A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Introduction

A Bright Star which Leadeth Wise Men to our Lord Jesus Christ · Introduction

p. 1Exod. 20. 1. God ſpake theſe wordes, and ſaide, I am the Lord thy God, which brought thee out of the land of Egipt, out of the houſe of bondage.

THESE wordes containe a preparation to ſtirre vsus vp to keepe the law of God, partly in generall, to all the keeping of all the commaundements. Partly more ſpecially, to the keeping of the firſt. That preparatiue which pertaines generally to all, is in theſe words God ſpake. It ſeeeth they hauehave God for the author of them, therefore wee muſt ſettle our ſelues to obey them without gainſaying, becauſe God will not bee diſputed withall. The preparation to the firſt commandement, more ſpecially is drawne partly from the nature of God, partly from his benefites. His nature, where hee ſaith, I am Iehouah, which ſignifieth the eſſence of God, incommunicable to any creature. From his benefits, either generall in thoſe words thy God. i. One that hauehave bound my ſelfe in couenant with thee, to bee thine, and to do thee good in matters for this life, and the life to come. Or elſe ſpeciall in the laſt wordes, which hauehave brought thee out of the land of Egipt, ſignifieng that hee had prooued and ſhewed, himſelfe to bee their God, by drawing them out of that bondage, and becauſe the merciemercy of God might more appeare in their deliuerance, hee ſhewes the grieuouſneſſe of the ſtate, out of the which hee deliuered them, it was an houſe of bondage, i. a place of moſt extreame ſlauerie. Sith hee is thy God then, and hath beene ſo kinde vntounto thee, thou muſt willingly acknowledge him and him onelyonly to bee thy God.

God ſpake theſe words.

In that it bringeth the author of theſe wordes, hee ſaith God ſpake them. This doctrine ariſeth to vsus, that God is after a ſpeciall the author of the tenne commaundements, they are his words more ſpecially then any other. And as all ſcripture is to be regarded as proceeding from God, ſo more eſpecially theſe tenne words, becauſe they bee after a more peculiar ſort Gods words.

That this is ſo, it is proued plainelie in Deuter. fiue. verſe two and twentie. Where Moyſes hauing repeated this law, ſets downe two priuiledges that it had aboue all other ſcripture, to winne the more authoritie vntounto it. Firſt, hee ſaith theſe words, the Lord ſpake vntounto all your multitude, noteing this vntounto them, that whereas the ceremoniall and indiciall lawes were deliuered by the miniſtery of Angels, and the other ſcriptures, by the meanes of the men of God the Prophets, theſe wordes and theſe commaundements, God himſelfe, as it were in his owne perſon full of Mageſtie and terrour, accompanied with all his Angels, in a flame of fire, did pronounce ſo terribly in the bearing of them all, as that they trembled, and came to Moyſes, requeſting him that they might no more heare God ſpeaking on this manner, for if they did aſſuredly they ſhould die for feare, wherefore in this firſt regard they muſt bee exceedingly reuerenced, becauſe Gods owne voice did ſpeake them.

p. 2Secondly, for the writing of them, they were not written as other ſcriptures, which Saint Peter ſaith, holy men of God write according to the inſtinct of Gods holy ſpirit within them, but God him ſelfe did write them, as it were with his owne finger, not vſing thereto either men or Angells as inſtruments. Yea at the firſt hee made the Tables himſelfe alſo, (that there might bee nothing ſeene, wherein was not the immediate worke of God,) vvherein they were written, but afterwardes when Moyſes brake them before the Iſralites, that had made the goulden Calfe, to ſhew that they by their idolatrie had broken the couenaunt, and vvere vvorthie to be caſt off, then though God did bid Moyſes make the ſecond Tables, yet himſelfe write the law, not vſing thereto the miniſtry of any of his creatures, ſhewing that in this regarde they bee more ſpecially GODS wordes, and ſo more to bee regarded: And beſides this teſtimonie, diuers reaſons may bee vſed, to ſhew that theſe are GODS owne inuention, and wordes after an extraordinarie manner.

For firſt, the wonderfull and perfect holineſſe that is contayned in them, ſhewes who is the firſt founder of them. Becauſe there is no good dutie, which God bound Adam to performe, but it is comprehended and commaunded in one of theſe, and there is no ſinne, that wee are bound to abſtaine from and eſchew, which is not forbidden, in ſome one of theſe tenne wordes. It was aboue the witte of men or Angells to containe in ſo few wordes, the whole perfection of our dutie; to God and man.

