A20559:317
The bright star which leadeth wise men to our Lord Jesus Christ, or, A familiar and learned exposition on the ten commandments gathered from the mouth of a faithful pastor by a gracious young man, sometime scholar in Cambridge.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.
London: printed by John Harison for Thomas Man, 1603London: printed by Iohn Harison for Thomas Man, 1603
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Because this commandment is much oppugned by the examples of great men, because almost all men break it, therefore it is confirmed from the example of the great God, whose example is able to countervail all theirs, q. d. If you will be led by example, follow the most perfect example; now what more perfecter example then the example of God, who hath proposed himself for a president, sinful men break it, but the holy God kept it, and would have you keep it, whether example is best to follow? God made an end of all in six days, and ceased creating on the seventh day, therefore he would have you cease from the works of your vocation. For, for works of preservation Christ saith, John. 5. My father worketh hitherto, and I work. But he ceased works of creation, so that the reason stands thus, God left no work of creation till the seventh day, but ended all in six days, therefore he would have you end all your works of vocation in six days, and give the seventh only to works of sanctification.
BEcause this commandement is much oppugned by the examples of great men, because almost all men breake it, therefore it is confirmed from the example of the great God, whose example is able to counteruaile all theirs, q. d. If you will bee led by example, follow the most perfect example; now what more perfecter example then the example of God, who hath proposed himselfe for a president, sinfull men breake it, but the holy God kept it, and would haue you keepe it, whether example is best to follow? God made an end of all in sixe daies, and ceased creating on the seauenth day, therefore hee would haue you cease from the workes of your vocation. For, for workes of preseruation Christ saith, Iohn. 5. My father worketh hetherto, and I worke. But hee ceased workes of creation, so that the reason stands thus, God left no worke of creation till the seauenth day, but ended all in sixe daies, therefore he would haue you end all your workes of vocation in sixe daies, and giue the seauenth onely to workes of sanctification.
Hence then we learn this doctrine, that whosoever desires to live godly, must propose the example of God to himself to imitate. Thus Ephesians. 5. 1. The Apostle wisheth them to follow the example of God as deer children, he had before exhorted them to gentleness and courteousness: but he hath done me wrong saith some man, how can I deal kindly with him? why freely forgive him, saith the Apostle. But who ⟨p. 86⟩would put up this wrong patiently, God would, and therefore do you follow god, and imitate him, God doth not presently seek revenge, if any man break his laws, but useth all gentle means to bring him to repentance, and to cause him to turn, so do you, then tread in Gods steps, indeed some froward man would take a more violent and boisterous course; But if you will be accounted the child of God, bought with the blood of Christ, and regenerate by the spirit of God, you must rather be directed by his example then mans, and then no better argument that you be the sons of God, and no surer proof that he hath begotten you to life eternal, then when you grow like unto him, and show forth his image in your life.
Hence then we learne this doctrine, that whosoeuer desires to liue godly, must propose the example of God to himselfe to imitate. Thus Ephesians. 5. 1. The Apostle wisheth them to follow the example of God as deere children, he had before exhorted them to gentlenesse and courteousnesse: but hee hath done me wrong saith some man, how can I deale kindly with him? why freelie forgiue him, saith the Apostle. But who ⟨p. 86⟩would put vp this wrong patientlie, God would, and therefore doe you follow god, and imitate him, God doth not presentlie seeke reuenge, if any man breake his lawes, but vseth all gentle meanes to bring him to repentance, and to cause him to turne, so doe you, then tread in Gods steps, indeede some froward man would take a more violent and boysterous course; But if you will be accounted the child of God, bought with the bloud of Christ, and regenerate by the spirit of God, you must rather bee directed by his example then mans, and then no better argument that you bee the sonnes of God, and no surer proofe that he hath begotten you to life eternall, then when you grow like vnto him, and shew foorth his image in your life.
