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 [Page] 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, Arg. 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, Verse 35. Direct mee in the path of thy Commandements. Nay such is his loue, that hee will not stay heere, Verse 36. 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 [Page] 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:] Connex. 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.

• 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.

• 1 The subiect of the request, in Doce, Teach.
• 2 The pattie making request, in mee.
• [Page] 3 The person vnto whom he maketh this request, O Lord.
• 4 The summe or totall desired, The way of thy Statutes.

• 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 [Page] 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 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 [...], Text. 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 [Page] this word teach, Doct. 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: Psalm. 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, Doct. 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, Psalm. 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, 1. Cor. 2. 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 [Page] 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: Ephes. 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; Text. 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 [Page] 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, Doct. 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. Vse. The manifestation of the spirit is giuen [Page] 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 ma­ligno est positus, all the world lieth in wickednesse.

Shal we goe to the flesh? alasse, caro concupiscit ad­uersus spiritum, the flesh lusteth against the spirit, the spirit against the flesh, that yee cannot doe whatso­euer ye would.

Shall wee goe to the Diuel? absit, he is a tempter and seducer of the brethren, Leo rugens, a roring Li­on and a red Dragon.

[...]? to whome shall wee goe?

Shall we goe to men? alas, the children of men are set on fire, their teeth are speares & arrowes, and their tongue a sharpe sword. Vaine is the helpe of man, trust not in Princes, nor in any childe of man for there is no helpe in them.

[...]? To whom shal wee goe?

To our selues, alas, least comfort of all, our consci­ences [Page] accuse vs, as Iosephs brethren accused one an­other.

[...] To whome then shall we goe?

To the law, the law is a Schoole-master to Christ

To prophets? they points vs to Christ.

To Angels? they adore Christ. Reu. 22.

[...]. To whome shall wee goe to God without Christ? Horribile est de Deo siue Christo cogitare. It is a fearefull thing to thinke of God without Christ. In the 6. of Iohn. 68. when the Disciples that heard Christ, began to fal away, and grow to an Apostacy, he being also iealous of these eleuen, said vnto them, what, will ye also goe away? Simon Peter answered, [...], to whome shall wee goe Lord? thou hast the words of eternall life, which answer of Simon Peter sheweth vs, to whome wee must go to learne: to him which hath the words of eternal life. Austen de Trinitate. Ioh▪ 6 Iohn. 6. to him which teacheth Dauid and all the elect. Psal. 1. 33. To him which is the true Messias promised from the beginning: To him which is the true Paschal Lamb, that was slaine from the beginning. To him which is the Lambe of God that taketh away the sinnes of the world: To him which is a king, which hath the soue­raintie of heauen and earth. To him which is a priest, and that for euer after the order of Melchise­dech, to him which is a prophet, and which spake in and by all the prophets.

To him which is a king to rule vs, a Priest to pray for vs, and a prophet to instruct vs. To him which is a King, and ruleth his church, with his Septrum regni, the Scepter of thy kingdome is a right Scepter. To [Page] him which is a Priest, which euer liueth and maketh intercession for vs. To him which is a prophet, & far excelleth all the Prophets of Iuda. To Dauids teacher and Dauids Lord, which is the teacher & instructer of his elect. Teach me O Lord.

And this Doctrine brancheth it selfe into two parts.

• 1 By whome God teacheth.
• 2 By what meanes he teacheth.

God teacheth? by himself immediatly in his own essence and nature. Doct.

1 God himselfe taught our parents both law & Gospell. Gen. 2. thou shalt not eate of the tree that is in the middest of the garden, for in whatsoeuer houre thou eatest thereof thou shalt die the death.

God taught our Parents the Gospell also. Genesi. 3 the seede of the woman shall breake the Serpents head. Againe, God teacheth vs by his written lawes. Exodus. 20. God spake all these words and said, I am the Lord thy God, thou shalt haue no other Gods but mee. And this law he expounded by the mouth of his Pro­phets, in the succedent ages of world, in the daies of the Kings of Iuda and Israel.

2 Secondly God teacheth vs by his Sonne, or God the Sonne teacheth vs. Heb. 1. God which in times past did diuerslie and many waies speake vnto the fathers by Prophets, hath in these last daies spo­ken vnto vs by his owne Sonne, and Math. 9. 35. Iesus went about teaching in their Synagogues, and preaching the Gspell of the kingdome, and healing euerie sicknesse and euery disease among the people. And Mathew. 11. 1. And [Page] it came to passe, that when Iesus had made an end of com­manding his twelue Disciples, he departed thence to teach and to preach in their Cities. Thus God the Son teach­eth vs. Teach me O Lord.

