Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	name_n	write_v	6,549	5	5.6975	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69364	Certaine select prayers gathered out of S. Augustine's meditations which he calleth his selfe talke with God.; De meditatione. English.	Augustine, Saint, Bishop of Hippo.	1574 (1574)	STC 924; ESTC S100328	71,249	294

vnapprochable and secret depth of the incōprehensible iudgemētes of thy wisedome alwayes rightful though vnespiable thou hast without any desert of theirs predestinated before the world called out of the world iustified in the world and wilt glorifie thē after the world But thou doest not this vnto all men wherat all the wise mē of the earth 〈◊〉 maruell and are abashed Yea and euen I O Lord when I bethinke me of it am afrayde and amazed at the depth of the riches of thy wisedome and knowledge wherunto I cannot reach and at the incomprehensible iudgements of thy Iustice for that of one selfe same péece of clay thou makest some vessels vnto euerlasting honor and othersome vnto euerlastyng shame Therfore whō thou hast chosen to thy selfe out of the multitude to be thy holy temple thē doost thou make cleane pouryng out cleane water vpon thē the names and number of whom thou knowest who onely tellest the nūber of the starres and callest thē all by their names Who also are written in the booke of lyfe who cannot in any wise perish and vnto whom all thinges worke to the best yea euen their sinnes For when they fall they be not broosed bycause thou puttest thy hād vnder them and kéepest all the bones of them so as not one of them is broken But most miserable is the death of sinners I meane of those sinners whom thou hast foreknowē vnto eternall death before thou madest heauen and earth accordyng to the great depth of thy secret howbeit alwayes rightfull iudgementes the number of whose names and of their lewd deseruinges is with thée which reckenest the nūber of the sand of the Sea and hast measured the bottom of the bottomles pit whom thou hast left vp to their owne vncleanesse and vnto whom all thinges worke to the worst and euen their prayer is turned into sinne so that if they should clymbe vp into the ayre and aduaunce their head aboue the cloudes yea and build their nest among the starres of the skye yet shall they bee destroyed in the ende as a dunghill Of such as first are righteous and afterward become wicked and contrariwyse GReat are these thy iudgementes O Lord God thou righteous mighty iudge which iudgest vprightly doost things that are déepe vnsearchable Which when I consider all my bones quake for of all men liuing vpō the earth there is none of vs sure to serue thee deuoutly purely in feare all the dayes of our lyfe nor to ioy in the with reuerence so as our seruice may bee without dread our ioy without trembling He that putteth on armour may not glory as he that putteth it of for before thee may no flesh glory but must quake tremble at thy presēce For we haue séene O Lord we haue heard of our fathers which thing I cānot thinke vpō without great dread nor speake of without great shudderyng that many haue heretofore clymbed after a sort vp to the skyes built their nest among the starres yet haue afterward falne downe euē into hell and their soules haue bene forehardened with euilles We haue sene starres fall from heauen by force of the stroke of the dragons tayle and them that lay in the dust of the earth wonderfully mounted vp at the present helpe of thy hand O lord We haue sene the liuyng dye and the dead rise from death them that walked among Gods children in the middes of firie stones wash away to nothyng like a péece of clay We haue séene darknesse quēch light light procede out of darknesse For publicanes harlots go before the natiue people into the kyngdome of heauen the childrē of the kingdome are cast out into vtter darknes And why commeth all this to passe but bycause they be mounted vp into that hill whereinto the first of their race went vp an Aungell and came downe a deuill Now thē looke whom thou hast predestinated them hast thou also called sanctified and clensed that they may bee a méete dwellyng place for thy maiestie with whō and in whō is thy holy cleane delight in whom thou hast pleasure makest their youth chéerefull dwelling with them in their remembraunce so as they be thy holy tēple which is a great dignitie and commendation of our manhode That the faythfull mās soule is Gods sanctuarie THe soule whiche thou hast created