Lectures Upon Exodus 20, Lecture 4
The fourth Lecture vponupon the eighth verſe.
8 Remember the Sabbaoth day, to keepe it holie.
9 Sixe dayes ſhalt thou labour, and doe all thy worke.
10 But the ſeuenth day is the Sabbaoth of the Lord thy God: in it thou ſhalt not doe any worke, thou, nor thy ſonne, nor thy daughter, thy man ſeruaunt, nor thy maide, nor thy beaſt, nor thy ſtraunger that is within thy gates.
11 For in ſixe dayes the Lord made the heauen and the earthe, the ſea, and al that in them is, and reſted the ſeuenth day: therefore the Lord bleſſed the Sabbaoth day, and halowed it.
THe reſt from bodily laboures that was commaunded vponupon the Sabbaoth day, had in it this ſignification: that Chriſtianitie did conſiſt in ceaſſing from ſinne. So doe the Prophets (who are the true expoſitors of ye law) interpret it:Iſai. 56.…. For thus we do read in the Prophet Eſay, Bleſſed is the man that doeth this, and the Sonne of man that taketh holde on it, he that keepeth the Sabbaoth and polluteth it not, and keepeth his hand from dooeing any euill. The Prophete doeth declare, what it is to keepe the Sabbaoth, by theſe wordes following, And keepeth his hand from doeing any euil. The euill that by this ſabbaoth we are commaunded to reſt and ceaſſe from, is not a matter ſtraunge and diſagreeing from our diſpoſition, but rooted in our nature: as nowe we hauehave it from Adam. And therefore the ſame Prophet that here affirmeth the keeping of the Sabbaoth to conſiſt in ceaſsing and reſting from euill,Eſai. 58.13. in an other place affirmeth it to be the ceaſsing from our owne wayes and workes: declaring thereby this euill and iniquitie (that we are commaunded to ceaſſe from) to be no forrener or ſtraunger, but to keepe his houſe and home in our owne nature. In that the Scripture termeth euil to be our own wayes and works, according as it is written by the Prophete Iſaie, If thou conſecrate the Sabbaoth as glorious vntounto the Lorde, and ſhalt honour him, Eſai. 58.13.not doing thine owne wayes, nor ſeeking thine owne will, &c. expounding the Not doing our owne ways, nor ſeeking our owne will, to be the conſecrating of a glorious Sabbaoth vntounto the Lord. The Sabbaoth then conſiſteth in keeping vsus from doing euil, ſo that neceſſarily we muſt conclude this euil to be in our owne wills and wayes. This inwarde corruption, wherewith bothe our wit and wil is poyſoned, was very fitly reſembled in the outward obſeruing of the Sabbaoth. For vppon the Sabbaoth day, the people were called from all their accuſtomed workes, that they had beene occupied in the ſixe dayes before. So that a man comparing their doinges that day, with thoſe they were exerciſed in the other ſixe dayes, muſt of neceſſitie ſay they were cleane altered and chaunged in their doinges, from that, that vſually before they had beene, and ſo diuerſe, as if they had not beene the ſame, but other men. A reſemblance verie fitte and ſitting to our ſpirituall Sabbaoth, whiche conſiſteth in becomming newe men concerning our dooinges, from that wee hauehave beene, before wee knewe the Goſpell. The outward reſt from bodily laboures, whiche did ſhadowe out our true reſt from ſinne, (whiche is our accuſtomed way and worke) was ſo ſtrictely obſerued among the Iewes, that the neglect thereof in the leaſt thinges, (as gathering ſticks vponupon the Sabbaoth day) was puniſhed with death: as we do reade in the 15. of Numbers, to declare ſome ſignification of greater thinges in it,Num. 15.… according as the Prophetes hauehave interpreted it. The Sabbaoth then doth verie well point out the corruption that we hauehave receiued of Adam, which ruleth and reigneth in the ways and wils of al them, that are not borne againe and chaunged bothe in will and deede, by the power of that his grace, which only he beſtoweth vppon his elect.Ephe. ….3. For thus it is written to the Epheſians: Among whome (ſpeaking of the children of diſobedience) We alſo had our conuerſation in time paſt, in the luſtes of our fleſh, in fulfilling the will of the fleſhe, and of the minde, and were by nature the children of wrath as wel as others. We hauehave to marke here that ſpeaking of his ſinne, he deſcribeth it to hauehave beene done by following the wil of the minde, (whiche is the reaſonable part:) as well as in following the will of the fleſh, (which is the affection & vnreaſonable part.) And leſt we ſhuld aſcribe this only to his cuſtome in ſinne, (as if hee had not beene borne with this diſeaſe, nor by nature inclined therevnto,) he putteth himſelfe and others vnderunder the wrathe of God by nature, ſaying: We are by nature the children of wrath as well as others: making it the common caſe of all men, as naturally to be inclined to euill, as they are to eate and drinke in their hunger or thirſt. It is worth the noting yt he putteth himſelfe in the number, for he ſaith of him ſelfe to the Philippians,Philip. 3.6. yt his life was not outwardly to be reproued, no not before his calling. And therefore we may learne, that this is the eſtate, euen of thoſe ciuil men, that are not to be touched with any notorious offence or outward euill.
