The Sum of Christian Religion, Catechism · Part 3 · Question 95
Queſt. 95. What is Idolatry?
Anſ. It is in place of that one God, or beſides that one and true God, who hath manifeſted himſelfe in his word, to make, or imagine, and account any other thing, wherein thou repoſeſt thy hope and confidencenEpheſ. 5.5. 1 Chro. 16.29. Phil. 3.19. Galat. 4.8. Epheſ. 2.12. 1 John 2.23. 2 John 9. John 5.23..
The Explication.
Generall rules for better underſtanding of the Decalogue.BEfore we enter any particular diſcourſe of the meaning of every ſeverall Commandement, we muſt obſerve certaine generall rules, neceſſary for the underſtanding of the whole Decalogue, and each particular Commandement.
1. The Morall Law, or Decalogue, is to be underſtood according to the inter pretation of Scripture: that is, according to the expoſition and declaration of the Prophets, Chriſt and his Apoſtles; and not according to the ſenſe and judgement of man only, or Philoſophy. We muſt joyne together the explication, ſcattered everywhere throughout the Scriptures, and not ſtick onelyonly upon thoſe ſhort Commandements. Neither doth Morall Philoſophy ſuffice for interpretation thereof, becauſe it containeth but a little part of the Law: and this is one difference betweene Philoſophy and the Doctrine of the Goſpel, which is delivered in the Church.
2. The Decalogue requireth in all the Commandements obedience both externall and internall, in the underſtanding, will, heart, and all actions, perfect, not in parts onelyonly, but alſo in degrees; that is, that we moſt perfectly obey God, not onelyonly in all the duties preſcribed,Galat. 3.10. Rom. 7.14. Mat. 5.22. but in the degrees alſo of thoſe duties. Curſed be he that abideth not in all. The Law is ſpirituall. Whoſoever is angry with his brother unadviſedly, ſhall be culpable, &c.
3. The firſt Commandement muſt be included and underſtood in all the reſt, that is, the obedience of the firſt Commandement muſt be the motive and finall cauſe of obedience towards the reſt of the Commandements: otherwiſe, it is not the worſhip of God, but hypocriſie, whatſoever we do. For we muſt do all things which are delivered and preſcribed in the other Commandements, even for the love we beare to God, and for the deſire we have to worſhip him. For except we ſo doe them, we doe them not according to the ſentence and preſcript of the Law, neither doe we pleaſe God therein.
Wherefore the firſt Commandement of the Decalogue muſt ſhine before, and give light as it were unto all the other Commandements both of the ſecond and the firſt Table, and be included in them. This rule is delivered by the Apoſtle; Whether therefore yee eat or drink, 1 Cor. 10.31.or whatſoever yee doe, doe all to the glory of God. By theſe two former rules many things are made more cleere and manifeſt: namely, That no man in this life performeth entire and perfect obedience unto the Law; That the vertues of the unregenerate are ſinnes in the ſight of God: becauſe they are neither joyned with inward obedience, nor come from the obedience of the firſt Commandement, neither are referred unto it, ſeeing they doe not know the true God: and therefore they are but a ſhadow of obedience, and are hypocriſie, which God moſt ſeverely condemneth.Eſay 29.13. Becauſe this people come neere unto me with their mouth, Rom. 14.23.and honour me with their lips, but have removed their hearts farre from me. I will againe doe a marvellous worke in this people. Whatſoever is not of faith is ſinne. Moreover, by theſe rules it is manifeſt, that true obedience cannot be begun but by faith, through the knowledge of the Mediatour, and the gift of the holy Ghoſt. Purifying their hearts by faith. Acts 15.9. Galat. 2.20. John 5.23.In that that I now live in the fleſh, I live by faith in the Sonne of God. For God is not truly knowne or loved without faith in Chriſt. Hee that honoureth not the Sonne, honoureth not the Father which hath ſent him. Againe, by theſe rules it is declared, that our obedience in this life, ſeeing it is but begun onelyonly, cannot pleaſe God, but through and for the ſatisfaction of Chriſt imputed unto us. Hee hath freely made us accepted in his beloved. Epheſ. 1.6.Laſtly, by them it is manifeſt, that in true converſion, obedience is begun according to all the Commandements: For who truly loveth God, he ſubmitteth himſelfe without exception to all his Commandements.1 John 3.6. He that is borne of God ſinneth not.
4. That we may judge aright of the meaning of every Commandement, or Law, we muſt above all things conſider the drift or end thereof. For the end of the Law ſheweth the meaning thereof: and by the end which God in every Commandement intendeth, we ſhall judge aright and eaſily of the meanes. This rule alſo is of force in humane Laws. But we are to underſtand it of the next and neereſt end of the Law. For not thoſe things which are neceſſary to the attaining of ſuch ends as are remote or a far off, but thoſe which are neceſſary to the attaining of the neereſt and ſubordinate ends, are to be compriſed in the ſentence and preſcript of one law; which, except it be obſerved, the ſentence and ſubſtance of all, or many laws, will be brought all into one. The furtheſt end, and therefore the end of the whole Law, is the worſhip of God. It requireth therefore the whole obedience of the Law.
The end of the ſecond Table, is the preſervation of the ſociety of mankinde: this requireth all the duties of the ſecond Table. The end of the fifth commandement is, the preſervation of civill order: it compriſeth therefore the duties of ſuperiours towards inferiours, and inferiours towards ſuperiours; becauſe without theſe, civill order cannot be preſerved.
5. The ſame vertue or the ſame worke is often, in a diverſe reſpect, commanded in divers Commandements: that is, the ſame vertue is required for the performing of obedience to many Commandements; becauſe the ends of actions put a difference betweene them, and the ſame vertue may ſerve for divers ends: As, fortitude is a vertue both of the fifth and ſixth Commandement; becauſe it is required in a Magiſtrate, who is to take upon him the defence of others. This we are to know, leſt we in vaine trouble and vexe our ſelves in diſtinguiſhing and placing the vertues.
6. The Law giver doth in an affirmative Commandement comprehend the negative; and contrariwiſe, in a negative he comprehendeth the affirmative: that is, in the commanding of vertues, the forbidding of the contrary vices is contained: and ſo contrariwiſe, in the forbidding of vice, the commanding of the contrary vertue is included. For, whereſoever any good thing is injoyned, there the ſpeciall evill oppoſed unto this good is inhibited; becauſe the good cannot be put in execution, unleſſe the contrary evill be abandoned. Now by evill is meant, not onelyonly the doing of that which is evill, but alſo the omitting of that which is good.
