Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	judge_v	see_v	1,816	5	3.3060	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12160	Corona charitatis, = The crovvne of charitie a sermon preacht in Mercers Chappell, May 10. 1625. at the solemne funerals of his euer-renowmed friend, of precious memory, the mirroir of charitie, Mr. Richard Fishburne, merchant, and now consecrated as an anniuersary to his fame; by Nat: Shute, rector of the parish of Saint Mildred in the Poultry, London.	Shute, Nathaniel, d. 1638.	1626 (1626)	STC 22466; ESTC S117282	35,817	55

and it was done Psal 33.9 1. Iohn 5.15 when he heares he grants If we know that he heare vs whatsoeuer we aske we know that wee haue the petitions that wee desired of him when he knowes he helps Take no thought Matth. 6.31.32 saying what shall we eat or what shall we drinke for your heauenly Father knoweth that yee haue need of all things now what comfort could once draw neere vnto the soule of man out of this that God knew our wants if Gods knowledge were not a helpe withall yea when hee remembers he doth Luke 1.72 To performe the mercy promised to our forefathers to remember his holy couenant Gods performance and his remembrance goe together as the light and the Sunne which notes the propension that is in God to mercy to whom in giuing helpe to man it is enough to remember him whose memory and mercy are but as it were one act and againe to vs it is an example that our memories may guide our hands to mercy and that we should in a manner as suddenly relieue our brethrens wants as we doe remember them The second Conclusion Is on Nehemiah's part expressed in this particle me by which he desires a reward from God for his good deeds A request I confesse full of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty wherein as the word imports Remember mee Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phauorin v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 4.8 a man may say any thing to God in a holy manner yet for all this lawfull enough It is lawfull to thinke on a reward yea to thinke vpon it as a recompence He had respect vnto the recompence of the reward The word signifies to looke vp in admiration curiously which wee call in Latine Suspicere Secondly It is not onely lawfull to thinke on it but to ioy in it Henceforth there is laid vp for mee a crowne of righteousnesse Thirdly It is lawfull to aske it yea to aske it daily Matth. 6.10 Thy Kingdome come for whatsoeuer some braine-perisht Anabaptisticall spirits think to the contrarie the Lords prayer is to bee said euery day it is Quotidiana oratio Enchirid. c. 71. as Saint Augustine calls it a daily prayer thus Ezekiah when he stood in extrema tegula Sen. epist 12. as Seneca's phrase is vpon the last tile ready to leape downe into his graue Es 38.3 had his Remember mee Remember now O Lord I beseech thee how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight If any mans fancie worke him another way to thinke that Ezekiah desired not a reward confidently because hee seemed by his teares to feare death I recommend this answer to him hee wept not for feare of death absolutely but because hee had no child to succeed him in the throne of his Kingdome Hieron in Es 38. For Manasses his sonne vpon whose shoulders the staffe of gouernment lay next was borne out of the new lease of fifteene yeeres which God added euen three yeares after not hauing climbed aboue the age of twelue yeares 2. Reg. 21.1 when he began to reigne Ieremie had his Remember mee and that with such a pitch of confidence that for my part I thinke few or none dare pray his words after him O Lord thou knowest Ier. 15.15.18 remember mee know that for thy sake I haue suffered rebuke wilt thou be altogether vnto me as a liar If hee durst thus far draw out his zeale in asking a temporall blessing which is not to bee asked but as it were lamely and with condition what a rise and aduantage will faith take for a spirituall reward Shee will beg of God as freely as euer Bathshebah did of Salomon 1 Reg. 2.20 I desire a petition of thee I pray thee say mee not nay Euen Christ himselfe as a man desired a reward of Glorie Ioh. 17.4 5. I haue glorified thee on the earth and now O Father glorifie thou mee with thine owne selfe whose example I haue reserued like the best wine to the last that no man that hath his braines in his owne keeping or hath his head about him can now doubt that it is lawfull to aske a reward with Nehemiah Prouided alwaies that in some measure or other hee bee a Nehemiah that asks it for this strong meate is not for euery nouice neither can a small streame carrie so great a wheele there are that dare not say remember me for a Kingdome Luke 23.42 but Remember mee when thou commest into thy Kingdome Iud. 9.49 As amongst Abimelechs souldiers some cut downe greater branches some lesse according to the proportion of their strength so among Christs souldiers some carrie a greater some a lesser confidence Act. 27.44 Saint Pauls mariners some saued on boards some on broken pieces of the Ship so among Christians some arriue heauen with one measure of trust some with another All the members of the body are knit vnto the head but some nearer some farther off so in Christs body all draw grace from him yet in difference of grace there is difference of hope Secondly That the iust themselues that haue this transcendent confidence in asking a reward doe not assume this out of arrogance of merit for this strong Harnesse of merit is onely fit for the Sonne of God hee that said here Remember me said no more but Remember me he said not reward me according to my deseruing nay after hee saith Neh. 13.12 Remember mee O my God and spare mee according to the greatnesse of thy mercy See how modestie and confidence at one time kisse each other The Saints that are ascended high in obedience are like men gone vp high vpon a ladder the higher they are gone vp the faster they hold and they are not without some passages of feare to slip againe Grace and merit fight like fire and water the one puts out the other T is a truth I confesse beyond the line of all exception that as the Rainebowe in the cloud so peace in the conscience vpon a good ground is a faire signe of reconciliation but yet withall with Nehemiahs remember mee Ps 25.7 Dauids remember me accords well According to thy mercie remember thou mee for thy goodnesse sake O Lord. And thus much for the depth of Nehemiahs confidence in asking a reward Wipe not out my deeds The second terme which conueighs his request for a reward is in these words and wipe not out my deeds this being in a negatiue forme as the other in an affirmatiue This word wipe not hath a direct eye or reference to that which the Sacred finger of the Scripture points at elsewhere that a mans good deeds are written by God Apoc. 20.12 The dead were iudged out of those things which were written in the bookes according to their workes