This Sabbaoth, teaching vsus our inward corruption, ſtayeth not there, neither is that the end of it, but leadeth vsus to vnderſtand, that our iuſtification, ſanctification, and true holineſſe of life, are the free works of God within vsus: which we are compelled to graūt, in yt we confeſſe our own ways to be corrupted, & yt the ceaſsing frō ſinn, is the ceaſsing frō our own ways & works. For if (as the truth is) our owne wayes be al corrupted & defiled with ſinne, if any good be in vsus, it muſt hauehave a beginning and ſpring other where then from our ſelues. That the Sabdaoth did ſignifie our newe birth in Chriſt to be the workmanſhip of God within vsus, may appeare in Exodus. Keepe ye my Sabbaoth, Exod. 31.13.for it is a ſigne betweene me and you in your generations, that you may know that I the Lord do ſanctifie you. For the deniall of their owne wayes, muſt needes witneſſe theire woorkes of ſanctification to proceede from the Lorde, and not of them ſelues. The ſame is witneſſed in Ezechiel, and in the Actes of the Apoſtles.Ezech 20.12 Actes. 3.26. The couenaunt made with Abraham for bleſſing all nations in his ſeede, is ſaide to be perfourmed in Chriſt, in turning euerie one of his from their iniquitie. VntoUnto you (ſaith the holy ghoſt in that place) hath God raiſed vp his ſonne Ieſus. And him hath he ſent to bleſſe you, in turning euerie one of you from your iniquities.
There is mention made in this commandement, of the Lords creation of the worlde in ſixe dayes: as if the Sabbaoth ſhould only direct vsus to the conſideration of that worke of our creation, not requiring any thing beſide: eſpecially, ſeeing there followeth that note of inferring: Therefore the Lorde bleſſed the ſeuenth day & halowed it: Deuter. 5.15as ifelſe there were no other conſideration to be had. In the fifte of Deute. where the lawe is repeated, this commandement hathe annexed to it, the memorie of their deliuerāce out of Aegypt: Remember (ſaith the holy Ghoſt in that place) thou waſt a ſeruaunt in the land of Aegypt, and that the Lord thy God brought thee out thence by a mightie hande and ſtretched-out arme: Therefore the Lorde thy GOD commaunded thee to obſerue the Sabbaoth day. In this diuerſitie of benefites to bee conſidered in the Sabbaoth, we may learne, the Lord meant rather to induce vsus to the freeneſſe of his goodneſſe in Chriſte in euerie benefite: then to binde vsus to any one particular fruit and effect therof, the cleareſt teſtimonie of this free goodneſſe we hauehave in our newe birthe: And yet the ſcripture affirmeth the excellencie of our creation to be in Chriſt, as may appeare by conferring the eighth Pſalme with the 2. chapter to the Hebrues verſe 7.8. and 9:Pſal. 8.5. Heb. 2.7.8. &. 9. where the excellencie of man aboue other creatures, is put ouer to be cōſidered in Chriſt being crowned with glorie and honour. The Prophet noteth the founteine of all our goodneſſe to be in Chriſt, & the greateſt fruite therof to be our new byrth: notwithſtanding all other benefites are receiued of his children, as fruites and effects thereof. And they bound therefore, as in ſanctification, ſo in creation and deliuerance from Aegypt, to acknowlege the alone & free worke of Gods goodneſſe: and this is the cauſe why ye holy Ghoſt doth not ſtrictly bind them vntounto one benefite in the obſeruing of the Sabbaoth.
