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.

Exod. 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 vs 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 see∣eth they haue God for the author of them, therefore wee must settle our selues to o∣bey them without gainsaying, because God will not bee disputed withall. The preparation to the first commandement, more spe∣cially is drawne partly from the nature of God, partly from his benefites. His nature, where hee saith, I am Iehouah, which signi∣fieth the essence of God, incommunicable to any creature. From his benefits, either generall in those words thy God. i. One that haue 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 spe∣ciall in the last wordes, which haue 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 mercie of God might more appeare in their deliue∣rance, 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 vnto thee, thou must willingly acknowledge him and him onely 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 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.

All these Words.

GOD spake not the first commandement onely nor the se∣cond or third and left there, but he spake them all, and gaue as great and strict a charge to keepe euery 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 haue any true comfort by his obedience to Gods law, must not content himselfe to looke to one or two, but must make conscience and haue a care to keepe them all, and euery 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 him∣selfe in the breach of any one, shall bee sure to beare the wrath of God: for hee that doth many good things, yet allowing him∣selfe but to be disobedient in any one thing, hee stands in danger to reuolt continually, and to become a wicked and open perse∣cutor. 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 haue a gappe, and hee kept this for cer∣taine, 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 giue her what euer she should aske, and then al∣so 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 loue 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 haue an inheritaunce, but then hee must know where his inheritaunce should lye, and whence hee must looke for his reuenues, name∣ly, from heauen, then hee looked sadly, and went his way. Hee could haue beene content to haue had that inheritaunce that

Christ 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 main∣taine 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 adul∣terer, 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 com∣mandements 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 se∣cond 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••

haue they for their Masses and pilgrimages and such other stuffe whereof their religion doth depend. Therefore they bee hipo∣crites 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 haue more regard of their idle holy∣dayes vvhich the Pope hath appointed, thē of the Sabboth day vvhich God hath appointed. So far most carnall professours amongst vs, 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 haue 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 vs, when we see that God doth not blesse vs 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 vs which hath neuer bene repented, for certaine∣ly of all Gods plagues that he layes vpon vs for our neglect of this his law, wherefore when he strikes vs 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 odi∣ous 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

worship of God to abhominable superstition, then no wonder if ther were such sturres without when ther was such disorder with∣in, 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 haue power also to obey them all as well as one, for that God which gaue vs power to o∣bey one can giue vs 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 giue vs 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 euery christian hope to be able to yeeld obedience to God, in what∣soeuer God commandeth him. As God witnesseth this of Da∣uid, 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 vnblame∣able 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 giue grace vnto all his to obey euery one of his commaun∣dements with a true and vpright obedience. So that no man ought to discharge himselfe. Oh, for other things I haue 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 haue 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 ignorant∣ly and foolishly, for flesh cannot kill any sinne, this must be the vvork onely of God. I but Christ Iesus did giue 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 giue 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, onely if you aske it you neede not doubt.

So that this vvhich 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 vnto 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 haue 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 eter∣nitie in vvhich he differs from all creatures, for men and Angels are euerlasting, they shall haue no ending, but they be not eter∣nall, for they had their beginning from God, but he hath his be∣ing 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 mercie and Iustice and such other things which are properties in men and Angels, in him they are natures, in vs they are weake and im∣perfect, 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 haue any infinite thing in himselfe, but in God they are infinit. So that it signifies that God

is eternall and hath his being from himselfe, and other creatures haue their being and beginning from him. In him power, mer∣cie, Iustice, &c. are infinite, in others they are finite: In him they be natures and therefore vnchangeable, in others qualities and ther∣fore mutable.

The vse of this must be to make vs earnest to seeke his loue and fauour, which if wee haue, nothing can hurt vs, for in him we liue, and moue, and haue our being. Hauing his loue, we haue all power, all wisdome, and all counsell, on our side. If he be perfect in himselfe, and all creatures haue what euer they haue from him, what neede we feare he being with vs, what all the creatures can doe against vs, 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 vpon his landlords curtesie, he may put him out, and begger him when he please, how carefull is hee to please him and haue 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, whe∣ther 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 mercie for their comfort? then hee vvill doe the same still to vs also. Therefore vvhen any of his children haue 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 vs also, when we call vpon 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 vnto 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 ma∣ny spirituall blessings.

But vnlesse we beleeue that God is Iehouah, and vnchangea∣ble, then all the stories of the scripture, are made vnprofitable vn∣to vs, then we haue 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 vs, 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 vnto 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 haue beene yours, he is yours, and will bee for euer.

This is also for the terror of the wicked, is God Iehouah, con∣stant and vnchangeable in all his iudgements? Why then looke what plagues proude persons haue had heeretofore, the same shall they now haue, 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 con∣science, a blot to my name, and hurt to my body: why then as

sure 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 be∣fore? was not that a iust judgement from God? that will re∣ward 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 haue better successe; for it cannot be but God is the same▪ & both must & can punish them. So some haue 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 vo∣mit, 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 vpon 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, Ie∣houah, that is without change or shadow of change, what e∣uer 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 per∣fect,

as that I abase my selfe to take care for thee, to haue a lo∣uing 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 haue promised to giue thee all good things, and to remoue all ill things from thee, this is, to be thy God. If God had set down onely his infinite magestie, and greatnesse, and his glorious, and incommunicable name, that would haue feared vs, and made vs flie from him. But now hee encourageth vs, by this that hee is our God, and giues vs these commandements be∣cause he loues vs.