3. Thirdly, God the holy Ghost teacheth vs, so Iohn 14. 26. When the Comforter is come, which is the holy Ghost, he shall teach you all things, and bring all things to your remembrance whatsoeuer I haue told you. Thus the holy Ghost also teacheth vs, which sheweth vnto vs.

The dignitie and excellency of the office of prea­ching the Gospell. 1. Instruction

It is called euangelium regni, Rom. 1. and ceptrum regni, the Gospell ot the kingdome, Psal. 45. & the Scepter of the king­dome; the Scepter of the kingdome is a right Scep­ter, theres the power and dignitie of the Gospell. What neede I stand to shew how the worthies of the world haue graced this calling of preaching the Gospel? Dauid King of Israel chose to be stiled a pro­phet. Salomon the wise commonly called a preacher. Nay, our Sauiour Christ himself, heauens only Phoenix, and earthes great Satrapasse, he which hath the soueraignty both of heauen and earth, did vndertake this magnum opus, Mat. 9. this great office and worke of prea­ching the Gospell.

Secondly, 2. Instruction. the necessity of teaching and preaching is heere commended vnto vs, Teach me O Lord, for if this had not beene verie needfull, why would Christ himselfe take vpon him this weightie and painefull office. So necessarie, as nothing is more necessarie, then hoc vnum, Luk. 10. 41. this one thing. Martha, Martha, saith [Page] our Sauiour Christ, thou art carefull about many things, verily one thing is needfull. Mary hath cho­sen the best part which shall not bee taken from her.

If such then be the dignitie and necessitie of this office of teaching & preaching the Gospel, why are yet the ministers therof so contemned & despised? why are they so traduced and slandered? why is the dignitie of the church so indignified & disgraced the orders and constitutions depraued & violated, her liuings and maintenance so cut and mangled.

That Prophecie of Esay concerning the Church, is now come to passe. Esay. 1. 8. And the Daughter of Sion shall bee left like a cottage in a Vineyard, like a lodge in a gar­den of cucumbers like a besieged Citie. This poore daughter the church is left indeed bare enough, now without dowrie, without gifts, without golde, she is robbed of all these. As Iacob said, Me haue yee robbed of my Children, Ioseph is away, and Simeon is away, & wil ye take Beniamin also? al those things are against me, so may the Church say: Me haue ye rob­bed, my maintenance is away, my props and pillars decay, our greene pastures and rich medowes are drowned by sacriledge, all these things are against me, ye haue robbed me. As the Israelites sometimes robbed the Aegyptians, they borrowed Iewels of sil­uer, and Iewels of gold, but they neuer meant to pay them againe, Exod. 12. 2. & they robbed the Aegyptians, so is the church robbed & cousened of her maintenance, they haue borrowed our Church-liuings, our Siluer and golde, our Iewels, but how? as the Israelites borrow­ed [Page] of the Aegyptians neuer meaning to pay them a­gaine, but to rob the Church. It is to be feared that the contempt of Sion, and neglect of her prophets and preachers will be the ruine of the church, down­fall of religion, decaying of learning, &c. and an A­postacie in faith and grace, and a flatte relapse from Christ and his Gospell.

The second branch of this doctrine is, by what meanes God teacheth vs. Teach me O Lord.

The meanes whereby God teacheth vs is three­fold, A threefolde meanes. verbo by his word, secondly benedictionibus, by his blessings. Thirdly, afflictionibus, by punishment and afflictions.

1. First, he teacheth vs by his word, how to walke in the way of his statutes, Psalme. 119. Thy word is a lanthorne to my feete, and a light vnto my pathes. And verse. 9. Where with all shall a young man clense his way, euen by ruling himselfe after thy word. Hence it is called a staffe to walke with, a buckler to defend vs against the incursions of our spirituall enemies, a light to giue light vnto our pathes, that wee stumble not in the darkenesse of our owne ignorance. So hath God taught vs in this land by his word, and yet doth still teach vs, though he see little fruits of his labours, lit­tle fruits of his teaching, little fruits of his word, hee hath not thus dealt with other nations, neither haue the heathē knowledge of his waies other natiōs haue not this teaching: other nations haue not this word of life founded vnto them: other nations haue not these cleere and pure chrystal waters of life, without corruption of Heresie, as wee haue, and yet wee are [Page] as backward as they in bringing forth fruites, and as barbarous in our life & conuersation, as a number of the heathen which haue not knowne his name.

