Opening of the Ten Commandments, Commandment 1
The firſt Commandement is, Thou ſhalt hauehave no other Gods but me, or before me.
IT inioyneth the principall worſhip of God; that is, the making of him our God, by yeelding vntounto him all ſuch reſpect as appertaineth to him in regard of his being our Creator, and the firſt fountaine of all being. This is a totall and generall ſubiection of the whole man in all the powers of it vntounto him, called in Scripture, a being holy as God is holy. Of this commandement we conſider,
1. The affirmatiue part, that is to ſay, the ſpeciall duties it requireth of vsus.
2. The negatiue part, that is, what euils it forbiddeth and condemneth in vsus.
The duties required herein are of two ſorts.
1. Duties of dependance, whereby we make him the chiefe and principall obiect of all the powers of our whole man, ſo farre as they are capable of him.
2. Duties of conformitie, whereby we order all our powers towards other things in that manner and meaſure that he doth require, and ſo become ſubiect to that authority, power and command, that he hath ouer vsus, as a creator: who becauſe he made all things, muſt needs hauehave right to appoint how all things ſhould bee ordered, vſed, and diſpoſed.
Duties of dependance are of two ſorts.
1. In the principall faculties, called reaſonable, becauſe they are all perfected, and doe performe their ſeuerall operations, by diſcourſe. The reaſonable faculties, which may be exerciſed vponupon God, as their obiect, are two, viz. the Vnderſtanding and Will.
1. Vnderſtanding, which is the power of acquainting our ſelues with the natures, beings, properties, and differences, by the acts of apprehending, diſcerning, applying, and in generall diſcourſing. In this facultie are required three cardinall and principall vertues.
1. Perfect knowledge of God.
2. Faith.
3. Humilitie.
1. Perfect knowledge of God, which is a conceiuing and apprehending of him to be ſuch an one as he hath reuealed himſelfe in his word and workes, and that, according to the meanes, age and capacity, of eueryevery man, for meaſure and degree fully.
2. The ſecond cardinall and principall virtue is faith, which is double.
1. Faith to God.
2. Faith in God.
1. Faith to God, which is an aſſenting to the truth of all that he ſhall declare vntounto vsus, vponupon his bare and ſole autority, beleeuing becauſe he ſpeaketh, without any further reaſon, ground or proofe.
2. Faith in God, which is an applying of his louelove and fauour vntounto eueryevery mans ſelfe, according to the tenour of that couenant that he doth pleaſe to make with vsus. The former is called beleeuing God, the latter beleeuing in God.
3. The third cardinall or principall virtue is Humilitie, which is a right diſcerning of the infinite diſtance and difference that is betwixt him and vsus, acknowledging his vnſpeakable excellencies aboue vsus, and our moſt vild baſenes in cōpariſon of him.
The ſecond reaſonable faculty is the Will, which is the power that the ſoule hath, to moue it ſelfe to or from any thing by ſetling this concluſion in it ſelfe: I will hauehave or not hauehave, doe or not doe, ſuch a thing, or that ſuch a thing bee or not bee.
The duty of which is, to be caried and moued towards God, with the ſtrongeſt of all its inclinations and motions, willing his being and glory aboue all things, becauſe that is in it ſelfe, and ſimply the beſt of all things, and his fauour and grace to vsus aboue all other things, becauſe it is to vsus the beſt of all things.
Hitherto of the duties of dependance in the principall faculties will and vnderſtanding. Now follow thoſe in the leſſe principall faculties.
2. Leſſe principall faculties, ſuch as may be perfected, and performe their ſeuerall operations without diſcourſe, and therefore are all (excepting one) common to vsus with the bruit creatures. Theſe are of two ſorts.
1. Inward.
2. Outward.
1. The leſſe principall faculties inward are alſo two:
1. The ſenſes.
2. The affections.
The ſenſes called inward are two.
1. Imagination.
2. Memorie.
1. Imagination, or the thinking power, which receiuing the obiects from the ſenſes doth order, moue and diſpoſe them according to its owne liking: and the duty of this is, to be thinking of God continually, more plentifully, largely, conſtantly, then of all other things. For though he be not ſubiect to ſenſe, yet from things ſubiect to ſenſe wee are bound to forme in our ſelues thoughts of his excellencies (according to our abilitie of conceiuing,) viz. of his power, goodneſſe, merciemercy, wiſdome, &c. So as the minde of man ſhould more abundantly buſie it ſelfe in ſuch conceits and thoughts of God, then of any other thing in the world, yea of all other things laid together.
