Fruitful Instructions and Necessary Doctrines, Part 44 – Part 55
44 Of the Sabboth day.
The Lord ordeyned the Sabboth day, firſt that it might bee a figure to repreſent our ſpirituall reſt: that we ceaſing to doe our owne workes, the Lord might bring forthe his works in vsus: that is, by mortifiing our fleſh, and ſubduing the inordinat affections of our nature, to the end that Gods ſpiryt may beare rule in vsus. Secondly that in one place we ſhould aſſemble our ſelues togeather, with feare and reuerence, to heare,Mat. 13.23 Act. 20.7. & 15.21 marke and lay vp in our hearts, the worde of God preached vntounto vsus, to pray altogether with one conſent that we vnderſtand: and at conuenient times to vſe the ſacraments in faith & repentaunce,Luk 4.16. Mat. 18.19 1. Cor. 14 15. 1. Cor. 11 33. And thirdly to make the eſtate of ſeruaunts, which are vnderunder bodily maiſters, more tollerable. As touching the ſeuere and ſtraight commaunding of bodilye reſte, it belongeth to the ceremoniall lawe, which was aboliſhed at the comming of Chriſt. The ſpirituall reſt is of two ſorts. For firſt our powers and actions ceaſe & reſt, ſo that in the works of olde Adam, we muſt not onelie not followe our will, but that moreouer all that which is good in vsus, we muſt geue vntounto God, becauſe he only is holie,Ex. 31, 14.15. Ezech. 20.12. and maketh al them that are holy to be ſuch. After this reſt enſueth the perpetuall reſte of eternall felicitie, whereof the Apoſtle maketh mention Heb. 4. and this is a ſpirituall and perpetuall Sabboth. Secondly wee doe reſte from thoſe labors and actions which are commaunded by god and of themſelues are not euill, but may be done without ſinne: yet on the Sabboth day we abſteine from them not that idleneſſe is allowed of God, but to the end we may the better, attend vponupon ſpirituall actions whiche God requireth. This day is not holy of it ſelfe, neither can we geue any holines to it, and alſo all other daies are (aſwell as it) the Lords daies.
But the meaning of the commaundement is, that on the Saboth day theſe holy workes are to be done, which are commāded to vsus all by God, as namly, that firſt we confeſſe that it is god alone that ſanctifieth vsus, and that we ſuffer him to worke his workes and pleaſure in vsus, and that we our ſelues do not our owne works and pleaſure or will. Secondly, that we godly aſſociat or ioyne our ſelues to holy aſſē blies and ſermons, prayer, and receuing of the ſacraments.
45 The ſpirituall Sabboth.
BY the worde Saboth is vnderſtod ſpiritual reſt, that is to ſay, ceaſing from ſinne, or the leauing of our owne works, and the execution or doing of the works of God of ſuch as are by him commaunded vntounto vsus, & do appertaine to his worſhip and glorie. This ſpirituall Saboth is begun in this life in thē that are conuerted, and is finiſhed in the life euerlaſting: and is tearmed a ſaboth or reſt, both becauſe this is indeede a true reſt from labors and miſeries, and our hallowing and dedicating vntounto the worſhip of God, and alſo becauſe that in times paſte it was ſignified by the ceremoniall Sabboth. There remaineth (as the holie Ghoſt witneſſeth) a reſt to the people of God.Heb. 4.9.10.11.12. Exo. 20.10. Verſ. 15. Eze. 20.13 & 22.8. For hee that is entred into his reſt, hath alſo ceaſed from his owne workes, as God did from his. Let vsus ſtudie therefore to enter into that reſt. &c. In Exodus 31. The lord commaundeth him to be put to death which ſhall breake the Saboth. Alſo in the Prophet Ezechiell when he cō plaineth of the corruptiō of the whole worſhip of God: He ſaith, that the ſaboth is broken: of which ſtraightneſſe in requiring the keeping of the Saboth ther are euidently apparant two cauſes eſpecially. The one, for that the neglecting of the miniſtery of the Church doth very eaſily corrupt and blot out the doctrine and worſhip of God: the other, for that by the ſtraight requiring of the figuratiue Sabothe. God would declare the greatnes and neceſſitie of the thing ſignified, that is, of the ſpirituall Sabboth.
