Questions 94–95

I AM Jehoua, (the Lord) thy god, which haue brought thee out of the land of Aegypt, out of the house of bondage. Thou shalt haue no other gods before me.

This commandement hath two parts: a preface and a commandement. The preface goeth before being comprehended in these words, I am Jehouah the Lord thy god, which haue brought thee out of the land of Aegypt, out of the house of bondage. This preface belongeth vnto the whole Decalogue: because it describeth and discerneth God the Lawe-giuer from all creatures, Law-giuers, and false gods; and farder, it conteineth three seuerall reasons, why the obedience both of this first commaundement, and of the rest which followe is to be perfourmed vnto God. First, he saith that he is Jehouah, whereby he distinguisheth himselfe the true god from all creatures, that he may shew himselfe to haue the chiefe right of ruling. I am Jehouah; That is, I, whom thou hearest speaking, & giuing this Law vnto thee, am the true God, who is and existeth from himselfe and by himselfe, & giueth vnto other things their being, Creator of al things, eternall, omnipotent, author and preseruer of all that are good. Therefore obay me. Secondly he saith, that he is the god of his people, that through the promise of his bountifulnesse he might allure vs to obay him. God verilie is the God of all creatures, as touching both the creating, and preseruing, and the gouerning of them al; but he is the God of his Church, by the participation and manifestation of himselfe. God then is our God, when we acknowledge him to be such, as he hath manifested himselfe in his word: namely, who emploieth his omnipotency, iustice, wisdome, and mercy vnto our saluation; or, who tendereth vs with an especiall & peculiar fauour in his Son. For God is saide to be their god, whom he loueth & fauoureth aboue al others.¹ Whereupon also the Prophet Dauid affirmeth that nation to bee blessed, whose God is the Lord: euen the people that hee hath chosen for his inheritance. Thirdly, he saith, Which haue brought thee out of the land of Aegypt: as if he should say, I am hee, who haue manifested my selfe vnto thee, and bestowed all these blessings vpon thee. This he addeth, that by the mentioning of his late and notable benefit he might declare vnto them and admonish them that they were bound therfore to shew thankfulnesse and obedience vnto him. This also belongeth vnto vs, because it dooth figuratiuelie comprehend & implie all the deliueraunces of the church, by the mentioning of so famous and noble a benefit. And further also, this was a type of our woonderful deliuerance atchieued by Christ. Nowe when hee saith, that hee Jehoua is this god and deliuerer of the Church, he opposeth himselfe both to all creatures & to Idols, challenging all diuine honour & obedience vnto himselfe alone: according to the exposition hereof deliuered, Deut. 6. Jsa. 43. and in other places. Wherefore it followeth, not only that this Iehoua is to be worshipped, but that he alone is to be worshipped & to be accounted for our God.

Next enseweth the commaundement, Thou shalt haue none other Gods before me. The end of this commaundement is the inward or internal woorship of God, that is, that due honour may bee giuen vnto God in the minde, will, and heart of man. Moreouer this commaundement is in such wise a negatiue and denieth others, as that it conteineth also an affirmation. Thou shalt haue none other gods. Therefore thou shalt haue me, that Jehoua, which haue manifested my selfe in my Church thy god alone. Now to haue god is, 1. To know and acknowledge God, namelie, that there is a god; that he is one god; that hee is such, a god as hee hath manifested himselfe, first in himselfe, and then towardes vs. 2. To trust in god onelie. 3. With great humilitie and patience to subiect and submit our selues vnto god. 4. To expect and looke for all good thinges from god onelie. 5. To loue god. 6. To reuerence and worship god.

Thou shalt then haue none other gods, that is, besides me the onely true god: And thou shalt not haue them before mee, that is, in my sight; & therefore neither shalt thou haue straunge gods in the closet of thy heart, which is not close or hidden in my sight, but lieth wholy open, & is altogether manifest vnto me, the searcher of the hearts & reines.