2. The ſecond ſenſe called inward is Memory, which is a power of making that thing preſent to the ſoule, which is abſent from the ſenſes. And the duty of mans ſoule, ſo much as concernes this facultie, is a perpetuall and continuall remembring of God; that is, a repreſenting of him to it ſelfe as preſent, though to the ſenſes hee doe not appeare, and that, ſo as we remember nothing ſo firmely nor ſo often as him.
2. Leſſe principall faculties inward are called affections, which are powers of the ſoule, in the reaſonable creature, ſubordinate to the will, whereby the ſoule worketh it ſelfe to the ſeeking and obtaining of good, and ſhunning and auoiding of euill. Now of theſe affections there are 4. which may and muſt be ſet vponupon God, and that with all their ſtrength, and with the fulneſſe of their working, and farre more then vponupon any or all other things.
1. The firſt affection is LoueLove, whereby the ſoule is moued and inclined to be one with any good thing; and becauſe God is the beſt thing, euen goodneſſe it ſelfe, therefore ſhould the ſoule bee moſt frequently and earneſtly filled with ſuch motions and inclinations towards him.
2. The ſecond affection is Feare, whereby the ſoule is moued from euill, with a kinde of ſhrinking and fainting, declining from it, when it is comming. Now becauſe God conſidered as angry and diſpleaſed, is to the creature the greateſt euill (of miſery) that can be conceiued of, therefore ought it decline his anger and diſpleaſure, with the moſt frequent and earneſt motions, aboue all other euill things, not daring ſo much as once to make any offer of incurring his diſpleaſure, yea ſhunning and abhorring it, more then all other miſeries of puniſhment, that may be poſſibly ſuffered. Now this compoſition of LoueLove and Feare is called reuerence.
3. The third affection is Ioy whereby the ſoule doth receiue comfort and content in a good thing, and is moued to embrace and enioy the ſame. And becauſe God is the chiefe good, therefore ought the ſoule to be moued with more vehement and often motions of gladneſſe for his excellent glory and happineſſe, in himſelfe, then for any other thing, and more for his louelove, fauour and good will, then for any other thing beſides his glory.
4. The fourth affection is Confidence, whereby the ſoule is moued to reſt and ſtay it ſelfe vponupon any thing, for the obtaining the good it willeth. And becauſe God is of infinite power, and all power is his, neither hath any creature any abilitie to doe any thing without him, therefore muſt the ſoule reſt it ſelfe wholly and only vponupon him, according to the truth of his promiſe, for the attaining of all good things both ſpirituall and temporall.
2. The leſſe principall facultie outward, is alone the facultie of ſpeaking, the Conduit of the imagination, and the Interpreter of the vnderſtanding. For no outward facultie, except only this of ſpeech, can be in any ſort exerciſed vponupon God, as its obiect, but this may: and its dutie is to be continually exerciſed as any occaſion is offered, in ſpeaking good of God. A man is bound to talke much more of God and his excellencies, to the ſetting forth of his glory, then of any other thing, yea then of all things beſides: both becauſe hee is moſt fully repleniſhed with all excellencies; and alſo becauſe the affection of louelove which cannot but rule the tongue, ought to be moſt ardent towards him.
Hitherto of duties of dependance. Now follow the duties of conformitie, theſe alſo are to be found in all the powers of man.
1. In the chiefe faculties called reaſonable, which are three.
1. The vnderſtanding.
2. Conſcience.
3 The Will.
1. The vnderſtanding, whereof the chiefe graces are three.
1. Perfect knowledge.
2. Perfect faith.
3. Spirituall prudence.
1. Perfect knowledge of the reuealed will of God, according to the meaſure of age, gifts, and meanes, that eueryevery man enioyeth, ſo that the minde muſt apply it ſelfe more to the ſearching out of his reuealed will, then of any other things. And the matter of this knowledge is the truths reuealed of God, concerning our duty in precepts and prohibitions; and the reward of doing our duty in promiſes, or of not doing it in threats, in vnderſtanding of which, the minde muſt buſie it ſelfe more then in all other knowledge, after the knowledge of God himſelfe.
2. The ſecond chiefe grace of the vnderſtanding is Perfect faith to and in the promiſes and threats of God, (vnderunder which is alſo contained faith in his prouidence, the gouerning of all things, and that for the good of his, being one of the things that he hath vndertaken) whereby we doe ſtedfaſtly and fully aſſent vntounto them and apply them each vntounto himſelfe, according to their nature, and as there is cauſe and vſe.
