The bright star which leadeth wise men to our Lord Jesus Christ, or, A familiar and learned exposition on the ten commandements gathered from the mouth of a faithfull pastor by a gracious young man, sometime scholler in Cambridge.

God spake these words.

In that it bringeth the author of these wordes, hee saith God spake them. This doctrine ariseth to vs, 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 vnto it. First, hee saith these words, the Lord spake vnto all your multitude, noteing this vnto them, that whereas the ceremoniall and indiciall lawes were de∣liuered 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 ex∣ceedingly reuerenced, because Gods owne voice did speake them.

Secondly, 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 testi∣monie, 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 con∣tayned in them, shewes who is the first founder of them. Be∣cause there is no good dutie, which God bound Adam to per∣forme, 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 continu∣ally stande in neede to haue some increasing or deminishing, and daylie some thing is added to them, that was not beefore thought vpon, 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 vnto 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 perfecti∣on 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 engra∣uen in euery mans conscience, so that let wicked men shuffle and take one, and keepe what stirre they can to make themselues A∣theists, 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 euery mans bosome and in e∣uery 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 onely 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 a∣mongst men, which must not, nor cannot, without sinne bee viola∣ted, and so heathen and prophane vngodly men, hauing commit∣ted 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 adulte∣rers, though in time of their prosperitie, they haue soothed vp them∣selues, and hardened their owne harts, by liuing in pleasure, and gi∣uing 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 giue

them 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 haue 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 inflict∣ed vpon the world, haue come from the disobedience against this law, and all the blessings and benefites that men enjoy, doe pro∣ceede 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 vnto. Contrari∣ly, 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 vn∣to. 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 mar∣ked and thought on.

Lastly, Christ himselfe came into the world, to performe obe∣dience to these lawes. For they require a perfect and absolute o∣bedience, as they are perfect, which sith no man could doe, there∣fore Christ tooke our flesh vpon him to fufill them, that as Adam by his disobedience had cast vs out of Paradise, so hee by his obe∣dience might let vs into heauen, and hee came not onely 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 onely 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 commande∣ments 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 vs, first to hearken vnto them, and willingly to heere the rebukes and admonitions, that are contained in them, whosoeuer and what∣soeuer hee bee that applies them and speakes them vnto. And in∣deede 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 vpon vs, 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 haue made afrayde a great multitude, and could haue crusht them by his power, yet the poorest and most contemtible of his familie, might haue dealt with him, and if hee had seene any fault in him (as vvho liues so iustly but some∣times 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 haue bene quiet and milde, and vvould haue 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 Ma∣jestie.

The like may vvee see in that holy man Dauid, vvho though hee vvas a King annointed at Gods appointment, and one of ex∣cellent 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 law∣full 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 foo∣lishlie, 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 vpon the sword of GOD, and God vvould plague him: he vvould none, but leaues of, and

thanks 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 euery 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 giue him any more admo∣nition 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 haue hearkened to the Prophet of GOD bringing the law of GOD, hee had beene on the mending hand, and all vvould haue 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 de∣struction 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 vnto vs, straight vvaies yeeld and stoup vnto them, and vvee doe then confesse that GOD spake all these vvords, but if one begin to shift and cloake and colour and di∣stinguish, then hee declares euidently that his hart is not perswa∣ded 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 asha∣med 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 vs neuer so much for the same. For what neede we be ashamed to maintaine those wordes▪ which God him∣selfe was not ashamed in his owne person to speake. If we doe, re∣member 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 vnto vs, with any com∣maundement, the gloriousnesse of such messengers, should haue might to make vs 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 giue much more reue∣rence to those things which hee spake, and take much more cou∣rage, to stande for the maintenance of his commandements?

This serues therefore exceedingly to condemne their dastard∣lynesse, that are afraide to keepe the sabboth, or to doe any such duty, because they should be counted puritanes. But is it not bet∣ter that men should hate vs without cause, then that God should haue a quarrell against vs, vpon a iust cause, is not it much better that they should scoffe at vs for good, then that God should plague vs for euill. What a shame is it for vs 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 mat∣ter of some great discredit for vs, to speake for that, which God himselfe in his owne person, hath spoken vnto vs.

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 eue∣ry man, and lies close vpon 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

motions of the soule, because man can bring in no proofe of the breach of such a law, nor can haue no, witnesse of such faults.

But God searcheth the hart, and tryeth the reynes, & entreth in∣to the secrets of the soule: and therefore he commands to loue him with all our hart and with all our soule; not contented vvith such a loue onely, as is declared by the outward behauiour of the bodie. And so for our neighbour he commands euery one to loue his neighbour as him selfe; now we know that men do loue them selues with a deepe and inward loue, not outwardly onely in salu∣tation and courtesie and good speaches, but euery man loues him selfe in trueth with a good meaning and in good earnest, not dis∣semblingly. So must all the obedience performed to God, pro∣ceed 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 obe∣dience shall bring any fruit to our owne soules or glory to God, we must looke, that it haue 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, ei∣ther 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 loue of God, but from selfe loue, this is a reflecting kinde of friendship, that makes one doe some one or other thing vnto an other that he may haue the like or some other thing done vnto 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 loue to men.