Fruitful Instructions and Necessary Doctrines, Part 56 – Part 66
56 Of Anger, and the effects thereof.
THe ſonnes of Adam are of ſuch a nature, that they wilbe feared & doubted, and cannot ſuffer to bee deſpiſed, nor to receaue any ſigne of contempt. If it ſeeme vntounto anye one that any do labour to trouble him, he is ſtraightwaye moued with anger & wrath and ſodainly doth ſhewe it by contentions, debates, ſtrifes, and in outragious words and violent deeds. He boyleth ſo vehemently with impatiencie and furie, he hath ſo great deſire to be reuenged for the iniury, that he perſwadeth himſelfe to be done vntounto him, that he looſeth al boldnes, and cannot diſſemble his naughtie ſtomacke: and yet, it ſeemeth vntounto him, that he is mightie and ſtrong, and that he behaueth himſelfe in good order, and that his heart is vpright becauſe he ſuffereth none to hurt or bite him, neither to tread him vnderunder foote. But the holy Ghoſt by the mouth of Solomon pronounceth him to bee a foole.Pr. 12.16. Mat. 5.25. A foole (ſaith he) in a day ſhalbe knowne by his anger. His meaning is not, that the foole is ſatiſfied to hauehave ſhewed his anger and wrath for a litle ſpace, and afterward returneth to be reconciled, and to bee freindes againe with them with whom he was angry: as eueryevery one of vsus muſt doe in following the goodnes of our heauenly father. For he endureth but a while in his anger: but in his fauour is life. And for to follow him, we muſt obey the exhortation of S. Paule. Be angry (ſaith hee) but ſinne not &c. And againe, let all bitternes, anger and wrath, crying and euill ſpeaking, bee put away from you, with all maliciouſneſſe,Eph. 4.29.31. &c. We muſt not dwell long and abide in the company of the contentious, for to knowe the wickedneſſe of his hart: For, for eueryevery little thing done contrary to his will, hee wil ſhewe by iniuries, raging & violences, what he is within. As Cain againſt Abell, Corach, Dathan and Abiram againſt Moſes:Gen. 4. Num. 16. 1. Sam. 27. Saul againſt Dauid, the enemies of the trueth againſt the children of God: Not onelyonly among the Papiſts, but alſo there where they boſte of the reformation of the Goſpell.
57 The expoſition of the ſeauenth commaundement.
IN the third commaundement of the ſecond table, the Lord our God doth not onelyonly forbid all adultery, fornication, and al other vncleanneſſe in our bodies: but alſo all impure thoughts, and luſtes of the heart. He forbiddeth vsus vnchaſt behauiour, gluttony, drunkenneſſe, and all other things whatſoeuer may entice & allure vsus vntounto vncleanneſſe He commandeth vsus to kepe our bodies and ſoules chaſt and pure: or if the gift of chaſtity bee not geuen vsus, then to vſe the lawfull remedy appointed by God, whiche is mariage. for inaſmuch as our bodies and ſouls are the temples of the holy ſpirit,Deu. 5.18. Leu. 18.20 Deut. 23.17. Mat. 5.25. Eſay. 3.16. Ro. 13.13. Eph. 5.18. 1. Th. 4. Heb. 13.4. wee ought to keepe them in all pureneſſe, and not onelyonly to abſteine from the carnall act, but alſo to be chaſt in heart, wordes and behauiour. The Lorde doth not only forbid adultery, but alſo all vncourteous, wrongful and intollerable liuing together, he wil hauehave the life of maried perſons to be ruled with charity. How great a fault God iudgeth adultery, may here be known in that hee hath condemned it with death, the which maye more at large bee ſeene in Iob the thirtie and one chapter, and Prouerbs the fift and ſix chapters.