3. The third chiefe grace of the vnderſtanding, is Spirituall prudence, or wiſdome, which is the grace whereby we are able to order our ſelues, and all our actions aright, for the attaining of the true ends of our being, according to the reuealed will of God. It is a readines & nimblenes of minde to make continuall vſe of diuine truths reuealed to vsus. A fruit of the feare of God, which is deriued from the knowledge of him. It hath two parts. Firſt, conſideration whereby the minde doth ſeriouſly ponder and conſider of the truths knowne. Secondly, heedfulneſſe, warineſſe, or obſeruation, whereby it attendeth to all its owne actions, and all other neceſſary occaſions, for its ſpirituall good.
2. The ſecond chiefe facultie called reaſonable, is Conſcience or a knowing with God, which is a power of the ſoule, whereby it is inabled to diſcerne of its own eſtate and actions, in regard of Gods liking or diſliking the ſame. A power to iudge whether God approue and fauour me or mine actions, yea or no: that is conſcience, of which we muſt conſider two things.
1. The acts it is to performe.
2. The rule which it muſt follow in performing theſe acts.
1. The acts it is to performe are twofold,
1. In regard of our actions.
2. In regard of our eſtate.
1. The acts it is to performe in regard of our actions are threefold.
1. Good.
2. Bad.
3. Indifferent.
1. Good acts are twofold.
1. Before the doing to call vponupon vsus and admoniſh vsus to doe them.
2. After the doing to beare witneſſe to them, and approue them as well done.
2. Bad acts twofold.
1. Before the doing to curbe, reſtraine and bridle vsus from the doing, inwardly telling vsus that wee ſhould not doe them.
2. After the doing, to checke vsus, and reproue vsus, and vrge vsus to confeſſe, and humble our ſelues to God for the ſame.
3. Indifferent acts, to leaue them to our wills as indifferent, and to grant vsus liberty of doing or not doing them, as occaſion ſhall ſerue.
2. The acts performs in regard of our eſtate, to ſpeake peace vntounto vsus, to excuſe vsus, to pronounce vsus fauoured & loued of God.
2. The ſecond thing is the rule which it muſt follow in performing theſe acts, that is the reuealed will of God, both for the matter, and manner, and meaſure of working, and not the will of any creature whatſoeuer.
3. The third chiefe faculty called reaſonable, is the Will, the vertue of which is flexibleneſſe to the will of God, and that in regard of
1. Things by vsus to bee done and auoided, that is obedience, which is a full purpoſe to doe all that God requireth, and leaue all that hee forbiddeth for his ſake.
2. Things receiued, or to be receiued from him, immediatly or mediatly, whether the things we receiue be
1. Good, or.
2. Euill.
1. Good and comfortable, and this is thankfulneſſe, a firme purpoſe to require and acknowledge his louelove by growing ſo much more conſtant in louing and ſeruing him.
2. Euill and miſerable, and this is Patience, being a full purpoſe with all quietneſſe and without any reluctation of will, though the ſenſes and appetite cannot but feele a repugnancie to ſuſtaine any euill that he will inflict vponupon vsus.
Hitherto the graces of conformitie in the ſuperiour faculties, vnderſtanding, conſcience, and will: Now follow thoſe that are in the
2. Inferiour and leſſe principall faculties, and they are either
1. Inward, or
2. Outward.
1. Inward, which are three.
1. The ſenſes called inward.
2. The affections.
3. The appetite.
1. The ſenſes inward, which are two,
1. Imagination.
2. Memorie.
1. Imagination, which is bound in regard of
1. The obiect of its working.
2. The meaſure of its working.
1. The obiect of its working twofold.
1. To ſtirre vp readily and nimbly all manner of good thoughts concerning good things, and to be ſtedfaſt and ſtable in purſuing the ſame.
2. To keepe out and reiect all manner of euill thoughts, that they ariſe not out of the ſoule, and to repell them immediatly being from without ſuggeſted.
2. The meaſure of the working of the imagination, to be more abundant and ready, and ſtable in thinking of things heauenly, ſpirituall, and diuine, then of things earthly, and temporall, and momentanie here below.
2. The ſecond ſenſe called inward is the memorie, the graces of which are in regard
1. Of the obiect of its working.
2. Of the meaſure of its working.
1. The obiect of its working conſiſts in two things.
1. To retaine ſtedfaſtly, and readily to recall all good things (as Gods commandements, promiſes, threats, benefits, corrections, &c.) for good at the inſtant of making vſe of them.
2. To blot out and extinguiſh, at leaſt to keepe backe and not to recall any euill thing that may infect the ſoule, or any good thing vnſeaſonably to the hindrance of its dutie.
2. The meaſure of the working of the memorie to ſerue the ſoule more readily in things ſpirituall, and for ſpirituall purpoſes, then for earthly and temporall.
2. The ſecond leſſe inward principall facultie are the affections, which are in all, or at leaſt in chiefe (not to ſtand vponupon a more accurate diuiſion of them) ſeuen paire.