7. We muſt take heed that we reſtraine not the Commandements too much, and take them too ſtraitly. For they are ſo to be taken and underſtood, as that in the generall all the ſpecials be contained: and in the chiefe ſpeciall the next allied ſpecials: and in the effect the cauſes: and in one of the correlatives the other alſo. So when manſlaughter and adultery is forbidden, all wrongfull violence, and all wandering luſts are likewiſe condemned: when chaſtity is commanded, temperancy is alſo commanded, without which this effect is not. When ſubjection, which is the one relative, is commanded, magiſtracy alſo, which is his correlative, is commanded.
8. The obedience or commandements of the ſecond Table, yeeld unto the obedience or commandements of the firſt Table; and the commandements concerning Ceremoniall worſhip, to commandements concerning Morall worſhip. Object.Mat. 22.39. What ſimilitude or likelihood is between the firſt & ſecond Table. But the ſecond commandement is like unto the firſt: Therefore the ſecond Table yeeldeth not unto the firſt. Anſ. This is a fallacy, in taking that to be ſimply and generally ſpoken, which is meant but of ſome part or points of the ſecond Table. The ſecond Commandement, we grant, is like unto the firſt; but not ſimply, and in every point, but (as heretofore hath beene ſhewed) it is like, 1. As concerning the kinde of Morall worſhip, which is alwayes to be preferred before the Ceremoniall. For the ceremonies muſt give place to the duties of charity expreſſed in the ſecond Table. 2. As concerning the kinde of puniſhment, to wit, everlaſting puniſhment; whereunto they are ſubject, who breake the ſecond, as well as they who breake the firſt. 3. As concerning the neceſſary coherence and connexion of the love of God and our neighbour; the one being a cauſe, and the other an effect, ſo that neither can be kept without other. For God is not loved, except our neighbour be loved: neither is our neighbour truly loved, except God be loved. If any man ſay, I love God, and yet hate his brother, he is a lyar: 1 John 4.20.for how can he that loveth not his brother whom he hath ſeene, love God whom he hath not ſeene? And this is the purpoſe of Chriſt in the fore-alledged Scripture. For there the Phariſees equalled divine Ceremonies and their owne ſuperſtitions with the obedience of the ſecond Table: for the detection of which errour, Chriſt faith, that the ſecond Table is like unto the firſt: that is as the obedience of the firſt Table is morall, ſpirituall, and principall; ſo alſo is the obedience of the ſecond: and as the ceremonies ſtoop to the duties of the firſt Table, ſo alſo they ought unto the duties of the ſecond.What diſsimilitude and difference. Notwithſtanding, there is a great difference between the Commandements of the firſt and ſecond Table: 1. In their objects. For the object of the firſt Table is God; of the ſecond, our Neighbour. So that look how much God is greater then our neighbour, ſo much the obedience of the firſt Table ſurpaſſeth the obedience of the ſecond: and how much inferiour our neighbour is unto God, ſo much inferiour is the obedience of the ſecond Table to the obedience of the firſt. 2. In reſpect of their proceſſe and order. For the obedience of the firſt Table is moſt principall: the obedience of the ſecond leſſe principall, and depending and attending on the more principall. For therefore muſt we love our neighbour, becauſe we love God, and our love of God is the cauſe of the love of our neighbour; the love of our neighbour ariſeth from the love of God, and not contrariwiſe, the love of God from the love of our neighbour. So ſaith Chriſt; If any man hate not his father, and mother, and wife, and children, and brethren, and ſiſters, yea and his owne life alſo, he cannot be my Diſciple. And in regard of this twofold maine diſſimilitude of the two Tables, the Commandements of the ſecond give place to them of the firſt Table.
Repl. The duties of our love towards our neighbour commanded in the ſecond Table,Hoſ. 6.6. Mat. 9.13. & 2.7. yeeld not to the ceremonies commanded in the firſt: according to that ſaying of Scripture: I will have mercy, and not ſacrifice. But the duties of love towards our neighbour are the obedience of the ſecond Table: Therefore obedience unto the ſecond Table is no whit inferiour to the obedience of the firſt. Anſ. There is more inferred in the concluſion then the premiſſes inforce. This is that only which followeth; Therefore the duties of the ſecond Table yeeld not to the ceremonies of the firſt: which concluſion is true, and overthrowes not this generall rule. For this rule is to be underſtood of Morall matters, and not of Ceremoniall duties. If therefore the neceſſity, and the ſafety of our neighbour require the omitting of a ceremony; the ceremony is rather to be omitted, then the ſafety of our neighbour to be neglected. And ſo is that text of Scripture to be conſtrued, I will have mercy, and not ſacrifice.
Certaine Concluſions of the Decalogue.
1. THe firſt Table commandeth the duties towards God. The ſecond commandeth the duties towards man. But yet ſo notwithſtanding, as that the firſt immediatly, this is mediatly referred to God.
2. The firſt Commandement, when as it commandeth us to hold and repute the onelyonly true God, and God that is manifeſted in the Church, for our God, comprehendeth chiefly the inward worſhip of God, which conſiſteth in the minde, will, and heart.
3. The chiefe parts or points of this worſhip are, the true knowledge of God, faith, hope, love of God, feare of God, humility, and lowlineſſe in the ſight of God, and patience.
4. God may be knowne of reaſonable creatures, ſo farre forth as he will manifeſt himſelfe unto every one.
5. The knowledge of God is either ſimply and abſolutely perfect, whereby God only knoweth himſelf; that is, the eternall Father, Son, and holy Ghoſt, know themſelves in ſeverall, and each other mutually, and underſtand wholly and moſt perfectly their owne infinite eſſence, and the manner of each perſons exiſting, and being. For unto the perfect knowledge of an infinite thing, none but an infinite underſtanding can attaine. Or, there is a knowledge of God belonging unto reaſonable creatures, whereby Angels and Men know indeed the whole and entire nature and majeſty of God, as being moſt ſimple: but they know it not wholly, that is, they ſo far only underſtand it, as he revealeth it unto them.
6. The knowledge of God, which is in creatures, if it be compared with that, whereby God underſtandeth and knoweth himſelfe, is to be accounted imperfect. But if the degrees thereof in it ſelfe be conſidered, it is alſo either perfect or imperfect; yet not ſimply, but in compariſon, that is, in reſpect of the inferiour and ſuperiour degree. The perfect knowledge of God in creatures is that, whereby Angels and Men in the celeſtiall life know God by a moſt cleere and bright beholding of the mind, ſo much as ſufficeth for the conformity of the reaſonable creatures with God. The imperfect is that, whereby men in this life know God, not ſo much as they could at firſt by the benefit of their creation: and therefore were notwithſtanding bound unto it ſtill by Gods commandement.