58 Fornication is forbidden.
Adultery is not onelye condemned and forbidden, in this commandemēt but alſo fornication, when both the offendors are ſingle perſons. Fornication is forbidden in expres words in Deut. There ſhalbe no whore (ſaith the L.) of the daughters of Iſrael: the puniſhment of this ſinne of fornicatiō which was ſo fearful among the people of Iſraell, is brought in of the Apoſt P. to bring all men to ſuch fear of God, as may reſtrain them from it. Neither let vsus commit fornication,1. Cor. 10. (ſaith the Ap.) as ſome of them cōmitted fornicatiō. & fel in one day 23000 The life of man beeing ſo pretious, vntounto our heauenly father as it is, it cannot be a ſmal ſin that prouoketh ye Lord to proceede in iudgement euen to the death of ſo great a number: & therefore is this notable puniſhment (not without great reaſon) ioyned to fornication which was the cauſe therof. For commonly, this ſinne is little regarded, hauing natural infirmitye ſet beſide it, in the vſual ſpeech of mē to hide it withall. But the holy Ghoſt doth not ſo match it, in his ſpeech, hee doth not ſet before our eies in a cloak of natural infirmity, wherby we ſhold the leſſe feare it: but putteth vponupon it ye garment that indeede belongeth vntounto it, euen a cloake bathed with the blod of 23000. There is a great difference between theſe two cloakes: the one is far vnlike the other. In the eyes of the holy Ghoſt, this ſin is fearfully ſtayned with much blood: in the ſighte of fornicators, there is nothing in it wt is not natural & kindly, ſo diuers are their iudgements, and ſo great is the diſagreement of their opinions. The Apoſt. P. reaſoneth againſt fornicators by the worthineſſe of our bodies,1. Cor. 6.16. which are the members of Chriſt. Do ye not knowe (ſaith he) that he whiche couplth himſelf with an harlot, is one bodie. For two (ſaith he) ſhalbee one fleſh. Certain it is that the body of ā harlot can be no member of Ieſus C. And the fornicator, by the teſtimonye of the Apoſt. is become one body with her,Gen. 2.24 Mat. 19.5 Mar. 10.8 Eph. 5.31 hauing the ſame coniunctiō with her in wickedneſſe, that the husbande hath with his lawfull wife in holines and by the appointment of the Lorde. There is great cauſe therefore. why the holy Ghoſt ſhould ſo earneſtly perſwade vsus to fly fornication, making that ſinne aboue all other, to offende againſt his owne body whiche doeth commit it.
59 Of maried folkes.
ADultery and fornication beeing forbidden, the godly, louing and chaſte life of married folkes muſt needes be commanded: Which, that it may be performed, almightie God requireth of his children, that they do match themſelues with ſuch as feare him, and ſerue him after his worde. Such hath he promiſed to bleſſe: As for thoſe that marry for riches, beauty and ſuch outward things, when there is not the feare and true worſhippe of God ioined withal:Pſ. 128. Gen. 6, 2.3. they hauehave alwaies taſted of moſt greeuous plagues from the hand of the Lord. Moreouer wee knowe, that if any thing muſt be kept holy in the whole life of man, it is the faith which the huſband plighteth vntounto the wife and the wife promiſeth vntounto the husband. All contractes and promiſes which wee make muſt faithfully be obſerued: but if we make compariſon we ſhall finde that mariage, not without great cauſe is named the couenant of God, Solomon ſheweth by this worde,Pro. 2.17. that God beareth rule ouer mariage, hauing it vnderunder his garde and protection. And for this cauſe if the husband breake his promiſſe whiche hee hath made vntounto his wife, he is not periured onelye towards her, but towards God.Deut. 5.18 Ex. 20.24. Aſmuch is to be ſaid of the wife, that ſhe doth not onelyonly wrong to her husband, but to the liuing God. For vntounto him ſhee is bound, inaſmuch as God wil hauehave the care of mantayning mariage whereas it is ordeyned by him, and he himſelfe the author of the ſame.
Therefore when we heare this worde adultery, we ought to holde it as execrable and accurſed: and let vsus know that except we be ſober, continēt,Heb. 13 4. chaſt and modeſt: God hath vsus in great hatred, and our life is infected before him. For if our perſons are counted pretious, and our liues held deare in his ſight, he will alſo that the loyalty and mutuall faith which ought to bee betweene the husband and the wife be in price and eſtimation,Mat. 5 28. Tit. 1.15. that ſuche an honorable and holy thing as mariage is, be not ſet forth vntounto reproche. And this ought to teach vsus, that God wil not hauehave a man to caſt an vnchaſtey vponupon the wife of his neighbor, beecauſe God hath already coupled her vntounto her husband he will him to bee her ſhadowe: and that when we think on euil, and ſet our mindes on anye vile luſt: we ought to ſtand in fear of that ſentence which is pronounced by the holy Ghoſt, as namely that GOD wil take vengeance on al them, which violate and defile the holy coniunction which he hath ſet foorth in his owne name.
