Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	prayer_n	read_v	word_n	2,960	5	4.5557	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18050	The wise King, and the learned iudge in a sermon, out of the 10. verse of the 2. psalme: lamenting the death, and proposing the example, of Sir Edvvard Levvenor, a religious gentleman. Preached vpon a lecture-day at Canham in Suffolke. By Bezalell Carter.	Carter, Bezaleel, d. 1629.	1618 (1618)	STC 4693; ESTC S118631	28,180	76

to discerne and iudge of things counting al things in this world riches pleasures beautie as losse and dung for the excellent knowledge sake of Christ Phil. 3. 8. Secondly as wise to preuent danger rather willing to loose any thing then his owne soule Thirdly as wise to prouide and lay vp treasures in heauen Luk. 12. 33. yea his conuersation was in heauen Phil. 3. 20. his affections mounting and aspiring vpward And whereas others of his ranke are wont to make this world their Paradise one making a god of his belly another a goddesse of his Herodias one hunting after honour another after wealth one consuming all his precious time vpon dogges another at the dice one in an humour of cloaths a second in an humour of building all drownd and drunken with the loue of vain pleasures c. neglecting the good of their soules you all knowe that his delight was like Ieremies in the word of God and that was the ioy and reioycing of his heart Ier. 15. 16. His delight was like Dauids in the house of God and reioyced when they said Come let vs go to the house of the Lord Psalm 122. 1. His ioy was like Pauls in the free preaching of the Gospell Phil. 1. 18. His delight was in the companie of the Saints and those which are excellent Psalm 16. 3. And as for that mad mirth spoken of Eccl. 2. 2. and the reioycing of the vngodly spoken of Iob. 20. 5. might he not haue taken vp Salomons words I said of laughter thou art madde and of ioy what is it that thou doest Eccl. 2. 2. Secondly was he not also learned yea 2 Learned take the word in what sense you please in regard of humane or diuine learning If I should report how well skilled hee was in the tongues in arts and sciences how cunning he was in the Scriptures how powerfull hee was in disputation how strongly he would refel a falshood how quicke he was of inuention how ready to perceiue c. I should speake no more then euerie man knowes alreadie that were any whit of his acquaintance The truth is that for strength of wit and naturall parts as Iunius said of that famous Vrsinus I see not what was wanting in him that may be found in a man Well me thinks I may say of him with a little alteration of the words as one writes of that blessed and worthy King Edward the sixt Aderant enim illi gratia linguas enim multas callebat Anglicam natalem Latinam non expers vt audio Grecae c. non illi dialectica deerat non naturalis Philosophiae principia c. Cardanus as an other holy diuine wrote of the same Prince the same may also bee said of him There wāted in him no promptnesse of wit grauity of sentence ripenes of iudgment and ouer and besides these notable excellencies and other great vertues in him adde moreouer skill and knowledge of tongues and other sciences whereunto he seemed rather borne Fox pag. 1547. then brought vp But had I Moses learning Act. 7. 22. were I as eloquent and mighty in Scriptures as Apollos Act. 18. as full of knowledge as a full vessell is full of liquor or the sea ful of water yet all were nothing Thirdly 〈◊〉 obedience without obedience Speake we therfore in the next place of his practicke and operatiue learning of his sanctification and righteousnesse for as all sinne is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngodlinesse or vnrighteousnesse Rom. 1. 18. so all the obedience that God requires of vs consists in the practise of these two things 1. Holinesse 2. Righteousnesse And whosoeuer can finde in himselfe a concurrence of both these a care to serue the Lord in holinesse and to deale iustly with men is truely regenerate Luk. 1. 73. Tit. 2. 12. Begin we then with sanctification His holines which generally discouers it selfe by a godly life 1. Pet. 1. 15. 16. Leu. 19. 2 3. and more particularly by these fruits of sanctification 1. zeale for Gods glory 2. frequency in prayer 3. a care to draw others to God 4. a care to honour Gods name 5. care in the choise of godly seruants 6. almes-deeds 7. progresse in grace to name no more all these are fruits effects and companions of holinesse See Psal 66. 9. 