Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	know_v	name_n	write_v	5,306	5	5.6704	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10112	A fruitefull and briefe discourse in two bookes: the one of nature, the other of grace with conuenient aunswer to the enemies of grace, vpon incident occasions offered by the late Rhemish notes in their new translation of the new Testament, & others. Made by Iohn Prime fellow of New Colledge in Oxford.	Prime, John, 1550-1596.	1583 (1583)	STC 20370; ESTC S106107	94,964	218

setteth down howe they were discerned it setteth not downe A simple aunswer is easiest and truest as I take it God who made the apparition to Peter and Iohn gaue vnto Peter and Iohn the knowledge to discerne who they were that appeared whether he will giue them the like knowledge in the life to come because the scripture is silent I dare not definitiuely say or argue to or fro Farther it is reasoned Adam in his innocencie straight way notwithstanding he were asleepe when Eué was taken out of his side yet he knew who Eué was semblably when this corruption shall put on incorruption when sinnefulnes shal chāge for innocency like to or else more perfitte then Adams in Paradise when our knowledge in part shall be made perfit and our charity intended to an higher degree and extēded to more in number then we may if know the things that we knewe not before much more know the things and recognize the persons we knew once I will not dispute against this opinion much for peraduenture it may be true Farther it is reasoned that if the damned spirite of the richman in hell notwithstanding the great distance chaos betwixt could discerne Lazarus Abrahā in heauē that the soules of the iust and perfit mē shal much more see with a clearer eye the society of all but especially certaine in the cytie of the Saincts I will not answer this to be parabolical that euery part of a parable doth not euer proue euery matter that it may be fitted vnto For it may be that this very part thus vrged is not of a thing altogether impossible But that which I shall shortly remember by occasion of the question moued is most true and much to be considered First it is true that death is a passage into a better life to all that beleue a doore entrance into heauen a redy meanes to be with Christ and not where Christ is onely for Christ according to his Godhead is excluded no place but with Christ and in Paradise are they who die a corporall death but yet liue vnto Christ And then this being throughly considered it doth lenifie such natural passions as are incidēt to the sonnes of Adā it maketh the bitter cup to haue a sweete tast it breedeth a desire to be dissolued and a longing to be at our long and last home For the things here are nothing to the thinges there yet are we hardly induced to leaue them and herein they serue loue vs most and we them But let vs consider when we die we depart from the world and therefore from worldly affections also we should depart and betake our selues wholly to a better habitation and vtterly to haue nothing to do with the things that are done vnder the sunne after the dispositiō of our house and temporalities as Esaie exhorted the king A wet eye and an affectionate minde doth neither discerne aright nor iudge vprightly in this case and when we should be rauished with the loue of his face to whom we go we looke backward whether we shall see the faces of our old frinds any more In the resurrection they neither marry nor are maried mariage is the neerest coniunction amongest men But then the respects of mā wife shal be swalowed vp as it were a candle put out at the rising of the Sunne Therefore the affections toward father and mother children and kinred of consanguinitie and blood of affinitie or amity which are lesse shal also cease then For they will either hinder somewhat or doe much hurte in the quietnes of our passage I reade of one Rotholdus of whome Sigibert doth write a man of name and a Duke when he shoulde be baptised he would knowe whether there were moe in heauen or in hell and what acquaintance he had in either place was not this a great folly In the second booke of Samuel Dauid maketh offer to an old aged man Barzelai 2. Sam. 19. that elswhen had shewed him kindnes that now God had blessed Dauid and had brought him to the kingdome he woulde requite the old man and offered him that he should goe with him be in his court at Ierusalem But Barzelay on the other side maketh a contrarie request vnto Dauid that he may returne to Gilead and dy in his own countrie and be buried in the graues of his auncestors and as for anie pleasure that he could take in the kings palace he said he was ouerspent and worne his sense of tasting was gone so of hearing the voyce of the singers and the court musicke did not affect the old man In the storie we see a contentation in the aged man and also a loue to his country whereby he preferred Gilead before Ierusalem I do not altogeather discommend euery point in his affection But by application if I may speake there are ouer many Barzelaies now a dayes both in their liues and in their deathes They are so long time accustomed to the worse that they disdaine the better they cannot tast the truth they will not heare the musicke of the charmer charme he neuer so cunningly They began in superstition they haue long continued in error and they will needes be buried in the idolatrie of their forefathers and they will go whether they thinke they haue most acquaintance But true religion goeth neither by the most nor by those that seeme to be most neere a man commonly In our life the worde is our direction the spirit our guide In our death we must as we resigne our bodyly substance vnto godly vses and our bodies for a time into the bosome of the earth so without more adoe without forecasting of doubts or scruples of curious fancifull or affectionat questioning must we wholy yeeld vp our soules vnto God our father a safe keeper of them vnto the gloriouse resurrectiō in Christ Iesu to whom with the holy spirite three persons and one euerliuing God be euerlasting praise Amen