2 Secondly, God teacheth vs by his blessings, to incourage vs to walke in his waies and statutes. So he did the Israelits. Deut. 8. 6. Therefore thou shalt keepe the commandements of the Lord thy God, and walke in his waies, and feare him. For the Lord thy God bringeth thee into a good land, a land wherein are riuers of waters, and fountaines, and springs that flow out of vallies and moun­taines, a land of wheate and barly, and of Vineyards, fig­trees and Pomegranets, a land of Oyle, Oliue and honie. A land wherein thou shalt eat bread without sacrifice, neither shalt thou lacke any thing therein. A land whose stones are yron, and out of whose mountaines thou shalt dig brasse. These are blessings sufficient to incourage the Israe­lites to walk in his waies, for heere is plenitudo diuitia­rum, the fulnesse of riches. God doth not giue vs his blessings sparingly vnto his children, but [...] richly abundantly.

We cannot say of God, as Esaw said of his Father Isaac, father hast thou but one blessing blesse me also O my father, I am thy son Esaw, for he hath many blessings in store for his childrē, of his fulnes haue we all receiued. There's his manus plena, his full hand, which he openeth and filleth all thinges with plenti­ousnes. Then he protecteth & keepeth his children, theres his manus extensa, his stretched out arme to defend them from their enemies. And with all these blessings, and more then all those hath God blessed vs, and they are indeed truely said his blessings, if we [Page] be taught by them to walke in his waies and keepe his statutes. Therefore (saith God) thou shalt keepe my commandements: the cause is set downe in, there­fore, wherefore? because the Lord thy God bringeth thee into a good land, a land of wheat and barley, &c. Had Gods people the Israelites, euer any more cause by his blessings, Deut. 8 7 to walke in his waies, then wee haue? What had the Israelites that wee haue not? What was there in the lād of Iury, now called Palestina, that wee haue not? they had a good land, so haue wee; they had a land of riuers and waters, so haue wee; they had a land of wheat and barly, so haue we; they had a land of Vinyards, and figtrees, so haue wee. They did eate bread without scarcitie, so do we; they did dig iron and brasse out of their mountaines, so doe wee. Wee are in nothing behind the Israelites, concerning blessings, our land is machable with theirs in euery respect, nay, before it, in respect of gouernors; a religious puissant Prince, a most learned & literate Clergie, moste reuerend Bishoppes, most paineful Pastors, most careful Magistrates, in respect of the Gospell, a land indeed of riuers, not of drops of spirituall waters of life: a land wherein wee eate the breade of life without scarsitie, neither doe wee lacke any thing heerein. In respect of temporall blessings, a land of wheat and barley, &c. To be short a land without paralell, a land wherein nothing is wanting, but an obedient thankfull people vnto God for this land. And with these blessings doth God in courage vs, and by these doth he teach vs, to walk in his paths, and commandements.

[Page] 3 Thirdly God teacheth vs, afflictionibus by pu­nishments and afflictions, that wee may walke in his pathes, & keep his statutes. For when his world and blessings will not serue to instruct vs, and teach vs, he will teach vs by punishments & by iudgements. So Psa. Before I was troubled I went wrong, but now haue I kept thy statutes. And these are requisite to re­duce vs out of the waies of ignorance and blindenes wherein wee walke.

Hath not God taught vs of late by afflictions, Appli. and yet wee will not learne? hath hee not taught vs by noisome sicknesses, by diuers diseases, and sundrie kindes of death? hath he not taught vs, and doth he not yet now teach vs by the fearefull sicknesse of plague and pestilence in this Citie? when we heare a lamentation and weeping consent of Children for their parents, Parents for their children: Husbands for their wiues, wiues for their husbands: Seruants for their masters, masters for their seruants. In our Rama, there is a voice heard of lamentation, weeping and mourning. Mourning for this great affliction of plague, but not mourning for our sinnes, which are the cause of these plagues.