The most ready and easie way of explicating each commaundement, is to distribute the obedience of euery commandemēt into his vertues as parts, adioining afterwards those vices, which are opposite vnto the same vertues. Here then in the first commandement are signified seuen vertues; The knowledge of god, Faith, Humilitie, Patience, Hope, the loue of god, the feare of god. These vertues, as beeing the partes of the obedience of the first commaundement, wee will brieflie and in few wordes vnfolde and declare.

1 The knowledge of god, is, so to iudge of God, as hee hath manifested himselfe in his worde and workes, and to bee mooued and stirred vp by that knowledge to a confidence, loue, feare, and woorship of the true God. Rom. 10.14. How shall they beleeue in him, of whom they haue not heard? Ioh. 17.3. This is life eternal, that they know thee to be the onelie verie god, and whom thou hast sent, Jesus Christ.

2 Faith is a sure and certaine persuasion, whereby wee assent vnto euerie woorde of God deliuered vnto vs, and whereby we are resolued that the promise of the free mercy of God for Christes sake dooth belong vnto vs, and further also it is a confidence receiuing this benefite of God and resting therein, being kindled of the hole ghost by the word in our mindes, will, and hearts, and working in them a reioicing in God, inuocation and praying vnto God, and obedience according to all his commaundements. 2. Chron. 20.20. Put your trust in the Lord your god, and ye shallbe assured.

3 Humilitie is, to acknowledge all those good thinges, which are in vs & are doone by vs, not to come from any worthines or abilitie of our owne, but from the free goodnes of god: & so by the acknowledging of gods diuine Maiestie & our infirmitie & vnworthines, to subiect & submit our selues vnto god, to giue the glorie of all good thinges, which are in vs, to him alone, truely to feare god, & to acknowledge & bewaile our owne defects & vices, not to couet any higher place or condition, neither trusting in our owne gifts, but in the helpe and assistance of God, to hold our selues contented with our owne vocation and calling, not to despise others in comparison of our selues, neither to let or hinder them in the discharging of their duety, but to acknowledge that others also are and may bee made profitable instruments of god, and therefore to giue place and honour vnto them; not to attribute vnto our selues thinges aboue our force and power, not to affect an excellencie aboue others: but to bee well contented with those gifts which God hath giuen vs, and to employ all our gifts & studies to the glorie of God, & the safetie of our neighbours, euen those which are of the baser and vnwoorthier sort; neither at anie time to murmour against GOD, if wee faile of our hope, or if wee bee despised, but in all things to ascribe the praise of wisdome & iustice vnto God. 1. Cor 4.6. These thinges I haue figuratiuelie applied vnto mine owne selfe, and Apollos, for your sakes, that yee might learne by vs, that no man presume aboue that which is written, that one swell not against another for anie mans cause. For who separateth thee? And what hast thou that thou hast not receiued? 1. Pet. 5.5. God resisteth the proud, and giueth grace to the humble. Humble your selues therefore vnder the mightie hand of god, that he may exalt you in due time. Matth. 18.4. Whosoeuer shal humble himselfe as this litle child, the same is the greatest in the kingdome of heauen. Phil. 2.3. Doe nothing through contention, or vaine glorie, but in meekenesse of minde euerie man esteeme other better than himselfe.

4 Patience is the knowledge & agnising of Gods Maiestie, wisedome, iustice, & goodnesse, resoluing through a confidence in gods promises, and so in hope of gods assistance & deliuering, to obey god in suffering those euils, & aduersities, which he sendeth on vs, & willeth vs to suffer, neither in respect of the griefe which they bring to murmur against God, or to doe any thing against his commandements, but in our dolor & griefe to retaine still the confidence and hope of gods assistaunce, and to aske deliueraunce of him, and by this knowledge and ful persuasion of Gods will to mitigate and assuage our griefe and paines. Humilitie and Patience belong vnto the first commaundement, not onely because they are partes of that internall obedience, which god requireth immediately to be performed vnto him: but also, because they follow and accompany the true knowledge, confidence, loue and fear of god, as necessarie effects of the same.