The lawes of men, though they fill many large bookes and great volumnes, yet they are imperfect, and doe continually ſtande in neede to hauehave ſome increaſing or deminiſhing, and daylie ſome thing is added to them, that was not beefore thought vponupon, and ſome thinges bee taken away, which novv more experience hath prooued not to bee ſo profitable, ſo that yet they ſtill ſtand in neede of renewing and mending. But now, this Law is ſo abſolute and doth ſet foorth ſo full and complete a righteouſneſſe, that if one could keepe them all, hee ſhould bee fully acceptable vntounto God and needed not flie to Chriſt, to bee his redeemer. For indeede this meets with all ſinnes, yea with the firſt & leaſt motions, as Paule ſaith, that hee had not knowne, that luſt, (meaning the motions of originall concupiſence) had beene ſinne, but that the law ſaith, thou ſhalt not luſt. And as their perfection of holineſſe doth witneſſe ſufficiently from what an one they had their beginning. So ſecondly this will proue them to bee the words of God, becauſe they bee ingraffed and written and engrauen in eueryevery mans conſcience, ſo that let wicked men ſhuffle and take one, and keepe what ſtirre they can to make themſelues Atheiſts, yet it will not be, they cannot blot out Gods writing. Theſe lawes ſticke imprinted in their harts and ſoules, ſo firmely, as they cannot bee remoued. For as Paule ſaith, in the Acts. 17. God hath not left himſelfe without witneſſe, but in eueryevery mans boſome and in eueryevery ones nature, hath planted ſo much of this his law, as will ſerue to leaue them without excuſe, and to condemne them. For who is there among the moſt prophane and abſurde of men, whoſe ſoule doth not conſtraine him euen againſt his will ſometimes, to confeſſe that there is a God, and one onelyonly true God, and that this God is to be worſhipped alſo, ſo as is moſt pleaſing to him, and that hee is not to bee blaſphemed, nor his name to bee abuſed, but that hee is to bee reuerenced, and ſometimes to be ſet a part and conſecrated to his worſhip who can blurre out theſe lawes out of themſelues? doe they what they can and, ſtriue they neuer ſo much to choke theſe ſeedes of knowledge. So for the ſecond table, of them, what mans nature doth not tell him, that there is an order of gouernment amongſt men, which muſt not, nor cannot, without ſinne bee violated, and ſo heathen and prophane vngodly men, hauing committed murdure, were not able to ſtand before the furie of their owne conſcience, but were in a continuall chaſe & vexation, which ſhews that euen corrupt nature bringeth with it, this knowledge into the world, that one muſt not kill. And for filthie perſons and adulterers, though in time of their proſperitie, they hauehave ſoothed vp themſelues, and hardened their owne harts, by liuing in pleaſure, and giuing themſelues to idleneſſe, and the luſts of their hearts, and ſo ſeemed to blot out this law, yet in miſery when any affliction hath wakened their drowſie harts, and conſciences, theſe would giuegive p. 3them no reſt nor they durſt not abide the face of their owne conſcience, but are driuen to acknowledge the filthineſſe of their ſinnes. Beſides this place that they hauehave in mans nature, which proueth they came from God, mans Lord. This alſo proues them to be his, becauſe all the puniſhments that are at any time inflicted vponupon the world, hauehave come from the diſobedience againſt this law, and all the bleſsings and benefites that men enjoy, doe proceede from the diſobedience yeelded to it. For when God ſets downe his curſes and his bleſsings, are they not all grounded on this law? doth it not runne thus, if thou obſerue and keepe this law then thou ſhalt bee bleſſed in ſoule, in bodie, in children, in cattell, in field, in all things thou putteſt thine hand vntounto. Contrarily, if thou wilt not obey, but neglecteſt theſe, then ſhalt thou bee curſed in bodie, in ſoule, in children, in all thou putſt thine hand vntounto. So that ſith God hath ſo great care to puniſh thoſe that rebell againſt theſe lawes, and to reward thoſe that performe obedience to them, it proues that hee is the lawmaker, and that though the law be briefe in words, yet it is full of matter, and much to be marked and thought on.

Laſtly, Chriſt himſelfe came into the world, to performe obedience to theſe lawes. For they require a perfect and abſolute obedience, as they are perfect, which ſith no man could doe, therefore Chriſt tooke our fleſh vponupon him to fufill them, that as Adam by his diſobedience had caſt vsus out of Paradiſe, ſo hee by his obedience might let vsus into heauen, and hee came not onelyonly to obey them himſelfe fully, but alſo to make his Saints able to obey them to, though not in perfection and without any defect, (for that onelyonly hee himſelfe can doe) yet in truth and perfect ſinceritie: for that he requires all his children & members to doe. So that theſe reaſons will confirme that which was ſaid before, that the ten commandements bee after a perculiar ſort the words of God, and doe more peculiarly challenge him for their author.

The vſe that wee muſt make of this to our ſelues, is to teach vsus, firſt to hearken vntounto them, and willingly to heere the rebukes and admonitions, that are contained in them, whoſoeuer and whatſoeuer hee bee that applies them and ſpeakes them vntounto. And indeede hence we ſhall ſhew our ſelues in truth, to beleeue that God is the author of theſe words, if we can be content to beare, that theſe precepts ſhould be preſt and vrged vponupon vsus, though by one that is our inferiour and baſer in outward reſpect, then our ſelues. And this affection was in Iob, as he teſtifieth of himſelfe in his 31. Chap. 34. ver. That though he was a man of ſuch wealth and authoritie, as he could hauehave made afrayde a great multitude, and could hauehave cruſht them by his power, yet the pooreſt and moſt contemtible of his familie, might hauehave dealt with him, and if hee had ſeene any fault in him (as vvho liues ſo iuſtly but ſometimes thoſe that bee about may ſee infirmities in him,) and had come to tell him that he had broken the law of God, he would hauehave bene quiet and milde, and vvould hauehave bene ſo farre from fearing them vvith bigge vvords as that himſelfe vvould feare beefore GOD, and labour to get pardon, hee vvould not chafe vvith his ſeruants that had brought Gods law to him, and ſayde vvhat haſt thou to doe to meddle vvith mee, vvho gaue thee authoritie to controle thy maſter, but hee vvould controle himſelfe, and vvould not goe out of his dores to complaine of his ſeruants injurie, but hee vvould complaine to God of him ſelfe that had broken his Law, and done injurie to his Majeſtie.

The like may vvee ſee in that holy man Dauid, vvho though hee vvas a King annointed at Gods appointment, and one of excellent guifts, a valiant vvarriour, and had foure hundred men vvel appointed vvayting on him, yet vvhen Abigail a vvoman and meane in compariſon of him, came alone, and brought vvith her the ſword of the ſpirit the law of GOD, that it vvas not lawfull for him to commit murder, and to reuenge his owne cauſe. What though Nabal had done injurie, ſhe denies not but hee vvas as his name ſignified, a foole, and the foole had done fooliſhlie, that vvas not the queſtion though, but this ſhe vvould know of Dauid, vvhether hee might lawfully kill one in his owne priuate reuenge contrarie to the law of of GOD.

Now vvhen Dauid ſees that ſhe comes ſo vvell appointed and brings ſuch ſtrong reaſons, and that hee could not ruſh on Nabals bloud but hee ſhould ruſh vponupon the ſword of GOD, and God vvould plague him: he vvould none, but leaues of, and p. 4thanks her for her good counſel. So that vvhen ſhe brought the law of GOD for her vvarrant, this vvas ſo good a vvarrant, as that Dauid durſt not but yelde to it, though he vvas a King and a Prophet, and a man of moſt excellent guifts eueryevery vvay, and ſhe but a vvoman, and farre his inferiour in graces.

Contrary to this vvas the ſpirit of vvicked Amaziah, that vvhen hee moſt abſurdly, had (hauing chaſed the Edomits) taken their gods and vvorſhipped them, and ſet them vp as meanes to help him in the ſeruice of GOD, and God ſent the Prophet to him to tell him that he had dealt fooliſhly to vvorſhip thoſe gods that could not ſaue their owne people out of his hands, vvhy he now, could not beare this but begins to mock, vvho ſaith hee, I pray you, made you of the Kings counſell, are you become a counſellour now to tell the King vvhat he hath to doe, goe to, hold your peace leaſt you be ſmitten for your paynes.