60 Of mariage, and why it was inſtituted.
Seing that in lawful mariage there is Gods bleſsing: it is manifeſt yt in whoredome there is nothing but curſednes. Wherefore wee muſte not delight in whoredome, but rather abhorre it,Pſ. 128. ſeeing that therein there is nothing but wickedneſſe and euill ſucceſſe whereas in mariage there goeth a bleſsing. They which are maried, muſt not with all greedineſſe followe the luſts of the fleſh and their ſenſuality, taking their pleaſures and deſirs after their inordinate concupiſcences but the ioye that the faithfull maried folkes ought to hauehave, is that they ſhould confes that it is God that hath knit them together for to be vnited in ſuch wiſe, that the one ſhould not deſire to be ſeperated from the other: but that in this vnion man ſhould knowe that it is not good for him to liue alone: and therefore ſhould louelove his wife, whom God hath geuen vntounto him to be with him, and to helpe him: the wife alſo to knowe that ſhe hath bene taken out of the ſide of man, and therof made a woman, that ſhe might bee an helper to man: and therefore ſhould geue her ſelfe wholly to obeye her huſband. That they ſhould confeſſe that they are in a very honorable eſtate, as the ſonne of God hath well declared, and that it commeth not from the inuention of mans braine, but from the moſt auntient inſtitution of God. Alſo that God hath made them pertakers of marriage, to the ende they ſhould poſſeſſe their veſſels in honor and ſanctification, and not in filthineſſe and vncleanneſſe. Likewiſe if they hauehave children, they ſhoulde acknowledge that they are the inſtruments whereby God doth increaſe his Church, and the greater number of children they hauehave, let them reioice Let them reioice ſo much the more, cō feſſing that the bleſsing of God is the more vppon them and that God doeth greatly honor them, when they are made fathers and mothers of ſo great a flock. They that want this knowledge and vnderſtanding, and which doe not ſo reioice, though they be maried, & yt they come not neere ye gate of the whoremongers and harlots houſe, and that they hauehave a number of lawfull children: neuertheleſſe yet as touching them, there nothing remaineth but a curſe and malediction: for vntounto the vncleane and infidels nothing is cleane.
61 The Papiſts opinion concerning mariage.
OVr Lord God hath ſhewed that all they that cannot abſteine from mariage ought to vſe it: Yea and that which is more if any mā ſee (although otherwiſe hee hauehave no neede) that hee can ſerue God better being maried, he is bound to marie, conſidering yt is a kind of life, that god liketh well of, & accounteth honorable. The Pope holy papiſtes on the contrarieſide,Ge. 1.27. & 2.24. (kicking againſt the holye ordinance of God:) affirme and ſaye, the miniſters of the worde of God, cannot be holy, vnleſſe they abſtaine from mariage. The high Prieſt (ſaye they) in the olde lawe, when he went into the Sanctuarie, muſt needes bee ſeperated from his wife: and againe that it is an ordinarie thing amongſt them when they offer ſacrifice vntounto god, that he that is in that office muſt wholly renounce marriage, and hauehave nothing to do with women. Concerning the firſt, the papiſtes ſpeake blaſphemie againſt God, in ſaying that the Shepheardes of the Church of Chriſt, are called to ſacrifice Ieſus Chriſt. For the maſſe (as we knowe) is a verye deuilliſh and deteſtable thing. True it is that God commandeth vsus to ſacrifice the ſoules which we ſhall get to him by meanes of the Goſpell, (as S. Paule alſo ſpeaketh vntounto the Romaines:) But as for the high Prieſt of the olde law,Ro. 12. he was a figure of our lord Ieſus Chriſt, which is not at this day in vsus, and therefore it is a beaſtly and blaſphemous argument, wherewith the papiſtes hauehave deceiued the ſimple people, in that they hauehave not ſuffered their prieſtes to be married and are come to this point to cal the ſtate of marriage a defiling, and ſo deſpiſe the ordinance of God.Heb. 13.4. The holy Ghoſt hath pronounced that marriage is honorable for all men: and yet the papiſtes dare affirme that it is foule and filthie: therfore the deuill is the authour and finder out of their doctrine. And great occaſions hauehave we to prayſe God, and to giuegive him hartie thankes, for that hee hath drawn vsus out of ſuch a confuſion, and hath ſhewed vsus the only way to ſerue him, ſo yt we may be out of all doubt that he liketh well of our life, that we cleaue ſimply to his word, not adding any thing to it,Deu. 4.2 & 12.32. but followe the pure rule, that is conteined in the ſame.