5 Hope is a sure and certaine expectation of euerlasting life freelie to be giuen for Christes sake, and of a mitigation or assuagement of present euils, and of a deliueraunce from the same euils of this life, and lastly an expecting and looking for al blessinges necessarie vnto saluation, according to the counsell and will of God. Now hope springeth from faith: Because he that is certain of the present wil of God towardes him, hath also certaine and assured promises of the time to come, For God is not changed; and the giftes and calling of God are without repentance. Moreouer Faith and Hope differ in these considerations. Faith embraceth the present benefites of god, and his wil towardes vs. Hope embraceth the effectes and fruites which are to come of this present and perpetual wil of god.² Faith is that which maketh those things to be which are hoped for, and which sheweth those thinges, which are not seen. Hope that is seene is not hope: for how can a man hope for that which he seeth?

6 The loue of god, is to acknowledge God to bee exceeding good, and exceeding bountifull and mercifull not only in himselfe, but also in vs and towards vs, and that therefore he dooth employ his power, wisedome, iustice, mercy, goodnes to our saluation: & so through the acknowledging of this his infinit goodnes towards vs to loue God, as that we more couet and desire our conioyning and conformity with him, and the execution of his will, than all other things whatsoeuer; and further had rather leaue and relinquish all thinges, than be bereaued of his communion and fellowship, or offend him in any thing: and are ready to part with all other thinges which wee loue for his sake: & nothing is more cared for of vs, than how we maie doe thinges acceptable and gratefull vnto him.

7 The feare of God, is, to acknowledge the infinit anger of God towards sinne, his great power to punish sinne, his wisedome and iustice, and that right and dominion which he hath ouer al creatures, and of the contrary, to acknowledge our owne corruption and infirmity: and therefore to submit our selues to god according to all his commaundementes, and to account for the greatest euil, our offending of God and estranging from him, and in respect thereof highly to hate and detest al sinne, and to bee ready rather to suffer al other euils whatsoeuer, than that we will offend god in any thing. Leuit. 14 19. Thou shalt fear the Lord thy god, because J am the Lord. Ier. 10.7. Who would not fear thee O King of natiōs? For to thee appertaineth the dominion; for among al the wise men of the Gentiles, and in all their kingdomes there is none like thee.

