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 theÌ„ and this vvee may doe by the lawe for the booke of common prayer saith so in plain words There was a godly disciplâ—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 cupiâ—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 â—onds of charâ—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 exhortatioÌ„ 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 electioÌ„ that finally he vvil not forsake theÌ„ 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 hâ— 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 caÌ„not so much as think a good thought And as God â—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 â—aith alsoâ— for S. Paul saith To you it is geuen both to beleeue andâ—â—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 salâ—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 aâ—â—for shal the disobedience of one maÌ„ Adam destroy all the world and shall not the obedience of one maÌ„ 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 phâ—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 imputatioÌ„ 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 foundatioÌ„ 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
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 Iob. 27. 5. God forbid that I should iustifie them vntill I die I will neuer take away â—yne innocencie from my selfe To the Reader BEcause we are in all holy duety to giue no offence to lew Grecian nor to the church of God and this Sermon hath been taken so vnkindly as that the author therof is for it accounted an enemy to Caesar is turned out of liuing interdicted of his ministery for a sabboth of yeeres and by a publique acte disabled from all kinde of scholasticall function throughout the whole land the deliberation of Iob seemed good in this behalf Oh that I had some to hear me but behold my signe that the almighty will witnes for me though my aduersary shoulde write a booke against mee 36. Would not I take it vpon my shoulder and binde it as a crovvne vnto me 37. I wil tell him the number of my goinges and goe vnto him as to a prince And therfore hath it been publâ—shed to sâ—tisfie both the church of God to whose censure no doubt he submitteth himselfe sitting as a prophets sonnâ— at the feete of the Prophetes to be iudged by the spirit that speaketh in the prophets also to preserue his innocencie intire and inuâ—olable that the mouthes of others might be stopped for God forbid that he or we should take away a mans innocencie from himselfe Therfore is his booke set vpon his shoulder and lifted vp â—s a standard on high that they which heare and reade may testifie vnto him loe his owne words are his witnes hee hath geâ— uen a bill against himselfe he hath told his adâ—ersaries all his goinges his wordes arâ— now â—ritten and written in a booke to the view of al they are grauen with an iron pen as it were wrought in lead or stone to remaine for euer If all this will not serue tâ— stop vp the open sepulchres of mens throates that are stil wide open as common Innes ready to receiue all surmises that come then his resolute consolation withall in the like case is this Behold we endeuoured to giue no ocasioÌ„ of offeÌ„ce in any thing that our ministery should not be roprâ—ued purposing to approoue our selues as the ministers of God in much patience 4 in afflictions in necessiâ—ies in distres 5 in stripes in prisons in tumultes in labors 6 by â—a chings by fastings by knoledge by puritie by long suffâ—ring by kindnes by the holy Ghost by loue vnfained 7 by the word of truth by the power of God by the armor of righteousnes on the right hand on the left 8. by honor dishonor by euil reporte and good reporte as deceiâ—ers and yet true 9. as vnknowne and yet knowne as dying and behold we liue as chastned and yet not killed as sorrowing yet alwaies reioycing as pore yet making many rich as hauing nothing yet possessing all thinges Leauing the aduersâ—ries to the mercâ—e of God which we beartely wish them as we looke our selues to be forgeuen of God in anything and putting them in mind of that heauy doom that they may fear before him Wherof Esay speakeâ—h saying The cruell man shall cease the scornful shalbe consumed all that hasted to iniquitie shalbe cut off 21 Which made a man to sinne in the worde and tooke him in a snare which reprooued them in the gate and made the iust to fal without cause Crauing of the rest that they wil not cease to striue in all manner of supplication till they ouercome that though meâ— thrust out labourers out of his haruest keeping in the loytering nonresident idoll shepheard yet hee will thrust in seuen wayes pastors according to his owne heart which may haue the sweet milke of knowledge and vnderstanding