The Prophet ſees him to deſpiſe the rebuke of God, and then he vvould not beſtow ſo much coſt as to giuegive him any more admonition on him, but vvell ſaith hee, I vvill hold my peace as you bid mee, but know that thou ſhalt ſurely periſh becauſe thou haſt done this thing, and not hearkened to my counſell, though it vvas fooliſh and naught in him to doe that thing, yet if hee could hauehave hearkened to the Prophet of GOD bringing the law of GOD, hee had beene on the mending hand, and all vvould hauehave beene vvell, but vvhen hee vvould doe ſinfully and then refuſe to bee admoniſhed, then in truth he muſt needes bee deſtroyed.

And ſo hee vvas ſhortly after, moſt fearefully and ſtrangely by the hand GOD, and neither his kingdome nor his vvealth nor any thing could keepe off the iudgement of GOD and deſtruction from him.

So then vvill vvee ſhew that vvee doe in truth beeleeue that theſe bee the vvords of GOD, vvee muſt vvhen any man ſhall preſſe any of theſe lawes vntounto vsus, ſtraight vvaies yeeld and ſtoup vntounto them, and vvee doe then confeſſe that GOD ſpake all theſe vvords, but if one begin to ſhift and cloake and colour and diſtinguiſh, then hee declares euidently that his hart is not perſwaded that God is the author of theſe lawes.

The ſecond vſe that wee muſt make of this, that God ſpake all theſe words is, that therefore wee muſt not be afraide nor aſhamed to ſtande for them, and defend them, as alſo to practiſe them in our liues, though the Atheiſts and the prophane ſwine of the world, mock and ſcoffe at vsus neuer ſo much for the ſame. For what neede we be aſhamed to maintaine thoſe wordes▪ which God himſelfe was not aſhamed in his owne perſon to ſpeake. If we doe, remember what Chriſt ſaith, hee that is aſhamed of mee, before men in this world, I will bee aſhamed of him, before my father in the world to come. If God had but ſent his Angels vntounto vsus, with any commaundement, the gloriouſneſſe of ſuch meſſengers, ſhould hauehave might to make vsus bolde to defend and ſtand for the meſſage, but ſith God did not ſend an hoaſt of Angels, but came himſelfe in his Mageſtie, accompanied with all his holy Angels, attending and waiting one him, ſhould wee not now giuegive much more reuerence to thoſe things which hee ſpake, and take much more courage, to ſtande for the maintenance of his commandements?

This ſerues therefore exceedingly to condemne their daſtardlyneſſe, that are afraide to keepe the ſabboth, or to doe any ſuch duty, becauſe they ſhould be counted puritanes. But is it not better that men ſhould hate vsus without cauſe, then that God ſhould hauehave a quarrell againſt vsus, vponupon a iuſt cauſe, is not it much better that they ſhould ſcoffe at vsus for good, then that God ſhould plague vsus for euill. What a ſhame is it for vsus therefore, that when we he are wicked heretiques, ſpeaking againſt the law of God, and prophane Atheiſts breaking his law, and blaſpheming his name, wee ſhould plucke in our hornes and become mute, as though it were a matter of ſome great diſcredit for vsus, to ſpeake for that, which God himſelfe in his owne perſon, hath ſpoken vntounto vsus.

Thirdly, this ſerues to proue this law to bee ſpirituall, for ſuch an one as God is, which made the law, ſuch an one is that law which hee made, it reacheth therefore to the inward hart of eueryevery man, and lies cloſe vponupon his conſcience. And indeede in this it doth eſpecially differ from the lawes of men. For they doe tye the tongue, and the hand, and the foote to the good vpbearance, and take notice if any oft; this bee faulty againſt them, but they meddle not with the hart, and make no queſtion of the inward p. 5motions of the ſoule, becauſe man can bring in no proofe of the breach of ſuch a law, nor can hauehave no, witneſſe of ſuch faults.

But God ſearcheth the hart, and tryeth the reynes, & entreth into the ſecrets of the ſoule: and therefore he commands to louelove him with all our hart and with all our ſoule; not contented vvith ſuch a louelove onelyonly, as is declared by the outward behauiour of the bodie. And ſo for our neighbour he commands eueryevery one to louelove his neighbour as him ſelfe; now we know that men do louelove them ſelues with a deepe and inward louelove, not outwardly onelyonly in ſalutation and courteſie and good ſpeaches, but eueryevery man loues him ſelfe in trueth with a good meaning and in good earneſt, not diſſemblingly. So muſt all the obedience performed to God, proceed from vvithin and come from the hart, elſe it ſhould be no vvhit acceptable to him, that that growes without, if it come not from the root of vprightneſſe and ſinceritie within, ſhall afford no comfort to our ſelues, but if wee will that our outward obedience ſhall bring any fruit to our owne ſoules or glory to God, we muſt looke, that it hauehave it beginning from an vpright, & ſound and faithfull hart. Now, then our obedience ſhalbe ſpiritual, when firſt it procedeth from the ſoule; and ſecondly, if it be done with a good intent and to a good end, but if we doe ſome things, either for credit, or elſe for merit as the Papiſts, or for vaineglorie, as the ſcribes and phariſes did, this is not ſpirituall, this procedeth not from the louelove of God, but from ſelfe louelove, this is a reflecting kinde of friendſhip, that makes one doe ſome one or other thing vntounto an other that he may hauehave the like or ſome other thing done vntounto him ſelfe. But then is our obedience true and vpright vvhen it commeth from a good hart, with deſire & purpoſe to ſhew our obedience to God and our louelove to men.

All theſe Words.