46 The Ceremonious vſe of the Saboth.
The Saboth day had this ceremonious vſe, to cauſe at a ſet time the people to aſſemble together, to heare the Law, and to call on the name of the Lord, to offer their ſacrifices, & to do al that which ſhould cō cerne ſpirituall order and pollicie.
But becauſe this cannot be well and ſufficiently vnderſtood, without ſome more plainer and more diſtinct handling: therefore let vsus firſt of all note, that the Saboth day was a ſhadowe, vnderunder the Law vntill the comming of Chriſt, to ſignifie that God wil hauehave men reſt themſelues from their owne workes. And that this is ſo,Heb. 10.1 S. Paule hath alſo declared, and likewiſe beſids him, we hauehave ſufficient teſtimony in other places of the Scripture. In his Epiſtle to the Coloſſians,Col. 2.17 he hath theſe words in effect, that we hauehave the ſubſtaunce and body of thoſe thinges which were vnderunder the law, we hauehave them (ſaith he) in Chriſt. And therefore it was expedient that the auncient fathers ſhould be exerciſed in this hope: aſwel by the ſabboth day, as by other ceremonies: but ſith the thing is now giuen vsus, we ought not to ſtay our ſelues on theſe ſhadowes. True it is, that the Lawe is ſo aboliſhed that yet we ought to keepe the ſubſtaunce and truth thereof: and as for the ſhadowes and figures, they are done away by the comming of Chriſt. If one then demande howe the auncient fathers knew of this ſence and meaning: Moſes hath made declaration hereof as it is ſufficiently ſhewed in the booke of Exodus. For God after he had publiſhed his lawe in the xx. Chap. he reuealeth vntounto Moſes in the xxi.Verſe. 13. chapter, to what end it ſerueth, and declareth that hee hath ordeined the Saboth day (as a ſigne) that the people of Iſraell ſhoulde bee ſanctified by him. Nowe when the ſcripture ſpeaketh of our being ſanctified vntounto God, it is to ſeparate vsus frō all that which is contrary to his worſhip and ſeruice. But where ſhall a man finde ſuch purity? Wee knowe that we are of God (ſaith S. Iohn) & the whole world lyeth in wickedneſſe1. Io. 5.19 We need not go forth of our ſelfs to hauehave battel with God and his iuſtice becauſe ye wiſedome of the fleſh is enimie againſt him.Rom. 8.7. When men looſe the bridle to their thoughts and imaginations, to their deſires and luſtes: then make they open battaile with God. And wee are not ignorant of ye which is declared in Geneſ. vi.Verſe. 5. that the wickednes of man is great in the earth, and all the imaginations and thoughts of his hart, are only euill continually. So then we may wel vnderſtand, that we cannot be ſanctified before our God: that is wee cannot ſerue him in holineſſe and pureneſſe, if we be not ſeperated, from that vncleanneſſe, and thoſe defilements which are contrary hereunto, and not hauing firſt aboliſhed all that whiche is of our owne nature.
47 The ende of the Saboth.
The ſaboth teaching vsus our inward corruption ſtayeth not there, neither is that ye end of it, but leadeth vsus to vnderſtand, that ſeeing our owne waies bee all corrupted and defiled with ſinne, inſomuch as the ceaſing from ſinne is no other thing then the ceaſing from our owne waies and works: it appeareth euidentlie that iuſtification and holineſſe of life, hauehave not their beginning from our ſelues, but are the free and vndeſerued graces and workes of God within vsus.
Which we are compelled to graunte in that we confeſſeour owne waies to be corrupted, and that the ceaſing frō ſinne, is (as it was ſaide before) the ceaſing from our owne waies and workes. For if (as the truth is) our owne waies be all corrupted and defiled with ſinne, if any good be in vsus it muſt hauehave a beginning and ſpring otherwhere then from our ſelues.Ex. 31.13. The ſaboth did ſignifie, our newe birth in Chriſt, to be the worke of God in vsus as witneſſeth the Lord himſelfe. Keep yee my ſaboth (ſaieth hee) for it is a ſigne betweene me and you, in your generations,Ez. 20.12. that you may know that I the Lord do ſanctifie you. For the deniall of their owne waies muſte needes witneſſe their worke of ſanctification to proceede from the Lorde, & not of themſelues. The ſame is witneſſed in Ezechiell. And in the Acts of the Apoſtles, the couenaunt made with Abraham for bleſſing al nations in his ſeede, is ſaid to be performed in Chriſt, in turning eueryevery one of his from their iniquity.Act 3.26. VntoUnto you (ſaieth the holy Ghoſt) hath God raiſed vppe his ſonne Ieſus, and him hath he ſent to bleſſe you, in turning eueryevery one of you from your iniquities. The Iews had this ſpeciall ceremonie of reſt, to exerciſe them in the doctrine and practiſe of mortification: the trueth of which ceremony is fulfilled in Chriſt For by the power of his death it is brought to paſſe,Rom. 6.8 that ſinne dieth in his. It was neceſſary they ſhould be acquainted with this doctrine, for the Lord hath no ſeruice of vsus that he wil accept of, if we learne not to renounce and deny our affections. Neither can we go truely to the obedience of him, but in the deniall of our ſelues.
