Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	read_v	write_v	3,024	5	5.2192	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04576	Dauids teacher, or The true teacher of the right-vvay to heauen Discouering erroneous teachers and seditious sectuaries. Preached at Paules-Crosse the 3. of September. 1609. By Ro: Iohnson, M. of Arts, chaplaine to the Right Reuerend Father in God, the L. Bishop of Lincolne.	Johnson, Robert, chaplain to the Bishop of Lincoln.	1609 (1609)	STC 14694; ESTC S107451	26,498	52

shame for God did neuer teach any of these orders neither is their warrant in the Scriptures for the name of any such order Teach me O Lord. Ex quibus Doctoribus of what teachers then shal we learne God did neuer teach them any of these heresies or orders which in silence I might haue past ouer but hoc vnum this one thing I may not I cannot which both commandement dutie and conscience bindeth me to publish For I am sure God did neuer teach them those late published railing slanderous pasquils blasphemous apologies pernicious aphorismes foolish assertions of the late Paper-treason as I may so call it which of late was contexed against Gods truth and his ordinance We reade that Alexander was angrie with Aristotle for publishing bookes of Acroamaticall sciences which hee secretly had read to Alexander and so by publishing of them would make these arts common I doe not thinke but that Antichristian Alexander of Rome is now as angry with those his Disciples for publishing these bookes which heere in this place were of late fired and burned before your eies as was very fit that such light stuffe lighter then chaffe it selfe should bee burned bookes I say containing Acroamaticall enigmatical diabolicall super-diabolical positions For what doe you think of them doe you thinke them to be written onely as an answer to the booke of our learned and truely religious Soueraigne which by him of late was published intituled An Apologie for the defence of the Oath of Allegiance no For therein his Maiestie may yet trulie say as Cesar said of Pompie The victorie had beene our enemies if they had had a Captaine that could haue told how to ouercome Or what doe yee thinke of these bookes doe you thinke them to be written onely to depraue the state of our Church to disquiet the peace of our Sion to traduce slander her Ministers to seduce her people this were hard dealing enough or doe you thinke them to be written onely as a quib to our Gentlemen a scoffe to our Nobles and worthies of Israel and that which is most of all in derision of Cesars own selfe his second selfe his whole race royal not onely so for these diuelish positions and blasphemous Querries as they tearme them were flat blasphemie against the holie spirit of God Hee that offendeth the king may sometimes be pardoned nay he that sinneth against the Father and the Son may be forgiuen but hee that sinneth against the holy Ghost shall not be forgiuen And what now can be thought of these base pasquils and most idle assertions contriued without wit without art without discretion without iudgement without the feare of God without respect to his ordinance without head without taile It is much like the Embassage which the Romanes sent to Bythinia who hauing chosen three Embassadors the one of them hauing the gout in his feet the other his head full of great cuts gasps the third being but a foole Cato laughing said That the Romanes had sent an Embassage that had neither feet head nor heart And their Embassage by their bookes is much like vnto that without feet it standeth not by reason without head it wanteth iudgement without heart it wanteth vnderstanding And to helpe to grace this their Embassage they sent this shallow weake stuffe in as weak a vessell by a woman forsooth shee must haue the portage of these bookes It is reported by Plutarch that there were certain holy Geese that were kept in the Capitoll at Rome which with their noise did discouer the practise of the Gaules that were scaling the Capitoll It seemeth there was one of these holy Geese kept vnto this time in their capitoll of Rome which beeing sent hither hath discouered the practise of these pernitious Gaules that of long time haue laide siege to scale our Capitoll ouerthrow our peace ouerturne our gouernment extinguish the light of the Gospell extirpate our Christian profession eradicate our christian religian and haue laboured to ouerturne and cast downe all the foundations and pillers thereof For what is this else but with Rabsakeh to say Let not Hesekiah deceiue you nor make you to trust in the Lord saying the Lord will surely deliuer vs hearken not vnto Hesekiah for thus saith the king of Ashur make appointment and conditions of peace with me and come out vnto mee and let euerie man eate of his owne vine and of his owne Fig-tree So say these Idolatrous Rabsakehs Let not your Hesekiah deceiue you nor make you to trust in the Lord saying the Lord will surely deliuer vs hearken not vnto your Hesekiah for thus saith the great Ashur of Rome Make appointment and conditions of peace with me and come out vnto me and then let euerie man eate of his owne vine and of his owne Fig-tree But if these be their conditions of peace to set heauen and earth together by powder and paper let vs not hearken vnto them Teach me O Lord. Neither may this inke and paper treason so stop the powder treason that it shall yet be forgotten for God did neuer teach them that vnheard of impietie that matchlesse cruelty that infand villanie of the powder treason in the Parlament whereby they would haue brought vpon vs a diabolical domesday vnawares and vnprepared without the commission of God vpon vs all vpon Cedar and shrub king and subiect priest and people vpon all the worthies of Israel vpon all the graue Senators and counsellors vpon all the priests of the Lord vpon all the Prophets of Iuda vpon all the people of Israel Fight neither against great nor small saue only against the king of Israel was Arams charge But h●ere fight not onely against the king of Israel but also against the whole race royall of the king of Israel Let not the root escape nor the branch goe scot free but let all feele that fatall blow that cruell blow that merciles blow of these infernall Gunners Neither did this cruell feritie extend it selfe against the liuing onely but against the dead also That they which are asleepe in the Lord and are at rest from their labours should not rest from their labours God did neuer teach this Teach me O Lord. Thus we see all other teachers haue their defects but Dauids teacher hath none hee is perfect as his way is perfect and therefore as wee haue learned the Teacher who it is so let vs learne his way Teach me O Lord the way of thy statutes This is the summe or totall in his request this is the way that wee must walke in and hee that is the way teacheth vs this way he that is the truth teacheth vs this truth he that is the life bringeth vs vnto this life This is the elects way this way leadeth to all happines Hac itur ad superos this is the way to heauen and herein obserue the narrownesse of the way Narrow is the way that leadeth to life and