in their owne breastes and may feede his people therewithall that not one of his may perish for want of gathering amongst vs. As for the sermon it selfe hee protesteth as in the sight of God that it is faithfully translated from the pulpit to the pen sauing that some pointes hee hath now more enlarged then hee could then for want of time but as for those things whereof he was accused and which were taken so greeâ—ously they be set downe euen as they were vttered so nigh as he could word for worde without adding or detracting without changing or altering perswading himselfe that there is nothing to be gotten by licking him selfe whole as it is thought some would haue done and therefore leauing them to God which would make the worlde beleeue that the hares eares be hornes calling good euil and euill good groping for the light at noone day he also committeth himselfe and his cause this Sermon and the euent thereof â—nto the God of heauen and earth that iudgeth all hearts and wil iudge all people in equitie and trueth The same God make our loue to abound yet more and more in all knowledge and iudgement that we may discerne things that differ and that wee may â—e sincere and without offence vntil the day of Christ filled with the fruites of righteousnes which are by Iesus Christ vnto the glory and praise of God A SERMON Ieremie 3. verse 14. O ye disobedient children turne againe saith the Lord For I am your Lord. THESE words be part of an exhortation be gun in the 12 ve of this chapter which was made to the children of Israel beeing captiues in Assiria in the yeare of Hoshea king of the ten tribes as appeareth in the second of the kings the 17. chapter the 6 verse And it did grow vpon a complaint against Iuda because that Iuda did not profite by the iudgementes of God vpon Israel which being ended God here commaÌ„deth him to exhort the 10. tribes in captiuitie to profite better by those afflictions which wer vppon them to returne to God by true and timely repentance Which if they did then God doth also promise for his part to forget all their sinnes past and to place them in their former estate againe In this exhortation we are to consider of two circumstances The first is of the persons the second is of the matter subiect The persons be twoo fold First exhorted Secondly exhorting The persons exhorted are the captiue Iewes described in the two first wordes the first is disobedient the second is children The persons exhorting are two fold The Lord by Ieremie and Ieremie in the name of the Lord that appereth in these words sayth the Lord. The matter subiect is two fold First what they are exhorted vnto in these wordes turne againe Secondly a reason why in these wordes for I am your Lord. In the names giuen to the persoÌ„s exhorted appeare first the wisedome of God Secondly his mercie His wisedome appereth in ripping vp
the vvhole and for all men And though this exeâ—cise be commaunded by the vvord confirmed by the law countenanced by the vvise godly magistrates vpholden by learned and godly preachers 〈◊〉 of loyall and duetiful subiects â—eutified vvith a godly consent and svveete harmonie of them all and approoued by a dayly blessing vpon their laboures by God himselfe yet as soone shall vve get a hare vvith a taber as perswade some of them to come to this heauenly and religious exercise And why so It is in the morning by câ—ndlelight and that is not conuenient say some of them and those vvise men too As vvise as they are they can be at playes by candlelight heare them vntil midnight and that vvithout any inconuenience too and sweare by their trothe they finde more edefying in one play then in tvventy sermons yet neuer come at fermoÌ„ and as wise as they be I could neuer heare theÌ„ yet say that it was inconuenient any manner of way to goe in Queene Maries daies at one of the clocke in the morning to heare a masse but if the prince should commaÌ„d it again by their trothe they see no reason vvhy it should not be done againe but as for this christian exercise it is inconuenient in the morning if I could heare that they went to any other exercises on the day time I vvould thinke they spake as they meant but as they vvil neuer come at it themselues so they see no reason why they may not discourage others and vpbraide them by their going vnto it after a most scoâ—nfull maÌ„ner calling them Saint Andrewes birds holy men men that are inspired with the holy Ghost Nay to be a frequenter of that exercise is a note of a Brovvnist a Puritane and a disobedient person And yet I denie not but that there may goe thether as great hypocrites as theÌ„selues which so much disgrace the exercise yet these men will crie obedience and call vs disobedient but vvhen will these disobedient persons turne againe The Lord saith