The feare and loue of god differ. For the loue of god ariseth from a knowledge of gods goodnesse: The fear of god ariseth from a knowledge of gods iustice, and of his power to punish sinnes, and of that right which he hath ouer al creatures. Againe, Loue pursueth good, to wit, god and our coniunction with him: wherefore the loue of god is, not to abide to be bereaued of god, who is the chiefe good. But fear flieth euill, to wit, the displeasure and wrath of god, and our separation from him. Wherefore also the fear of god is, to beware that we offend not god. Moreouer the fear of god which was in the nature of man vncorrupt, differeth from that, which is now in the regenerate in this life, and which is in the blessed Angels and Saintes in the celestial life. The feare of god which is in the blessed in euerlasting life, is a high detestation of sinne and punishmentes, without griefe, because neither anie sinne is in them, or any punishment of sin, and they are assured that they shall neuer sinne or be punished. Jsa. 25.8. Hee wil destroie death for euer, and the Lord God wil wipe awaie the tears from al faces. The feare of god, which is in the regenerate in this life, is an acknowledging of sinne and the wrath of god, & an earnest griefe for the sinnes committed, for the offending of god, and for those calamities which by reason of sinnes both we and others susteine, and a feare of future sins and punishments, and an earnest desire of flying and shunning these euils by reason of the knowledge of that mercy which is shewed vnto vs through Christ. Matth. 10.28. Feare yee not them which kil the bodie, but are not able to kil the soule: but rather feare him, which is able to destroie both soule, and bodie in hell. Luk. 23.40. Fearest thou not god, seeing that thou art in the same condemnation? This feare is commonly called Sonne-like feare, because it is such as Sonnes beare towardes their parents, who are sorrie for the anger and displeasure of their father, and yet notwithstanding are alwaies persuaded of the loue and mind of their father towardes them; & therefore they loue him, and for this loue of him whom they haue offended, they are the more grieuouslie sorry. So is it saide of Peter, Matth. 26 75. So he went out and wept bitterly. This Sonne-like fear differeth from a seruile or slauish fear: because this son-like feare ariseth from a confidence and loue of god, and therfore principallie it shunneth the displeasing and offending of God, and is certaine of euerlasting life. Seruile feare ariseth from a knowledge, and an accusing of sinne, and from a feeling of gods iudgement and anger against sinne, and is a shunning and hatred of God, and punishment, not of sinne, and is so much the greater, how much the more certaine expectation there is of euerlasting damnation, and howe much the greater despaire there is of the grace and mercy of God. This feare of God is in diuels, and in the wicked, and is that beginning of euerlasting death, which the wicked feele in this life. Gen. 3.10. J heard thy voice in the garden, and was afraide. Iames, 2. The Diuels beleeue and tremble. Isai. 57. There is no peace vnto the wicked. Wherefore seeing it is an hatred and shunning, not of sinne, but of God, and is repugnant to the faith and loue of God, it is not commanded, but forbiddden in this commaundement. 1 John. 4.18. There is no feare in loue, but perfect loue casteth out feare: for fear hath painfulnesse: and he that feareth is not perfect in loue. Now, because in the Saintes, in this life, neither faith nor loue are perfect, but are often shaken with many tentations and doubts, therefore, albeit this Sonne-like feare is begunne in them, yet is it neuer in that puritie, but that some seruile feare is mingled with it. Examples hereof are rise and frequent in the Psalmes, and in the booke of Iob. Psalm. 32.3. When J held my tongue my bones consumed, when J roared al the daie. Psalm. 38.4. Mine iniquities are gone ouer mine head, and as a weightie burden they are too heauie for mee: Mine heart panteth: my strength faileth me. Iob. 13.24. Wherefore hidest thou thy face, and takest me for thine enimy?

We are further hereto obserue, that oftentimes in scripture the loue of god and the fear of god is taken for the whole worship of god, or for the generall obedience, according to all Gods commaundementes: As Prou. 1.7. The feare of the Lord is the beginning of wisedome. 1. Timot. 1.5. The ende of the commaundement is loue out of a pure heart, and of a good conscience, and of faith vnfeigned. 1. Iohn. 5.2. In this wee know that wee loue the childen of god, when we loue god and keep his commandments. The reason heereof is, because the knowledge of God, the feare and loue of God, and faith, are causes of our whole obedience, and they who truly loue and feare God, wil not offend him in any thing, but endeuor to do al thinges pleasing vnto him and acceptable.

The vices, which are opposite or contrary to the vertues of this first commaundement

Not to haue the true god, is either to haue no god, or to haue moe gods, or another than the knowen god, or not to acknowledge god to bee such vnto vs as he is manifested: Likewise, not to trust in god, not to subiect and submit our selues vnto God in true humilitie and patience, not to hope for all good thinges from him alone, not to loue, and feare him. The parts of this impietie are those vices, which are contrarie vnto those vertues which were before recited.

Vnto the knowledge of God is repugnaunt, 1. The ignorance or not knowing of the true God, and his will, which is, not to know those things of God, or to doubt of them, which we ought to know by the benefit of our creation & by his manifestations. This ignorance is either naturall or engendred in men, which is, of those things which we are ignorāt of, or cannot vnderstand thorough the corruption of our nature: or else it is a purposed or endeuoured ignoraunce, which is of those thinges that our conscience telleth vs must bee inquired after, neither yet doe wee inquire after them with an earnest desire, namely with a desire of learning them, & of obeying God. Of this ignorance it is said, Psal. 14.2. There is none that doth vnderstand, and seeke God.

