DAVIDS TEACHER OR THE TRVE TEACHER OF THE RIGHT-VVAY TO HEAVEN DISCOVERING 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 LONDON Printed by T. Haueland for Mathew Law and are to be solde at his Shop in Pauls Church-yard neere S. Austins-gate at the Signe of the Fox 1609. TO THE RIGHT REVEREND FATHER IN GOD THE LORD BISHOP OF LINCOLNE ⸫ TO make triuiall Apologies for publishing bookes in these times were idle since the reasons some alleage for their defence therein are common and ouer-worne And therefore if I should with others vrge the earnest entreatieo friends for a coppie of this Sermon as a reason for publishing thereof rather then the expresse commandement of some which haue authoritie therein and vnto whom I am most obliged in all dutie I could not bee free from such suspition also In which respect since as it was preached so being now published as both my dutie and loue bindeth mee I present it vnto your Lordship with all due respect Humbly desiring that as vnto my vnworthy selfe so also vnto this you would bee pleased to vouchsafe your Patronage If not your pardon But howsoeuer I hope your acceptance since I offer it with a truely deuoted loue I beare towards your Lordship in all dutie And so addressing still my praiers vnto God for your Lordships long health aud prosperitie Irest Your Lordships in all obseruance and dutie ROBERT IOHNSON A SERMON PREACHED AT PAVLS CROSSE THE third of SEPTEMBER 1609. Psalm 119. 33. Teach me O Lord the way of thy Statutes and I will keepe it vnto the end AS the Psalmes of Dauid are rightly entitled The holy Psalmes of Dauid so this Psalme Pellican stileth Sacratissimus Psalmus a most sacred or holy Psalme First holy in respect of the subiect which is the holy law of God and then holy in respect of the Author therof which is the holy Spirit of God that directed the pen and heart of this Psalmograph for the composing thereof And this Psalme is compiled after an alphabeticall order to helpe the memorie And although there be in this Psalme 176. verses yet in euery one of these verses is found one of these ten words according to the number of the ten Commandements of Almighty God viz. the Law the Way the Word the Righteousnesse the Truth Iudgements Precepts Statutes Commandements and Testimonies And this is Dauids ten-stringed Lute wherewith he did solace himselfe and in euery one of these verses he touched one of these strings Neither is this to be thought any absurd tautalogie or idle repetition that these words are so often repeated in this Psalme and one of them found in euery verse For it sheweth vs The wonderfull affection loue and zeale that the children of God haue vnto his lawes and word Therefore Dauid heere out of his loue and zeale that way saith Teach me O Lord the way of thy Statutes and I will keepe it vnto the end Nay such is his affection to the Law of God that he will not rest so but proceedeth further Direct mee in the path of thy Commandements Nay such is his loue that hee will not stay heere Incline my heart vnto thy testimonies Nay more so great is his zeale to the Commandements of God that he maketh it demonstrable with an Ecce demonstrable in it selfe verse 40. Ecce behold I desire thy Commandements hee stampeth the carecter Ecce vpon it in testimonie of his great loue vnto the Law of God And therefore as all the other verses deserue a carefull and respectiue meditation so this verse which I haue proposed to be handled is most worthy our considerations both propter dignitatem subiecti the excellencie of the subiect which is the Law of God and also propter necessitatem vtilitatem so necessary as nothing is more requisit then hoc vnum this one thing and so profitable if wee respectiuely apprehend it that it cannot but sway our best and worthiest thoughts vnto the loue thereof Teach me O Lord because he was ignorant he desireth a Teacher and because hee would bee sure to haue a good teacher he praieth the Lord to teach him and because he would be sure to learne a good lesson hee desireth the knowledge and practise of Gods Law and because he would not discourage his Teacher by teaching a non proficient hee promiseth to keepe it and that vnto the end The wisdome heerein contained First Doce Teach There 's his ignorance Secondly Teach mee There is the ignorance of the elect themselues without continuall instruction Thirdly the way the narrownesse and difficultie thereof Fourthly of thy statutes the firmnesse and stabilitie thereof I will keepe it There 's his promise respectiuè First I will There 's his free will by grace Secondly keepe it There 's his treasure Thirdly vnto the end There 's his time limited his perseuerance So then 1 Heere is a request 2 And heere is a promise A request to be taught a promise to keepe his lesson Teach me O Lord There 's his request And I will keepe it There 's his promise In the request obserue 1 The subiect of the request in Doce Teach 2 The pattie