Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	time_n	write_v	2,523	5	5.4531	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14669	Rabboni Mary Magdalens teares, of sorrow, solace. The one for her Lord being lost. The other for him being found. In way of questioning. Wondring. Reioycing. ... Preached at S. Pauls Crosse, after the rehearsall, and newly reuised and enlarged: by Thomas Walkington, Doctor in Diuinity, and minister of the Word at Fulham.	Walkington, Thomas, d. 1621.	1620 (1620)	STC 24970; ESTC S119401	49,143	164

of the Master a Dialogue betweene himselfe and Adeodatus where hee teaches him the elements of learning for signes syllables words at length in the close of that booke he concludes that in vaine he teaches his sonne Adeodatus except he be instructed taught of the Lord. There is no Rabbi or Master to teach a man true wisedome but God according to that in the Gospell one is your Master Christ. Who I say was euer wise Siue latens in vtero siue vagiens in praesepio Siue iam grandiusculus interrogans Doctores in templo non minus sapientia fuit conceptus quàm natus paruus quàm magnus As wise at the cratch as among the learned Doctors as wise conceiued as being borne great in wisdome as well when little as great as wise when hee was suckled with Mary his mothers milke as when hee was of more maturity of yeeres They be the words of eloquent S. Bernard Let not that place saies he in the 2. of Luke mooue vs to thinke or speake the contrary Hee grew in wisdome and stature and fauor with God and men Which is to be vnderstood saith hee non secundùm quod erat sed secundùm quod apparebat not as he was indeede but as appeared to bee For which wee may fitly say as S. Damascen of the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wonder and againe I wonder that these things should bee so and I wonder againe if these things were not so Sure it is that yeeres make not wise as Anacreon speakes of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His haires were gray but his soule was greene so nor want of yeeres make men vnwise as Ignatius the Alpha of the Fathers hath excellently set down in an Epistle commending vnto the Church of Magnesium that young Teacher yet of rare and almost vnparralleld worth Damaeus or Damas Instancing a great wisdome to bee in Daniel detecting at twelue yeeres of age the vnlawfull lust and plot of the two Seniours In Samuel who very young taxed olde Eli being ninety yeeres of age for winking at the wickednesse and outrage of his two vngracious sonnes Hophni and Phineas he but remissely taxing them In Salomon young who decided the controuersie of the two harlots In Iosiah who at eight yeeres ruined and burnt downe the altars of Idolatry and the Groues Thus Timothy did learne the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a childe And S. Paul sayes Let no man contemne thy youth But a little for the Schoole The science or knowledge in Christ which was in his soule had not omniscience if so then the Creature were equall with the Creatour For for that day and that howre no man knowes no not the Angels of Heauen nor the Sonne himselfe saue the Father though this particle the Son be not in the 24 of S. Matthew Of that day the Son knowes not First hee hath no commission to reueale it say some Secondly S. Thomas of Aquine Dicitur nescire quia non facit scire He is sayd not to know because he maketh not vs to know So S. Augustine Nescit scilicet vt alijs esset reuelaturus But the truest is Christ hath nesciency of this according to his bare humanity to know this howre is without the pale of humane capacity And this ought to be the barre cancell and limit of our too scrutinous nature which often will assay to plummet the fathomlesse and bottomlesse sea of Gods most secret and hidden actions intentions presciences predestinations reprobations determinations and daily iudgements whereas wee should say with S. Ambrose diuinely treating of these needlesse scrutinies Tutum est nescire quod tegitur non intelligimus iudicantem sed videmus operantem Professed ignorance is the best sapience for concealed mysteries wee cannot diue into the depth of the Lords secret wisdome in iudging yet we may plainly discerne him working Knowledge and wisdome in that Rabboni Christ was perfect and permanent in man b●●ken and fleeting as in Salomon himselfe who was sayd to bee habituated with wisdome in one night and who had as Nazianzene speakes largenesse of heart more copious then the sand of the sea-shore yet hee confesseth of himselfe that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more