelling to their journies end, can never love God ſo perfectly; p. 51as they who have attained to the marke alreadie.

If ye will conſider this petition by it ſelfe, Anſ. it was neither ſinne nor dimunition of this love: but if ye will conſider the conſequents of this wiſh,Pauls wiſh conſidered ſimply in it ſelfe was no ſinne. if indeed hee had beene excluded from the Kingdome of heaven, then it had beene a ſinne for him to have wiſhed it. One may wiſh a thing ſimplie without ſinne,Simile. yet to wiſh it veſtitum omnibus circumſtantijs it may be ſinne. Example, a woman hath her husband to be executed for ſome capitall offence, the woman wiſhed her husband to live, as her husband, and a Father to her Children to provide for them; but if ſhe ſhould deſire her husband to live as an Enemie to the Commonwealth contrarie to the Law, then her wiſh were a ſinfull wiſh: So for Paul to wiſh this to teſtifie his earneſt love to the Church, it was no ſinne;Pauls wiſh veſtitum circumſtantije was a ſinne. but if he had wiſhed it veſtitum ominibus circumſtantijs, with a diminution of the love of God, and want of eternall happines; then his wiſh had beene ſinne.

Againe we wiſh a thing antecedente voluntate vel conſequente voluntate, with an antecedent or conſequent will. Example, a Iudge by his antecedent will,Voluntas antecedens ſubſequens. wiſheth that all the ſubjects may live; but by his conſequent will, he wiſheth the malefactor to die. So Paul wiſhed this by his antecedent will, but not conſidering it with all the conſequents that might follow upon it.

Fourthly, Paul wiſhed not this abſolutely,Pauls wiſh was not abſolute but in compariſon. but in compariſon: as the naturall Mother who pleaded before Salomon choſe rather, that the Child ſhould be given to her who was not the Mother of it, than that the Child ſhould be cut in two, 1 King 3.26. If ye conſider Pauls wiſh here, it was onelyonly in compariſon; rather then they ſhould die, he wiſheth this to himſelfe.

But how wiſheth hee to be accurſed of God, Queſt. and to p. 52be raſed out of the booke of life, ſeeing it was a thing impoſſible?

Anſw. If ye conſider this wiſh of Paul formally, he cannot be raſed out of the booke of life;Pauls wiſh conſidered materially and formally. but if ye will conſider it materially, looking to Pauls affection at this time, then hee might have beene raſed out of the booke of life. Conſider Chriſts Petition, let this cup paſſe. In Gods eternall decree it was impoſſible that it ſhould paſſe, but conſider againe Chriſts infirmitie as he was a man, theſe two might ſtand together, not to paſſe, and that it ſhould paſſe: So conſider Gods eternall decree, Paul cannot bee accurſed, nor his name raſed out of the Booke of Life: but conſider againe his love and affection towards his brethren, hee wiſhed to bee raſed out of the booke of Life. Love is like unto the Ivie, which if if it cleave to a ſtone or an old Wall, it will rather die than forſake it: So Paul being ſicke of love for the Churches cauſe, hee would rather ſuffer the moſt extreme puniſhments, then that the Church of the Iewes ſhould periſh.

A man cannot ſimply wiſh to be accurſed for others.A man may wiſh that which tendeth to his perfection, as to give his life for his Countrie; this is a way to happineſſe, if hee doe it in faith, but if hee ſhould ſeeke ſimply to be accurſed for others, this were to ſeeke his owne deſtruction; and this he cannot doe.Pauls wiſh was not an ordinary meanes of the Iewes ſalvation.

Pauls wiſh was not an ordinary meane here for the ſaving of the Iewes, but his earneſt deſire comming from his great love teſtified this, how earneſtly hee deſired their Salvation.

Conſequent. 1 Firſt, this wiſh of Paul teacheth us, how much wee ſhould account of the ſalvation of the ſonnes of men.

Conſequent. 2 Secondly, this wiſh teacheth us that love ſeeketh not her owne, 1 Cor. 13.5.

p. 53Thirdly, it teacheth us, that love is ſtronger then death Conſequent. 3 Cant. 8.6.

Fourthly, it teacheth us, how much wee are indebted Conſequent. 4 to Chriſt, who did really undergoe this curſe for us.

The concluſion of this is, Concluſion. hee that loveth not the Church unfainedly, he can never love God intirely: for he that loveth not his Mother who bare him, will never love his Father who begot him.

EXERCITAT. VIII. Commandement, 1.

Luc. 16.13. Ye cannot love God and Mammon.

WHen we love any thing more than God, and ſet our affections upon it, then wee make a god of it.Three ſort… of men who have not God for their God.