48 How wee ought to profite by the Saboth.
THe Saboth day ought to ſerue vsus (as it were) for a tower to make vsus moūt on high to view the workes of the Lord from a farre, when we are neither hindered nor occupied with any thing, but that wee may applie all our ſenſes, and all our whole vnderſtāding to reknowledge the gracious giftes and benefites which he hath beſtowed vponupon vsus. And when wee ſhall hauehave well practiſed this on the Saboth daye, that is to ſay, when we ſhall hauehave deepelie conſidered the works of God: we ſhall verilie all the reſt of our time be giuen hereunto, and theſe meditations ſhall ſo faſhion and adorne vsus, that the next day,Ex. 20.8. Deu. 5.12. and all the reſt of the weeke, we ſhall be ledde to thanke our God: when ſo before hande wee ſhall hauehave premeditated on his workes to make our profit therein. But when the Saboth day is ſpent, not only in vnlawful games & paſtimes ful of vanitie, but in things wt are altogether cōtrarie vntounto God, that men thinke they hauehave not celebrated the ſame, except God therein be by many and ſundrie waies offended: when men vnhallowe in this ſort, this holy day, which God hath inſtituted to leade vsus vntounto himſelfe: it is no marueile if wee become brutiſh and beaſtly in our doinges all the reſt of the weeke. Wherefore let vsus know, that it is not ſufficient to come to church on the Saboth day, to receaue ſome good doctrine and to call vponupon the name of the Lord: but we muſt digeſt thoſe things which we heare and receaue, & apply al our ſenſes to the better vnderſtanding of thoſe benefites which God beſtoweth vponupon vsus,Mat. 7.24 Luk. 11.28 Ia. 1.22. &c. and that by this meanes we bee ſo formed and faſhioned to the ſame, that the Monday and all the reſt of the weeke following coſte vsus nothing to come and aſpire to our God: and that wee neede but call to minde that which wee hauehave learned before at good leaſure: when our mindes be (as it were) vnwrapped from all thoſe thinges which hinder vsus to receiue the workes of God.
49 Of the ſecond table of the law.
AS the Lord in the fower commaundements of the firſt table doth perfectlie inſtruct vsus in al the dueties that appertaine directly vntounto his worſhip and ſeruice: euen ſo in the ſecond table, he doth giuegive vsus rules and precepts for the duties that we do owe vntounto men. The dueties vntounto God do admoniſh vsus, that al our doings towardes men are nothing, where Gods glorie doth not goe before. As it is written by S. Iohn: In this we know that we louelove the children of God, when we louelove God and keepe his commaundements. As like as our dealing with men is nothing, when the true ſeruice of God,1. Io. 5.2. is either not knowne or not regarded: ſo that ſeruice that is giuen vntounto God is not accepted when our brethren are neglected of vsus. And therefore our ſauiour Chriſt chargeth vsus, that whē our neighbour hath any thing againſt vsus, we ſhould not preſume to offer anie gift vntounto God. before we be recō ciled.Mat. 5.23 24. So greatly doth the Lord eſteeme of this louing conuerſation with men, that the holy Ghoſt maketh it the proofe of our bleſſed eſtate. We know ſaith S. Iohn that we are tranſlated from death to life,1. Io. 3.14 Ex. 20, 12. Ier 19.3 Col. 3.20. becauſe wee louelove our brethren. Concerning that which we do owe vntounto men: the honoring of father and mother hath the firſt place. To honour our parents is to yeelde vntounto them all obedience, reuerence and gratefulnes. Children ſaith S. Paule,Eph. 6.1. obey your parents in all thinges, for that is well pleaſing vntounto the Lord. And our Sauiour Chriſt Math. 15 & ſo likewiſe Mark 7. doth declare out of this commaundement, how children ought to behaue themſelues towardes their parents. By father and mother all thoſe are vnderſtood who are the conueiers of any ſpeciall goodnes of God vntounto vsus, whom becauſe he hath vouchſafed to be his meanes in conueying of the grace that we do enioy by him, he cā not abide that they ſhould be without honour at our handes.