Now the reason why it is best to set God before us, as a pattern, is, because his example is so absolute in all fullness of perfection, that no exception can be taken against it: bring the example and there is some thing against which a man may except to lessen the force of it, as David and Peter, and such good men have had their slips, and no man lives so holy but as Saint James saith, In some things we sin all. But the example of God is so exact and altogether righteous, without any spot at any time, that no such thing can be alleged against it.
Now the reason why it is best to set God before vs, as a patterne, is, because his example is so absolute in all fulnesse of perfection, that no exception can bee taken against it: bring the example and there is some thing against which a man may except to lessen the force of it, as Dauid and Peter, and such good men haue had their slips, and no man liues so holy but as Saint Iames saith, In some things wee sinne all. But the example of God is so exact and altogether righteous, without any spot at any time, that no such thing can be alleadged against it.
Secondly, if one make God his example he shall grow better and better, because still he shall come short of the mark he aims at, & never be able to attain to the perfection which is in his example, so that still he shall have a proportion to go on and to grow. If one set man for his copy, either he may write as well as his copy, or at least he may imagine that he doth & then he stands at a stay, and thinks he hath done well, he may cease now, but this example is not subject to such conceit, no man either can or will dream that he can be as good as God, so that here is still occasion of mending and increasing. Thirdly, he that follows the example of men, hath great means of pride, and to be puffed up, for comparing himself with men, he is not put in mind of his faults, but rather thinks this & this I have done, and in most things I am equal to the best, and so is in great danger to grow conceited of himself, ⟨image 94⟩but now he leaving men, looks unto God, and casts his eyes first on God, and then on himself, he sees so much imperfection in himself, and such infinite righteousness and goodness in God, as that upon this comparison, he grows more humble and holy, and to know himself more, so that though he grow better every day then other, yet he thinks worse of himself every day then other, and hath a greater insight into his own corruption, by how much, he gets more strength against his corruption. In these regards therefore, and for these reasons, it is most safe and profitable, to make Gods example a line for himself, and to follow his president, so near as he can in all things.
Secondly, if one make God his example hee shall grow better and better, because still he shall come short of the mark he aymes at, & neuer be able to attaine to the perfection which is in his example, so that still he shall haue a proportion to goe on and to grow. If one set man for his coppie, either he may write as well as his coppie, or at least he may imagine that he doth & then he stands at a stay, and thinks he hath done well, he may cease now, but this example is not subiect to such conceit, no man either can or will dreame that he can be as good as God, so that heere is still occasion of mending and encreasing. Thirdly, he that followes the example of men, hath great meanes of pride, and to be puft vp, for comparing himselfe with men, he is not put in minde of his faults, but rather thinks this & this I haue done, and in most things I am equall to the best, and so is in great daunger to grow conceited of himselfe, ⟨image 94⟩
This then may serve to the confutation of those men, that letting pass Gods example as nothing pertaining to them, think to dash all commandments, and all rebukes, with this one answer, that all men do so, as though it were a sufficient buckler to bear off all Gods commandments, and the force of his example, because the example of most men is contrary: as namely in this one commandment, which of all the rest God hath most strongly fenced with reasons & among other, with one drawn from his own practise and example. Come to sabbath breakers that abuse it to sin and vanity, how dare you be so bold, as to break Gods express commandment with so high an hand, and to provoke him to his face thus? why I hope we are not those that alone play upon the sabbath, we shall do as well as others, all the towns round about us do the like, but why should not you look to Gods commandment▪ and example rather then to wicked men; would a father take this for a good answer if he should come to his child & say, why do you lie or steal, know you not that it offends me, and I like it not? why should you chide me, I hope I am not the first that ever swore, other children have lied & stolen before me, what need you be so angry with me for the matter, no father would endure such an answer of his child; this manner of defending were worse then the fault. But so we deal with God, he sends his ministers to reprove us, & ⟨p. 87⟩say, why do you dishonour the name of God, and break his commandment and sabbath? why I hope others do so as well as I, this is the most common answer. But should not a child be ruled by his father? should not a servant follow his master? and should not the children of God follow God? and be content to be ruled both by his commandment and example? What a miserable thing is this, that we will forsake the light to run to darkness, and leave God, to go after Belial. The way is not broad, that leads to heaven, nor many walk in it, their sins are no warrant for us to sin, but if we be Gods, then let us follow God, as dear children.