making request in mee 3 The person vnto whom he maketh this request O Lord. 4 The summe or totall desired The way of thy Statutes In the promise obserue 1 The person promising I will 2 The matter promised keepe it 3 The continuance and time limited how long Vnto the end Let vs now therefore not stay any longer at the doores of my text but let vs enter in to behold the riches and furniture contained therein And if it please you to lend me the hand and goe along with mee I will bee your conduct into the still-yard and storehouse of Gods children and there ye shall take a view of all their treasures which are wonderfull and cause admiration in the true beholders thereof for so he saith vers 129. Thy testimonies are wonderfull therefore doth my soule loue them 1. Wonderfull in respect of the Authour whose name is wonderfull the mighty God the euerlasting Father the Prince of peace Isay 9. 6. Secondly wonderfull in respect of the wisdome contained in them Rom. 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the deepnesse of the riches both of the wisdome and knowledge of God How vnsearchable are his iudgements and his waies past finding out Thirdly wonderfull in respect of the continuance of their time verse 144. The righteousnesse of thy testimonies is euerlasting These treasures will continue when all other decay and perish For all other treasures vanish away like smoke and are like Zeuxes painted grapes deceiuing poore birds with the onely semblance of grapes when a man thinketh hee hath fast hold of them then they are presently gone from him doe what he can Or like vnto the apples of
fast twice in the weeke I giue tithe of all that I possesse Nay he can number our sinnes also set them downe all for ciphers he will tell the couetousnesse whoredom pride enuie they are set down all for ciphers tush they are nothing And when our sinnes are increased that they oppresse our conscience then he will ad one figure vnto those ciphers and then the sinnes are on the other side innumerable intollerable impardonable So hee dealt with Caine My sinnes are more then can be forgiuen and therby driue vs to desperation But since his cunning and subtiltie is apparant I stand not vpon this my purpose is to shew you his Disciples who they are and they are many foure hundred false Prophets for one true Michea Now therfore the Lord hath put a lying spirit in the mouth of all these prophets And among all the Deuils Disciples the Atheist is ranked in the first place The foole hath said in his heart there is no God He is ashamed to say so with his lips for then the Birds of the Aire and the least creature in heauen or earth would condemn him for a foole Secondly the foole hath said in his heart for he that confesseth him in tongue and denieth him in heart mind is a foolish Atheist Thirdly the foole hath said in his heart there is no God for when there is no sence and feeling in his heart and conscience of sinne which commeth by the transgression of the Law he denieth the law of God hee that denieth the law of God denieth also the Lawgiuer God himselfe And so the foole hath said in his heart there is no GOD. wee must not therefore learne of these teachers Ex quibus Doctoribus of what teachers shall we learne then shall we learne of the Hypocrite no for he is the Deuils disciple and will cry Lord Lord with his lips onely and denie him in his heart Pastillos Rufillus olet The Deuill and these smell alike they simbolize verie neerely in qualitie and condition they neuer part heere on earth and it is a chance if they part in hell giue him his portion with Hypocrites Math. 24. We must not learne of these teachers Teach me O Lord. Ex quibus Doctoribus of what teachers shall we then learne shall we learne of heretikes they are the Deuils disciples also and teach the doctrins of deuils In the first epistle of S. Paul to Timothie the fourth chapter and first verse the holy Ghost discouereth these Now the spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue heede vnto spirits of error doctrines of deuils which speake lies throgh hypocrisie and haue their consciences burned with an hot yron we must not learne of these Teach mee O Lord Ex quibus of whome then shall wee learne shall we learne of the Pharisies they prefer their own righteousnes before the righteousnes of God in Iesus Christ shal we learn of the Saduces they deny the resurrection and affirme that there is neither spirit nor Angell shall wee learne of the great Turke nay his skill is to high for a Teacher God of heauen aud Barron of Turkey and yet there is sound difference betweene these two titles Ex quibus of whome then shall wee learne shall we learne of the Heretikes since Christ Shall we learne of the Manaches that put two-beginnings one of good another of euill or shall we learne of the Menandrians that affirme the world was made by Angels They teach not right for in the beginning God made heauen and earth Or