The doctrine hence gathered is: that if euer wee will o∣bey God in soundnesse, then wee must know him to bee our God, to beare a care of vs, to loue vs, and that we shall speede better by obeying him, then by breaking his commandements. And this reason Moses still vrgeth vpon 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 vs feare, because we know not wher to hide our selues from him, when we heare his infinit iustice, we quake and tremble, as no∣thing vexeth the theefe more then to heare of a iust iudge, for then he hath no hope of escaping, vnlesse he haue 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 vs vnlesse wee know that he bee good & mercifull to vs. 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 con∣sciēce 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 beg∣garly fellow, that hath nothing, to heare tel of large possessions, & great reuenues that must be left to such, & such an one. This

is a tedious anguish vnto him, & makes his misery more bitter. So that nothing can moue or alure vs to obey God, til we know that he is good to vs, & will giue vs saluation. The vse of this is, that would we euer yeeld any cheerefull obedience to God, thē let vs feele the truth of that which God speakes, that hee is our God, our sauiour, & hath done more for vs 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 vs, which he doth in those, whose God he is. As first for God the father, he regenerates vs, & begets vs a new by the word of truth, try then whether we haue this note in vs or not. Doth the word of god abide in vs, are we begotten a new, hath the seede of immortalitie, made vs new creatures, & begun to work immortality in vs, then conclude, sure God is our God. Secondly God sheds his loue 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 haue an affection to him as to a father, if then we haue this af∣fection to God, that we loue him as our father, certainely this is his work, & we are his children. Also God the son Christ Ie∣sus, 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 vs, to mortifie our sinne, then how can we know that he dyed for vs. If the power of his resurrection haue had no effect in vs for our sanctifying, how can we beleeue that he did rise againe for vs. 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 haue confessed his sin, & craued pardon, & ben ashamed of it throughly. But many men ther be, that would be thought to haue 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 haue 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 do∣minion, and then lust rules the wit no more. Also the fruits of the spirit are Patience, Meekenesse, Modestie, Loue, and Chastitie, then let one try himselfe in these things, not for beau∣ty and strength, for a Bull & Lyon are stronger then man, and other beasts to, but if one haue patience and gentlenesse and a moderate spirit, to adorne his minde, these be sure signes of gods spirit. Also the holy Ghost makes vs able to cry Abba father, it makes vs able to breath out our requests vnto God, and to powre out our supplications before the most high, if we haue this spirit of prayer, then it is plaine, the holy Ghost, is ours. So that if God haue regenerated vs, and Christ haue killed our sinnes, & the holy ghost make vs ashamed of them, & confesse them, and it worke in vs Loue & Patience and moderation of our affections, and make vs able to pray vnto God, then God is our God, and then this will make vs obey, but if this be sha∣ken all is shaken, this is the foundation of obedience. But men will say, that they haue a faith, & beleeue in God, which if they had it would bring forth obedience, & haue works, for how can one chuse but striue to obey God, if they holde this for sure, that God loues him, & regards him, & will giue him a reward for euery good thing that hee doth, and this euery one must hold that will say, God is his God.

Which 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 mer∣ueilous 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 vs.

They were vnder a long and strong affliction, for foure hun∣dred yeeres space, almost vnder a tyrant, that whipt their bo∣dies 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 righte∣ous, who shall deliuer them: not their wealth and mony, for of that they are bare enough often times, nor friends, for some∣times they haue 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 vnder 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 vnto God, and had none else to goe vnto but him, and him they would goe vnto, and trust vpon 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 vpon them, brought destruction vpon 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 cor∣rects 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 al∣wayes 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 al∣waies 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 vs neuer to faint vnder our cros∣ses and troubles, be they what they will be, neuer be discoura∣ged, God is Iehouah, that can help though men will not, yea though all were against vs, 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 vs from spirituall enemies, which is the greatest miserie, this is the great and hard slauery, to be vnder the diuels yoke, to bee in bondage to filthie lusts, now hath God set vs at libertie from the yoake of the Diuell, shall hee not giue ease from

those men that presse our flesh? hath hee remooued the ty∣rannie of sinne which would haue damned our soules? and cannot hee giue vs 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 haue o∣uercome the greater, the lesser shall not withstand him. God did giue 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 vs 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 haue 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 vnder the Sunne, and none so good as Israell, euen then when they were thus threshed vn∣der 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 chil∣dren, 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 vs keepe Gods fauour, let vs feare him and pray vnto him, and then our long and strong crosses, shall bring long and strong com∣forts.

Secondly let vs hence learne to prepare for crosses, since gods children may bee sorely afflicted, else little doe wee know how they will sting vs 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 vs 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 vnto Gods will, wee should be as quiet as lambes, as Christ was as a sheepe before her shea∣rer, dumbe, & answered not a word. So Paul in the Acts, when they perswaded him not to goe to Ierusalem, what doe you we∣ping and greeuing mine hart, I am readie to dye for Christs sake at Ierusalem, he could be content to giue 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 haue trouble, but I must haue 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 vs vp higher and higher, and he casts vs 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 haue in all times suffered af∣flictions, tis the lot of the righteous, and I must looke to tast of the same cup, and therefore labour beforehand to get pati∣ence, 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 vs also, if we will as he did patiently trust vpon him. So much of this preface. The first commandement is contained in these words.