This then may serue to the confutation of those men, that letting passe Gods example as nothing pertaining to them, thinke to dash all commandements, and all rebukes, with this one answere, that all men doe so, as though it were a sufficient buckler to beare off all Gods commandements, and the force of his example, because the example of most men is contrarie: as namely in this one commandement, which of all the rest God hath most strongly fenced with reasons & among other, with one drawne from his owne practise and example. Come to sabboth breakers that abuse it to sinne and vanitie, how dare you bee so bolde, as to breake Gods expresse commandement with so high an hand, and to prouoke him to his face thus? why I hope wee are not those that alone play vpon the sabboth, wee shall doe as well as others, all the townes round about vs doe the like, but why should not you looke to Gods commandement and example rather then to wicked men; would a father take this for a good answere if he should come to his childe & say, why do you lie or steale, know you not that it offends mee, and I like it not? why should you chide mee, I hope I am not the first that euer swore, other children haue lyed & stolne before me, what need you be so angry with me for the matter, no father would endure such an answere of his childe; this manner of defending were worse then the fault. But so we deale with God, he sends his ministers to reproue vs, &
So, 1. John. 6. verse. If we walk in darkness. The Apostle shows that if we be in Christ, we must walk as Christ walked, for if one should say, this is a member of the body, whereof this is the head, and the head go east, and the member west, no man would believe it, so if we say Christ is our head, but we go a quite contrary way to that in which he went, it is altogether false, and a lye, as Saint John saith; but if Christ be our head, let us walk in the light wherein he walked, let us tread in his steps of meekness, of denying the world, and of placing our joy in heaven, and those virtues that shined in him, let them appear in us, though not in the same measure, yet in the same manner and truth, for the like measure is impossible, to us, but the like truth and uprightness is not only possible, but so necessary, that without it we can have no assurance, that we are in him.
So, 1. Iohn. 6. verse. If wee walke in darknesse. The Apostle shewes that if we be in Christ, we must walk as Christ walked, for if one should say, this is a member of the bodie, whereof this is the head, and the head goe east, and the member west, no man would beleeue it, so if we say Christ is our head, but we goe a quite contrary way to that in which he went, it is altogether false, and a lye, as Saint Iohn saith; but if Christ be our head, let vs walke in the light wherein he walked, let vs treade in his steps of meekenesse, of denying the world, and of placing our joy in heauen, and those vertues that shined in him, let them appeare in vs, though not in the same measure, yet in the same manner and truth, for the like measure is impossible, to vs, but the like truth and vprightnesse is not onely possible, but so necessarie, that without it we can haue no assurance, that we are in him.
This serves likewise for the encouragement and comfort of Gods children, that live in such profane places, where they can have no pattern of godliness in man, nor none that will join with them in any holy thing, as it often times falls out. Then the devil is ready to object against them, and to hinder them with this objection from going on; what will you be singular, will you be one alone, without any example? No, they are not without example, but they follow the best example, even the example of God, and it is far better to be lead by his example to heaven, though foolish men mock them, then by the example ⟨image 95⟩men to be drawn to hell, and have God to plague them, his one example should more encourage and strengthen us, then all their contrary practises discourage or fear us. O will you keep the sabbath so strictly, that you will not play among your neighbours, & do as every body doth, they will mock you and hate you, and count you more precise then wise. Well, if they do, yet a christian may bear off all, with this I know God will love and allow me for it, he commands to do as he did, he created all things in six days, and one day, the sabbath only, preserved; therefore I must cease from works of my calling, & do those works whereby I may preserve mine own soul or others, therefore let the world, go which way it will, we will walk in the ways of our God, and follow his example.