This commandement teacheth vsus mortification: for to that ende are wee taught, that our nature is corrupt, yt we may learne to ſubdue the ſame, & to renounce it. The Iewes had this ſpecial ceremonie of reſt, to exerciſe them in the doctrine & practiſe of mortification: the truth of which ceremonie is fulfilled in Chriſte.Rom. …. For by the power of his death it is brought to paſſe, that ſinne dyeth in his. It was neceſſarie they ſhould be acquainted with this doctrine, for the Lord hath no ſeruice of vsus that he will accept of, if we learne not to renounce and denie our affections: neither can we goe truely to the obedience of him, but in the deniall of our ſelues. Our affections are as vntamed coltes that refuſe to draw in the yoke of the Lord: and therefore muſt be tamed if we meane to interreine obedience. For we can not drawe nere vntounto the Lorde, except we ſhall remoue farre, from our ſelues: keeping vnderunder our wiſedome and affections, that they make no inſurrection againſt the Lorde in the gouernement of his word. If a man might reteine his owne affections and deſires together with the worſhippe of the Lorde, it woulde be receiued of many: but becauſe they can not ſtand together, but he who is ruled by the one muſt depart from the other, the number of them is ſmall, that truely ſerue the Lord. For notwithſtanding there be many that obſerue outwarde thinges that apperteine to the profeſſion of religion and outward deedes which they may do, and yet not greatly ſtraine their affections, yet becauſe ſuche men, whenſoeuer the matter of religion and duetie directly warreth with their affections, then do vſually take part with themſelues in their affections againſte the Lorde, their kinde of ſeruice of the Lord, is but in deede a ſeruing of them ſelues. For they hauehave not learned this ſpeciall point, without the whiche all the reſt is nothing. It is a ſmall matter for a man to buſie him ſelfe aboute ſundrie thinges, ſo that he be ſurely determined of this, that his affections ſhall no ſooner be preſſed, but he will forthwith ſet them at libertie, and let them goe free. If we ſhal hauehave taken part with the wiſedome of God, to the ſuppreſſing and abandoning of our owne witt, if with his pleaſure, we hauehave ſtoode againſt our owne, then may we ſay in trueth, that there hath beene ſome religion and ſeruice of God vſed and practiſed of vsus, when it hath preuailed to the diſplacing of our owne luſtes and deſires.
Free will.By this commandement falleth to the grounde all free will of man to doe good: all workes of preparing vsus to receiue Gods grace. For what franke and free will vntounto God can there be in that nature that is dead in ſinne? Or how can he boaſt of the freedome or good inclination of his nature, whoſe glorie and ſanctification conſiſteth in reſting and ceaſſing from the affections and motions of his nature, in ſuch a victorie ouer them as he be no longer led nor ruled by them?