GOD ſpake not the firſt commandement onelyonly nor the ſecond or third and left there, but he ſpake them all, and gaue as great and ſtrict a charge to keepe eueryevery one as any one, and no one was vttered more by Gods voyce or written with his owne ſinger one then other. The doctrine that ariſeth hence, that whoſoeuer will hauehave any true comfort by his obedience to Gods law, muſt not content himſelfe to looke to one or two, but muſt make conſcience and hauehave a care to keepe them all, and eueryevery one firſt, becauſe he that is the author of one, is the author alſo of all the reſt, and hee that hath promiſed a reward for keeping one, hath promiſed a rewarde alſo for keeping all, and he that threatneth to puniſh the offender, doth not ſay, if thou breake this or that, thou ſhalt bee curſed, but hee that continueth not in all without exception, is accurſed, and liuing and allowing himſelfe in the breach of any one, ſhall bee ſure to beare the wrath of God: for hee that doth many good things, yet allowing himſelfe but to be diſobedient in any one thing, hee ſtands in danger to reuolt continually, and to become a wicked and open perſecutor. As this was Herods caſe, hee did many things according to Iohns preaching, and did heare him gladly, and for all the other nine was reaſonable willing to bee ruled: but for the ſeauenth there hee muſt needs hauehave a gappe, and hee kept this for certaine, that let all the preachers in the world ſay what they would, hee would not bee brought to leaue his inceſt, but would ſtill keepe his brothers wife. Therefore wee ſee how ſoone hee fell to breake firſt the third commaundement, in ſwearing to that light huſwife, to giuegive her what euer ſhe ſhould aske, and then alſo hee grew to perſecute Iohn, and cut off his head, and when he had once taken leaue, to breake the ſeauenth, hee could not long ſticke at the reſt.

So the young man in the Goſpell, hee thought himſelfe in a good forwardneſſe to heauen, and indeede hee had done many things, and had many good parts in him, ſo that Chriſt himſelfe did louelove him, but when Chriſt had tolde him one thing was lacking, and that hee muſt ſell all that hee had, and if hee did ſo hee ſhould bee no leeſer by the bargaine, for hee ſhould hauehave an inheritaunce, but then hee muſt know where his inheritaunce ſhould lye, and whence hee muſt looke for his reuenues, namely, from heauen, then hee looked ſadly, and went his way. Hee could hauehave beene content to hauehave had that inheritaunce that p. 6Chriſt ſpake of, ſo that hee might keepe his earthly inheritance to. But if the queſtion were, whether hee would take heauen or earth? hee would rather leaue Heauen, then hee would part with earth: ſo that hee that is hollow, is alwaies in danger to backeſlide.

And ſo Iames ſaith in his ſecond Chapter, and tenth verſe. Hee that keepes all, and breakes one is guiltie of all, not meaning that if one through infirmitie ſlip into any fault, hee was ſtraight way guiltie of the whole Law, for ſo it may bee truely ſaide, that hee that breakes all through weakeneſſe, not allowing himſelfe in it, but ſtriuing againſt it, and crauing pardon, is guiltie of none, but this hee meanes, that whoſoeuer ſeemes to keepe all the other commandements, yet will willingly maintaine and beare with him ſelfe in the breach of one, hee did neuer performe any true obedience to any, though one bee no theefe, yet if hee bee an adulterer, or though hee bee no adulterer, yet if hee bee a Saboth breaker, hee breakes the whole law. For if one aske him, why doe not you commit adulterie? if hee ſay, becauſe God commands that I ſhould not, then hee would keepe the Saboth alſo, for they bee both alike the commandements of God, but if it bee not becauſe God commands, then hee doth not obey the law, but ſerue himſelfe. Therefore hee that makes no conſcience of all Gods lawes, hath no ſoundneſſe and fidelitie in him, becauſe hee doth not remember that God ſpake all theſe words.

The vſe of this, is firſt to confute Popiſh religion, and to proue that they be altogether carnall and ſinfull people, and make no conſcience of any law of God. Becauſe for the ſecond commandement, they doth wholy allow themſelues to breake that, for the ſcope and ſumme of that commandement is, that we ſhould ſerue God, not according to our owne inuentions, but according to his commandement, but for their religion, what is it? but a meere deuice of mens braines, and what doth it conſiſt of? but of the precepts of men. For where doth the word of God teach them to make Images, lay mens bookes, nay doth not God directly call them teachers of lies: and what warran… hauehave they for their Maſſes and pilgrimages and ſuch other ſtuffe whereof their religion doth depend. Therefore they bee hipocrites and make no conſcience of any of Gods commandements. And moſt of them that be any thing deuout Papiſts make no care of the Sabboth, but hauehave more regard of their idle holydayes vvhichwhich the Pope hath appointed, thē of the Sabboth day vvhichwhich God hath appointed. So far moſt carnall profeſſours amongſt vsus, vvho almoſt is there that regards the Sabboth and careth to breake it, any further then the law of man will take hold of them, and ſome be afrayde leaſt if it be knowne they ſhalbe reproued for it publiquely, and the Miniſter will let them heare of it in the Church, but if they could keepe themſelues cloſe from the Magiſtrate and Miniſter, vvould not moſt men vvillingly be following their buſineſſe that day.

This is to proclayme themſelues hipocrites and that they hauehave no feare of God nor regard of him in their hartes. O but they hope they are good Chriſtians and doe keepe the law of God, for they doe not ſteale nor ſweare nor lye, but doe they not know that God ſpake all theſe words, and therefore he hath no ſound hart to God that ſettles not himſelfe to keepe them all.

This muſt alſo teach vsus, when we ſee that God doth not bleſſe vsus according to his promiſes to thoſe that feare him, then we muſt examine our ſelues diligently concerning our obedience to this his law, whether we liue not in ſome ſinne, or whether ſome olde ſinne lye not in vsus which hath neuer bene repented, for certainely of all Gods plagues that he layes vponupon vsus for our neglect of this his law, wherefore when he ſtrikes vsus we muſt begin to looke to our obedience.

So did Iacob in Geneſis: when his ſonnes Simeon and Leuie had committed that cruell fact and he was therefore made odious in the ſight of the people of the land, then he knowes that there could not be ſuch trouble without if all were well within▪ therefore he begins to ſearch his family and to ſee how all things went there, and then he perceues preſently the cauſe of all theſe ſtirres, for his houſe was full of Idolatry, his wife had gotten his father in lawes Idols, and many of his people fell from the pure p. 7worſhip of God to abhominable ſuperſtition, then no wonder if ther were ſuch ſturres without when ther was ſuch diſorder within, therfore he purgeth his houſe of all this filthineſſe, and buries all theſe Idolls in the ground that they might neuer hurt him or any of his any more. All this ſerues for the ſinguler comfort of all Gods children: that ſeeth theſe be Gods commaundemēts all as well as one, therefore they ſhall hauehave power alſo to obey them all as well as one, for that God which gaue vsus power to obey one can giuegive vsus the like power to obey the reſt, and that power which any hath to obey one, tis not frō him ſelfe but from the work of God in him.