There are three ſorts of people eſpecially who have another god for their god. The firſt are foreign lovers of honour. The ſecond are foreign lovers of mony, and of third are foreign, lovers of Pleaſures.

The firſt are foreign lovers of honour; man naturally ſeeketh himſelfe and his owne honour, and he forgetteth to give honour to God. Iohn 7.18. He that ſpeaketh of himſelfe ſeeketh his owne glorie, but hee that ſeeketh his glorie that ſent him, the ſame is true, and no unrighteouſneſſe is in him.

The higheſt degree of this Idolatrie is when they affect that honour which belongeth onelyonly to God;A great ambition to affect the honour that is due to God. the ground of this affectation, is that poiſon which Sathan p. 54dropped into the eares of our firſt Parents in Paradiſe, when he ſaid, Ye ſhall bee as Gods, Gen. 3.5. Therefore man affecteth the honour, that is due to God. Such was that ambition of Herod, Act. 12.22. When he was delighted with that cry of the people,The great ambition of Tyr…s. The voyce of God and not of man. Such was the ambition of Nabuchadnezzer, Eſay. …4.14. I will aſcend above the height of the cloudes, I will be like the moſt high. Such was the ambition of the King of Tornes, Ezekiel. 28. Firſt in wiſedome, hee thought himſelfe wiſer than Daniel. verſ. 3. Then hee thought himſelfe to be the ſumme and perfection of all wiſedome. Thirdly, he thought that he exceeded the High Prieſt in all his ornaments, verſ. 13. Fourthly he thought himſelfe to be above Adam when he was in Eden the Garden of God verſ. 13. Fiftly above the Cherubims or Angels verſ. 14. A…d laſt he ſaid, he was God himſelfe, and ſat in the ſeat of God. An… ſuch is the ambition of the Pope that exalteth himſelfe above all that is called God. 2 Theſſ. 1.4.

Queſt. How can creatures deſire to be like God: for they cannot deſire that there ſhould be two Infinits?

Anſw. There are two ſorts of deſires, voluntas abſoluta et efficax, Voluntas abſoluta & efficax. conditionata & inefficax.et conditionata et inefficax: by the firſt they cannot deſire to be like God; but by the ſecond they may deſire to bee like God. The will of man cannot abſolutely wiſh to be like God in all things,A creature cannot wiſh to be like God in all things. but it wiſheth to be like God in ſomethings, as Adam and Eve deſired to bee like him in knowledge. Nabuchadnezzer deſired to bee like him in greatneſſe. Eſay. 14.14. Simon Magus deſired to be like him in power, in working of miracles, therefore they called him the great power of God, Act. 8.10. and Herod deſir…d to bee worſhiped like God Act. 12.22. But abſolutely no creature can deſire to bee like God.

The ſecond ſort, are foreign, lovers of money, covetouſneſſe is Idolatry, Epheſ. 5.5.

p. 55There is a great reſemblance betwixt the Idolatrie of the firſt Commandement,Great affinity betwixt Idolatry of the firſt Commandement and Idolatry of the ſecond Commandement. and the Idolatry of the ſecond Commandement; betwixt a covetous wretch ſetting his heart upon his mony, and an Idolater, bowing before his Image. The Lord ſhewed to Ezekiel in a viſion. Cap. 8. the vile abhominations that were committed within the Temple, and what they were doing in the Chambers of their Imagerie. Some were worſhipping creeping things; Some with their Cenſers in their hands making the ſmoake to goe up before their Images, and ſome weeping before the filthy Idoll Tammuz. So if the Lord would lead us in the Spirit, and let us ſee (as hee did Ezekiel) what our ſeverall affections were doing within us; we ſhould ſee a thouſand times greater Idolatrie, than ever Ezekiel ſaw in the Temple. Here wee ſhould ſee ſome ſacrificeing to their owne net, Greater Idolatry now than in the dayes of Ezekiel.Habak. 1.16. aſcribing all things to their owne wit and policie. We ſhall ſee others ſacrificing to Tammuz or Ball Peor, to their filthy luſt, and as, Iere. 7.18. The Children gathered the Wood, the Fathers kindled the fire, and the Women kneaded their dough to make Cakes to the Queene of Heaven; ſo when wee looke into our hearts wee ſhall ſee our affections buſie to give ſome ſort of ſervice to this Idoll or that, and to none more readily, then to Baal-mammon.