7. The imperfect knowledge of God which men have in this life, is of two ſorts; one Chriſtian, or Theologicall: the other Philoſophicall. That is received from the doctrine of the Prophets and Apoſtles: This from the principles and generall rules naturally knowne unto men, and from the beholding of the works of God in the nature of things.
8. The Chriſtian knowledge of God is alſo of two ſorts: the one ſpirituall or true, lively, effectuall, ſaving; theother literall. The ſpirituall is that knowledge of God and his will, which is kindled by the holy Ghoſt in our minds, according to the word, and by the word, working in the will and heart an inclination and deſire more and more to know and doe thoſe things, which God commandeth ſo to be done. The literall is that knowledge of God, which either hath beene in men from the creation, or is wrought in their minds, of the holy Ghoſt, by the word, which hath not accompanying it an endeavour and deſire of framing, and conforming themſelves unto the Commandements.
9. Both ſpirituall and literall knowledge are alſo immediate, or mediate. Immediate, which is wrought by the inſtinct of the holy Ghoſt, without ordinary meanes. Mediate, which is wrought of the holy Ghoſt by the voice of the heavenly doctrine heard, read, and meditated.
10. The ordinary meanes to know God, and which is preſcribed unto us by God himſelfe is by the ſtudy and meditation of heavenly doctrine. Wherefore we muſt ſtrive this way unto the knowledge of God, neither require or looke for from God any extraordinary and immediate illumination, except he of himſelfe offer it, and confirme it alſo unto us by certaine and evident teſtimonies.
11. Now albeit ſo much as God would have knowne of himſelfe unto us in this life, he hath ſufficiently declared in his word: yet notwithſtanding, thoſe naturall teſtimonies of God are not ſuperfluous, becauſe they convince and reprove the impiety of the Reprobate, and confirme the godlineſſe of the Elect and Choſen; and therefore are by God himſelfe often commanded in Scripture, and are of us to be conſidered.
12. But concerning them this we muſt hold; that they are true indeed, agreeing with Gods word, but not ſufficing for the true knowledge of God.
13. Moreover, although naturall teſtimonies teach nothing that is falſe of God: yet men, except the light of Gods word come thereto, gather and conceive out of them nought elſe but falſe and erroneous opinions concerning God: both becauſe theſe teſtimonies ſhew not ſo much as is delivered in the word; and alſo becauſe even thoſe things, which may be perceived and underſtood by naturall judgement, men notwithſtanding, by reaſon of that blindneſſe and corruption which is ingendred in them, take and interpret amiſſe, and diverſly deprave and corrupt.
14. Wherefore in the firſt Commandement of the Decalogue, the ignorance of thoſe things is forbidden and condemned, which God hath propoſed unto the Church, to be knowne of us, concerning him in his word and in his works, both of our creation and redemption. Likewiſe all errours are condemned of ſuch as imagine, either that there is no God, as the Epicures; or moe gods, as the Ethnicks, Manichees, and thoſe that pray to Angels, dead men, and other creatures: and the vanity of ſuperſtitious men, which put their truſt in other creatures, or things diverſe from him, who hath manifeſted himſelfe in the Church: as Jews, Mahumetiſts, Sabellius, Samoſatenus, Arius, Pneumatomachiſts, and ſuch like, who acknowledge not God to be the eternall Father, with the Son and the holy Ghoſt co eternall.
Hitherto have we delivered certaine generall rules for the better underſtanding of the true meaning of the Decalogue. Now we are to ſpeake of the ſenſe and meaning of the Decalogue in ſpeciall; that is, of the meaning of every particular Commandement.
An expoſition of the firſt Commandement.
THe firſt commandement hath two parts: a preface, and a commandement. The preface goeth before, being comprehended in theſe words, I am Jehovah, the Lord thy God, which have brought thee out of the Land of Egypt, out of the houſe of bondage. This preface belongeth to the whole Decalogue; becauſe it deſcribeth and diſcerneth God the Law-giver, from all creatures, Law-givers, and falſe gods: and further, it containeth three ſeverall reaſons, why the obedience both of this firſt Commandement,Three reaſons why obedience is to be performed unto God in this, and in all the other Commandements. and of the reſt which follow, is to be performed unto God. 1. He ſaith, he is Jehovah, whereby he diſtinguiſheth himſelfe the true God from all creatures, that he may ſhew himſelfe to have the chiefe right of ruling: I am Jehovah. That is, I, whom thou heareſt ſpeaking, and giving the Law unto thee, am the true God, who is and exiſteth from himſelfe and by himſelfe, and giveth unto all other things their being, and therefore hath chiefe authority and ſoveraignty over all; Creatour of all things, eternall, omnipotent, author and preſerver of all that are good: therefore obey me. 2. He ſaith, that he is the God of his people, that through the promiſe of his bountifulneſſe he might allure us to obey him. God verily is the God of all creatures, as touching both the creating, and preſerving, and governing of them all; but he is the God of his Church, by the ſingular participation and manifeſtation of himſelfe.How God is ſaid to be out God. God then is our God, when we acknowledge him to be ſuch as he hath manifeſted himſelfe in his word: namely, who imployeth his omnipotencie, juſtice, wiſdome, and mercy unto our ſalvation: or, who tendereth us with an eſpeciall and peculiar favour in his Sonne. For God is properly ſaid to be their God, whom he loveth and favoureth above all others. Whereupon alſo the Prophet David affirmeth that Nation to be bleſſed, whoſe God is the Lord: Pſal. 33.12.even the people that he hath choſen for his inheritance. 3. He ſaith, Which have brought thee out of the Land of Egypt: As if he ſhould ſay; I am he, I am he, who have manifeſted my ſelfe unto thee, and beſtowed all thoſe bleſſings upon thee. This he addeth, that by the mentioning of his late and notable benefit, he might declare unto them, and admoniſh, them that they were bound therefore to ſhew thankfulneſſe and obedience unto him. This alſo belongeth unto us, becauſe it doth figuratively comprehend and imply all the deliverances of the Church, by the mentioning of ſo famous and notable a benefit. And further alſo, this was a type of our wonderfull deliverance atchieved by Chriſt. Now when he ſaith, that he Jehovah is this God, and deliverer of the Church, he oppoſeth himſelfe both to all creatures, and to Idols, challenging all divine honour and obedience unto himſelfe alone, according to the expoſition hereof delivered. Deut. 6. Eſa. 43. and in other places. Wherefore it followeth, not onelyonly that this Jehovah is to be worſhipped, but that he alone is to be worſhipped, and to be accounted for our God.