This serues likewise for the encouragement and comfort of Gods children, that liue in such prophane places, where they can haue no patterne of godlinesse in man, nor none that will joyne with them in any holy thing, as it often times falls out. Then the diuell is readie to object against them, and to hinder them with this objection frō going on; what will you be singuler, will you be one alone, without any example? No, they are not without example, but they follow the best exāple, euen the example of God, and it is far better to bee lead by his example to heauen, though foolish men mock them, then by the example ⟨image 95⟩men to be drawne to hell, and haue God to plague them, his one example should more encourage and strengthen vs, then all their contrary practises discourage or feare vs. O will you keep the sabboth so strictly, that you will not play among your neighbours, & do as euery body doth, they will mock you and hate you, and count you more precise then wise. Well, if they doe, yet a christian may beare off all, with this I know God will loue and allow mee for it, he commands to do as he did, he created all things in sixe dayes, and one day, the sabboth onely, preserued; therefore I must cease from works of my calling, & doe those works whereby I may preserue mine owne soule or others, therefore let the world, goe which way it will, wee will walke in the waies of our God, and follow his example.
IN this example which God hath proposed, we may consider something of the power of God in the creation, and in that he spent no longer time then six days in creating the whole world; we must understand by this doctrine, that God is able to bring to pass great matters in a short time, and by small means. The making of the world, one would think needed some good time for the thing it self, and some thing also, for the preparation of so long a building, but when God would be the workman, and take in hand so great a matter, what time took he to finish it? he began and ended it and all within the compass of six days, and left not the least creature unmade, till the seventh; & he took so long time, not because he needed such a space, for he could have done it with as much ease in an hour, yea, in a minute, as in these six days, but he hath divided the whole into six days work, because we might have a fitter occasion, and be better moved to consider of every one, for if he had folded up altogether as it were in the compass of an hour, then it had not been so fit and easy for our meditation. In this then we generally see what wonderful works, & great things God can bring to pass in a very small time, and ⟨p. 88⟩with very small means, if the power of them be judged according to humane reason, for he spake, as the Psal. saith, and it was done, he willed it, and without any more ado it was effected. This we see likewise by other examples in scriptures, as Nebuchadnezzar the mighty prince and monarch of the world, when he was walking in his princely palace, in that great city of Babel, which was the seat of his kingdom, yet how quickly was stripped from all, how soon deprived of his kingdom, so that he had not so much as an house, yea, a poor cottage to put his head into, nay, not one rag to cover his nakedness, not a dish to drink in, not a morsel of the coarsest bread to eat, but of a King became more miserable then the basest beggar under the Skye; yea, as miserable as a beast: so that from the highest top of prosperity, he was cast down to the extremity of misery.
IN this example which God hath proposed, we may consider something of the power of God in the creation, and in that he spent no longer time then sixe dayes in creating the whole world; we must vnderstand by this doctrine, that God is able to bring to passe great matters in a short time, and by small meanes. The making of the world, one would think needed some good time for the thing it selfe, and some thing also, for the preparation of so long a building, but when God would be the workman, and take in hand so great a matter, what time tooke he to finish it? he began and ended it and all within the compasse of sixe dayes, and left not the least creature vnmade, till the seauenth; & he tooke so long time, not because he needed such a space, for he could haue done it with as much ease in an houre, yea, in a minute, as in these sixe dayes, but he hath deuided the whole into sixe dayes work, because we might haue a fitter occasion, and be better moued to consider of euery one, for if he had folded vp altogether as it were in the compasse of an houre, then it had not bene so fit and easie for our meditation. In this then we generally see what wonderfull works, & great things God can bring to passe in a verie small time, and
And then when he was at worst, his wit and reason gone, his form and beauty departed, and he a misshapen creature, his hair being grown like Eagles feathers and his nails like birds claws, altogether deformed, not like a man now, and his kingdom possessed by an other, for seven years space; yet, so soon as he looked up into heaven, his wit and discretion was restored, his beauty and fashion renewed, and he plast in his kingdom, with as full power and authority as ever before.