lawes yea with my whole heart Nay God goeth a step further with his Children by grace for there is 3 Gratia preueniens a preuenting grace Psalm 82. His grace shall preuent mee So in Gen. 20. 6. I kept thee from doing this thing that thou shouldest not sin against me therefore suffered I thee not to touch her God doth preuent his children from sinne nay there is more 4 Gratia subsequens a subsequenting grace Ps. 49 Gratia eius subsequ●tur me his grace shall follow me he shall set a crowne of pure golde vpon my head And thus much out of the copulatiue And which sheweth grace goeth before righteousnesse I will Wherein for breuities sake obserue There is in the regenerate free-wil to wil good or righteousnes but not to perform but by grace velle mihi adiacet perficere autem non inuenio To will is present with me but I finde not how to performe the same I see a law in my members rebelling against the law of my minde But Dauid saith heere I will keepe it Wherin obserue Secondly There is in the regenerate conditionally by grace free-will in righteousnesse to keep the Law of God I will keepe it with my whole heart I will offer thee free-will-sacrifice I will praise thy name For if there were no free-will at all in the elect to performe righteousnesse by grace then were grace giuen in vaine and receiued in vaine and of necessitie it must be granted that men should stand still in the waies of God without any will or endeuour of action at all and let grace worke in vaine as on sencelesse stocks and stones Nay rather grace beeing giuen vs we must bend our affections and actions to walke in the law of God to keep it with our whole heart And yet when yee haue done all this free-will vnto righteousnesse euen in the elect est manca maimed and weake Caro habet suam voluntatem etiam in pijs as Cyprian saith the flesh still rebelleth against the spirit so long as this vnion standeth and vntill it be separated by death So we come vnto the third place wherein we obserue the thing promised I will keepe it And heere may a question be demanded whether the regenerate for of them wee speake in this place may keepe the law of God or not The answer must be with this distinction 1 It is one thing to keepe the law of God perfectè absolutely perfectlie as the law requireth 2 And it is another thing to keepe the law of God respectiuè respectiuely to the vttermost of a mans power and with all his indeuour to haue respect vnto the law of God to keepe it so neere as he can The first way none can keepe it no man hath kept it but onely vnus Christus God and man none but Christ can keepe the law perfectly as the law requireth perfect obedience vnto iustification but onely Christ he hath fulfilled it In the beginning of the booke it is written of me that I should fulfill thy will O God I am content to doe it yea thy law is within my brest And in Christ is God well pleased Matt. 3. which he would not haue beene if hee had not kept his law perfectly The second way wee may keepe the law of God that is haue respect vnto the law of God vnto the vttermost of our power and with all our endeuour to keepe the same Dauid saith I will keepe it vnto the end Zacharie and Elizabeth were both iust before God and walked in his ordinance and commandements for to doe them Paul saith I haue fought the good fight I haue kept the faith I haue fulfilled my course from henceforth there is a crowne of glorie laide vp for me yet none of all these did keepe the law so perfectly as the law required to iustifie themselues by the law But they kept the law of God with that respect as Dauid had vnto the law of God Psal. 119. I will haue a respect vnto all thy commandements And so we are said to keep the law of God If a master set his Scholler a coppie excellently written and bid his scholler doe as hee hath done if the same scholler hath respect vnto his masters coppie and frame the proportion of his letters so neere as he can to his masters coppie the same scholler doth as his Master bid him and as well as he can and so is said to keepe his Masters commandement Euen so wee beloued God hath set vs a law to keepe and biddeth vs keepe it Deut. 1. 6. If wee doe keepe it as well as we can with al our indeuours and haue respect vnto it wee are saide to keepe his commandements though we cannot keep them in such perfection as our Master Christ hath done hee is so excellent so perfit that we must still learne of him yet come short of him So then because we cannot keepe the law of God so perfectly as the law requireth shall wee not keepe it at al absit God forbid If our earthlie parents command vs to trauell vp an exceeding high mountaine whose top we cannot attaine vnto shall we not therfore indenour to climb vp at all shal we not goe vp as farre as we can God forbid Because in Isaac shall thy seede bee blessed which cannot be if Isaac be slaine shall not Abraham therefore keepe the commandement of God and doe his indeuour to performe the comandement by offering vp his sonne Isaac God forbid Looke thou to the commandement of God aboue all respects and doe thy indeuour to keep his law and haue a respect to keepe it and this is that which God requireth at thy hands Si quod possimus agamus caetera peragat Christus If we indeuour and doe what we can to keepe the law of God what shal be defectiue in vs Christ will supply by his perfectnesse and righteousnes And this is Dauids meaning when he saith I will keepe thy law nay hee must also perseuer in this and therefore he saith I will keepe it vnto the end Heere is the continuance and time limited of Dauids promise in keeping the law of God first he will keepe it then vnto the end Not for an houre or a day or a yeare but ad finem vsque there 's the time limited so long as our time is limited Wherein obserue We must goe on stil proceed stil continne persist and perseuer in the waies of God and a sanctified life ad finem vsque vnto the end Dauid saith I will keepe it vnto the end And Paul But continue thou vnto the end was his charge vnto Timothie And our sauiour Christ saith If ye continue in my word ye are my Disciples What shal it profit a Marchant to trauell a long voyage and to make ship-wracke in the Hauen Euen so what shal it profit a man to liue a vertuous life a while and when