Some of the ancient made this preface to be the firſt Commandment, and for the ſecond Commandement they took the words following:Heſychius. Thou ſhalt have no other gods before me. But it is manifeſt that theſe words, I am the Lord thy God, &c. are not the words of commanding ought, but of one recording or rehearſing ſomething of himſelfe. Howbeit, the words which follow, Thou ſhalt have no other gods, &c. have the forme and nature of a Commandement.
The end of the firſt Commandement.The Commandement then is, Thou ſhalt have no other gods before me. The end of this Commandment is the immediate, internall, or inward worſhip of God; that is, that we acknowledge the true God alone revealed in the Church, and give due honour unto him with our whole minde, will, and heart. Moreover, this Commandement is in ſuch wiſe a negative, and denieth other gods, as that it containeth alſo an affirmation, thus; Thou ſhalt have none other gods: therefore thou ſhalt have me, that Jehovah, which have manifeſted my ſelfe in my Church, thy God alone. Now to have God, What it is to have God.is, 1. To know and acknowledge God, namely, that there is a God: that he is one God: that he is ſuch a God, as he hath manifeſted himſelfe in his Church, and that he is ſuch a God alſo towards us. 2. To truſt in God onelyonly. 3. With great humility and patience, to ſubject and ſubmit our ſelves unto God. 4. To expect and looke for all good things from God onelyonly. 5. To love God. 6. To reverence and worſhip God. Herein conſiſteth the obedience of this Commandement, whoſe parts are the vertues which follow immediatly after the explication of the words of the Commandement.What is meant by the words other God. What it is to have other gods. An other God is every thing to which the properties and works of God are attributed, though the thing it ſelfe have them not, and they be not agreeable to the nature of the thing whereunto they are attributed. To have other gods, is, not to have the true God; that is, either to have no God, or to have moe gods, or an other then the knowne God, or not to acknowledge God to be ſuch unto us as he is manifeſted, or not to truſt in God, not to ſubject and ſubmit our ſelves unto God in true humility and patience, not to hope for all good things from him alone, not to love and feare him. The parts of this impiety are thoſe vices contrary to theſe vertues whereof we purpoſe preſently to intreat. Before me, or in my ſight: as if he ſhould ſay, Thou ſhalt have no other gods, not onelyonly in thy geſture, and words in the eyes of men; but neither ſhalt thou have ſtrange gods in the cloſet of thy heart, becauſe nothing is cloſe and hidden from my ſight, but lieth wholly open, and is altogether manifeſt unto me the ſearcher of the hearts and reines.
The moſt ready and eaſie way of expounding each Commandement, is to diſtribute the obedience of every Commandement into his vertues, as parts; adjoyning afterwards thoſes vices, which are oppoſite unto the ſame vertues. The parts of the obedience of this firſt Commandement are ſeven vertues; The Knowledge of God, Faith, Hope, the Love of God, the Feare of God, Humility, and Patience. Theſe vertues are commanded, and their contrary vices are forbidden.
IVertue, The knowledge of God. Rom. 10.14. John 17.3.The knowledge of God is, ſo to judge of God as he hath manifeſted himſelfe in his word and works, and to be moved and ſtirred up by that knowledge to a confidence, love, feare, and worſhip of the true God. How ſhall they beleeve in him of whom they have not heard? This is life eternall, that they know thee to be the onelyonly very God, and whom thou haſt ſent Jeſus Chriſt. The extremes repugnant to this vertue are many.
Ignorance of God and his will.The ignorance or not knowing of the true God and his will, which is, not to know thoſe things of God, or to doubt of them, which we ought to know by the benefit of our creation, and by his manifeſtations. This ignorance is either naturall, Two-fold ignorance.or ingendered in men, which is of thoſe things which we are ignorant of, or cannot underſtand through the corruption of our nature: or elſe it is a purpoſed or endeavoured ignorance, which is of thoſe things that our conſcience telleth us muſt be enquired after, neither yet doe wee enquire after them with an earneſt deſire, namely, with a deſire of learning them, and of obeying God. Of both theſe ignorances it is ſaid, There is none that doth underſtand, and ſeeke God. Pſal. 14.2. 1 Cor. 2.14.The naturall man perceiveth not, &c.
Errours touching God.2. Errours conceived, or falſe imaginations and opinions of him: as when 1. Some imagine there is no God. 2. Some feigne that there are moe gods: as in ancient times the Heathen, the Manichees, &c. 3. If they profeſſe it not in words, yet in deed they make gods, while they aſcribe thoſe things to creatures, which are proper to God onelyonly: as the Papiſts, who make their prayers unto Angels, and men departed. For prayer and invocation attributeth unto him who is invocated, infinite wiſdome and power. Wherefore Paul ſaith, that they who pray to creatures,Rom. 1.23, 24. Turn the glory of the uncorruptible God, to the ſimilitude of the image of a corruptible man, and of birds, and of foure-footed beaſts, and of creeping things; And, Turne the truth of God into a lye, and worſhip and ſerve the creature, forſaking the Creator. So neither will the Angell ſuffer John to worſhip him, and addeth this reaſon; I am thy fellow-ſervant, Apoc. 19 10.and one of thy brethren, which have the teſtimony of Jeſus: worſhip God. 4. In like manner alſo they imagine falſe opinions of God, who know God to be but one, but know not the true God, which hath revealed himſelfe in the Goſpel: as the ſounder Philoſophers, and Mahumets Sectaries. 5. And ſo they alſo, who profeſſe that they know that one and true God, but yet ſlide and fall from him, and in place of him worſhip an Idol which they make unto themſelves, becauſe they imagine this God to be ſome other kind of god then he hath revealed himſelfe to be in his word; as Jews, Samoſatenians, Arrians, Pneumatomachi, &c.John 5.23. 1 John 2.24. He that honoureth not the Son, honoureth not the Father. He that denyeth the Son, hath not the Father.