This commaundement teacheth vsus to giuegive all glorie vntounto God, in the true abaſing of our owne corrupt nature: for the Lord is not truely honoured and glorified of vsus, vnleſſe he be found true, & we liars, he iuſt & we vniuſt. He will not hauehave vsus ſtande together with him. No iuſtice, but his, muſt be vpholden in the fall of ours, he aduaunced in our humilitie. Many may be brought with the Phariſeie,Lu. 18. verſ. 10.11.12.1…. &. 14. to confeſſe Gods goodneſſe in the benefites they hauehave receiued of him, but fewe with the Publicane to humble themſelues truely and from the ſenſe of their heart in the nature that they hauehave rebelling againſt him. It is neither great aduauncing of God, nor any great abaſing of our ſelues, to profeſſe him to hauehave done vsus good, when there is no deſeruing of ours to ye contrarie confeſſed or acknowleged. For euen ciuil men hauehave this goodnes in them, to do wel to them yt hauehave deſerued nothing to ye contrarie. But then is he truly honoured in his goodneſſe, when it is giuen to vnworthie & vndeſeruing perſons: when the louelove is ſo great towarde his enimies. Then are we truely humbled, when in hart we acknowledge it not only to be vndeſerued, but alſo euen contrarie to our deſeruing. What then? Shal we ſinne that God may be glorified in our humilitie? God forbidde. For when we hauehave taken as good care ouer our wayes as fleſhe and bloud poſſiblie can perfourme, there will be matter enoughe of throwing downe our ſelues in all humilitie, before the throne of his merciemercy.
By this cōmandement are Papiſtes, Anabaptiſts, and that wicked & damnable ſect of the familie of louelove, vpholding free wil, & their fulfilling of ye law found all traitours to Gods glorie, which ſtandeth not whole and ſound, vnles euerie mouth be ſtopped, & al the world found culpable & faulty before GOD: as it is written to the Romanes.Rom. 3.19. This commaundement as farre foorth as it is ceremonial, nowe is ceaſed bycauſe Chriſte is nowe come, by whoſe death we die to ſinne, & reſt from our owne wayes. And therefore in that it did admoniſhe vsus of him to come, nowe, in that he is come, it ſerueth no longer to that ende: In aſmuche alſo as the diſpenſation of thoſe times were (as the Apoſtle ſaith to the Galathians) The minoritie and wardſhippe of the Churche, Gala. 4.1.2.during whiche time, the heire (though Lord of all) differeth not from a ſeruaunt, but is vnderunder gouernours. Theſe times that nowe followe Chriſte, muſt needes bee more free from the bondage of theſe outward thinges, and from that ſtrict obſeruing of the outwarde reſt, that in thoſe times they were in bondage vntounto. Yet all this notwithſtāding, in as much as this ſeuēth day is appointed by ye Church for the aſſembling of ye faithfull, and for their ioyning together in prayer, Sacramentes, and hearing of the worde, thereby to gette power to ceaſſe from ſinne, (that is our owne wayes and workes,) it cannot without great wickedneſſe and ſinne againſt God, be neglected. Wherein the wickedneſſe of this exceedeth, in that men commonly no day in the weeke, followe ſo muche their owne wayes, and the delightes of their owne hart, as on that day, which is appointed to learne them howe to ceaſſe from their owne wayes, workes, and delightes. For a great number, (& thoſe not ye worſt of all,) take that day to be ordeined only for the eaſe of their bodie, & to be a day of recreation after their trauels & labours that hauehave beene the ſixe dayes before, and vſe it accordingly: whereas the Lorde hathe appointed it to the exerciſe of the word and prayer, that beeing vnburdened of their worldly affaires, they mighte with free harts and mindes attend vponupon the word, prayer, and meditation of the mercies & benefites of God, and ſo profit therein, that the other dayes of labour might feele the benefite and commoditie therof, they being better armed to ſtand againſt the occaſions of euil, which men who hauehave daily dealings in the world, and ſo tickle a diſpoſition vntounto ſin, without great grace ſhal neuer be able to auoyd but muſt altogether bee ouerwhelmed therewith.
And likewiſe it was ordeyned that men by conſideration of his mercies, ſhould ſo be ledd to louelove him, and by faith to waite for the mercies and happynes laide vp for his, that they might become the more willing to ceaſſe from their owne wayes & wills, and to moderate their inordinate deſire after worldly thinges.