1. Paire.
1. LoueLove, which is as before.
2. Hatred, which is an affection of diſlike, and auerſeneſſe from any thing counted euill.
2. Paire.
1. Feare, which is as before.
2. Courage, an affection of reſiſting imminent euill danger, not ſhrinking at it, but riſing vp againſt it.
3. Paire.
1. Ioy, which is as before.
2. Sorrow, whereby the ſoule feeles the hurt of any euill preſent.
4. Paire.
1. Hope, which is a paſſion of waiting, expecting and looking for a good thing to come.
2. Deſpaire, which is a paſſion quite contrary.
5. Paire.
1. Anger, a paſſion of puniſhing any thing that doth bring euill or hinder good from vsus.
2. Kindneſſe, a paſſion of vſing well him that procureth good or hindreth euill from vsus.
6. Paire.
1. Shame, a kinde of irking diſlike within and againſt our ſelues, becauſe of ſome euill or vndecent thing committed by vsus.
2. Boldneſſe, a kinde of contentfull and reſolute liking of our ſelues within our ſelues, becauſe of the abſence of things vndecent, and preſence of the contrarie.
7. Paire.
1. Reuerence, a dutifull reſpect to all other in whom we ſee good things.
2. Contempt, a baſe and careleſſe diſpoſition towards one for the euill things we ſee in him.
Now the vertues of the affections are twofold.
1. For their obiect.
2. For their meaſure of working.
1. For their obiect that is twofold.
1. Thoſe vertues that tend to good, and are moued by good, be moued and wrought vponupon only by things that are indeed good.
2. Thoſe vertues that are moued by or againſt euill, be wrought vponupon alone by that which is euill indeed.
2. For their meaſure of working that they be exerciſed vponupon is twofold.
1. VponUpon ſpirituall or
Good
Euill
things more or leſſe.
2. VponUpon temporall good things as they are more or leſſe good, that is to ſay, helpfull to vsus in the ſeruing of God and aſſurance of his fauour.
And accordingly muſt the particular dutie of eueryevery affection be deſcribed, which for breuities ſake I ſurceaſe to doe.
3. The third leſſe principall and inward facultie, is appetite, which is a power of being inclined to ſuch things as content the bodily ſenſes, and of being auerſe and backward from things that diſpleaſe them. This is bound to two duties.
1. Dutie to be moued alone towards lawfull contents and delights, euen ſuch as God doth allow and warrant vsus to enioy.
2. To be moderately carried euen to thoſe lawfull contents, as from the contratie, euen in ſuch meaſure, as that the motions of our will to things of a better and higher nature be not interrupted or hindered thereby.
So much of the inward faculties; Senſes, Affections, Appetite. Now follow the outward inferiour, and leſſe principall faculties, which are alſo three.
1. Speech, which muſt be ſpeaking,
1. Only and conſtantly of good things.
2. More readily and plentifully of ſpirituall then temporall goods.
2. The ſecond outward inferiour and leſſe principall facultie is the fiue ſenſes, which we muſt exerciſe two waies.
1. Alone vponupon good obiects and lawfull, ſuch as may not prouoke vsus vntounto ſin, but rather to good deeds and deſires.
2. More nimbly for ſpirituall then for naturall purpoſes.
3. The third outward inferiour and leſſe principall facultie, is the locomotiue facultie, which muſt be vſed alone for good and lawfull actions, and muſt be with more life, conſtancie, and vnweariſomneſſe exerciſed, in workes that tend to ſpirituall good then to the naturall.
So much of the affirmatiue part: the negatiue followes, containing a deſcription of the things condemned in this commandement. The ſinnes againſt this precept are of two ſorts.
1. Of Omiſſion.
2. Or Commiſſion.
1. Sinnes of omiſſion are by the want and abſence of the forenamed graces, which are twofold.
1. Totall, when one is vtterly deſtitute of them, not hauing them at all.
2. Partiall, when one is defectiue in either of them, and that two waies.
1. For matter extenſiuely.
2. For meaſure and degree intenſiuelie.
2 Sinnes of Commiſſion, when a man makes the deuill and himſelfe his owne God, as Satan is called the god and Prince of this world, and ſome men are ſaid to make their bellie their god. This is done two waies.
1. By erecting fained and counterfeit Deities, as the Gentiles are ſaid to worſhip deuils, when they made gods of Iupiter, Iuno, Pallas, Apollo, Mars, Venus, &c. And the Iewes in offering their ſonnes to Molech, are charged to hauehave offered them vntounto deuils.