foolish then any man and not to haue the vnderstanding of a man in him Prou. 30.2 Diminutely and by a defalcation wisdome is in man when there is no absolute perfection but there may be euer some obliquity defect or redundancy seene and found by serious disquisition and so by this this wisdome is compassed by study and painefull search thus no meere man euer yet did reach vnto the eminency of wisdome a●● knowledge in this life not Salomon himselfe nay nor Adam who farre out-stripped Salomon in the knowledge of all creatures But to goe a thought further wisdome and knowledge may be in man not onely in part but at the breathing times of the Holy Ghost who breatheth where and when it lusteth euen Integrally by diuine infusion without admixtion of errour as in Salomon when hee writ the books of Misthle Shir-ha-shirim and Cohêleth and so in all the sacred Pen-men of the Scriptures who were the Amanuenses the Secretaries of the Holy Ghost But there is another Integrally not onely by diuine infusion but by inhabitation and coniunction of Diuinity and this Integrall knowledge and wisdome is in Christ and thus in Christ dwells the fulnesse of wisdome as the God-head dwels in him bodily beyond the orbe and reach of the wisest that euer liued yet because nothing worketh as we say beyond the actiuity of its owne spheare And as Theodoret speakes The beames of Diuinity in Christ were dimmed and rebated by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That mantle of the flesh as appeared in his bloudy sweat his praying against that cup of passion Ioh. 18.11 and Matt. 26.39 and in that dolefull crie of My God my God why hast c. therfore in a sutable manner wisdome and knowledge in Christ had his cancels and lifts as being not infinite in regard of his humane flesh he being like vnto vs in all things sinne onely excepted and yet onely like in quality not equality And thus Christ knew not that day and that howre though he were that Rabboni Rabboni Mary knew this well that one is your Master and that is Christ. And bee not called Rabbi it is Pharisaicall And S. Iames Be not called many Masters It is a blur and ineluible staine in the Pharisies to affect the prime seats in the Synagogues and at Feasts and to bee called Rabbi Rabbi In the Schoole aliud est Esse vel fieri Magistri Aliud vocari Magistri Aliud velle esse vocari Magistri 1. One thing to bee a Master Rabbi or Doctor and to bee made one 2. Another thing to bee so vulgarly called Master or Doctor 3. And a third

RABBONI Mary Magdalens Teares Of Sorrow Solace The one for her Lord being lost The other for Him being found In Way of Questioning Wondring Reioycing 1. Quest. Whether it were Hee 2. Wond That it should be Hee 3. Reioy That indeed it was Hee Preached at S. Pauls Crosse after the Rehearsall and newly reuised and enlarged By Thomas Walkington Doctor in Diuinity and Minister of the Word at Fulham LONDON Printed by Edw. Griffin for Richard Whittakers and are to bee sold in Pauls Church-yard at the signe of the Kings Head 1620. To RABBONI My deare Lord and Master my soueraigne Sauiour IESVS IF all our limbes ô Lord were turned into tongues they all were far vnfit and most vnable to limbe and pencill frrth thy praises to pay their due debt of dutifull thanksgiuings for all thy gracious mercies and deliuerances Thy heauenly worth may be be much more adored by silence then by our ruder vtterance In lieu of that my humblest deuotion I owe vnto thy Sacred Selfe the Beameling of that euer-glorious Sunne I haue selected no other Patron but Thee ô Lord my sole Aduancer whose deuoted though vnworthy Chaplaine I euer wish to bee To whom I dedicate and consecrate these few lines the true coppy of my loyallest affections the Widowes Mite this poore Corban which I cast into thy Treasury not out of superfluity but meere penury desiring to bee inriched with thine abundant mercy I am ô my Rabboni obliged much more I owe my selfe and that I le pay and would pay more if more I had but all I haue and all that is within me praise thy holy name The good things ô Lord I haue receiued of thy bounteous hands of mercy I merit not and the euills which I haue not receiued at thy hand of Iustice I doe deserue O let mee partake of the sweet influence of thy blessings from the mount Gerisin and free me from thy curses on that mount Ebal I aime not at the guerdon of this respectlesse world the mouldring rubbidge and remainder of our fall the defaced Embleme of our ruine for wee know that euery creature groneth with vs also and trauelleth in