2 Errors conceiued, or false imaginations & opinions of him: as when some imagine there is no God, some faigne that there are moe Gods; or if they professe it not in words, yet indeed they make Gods, while they ascribe those things to creatures which are proper to God only: as they who make their praiers vnto Angels, and to men departed. For praier and inuocation attributeth vnto him who is inuocated, infinite wisdome and power. Wherefore Paul saith, that they who pray vnto creatures,³ Turne the glorie of the vncorruptible god to the similitude of the image of a corruptible man, & of birds, and of foure-footed beasts,⁴ and of creeping things. So neither will the Angel suffer Iohn to worship him, and addeth this reason; J am thy fellow seruaunt, and one of thy brethren, which haue the testimonie of Jesus: worship God. In like manner also they imagine false opinions of God, who knowe God to bee but one, but knowe not the true god, as Mahumets Sectaries. And so they also, who know that one and true God, but neglect him, and are not moued to worship him, to trust in him, & to loue him. For the knowledge of good doctrine doth not suffice alone; because, then the Diuel also should haue this vertue: but there must also accompany it an inward motion of the minde to embrace and follow the same.

3 Magike, Sorcery & Witchcraft, which is most repugnaunt and contrary to the knowledge of God. For it is a league, or couenant with the Diuel the enimy of God, with certain woordes or ceremonies adioined, that they doing and saieng this or that, shal receiue thinges promised of the Diuell, and such thinges which are to be asked and receiued of god alone: as, that by his aide and assistaunce they shal know, or woorke things not necessarie tending either to the fulfilling of their euil lusts, or to ostentation, or to the commodities of this life. Now in these ceremonies and wordes, which they vse, there is no efficacy or force, but the Diuel himselfe accomplisheth those things, which he hath promised, to this end, that they may reuoult from God to the Diuel. Magus, (as also Magia, that is, Magike) is a Persian word signifieng a Philosopher or a teacher. But men perceiuing their owne ignoraunce sought for the Diuels help,⁵ & so the names grue infamous. Now, as Magicians, so they also are condemned by this commaundement, whosoeuer vse the help of Magicians. Vnto Magike belong enchauntments, which are the vsing of certaine woords or ceremonies, according to a couenaunt before entered with the Diuel, which being doone and spoken, the Diuell should perform that, which the enchanters request.

4 Superstition, which is to attribute such effectes to certaine things or obseruations of gestures or woordes, as depend not ether on natural, or moral reason, or on the word of God, and either doe not at all follow and fall out, or are wrought by the Diuels, and other causes, than those wherby they were thought to haue bin done. Vnder this vice of superstition are comprehended South-saieng,⁶ obseruations of dreames, diuinations, signes, and predictions or foretellings of Wyzardes, all which are by expresse wordes condemned in the Scriptures.

5 Al trust and confidence, which is reposed in creatures. For this is manifestly repugnant to the true knowledge of one god; & to faith, & hope. For trust and confidence is an honour due vnto god alone, which who so translateth vnto creatures, dooth in very deede imagine moe gods. Wherefore god in his word doth vtterly condemne those,⁷ who repose trust and confidence in things created, as in men. And also hee condemneth those which put their trust in their owne workes, and in riches: which al couetous men do; and so vnder the name of this vice is couetousnes also comprehended.

6 Jdolatrie, which is most of all repugnaunt vnto the true knowledge of god, and to faith. Now there are two kinds of Jdolatrie. 1. When another is woorshipped, than that one true God. This kinde of Idolatrie doth properly belong vnto the first commandement. 2. When albeit the true God is worshipped, yet neuerthelesse he is worshipped after another manner, than God himselfe hath in the second commaundement, and also commonlie in his word prescribed, either by internal worship, or by external worship, or external rites and ceremonies. This other kind of Idolatrie is forbidden in the second commaundement.