2. By being vnholy, as Satan is vnholie, poſſeſſed with corruptions contrarie to the forenamed graces, according to the will of Satan, and for our owne carnall content. Theſe vices are of two ſorts.
1. In reſpect of dependancie, whereby our depending on God is denied, and a kinde of ſelfe-dependance challenged, in that we carrie our ſelues as if we were our owne, which in very deed we are not.
2. The ſecond ſort of vices are in reſpect of conformitie, whereby our ſubiection to Gods authoritie and will is denied, and we carrie ourſelues as if we were to be not at his, but at our owne diſpoſing.
Sinnes againſt our dependance on God, are to be found in all the faculties of our whole man.
1. In the chiefe and principall faculties.
2. In the leſſe principall and inferiour faculties.
1. In the chiefe and principall faculties, viz.
1. In the vnderſtanding.
2. In the will.
1. In the vnderſtanding, contrarie
1. To knowledge.
2. To faith.
1. To knowledge, there are faults
1. In defect.
2. In exceſſe.
1. In defect two waies.
1. By a careleſſe neglect of the knowledge of God, when one ſets not his minde on worke to know him.
2. In blindneſſe, darkneſſe, and vncapableneſſe of true knowledge, though he hath vſed all meanes, which hath two degrees.
1. Naturall, common to all.
2. Aduentitious, proper to thoſe that by reſiſting the meanes, winke with their eies, refuſing and ſcorning to know.
2. The ſecond fault of knowledge in exceſſe, which is called curioſitie, and ſeemes to be double, viz.
1. A buſie prying into the ſecrets of Gods natures and workes.
2. A turning of our ſearch after him into meere diſputes and idle ſpeculations.
2. Now followes the ſecond thing, which the vnderſtanding is contrarie to, viz. faith in two reſpects,
1. In defect.
2. In exceſſe.
1. In defect two waies.
1. The firſt is called Atheiſme.
2. Miſ-beleefe of God.
1. Atheiſme is the vice of denying God, which is twofold.
1. Secret.
2. Open.
1. Secret and in the bud, when a man is out of the faintneſſe of his conſent to the truth ouer-ruled with this vice, though he forme not ſuch a propoſition in his minde.
2. Open and expreſſe, when a man maintaineth that conceit (that there is no ſuch God as there is) expreſſely in his minde.
2. The ſecond defect in faith is, miſbeleefe of God, whereby a man conceiueth falſely of Gods nature or attributes, conceiuing him to be other, then he hath ſhewed himſelfe, as Anthropomorphotes, &c.
2. The ſecond thing wherein vnderſtanding is contrarie to faith is in exceſſe, by miſapplying of Gods merciemercy, or preſumption, whereby a man beareth himſelfe ſo ouer-bold of Gods goodneſſe, as that he robbeth him of the glorie of his iuſtice.
3. The third fault in the vndeſtanding againſt our dependance vponupon God contrarie to humilitie, is pride, being a lifting vp our ſelues aboue and againſt God, ouer-valuing our ſelues and vnderunder-valuing him, of which there are three degrees.
1. Cloſe and ſecret, when like a King that keepes within, yet it rules and beares ſway, a mans cariage witneſſing that he ſets more by himſelfe then God, ſo all naturall men are proud.
2. The ſecond degree is, when being fatted with wealth it dares ſhew it ſelfe, and a man thinkes himſelfe ſome bodie, concealing yet that part of it which ſtands to abaſe God, this is high-mindedneſſe.
3. The third degree, when a man vtters all his euill fancies to himſelfe, dreaming that he is God, as they that durſt ſay, I ſit as God, and what God can deliuer you out of my hands?
2. Sinnes againſt our dependance on God, which are found in the Will, are twofold.
1. Selfe-willedneſſe, whereby a man moueth his will only to himſelfe, inclining to his owne naturall or carnall content, more then to Gods glorie or fauour.
2. A nilling of God, a willing that there were no God at all, out of ſelfe-guiltineſſe, as a theefe wiſheth there were no Iudge, a traitor that there were no King.
2. Sinnes againſt our dependance on God, are to be found in the leſſe principall and inferiour faculties, which are twofold.
1. Inward.
2. Outward.
1. Inward twofold.
1. In the ſenſes.
2. In the affections.
1. In the ſenſes.
1. In the imagination.
2. In the memorie.
1. Imagination.
1. By putting away the thought of God out of ones minde, ſaying to God, depart from vsus.
2. By entertaining hard, euill, and blaſphemous conceits againſt God, as they that ſaid, Where is the God of iudgement?
2. In the memorie, a forgetfulneſſe of God, whereby one ſets himſelfe not to conceiue of Gods preſence, ſaying the Lord ſhall not ſee it.