paine together vnto this present I breath and pant after true perfection that vnfathomed blisse of thine who will giue me the wings of a Doue hauing the Oliue-branch of peace of conscience and ioy in the Holy Ghost then would I flye away and be at rest and set footing in that thy Celestiall Arke free from all sublunary inundations Let the impure Rauens who vsually adiourne the day of their conuersion continue still to feed on putrid carion the garbidge of transgression and neuer haue any care thither to returne vnto thy Arke againe I sure will feede on Thee the Bread of life the Manna that came downe from Beth-lechem the house of Bread Omnia amarescunt vt tu mihi Domine dulcescas All things of this life doe vtterly distaste my soule like vineger and gall and myrrhed wine in respect of that true gust and relish of thy goodnesse and sweetnes which in this earthly pilgrimage to heauenly Canaan that flowes with milke and hony of eternity thou exhibitest vnto vs all as a viaticum or iournall prouision in that holy Eucharist thy pure flesh our meat thy prizelesse drops of bloud our drinke Lord I haue lou'd the beauty of thine house and the place where thine Honour dwelleth my soule gaspeth after God as a thirsty and dry land where no water is My soule thirsteth for God euen for the liuing God ô when shall I appeare before thy presence There is my true Treasury and there my heart also O good Iesu be vnto me a Iesus a Sauiour thus will I cry with deuout Anselmus and to all that doe beleeue in thee Else when thou sittest on that glorious Tribunall to iudge the quicke and dead when those bookes shall once be opened of all our Item'd accounts and of all our consciences each line writ in capitall red letters accusing vs euery letter condemning vs for the letter kills then with Iob wee 'l say Loe wee are vile and cannot answer thee one of a thousand without thy sweet prompting mercies We humbly beg at thy rich hands by thy brinish teares and precious bloud thou once didst shed and by that vnparalleld loue that shed both teares bloud blot out that Cheirograph the hand-writing of ordinances against vs all Though wee haue committed that which iustly might condemne vs Thou hast nor lost nor forgot that wherby thou canst assoyle and saue vs O say vnto our soules that thou art our saluation O let thy crimson prizelesse drops of bloud that yet thrill and trickle downe thy azur'd veines to each beleeuing soule they being not yet dry let that truest Purgatorie expiate our crimson scarlet sins O our good and gracious Rabboni what are we vile wretches without thee Lodges of sin cages of all impurity lothsome and nasty carcasses scarce fit to bee repast for wormes who iustly might expect and gape for far more dainty morsells satchells full of all corruption vnrinsed vessels of dishonour and fuell for Tophet in Gebenhinnom All our hopes is in thy death ó Iesu thy death is my merit my merit thy mercy and thy mercy the pulley to draw on that death to ransome mee and make mee merit I neuer can be bankrupt in merit so long as thou ô Lord art so rich in mercy O good Iesu my Rabboni thou that didst daigne to descend from the Zenith of all glory to dwell in the Nadir of all obscurity the pure crystalline spring that issued from the boundlesse sea of all blessednesse Thou euer-flourishing Spray and Science of Eternity The delicious Fruit of the Virgins wombe the sacred Inne where thou vouchsafedst to take vp lodging in The Sourcing Fountaine of all Graces and of all our Actions The Hope of all the ends of the Earth The Sanctuary and Refuge of all our sinfull soules The Anchor of our hopes euen from our mothers brests The Crowner of our patient Triumphes Our sweetest Solace and Companion in this wildernesse of Sin as wee goe along vnto the Land of Promise The Hauen and Harbour of our Rest The Consummation of our Blisse Accept ô Lord our meaner sacrifice our Holocaust that Burnt-offering of praise we tender and present vpon the Altars of our hearts wholly enflamed with the loue of Thee O Lord lodge in the poore Tabernacle of our soules bee Thou there entombed ô good Iesu stay thou there in that Sepulcher wherin neuer man as our maine Repose but God and Man was yet layd roll away the heauy Tomb-stone our flintinesse of heart that presseth Thee downe as a Cart with sheafes yet Lord abide there still Abide with vs for it draweth towards night and the day of our life is far spent O let it neuer bee sayd of Thee Resurrexit non est hîc He is risen he is not heere Lord ouer-mantle vs with thy mercy illumine our darkned capacity accept