But is this regarded of the moſte, I cannot ſay ſo: for common experience would confute mee. One ſorte (as was declared before) making the caſe of the body to be the end thereof: An other, (a great deale worſe then they) vſing it onelyonly to make good cheere, play and ſporte themſelues on that day. Thus the right vſe and end of the Sabbaothe is cleane altered, and not that only, but chaunged into a practiſe moſte contrarie to the inſtitution thereof. For beeing appointed to bee (as I may call it) the market day of the ſoule, to make prouiſion for the dayes following: they are not onelyonly no better holped that way, but as if Sathan might boldely open his ſhoppe windowes then, whiche could not bee permitted him before, they doe ſo faſten vppon his wares and ſtoare them of that prouiſion, that not onelyonly that weeke, but many weekes are ſerued of the abundance thereof.
In a third ſorte we ſhall ſee it, that if a man hauehave any matter to deale in, that is of ſmaller importāce then yt his ordinarie buſines may giuegive place therevnto, thoſe are caſt vponupon the Lords day, and then muſte hee and alſo oftentimes ſome of his, be ſent vponupon thoſe meſſages or other matters whatſoeuer to diſpatch them. Theſe kinde of men vſe the Sabbaoth day commonly to make an end of reckonings, or other kind of like matters not finiſhed the former weeke, and to ſet matters and buſines in a redynes for ye week following: ſo that their heads are as ful fraught with the world that day as vponupon any other, and therfore far from the right vſe therof, which is to be emptied of all ſuche thinges, that better may hauehave the place.
Theſe foure commaundements, inſtruct vsus perfectly concerning the glorie of God wherin it doth conſiſt. Firſt, in acknowledging him alone, the author of all our welfare both in body and ſoule. Secondly, in taking ſuch comfortes therein, that wee be allured by his mercyes to doe the things that are pleaſant in his ſighte, making it the beginning of our ſeruice. Thirdly, in hauing no other end, then by our carefull doeing of his will to get glorie and praiſe vntounto him. Fourthly, in all theſe doings, euen the beſt, to humble our ſelues in true acknoweledging from the heart, the corruptiō of our owne heart, wayes and workes, & earneſtly trauelling to ſubdue the ſame; therby aduancing the free merciemercy and vndeſerued goodnes of our God, both in iuſtifying and alſo ſanctifying of vsus.
In the examination of our ſelues concerning this cōmaundement, we hauehave to learne that we are by nature corrupted in this commaundement as in ye reſt, & that there is nothing ſo hard, as with true humilitie of hart to be humbled in acknowledging and mortifying the corruptions, wickednes & rebelliōs of our nature againſt Gods cōmandemēts: in ſomuch that oftentimes he ſuffereth his children to fall into groſſe infirmities, that all ye world may ſee it, before they can truly be humbled in the ſight of their infirmitie, and ſo caſt downe as they giuegive the whole glorie to his merciemercy, earneſtly ſeting vponupon their affections for the ſubduing of them. But when it pleaſeth God to pull any out of their corruption, and to begin Chriſtianitie in them, hee doeth let them ſee with aſſurance of his merciemercy towarde them: but ſo, as notwithſtanding he bringeth them not onelyonly to the ſight and bewailing of that rebellion which they feele in their affections againſt his wil, but alſo to the mortifying and ſubduing thereof.
The man therefore, that will truely examine him ſelfe, hath to conſider what reſiſting of his affections hath beene in his life, ſo ſhall hee ſoone perceiue, what neede he hath to betake him ſelfe vntounto the mediatour CHRISTE IESVS, while his conſcience ſhall wittneſſe either of no profiting at all herein, or at the leaſt ſo little, as ſhall ſufficiently conuict him, and force him to lay holde vponupon the righteouſneſſe of Chriſte, as his only refuge: yet ſo, as his care to ſuppreſſe his affections be no leſſe, becauſe hee vnderſtandeth what merciemercy is in Chriſte, but ſo much the more increaſed, as he perceiueth that trauaile to pleaſe the Lord, euen as the beſt thankfulneſſe that wee can performe, for the great benefite of our redemption.
Now let vsus pray that we may beare ſuch an enimies heart againſt our owne corrupt affections, as may not ſpare to treade vppon them, when ſoeuer they ſhall ryſe vp againſt the Lord.