2. Sins againſt our dependance on God are found in the affections, viz. in all of them that are named before, viz. contrarie,
1. To the louelove of God, and that in two reſpects.
1. By louing of other things, as pleaſure and profit more then God, ſo couetouſneſſe is Idolatrie.
2. By hatred of God charged vponupon all men, Rom. 1.30.
2. Contrary to the feare of God in two reſpects.
1. Fearing men and other things more then him, the feare of man doth bring a ſnare, ſaith Salomon.
2. By deſpiſing him, ſetting light by his anger, and being as it were couragious againſt it, which is ſecuritie, when a man ſaith he ſhall ſee no euill though God ſeeme angrie.
3. Contrary to the ioy in God in two reſpects.
1. By reioycing in other things more then in God.
2. Greeuing that there is ſo great power and excellencie in God, and a very enuying of him and his felicitie.
4. Contrarie to the truſt in God in two reſpects.
1. By truſting in the arme of fleſh, reſting vponupon outward things as riches, friends, &c. for any good thing.
2. By diſtruſting in God, wauering and ſhaking, out of doubt of obtaining that good from him that he hath promiſed.
2. Sinnes againſt our dependance on God, are to be found in the leſſe principall and outward facultie, viz. in the power of ſpeaking and that in two regards.
1. By talking of other things more and oftner then of God.
2. By ſpeaking and vttering hard, wicked, diſgracefull, reproachfull, and blaſphemous things againſt him.
So much of ſinnes againſt dependancie: theſe againſt conformitte follow.
1. In principall powers.
2. In leſſe principall.
1. Principall powers.
1. In the vnderſtanding.
2. In the conſcience.
3. In the will.
1. In the vnderſtanding, contrarie
1. To knowledge.
2 To faith.
3. To wiſdome.
1. To knowledge of the will of God.
1. In defect.
2. In exceſſe.
1. In defect, which are two waies.
1. Not to ſeeke and know the reuealed will of God though one hath meanes, which maketh ignorance wilfull and affected.
2. Dulneſſe and ſlowneſſe to conceiue of the truth.
1. Naturall in all.
2. Augmented by winding and ſtriuing againſt the light.
2. The knowledge of the will of God in exceſſe by curioſitie.
1. In ſearching into ſecret things not reuealed.
2 In inquiring after needleſſe and idle fables, and queſtions for diſputations ſake.
2. The vnderſtanding contrarie to faith to and in Gods word and will.
1. In defect.
2. In exceſſe.
1. In defect.
1. Doubting and vnſetledneſſe, when one is not rooted and grounded in the truth, but wauers.
2. Flat infidelitie, when a man vtterly denies the truth, aggrauated by wilfulneſſe.
2. In exceſſe, and that
1. By beleeuing lies, and falſe doctrines and errors, which if it belong and ſtrong, is called preiudice.
2. Wreſting and miſapplying the promiſes of God, without any heed to the threats and precepts.
3. The vnderſtanding contrary to wiſdome.
1. In defect.
2. In exceſſe.
1. In defect, folly, which is a peruerting of things to ones deſtruction, turning all things into matter of making a mans ſelfe leſſe good, more euill, and that hath two maine branches.
1. Vanitie.
2. Headineſſe.
1. Vanitie, which hath alſo two euill heads.
1. Couſening ones ſelfe with falſe and fained reaſonings, iudging after the appearance and ſhew, as the Gentiles vaniſhed in their reaſonings, and became ſtarke fooles.
2. Hauing meane things in high eſteeme, and high things in meane account.
2. Headineſſe, which is a mixture of raſhneſſe in venturing vponupon things vnaduiſedly, and without due deliberation, and of ſtifneſſe in obſtinate perſiſting in them, what euer come of it.
2. In exceſſe, and there are two faults.
1. Conceit of wiſdome, when a man imagines himſelfe wiſe enough to pleaſe God and be ſaued, though he be ſo fooliſh that he will take no direction.
2. Naughtie wiſdome, which is
1. Worldly, when a man hath his minde ſo attentiue to all opportunities of getting the things of this life, that he is made careleſſe of heauenly things, chiefly if any oppoſition come betwixt them.
2. Fleſhly, when a man is attentive to take all aduantages and opportunities of ſeruing his ſinfull and corrupt luſts, and paſſions, being wiſe to doe euill.
3. Deuilliſh wiſdome, when a man hath his wits about him to defend and maintaine ſinne, and to infect himſelfe and others more and more, by a maruellous kinde of reaching inuention.