Wil you therfore know the cause of these plagues, Dauid telleth you. Foolish men are plagued for their sinnes, and because of their wickednesse. Heere is the cause of our plagues which wee consider not. It is our sinnes then that plague vs, not God; It is our o­rigniall sinnes, our actuall sinnes, our heinous sinnes, our bloudie sinnes, our cruell sinnes, our crying sinnes, that crie out to God, that in his iustice and [Page] iudgements he cannot but plague vs. It is our pride and enuie one against another: our gluttonie and drunkennesse, our whoredom and adulterie, our co­uetousnesse and crueltie, our prophanation of the Sabbath day, with other the like sinnes: these are the cause of our plagues. And so long as we continue in sinne, God will continue his plagues, stil to continue in these sinnes of pride, couetousnesse, whoredome and drunkennesse. These are peccata clamantia and vastantia conscientiam. These are crying sinnes, hey­nous sinnes, and a man knoweth not where to ap­peare before him, when God shall summon him by death to appeare before him, so that to sinne is of weakenesse, but to continue and perseuer in sinne, this is not onelie a sinfull life, but a life of sinne it selfe.

If therefore wee will not learne by his word, nor by his blessings, he will teach vs by his afflictions and plagues. He will cause his Angell to strike, yet more then seauenty thousand of the plague and pestilence, as he hath done alreadie in this Citie. Nay, hee will stretch ouer Ierusalem, 4. King. 21. 13. the line of Samaria, & the plum­met of the house of Ahab, he will wipe Ierusalem as a man wipeth a dish, and turneth it vpside downe, hee will for­sake the remnant of his inheritance, because wee haue done euill in his sight, and prouoked him to anger, because wee haue forsaken the Lord our God, that hath so louingly taught vs by his word and blessing, and yet wee will receiue no in­struction, Esay. 1. but stil continue a sinful people, a people ladē with iniquitie, a seed of the wicked, corrupt children which haue forsaken the Lord, and prouoked the holy one of Israell to [Page] anger, these are the meanes wherby God teacheth vs.

Neither hath hee taught vs onlie by this late sick­nesse of plague and mortalitie, He teacheth vs by this im­moderate raine. for this is the easiest punishment. And Dauid chose this, to fal in the hand of God, but also by these late inundations of raine & water, wherby he seemeth so angrie with the world, that were it not for his promise, hee would vtterlie drowne it again, such is the wickednesse of men, and the thoughts of their hearts inclining to euil, that it euen repenteth God that hee made man. Gen. 6. And though hee hath made him, yet he will destroy him again with waters. Neither doth he send this plague of raine and waters at such time of the yeare when it should refresh and comfort the drie earth, and do good vnto men, but euen in the time of Haruest, when we should reape and receiue the fruits of the earth. Whereby as wee haue made frustrate his ex­pectation of receiuing fruits at our hands of his word: so hath hee made frustrate our expectation of receiuing the fruites of the earth, whereby I say, hee seemeth so, more then much mooued with our sinnes, that hee threatneth by these raines and waters, that which is farre worse then a plague, e­uen a famine, the most greeuous punishment of all punishments. When as ten acars of vines shall giue but a quart, and thirtie bushels of seed shall giue but an Epha, that he should breake the staffe of bread in Ierusalem, and that wee should eate bread by weight, and drinke water with astonishment. Esay. 5. That we should haue cleannesse of teeth in all our Cities, Amos. 4. and scars­nesse of bread in all our Coasts. For so did the Lord when he would destroy Ierusalem, Ezech. 4. stretch out his own [Page] hand against it, by a famin to ouerthrow it, when the father did catch meat from the Son, the sonne from the Father: the mother from her childe, the childe from the mother: the husband from the wife, the wife from the husband: and their Children died, hol­ding bread betweene their teeth. Our sinnes I say, haue deserued these plagues, this horrible intolle­rable plague of famin. The sicknesse of plague and pestilence is a great and greeuous punishment, when we are suddenly strucken, that our friends forsake vs, and are oftentimes suddenlie called away before re­pentance. The sword of our enemies is a greater pu­nishment, when we should flie before our enemies, they pursuing vs with swords in their hands to sacri­fice vs, when in vaine we should cry out to our mer­cilesse murderers to saue our liues, the liues of our wiues and children, when there is no iot of mercie, or compassion in them, but drawe out their swords and sheath them in our bodies, the bodies of our Sonnes and of our Daughters, but the rod of famine doth farre exceed all these, and passeth the degree of admiration. Let­vs therefore by our timely re­pentance preuent these plagues, and leaue when God teacheth vs by these plagues and punishments to walke in his waies.

And thus wee haue heard by what meanes God teacheth vs, by his word, by his blessings, and by his afflictions, and also who is our teacher, euen the Lord God himselfe, God the Father, God the sonne, and God the holy Ghost, which spake by the mouth of all his prophets, since the world began. Teach mee [Page] O Lord.