7 The contempt of God; which is to know those thinges of God which are true, but not to bee moued thereby to loue him.

Vnto faith are repugnaunt, of one side which offendeth in the defect of faith, 1. Vnbeliefe, which assenteth to such doctrine as is heard & known concerning God. 2. Doutfulnes, which neither assenteth stedfastly to the doctrine of God, neither dooth altogether gainsay it, but beeing floting and wauering, hath a weake inclination nowe to one part, and now to another. 3. Distrust, which applieth not vnto it selfe the knowledge which it hath of God and his promises, and doth through feare of Gods forsaking vs surcease the dooing of that it should doe. 4. A dissembling or hypocritical faith. 5. Temporarie faith, or a reuolting from faith: which is, to yeeld an assent to the doctrine of the Church, and to reioice in the knowledge thereof, and to embrace it for a season, but without any applying or full persuasion of the promise of Gods grace, and without regeneration; and therefore to be ouercome through temptations, or other causes, and so to cast away againe that assent and profession of godlines. Mat. 13.20. He that receiued seed in the stonie ground is he which heareth the woorde, and incontinentlie with ioy receiueth it: Yet hath he no roote in himselfe, and dureth but a season: for as soone as tribulation or persecution commeth because of the word, by and by hee is offended. Acts. 8. Simon also beleeued and was baptized. Heb. 6.4. Jt is impossible, that they which were once lightened, & and haue tasted of the heauenlie gift &c.

Nowe amongest those which are repugnaunt vnto faith of the other side, which offendeth in the excesse, are, 1. Tempting of God, which is through an vnbeliefe, or distrust, or contempt of God, and a trust or loue of our owne wisedome, iustice, or power, and glorie, to depart from gods woord or order, and so to make trial of gods truth or power, and stubbornly, and proudly to prouoke god vnto anger. Deut. 6 Mat 4. Thou shalt not tempt the Lord thy god. Exod. 17.2. Moses saide vnto them, why contend yee with me? Wherefore doe ye tempt the Lord? 1. Cor. 10.22. Do we prouoke the Lord to anger? 2. Carnal securitie, which is, to liue without thinking of god and his will, or of our owne infirmitie, and daungers, and without acknowledging or bewailing of our sinnes, and without the feare of god, and yet to promise vnto our selues an indemnitie from the anger of god and from punishment without faith or repentance. This is often, and most grieuously accused in the scripture. Mat. 24. Christ speaketh of that securitie and carelesnes which shal bee at his second comming. Psalm. 36. Wickednes saith vnto the wicked man, euen in mine heart, that there is no feare of god before his eies. For hee flattereth himselfe in his owne eies. Psal. 94.7. They saie, the Lord shall not see; neither wil the god of Jacob regarde it. But this carnal securitie differeth from spiritual securitie, because the carnal persisteth in sinnes and feareth not the anger of god and punishment; because either it knoweth not mans weakenes and sinne, and gods wrath, or contemneth it: But the spiritual securitie, is a faith and hope, which being ioined with true repentance, without sinne and in feare of gods chastisements, doth not yet fear gods forsaking, because it is assured of gods vnchāgeable fauour towardes it. Whereof it is spoken, Rom. 8.31. Jf god be on our side, who can be against vs?

Vnto Humilitie is opposed, in the extremitie of excesse, Pride, or arrogancie, which is, to ascribe his giftes not to god, but to his owne worthines or abilitie, and therefore to stand in admiration of himselfe, and his gifts, not truely to feare god, neither to acknowledge and bewaile his defects, and so further to be aspiring to higher place and calling, & standing not vpon god, but vpon his owne giftes, to attribute also to himselfe those thinges which hee hath not, to attempt thinges aboue his power, and not belonging vnto his calling; to contemne and debase others in respect of himselfe, to beleeue none, but to couet to excel, and be eminent aboue others, to referre his gifts and counsels principallie to his owne glorie, to be angrie with god and men, to fret and sume against god, when his desires and counsels are hindered, and also to accuse God of errour and vniustice, if Gods counsels agree not with the iudgements and affections of men.