2. The ſinnes againſt conformitie in the principall power of the conſcience are twofold.
1. In regard of ones actions.
2. In regard of ones eſtate.
1. In regard of ones actions they are threefold.
1. In exceſſe.
2. Defect.
3. In mixture both of exceſſe and defect.
1. In exceſſe, by a kinde of erroneous proceeding.
1. In indifferent things, by troubling a mans minde with vnneceſſarie ſcruples, making him to ſhunne them as ſinnes. This is the fault of many a ſanctified but ouer-tender conſcience, and the world ſcoffs at it vnderunder the name of a ſpiced and ſtraight-laced conſcience.
2. In needfull things, by condemning them as if they were ſinnes, and troubling a man for doing that he ought to hauehave done; as for perſecuting a malefactor, or giuing in a iuſt verdict or teſtimonie, as if it were cruelty and a ſhedding of his bloud.
3. In ſinfull things, and that two wayes.
1. By ſinfull excuſes to maintaine them, as if they were not ſinnes.
2. By ouer-vehement checking for them, driuing a man from God by deſpaire, not to him by humiliation, as appeares in Iudas, if we compare his conſcience and Peters together.
2. In regard of our actions there is defect, by deadneſſe and ſecredneſſe of conſcience, when it is as it were gagged and tonguetied, and neuer doth trouble a man for any ill deed.
3. In regard of our actions there is a mixture of both exceſſe and defect, by guiltineſſe, when it troubles a man for a ſmall matter, and giues him reſt for a greater euil, as the Phariſees could ſwallow a camell, and ſtraine at a gnat, durſt not come into the Iudgement Hall before the Paſſeouer, yet durſt hire falſe witneſſes, and become themſelues falſe witneſſes againſt the bloud of Chriſt Ieſus.
2. Sinnes againſt conformitie in the conſcience in regard of ones eſtate are diſcerned by two things.
1. Guiltineſſe, when it accuſeth bitterly, and tells him God hates and will damne him, which it will doe when it begins to looke vponupon ſinne, vnleſſe faith in Chriſt come betwixt.
2. When it giues a man falſe comforts, and makes him beleeue that all is well, crying peace, peace, and lulling him aſleepe, with a falſe conceit, that God fauours him, and that he ſhall be ſafe for all his ſinnes.
3. Sins againſt conformitie in the third principall power called the Will, contrary to Gods will in two regards.
1. In regard of things to be done by ones ſelfe.
2. In regard of things to be receiued from God.
1. In regard of things to be done by our ſelues.
1. By rebellion, a flat badneſſe, when a man knowing ſuch a thing to be commanded, ſhifteth it off, and ſaith he cannot, but indeed out of ſome carnall reſpect will not doe it, or knowing any thing to be forbidden, excuſeth himſelfe, ſaith he muſt needs doe it, and ſo concludes that he will doe it. This is the ſinne of the vnregenerate alone.
2. By hypocriſie, which is a counterfait goodneſſe, when a man is willing to ſeeme good by doing ſome good things, and leauing ſome euill, for his owne ſake, or for ſiniſter and ſelfe-regards.
2. The will is contrary to Gods will, in regard of things to be receiued from God, and that either in
1. Aduerſitie, or
2. Proſperitie.
1. In aduerſitie, by impatience, when a mans will ariſeth againſt either God, or the inſtrument, with a kinde of violence, and he will not beare this, and why ſhould he beare it?
2. In proſperitie, by vnthankfulneſſe, when a man giues himſelfe ouer to deuoure Gods benefits, and makes himſelfe thereby more ſtrong in his wickedneſſe.
Now follow the faults of the leſſe principall faculties, and they are two.
1. Inward.
2. Outward.
1. The leſſe principall faculties inward are three.
1. The Senſes.
2. The Affections.
3. The Appetite.
1. The inward Senſes are twofold.
1. The imagination.
2. The memorie.
1. In the imagination.
1. In regard of the obiect of its working.
2. In regard of the meaſure of its working.
1. In regard of the obiect of its working in two reſpects.
1. In reſpect of good things.
2. In reſpect of euill & ſinfull things.
1. In reſpect of good things.
1. It is dull and dead, and doth not ſtirre them vp on iuſt occaſions.
2. Fickle and diſtracted, and purſueth them not, being ſtirred vp.
2. In reſpect of euill things.
1. It is very nimble and ready to ſtir them vp on ſmall occaſions.
2. It is ſtedfaſt and earneſt in purſuing them, and will not giuegive ouer.
2. In regard of the meaſure of its working, when it is moſt ready and earneſt and abundant in ſuing and following thoughts of things earthly more then heauenly.