I have told you of some teachers, & yet I haue not shewed you all, I haue shewed you Dauids teacher, who it is, the Lord God is the elects teacher. This is the best teacher, and it shall be very necessarie for vs to know the worst teacher also, that wee may auoide his schoole, and take heede of his Doctrine.

As therefore God teacheth the Elect his schol­lers, so the deuill that olde serpent, and sathan teach­eth the wicked his schollers most subtilly and cun­ningly to beguile and deceiue them.

And his teaching he did begin betimes, euen with our parents in Paradice in the beginning, anon after God had begun to teach our parents the law, the de­uil he snatched away that doctrin out of their hearts and insteed thereof taught them another pernitious lesson and doctrine, to their owne woe and miserie, and ruine of themselues and their whole issue. And like a most cunning teacher, that hee might vnder­stand the minde and disposition of his scholler, how shee stood affected to apprehend his Doctrine, hee subtillie mooued a question, yea, hath God said, yee shall not eate of euerie tree in the Garden, by moo­uing of which question he had a wonderfull aduan­tage, aud had laied a snare to entrap her howsoeuer: for if he found her affection but lame and halting in the Commandement of God, not absolutely and re­solutely affected thereunto, then hee was readie by his suggestion and instinct, to make her giue as much credit to a coūtercōmand, Ye shall not die at all, and thereunto added pleasing obiects, the beauty of [Page] the Apple, and that they should be Gods, and know good and euill.

Thus the Deuill teacheth cunningly, subtilly, and powerfully: he is an ancient teacher of long standing therfore he teacheth cūningly. He is a Serpēt: theres his subtiltie: he is a Dragon: theres his crueltie. Hee is a Lyon: theres his power: he is a Prince. Ephes. 2. Theres his potencie. 1. Pet. 3. The Prince that ruleth in the Aire, and that worketh in the Children of disobedi­ence. He is a cunning Rhetorician, he hath artemad vnguem, oratory at his fingers end to perswade.

He is a cunning Arithmetician, he can number our vertues thirteene for twelue, and thereby puffe vs vp in pride and ambition. So he did the Pharisie, I am not as other men are, extortioners, vniust, or as this Publican. I 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, Gen. 4. 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. 3. King 22. Now therfore the Lord hath put a lying spirit in the mouth of all these prophets. And among [Page] all the Deuils Disciples, The Atheist. the Atheist is ranked in the first place. Psa. 14. 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 [Page] 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? Pharisies. they prefer their own righteousnes before the righteousnes of God in Ie­sus Christ? Saduces. shal we learn of the Saduces? they deny the resurrection, and affirme that there is neither spirit nor Angell? Turke. 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, Maneches. 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. Menandrians. They teach not right, for in the beginning God made heauen and earth. Gen. 1. 1. Or shal we learne of the Arians? Arians. which deny the [...] in Christ, that he was not [...] eiusdem essentiae cum patre, Ga [...] 1. God equall with the Father, Valentines. and of one and the same es­sence with the Father, or of the Valentines which af­firme Christ tooke not flesh of the Virgin Mary, Gen. 3. They teach false, for the seed of the woman shall breake the Serpents head, Pelagians. 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, Apolinarists. which affirme Christ had a bo­die without a soule, and that the God-head did sup­plie [Page] 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, Donatists. 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, Text. 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.

[Page] 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; Heb. 13. 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 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.

[Page] 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. Plut. in vita. Alexa. 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: Plut. in vita Caesar. The victorie had beene our enemies, if they had had a Captaine that could haue told how to ouercome.

[Page] 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, Marc. Cato. 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.

[Page] 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, Plut, in vita Tur. Camil▪ 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, 4. King. 18. 29. 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 [Page] 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, 3. King. 22. 31 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.

[Page] Teach me O Lord the way of thy statutes. Text. 4. Circ.

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, Doctr. Mat 7. and therfore in the 35. verse of this Psalme, it is called Semita, a path. Direct me in the path of thy commandements, theres the narrownesse of this way.

If the way then to heauen be narrow, Instruction. and the gate straight, I wonder how many of the Daughters of Sion will doe to goe that narrow way, and get in at that narrow gate, since their apparrell they weare hath so much compasse about it. Those Daughters haue the seuen properties of Materia prima, that is, appetens cuiuslibet formoe, to bee of euerie forme and fashion, vntil they be of the fourth propertie of that Materia informis, deformed without shape, without decencie, without modestie. I can be silent to speake of these shapes and new fashions in apparell eue­rie day, for the maintenance whereof, they rack their rents, grinde the faces of the poore, turne hospitality out of doores, and out of common-weale. But this one thing of their filthie painting their faces, like dead pictures, Dauids teacher neuer taught them: he cannot abide it, and I cannot tel whether I were best dispraise it, or wonder at it in silence.