119. 139. Act. 10. 1 2. c. Hos 6. 1. Ioh. 4. 28. Deut. 5. 11. and by all and euery one of these it plainely appeares that this godly Gentleman was truely sanctified For first with the Prophet Elijah he His zeale was very zealous for the Lord of hosts 1. King 19. 10. and like Dauid accounted the wrongs done to God as done to himselfe and hated the enemies of God as his owne enemies Psal 139. 21. and as Dauid speakes Psal 119. 48. I will speak of thy testimonies before Kings and will not be ashamed so let this be published to his eternall praise that he was not ashamed of the Gospel of Christ Rom. 1. 16. but wheresoeuer hee came and amongst whomsoeuer such was his zeale for God that he could not like many temporizers and time-seruers and formall professors that walke in a middle temper and are neither hot nor cold sit still and heare men plead for carnall libertie and say nothing or heare the name of God blasphemed or preaching auiled or profession or professors of the Gospel spoken against and neuer vnfold his lips for God or his brethren like many neuters and night-professors Ioh. 3. 2. But as he was learned knew how to speake so also he was zealous and resolute and would not spare to speake for Christ and for his Gospel 2 In prayer often Secondly how holy was hee in his morning and euening sacrifice in his more priuate and publike deuotions twice a day reading the word and praying in his family except some minister of the Gospell whom like another Obadiah he fedde at his owne table were present to performe that duty neither did he read his prayers vpon a booke or tied himselfe to stinted formes which I condemne not in those which haue not the hard gift of prayer beeing like some man newly recouered of some sicknesse that cannot goe except they be supported by another mans hand but he prayed freely according to the motion of Gods spirit and how skilfully and zealously there are many of his religious family to beare witnesse I remember what I read of Iob Iob 1. 5. when his sonnes were banqueting in their houses Iob sent and sanctified them and offred vp burnt offerings for them and the text addes moreouer that he did it dayly and constantly Thus did Iob euery day The like may be said of this worthy seruant of God that he offered vp his sacrifice of praise and prayer to God euery day a morning and euening sacrifice and that so dayly and constantly that his greatest and waightiest employments were none

ignorance is the mother of errour the cause of iudgements since we ought to be fulfilled with knowledge Col. 3. 16. and the word must dwell plentiously in vs and we must search the Scriptures Ioh. 5. 39. here then are our Romanists confuted that haue painted ouer the face of ignorance and style her the mother of deuotion and vnder this pretence haue as one saith set locke and key vpon the Scriptures forbidding the common people the searching of the Scriptures abusing that diuine precept of our blessed Sauiour cast not holy things to dogges Matth. 7. 6. as if all Gods people were dogges and swine but what saith Paul 1. Thess 5. 27. I charge you in the Lord that this Epistle be read to all the brethren the Saints And againe Rom. 1. 3. the Apostle writes his Epistle generally to al the Saints at Rome And wherefore then doe the Papists barre the people from the vse of Pauls Epistles which the Apostle would haue common and not from the vse of Pauls Epistles alone but from the whole vse of Scripture Vse 2 Secondly since God calls vpon vs to be learned in his word this reprooues the blockish ignorance in these times for now are the daies come that we may crie out with Dauid there is none that vnderstands Psal 14. 1. We liue vnder a glorious sunshine but this is condemnation that light is come into the world and men loue darkenesse more then light Ioh. 3. 19. God hath been maruailously rich in mercy in vouchsafing vnto vs means of knowledge The messengers of God crie vnto vs saying this is the way walke in it Isa 30. 21. the golden bels of Aaron rings in euery place indeed we want neither bookes for God hath written vnto vs the great things of his lawe Ose 8. nor tutors to open vnto vs Gods counsell Act. 20. 