And indeed God doth not giuegive vsus theſe lawes that we ſhould imagine we could obey thē our ſelues, but that ſeeing our owne wants we might goe to him for help, why then ſhould not eueryevery chriſtian hope to be able to yeeld obedience to God, in whatſoeuer God commandeth him. As God witneſſeth this of Dauid, that he was a man after Gods owne hart, in all things but in the matter of Ʋriah, he neuer ſinned preſumptuouſly but then, his hart was vpright in all things elſe, and likewiſe as it is ſpoken of Zacharie and Elizabeth that they were perfect and vnblameable in all things, not that they were quit from all infirmities, or had not their faults as well as any other, but they were vpright and ſincere, their hart was true with God, and ſo God can and will giuegive grace vntounto all his to obey eueryevery one of his commaundements with a true and vpright obedience. So that no man ought to diſcharge himſelfe. Oh, for other things I hauehave ſome hope: I, that I ſhall ouercome them, but for this or that ſinne I ſhall neuer get the better of that while I liue. Well then for other ſinnes you hope you can ouercome them, but this is the point then, vvhether hauehave you power to ſubdue them by any vertue of your owne, or elſe from the vvorking of Gods ſpirit in you? If you ſay from your ſelfe, then you ſpeake ignorantly and fooliſhly, for fleſh cannot kill any ſinne, this muſt be the vvork onelyonly of God. I but Chriſt Ieſus did giuegive help to mee againſt thoſe, but for this one thing I doubt: & vvhy ſhould you doubt. Hee that gaue you abilitie to ouerrule your fleſh in ſome things, cannot he giuegive the like in all? Yea, this very mercy, that he gaue you a diſpoſition and power to obey him in one thing, is a ſure teſtimony to you that he vvill doe the like for all, onelyonly if you aſke it you neede not doubt.

So that this vvhichwhich he ſaith, GOD spake all theſe words, is a merueylous incouragement to the Saincts, therefore feeling their vvants in any, they may goe to God and ſaie Lord, thou art the author of all theſe Commandements a like, and the keeping of them all pertaines vntounto mee as well as to any other, but thou knoweſt O Lord that there is no power in mee to obey the leaſt of them, therefore I come now for power from thee, to make mee obedient: and hence he ſhall hauehave power to keepe all as well as any one.

I am IEHOVAH▪

THeſe words ſignifies the eſſence of God and his abſolute perfection in all his attributes. It is expounded in the 13. of the Hebr. and 8. ver. Chriſt yeſterday, and to day, and the ſame for euer. And Reuel. 1. He that was, and is, and is to come: He that is the ſelfe ſame in all his properties. It ſignifies firſt Gods eternitie in vvhichwhich he differs from all creatures, for men and Angels are euerlaſting, they ſhall hauehave no ending, but they be not eternall, for they had their beginning from God, but he hath his being in and of himſelfe, neither had he any beginning from any other: all other things had beginning from him, but he frō none, he is from himſelfe alone. Alſo power and wiſdome and merciemercy and Iuſtice and ſuch other things which are properties in men and Angels, in him they are natures, in vsus they are weake and imperfect, but in him endleſſe and perfect. As in Exod. 34. Where he tells his name, The Lord, the Lord, ſtrong, mercifull, gracious, &c. Men and Angels are ſtrong, but this is a qualitie in them, in him a nature, ſo men and Angels are kinde, but this is deriued from his kindeneſſe & is a qualitie in them, but in him a nature, & in them finite becauſe no creature can hauehave any infinite thing in himſelfe, but in God they are infinit. So that it ſignifies that God p. 5is eternall and hath his being from himſelfe, and other creatures hauehave their being and beginning from him. In him power, merciemercy, Iuſtice, &c. are infinite, in others they are finite: In him they be natures and therefore vnchangeable, in others qualities and therfore mutable.

The vſe of this muſt be to make vsus earneſt to ſeeke his louelove and fauour, which if wee hauehave, nothing can hurt vsus, for in him we liue, and moue, and hauehave our being. Hauing his louelove, we hauehave all power, all wisdome, and all counſell, on our ſide. If he be perfect in himſelfe, and all creatures hauehave what euer they hauehave from him, what neede we feare he being with vsus, what all the creatures can doe againſt vsus, being that all their power is deriued from him and vſed at his direction. Wee ſee among men, if there be one whoſe eſtate depends wholly vponupon his landlords curteſie, he may put him out, and begger him when he pleaſe, how carefull is hee to pleaſe him and hauehave his fauour, leaſt through his diſpleaſure hee ſhould be turned out of all. So is it with all the men on earth, they be all Gods tenants, & that at will, no man holds any thing by leaſe for an houre, our breath is not our owne, but his: it is at his diſcretion what ſhall become of our ſoules and bodies, whether they ſhalbe ſaued or damned, and he is ſuch a God whoſe anger is an eternall anger, and his vvrath an eternall vvrath, and his plagues euerlaſting plagues, how carefull and diligent ſhould vvee bee to pleaſe and obey him. And then vve ſhew our ſelues to beeleeue his power and infiniteneſſe, vvhen it is our greateſt care to ſeeke his fauour.

Secondly, this is for the conſolation of Gods children, Is God the ſame for euer and that in his dealing to his children, and hath hee heretofore vſed his power for their defence, his vvisdome for their direction, his merciemercy for their comfort? then hee vvill doe the ſame ſtill to vsus alſo. Therefore vvhen any of his children hauehave bene brought into great miſerie, and that for their ſinne as Manaſſeh he vvas brought to that hard caſe for his great ſinne and vvicked deedes, yet vvhen hee repented and beetooke him ſelfe to prayer, vvee ſee God heard him & helped him out both of his ſinne and his miſerie. Did he deale ſo with him, then the queſtion is, whether he be Iehouah, or not, whether the ſame for euer without any chaunge? If he be, as ſure hee is, then hee muſt deliuer vsus alſo, when we call vponupon him. But I am ſure to be deliuered out of this priſon, and to bee ſet out of this debt, or temptation, if I call vntounto God. This I am ſure of, that if I cry to God, hee will deliuer me from my ſinne, and if it bee good for mee then alſo from the puniſhment of my ſinne, but if the curſe doe remayne one ſtill, hee will recompence it with many ſpirituall bleſsings.