Magick. What Magick is.Magick, Sorcery, and Witcheraft, which is moſt repugnant, and contrary to the knowledge of God. For it is a league or covenant with the Devill, the enemy of God, with certaine words or ceremonies adjoyned, that they doing or ſaying this or that, ſhall receive things promiſed of the Devill; and ſuch things as are to be asked and received of God alone: as, that by his aid and aſsiſtance they ſhall know, or worke things not neceſſary, tending either to the fulfilling of their evill luſts, or to oſtentation, or to the commodities of this life. Magus (as alſo Magia, that is, Magick) is a Perſian word, ſignifying a Philoſopher, or a Teacher. But men perceiving their owne ignorance, ſought for the Devils help,Enchantments. and ſo the names grew infamous. Unto Magick belong enchantments, which are the uſing of certaine words or ceremonies according to a covenant before entred with the Devill, which being done and ſpoken, the Devill ſhould performe that, which the enchanters requeſt. Now in theſe ceremonies and words▪ which they uſe, there is no efficacy or force: but the Devill himſelfe accompliſheth thoſe things, which he hath promiſed, to this end, that they may revolt from God to the Devill,Levi…. 20.6. Deut. …1.10, 11, 12, …3, 14. and worſhip him in place of God. Now, as the Magician, ſo they alſo are condemned by this Commandement, whoſoever uſe the help of Magicians.
Superſtition.Superſtition, which is to attribute ſuch effects to certaine things, or obſervations of geſtures or words, as depend not either on naturall or morall reaſon, or on the word of God; and either do not at all follow and fall out, or are wrought by the Devils, and other cauſes then thoſe, whereby they are thought to have beene done. For though it be no covenant with the Devill, yet it is Idolatry. Under this vice of ſuperſtition are comprehended ſouth ſaying, Levit. 19.26. Eſay 14 25. & …7.13.obſervations of dreames, divinations ſignes, and predictions, or fore-telling of Wizzards, all which are by expreſſe words condemned in Scripture.
Confidence in creatures.All truſt and confidence, which is repoſed in creatures. For this is manifeſtly repugnant to the true knowledge of one God; and to faith, and hope. For truſt and confidence is an honour due unto God alone, which whoſo tranſlateth unto creatures, doth in very deed imagine moe gods. Wherefore God in his word doth utterly condemne thoſe,Pſal. …6 2. Je…. 17 …. Mat. … 24. Ep…eſ. 5.5. who repoſe truſt and confidence in things created, as in men. And alſo he condemneth thoſe which put their truſt in their owne workes, and in riches: which alſo covetous men doe; and ſo under the name of this vice is covetouſneſſe alſo comprehended.
Idolatry. Two kinds of Idolatry.Idolatry, which is moſt of all repugnant unto the true knowledge of God, and to faith. Now there are two kinds of Idolatry. 1. when in profeſsion another is worſhipped, then that one true God: or, when that is worſhipped for God, which is no God. This kind of Idolatry is more groſſe and palpable, and doth properly belong unto the firſt Commandement. 2. When in profeſsion or profeſſedly we worſhip not another god, but we erre in the manner of worſhip: that is, when albeit the true God is worſhipped; yet nevertheleſſe he is worſhipped after another manner, then God himſelfe hath in the ſecond Commandement, and alſo commonly in his word preſcribed, either by internall worſhip, or by externall worſhip, or externall rites or ceremonies. This other kinde of Idolatry is more flie and wilie, and is condemned and forbidden in the ſecond Commandement. For they who worſhip God in Images, though they deny that they worſhip any other beſides the true God, yet notwithſtanding are Idolaters. For they imagine God to be ſuch a god as will be worſhipped in Images, and ſo change the will of God, and by changing Gods will, change even God himſelfe.
Contempt of God.The contempt of God, which is to know thoſe things of God which are true, but not to be moved thereby to love him: or to acknowledge indeed one true God revealed in the Church; but not to be moved thereby to worſhip him, to truſt in him, to feare him, and to love him. For the knowledge of the true God doth not ſuffice alone, but there muſt alſo accompany it an inward motion of the mind to imbrace and follow the ſame; elſe ſhould the Devils alſo and the Gentiles have the true knowledge of God, which the Apoſtle denyeth, ſaying: They are inexcuſable, Rom. 1.20, 21.becauſe when they knew God, they glorified him not as God, neither were thankfull, &c.
IIVertue, Faith.Faith is a ſure and certaine perſwaſion, whereby we aſſent unto every word of God delivered unto us, and whereby we are reſolved that the promiſe of the free mercy of God for Chriſts ſake doth belong unto us: and further alſo it is a confidence receiving this benefit of God, and reſting thereon, being kindled of the holy Ghoſt by the word in our minds, will, and hearts, and working in them a rejoycing in God, invocation, and praying unto God, and obedience according to all his commandements. Put your truſt in the Lord your God, 2 Chron. 20.10.and you ſhall be aſſured.
Foure vices contrary in the defect to faith.Unto faith are repugnant of one ſide which offendeth in the defect of faith, Unbeliefe.Ʋn beliefe, which aſſenteth not to ſuch doctrine as is heard and known concerning God. Doubtfulneſſe.Doubtfulneſſe, which neither aſſenteth ſtedfaſtly to the doctrine of God, neither doth altogether gaine-ſay it, but, being floating and wavering, hath a weake inclination now to one part, and now to another. Diſtruſt.Diſtruſt, which applieth not unto it ſelfe the knowledge which it hath of God and his promiſes, and doth through feare of Gods forſaking us, ſurceaſe the doing of that it ſhould doe, and ſeeke protection and ſafeguard without God, or of ſome other beſides God. He that beleeveth not God, 1 John 5.10.hath made him a lyar, becauſe he beleeveth not the teſtimony or record that God witneſſed of his Son. Temporary faith.A diſſembling or hypocriticall faith, temporary faith, or a revolting from faith: which is to yeeld an aſſent to the knowledge thereof, and to imbrace it for a ſeaſon, but without any applying, or full perſwaſion of the promiſe of Gods grace, and without regeneration; and therefore to be overcome through temptations, or other cauſes, and ſo to caſt away againe that aſſent and profeſſion of godlineſſe.Mat. 13.20. He that received ſeed in the ſtony ground, is he which heareth the word, and incontinently with joy receiveth it; yet hath he no roote in himſelfe, and dureth but a ſeaſon: for as ſoone as tribulation or perſecution commeth becauſe of the word, by and by he is offended. Acts 8.13. Heb. ….4.Simon alſo beleeved, and was baptiſed. It is impoſsible, that they which were once lightned, and have taſted of the heavenly gift, &c.