[Page] Saint Cyprian, Deum ipsum inducit loquentem, bring­eth in God himselfe speaking against them, Non me­tuis oro quae talis es? Dost thou not feare that art such a one so disguised. When the resurrection shall come, thy maker will not know thee, he will say, opus hoc meum non est, nec haec imago nostra est. This is none of my worke: this is not after our Image and likenes: you are a great deale better complexioned then I made you. If they did but consider this, or that which Esay hath, Esay. 40. That all flesh is grasse, and all the goodlinesse thereof is as the flower of the field; it would somewhat surely daunt their painted brauerie and pride: or if they did with Dauid heere consider the narrownesse of the way, they would be more respectiue with him to learne the waies of the Lord. Teach me O Lord.

Secondly, if the way to heauen be narrow, I won­der how the drunkard will goe that way, 2. Instruction. when hee cannot stand vpright in the way, and how he wil tra­uell this narrow way, since he reeleth too and fro and standeth as Dauid describes him.

Drunkennesse is, qualitas patibilis, hee cannot dis­semble it if he would, the foole knoweth he is drunk because his speech bewraieth him, and as the maide said to Peter, Thou art of Galile, for they speech bewraieth thee, so it may be said to the Drunkard, Thou art drunke, for thy speech bewraieth thee.

Drunkennesse is his verbe imparsonall, and hee declineth it roundly, Delectat, delectabat, delectauit. &c this is his summum bonum, his felicitie and chiefe de­light, hac non itur, this is not the way, but Dauids tea­cher sheweth vs stil the same, Teach me the way, wher­in [Page] secondly note,

The difficultie of the way to heauen. Doct.

Heauen is called olympus, a hill: it is hard to trauel vp thither: we must take paines with Ionathan and his armor-bearer, to scrabble vp thither vpon our hands and our feet, between, the rocks of this world; else we shall not come there. And this brieflie is Da­uids way. Text. Teach me O Lord the way of thy Statutes.

Doce me Domine. Teach me O Lord. This word [...] or [...] Doce [...], serues lastly to correct all vn­brideled masterlesse Schismatikes, such as run vpon their owne heads, and thinke themselues better lear­ned then their teachers, I meane disorderly Brow­nists, masterlesse Schismatikes lawlesse Sectuaries, that impugne orders and constitutions established by authoritie, by the ordinance of God, and agreea­ble to his word. Let them learne heere of Dauid, Doce me domine, Dauid is in the accusatiue case, and followeth the verbe, so will not these parisyllabicall sectuaries, that would bring a paritie into our church the mother of confusion: they will be in the nomina­tiue case, and goe before the verbe, before their tea­chers, before their Pastors, before the ordinance of God. And the true badge, congniscence or marks, whereby yee shall know these pernicious and sediti­ous sectuaries, and distinguish them from the true children of God, are these which follow. And as Christ said of false Prophets, Mat. 7. 16. 20. by their fruites yee shall know them: so I say of these sectuaries, by their fruits yee shall know them, by these notes and markes en­suing, ye shall know them. And first by their Disci­pline [Page] ye shall know them.

1 An vnchristian Discipline, not yet christened: it wanteth a certaine name: so that if a man should catechise these men, and aske them, what is the name of your Discipline, they could not answer you.

2 A Discipline that banisheth such Bishops, as Christ and his Apostles appointed, allowed, and ap­prooued.

3 A discipline that knoweth not whether her Officers should be ecclesiasticall or lay men.

4 A discipline that disdaineth the ancient fa­thers and generall Councels.

5 A discipline that to serue her owne turne, wil wrest and wring the Scriptures as a nose of wax.

6 A discipline that would be verie chargeable, by reason of her traine, that must bee all maintained by a common purse.

7 A discipline that giueth her Children verie strange names in Baptism, instead of Robert, Thomas and Iohn, The Lord is neere: More tryall, Reformation, Discipline, Ioy againe, Sufficient, From aboue, Free-gift, More fruit, Dust, &c. Names in our English phrase not verie vsuall.

8 A discipline that oppugneth the authoritie of Princes in causes Ecclesiasticall, and heerein they ioyne with the Papists.