not of thyne owne substaunce but by thy word nor of the substaunce of any of the foure elementes but of nothing which truly is reasonable vnderstandyng spirituall euerlyuing and euer mouyng whiche thou hast sealed marked with the light of thy countenaūce and halowed by the power of thy washyng is so made capable of thy maiestie as it may be filled by thée onely and by none other And when it hath thée thē hath it the full lust there remaineth not any thyng els that it can desire outwardly But as long as it desireth any thyng outwardly it is manifest that it hath not thée inwardly for be thou once had there is not any thing more to be wished for For sith thou art the souereine good yea and all the good that may be there is no more for it to desire bycause he possesseth thée which art all the good Now if he desire not the whole good it resteth that he desireth somewhat which is not the whole good and therfore also not the souerein good so consequently not God but rather a creature But if he long after a creature he must néedes be euer hungry still bycause that although he atteine his desire of the creatures yet it abydeth vnsatisfied still in asmuch as there is nothyng that cā fill it but thou vnto whose image it is created And thou fillest them that desire nothyng but thée thou makest them worthy of thee holy blessed vndefiled and Gods frendes who count all thinges as dung that they may winne thée onely For this is the blessednes which thou hast bestowed vppon man this is the honor wherwith thou hast innobled him among all thy creatures and aboue them that thy name might be wonderfull ouer all the earth Beholde O most high souereine good and almighty Lorde my God I haue foūd the place where thou dwellest euen in the soule which thou hast created after thyne owne image and likenesse whiche séeketh and desireth none but thée alone and not in the soule that séeketh and desireth thée not That God cānot be founde neither by the outward senses nor by the inward wittes I Haue straied like a lost shepe séekyng thée outward whiche art inward And I haue taken much paine to séeke thée without me thou dwellest within me at leastwise if I haue a desire to thée I haue gone about the lanes and stréetes of the Citie of this world séekyng thée and haue not foūd thée bycause I did amisse to séeke that thing without whiche is as within I sent abroad all myne outward senses as messengers to séeke thée

thée to dye and ouercamest death Thou diddest set me vp agayne by abasing thy selfe low I was vndone I was gone away in my sinnes I was sold to sinne thē camest thou for me to buy me out agayne and thou didst loue me so well that thou gauest thine own bloud for my raunsome Lord thou hast loued me more then thy selfe for thou didst finde in thy hart to dye for me Vpon this condition hast thou with so deare a price brought me backe from banishment raūsomed me out of bōdage rescued me from punishment called me by thyne owne name and sealed me with thy bloud that the remembraunce of thée should be euermore with me and that he should neuer departe from my hart who for my sake shunned not the crosse Thou hast anoynted me with the oyle wherewith thou thy selfe wart annoynted that I might be called a Christiā after thy name Christ Behold thou hast registred me vpō thine handes to the end that the remēbraunce of me might be alwayes present with thée yet notwithstandyng so as if the remembraunce of thée be alwayes presēt with me Thus thē haue thy grace mercy alwayes preuented me For thou hast oftētymes deliuered me from many great perils O my deliuerer When I went astray thou broughtest me backe agayne whē I was ignoraunt thou taughtest me whē I sinned thou didst chastise me when I haue bene in heauinesse thou hast cheared me when I haue bene in dispayre thou hast recōforted me whē I haue ●ene falne thou hast lifted me vp when I haue stode thou hast vphild me whē I haue gone thou hast guided me when I haue come thou hast receiued me whē I haue slept thou hast watched me and when I haue cryed vnto thée thou hast heard me ¶ That God doth continually behold and marke mens doynges intentes THese and many other good turnes hast thou done vnto me O Lord my God the lyfe of my soule and it were a pleasure to me to be alwayes talkyng of them alwayes thinkyng vppon them and alwayes giuyng thée thankes for them so as I might euer prayse thée for all thy good giftes and loue thée with all my hart and with all my soule and with all my minde