Two vices contrary in the exceſſe to faith.Now amongſt thoſe which are repugnant unto faith, of the other ſide, which offendeth in the exceſſe, are, Tempting of God. Deut. ….19. Ma…. 4.7. Exod. 17.2. 1 Cor. 10.9.Tempting of God: which is through an unbeliefe, or diſtruſt, or contempt of God, and a truſt or love of our owne wiſdome, juſtice, or power, and glory, to depart from Gods word or order, and ſo to make tryall of Gods truth or power, and ſtubbornely, and proudly to provoke God unto anger. Thou ſhalt not tempt the Lord thy God. Moſes ſaid unto them, why contend yee with me? Wherefore do yee then tempt the Lord? Doe we provoke the Lord unto anger? Carnall ſecurity.Carnall ſecurity, which is to live without thinking of God and his will, or of our owne infirmity, and dangers; and without acknowledging or bewailing of our ſins, and without the feare of God; and yet to promiſe to our ſelves an indemnity from the anger of God, and from puniſhment, without faith and repentance: This is often, and moſt grievouſly accuſed in the Scripture. Chriſt ſpeaketh of that ſecurity and careleſneſſe which ſhall be at his ſecond comming. As the dayes of Noe were, Mat 24.38, 39.ſo likewiſe ſhall the comming of the Son of man be. For as in the dayes before the flood, they did eate and drink, marry, and give in marriage, &c.
IIIVertue, Hope.Hope is a ſure and certaine expectation of everlaſting life freely to be given for Chriſts ſake; and of mitigation or aſſwagement of preſent evils▪ and of a deliverance from the ſame evils of this life: and laſtly, an expecting and looking for all bleſſings neceſſary unto ſalvation, according to the counſell and will of God. Hereof is ſaid: Truſt perfectly on the grace that is brought unto you, 1 Pet. 1.13. Rom. 5.5.by the revelation of Jeſus Chriſt. Hope maketh not aſhamed. Now hope ſpringeth from faith: becauſe he that is certaine of the preſent will of God towards him, hath alſo certaine and aſſured promiſes of the time to come. For God is not changed: Rom. 11.21.and the gifts and calling of God are without repentance. Moreover, faith and hope differ in theſe conſiderations: Faith imbraceth the preſent benefits of God, and his will towards us. Hope imbraceth the effects and fruits which are to come of this preſent and perpetuall will of God; according as it is ſaid, Heb. 11.11. Rom 8.24.Faith maketh thoſe things to be which are hoped for, and ſheweth thoſe things, &c. Hope that is ſeene, is not hope; for how can &c.
Two vices contrary in the defect to Hone,Ʋnto hope, in the defect, is oppoſed, Deſpaire.Deſpaire, which is to eſteeme his ſinnes to be greater then the merit of the Son of God, and to refuſe the mercy of God offered in his Sonne the Mediatour: and therefore not to looke for thoſe bleſſings which are promiſed to the godly, but to be tormented with an horrible ſenſe and feeling of Gods wrath, and with a feare of being hereafter caſt away into everlaſting paines, and to ſtand in horrour of God, and to hate him as being cruell and a tyrant;Gen. 4.3. 1 Theſ. 4.13. Rom. 5.20. as Cain cried out, My ſin is greater then can be pardoned. From this deſpaire S. Paul dehorteth us, Sorrow not as others which have no hope. Where ſin abounded, there grace abounded much more. Doubting of future bleſsings.A doubting of the bleſsings to come, which are expreſſed in the word: as of everlaſting life, of defence and delivery in temptations, and of finall perſeverance.Carnall ſecurity contrary in the exceſſe to Hope. Spiritual. ſecurity. Unto hope, in the exceſſe carnall ſecurity is oppoſed, whereof we ſpake a little before. But as that is every where in Gods word condemned; ſo ſpirituall ſecurity is commended, and required at the hands of all the godly, as which doth aſſure us of Gods grace amidſt and againſt all the affrightings of Conſcience; and is nothing elſe but a faith, and hope, which, being joyned with true repentance, doth not feare Gods forſaking, becauſe it is aſſured of Gods unchangeable favour towards it.Rom. 8.31, 32. Whereof it is ſpoken: If God be on our ſide, who can be againſt us? Who ſpared not his owne Son, but gave him for us all to death, how ſhall be not with him give us all things alſo?
IVVertue, The love of God.The love of God is, to acknowledge God to be exceeding good and exceeding bountifull and mercifull; not onelyonly in himſelfe, but alſo in us and towards us; and that therefore he doth imploy his power, wiſdome, juſtice, mercy, goodneſſe to our ſalvation: and ſo, through the acknowledging of his infinite goodneſſe towards us, to love God above all things, as that we more covet and deſire our conjoyning and conformity with him, and the execution of his will, then all other things whatſoever; and further, had rather leave and relinquiſh all things (love we them never ſo deerely) then be bereaved of his communion and fellowſhip, or offend him in any thing: and are ready to part with all other things (which we love) for his ſake, and nothing is more cared for of us, then how we may do things gratefull and acceptable unto him.Two parts of true love. For true love comprehendeth two things: 1. A deſire of the ſafety and preſervation of the thing which is loved. 2. A will to be joyned with the thing we love, Deut. 6.5. Luke 14.26.or to have it joyned with us. Hereof-it is ſaid, Thou ſhalt love the Lord thy God with all thine heart, &c. If any man come to me, and hate not Father and Mother, wife and children, yea, and his owne life alſo, he cannot be my diſciple.
The contrary v…ces.Ʋnto the love of God in the defect, are repugnant, Contempt or hatred of God.The caſting away of Gods love, or, the contempt and hatred of God, which is through the alienation of our nature from God and Gods juſtice, and by reaſon of an inclination thereof to ſin, therefore to flee and ſhunne God accuſing and puniſhing ſin, and to fret againſt him. Of this ſin it is ſaid;Rom. 8.7. The wiſdome of the fleſh is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be. Inordinate love of our ſelves and other creatures.Inordinate love of himſelfe and other creatures, which is, to preferre his luſts, or pleaſures, or life, or glory, or any other thing before God, and his will, and glory, and to be willing rather to neglect and offend him,Mat. 10.37. then to part from thoſe things which we love: He that loveth Father or Mother more then me, is not worthy of me. Feigned love of God.A feigned love of God, whereby alſo we may here offend. But here we cannot offend in the exceſſe, becauſe we never love God ſo much as we ſhould.
VVertue, The feare of GodThe feare of God is, to acknowledge the infinite anger of God towards ſinne, his great power to puniſh ſinne, his wiſdome and juſtice, and that right and dominion which he hath over all creatures; and of the contrary, to acknowledge our own corruption and infirmity: and therefore to ſubmit our ſelves to God according to all his Commandements; and to account for the greateſt evill, our offending of God, and eſtranging from him, and in reſpect thereof highly to hate and deteſt all ſin, and to be ready rather to ſuffer all other evils whatſoever, then that we will offend God in any thing. Thou ſhalt feare the Lord thy God, becauſe I am the Lord. Levit. 19.14. Jerem. 10.7.Who would not feare thee, O King of Nations? For to thee appertaineth the dominion: for among all the wiſe men of the Gentiles, and in all their kingdomes, there is none like unto thee. Object. The higheſt good cannot be feared: for feare is a ſhunning of evill. God is the chiefeſt good. Therefore he cannot be feared. Anſ. To the Major we anſwer, that the higheſt good cannot be feared, as it is the higheſt good, but in reſpect that it is ſomewhat elſe. So God is feared, not as he is our principall good (for ſo he is loved) but as he is juſt, and mighty to puniſh: or he is feared in regard of the evill and puniſhment of utter deſtruction which he is able to inflict.