But vnleſſe we beleeue that God is Iehouah, and vnchangeable, then all the ſtories of the ſcripture, are made vnprofitable vntounto vsus, then we hauehave no vſe nor comfort of thoſe things, which we heare reade, how God heard Abraham, and how hee deliuered Iacob, and did many wonderfull thinges for his people in former time. But if wee holde this for ſure, God is the ſame for euer, then this is ſure that whatſoeuer good thing, he did for them, hee will doe the like for vsus, if we vſe the ſame meanes. So alſo if any one hath found in himſelfe, that at ſuch time, I was in great trouble and temptation, and then I prayed vntounto God, and I know that hee heard my prayer, and helped me. Are you ſure that God did heare you when you cried, then you are farre more ſure of this, that if you cry againe, hee will heare you againe, elſe hee ſhould not bee Iehouah: If hee hauehave beene yours, he is yours, and will bee for euer.

This is alſo for the terror of the wicked, is God Iehouah, conſtant and vnchangeable in all his iudgements? Why then looke what plagues proude perſons hauehave had heeretofore, the ſame ſhall they now hauehave, ſo ſure as God is true, vnleſſe they repent, and get pardon in Chriſt. Hath God plagued theeues, and filthy lyers, & Saboth breakers in former times: He is Iehouah, let them looke to it, it is his name & nature to hate and plague them that bee ſuch euerlaſtingly, leaſt there bee repentance on their part and pardon on his. Likewiſe can any man ſay by experience I fell into ſinne heeretofore, and then I got a wound to my conſcience, a blot to my name, and hurt to my body: why then as p. 9ſure as the Lord liues, as ſure as God is Iehouah, without change; ſo ſure make account to ſpeed as ill in ſinning now as you did before. Many that did ſteale before and were brought to ſhame and could ſcarce ſaue their liues, yet when they are deliuered▪ they will fall to it againe, but more cloſely as they thinke, they will bee more skil…d in their trade, and bee more ſecret, and then all ſhall be well. But who found them out before? was not that a iuſt judgement from God? that will reward to wicked men according to their wickedneſſe: then be ſure that ſeeth he hath once ſhewed his power, and gaue them both by weale and woe, meanes to bring them to repentance, hee is the ſame. Who will thinke to fall into former ſinnes, and yet hauehave better ſucceſſe; for it cannot be but God is the ſame▪ & both muſt & can puniſh them. So ſome hauehave plaied the filthie perſons & God hath ſhewed it to men, to their diſcredit, will they then fall to it again, & thinke they can hide it, no they ſhall not, for God will reueale it: though they may think God will be careleſſe of them, yet hee will not be careleſſe of himſelfe and his name. As ſure as hee is Iehouah, that brought them through the pikes before, ſo ſure if they turne againe to their filthie vomit, he will bring them to ſhame againe, either in this life, or if not in this life, to make them repent and iudge themſelues, then ſure in the life to come, wher the burden ſhall bee much more heauy & vnſupportable vponupon their conſcience, & ſhall preſſe them down to hell. For the beſt priuiledge for ſuch ſinners, is to come to ſhame heere, that if it may be, they may be brought to repentance & amendement. So much for the name of God, Iehouah, that is without change or ſhadow of change, what euer hee hath done, hee will doe for euer.

Thy GOD.

THe former argument of obedience, was taken from Gods nature, that hee was eternall in iuſtice to puniſh ſinners, & in mercy to reward his children. Now this is from his goodneſſe, I am thy God, ſo almightie, infinit, eternall, and perfect, as that I abaſe my ſelfe to take care for thee, to hauehave a louing hart to thee, and to be thy father, if thou wilt be my child, to be thine husband, if thou wilt be my ſpouſe, one that hauehave promiſed to giuegive thee all good things, and to remoue all ill things from thee, this is, to be thy God. If God had ſet down onelyonly his infinite mageſtie, and greatneſſe, and his glorious, and incommunicable name, that would hauehave feared vsus, and made vsus flie from him. But now hee encourageth vsus, by this that hee is our God, and giues vsus theſe commandements becauſe he loues vsus.