and with all my strēgth yea and with the very bowelles and intrayles of my hart and of all my sinewes O Lord my God the blessed swéetenesse of all that delight in thée But thine eyes haue sene myne imperfection Thine eyes I say are much clearer then the sunne vewyng throughly all the wayes of men and the bottome of the déepe and in all places alwayes beholdyng both the good and bad For in asmuch as thou ouerrulest all thynges fillyng euery thing and art wholly present at all times in all places hauyng regard of all thinges which thou hast created for thou hatest not any of the thinges that thou hast made thou takest such heede to my steppes and my pathes and kéepest such watch and ward ouer me day and night diligently markyng all my walkes lyke a continuall ouerséer as though thou hadst forgotten heauen and earth all the creatures in them and haddest regard of me alone without caryng for any of the rest For the vnchaūgeable light of thine eye sight increaseth not to thy selfe ward though thou looke but vpon one thing neither is it diminished though thou looke vppon sundry and innumerable thinges For like as thou cōsiderest the whole perfectly at once so thy whole sight beholdeth euery seuerall thynge perfectly at once and whole together be they neuer so diuers Neuerthelesse thou viewest all thinges as one and ech one thing as all thy selfe beyng whole together without diuision or chaunge or abatemēt Thou therfore being whole at all times beholdest me whole at once and alwayes without tyme as if thou haddest nothyng els to thinke vppon Yea and thou standest in such wyse my gard as if thou haddest forgotten all other thynges and wouldest taske thy selfe to me alone For thou euer shewest thy selfe present thou euer offerest thy selfe ready if thou finde me ready Whether soeuer I go thou forsakest me not except I forsake thée first Where soeuer I be thou departest not from me For thou art euery where so as whiche way soeuer I go I may finde thée by whom I may be that I perish not without thee sith I cannot be without thée I cōfesse in déede that what soeuer I do and where soeuer I do it I do it before thée what soeuer I do thou séest it better then I that do it For what soeuer I am workyng thou art euer standyng at myne elbow a continuall beholder of all my thoughtes intentes delightes doinges Lord all my desire is euer before thée al my thoughts are before thée Lord thou knowest frō whence my spirite commeth where it resteth and whether it departeth for thou art the weyer of all spirites Thou knowest right well whether the roote that sēdeth forth faire leaues abroad be swéete or bitter yea thou searchest narrowly euē the very pith of the rootes within as a iudge and by the discussing light of thy truth thou considerest numbrest vewest and perusest not onely the intent but also the very innermost pith of the roote of it that thou mayst render vnto euery man not onely accordyng to hys worke or intent but also euen accordyng to the very inward hidden pith of the roote of them out of which the intent of the worker procéedeth What soeuer I purpose when I worke what soeuer I thinke and wherein soeuer I delight thou séest it thyne eares heare it thyne eyes behold it and cōsider it thou markest it thou takest heede of it thou notest it and thou writest it in thy booke be it good or euill that afterward thou mayst render for the good reward for the euill punishment at such tyme as thy bookes shal be opened and men shal be iudged accordyng to the thinges that be written in thy bookes And peraduenture this is it that thou mentest when thou saydest vnto vs I will consider the last of them which is ment when it is sayd of thée O Lord hee considereth the ende of all thinges For in all thinges that we do thou vndoutedly regardest more the end of the intent then the act of the deede Now when I consider this O Lord my God which art terrible and mightie I am abashed with feare of thine excéeding strength bycause it stādeth vs greatly on hand to lyue iustly and vprightly for asmuch as we do all thinges in the presence of the iudge that séeth all thynges ¶ That man can do nothing of him selfe without Gods grace MOst puissant and mighty-workyng God the creator of the spirites of all flesh whose eyes are vppon all the wayes of Adams children from the day of their birth to the day of their departure to giue vnto euery of thē accordyng to his workes either good or euil shew me how I may confesse myne owne pouertie For I sayd I