62. Chriſtians muſt be ſober, continent, chaſt and modeſt.
THe will of our God is, that wee ſhould liue ſoberlye and chaſtlye, that chriſtians ſhould bee no adulterers, no fornicators, not giuen to idlenes, wātonnes, drunkennes, gluttony, nor to anye ſuch like, but that they ſhould abſtaine from al theſe things, and endeuour with al godly affection to diſcharge their dueties according to his word,Ex. 20.14 Luk. 1.75 Gal. 5.19. 1. Cor. 6.9 Tit. 2.12. and to walke before him in holines all the daies of their life.
Whoſoeuer are giuen to diſſolutenes and exceſſe, it is certain that they are not ſpirituall, what countenance ſoeuer they make to the cōtrary, but they follow the fleſh and performe the filthye workes of the ſame: and therefore is this horrible ſentence pronoū ced againſt them, that they ſhall not be inheritours of the kingdome of God. It is the will of our heauenlye father, that chriſtians, ſhould liue ſoberly and moderately, auoyding all occaſions whereby they might be entyced and prouoked to wantonneſſe and vncleanneſſe. But it is not ſufficient onelyonly to reſtraine the outragious wantonneſſe and luſt of the fleſh: but alſo the fleſh when it is moſte ſober, and in his beſt temperance, muſt be ſubdued and repreſſed, leaſt it fulfill his luſtes and deſires. For the moſt ſober and temperate are manye tymes moſte aſſayled with temptations.
63 The expoſition of the eight commandement.
In the fourth commaundement of the ſecond table,Deu. 5.19 Eph. 5.3.5 Col. 3.5. Pſ. 62.10, 1. The. 4.6 Ex. 22.21.22.23. Pro. 27.27 Ge 3..19. Eph. 4.28. the Lord our God doth not onelyonly forbid all ſtealing and ſuch robberies as are puniſhed by common lawes: But he forbiddeth al ſtealing in heart, that is, all deſire of any mans goods wrongfully. He forbiddeth al deceit and wrongfull dealing, al vnlawful and deceiue able occupations, whereby we plucke vntounto vsus anye part of our neighbours ſubſtaunce, whether it bee by violence, by fraude, or by anye other meanes, that God hath not allowed by his word. And on the other ſide, hee chargeth vsus, to be content with that portion which the Lorde hath lent vsus, to applye our ſelues honeſtly in our vocation and calling, to liue of that which is our owne, and alſo to bee helpfull vntounto others. All ſuch as feare God, muſt hauehave regard that the poſſeſſion and getting of their goods, be without couetouſnes, fraude, thefte, and deceit: but honeſt and pleaſing God, as comming by inheritaunce, or of honeſt and diligent paines taking: for God in this commaundement forbiddeth vsus to take awaye or keepe any thing that is due to another, by what meanes ſoeuer it be done: wherfore falſe weightes and meaſures are forbidden: thinges founde by chaunce muſt not be kept, but reſtored againe to the true owner. That which is left with vsus to keepe and lent vsus, muſt be wholly geuen home againe. The dueties that are due vntounto eueryevery man muſt be done vntounto them, and no man muſt be defrauded of the thinges that are his. Debtes muſt be paide at the time appoynted without the hurte of our neyghbours, but eſpecially the wages due for mans worke muſt be paid truely and quickly. The Lorde expoundeth this commaundement ver. 19. ye ſhall not ſteale, neither deale falſly, nor lye one to another ſaith the Lorde. For in ſo much as God is a ſpirite, he hath not onelyonly regarde to robberies that be committed in deed,Leu. 19.11 Io. 4.24. but he conſidereth as well our ſecret enterpriſes, our deuiſes and purpoſes, and the deſires of our minds, to come by ryches through our neighbours loſſe.