The doctrine hence gathered is: that if euer wee will obey God in ſoundneſſe, then wee muſt know him to bee our God, to beare a care of vsus, to louelove vsus, and that we ſhall ſpeede better by obeying him, then by breaking his commandements. And this reaſon Moſes ſtill vrgeth vponupon thee Iſrael, thou muſt obey him, & heare his voyce, for he is the Lord thy God, that loues thee, and careth for thee. Reaſon will ſhew this: for if we heare that God is infinit in power, and doe not withall know that he is our God, to vſe his power for our good, then it maks vsus feare, becauſe we know not wher to hide our ſelues from him, when we heare his infinit iuſtice, we quake and tremble, as nothing vexeth the theefe more then to heare of a iuſt iudge, for then he hath no hope of eſcaping, vnleſſe he hauehave a pardon, & know that the iudge comes to deliuer him, & to doe him good. Alſo when we heare of gods goodnes, and patience, and mercy, this will bee but a vexation to vsus vnleſſe wee know that he bee good & mercifull to vsus. This addes to the griefe, to heare that God is good, if we muſt not feele it, for then the wicked hart obiects thus: they keepe a preching that god is good, mercifull, gratious, & I know not what, but what is this to me, that he is ſo to others? I am ſure he is not ſo to mee, I muſt goe the broader way, his mercy is ſhut againſt me. This vexeth the guilty conſciēce to heare that ſuch good things be laid vp in ſtore for gods children, but he muſt taſt of none of them. As for a poore beggarly fellow, that hath nothing, to heare tel of large poſſeſſions, & great reuenues that muſt be left to ſuch, & ſuch an one. This p. 10is a tedious anguiſh vntounto him, & makes his miſery more bitter. So that nothing can moue or alure vsus to obey God, til we know that he is good to vsus, & will giuegive vsus ſaluation. The vſe of this is, that would we euer yeeld any cheerefull obedience to God, thē let vsus feele the truth of that which God ſpeakes, that hee is our God, our ſauiour, & hath done more for vsus then any other can, & therfore we will obey him aboue all. To this intent then we muſt examine our ſelues, whether God hath wrought thoſe things in vsus, which he doth in thoſe, whoſe God he is. As firſt for God the father, he regenerates vsus, & begets vsus a new by the word of truth, try then whether we hauehave this note in vsus or not. Doth the word of god abide in vsus, are we begotten a new, hath the ſeede of immortalitie, made vsus new creatures, & begun to work immortality in vsus, then conclude, ſure God is our God. Secondly God ſheds his louelove abroad in the harts of his childrē and makes them cry Abba father. This is not ſo in men, they when they beget a ſonne cannot beget a child-like affection in him but often children be rebellious & ſtubborne. But if God beget a child to himſelf by the ſeed of his word, he makes him hauehave an affection to him as to a father, if then we hauehave this affection to God, that we louelove him as our father, certainely this is his work, & we are his children. Alſo God the ſon Chriſt Ieſus, wher he comes, he kils ſin, he abates our luſt & worldlines, & works a freſh ſpring of grace & holines. But if we feele no working of his death in vsus, to mortifie our ſinne, then how can we know that he dyed for vsus. If the power of his reſurrection hauehave had no effect in vsus for our ſanctifying, how can we beleeue that he did riſe againe for vsus. So for God the holy ghoſt, wher it comes, it conuinceth the world of ſinne. Afore a man can ſay much, for his ſin he can defend, & hath with to ſay many things for it, & will hold vp his head in maintenance of it. But when Gods ſpirit enters into the hart once, that ſets one downe, and makes him he cannot looke vp, till he hauehave confeſſed his ſin, & craued pardon, & ben aſhamed of it throughly. But many men ther be, that would be thought to hauehave Gods ſpirit, yet will not bee reprooued, but that is veryfied of them that is ſpoken of the foole in the Prouerbs, Bray a foole in a morter, as Wheat is brayed with a Peſtile, yet will not he depart from his folly. They will maintaine it, and ſtand for it, and therefore it muſt needes bee, muſt practiſe it.

But if Gods ſpirit reproue one, & if he hauehave ſinned it check him, and make him feare, bleſſed is he, for God is his God. Oh, but I am more feared and troubled now, then I was before. True, and it muſt be ſotfor Gods ſpirit, where it takes place muſt needs conuince and condemne one of ſinne. For tis not as many thinke, a matter of wit, to ſtand in defence of ſinne, and to be able to ſpeake for a bad thing, but tis a matter of luſt, for where luſt hath dominion, it whettens the witte to ſpeake for it, and the diuell helps, but if Gods ſpirit come once that driues to a plaine confeſsion, it caſts downe Sathans dominion, and then luſt rules the wit no more. Alſo the fruits of the ſpirit are Patience, Meekeneſſe, Modeſtie, LoueLove, and Chaſtitie, then let one try himſelfe in theſe things, not for beauty and ſtrength, for a Bull & Lyon are ſtronger then man, and other beaſts to, but if one hauehave patience and gentleneſſe and a moderate ſpirit, to adorne his minde, theſe be ſure ſignes of gods ſpirit. Alſo the holy Ghoſt makes vsus able to cry Abba father, it makes vsus able to breath out our requeſts vntounto God, and to powre out our ſupplications before the moſt high, if we hauehave this ſpirit of prayer, then it is plaine, the holy Ghoſt, is ours. So that if God hauehave regenerated vsus, and Chriſt hauehave killed our ſinnes, & the holy ghoſt make vsus aſhamed of them, & confeſſe them, and it worke in vsus LoueLove & Patience and moderation of our affections, and make vsus able to pray vntounto God, then God is our God, and then this will make vsus obey, but if this be ſhaken all is ſhaken, this is the foundation of obedience. But men will ſay, that they hauehave a faith, & beleeue in God, which if they had it would bring forth obedience, & hauehave works, for how can one chuſe but ſtriue to obey God, if they holde this for ſure, that God loues him, & regards him, & will giuegive him a reward for eueryevery good thing that hee doth, and this eueryevery one muſt hold that will ſay, God is his God.

p. 11Which brought thee out of the land of Aegipt, out of the houſe of bondage.

NOW hee proues himſelfe to be their God, becauſe hee had done ſo wonderfull things for them, from their merueilous deliuerance, that though Pharaoh and all Aegipt was againſt them, though the Sea and the wilderneſſe reſiſted, and which was worſt of all, their owne vnbeleefe: yet God brake through all, and ſet them free. Hence this doctrine is gathered. That whatſoeuer miſery Gods children be in, yet God vvill deliuer them: For this is not written for them but for vsus.

They were vnderunder a long and ſtrong affliction, for foure hundred yeeres ſpace, almoſt vnderunder a tyrant, that whipt their bodies and ſcourged them, and put them to labour aboue their ſtrength, and which was a moſt intollerable vexatiō, made the parents drowne their owne children: None euer entreated any ſo ſpightfully as they were vſed, yet we ſee god deliuered them. So in the Pſalme he ſaith, Many bee the troubles of the righteous, who ſhall deliuer them: not their wealth and mony, for of that they are bare enough often times, nor friends, for ſometimes they hauehave none, nor ſtrength, for they be weakned oft, and brought low enough. But God will deliuer them, let one get righteouſneſſe and faith, and the ſpirit of prayer, though they vvere in an iron furnace vnderunder Paraohs tyrannie, in an houſe of bondage: let them but cry, and from thence God will deliuer them. So in Heſters time, a wonderfull affliction it was that the day of execution was appointed, when all the godly ſhould be put to ſword, not one ſeruant of God ſhould be left aliue. But now when they could crye vntounto God, and had none elſe to goe vntounto but him, and him they would goe vntounto, and truſt vponupon him, knowing that he could help them if he would, and would alſo for his promiſe ſake deliuer them. Then wee ſee the day that was appointed to their ſorrow, turned to their ioy; that which was thought to bring deſtruction vponupon them, brought deſtruction vponupon their enemies; and the day of their moſt extreame captiuitie, proued to be the day of their moſt ioyful deliuerance, that euer they had. And it muſt needs be ſo, for els God ſhould looſe the end of his corrections, for he corrects them to make them pertakers of his holineſſe. But if hee ſhould ſuffer them to pine away, and to eat vp their hart with griefe, this would not make them more holy, but more ſinful; and therefore he ſaith, he will not let the rod of the wicked alwayes lie on the righteous, leaſt he put forth his hand to euill; noting that if the Godly ſhould be too much afflicted, they could not hold in, but would turne a ſide to ſin by courſes; but God will none of that; for then he ſhould miſſe of his intent. So he ſpeakes in another place. Iſa. 57. 16. That he will not alwaies chide, leaſt the ſpirit ſhould faile before him, ſhewing that if he ſhould not moderate the croſſes of his Saints, they would faint, & periſh vtterly, & then he ſhould be the looſer. As if when one goes to tame his colt for his vſe, he ſhould break his backe, & by ſome meanes ſpoile him, the maſter ſhould looſe by that, it were no profit for him to do ſo. So when God comes to his owne elect, which are before their calling (as Iob ſpeaks) wilde aſſe coltes, vntamed, & vnruly, he will maſter them, and cruſh them, & make thē ſtoupe, but he wil not breake them, & deſtroy thē, and conſume them, for then the damage were his, for he ſhould croſſe his owne purpoſe, which is to bring them to life. Therefore Gods children may be aſſured of comfort, an happie end ſhall follow an vncomfortable beginning, an happy deliuery ſhall come inſteade of an vnhappy ſeruitude.