50 We muſt obey our Superiours.
GOd will proue our obedience and the louelove we beare him, whē he commandeth vsus to walke in all equitie and vprightnes with our neighbours and that wee liue together in ſuch louelove and vnitie, that anie one be not giuen vntounto himſelfe, but that we communicate together, and that eueryevery one according to his abilitie to do well, imploy and force himſelfe thereunto. This way God proueth vsus to know whether we worſhippe him vnfainedly and from our heart, And this is the cauſe why our Lorde Ieſus Chriſt ſaieth that the weightier matters of the lawe is iudgement,Mat. 23.23 mercy & fidelitie. Therefore when we liue with men without hipocriſiy and diſſimulation, when wee are not geuen to our ſubtill ſleightes nor malicious practiſes: when wee ſtudie to miniſter and to ſerue eueryevery one in his commoditie: when we maintaine right and reſiſte wrong as much as lyeth in vsus: wee then ſhall accompliſh the chiefe and principall part of the lawe. Not that the ſeruice of God ought in the meane time to be forgotten, or that it is of leſſe importaunce: but becauſe it is vnpoſſible that men acquite themſelues in their duties towardes their neighbours except they be lead therevnto by the feare of God. And although mention bee here expreſſelye made of father and mother, yet there is no doubt, but God meant to deliuer a generall doctrine,Rom. 13.1 of hauing al ſuperioritie in honour. For if it had not touched any thing of the duetie we owe to other ſuperiours, as Princes, Magiſtrates, and thoſe which hauehave the ſword of Iuſtice, if it had deliuered nothing concerning Maſters it woulde hauehave ſeemed to hauehave bene vnperfect. Therefore we muſt conclude, that God hath commaunded that all they which are in honour and authority, be honored and obeyed. Neither ought we to account it ſtraunge that vnderunder one ſpeciall kinde of obedience to be yeelded to al ſuperiours, the whole is compriſed: For this was not done becauſe God could not ſpeake it in other manner, but for our profite and inſtruction. For when wee ſee that God abaſeth himſelfe to our rudenes and that hee ſpeaketh according to our capacitie: it taketh from vsus all excuſe, remoueth al pretences whatſoeuer, and euerie one is bound to order himſelfe aright,Gen. 6.5. cō feſſing that there is nothing, which hindereth vsus from doing our duties, but yt we be rebellious againſt God & wil not beare his yoke.
51 Of Magiſtrates, and how we muſt obey them.
PRinces and Magiſtrates do not rule for their owne cauſe, but for the common profite, neither are they indued with an infinite or vnlimited power, but ſuch as is tyed to the health of their ſubiectes. They are bound to God and men in their principalitie,Deu. 5.16 Deut. 1.17 & 16.19. Leu. 19.15 1. Sam. 16 7. Pro. 24.23. Ia. 2.2. & vntounto God they muſt giuegive an account ſeeing he hath aduaunced them to ſo great honor, and hath placed them (as it were) in his ſeat, and will hauehave them gouerne (as it were) in his perſon. So did Moiſes and Ioſua giuegive the iudges (which they made) wel to vnderſtand: ye ſhal hauehave no reſpect of perſons in iudgement (ſaith Moyſes) but ſhall heare the ſmall as well as the great, ye ſhal not feare the force of man, for the iudgement is Gods. And therefore it behoueth Princes and Magiſtrates, to take good heede to themſelues, knowing that God wil hauehave an account of them, and they muſt appeare before the Lord Ieſus, to giuegive an account of their office, which they hauehave executed. They ought to imploy themſelues in this that their ſubiectes be maintained and kept in good peace, that eueryevery man may quietly enioy that which is his own, that no man be oppreſſed & put to wrong: that they themſelues ſtand for right and equitie without accepting of perſons,Deu. 27.19. Ex. 23.3. that there be no partialitie nor fauour vſed, no hatred nor reuenge ſhewed, and that there be an honeſt and indifferent dealing betwixt man and man, that our liues be honeſt and ſeemely, not diſſolute and lawleſſe, but eſpecially and aboue all that they maintaine Gods honor, and pure and true religion according to his worde. For as much therefore, as the magiſtrates are appointed to maintaine the ſtate of mankinde, and to be their protectors: it is great reaſon that we pray for them, and with all humblenes and reuerence ſubmit our ſelues to their lawes and decrees (being not repugnant to the will of God reuealed in his word) for otherwiſe we ſhall reſiſt the ordinaunce of God,1. Tim. 2.12. Ro. 13.3.and ſhew our ſelues to bee publicke enemies of mankind.