64 Diuers ſortes of ſtealing.
THere are many kindes of theeueries: for ſome vſe priuy and ſecret ſleightes, when they drawe to themſelues by ſubtle meanes and practiſes the ſubſtaunce of another:Ex. 20.15. Deu. 5.19. other vſe open force and violence: and ſome vſe more ſlie feates, and ſuch cloſe cōueiances, that a man ſhall not be able to accuſe them before the world: and yet becauſe they walke not in al ſimplicitie and vprightnes, they are theeues before God. But in the meane tyme we hauehave to note, that god iudgeth not of theftes after the manner of men: for they which liue in great credite & reputation before men, ſhall not ceaſe to be condemned before god: and therfore we muſt not bring our own fantaſyes to iudge of theftes thinking to eſcape the hand of God, when we ſhal not be condēned by men, nor puniſhed by earthly iudgement: for god proceedeth in this, muche further and higher. And indeede, when God threatneth a woe by the prophet Eſay,Eſay. 33.1 that hee which hath pilled and ſpoiled others, ſhal be rewarded with the like: hee ſpeaketh not of pettye theeues, which are ledde to execution but he ſpeaketh of great Princes and Monarchies whiche beare then the ſwaye throughout the worlde. And againe in his firſt chapter, when hee addreſſeth his talke againſt the holye people which was the church of God. Thy Princes (ſaith he) are rebellious and companions of theues.verſ. 23. Certaine it is, that none charged theſe of theft: but they ſate as Iudges and condemners of other pettie theeues, and yet fayled they not to be condemned before God. And thus the theues here below on earth, are notwithſtā ding accurſed by the lawe of God, & he hath pronounced on them his determinate ſentence in this commandement. We muſt therefore humble our ſelues vnderunder the iudgmēt of god, and know, that we ſhall gaine little, although our theeueries be excuſable before men, and although we couer & colour them neuer ſo cunningly. For in the meane time, the lawe of God ſhall hauehave his courſe, & the execution therof ſhalbe ready at hād to cōdemn vsus, god hath forbiddē nothing which he wil not cal into an account.
95 Againſt wrong and oppreſſion.
FOr as much as we are the children of God, who is iuſt and righteous, gentle and mercifull: we ſhould wiſh to do wrong vntounto no man, neither vſe our neighbours with crueltye or deceit. We do wrong vntounto a man, when wee giuegive him not that which wee owe him,Ex. 34.6. Ex. 20.15. or when we take from him that which hee poſſeſſeth iuſtlye, and without the which hee nor his familye can bee maintayned in this life.
And this wronge is done moſt commonly to them that are poore & hauehave no aboundance of wealth:Deu. 15.7 Pro. 28.27 Mat. 25.40 for as much as they hauehave no power to defend thē ſelues, and that no ſeruice nor pleaſure is looked for, at their handes. This commeth alſo becauſe of their weakenes, why God abhorreth thoſe which do them wrong, and counteth it diſhonor done by them: not that it is lawful to do wrong vntounto ye richer ſort nor to pul away from thē that which they poſſeſſe, though they be wicked, and hauehave nothinge ſanctifyed to their vſe. Nowe although wee ought to doe no wrong to ſuch kinde of people, yet hauehave they no neede to be commended, for they will not willingly ſuffer to be wrounged:Prou. 14.31. and as they well thinke, they are ſtrong enough to defende themſelues, and do rather pul away the goods of others, then to ſuffer any loſſe or hinderance at all. Likewiſe God hath no care to commende them, but he commendeth vntounto vsus the needie pronouncing that the wroung that is done vntounto them, turneth to his diſhonor, and that the euill and iniurie that is doone to the poore, is done vntounto himſelfe: ſo that when a poore man is wronged, we do not iniurie to him only that hath no power, but we ſtande vp againſt almightie God who knoweth well how to reuenge the wrong that is done to him. Though a man be neuer ſo poore and needy, yet he ceaſeth not to be the worke and creation of God, aſwell, or better, then the richeſt: and foraſmuch as he is his worke, God will ſurely take care of him, and not forſake him:Ioſh. 1.5. Pſal. 118.6 Heb. 13.6.7. the which may be a great comfort to the afflicted, and a perfect aſſurance of the fatherly care of God towardes them. On the other ſide it ought to feare & terrifie the vnmercifull and cruell: for in doing wrong to the needy, they doe not deſpiſe the worke of a man, but ſo much as lyeth in them, they deſtroye what God hath made, wherin they take a worke in hande, which they cannot bring to an end, & the wrong yt they inuent for their neighbour, ſhal fall vponupon themſelues. The world is ful of ſuch as do wrong vntounto the needy, whereupon it followeth that God is greatly diſhonored,Pſal. 7.16. although all the world would be eſteemed, that they reuerence and feare God, as they ought to doe.