they were hereticks withall we must not refuse the good they haue because in other respects they be not good For then belike I will vse an easie example but one when the Philistines tooke away the Lordes arke had it in their keeping because the Philistins haue it Israel shoulde not long to haue it againe or when it was brought home receue with ioy But in very deed vnbeleuers perfect heretiks in capital pointes as they haue no faith so haue they not the good perswasion of the end of faith 1. Pet. 1.9 which is saluatiō of their soules For they shall neuer be able either to take frō vs or to kepe in thē selues the arke of a quiet cōsciēce And albeit they be suffred somtimes to reioyce in the light for a season and to grow greene in the filde yet all this is but a glimse and in the ende to their greater sorrow as it were by a slender tast to let them know what perfit ioyes the faithfull man feeleth in him selfe and feedeth on in his soule to euerlasting life But now if your saying concerning the perswasion of heretickes were true yet were your reason naught but your saying being false your reason is to to bad 2. Secondly you say that this persuasiō is contrarie to the feare of God verily we teach and no men more either with better words in speaking or in more due manner in thinking rightly of the fear of God that it is the roote of all wisedom and whē we woulde expresse the enormities of any place or persons we speake with the scripture and as Abraham and Dauid did and as we take it with the wordes of greatest dispraise Gen 20.11 Psal 36.1 The feare of God is not in this place or the feare of God is not before their eyes Wherfore we exhort them to stand in aw and sinne not The feare of God expelleth sinne Mater timidi nunquam plorat the timerouse childe is warie in all his wayes loth to venter further then is behoouefull and therefore seldom causeth the carefull mother to wet her eye for him But we speake of the feare of God in his children The diuers acception of the word Feare Mal. 1.6 his feare in them is twofold either a reuerence of the worthinesse of his omnipotent maiestie If I be your father where is my loue If I be your Lord where is my feare or else the feare of God is taken for the dreading of his iustice against sinne iniquitie Prou. 3.7 Feare God depart from euill But these the like feares which are lawful profitable are required certes the certainty of faith doth establish them and they it There are other feares of other sortes a feare of the enemy a feare of mans power 〈◊〉 feare of death hell damnation c. in regard wherof we teach on this wise Fear ●our owne captaine feare not thine and his enemy I will not feare what man can do to me Haue a confidence Ioh. 16.33 1. Ioh. 5.4 I haue conquered the world saith Christ This is your victorie euen your faith which ouercommeth not in one or two skirmishes or cōquereth some one part but getteth the vpper hād of the whole worlde Wherefore quite your selues like mē trust in the Lord. O death where is thy sting Hell gates shal not preuaile against you There is no condēnatiō to thē that are in Christ Iesus If God be with vs what can be against vs why should we feare any thing but him yet not him otherwise then before I shewed not as the dog the whip the slaue his maister or the thiefe the gallowes but as an honorable Lord a reuerēd father a iust but a good God withall Whom we must serue as Zacharies song is in al respects in holynes righteousnes al the dayes of our life without seruile feare nothing distrusting least happily he shoulde not keepe promises where he once promiseth For this kinde of feare of all others directly oppugneth hope hope it is flat against faith faith against it If you meane such a feare we graunt faith is cōtrarie to it and laboreth still more more to root it out This we graunt Faine woulde we heare what you or any of yours cā say herein without dallying in the diuerse acceptiōs of the word feare directly to the contrarie 3. In the third place you say the assurāce of faith ouerthroweth the vse of praying For what need mā pray that he be not lead into temptation if his faith be assured that he shall be saued notwithstanding temptation O M. Stapleton wil you tēpt God The Lordes determination cōcerning the endes in thinges doth not take away meanes and duties in the mid way of perfourming all that is commaunded to man My life is fixt and the boundes limits therof certaine Shall I therfore in reson therof refuse ordinary meat drink and dayly food or physick in time of sicnes what a folly were it beside an extream fault contēning the Lords ordināce Likewise God suffreth no man to be tempted aboue measure 1. Cor. 10.13 Therefore because there is a measure set shall no man power furth his prayers in that respect Paul teacheth a better way Pray alwaies Christ willeth Watch pray that ye enter not into temptation And yet none can not be tempted neither with inward nor outward temptation aboue his measure how thē doth the certainty of Gods defence therin abolish mās duty that he should not pray therfor Iam. 1.6 I pray shew vs more at large or rather briefly in plainer maner if you cā We teach no prayer is good but that which is made in faith why thē doth the certainty of faith take away the office of praying 4. In the last fourth place you say the certainty of faith peruerteth the doctrine of the Sacramēts Well I see either you do not see which is grosse ignorāce or of a frowardnes you wil not vnderstand what we mean by the assurāce of faith We tell you our saluatiō is built vpon a sure groūd the Lord doth know who are his they who are the Lords they know they are his This is a firme foundation the scripture writing of the house of Israel that the faithful are registred in the booke of life this assuredly we doe beleeue But that there be no other helps to assure our faith we neuer denied For herein as the word is a known writing to vs so the sacramēts are the seals to double our assurāce as Pharao saw two dreames to ascertaine him one thing Gen. 51.25 neither doth the assurāce that must be by faith destroy the helps that farther that assurāce in faith nay the assurāce that shold be therin is proued the rather by the helps therto But now as we haue hard your tale M. Stapl. so giue vs a litle leasure to shew our own euidēces for our own