52 The expoſition of the ſixt commaundement.
IN the ſecond commaundement of the ſecond table, the Lord our God doth not onelyonly giuegive vsus a lawe to reſtraine our outward deedes, but principally to bridle the affections of the mind. He teacheth vsus that vntounto this knitting together by honoring ech other we ought to bring with vsus a ſingular care of preſeruation to bee ſpread forth vntounto eueryevery one. He forbiddeth vsus all hilling, fighting, and quarelling,Deut. 5.17 Exo. 20.13 Gen. 9.6 Mat. 5.39, Col. 3.13. Leu. 19.17 19. Mat. 5.22. 1. Ioan. 3.85. Pro. 20.22 Ma. 25.35 Eſay. 58.7 Luk. 6.27. Mat. 5.44. Leu. 9.17 reproches, mocking and ſuch like. He forbiddeth all killing in heart, that is, all anger, malice and deſire of reuenge. He commaundeth vsus to preſerue life, by exerciſing the workes of mercy and compaſſion towardes our brethren, and towardes our enemies, to louelove one an other inwardly in hart, as our ſelues. Our Sauiour Chriſt maketh this expoſition of this commaundement Mat. 5. in which place alſo he teacheth that we muſt ſeeke to be agreed with our aduerſarie, & that we muſt not ſtriue in the law, and therfore much leſſe aſſault our neighbours with violence. Of theſe matters the Apoſtle Paule entreateth more at large 1. Cor. 6. & Eph. 4.Ro. 12.17 18.19.20. Num. 35.16. &c. The Lord in the lawe accurſeth him that taketh reward to ſhed innocent bloud. With murthers the liuely image of God is blotted out, and therefore this bloud aſketh vengeance at Gods hande: and peace is not graunted vntounto that lande that maintaineth murtherers, vntil it hauehave drunke their bloud.
53. Anger is to be auoyded with hatred and enuie.
SVch men as be geuen to anger, are alſo cruell,Gen 4. & 27. & Exo 14. 1. Sam. 18. 2. Sam. 15 2. King. 12 as we hauehave example by Cayne, Eſawe, and the brethren of Ioſeph. A man that is furious, is like vntounto a floud of water that deſcendeth with raging: as we may ſee in Pharao, Abſolon, and Roboam. Anger is cruell, and wrath is raging, but who (ſaith Solomon) can ſtand before enuie, whereby he giueth to vnderſtand that the company of the wrathful and furious man is verye hurtfull and daungerous,Pro. 27.4. and therefore that wee ſhould not deſire the ſame, but ſhould rather ſhunne and auoyde it. And for as much as we deſire not that anie ſhould flye our company, as from cruel and wrathful, furious and vnmerciful men, and alſo that we would not hauehave our neighbours to bee ſuch towardes vsus,Eph. 4.31.32. Col. 3.8. let vsus learne with S. Paule to put frō vsus al bitternes, anger, wrath and ſuch like. The angry and wrathfull are very daungerous, but the enuious are farre more cruell, and greater tranſgreſſors of this commaundement: for beſides crueltie and raging, the which may be corrected in the angry and wrathfull, the enuious is ambitious and arrogant, a diſſembler, purpoſing malice, obſtinate and hard of heart againſt his conſcience, ſo that they are altogether without reconciliation: as we may ſee in the Scribes and Phariſies againſt our Lord Ieſus Chriſt. Wherefore let vsus take diligent hede not onelyonly of the enuious,2. Pet. 2.1 but alſo that we our ſelues enuie not, that wee bee no murtherers, backebiters nor violent oppreſſors, that wee eſchewe anger hatred and wrath: and liue in godly peace and quietnes with our neighbours, according to the will of God.