66 Againſt couetouſnes and vſurie.
ACcording to the iudgement of the worlde, and ſence of the fleſh, the manner to abounde in worldly wealth, is for a man, to get and laye vppe for himſelfe, and to keepe and holde it, & not to diſperce the fruites which come thereof, but to make a treaſure of them & to ſpend warily for his owne vſe. For we ſee by experience, that they which doe ſo vſe them, become ſoone riche, or at leaſtwiſe are eſteemed ſuch: for wee ſee them poſſeſſe much goods. Contrarywiſe, they which make great coſt, though they greatly abound doe conſume them by little and little: and eſpeciallie they which diſpende riotouſly and prodigally where there is no neede, but in pompe, in delicacie, pleaſure, and oſtentation. On the other ſide, there be which are liberall, & diſtribute their goods plentifully, and yet ceaſe not but ſtill to abounde, and do greatly encreaſe: contrarily, there are which be ſo ſparing yt they wil not vſe nor ſhew merciemercy when neede requireth: and yet they waſte and come to pouertie. Although the firſt is of the greteſt ſhew, and that it is commonly ſeene with the eye: yet is it not, ſo certaine as the contrary: A ſmal thing yt the righteous hath,Pſ. 37.16. Pſ. 112.1.3. is better thē great riches of the vngodly. Bleſſed is the man ye feareth the Lorde &c. Riches & plenteouſnes ſhalbe in his houſes and his righteouſneſſe endureth for euer.Pſ. 62.10. To gather riches together it is lawfull, but wee muſt take heede wee ſet not our hearts vponupon them, otherwiſe we ſhall gather but with vanitie: for it is a great vanitie for a man to occupye himſelfe with greedineſſe and couetouſnes. As Dauid ſaith doubtleſſe man walketh in ſhadowe,Pſal. 39.6. Eccl. 4.7. and diſquieteth himſelfe in vaine, he heapeth vp riches and cannot tell who ſhall gather them. Againe, I turned and ſawe vanitie vnderunder the ſunne. There is not only vanitie in ſuch labouring, but alſo great cruelty: for they which gather couetouſlye, care leaſt to doe wrong vntounto their neighbours: For the which cauſe they are called in the Scripture theeues, robbers,Eſay. 1.59. Amos. 8. and murtherers: and it is laid to their charge that their handes are full of bloud. The vſurers and couetous, hauehave no pittie vponupon the poore, they are cruell and vnmercifull, and therefore their greedie deſire, ſhall encreaſe to their confuſion, and as their money encreaſeth, ſo ſhall they encreaſe the heapes of their ſinnes. He that loueth ſiluer ſhall not bee ſatiſfied with ſiluer,Eccl. 5.9. and he that loueth riches ſhalbe without fruite thereof. But that which is the greateſt miſerie of all, and which ſurely ought to feare,Mat. 25.4. Ia. 5.3. the oppreſſors, the couetous, and cruel vſurers, is the depriuation and looſing of the true and heauenly riches, which are much more precious then all the tranſitorye treaſures of this life.