The differences between the feare and love of God.The feare and love of God differ: For, 1. The love of God ariſeth from a knowledge of Gods goodneſſe: The feare of God ariſeth from a knowledge of Gods juſtice, and of his power to puniſh ſinnes, and of that right which he hath over all creatures. 2. Love purſueth good, to wit, God and our conjunction with him: wherefore the love of God is, not to abide to be bereaved of God, who is the chiefe good. But feare flyeth evill, to wit, the diſpleaſure and wrath of God, and our ſeparation from him. Wherefore alſo the feare of God is, to beware that we offend not God. Moreover, the feare of God,A difference of the feare of God in the nature of man being yet uncorrupt, and the feare of God in the regenerate. Eſay 25.8. Rev. 7.18. & 21.4. which was in the nature of man uncorrupt, differeth from that which is now in the regenerate in this life, and which is in the bleſſed Angels and Saints in the celeſtiall life. The feare of God, which is in the bleſſed in everlaſting life, is a high deteſtation of ſinne and puniſhments, without griefe, becauſe neither any ſinne is in them, nor any puniſhment of ſinne; and they are aſſured that they ſhall never ſinne or be puniſhed. He will deſtroy death for ever, and the Lord God will wipe away the teares from all faces. The feare of God, which is in the regenerate in this life, is an acknowledging of ſinne and the wrath of God, and an earneſt griefe for the ſinnes committed, for the offending of God, and for thoſe calamities which by reaſon of ſins both we and others ſuſtaine, and a feare of future ſins and puniſhments, and an earneſt deſire of flying and ſhunning theſe evils, by reaſon of the knowledge of that mercy which is ſhewed unto us through Chriſt. Feare yee not them which kill the body, Mar. 10.28.but are not able to kill the ſoule: but rather feare him, which is able to deſtroy both ſoule and body in hell. Feareſt thou not God, ſeeing thou art in the ſame condemnation? Luke 23.40.This feare is commonly called Son-like feare,Son-like feare. becauſe it is ſuch as Sons bear towards their Parents, who are ſorry for the anger and diſpleaſure of their Father, and feare leſt they farther offend him, and be puniſhed; and yet notwithſtanding are alwaies perſwaded of the love and minde of their Father towards them: and therefore they love him, and for this love of him whom they have offended they are the more grievouſly ſorry. So is it ſaid of Peter. So he went out, Mat. 26.75. Servile feare.and wept bitterly. Servile feare, ſuch as is of ſlaves or ſervants towards their Maſters, is to ſhunne puniſhment without faith, and without a deſire of changing and amending this life, with a deſpaire and ſhunning of God, and with a ſeparation from him.Three diffences between Son-like and ſlaviſh feare. The Son-like feare differeth from a ſervile or ſlaviſh feare: 1. Becauſe this Son-like feare ariſeth from a confidence and love of God. And therefore, 2. It principally ſhunneth not God himſelfe, but the d…ſpleaſing and offending of God: and, 3. It is certaine of everlaſting life. Servile feare, 1. Ariſeth from a knowledge, and an accuſing of ſinne, and from a feeling of Gods judgement and anger againſt ſinne: and, 2. Is a ſhunning and hatred of God, and puniſhment, and the judgements of God on ſinne, but not of ſinne it ſelfe. 3. And is ſo much the greater, how much the more certain expectation there is of everlaſting damnation, and how much the greater deſpaire there is of grace and the mercy of God. This feare of God is in the Devils, and in the wicked, and is that beginning of everlaſting death, which the wicked feele in this life. I heard thy voice in the garden and was affraid. Gen. 3.10. James 2.19. Eſay 57.21.The devils beleeve and tremble. There is no peace unto the wicked. Wherefore it is an hatred and ſhunning, not of ſinne, but of God, and is repugnant to the faith and love of God. It is no… commanded, but forbidden in this Commandement.1 John 4.8. There is no feare in love, but perfect love caſteth out feare; for feare hath painefulneſſe: and he that feareth, is not perfect in love. Now, becauſe in the Saints in this life, neither faith nor love are perfect, but are often ſhaken with many tentations and doubts; therefore, albeit this ſon-like feare is begun in them, yet it is never in that purity, but that ſome ſervile feare is mingled with it. Examples hereof are rife and frequent in the Pſalmes, and in the book of Job. Pſal. 32.3. and 38.4. Job 13.24.When I held my tongue my bones conſumed, when I roared all the day. Mine iniquities are gone over mine head, and, as a weighty burden, they are too heavy for me: Mine heart panteth, my ſtrength faileth me. Wherefore hideſt thou thy face, and takeſt me for thine enemy?
We are further here to obſerve,The feare of God uſed in Scripture for the whole worſhip of God. Prov. 1.7. 1 Tim. 1.5. 1 Joh. 5.2. that oftentimes in Scripture the love of God, and the feare of God, is taken for the whole worſhip of God, or for the generall obedience, according to all Gods Commandements: As, The feare of the Lord is the beginning of wiſdome. The end of the Commandement, is love out of a pure heart, &c. In this we know that we love the children of God, when we love God, &c. The reaſon hereof is, becauſe the feare and love of God, ſeeing they ſpring of faith, and hope, are cauſes of our whole obedience. For they who truly love and feare God, will not offend him in any thing, but indeavour to doe all things pleaſing and acceptable unto him.
The contrary vices.Unto the feare of God are repugnant, 1. In the defect, Prophaneneſſe, carnall ſecurity, and contempt of God: 2. In the exceſſe, Servile feare, and deſpaire; of which we have already ſpoken ſufficiently.