shal we learne of the Arians which deny the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ that he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eiusdem essentiae cum patre God equall with the Father and of one and the same essence with the Father or of the Valentines which affirme Christ tooke not flesh of the Virgin Mary They teach false for the seed of the woman shall breake the Serpents head or of the Pelagians which say there is no originall sinne they teach falslie for beholde I was conceiued in sinne and borne in wickednes Of the Apolinarists which affirme Christ had a bodie without a soule and that the God-head did supplie the stead and roome of the soule they teach falslie for then Christ was not perfect man of a resonable soule and humane flesh subsisting Or of the Donatists that put an imparitie in the three persons of the Trinitie one to bee greater and lesse then another They teach falslie for in Trinitie none is afore or after another but the three persons are eternall and coequall We must not therefore learne of any of these for God neuer taught these Heresies which are the Doctrines of Deuils Teach me O Lord Ex quibus of whom then shall wee learne of that adulterate Church that Hydra of Rome with many heads and so many Heresies as they pernitiouslie teach and maintaine 1 That the Church cannot erre For let God be true and euerie man a lyar God did not teach them this 2 That the Church of Rome is the onely true Apostolike Church for then there were no other true Church 3 That the authoritie of the Church is aboue the authoritie of the Scripture for then the authority of the Church were aboue the authoritie of the holy ghost by whom the holy Scriptures were written 4 That they haue immediate power to forgiue sinnes for immediately none can forgiue sinnes but God onely 5 That there are seuen Sacraments for Christ neuer instituted but two onely 6 That there is Purgatory for then there is a third place 7 That workes doe iustifie vnto saluation for this is to ioin our works and merits with Christ. We must not learne of them these heresies God did neuer teach them Neither did hee teach 8 That Ministers should not marrie for then marriage is not honourable among all men 9 That praiers and inuocations of Saints is lawful for this is to rob God of his honor God did neuer teach these neither must we learne them of any teachers Ex quibus of whome then shall wee learne shall we learne of their Monkes their Monks of the Oliuet their charter-house monks or ex quibus ordinibus of what orders shall we be of shall wee 1 Of the order of the Gilberines 2 Of the order of the Humiliates 3 Of the order of the Iustinians 4 Of the order of the Ierominians 5 Of the order of the Canons regular 6 Of the order of the Frisonaries 7 Of the order of the Cruch-Friers 8 Of the order of the Grey-Friers 9 Of the order of the Black-Friers 10 Of the order of the White-Friers 11 Of the order of the Dominicke-Friers 12 Of the order of the Franciscan-Friers 13 Of the order of the Capuchian Friers 14 Of the order of the new Hermites Let vs heare no more for
Sodome no sooner ye can touch them but they are presently turned into dust So are all the riches and treasures of this life But heere are treasures that shall continue for euer therefore let vs learne with the Prophet heere to keepe them and hold them fast Teach me O Lord the way of thy statutes and I will keepe it vnto the end But because we cannot keepe it vnlesse we apprehend it let vs first desire to bee taught with Dauid which is the subiect of his request Teach This verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doceo is oftentimes construed with two accusatiue cases as Doceo teliteras so in this place Doce me viam Teach mee the way First Teach me then Teach me the way So in Isay populum quem docebis scientiam I send thee to a people whom thou shalt teach knowledge So that both these things are requisite to a Teacher first that he haue populum quem docere a people whom to teach and then that he haue scientiam quid docere learning and knowledge what to teach In our precedent times wee had quem docere people and maintenance enough for Teachers and wanted quid docere learning to teach but now many haue scientiam learning to teach and want quem a people maintenance for teaching Both these had Dauids Teacher Hee hath wisdome what to teach and then a people whom to teach his elect Wherein out of this word teach obserue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctoris sapientiam the wisdome of the Teacher And this we need not stand vpon for hee is solus sapiens only wise Now vnto the God immortall inuisible to God only wise Nay hee is infinite in his wisdome Great is the Lord and great is his power yea and his wisdome is infinite There 's the wisdome of this Teacher Secondly out of this word Teach wee learne Ignorantiam discipuli the ignorance of men in the knowledge and practise of Gods