When Nabuchadnezzar ſet up a golden Image to bee worſhiped, all the People fell downe and worſhiped it, but the three children who refuſed to worſhip it were caſt into the firie furnace, yet the Angell of the Lord was with them in the midſt of the firie furnace, and they found the moſt comfortable preſence of God with them, becauſe they would not fall downe before that Idoll: So ſaith Chryſoſtome, Chryſoſt. Hom. 18. in Cap. 5. ad Epheſ.covetous and avaritious wretches fall downe before their mony, but the children of God refuſe with the three Children to fall downe before that p. 56god of thicke clay which is Gold,foreign Aurum eſt denſum lutum. gnabh tit, denſum lutum, Habak. 2.7. And therefore God is with them in all their neceſſities, and provideth for them. And as the Idolater hath a ſacrifice which hee offereth to his Idoll: So,The ſacrifice of the covetous man to his Idoll. ſaith Chryſoſtome, hath the avaritious man his ſacrifice which hee offereth to his Idoll, but what ſacrifice hath he, Even thoſe whom he defraudeth, and maketh a ſacrifice of them to his Idoll: againe, he maketh a ſacrifice of the poore to whom hee denyeth maintenance. And laſt, the wretch offereth himſelfe, becauſe hee defraudeth his owne ſoule of the uſe of his riches. And as the Idolater devoutly beholdeth his Idoll, and dare ſcarcely touch it: ſo the covetous wretch dare ſcarcely be bold to touch his mony, and his heart is oftener with his mony,The covetous man is maried to his gold. then the Idolaters heart is with his Idoll. Iob purged himſelfe of this Idolatrie. If I have made Gold mine hope, or fine Gold my Confidence, Iob. 31.34. The Seventy reade it, ſi poſui aurum in conjugium meum, and it ſignifieth the great love which the covetous man hath to his riches.

The third ſort, are, foreign lovers of pleaſures. Iohn reduceth all theſe ſorts of pleaſures to three, either the luſt of the fleſh, the luſt of the eyes or the pride of life, 1 Ioh. 2.16. firſt the luſt of the fleſh, by this is meant all internall pleaſures wherein the fleſh delighteth, as drunkenneſſe gluttony, whoredome, ſuch make a god of their belly: the very panch, which is the baſeſt part in man, is made a god by them, they ſacrifice not to the wit their more excellent part,The belly is a baſe god. but all their care is for the belly. Clemens Alexandrinus writeth of a fiſh which hee calleth foreign which hath not a heart diſtinguiſhed from the belly, as other fiſhes have, but it hath the heart in the belly: So theſe gluttons which make a god of their belly, have their heart in their belly.

p. 57The ſecond ſort of pleaſures, is the luſt of the eyes. The luſt of the eyes what.Eccleſ. 2.10. Whatſoever mine eyes deſired I kept not from them, I withheld not myne heart from any Ioy. He ſtudied to ſatisfie all his ſenſes,Salomen ſatisfied all his ſenſes with pleaſures. his eare with muſicke. I got me men ſingers and women ſingers, and the delights of the ſonnes of men, as muſicall inſtruments, and that of all ſorts, verſ. 8. His eye with great buildings, gardens and Orchards verſ. 4.5. His taſt, I ſought in mine heart to give my ſelfe unto Wine, verſ. 3. this is, to live in pleaſure, and ſuch are dead while they live. 1 Tim. 5.6. ſuch were Tyrus and Sydon, and thoſe of Phoenicia, they were called Phoenicians from the Syriacke word Phinnek delicatus, and foreign delicait, foreign delicate educavit.becauſe they ſpent their time in pleaſure. Chriſt pronounceth a woe againſt ſuch, Woe bee to you that laugh, Luc. 6.25. That is, that ſpend your time in mirth and pleaſure.

The third ſort of pleaſure, is the Pride of life, which puffeth up men that they know not themſelves. David ſaith of theſe, that Pride compaſſeth them about as a chaine: and violence covereth them as a garment. Pſal. 73.6.

The Concluſion of this is; The Lord in the Creation made a threefold ſubordination, firſt that man ſhould bee ſubordinat and ſubject to God, to honour and reverence him. Secondly, that the ſenſuall appetite ſhould be ſubordinat to the reaſonable facultie. Thirdly, that things below here ſhould bee ſubject both to the reaſonable facultie and ſenſuall appetite, but when a man loveth any thing better than God, then all theſe three ſubordinations are broken: for when hee affecteth divine honour, making a god of himſelfe; then the firſt ſubordination is broken▪ when hee ſetteth his heart on his pleaſures, and maketh a God of them, as the rich glutton who had his pleaſures and p. 58good things in things in this life, L…. 16. Then the ſecond ſubordination is broken. And thirdly, when hee ſetteth his heart on his mony, to make a God of it, and to ſerve it. As the rich man in the Goſpell, Luc. 12.13. Then the third ſubordination is broken. Whereas it ſhould ſerve him he, becommeth a ſlave to it: the heathen could ſay, mihi res, non me rebus ſubmittere conor.

p. 59Commandement II.