9 A discipline that turneth all things vpside downe, Churches into chambers: Bishops into Snidicks, and superintendents: Ministers into Sena­tors, and bench Presbyterians, and that if they might be suffered with their discipline, would make a new [Page] metamorphosis of the world, and would with Phae­ton, Sonne to Phoebus, if they might haue the guiding of the chariot of the Sun ouerthrow the same, and burne the whole world, and set all on fire with their Discipline. Therfore by their discipline ye shal know them.

2 Secondly, by this badge or marke ye shall know them: they are alwaies in the optatiue moode, and are knowne by the signe vtinam, I would to God things were otherwise: I would to God the church were reformed, her orders and constitutions alte­red: but it were great pitie they should be in the po­tentiall moode, and haue power to doe it.

3 Thirdly, they haue inward markes, whereby ye shall know them.

1 They are not a little malitious: they lighten and thunder malice against all that will not bee of their ranke and discipline, and with the Basaliske would kill them with their lookes if they could, therefore by their malice and enuie yee shall know them.

2 Secondly, ye shal know thē by this mark, that they are not a little mouthie and clamorous to traduce & slander other men. They are set on fire, their teeth are Speares and Arrowes, and their tongue a sharp sword.

3 Thirdly, ye shal know them by this mark, that they are verie busie-bodies in such matters as doe not sometimes appertain vnto them. They will with the Pharisies find fault with the disciples of Christ, if it be but for the rubbing of the eares of Corne, or for [Page] not washing their hands, this cacoethes or euill cu­stome is most apparant in them.

4 Fourthly, by this marke ye shall know them: they will speake euill of their Pastors and teachers that are regular, and are not of their stampe. Nay, they will conspire against them, and this the author heereof may say, as Dauid did, Saue me O Lord, from the conspiracie of the wicked, and saue me from the insur­rection of the wicked doers, which haue whet their tongue like a sword, and shoot out their Arrowes euen bitter words. By their slanders and conspiracies, and com­binations ye shall know them.

5 Fiftly, ye shall know them by this mark: they smell of Hypocrisie, and heerein they sympatnize and symbolize with the deuill himselfe. Apud Indos aes adeo lucidum, &c. Amongst the Indians there is a kind of brasse of that claritie and perfect golden colour, that it can by no meanes be discerned from golde, but by the smell thereof onely. These seditious sec­tuaries much resemble that brasse, for they set such a golden colour vpon themselues of singularitie and purenesse, that by no other meanes they can be dis­cerned from the true children of GOD, but by the smell onely of these aforenamed defects of malice, slander, conspiracy and hypocrisie, therfore by their smell ye shall know them.

Therfore I would not haue you mistake me here, that I doe heere condemne the godly zealous man, which tenderly loueth Gods word, and walketh vp­rightlie in his waies with Dauid, for by these afore­said markes ye shall know them, and by these marks [Page] ye may easilie distinguish and put difference be­tweene the vpright, religious, and zealous man, and the masterlesse, seditious, and pernitious sectuarie: These marks & characters are stamped vpon them, and make them demonstrable to the world: these are principles and first heads of disorder, and breake the parke-pale of the gouernment of our church: nei­ther doe I hereby disswade any from hearing any mans Sermons whom they affect, for heare all men that preach the Gospell as much as thou maiest: He that refuseth to heare his praier shall bee abhominable, but to this end, partly because a number of the laitie, the roes and hinds of the field, which will start aside at the cracking of a sticke, will refuse their owne parish Churches, and to heare their own Pastors preach, be they neuer so learned or well habited in speech, because they weare a Surplisse, and make a crosse vp­on a childe, and wil runne after and get them a heap of teachers that speake euill of them that are in au­thoritie: these are truce-breakers, false accusers, & intemperate fierce despisers of them that are good: that wil raile against Bishops, and curtaile the title of kings, as in their praiers oftentimes, as is most mani­fest. And partly because many of my brethren of the ministerie, that haue excellent parts, and gifts, and are called into the Lords haruest, to labour in the Vineyard in their callings, will notwithstanding, ra­ther then they wil weare a Surplisse, or submit them­selues to authoritie commanded by Gods ordi­nance, leaue that magnum opus, that great worke of preaching the Gospel vndone, yea, vtterly disclaime [Page] and renounce their callings, to the hindrance of the Gospell; and vndoing of themselues, and their fa­milies. Alas, Mat, 27. Christ which preached heere on earth, rather then he would disclaime his calling, of prea­ching the Gospel, would notwithstanding his purple robe, his Crowne of Thornes, his Scepter of reede, that was imposed vpon him in derision, preach the Gospel still.

