Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	lord_n	name_n	write_v	5,698	5	5.8489	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17331	A sermon preached in the Cathedrall Church in Norwich, the xxi. day of December, 1589. by W. Burton, minister of the word of God there. And published for the satisfying of some which took offence thereat	Burton, William, d. 1616.	1590 (1590)	STC 4178; ESTC S114179	33,638	90

wee cannot haue them we haue them in affection that is wee pray for them wee would gladly haue them if we might lawfully come by thē and this vvee may doe by the lawe for the booke of common prayer saith so in plain words There was a godly discipl●ne in the primitiue church which is to be wished and much to be wished that it might be restored again And here witnes with me I pray you that I speake not against the state because I speake according to the Queenes booke which is established by the vvhole state and therefore also vvhen occasion serueth it must bee taught and yet vvith great wisdome discretion for shall it be prayed for and shal vvee not preach for it also that it may be much vvished for Yes beloued for Ignotinulla cupi●c There is no desire of that vvhich is not knovven And in affecting that vvhich is vvanting vvee must bevvare that impatient rashnesse dravve not our affections beyonde the ●onds of char●tie and modestie least we forget to be thankful for that vvee haue alreadie and so for our impatiencie on the one side and our ingratitude on the other side vve be revvarded in the ende vvith the losse of all If thus innocently yet vvisely we hold a golden mean vve shal geue no occasion iustly to feare the sheading of bloud except by some butcherly Machiuel vvho belike hauing lost his penknife knew not how to make his pen but vvith a hatchet You knowe my meaning and so much for turning a gaine Novv followeth the reason of the exhortatiō in these vvords for I am your Lord. The word Lord in the original sig nifieth to commaunde as a Lord or to rule as a husbande either is sufficient so the sense be taken as if he should say it is good reason thou shouldest turn again for thou hast entered a couenant vvith me and married thy selfe vnto me and therfore I haue power ouer you and interest in you This being the sense the doctrine shalbee this First that it is neuer in vaine to turne to the Lord for such is his loue to those whose names are once written in his book of electiō that finally he vvil not forsake thē but most mercifully embrace them vvhensoeuer they shal faithfully turn vnto him Neither doeth he snew vsfauour in this sort or in any sort because we by our turning againe haue deserued it as the papistes say but because of his free and vndeserused loue he hath made vs this promise And if any shal thinke that of himself h● hath wil and power to turne to God by true repentance hee is deceiued for by nature vve run from him vvith Adam but God sought vs vp By nature our thoughts are euil continually our words are vaine our workes filthy but God must create in vs nevv heartes make our words gracious our works acceptable and that by Iesus Christ for of our selues we cānot so much as think a good thought And as God ●nely by his good spirit preuenteth vs and vvorketh in vs both the vvil the deed so by the same spirite hee dravveth vs to himselfe or els vvee neuer come vnto him and by no other spirite but by the same also he finisheth perfecteth that good vvorke which he hath begun in vs and that in Iesus Christ. And as our repentance is of God only so is our ●aith also● for S. Paul saith To you it is geuen both to beleeue and●●ffer And S. Iohn saith It is the worke of God to beleue in Iesus Christ. And vvhat haue vve that vve that we haue not receiued And if we haue receiued all the good we haue from God onely and not of our selues and that of his free grace and mercie vvithout any consideration of our parts vvhy should we not attribute al vnto him againe and vvhy should any part of our conuersion or sal●ation be ascribed to our owne works or the vvorks of any saint or creature in heauen or earth and not vvholy to the merites of Christ Iesus in his death and passion I see no reason at a●●for shal the disobedience of one mā Adam destroy all the world and shall not the obedience of one mā Christ Iesus saue al that doe beleeue shal the works of men of saints of martyrs of Marie all sinfull be sufficient vvhich were imperfect not the vvorkes of Christ Iesus vvhich are most perfect and perfection it selfe Is he the seed of the vvoman that brake the serpents head and could he not doe it vvithout vs Is he the brasen serpent that healeth all that looke vpon him with the eye of a liuely faith and must vve now licke our selues vvhole But say they there is righteousnes inherent in vs as the accident in the subiect To vvhich wee ansvvere first though this be true in philophie yet is it false in diuinitie and therefore Paul saith Take heede that no man spoyle you through ph●losophie Secondly there is righteousnes in vs as sinne vvas in Christ but Christ had no sinne really of his ovvne but of ours by imputation neither haue vve any righteousnes of our ovvn really but of Christes by imputatiō Thirdly God by his good spirit beginneth tighteousnes in vs euen in this life but it is imperfect and polluted so soon as it commeth into the stinking vessels of our corrupted nature but it shal bee perfect in the vvorld to come by Iesus Christ onely But yet say the Papists as our euil works are auailable to condemnation so our good workes are to saluation for say they Contrariorum contraria est ratio The comparison is vnlike and holdeth not for first our sinnes are of our selues our righteousnes is of God secondly our sinnes are perfectly euil our good is imperfect thirdly he that is guiltie of one commaundement is guiltie of all and deserueth damnation shal vve therefore conclude that hee vvhich keepeth one deserueth saluation most absurde to graunt No no beloued both our conuersion and saluation be the free worke and gift of God Heauen is our inheritance ergo no purchase by vs. It hath pleased our father to geue vs the kingdome ergo vve get it not by our selues Saint Iohn saith Christ is the dore by vvhich wee must enter S. Peter saith There is no other name vnder heauen whereby we can be saued but onely the name of Iesus Christ. And therefore to ioyne Christ with vs and his perfecte righteousnes with our broken workes euen vnholines it selfe were but to put new cloth into an old garment and so to make the rent worse to put nevve wine into old bottels and to lose all to build halfe vpon Christ and part vpon our selues were to set part of our house vpon the foundation part beside the foundatiō and so to bring al vnder foot And therefore if we wil be wise builders let vs not doe so vnwisely but let vs ascribe all wholly