Law before they be taught and regenerate by the spirit of God So ignorant was I euen as it had beene a beast before thee So ignorant was I There 's his ignorance before regeneration He speaketh of what he had beene not what now he is being taught and regenerate The naturall man cannot perceiue the things that bee of God because he iudgeth carnally The great worthies of the world renowned for learning and wisdome were farre from the knowledge of Gods Law because they were led naturally by reason only Zeno the Athenian of Greece and chiefe of the Stoicks sect which held that vertue was the summum bonum and chiefest felicitie This was good Theorick and contemplatiue learning yet it is farre from that learning which Dauid heere desires the knowledge and practise of Gods Law Plato and Aristotle of the Perepatetick sect held that actio virtutis not onely the knowledge but the practise of vertue to bee their summum-bonum and chiefest good This learning is excellent for it is practick and a morall action yet they come short of the knowledge of Gods Law And therefore this is that Philosophie which Paul biddeth vs beware of Take heed and beware of Philosophie for this wisdome God hath cast away Isay 29. 14. I will destroy the wisdome of the wise and cast away the vnderstanding of the prudent And this also the holy Ghost derideth 1. Cor 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where is the wise Where is the Scribe Where is the disputer of this world Hath not God made the wisdome of this world foolishnesse For since the world by wisdome knew not God in the wisdome of God it pleased God by simplenesse of preaching to saue them that beleeue But what speake I of the ignorance of the naturall man It is Dauid heere that is something more then a naturall man that desireth to be taught In the second place the person making request Teach me not an ignorant man not a simple man neither a man of any low ranke or ordinarie calling his regall title is The kingly Prophet a King and no lesse then a Prophet And wisdome is requisite for both these for in respect he was a King he had need of wisdome whereby hee might rightly sway the sword of Iustice but not only in this respect did Dauid desire to be taught when hee said Teach mee O Lord he did not meane how he should gouerne his Kingdome which is very requisite but teach mee thy statutes teach me this Neither doth Dauid that is trained vp in the schoole of regeneration onely once or twice make this request to be taught in the knowledge and practise of Gods Law but maketh many requests to the same purpose When he is come to some perfection in the knowledge of Gods Law he will not heere rest Wherein obserue The elect themselues when they are come to some perfection in the knowledge and practise of Gods Law must not heere sit downe and rest but must still proceed to learne and practise the way of Gods Statutes and Lawes Teach me O Lord. Direct me in the pathes of thy Commandements c. Dauid though learned in Gods Law yet desireth still to bee taught to bee instructed to bee directed For hee can neuer with his best endeuours come to the center and perfection of this learning And this serues to reprooue the carelesnesse of many both in learning and practising the Law and word of God Men thinke when they can but say the Lords praier or the Creed they are learned enough they need know no more nor doe any more but only repeat it no more belongeth vnto it When but once or twice in a yeere they heare a Sermon and that with a cold zeale that it freezeth or receiue the Lords Supper once a yeere to saue themselues from the danger of the Law it is well enough And thus doe the poore blinde wormes of the world deceiue themselues and are content with a very little learning in his law and word and a lesse practise in the same The wisdome heere then is that which Paul teacheth in 1. Cor. 1. 7. The manifestation of the spirit is giuen to euerie man to profit withall They that are called by the spirit should profit in the spirit lest they bee excluded out of the schoole of Christianitie for non proficients and thrust out of Gods fauour for the neglect and contempt of his law And thus much out of the word doce Teach me and so let vs come vnto the third place which is Dauias teacher O Lord Teach me O Lord Heere is Dauids teacher Heere is the teacher of teachers and pastor of pastors and doctor of doctors that apposeth doctors themselues and astonisheth them with his wisdom Luk. 1. 46. This is Dauids teacher he hath no worse he desireth no better for a better cannot be To whom then shall we goe to learne Shal we go to the world alasse totus mundus in
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 hâ—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