2. In the ſecond inward ſenſe, viz. the Memorie, and that alſo in two regards.
1. For the obiect of it.
2. For the meaſure of working.
1. For the obiect of it.
1. In regard of euill and polluted things.
2. In regard of good and profitable things.
1. For euill and polluted things, when it
1. Retaines them ſtedfaſtly, and long, and will not ſuffer them to die.
2. When it recals them readily and miſchieuouſly, when they doe moſt hurt, and moſt hinder good things.
2. In regard of good and profitable things, when
1. It vtterly puts them out of minde, for want of attending, ſo that they be as if they had neuer beene ſeene or heard.
2. It caſts them careleſly away, and as a thing negligently laid vp, which one cannot finde when he ſhould vſe it, euen concealing them when hee ſhould doe good.
2. The meaſure of working, when it ſerues a mans turne more readily for things temporall and earthly then for things ſpirituall.
2. The leſſe principall inward faculties are the affections, euen as thoſe ſeuen paire formerly mentioned, which are alſo faultie in a twofold regard.
1. In regard of the obiect of their working.
2. In regard of the meaſure of their working.
1. In regard of the obiect of their working in two reſpects.
1. When thoſe that are made to be ſet on good obiects, they ſet vponupon euill, or vponupon that, that is but fainedly good: as if a man louelove, delight in, hope for, be couragious for, or be kinde for, or be bold in, or reuerence one for, an euill thing, or that, that is but in appearance good.
2. When thoſe that are made to be ſet againſt euill things, if they be exerciſed vponupon imaginarie euils, or vponupon good things: as if a man hate, grieue for, be in deſpaire of, feare, or be couragious againſt, or be angry withall, or deſpiſe one for that that is good, or but in ſeeming euill, as to deſpiſe one for pietie or pouertie, to be angry with one for admonition or plainedealing, &c.
2. The meaſure of working of the affections, when they be exerciſed more plentifully vponupon things naturally good or euill, then vponupon things ſpiritually ſo.
Only let it be noted, that in hope three things are to be conſidered.
1. The thing hoped for.
2. The grounds of hoping.
3. The perſons and things from whom, or by whoſe meanes the thing is hoped for.
And hope is to be only for good things, to ground it ſelfe wholly vponupon Gods word, and to looke vp alone vntounto God, as the foundation of it; and in this reſpect it is called confidence.
And the faults of hope are foure.
1. When it looketh for euill things; as I hope to ſee thee hang'd, ſaith ſome man in his anger.
2. When it is built vponupon inſufficient grounds; as I hope to liue merrily, becauſe I hauehave ſo good friends.
3. When it doth not worke according to Gods word, but quite contrary; as I hope to hauehave heauen, though I liue wickedly.
4. When it is more earneſt for things temporall then heauenly, as for goods more then grace.
3. Sinnes of the leſſe principall inward facultie are in the appetite, which offends two wayes.
1. In the obiect, when it longeth for vnlawfull contents of the ſenſes, as for another mans wife.
2. When it longs ſo eagerly after lawfull contents of the bodie, as to diuert the minde from ſeeking after things more worthy: as a man is ſo carried to ſports, that he neglects prayers, &c. both theſe ſins are called ſenſualitie or voluptuouſneſſe, and it is a making of ones belly his God.
2. Faults of the leſſe principall faculties outward, viz.
1. Of ſpeech.
2. Of ſenſes.
3. Of the locomotiue facultie.
1. Of ſpeech, in a twofold regard.
1. Of the obiect.
2. Of the meaſure.
1. Of the obiect, when for
1. Good.
2. Euill.
1. For good,
1. When it is vnready to it.
2. When its wearie of it.
2. For euill, when
1. Its nimble to it.
2. Conſtant in talking of it.
2. The meaſure of the ſpeech, when we be more plentifull in ſpeaking of things earthly and carnall, then of things heauenly and ſpirituall.
2. Faults of the leſſe principall faculties outward are of the ſenſes, as principally
1. Of the eye.
2. Of the eare.
1. Of the eye are three.
1. In looking after vanitie.
2. Turning aſide from beholding that that might helpe to good.
3. Looking more earneſtly when the bodie requires then when the ſoule.
2. The faults of the eare are 3 alſo.
1. When it liſtneth after euill ſpeeches.
2. When it turnes away it ſelfe from God.
3. Its more attentiue to heare things naturally good then ſpiritually.
3. The faults of the leſſe principall outward facultie, called Locomotiue, are in two regards.
1. Of the obiect of it.
2. Of the meaſure.
1. For the obiect of it, when a man is
1. Liuely, in vſing it for euill purpoſes.
2. Weary, in vſing it for good things.
2. For the meaſure of it, when it is leſſe liuely, and more weary in things ſpirituall then in things naturall, to goe to a market then a Sermon.
Hitherto the firſt Commandement.
The ſecond followes.