20. nor nothing sit for Christs schollers to encrease our knowledge and yet notwithstanding our tutering teaching preaching planting sowing watering yet how many are there that knowe not wherefore they were sent into the world Question a drunkard about wine and strong drink a couetous man about building and pulling down of digging ditching plowing sowing and therein you shall finde them very sensible and intelligible quicke either to conceiue or discourse but talke to them concerning those admirable mysteries of our redemption iustification c. and they vnderstād no more then if a man should read them a peece of Aristotle or Plato or any other author in a strange tongue O that such treuants as these would thinke vpon that saying Ioh. 14. 22. If I had not come and spoken to them they had had no sinne but now they haue no cloak for their sinne Vse 3 Thirdly since God calleth vpon vs to be learned in Gods lawes hence it followes further that we must not content our selues with a little measure and modicum of knowledge but wee must striue to be learned that is to be full of knowledge For he is not a learned man that knowes two or three grammar rules but he that is skild in the tongues in the arts and sciences so he is not a learned Christian that vnderstands two or three easie principles but hee that hath the spirit of wisedome and reuelation through the knowledge of Christ that haue their vnderstanding lightned and know what is the hope of their calling Ephes 1. 17. Well then since the Spirit calls vpon vs to be learned therefore say I that as good students are insatiably thirsty after learning like Aristotle that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeffatigable in paines and vnweariable in his labours for the encrease of his knowledge such also is the eager affection of all such as are Christs Disciples and right learned indeed that their thirst after knowledge cannot be quenched Obiect But some man may happily replie against mee that euery man cannot be so great a scholler as you speake of God hath not giuen his gifts alike vnto all men Answ And to this I answer againe that though God giues 10. talents to one and but 5. to another yet would there not be a dunce in a countrey if men would but obserue these rules following First to pray for knowledge If any 1 Prayer man want wisedome let him aske it of God Iam. 1. 5. The way to haue the eyes of our vnderstanding opened is to pray to God with blinde Bartimeus O sonne of Dauid haue mercy on vs Lord that we may receiue our sight Mat. 10. 51. Luther that was so mighty in the Scriptures was wont to protest that he had more reuealed to him by praier then by study and reading But though this be a notable meanes of illumination yet at this time I intend to follow the phrase of my text And this is all I say that if a student will be a good proficient indeed First he must plie his priuate study Secondly he must frequent learned exercises Thirdly he must be much in conference Fourthly he must be much in contemplation First he must studie hard Learning 2 Reading is not gotten without studie Socrates would read and meditate 20. houres together and Cato got not his learning with beeing idle Heluo erat librorum libros legebat nec eorum lectione satiari potuit Whosoeuer will be a good proficient in Christs schoole must take the Apostles aduice to search the Scripturs yea and spend time in reading of godly bookes but I name the Scriptures especially because all the rest of the sheafes must doe reuerence to this sheafe Let not the word of this law depart from thee saith God Ios 1. 8. And what saith he to the King Deut. 17. 19. He shall reade the words of this Lawe all the dayes of his life that hee may learne to feare the Lord his God and to keepe the words of this Law c. And here brethren is the reason why there are so many vnlearned ones amongst vs euen because the Lord hath written vnto vs the great things of his Law and wee doe not regard them Hos 8. 13. here is the reason because we are like to many idle schollers that haue their studies full of good bookes which lie moulding vpon their shelues and are couered ouer with dust whilst they lauish away their time at chesse or tables or worse recreations no maruel then if they increase not in knowledge and learning and thus it is with many in the schoole of Christ come into their houses and you shall see their shelues adorned with good bookes the bible and other godly treatises but alasse they hunt after riches and friends c. and are such strangers to Gods word that they read not a chapter in a whole moneth together and no meruaile then if they be vnlearned Secondly to increase knowledge 3 Hearing we must frequent the assemblies of the Saints The house of God is the Lords schoolehouse the ministers of the word are the Lords teachers Eph. 4. 11. 1. Tim. 2.