he should enter into the hauen of rest make ship-wracke of faith and a good conscience Hence are all Apostates to be reprooued that decay in grace and through the pleasures and treasures of the world fall to relapse from a Christian life that Christ and his Gospell hath no power or place in them at all I doe not speake of the Iewish Apostasie which is absolutely to deny Christ the Sonne of God and Sauiour of the world but of an Apostasie of Christians that in the beginning put on Christ in baptisme and vtterly disclaim and renounce a Christian life afterwards or while they confesse Christ in word and profession deny him in their actions This is not to continue vnto the end This is an Apostasie when they haue heard the word presently to relapse and slide from the same like the dog vnto his vomet or like the Sow that was newly washed to wallow in the mire but we must keep it and that vnto the end there 's our continuance To conclude therefore with the time wee haue heard of Dauids request and of his promise In the request Teach there 's his ignorance Secondly Teach mee there 's his progresse in the way and continuance in his iourney Thirdly Iehouah O Lord there 's his teacher for God is the elects Teacher And wee haue heard by whom he teacheth by himselfe immediately by his word mediately by himselfe in his God-head by his Sonne in his man-hood by his holy spirit which spake by the mouth of all his Prophets since the world began We haue heard also by what meanes he teacheth vs by his blessings by his afflictions and iudgements So he hath taught vs and yet still doth teach vs. God grant we may learne his will lest in his wrath hee sweepe vs away by plagues and pestilence or by famine which is his most grieuous rod to punish our inflexible stonie hearts that will not bend that will not yet learne his waies O Lord we confesse thou hast iust cause rather to disclaime and renounce vs then to receiue vs againe into thy fauour Wee haue deserued O Lord the full viols of thy wrath and indignation to be powred down vpon vs. There is o Lord no tractablenes at al in vs vnto hy Lawes though thou by these thy fauourable punishmēts doest stil teach vs. But gratious God still proceed to teach vs and be gratious vnto thine inheritance Gratious God still proceed to teach vs thy way and direct vs in the paths of thy Commandements Still incline our hearts vnto thy testimonies and turne away our eies lest they behold vanitie and quicken vs in the way Still let thy Gospell be published and be gratious vnto Sion and build thou the walles of Ierusalem Still send foorth labourers into thy haruest and faithfull Pastors to feed their flocks And remooue O Lord of hosts all pernitious heretikes and schismatikes that seduce thy people and trouble thy flocke Still bee a prop to thy Gospell and gouernment heere planted in this land against the inundations and incursions of troublesome and peruerse sectuaries that too impudently and saucilie disturbe the peace of our Sion Let not thy faithfull Pastors be men-pleasers and sow pillowes to their elbowes to indulge them in their backwardnes and peruersenesse but let them truly preach thy Lawes and maintaine thy Gospell thy truth and this thy gouernment according to thine ordinance and appointment Let them remember what the Lord saith vnto his Prophet Thou sonne of man feare them not nor be afraid of their lookes but tell the house of Israel of their sinnes and Iuda his transgressions wherewith they haue prouoked the Lord God vnto anger And giue vs al grace O Lord that we may keepe thy lawes though not perfectly yet carefully and respectiuely to our best endeuours and that we may walke therein and continue and perseuere vnto the end looking vnto Iesus Christ the author and finisher of our faith which commeth quickly and his reward is with him to giue to vs a kingdome not earthly but heauenly a crowne of gladnesse a crowne of ioy a crowne of all eternall happinesse in his eternall and euerlasting kingdome Vnto which place he vouchsafe to bring vs for his deere sonne Christ Iesus sake To whom with the Father c. FINIS Arg. Verse 35. Verse 36. Connex Two parts Text. Doct. Psalm Doct. Psalm 1. Cor. 2. Ephes. Text. Doct. Vse Austen de Trinitate Ioh 6 Doct. 1. Instruction Rom. 1. Psal. 45. Mat. 9. 2. Instruction Luk. 10. 41. Esay 1. 8. Exod. 12. 2. A threefolde meanes Deut. 8 7 Appli 4. King 21. 13. Esay 1. He teacheth vs by this immoderate raine Esay 5. Amos. 4. Ezech. 4. 1. Pet. 3. Gen. 4. 3. King 22. The Atheist Psa. 14. Pharisies Saduces Turke Maneches Menandrians Gen. 1. 1. Arians Ga◠1. Valentines Gen. 3. Pelagians Apolinarists Donatists Text. Heb. 13. Plut. in vita Alexa. Plut. in vita Caesar. Marc. Cato Plut in vita Tur. Camil 4. King 18. 29. 3. King 22. 31 Text. 4. Circ Doctr. Mat 7. Instruction Esay 40. 2. Instruction Doct. Text. Mat. 7. 16. 20. Mat 27. Iohn 21 17. Doctr. Text. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter Martir Tex Doct. Text. 2 Doct. Text. Quest. Psal. 119. 33. Luke 1. Solutio Conclusio Argumenti Sl. Sl. August Text. Doct. 2 Tim 3. 14. Iohn 8. 37. Simil. Instruction Ezek. 2.