Remember thou keepâ— holy the Sabboth day the lavv confirmeth the same vve say Amen to both some of these meÌ„ can dice carde bowl shoot tipple svveare riot and more then this on the sabboth day yet they crie obedience and call vs disobedient but vvhen wil these disobedient persoâ—s turne againe The Lord saith pray in all 〈◊〉 of prayers that is in set prayers in coÌ„ceiued prayers in long in short as occasion serueth the law of the land alloweth the same vvee allow both vvee obey both some will allovv only read and set praiers but vvill seldome come at any yet they crâ—e obedience and call vs disobedient but vvhen will these disobedient persons turne againe The lavv saith if time permitte not sometimes omit reading for preaching some say alvvays omitte preaching for reading vvee craue the benefit of the lavv they deny it and yet crie obedience and call vs disobedient but vvhen wil these disobedieÌ„t persons turne againe The Lord saith root out all remnants of idolatrie the lavve of the land commaundeth the same yet vvhen we speake against idolatrous and blasphemous pictures in churchvvindovves and elsvvhere and other superstitious reliques of poperie these men vvhich haue their mouthes ful of obedience call vs disobedient but vvhen will these disobedient persons turne againe The lavve saith if any offend the lavve complaine to the rulers let them redresse faults this vvee craue they vvill none of this for almost euery priuat maÌ„ vpon euery priuate quarrel wil accuse vs iudge vs and punish vs yet they crie obedience and call vs disobedient Oh vvhen wil these rebellious obstinate disobeyers both of God and man be ashamed and tuâ—ne again by true repentance These meÌ„ are like Carus Gracchus that tooke vpon him the defence of the treasurie vvhereof he vvas the spoyler so they crie obedience to the law vvheÌ„ no man doe more disobey it then they doe Or they are like theeues vvho hauing done a robberie can makehue and crie after the true man Some can holde one vvith a tale while they picke his purse but these are cunning theeues vvhich can holde all the vvorlde with a â—ale of obedience and conformity while they in the meane time deceiue both prince church and commonvvealth of their dueties and themselues of Gods kingdome if in time they take not a nevv course These holowharted Ambodexters haue learned to serue the time but to serue their owne turne looking vvhen time wil turne that they might turne vvith time but if carefull circumspection be had vvhich the necessitie of these times requireth and the subâ—ilties of these enemies doe craue it vvil be no hard matter to discerne the vvoodues though they vvander in sheepes cloathing by the noyse of their howling and o descrie the asse though hee â—et in the ions skinne by the length of his eares â—xcept they become truely obedient to God and man and so by true timelie epentance they turne again which God graunt But here ariseth a questioÌ„ that is this Whether a man in turning to God must forsake the companie of the vvicked or no. If yea as they must indeede vvhy did the Iewes coÌ„tinue stilâ— amongst the Assyrians which were idolaters vvhy weÌ„ttey not to Sion the place for Gods vvorship Or if they coulde not because they vvere in captiuitie to vvhat purpose serued this exhortation The aunswere is not hard There is a turning in outvvarde action and affection In outvvard action when a man doeth that vvhich he ought to doe and may lavvfully and conuementlie doe 〈◊〉 In affection vvhen a man would doe that which he ought to doe but cannot being letted outwardly by imprisonment sicknes banishment law or such like or inwardly by some natural infirmitie Exâ—ples wee haue of both in the scripture They turnd in outward actioÌ„ who with Dauid fetched home the aâ—ke so did the Niniuite which sasted prayed at the Kings coÌ„mandement so did also the Iewes and Grecians which burned their bookes In affectioÌ„ turned the Iewes in Babylon vvhich mourned and vve Pt at the remembrance of Sion In affection turned Dauid in banishment vvhen hee desired to goe to Gods house vvith the people but could not In affection also turned those men which mouâ—ned for al the abhominations that vvere done in the midst of Ierusalem and in affection also the Apostle turned when he desired to doe all that hee ought to doe but could not being led captiue into the law of sinne So we in many things may turn both in outward action and affection as from idolatrie to the gospel from ignorance to knowledge in many thinges moe Some thinges are yet vvanting which the church should haue if shee had her right as namely a learned ministerie throughout the land and that holy and auncient discipline vvhich was in the primitiue church but as yet we cannot haue them and therefore seeing in outward action