And then when he was at worst, his wit and reason gon, his forme and beautie departed, and he a mishapen creature, his haire being growne like Eagles feathers and his nayles like birds clawes, altogether deformed, not like a man now, and his kingdome possessed by an other, for seauen yeares space; yet, so soone as he looked vp into heauen, his wit and discretion was restored, his beautie and fashion renewed, and he plast in his kingdome, with as full power and authoritie as euer before.
Both these wonderful alterations, in how little a time were they wrought, when God took in hand to work them. So in Egypt, God took in hand to deliver his people from cruel Pharaohs tyranny, what army had he, for that conquest, and who should be the captain? Moses and Aron, two old men, the one eighty, the other eighty three, these must go, themselves alone. But how were they furnished against Pharaohs resistance, and to take the Israelites perforce from his servitude; Aron must have nothing, but he must speak what Moses bad him; And Moses he must carry his shepherds staff; weak men, and weak means one would think, to make an encounter upon so great a King; If a carnal man had seen these two going against Pharaoh, and thinking to set the Israelites at liberty perforce, whether he would or no, he would have judged ⟨image 96⟩that they should have been slaves till this day, unless they had seen some b•tter store of provision, then an old man with a shepherds staff in his hand. But God taking in hand to work by these means, we see of what force and power that staff was, that when Moses but held it up, it brought such plagues upon Pharaoh and all Egypt, that all the kings in the world could not have vexed and troubled him more with all their power; he never shook his staff in vain, but still some notable plague followed, that devoured the whole land. With this staff he stroke the waters, & they were turned into blood. He stroke the dust with this staff, and it turned into lice; He held up his staff towards heaven, there came grasshoppers, flies, thunder, scabs, & when he had made any of these wounds, he could cure them in as little space. One word unto God by Moses made all whole again. So for our redemption, a poor maidens son, that himself seemed a poor base fellow of no reckoning or note, that had no wealth nor authority in the world, nay had not so much as an house to put his head in; he must come & be brought before a judge, & there be condemned, scourged, mocked, spitted on, crowned with thorns; at length must be carried and hanged upon a cross, and bear the pains and anguish of Gods curse in his soul on the cross, and by these means, God must be set at peace with man, a perfect reconciliation was made, and all former sins and jars twixt God and man, put away.
Both these wonderfull alterations, in how little a time were they wrought, when God tooke in hand to work them. So in Aegipt, God tooke in hand to deliuer his people from cruell Pharaohs tyranny, what army had he, for that conquest, and who should be the captaine? Moses and Aron, two old men, the one eightie, the other eightie three, these must goe, themselues alone. But how were they furnisht against Pharaohs resistance, and to take the Israelits perforce from his seruitude; Aron must haue nothing, but hee must speake what Moses bad him; And Moses he must carry his shepherds staffe; weake men, and weake meanes one would think, to make an encounter vpon so great a King; If a carnall man had seene these two going against Pharaoh, and thinking to set the Israelites at libertie perforce, whether he would or no, he would haue judged
This greatest work that was done, when heaven was purchased for man, sinners made just before god, & miserable men of the earth, had the right of an immortal kingdom in heaven, bestowed upon them; all these things were brought to pass, and fully effected by these means, that to mans reason seemed of all things the most unlikely to bring to pass, a matter of such wonder and difficulty. And so at the resurrection in the twinkling of an eye, what great changes shall be, those that lay in the dust rotten, some thousands of years, shall be raised from their grave, made alive, and to stand on their feet, and that body that was at the best before subject to death, to pain, and all misery, but now turned into earth, ⟨p. 89⟩devoured of worms and corruption, and as it seemed, vanished to nothing, shall be in a moment, if it be Gods child, freed from mortality, from being subject to diseases, or any affliction, and shall be made immortal and incorruptible, and like to Christ Jesus, in glory. So wonderful we see be the works of God, so mighty he is, and so full of power, that in the shortest time, & by those that seem the weakest means, he can bring to pass the most strange and glorious effects that can be.