That same triple exaggeration of Christ vnto Peter, should be me thinks a great motiue vnto all vs of the Clergie, not to renounce this worke for any respect. Peter louest thou me? Peter louest thou mee? &c. and it is wel noted by one, that Peter was sorrie that Christ should aske him the third time, Peter louest thou mee: Iohn 21, 17. Simon Peter answered, Lord, thou knowest all things, thou knowest that I loue thee. And shall not we be as sorrie that Christ shall so often taxe vs by his loue, and thereby inioyne vs vnto the exigence of this dutie, that we haue notwithstanding left it vn­done? Let vs not therfore, my brethrē, I beseech you in the fear of God, be so peruerse vnto god & his or­dināce, but let vs with Dauid learn to be in the accu­satiue case, and to come after the verbe, as hee did when he said, Teach me O Lord. And let vs not leaue this work of preaching the Gospell for any respect, and renounce our callings, & offend our good God, and cause an amazednesse in the Roes and Hindes of the field, an apostasie and relapse in the ignorant & simple, and heereby let them stand stock-stil in piety, vertue and godlinesse, but be rather all of one mind, and loue as brethren, and submit themselues vnto [Page] the ordinance of God, as Dauid did, Teach me o Lord, follow the verbe, and be subiect to authoritie. And so let vs come to the secōd part which is the promise I will keep it with my whole heart. Doctr.

Promises are made either absolutè or respectinè: as we distinguish▪ either absolutely or conditionally, Dauid doth not make his promise absolutely but cō ­ditionally: he saith not I will learne and keepe thy law without teaching, Text. but first teach me, and then I will learne & keepe it, wherein out of this copulatiue &, and, Doct. we may obserue,

Grace alwaies hath the precedencie, and goeth before good workes and righteousnesse.

We cannot walke in the lawes of God before we bee inabled by grace. Dauid could not so much as make a promise of keeping the Law of God before the Lord had taught him. Paul could not preach be­fore he was called by grace, [...] and therefore knowing the necessitie and vtilitie heereof in all his Epi­stles, Peter Martir. first wisheth them grace, Grace be with you and peace, &c.

1 For there is gratia praecedens, or operans, a grace going before, that worketh in vs, and bringeth vs from that blindenesse and ignorance, that is in vs by our originall corruption, to the schoole of regenera­tion, & true knowledge of Christ. And of this grace Paul saith, Not I, but grace that was in me.

2 Then there is gratia cooperans, a grace wor­king together with our wills, and our wils working together with grace. And this is that which Paul speaketh of, And his grace which was in me, was not in vaine; not in vaine, as it was giuen, not in vaine, as it [Page] was receiued; for euen as the raine falling on the earth mollifieth the same, and both worke to bring forth fruits, so the grace of God being distilled into the will and minde of man, worke both together to the bringing foorth of the fruites of righteousnesse. So Dauid heere, Teach me O Lord, instill this grace into my heart, and I wil keep thy 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. Tex. Wherein for breuities sake obserue:

There is in the regenerate free-wil to wil good, Doct. 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. Text. Wherin obserue, Secondly,

There is in the regenerate conditionally by grace free-will in righteousnesse, 2 Doct. 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.

[Page] 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, Text. wherein we obserue the thing promised.

I will keepe it.

And heere may a question be demanded, Quest. 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 [Page] 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, Psal. 119. 33. Luke. 1. 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. Solutio. 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 [Page] 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, Conclusio. Argumenti shall wee not keepe it at al? absit, God forbid.

If our earthlie parents command vs to trauell vp an exceeding high mountaine, Sl. 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, Sl. 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. August. 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. Text.

Heere is the continuance and time limited of Da­uids [Page] 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, theres the time limited, so long as our time is limited. Wherein obserue.

We must goe on stil, Doct. 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, 2 Tim 3. 14. was his charge vnto Timothie. Iohn. 8. 37. 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, Simil. and when 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, Instruction 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 [Page] 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, theres our continuance.

To conclude therefore with the time, wee haue heard of Dauids request, and of his promise.

In the request, Teach, theres his ignorance.

Secondly, Teach mee: theres his progresse in the way, and continuance in his iourney.

Thirdly, Iehouah: O Lord: theres 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. [Page] 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: Ezek. 2. 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 [Page] 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.