Angry words and thoughts forbiddē in this commaundement.
THe Lord is not onelyonly carefull to hauehave obedience from our handes, but alſo from our thoughts and tongues: ſo that both thoughtes and wordes muſt come vnderunder ſubiection vntounto him,Io. 4.24. that neither of thē be infected with malice, which the Lord ſo hateth and abhorreth. For we muſt interpret the law according to the nature of the Lord who is the law giuer. Man by reaſon that hee onelyonly ſeeth the deede, and cannot diſcerue of the heart maketh lawes for the outwarde doinges, and puniſheth thē alone without proceeding further:Act. 1 24. Ro. 8.27. 1. Th. 2, 4. 1. Io. 3.20 1. Io. 3.15 but the Lord who ſearcheth the harte and reynes, maketh lawes for it, and puniſheth euen the conſent of the hart going againſt his law. For in aſmuch as the Lord hateth the euill it ſelfe, he cannot but abhorre it whereſoeuer he ſhall find it whether in heart, hand or tongue. Whoſoeuer hateth his brother (ſaith S. Iohn) is a manſteare. We ſee hereby that not onelyonly groſſe euils come into reckoning before the Lord, but euen hatred ſetled in the heart, although the hand hath neuer beene ſtretched foorth to execute the ſame. Neither commeth it before him as a trifling toye, but it appeareth monſtrous, hauing no other ſhape vponupon it, nor other account made of it then of murther. This was the cauſe why the Lord forbidding hatefull and malitious thoughtes in this commaundement, woulde giuegive it no other name then murther, teaching vsus that howſoeuer wee nouriſh ſuch thoughtes, and make ſmall account of them, yet his iudgemēt is plaine that they be no better then murther when the hart of man is ſetled in them. We may ſee in the Goſpell how our Lord Ieſus Chriſt hateth wordes, which proceede from malice and anger, and pronounceth that whoſoeuer ſhall ſay foole to his brother, ſhall bee worthy to be puniſhed.Mat. 5.22. Hatred towardes our brother is ſo greeuous in his ſight, that it ſtayneth and defileth what ſoeuer it toucheth, bee it thought or word, & maketh it ſo heauie, that the Lord can no longer beare it.
55 We muſt abſteine from wrong and iniurie.
THe Lorde in declaring that hee is diſpleaſed when one man doth iniurie to another ſheweth vsus thereby that this ought to withholde vsus from doing wrong, except we be bereaued of all ſence. And to the end we mighte better aduiſe our ſelues in this thing he declareth further,Ex. 20.13. that there cannot be a murther committed, but the earth therewith muſte needes be polluted and defiled. And as it appeareth in the booke of Numbers, The effuſion of mans blood in it ſelfe, importeth a filth & ſuch a blot,Num. 35.43. as ſcarſe can be wiped out. When mention is made of killing, euen in a battle approued and allowed, it appeareth 1. Chro. 22. that a man therby is become vncleane: becauſe wee mighte learn therebie to hauehave in greater horror and deteſtation the effuſion of blood.1. Chro. 22 8. If an enemie be killed in open battell, althoughe God pardon this, becauſe he which killeth him hath iuſt and lawfull cauſe, and doth it for ne-neſſitie: yet notwithſtanding it is ſaid that the man which hath ſlaine him is polluted and made vncleane, to the end we might knowe that God hath created vsus to liue together in peace, and that wee can giuegive neuer ſo little a blowe in anger to our brother, but that we defile our ſelues, and become by and by vncleane before the face of God.Io 13.35. The perſons of men muſt be accounted deare and pretious in our ſight, for vntill we be come vntounto ſuch perfection, God will alwaies accoūt vsus for murtherers. If one ſtrike his neighbour and kill him not, yet is he alreadie a murtherer before God: to the end, God might declare vntounto vsus, that howe euer wee eſteeme them as light and little faults to bee the occaſion of tumults and ſedition:Deu. 5.17 that hee notwithſtanding ſhall not ſo account of them, becauſe they are al as weighty as murther.