whether good or euill Now there are three things of a good man written by God first his feare of God A book of remembrance was written before him for them that feare the Lord. Mal. 3.16 Concerning whom lend mee but your eyes a little further and see what God saith in the next verse And they shall bee mine Verse 17. saith the Lord of Hosts in that day when I make vp my Iewels These bee Gods prime seruants his Iewels the signets of his right hand whom hee did not write in a booke with the rest of his Saints but made a booke as it were a part for them and such a booke wherein they should bee diligently remembred as the word imports Secondly hee writes our teares Put thou my teares into thy bottle Sepher Siccaron are they not in thy booke God hath both a bottle and a booke for our teares A bottle to put our teares themselues in Ps 56.8 and a booke to write downe the Number and the bitternesse of these teares Thirdly hee writes downe our good deeds as in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. nay the word in the Greeke signifies as much as if they were not onely written but painted yea and that in oyle for perpetuitie O the infinite mercie of God what tongue so rich that is able to embellish it Hee doth not onely write our names in the booke of life Luke 10.20 nay write and engraue our remembrance in manibus suis Esay 49.16 in the palmes of his hands with great Characters euen the nayles of his Crosse his bloud being his inke his paper his owne flesh yea our very members are written by him Psal 139.16 but writes our workes and that so tenderly and fauourably Iob 13.26 that though our deserts might sway his hand to write bitter things against vs yet he writes for vs. Mens Chronicles the truer they are the freer they are in taxing errors 2. Reg. 21.17 as an ingenuous Painter takes out the moles as well as the fairer lineaments The rest of the acts of Manasseh and his sinne that hee sinned are they not written in the Booke of the Chronicles of the Kings of Iudah but the vaines of Gods mercy are so large and full that as he suffers his mercy to triumph ouer his iustice in rewarding Iac. 2.13 so he suffers the same mercy to triumph ouer his truth in writing and writes not our sinnes but only our good deeds Gods Booke is not like a Merchants Booke of Creditor and Debitor wherein a man writes both what is owing him and what hee owes himselfe for God in his mercy wips out that wee owe him and writes that only which he owes vs by promise much like the cloudes that receiue ill vapours from vs yet returne them to vs againe in sweet raines that mans braine is yet darke that doth not duly consider this for a great mercy Againe if God write vp our good deeds this is as a full winde in our sailes to put vs on euen to load Gods Chronicle with them writing vpon our selues by a reall profession of his seruice as Aaron did Exod. 28.36 Esay 49.4 Holinesse to the Lord. For Surely our Iudgement is with the Lord and our worke with our God What mans heart so dry that is not moued when he heares that our prayers and our almes goes vp for a memoriall before God Acts 10.4 not to be remembred as it were with one sole act of his memory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the word carries it to bee a standing monument and remembrance of vs for euer in his presence Shall our good workes bee like Esai's trees Esay 10.19 so few that a child may write them when we haue such a God for whom we worke will not only thinke vpon our workes but write them vp in such royall paper as his owne Booke Let no feare inuade vs as if that paper could sinke and so wee should lose our workes for if men lose not small deeds sometime 2. Sam. 1.18 and Sauls teaching but of the vse of a bow deserued a roome in a Chronicle certainly better deeds shall neuer be blasted but God will write them and seale them vp for all eternitie Secondly as this word wipe not out implyes that our good deeds are written by God so againe it tels vs that though they be written yet they they may be wipt out againe else had it beene in vaine for Nehemiah and a dead request to haue commended such a petition to the eares of God that his workes might not bee wiped out actually had hee not first presumed a possibility of wiping them out For not to touch the skirts of the fierie hill I meane the question of falling or not falling away from iustifying faith or imputed righteousnesse A man may fall away from some part of sanctification by a sinne of prophanenesse for he that so sinnes cannot be holy and vnholy in the same respect As it is granted by all Enormibus peccatis pij reatum mortis incurrūt Synod Dordracena c. 5. artic 5. that good men may fall into grieuous and ennormous sinnes so this instance following shewes that a contrarie act of prophanenesse must needs wipe out some part of sanctification Dauid chast before falls into adultery wee must needs say hee lost that part of his holinesse except we say his adulterie was holy which no man of the leanest vnderstanding will affirme Now how farre not one mortall sinne perchance originally proceeding from infirmitie or precipitancie may quite eate out sanctification and so faith as some say considering probably that an habit of faith is not easily lost but may seeme to stand with some true acts of inward Sanctification some being lost as in another case the foundation may stand when the roofe or a piller of the house is falne but many seuerall acts of foule and wilfull sinning without repentance Iude verse 20. not onely efficienter by acts directly contrary to the habit of faith but demeritoriè by acts cōtrary to the habits of other vertues when a man doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sends away or casts farre from him a good conscience as the word imports how farre I say these sinnes may make or not make na●fragium fidei the shipwracke of faith 1. Tim. 1.19 I will leane vpon the bosome of the Church till it be determined only I desire leaue to adde my poore iudgement which is that if this question and some others were not so rigidly stated the diuision had not grown like Ahabs cloud from the bignesse of a mans hand to a storme But no more of this because my text is properly of wiping out deeds of sanctification Secondly because I can no more contract the whole discourse of this argument within an houre than all the beames of the Sunne within a ring Thirdly because in gathering herbes I am loath to touch the wild Vine or