The vſe of this is, to teach vsus neuer to faint vnderunder our croſſes and troubles, be they what they will be, neuer be diſcouraged, God is Iehouah, that can help though men will not, yea though all were againſt vsus, as Pharaoh & the Egiptians againſt Iſraell, and none would moue the hand to help, yet his help is ſufficient to gaineſay them all. For hath God deliuered vsus from ſpirituall enemies, which is the greateſt miſerie, this is the great and hard ſlauery, to be vnderunder the diuels yoke, to bee in bondage to filthie luſts, now hath God ſet vsus at libertie from the yoake of the Diuell, ſhall hee not giuegive eaſe from p. 12thoſe men that preſſe our fleſh? hath hee remooued the tyrannie of ſinne which would hauehave damned our ſoules? and cannot hee giuegive vsus refreſhing from the miſery of our body. If God deliuer from ſin, death, & hell, neuer faint as though hee could not deliuer from outward afflictions; if he hauehave ouercome the greater, the leſſer ſhall not withſtand him. God did giuegive freedome from thoſe that be ſimply euill, as ſinne is ſimply euill, and the cauſe of all ill, then tis eaſier to ſuccour againſt thoſe which are not in themſelues and ſimply euill, but often are turned into bleſsings. Hath Chriſt waſhed vsus from our ſinne, the worſt and hardeſt enemie, for all the world cannot waſh away one ſinne, then neuer feare theſe leſſer matters.

O but this makes me doubt whether I am Gods childe or not, becauſe I hauehave ſuch long and fiery troubles, if God loued me, would he afflict me thus? why then looke to theſe people heare, they were the beſt nation vnderunder the Sunne, and none ſo good as Iſraell, euen then when they were thus threſhed vnderunder Pharaos cruelty. All other people were but as thornes, they were the roſe, and other were but harlots, they the Lordes ſpouſe, yet they were afflicted, & indeede, to keepe them from running after Idolatry, and ſo to damnation; So that outward eaſe is no ſigne of Gods fauour, elſe none ſhould be in Gods fauour, but the Sodomits and the Cananits, for they had all the eaſe, and wealth, and outward proſperitie, and the credit and worſhip of the world. And before the floud Kaines children, had all the beautie of the world on their ſide. They found out Muſicke and keeping of Cattle, and all muſt bee beholding to them; But that is no matter, let vsus keepe Gods fauour, let vsus feare him and pray vntounto him, and then our long and ſtrong croſſes, ſhall bring long and ſtrong comforts.

Secondly let vsus hence learne to prepare for croſſes, ſince gods children may bee ſorely afflicted, elſe little doe wee know how they will ſting vsus when they doe come. It is our beſt courſe therefore to get wiſedome while the price is in our hands, labour to get patience, and to acquaint our ſelues with God, that we may ſeeke to him, & waite for deliuerance at his hand. For that makes croſſes ſo tedious and grieuous, when they hit vsus on the bare, whereas if wee had patience to beare them, and faith to emptie our harts by prayer in Gods boſome, they would be eaſie. Nothing makes croſſes burdenſome but when they meete with an heart in which remaines ſome ſinne vnrepented, or ſome paſsion vnſubdued. But if with faith and patience yeeld our ſelues vntounto Gods will, wee ſhould be as quiet as lambes, as Chriſt was as a ſheepe before her ſhearer, dumbe, & anſwered not a word. So Paul in the Acts, when they perſwaded him not to goe to Ieruſalem, what doe you weping and greeuing mine hart, I am readie to dye for Chriſts ſake at Ieruſalem, he could be content to giuegive his skinne to be whipt, and his bodie to be impriſoned: yea, and his life alſo to be kild, for Chriſts ſake nothing could be to deare, or to much to beſtow on him. Prepare therefore for croſſes, and we ſhall be able to beare them. But if wee goe on in a fooles paradice, and think indeed this world is a vale of teares to others, but to mee it ſhalbe a place of pleaſure; they muſt hauehave trouble, but I muſt hauehave eaſe; then when inſteed of ioy, we finde griefe that wee looked not for, and we dreamed of creadit, but there comes nothing but contempt; wee imagined that God ſhould lift vsus vp higher and higher, and he caſts vsus downe lower and lower; this caſts one into ſuch deſperate paſsions, that he is neither fit to ſerue God nor man. All this would be helped, if wee could think gods children hauehave in all times ſuffered afflictions, tis the lot of the righteous, and I muſt looke to taſt of the ſame cup, and therefore labour beforehand to get patience, and to truſt in God, and looke for help at his hand, then we ſhould be like Moſes that in all thoſe doings when other were at their wits end for vexation and feare, he was quiet and ſtill, and God deliuered him out of all, as he will doe vsus alſo, if we will as he did patiently truſt vponupon him. So much of this preface. The firſt commandement is contained in theſe words.