Vnto humility is opposed, in the extremity of defect, A faigned modestie or humility, which is a double pride; and it is, to hunt after the praise and commendation of humility by denying of those thinges outwardly which yet a man dooth in his minde attribute vnto himselfe, either truely, or falsly, and by refusing of those thinges, which he most of all desireth, and couertly laboreth to compasse.

Vnto patience, in the extremity of defect, impatience is contrary, which is through the not knowing, and distrust of Gods wisedome, prouidence, iustice, and goodnes, not to bee willing to obey God in suffering such aduersitie, as he willeth vs to suffer, and through griefe to fret against God, or to do somewhat against his commandement, neither to desire or expect from god any help & deliuerance, neither by the knowledge and trust or perswasion of gods will to moderate the griefe, but to yeeld vnto it, and being broken therewith to be driuen and solicited vnto despaire.

Vnto Patience, in the excesse, Temeritie, or rashenesse is opposed which is through foolishnesse not knowing, or not considering the dangers, or his owne calling, or the will of God, or else through a confidence in himself, to aduenture dangers without any neede or necessity. He that loueth danger shall perish therein.

Vnto hope is opposed, 1 Despaire, which is to esteeme his sinnes to be greater than the merite of the Sonne of God, and to refuse the mercy of God offered in his Sonne the Mediatour: and therefore not to looke for those blessings which are promised vnto the godly, but to bee tormented with an horrible sense and feeling of gods wrath, and with a feare of being hereafter cast away into euerlasting pains, and to stand in horrour of God, and to hate him as beeing cruell, & a tyrant. 2. A doubting of the blessings to come, which are expressed in the woorde, as of euerlasting life, and of finall perseuerance. These two vices are contrary to hope, in the defect. But the doubting of the present blessings of God, is contrary vnto faith. 3 Vnto hope also, as before vnto faith, is Carnall security opposed.

Vnto the loue of God are repugnant, 1 The casting awaie of gods loue, or, the contempt and hatred of God, which is through the alienation of our nature from God and Gods iustice, and by reason of an inclination thereof to sinne, therefore to flee and shunne God accusing and punishng sin. 2 Inordinate loue of himselfe and of other creatures, which is, to preferre his lustes or pleasures, or life, or glory, or any other thing before God, and his wil, and glory, and to be willing rather to neglect and offend him, than to part from those thinges, which wee loue. 3 A fained loue of God, whereby also wee may heere offend. But heere we cannot offend in the excesse; because we neuer loue God so much as we should.

Vnto the feare of God are repugnant, 1 In the defect Prophanenes Carnal security, Not to fear God. 2 In the excesse, Seruile feare, which is to shun punishment without faith, & without a desire of chaunging & amending his life, with a despair & shunning of God, & with a separation from him.

Heere is to be noted and obserued, that oftentimes the same vices are opposed to sundry & diuers vertues. So vnto faith, hope, and the feare of God, is opposed carnall securitie; vnto hope, patience; & to the loue, & fear of God is opposed despaire. The same may be seen also in the vertues & vices of other commandements: & in like maner also in this commandement, vnto faith, hope, the loue of God, humility, & patiēce, is opposed the Tempting of god, which was before numbred among the particular vices opposite vnto faith.

Footnotes

1. Psal. 33.12. ↩

2. Heb. 11.1. ↩

3. Rom. 1.23. ↩

4. Apoc. 19.10. ↩

5. Leuit 20 6. Deut. 18.10. ↩

6. Leuit. 19.26. Isay. 44.25. & 47 13. ↩

7. Psal. 46.2. Ier 17 5. Mat. 6.24. Eph. 5 5. ↩