VIVertue. Humility.Humility is, to acknowledge all thoſe good things, which are in us, and are done by us, not to come from any worthineſſe or ability of our own, but from the free goodneſſe of God: and ſo by the acknowledging of Gods divine Majeſty, and our infirmity and unworthineſſe, to ſubject and ſubmit our ſelves unto God, to give the glory of all things which are in us to him alone, truely to feare God, and to acknowledge and bewaile our owne defects and vices, not to covet to any higher place or condition, neither truſting in our owne gifts, but, in the help and aſſiſtance of God, to hold our ſelves contented with our vocation and calling, not to deſpiſe others in compariſon of our ſelves, neither to let or hinder them in the diſcharging of their duty, but to acknowledge that others alſo are, and may be made profitable inſtruments of God, and therefore to give place and honour unto them: not to attribute unto our ſelves things above our force and power, not to affect any excellency above others: but to be well contented with thoſe things which God hath given us, and to imploy all our gifts and ſtudies to the glory of God, and the ſafety of our neighbours, even thoſe which are of the baſer and unworthier ſort: neither at any time to murmure againſt God, if we faile of our hope, or if we be deſpiſed, but in all things to aſcribe the praiſe of wiſdome and juſtice unto God.1 Cor. 4.6, 7. Theſe things I have figuratively applyed unto mine owne ſelfe, and Apollos for your ſakes, that ye might learne by us, that no man preſume above that which is written, that one ſwell not againſt another for any mans cauſe: for who ſeparateth thee? And what haſt thou that thou haſt not received? 1 Pet. 5.5.God reſiſteth the proud, and giveth grace to the humble. Humble your ſelves therefore under the mighty hand of God, that he may exalt you in due time. Whoſoever ſhall humble himſelfe as this little child, Mat. 18.4.the ſame is the greateſt in the kingdome of heaven. Do nothing through contention, Phil. 2.3.or vaine glory, but in meekneſſe of minde let every man eſteeme another better then himſelfe.
Pride a vice contrary in the defect to Humility.Unto Humility in the extremity of defect is oppoſed Pride, or arrogancy: which is to aſcribe his gifts not to God, but to his own worthineſſe or ability, and therefore to ſtand in admiration of himſelfe and his gifts, not truly to feare God, neither to acknowledge and bewaile his defects; and ſo further to be aſpiring to higher places and callings; and ſtanding not upon God, but upon his owne gifts, to attribute alſo to himſelfe thoſe things which he hath not, to attempt things above his power, and not belonging to his calling; to contemne and debaſe others in reſpect of himſelfe, to yeeld to none, but to covet to excell, and be eminent above other, to referre his gifts and counſels principally to his owne glory, to be angry with God and men, to fret and fume againſt God, when his deſires and counſels are hindered, and alſo to accuſe God of errour and injuſtice, if Gods counſels agree not with the judgements and affections of men. More briefly thus: Pride and arrogancy is for a man to admire himſelfe and his own gifts, to attribute them to himſelfe as chiefe cauſes of them, to intermeddle with other mens affaires, and fret and fume againſt God, if his will and deſire be hindred. Hereof it is ſaid,1 Pet. 5.5. Prov. 16.5. God reſiſteth the proud. All that are proud in heart are an abomination to the Lord. Ʋnto humility, is oppoſed, in the extremity of exceſſe, a feigned modeſty or humility, which is a double pride: and it is to hunt after the praiſe and commendation of humility, by denying of thoſe things outwardly, which yet a man doth in his minde attribute unto himſelfe, either truly or falſly, and by refuſing of thoſe things which he moſt of all deſireth, and covertly laboureth to compaſſe. When ye faſt, looke not ſowre as the Hypocrites: for they disfigure their faces, that they might ſeeme unto men to faſt. Verily I ſay unto you, that they have their reward. Ariſtotle termeth it, feigned niceneſſe, and thoſe that are poſſeſſed therewith, counterfeit nice men. Some render the word there uſed by Ariſtotle, thus; Vaine-glorious diſſemblers. The words of Ariſtotle are theſe, They who diſſemble in ſmall and open matters, are called coy deceivers, and grow contemptible every where with men: and ſometimes it is pride in men, as the wearing of Lacedemonian attire, or cladding themſelves in any courſe and vile apparrell. Therefore counterfeit humility is double pride.
VIIVertue, Patience.Patience is the knowledge and agnizing of Gods Majeſty, wiſedome, juſtice, and goodneſſe, reſolving through a confidence in Gods promiſe, and ſo in hope of Gods aſſiſtance and deliverence, to obey God, in ſuffering thoſe evils and adverſities, which he ſendeth on us, and willeth us to ſuffer; neither in reſpect of the griefe which they bring, to murmur againſt God, or to do any thing againſt his Commandements, but in our dolour and griefe, to retaine ſtill the confidence and hope of Gods aſſiſtance, to aske deliverance of him, and by this knowledge and full perſwaſion of Gods will, to mitigate and aſſwage our griefe and paines:Pſal. 37.7, 35▪ Hold thee ſtill in the Lord, and abide patiently upon him. Hope thou in the Lord, and keep his way, and he ſhall promote thee. Humility and Patience belong unto the firſt Commandement, not onelyonly becauſe they are parts of that internall obedience, which God requireth immediatly to be performed unto him, but alſo becauſe they follow and accompany the true knowledge, or confidence, love and feare of God, as neceſſary effects of the ſame.
Impatience contrary in the defect to patience.Unto Patience, in the extremity of defect, Impatience is contrary: which is, through the not knowing and diſtruſt of Gods wiſdome, providence, juſtice, and goodneſſe, not to be willing to obey God, in ſuffering ſuch adverſity, as he willeth us to ſuffer, and through griefe to fret againſt God, or to do ſomewhat againſt his Commandements, neither to deſire or expect from God any help and deliverance, neither by the knowledge and truſt, or perſwaſion of Gods will, to moderate the griefe, but to yeeld unto it; and being broken therewith, to be driven and ſolicited unto deſpaire. Examples hereof are Saul and Judas: alſo many raging affections in Jobs complaints, wherewith the godly are often ſhaken and diſtreſſed.
Unto Patience in the exceſſe, Temerity or raſhneſſe is oppoſed;Raſhneſſe contrary in the exceſſe to patience. Sirac. 3.27. which is through fooliſhneſſe, not knowing or not conſidering the dangers, or his own calling, or the will of God, or elſe through a confidence in himſelf, to adventure dangers without any need or neceſſity. He that loveth danger, ſhall periſh therein.
Here is to be noted and obſerved, that oftentimes in this and other Commandements the ſame vices are oppoſed to ſundry and diverſe vertues. So unto faith, hope, and feare of God, is oppoſed carnall ſecurity: to faith, hope, the love of God, humility and patience, is oppoſed the tempting of God: and to the true knowledge of God and faith, Idolatry is moſt repugnant. The ſame may be ſeene alſo, and muſt be obſerved in the vertues and vices of other Commandements.