This greatest work that was done, when heauen was purchased for man, sinners made just before god, & miserable men of the earth, had the right of an immortall kingdome in heauen, bestowed vpon them; all these things were brought to passe, and fully effected by these meanes, that to mans reason seemed of all things the most vnlikely to bring to passe, a matter of such wonder and difficultie. And so at the resurrection in the twinkling of an eye, what great chaunges shalbe, those that lay in the dust rotten, some thousands of yeares, shalbe raysed from their graue, made aliue, and to stand on their feet, and that bodie that was at the best before subject to death, to paine, and all miserie, but now turned into earth, ⟨p. 89⟩deuoured of wormes and corruption, and as it seemd, vanisht to nothing, shalbe in a moment, if it be Gods childe, freed from mortalitie, from being subiect to diseases, or any affliction, and shalbe made immortall and incorruptible, and like to Christ Iesus, in glory. So wonderfull we see be the works of God, so mightie he is, and so full of power, that in the shortest time, & by those that seeme the weakest meanes, he can bring to passe the most strange and glorious effects that can bee.
This then if we often meditate upon it, will serve wonderfully for the comfort of all those children of God, whose case is so grievous, entangled with such perplexities, oppressed with such ruins both of body and estate, as they think it is impossible to get out, and to be repaired again, or if it might be, yet it will be a long time first. Oh but if we could believe Gods almighty power, all things are possible to God, & all things are possible to the believer, it makes no matter what the disease be, so God be the Physician, it skills not what distress a man be in, so God take in hand to help him, he can as soon and as easily cure the deadliest wound, as the lightest scar, & bring one out of the greatest misery with no means, as out of the least misery with all means; Oh but I am poor, owe much, and have nothing to pay it. No matter. So was the prophets wife, yet the little oil in the cruse held out to fill so many great empty vessels, that she was restored & made in a better estate than ever before; it is not to the purpose, how weak the means be, and how great the ruins be, so the great and strong God put to his hand to help. No man was ever more dejected then Nebuchadnezzar, from a King to be worse then a beggar, from a palace to the briars and bushes; from princely robes, to plain nakedness; from a man to a beast, from among men, to be among beasts; and yet none in less time and less means, advanced to an higher outward estate then he. And for the soul, so great sins, such hideous darkness in mind, and hardness of hart, such perverseness in will, such disorder and rebellion in affections? and what of all these? how shall one get out of so many sins? can one cry to God? can one lift up his ⟨image 97⟩hart to heaven, though he cried out of the bottom of the sea, and out of the fishes belly with Jonah, God will hear him and let him see the Sun; if he were in the dungeon tied with as many chains, and burdened with as many sins as he, yet God can and will, if he call in truth, bring him out of all, and set him in a better estate then ever he was before.
This then if we often meditate vpon it, will serue wonderfully for the comfort of all those children of God, whose case is so grieuous, intangled with such perplexities, oppressed with such ruines both of bodie and estate, as they think it is impossible to get out, and to be repayred againe, or if it might be, yet it will be a long time first. Oh but if we could beleeue Gods almightie power, all things are possible to God, & all things are possible to the beleeuer, it makes no matter what the disease be, so God be the Phisition, it skils not what distresse a man be in, so God take in hand to help him, he can as soone and as easily cure the deadliest wound, as the lightest scarre, & bring one out of the greatest misery with no meanes, as out of the least miserie with all meanes; Oh but I am poore, owe much, and haue nothing to pay it. No matter. So was the prophets wife, yet the little oyle in the cruse held out to fill so many great emptie vessells, that she was restored & made in a better estate thē euer before; it is not to the purpose, how weake the meanes be, and how great the ruins be, so the great and strong God put to his hand to help. No man was euer more dejected then Nebuchadnezar, from a King to be worse then a beggar, from a pallace to the briars and bushes; from princely robes, to plain nakednesse; from a man to a beast, from among men, to be among beasts; and yet none in lesse time and lesse meanes, aduanced to an higher outward estate then he. And for the soule, so great sinnes, such hideous darkenesse in minde, and hardnesse of hart, such peruersenesse in will, such disorder and rebellion in affections? and what of all these? how shall one get out of so many sinnes? can one cry to God? can one lift vp his
