Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	study_n	young_a	youth_n	26	3	8.0081	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05462	Erubhin or Miscellanies Christian and Iudaicall, and others Penned for recreation at vacant houres. By Iohn Lightfoote, Master in Arts, sometimes of Christs Colledge in Cambridge.	Lightfoot, John, 1602-1675.	1629 (1629)	STC 15593; ESTC S108555	67,393	223

ERVBHIN OR MISCELLANIES Christian and Iudaicall and others Penned for Recreation at Vacant Houres By IOHN LIGHTFOOTE Master in Arts sometimes of Christs Colledge in CAMBRIDGE LONDON Printed by G. MILLER for Robert Swayne and William Adderton and are to besold at the 〈◊〉 head in Pauls Church-yard 1629. TO THE RIGHT WORSHIPFVLL right learned and right vertuous Knight Sir ROVVLAND COTTON I. L wisheth all present and future felicitie Euer Honoured MY creeping weake studies neither able to go nor speake for themselues do like Pyrrhus in Plutarch in silence craue your tuition For they desire when they now come to light to refuge to you who next to God first gaue them life Your incourag●ment and incitation did first set mee forward to the culture of holy tongues and heere I offer you the first fruites of my barren haruest Your tried learning and tried loue assure me that you both can iudge soundly and yet withall will not iudge too heauily of my weake endeauours and such a Patron my booke desireth This hath caused to you this present trouble and in mee this present boldnesse I know it had beene more secure to haue beene obscure and not to haue come thus to publike Hazzard for as the Romane said well it is hard when the world shall shew me mine infirmities vnder mine owne hand yet haue I had some reason to manifest my selfe thus openly to the view of all Some there bee that haue hardly censured of me for idlenesse and sloath as they make it because it seemes I intrude not euery moment into the supply of other mens Ministeries since it hath not yet pleased God to preferre and promote me to a charge of mine owne I know well the saying of the Apostle Romans 1.14 belongs to all Ministers To Greekes and Barbarians to the wise and foolish they are all debtors and as the Syrian addes leakrez they are debtors to preach And who so is necessarily called and refuseth is as bad as the false Prophets were that would run before they were sent nay hee may seeme rather worse that when he is sent will not goe From this censure how farre I am free my conscience tells me though I must confesse that I am not so hasty as many bee to intrude my selfe where is no ne●essity This hath among some purchased mee the skarr of slothfulnesse to vindicate which I haue here ventured as children doe to shoot another arrow to find one 〈◊〉 is lost so haue I hazzar●ed my Credit one way to saue it ●nother I know mine owne ●eakenesse and that this my ●aines to schollers may seeme ●●t idle yet had I rather vnder●●e any censure then the blot of ●●e other Idlenesse the begetter 〈◊〉 all euil and of vnthankfulnes ●●e hinderer of all good This 〈◊〉 the cause that brings mee to a ●●●ke and my booke to you That the one I may testifie to the ●●rld that I loue not to bee idle 〈◊〉 by the other witnesse to you 〈◊〉 I loue not to be vnthankful ●●ept I beseech you of so small ●●esent and so troublesome a ●●●nkfulnesse and what I want in tongue and effect I will answer in desire and affection suing alw●yes to the Throne of Grace for the present prosperitie of your selfe and your nobl● Lady and the future felicitie of you both hereafter From my studie at Hornsey neere LONDON March 5. 1629. Yours deuoted in all seruice Iohn Lightfoote To the Reader Courteous Reader for such a one I wish or none I May well say of writing books as the wise Greek did of marriage for a yong man it is too soone with an old man his time is out Yet haue I ventured in youth to become publike as if I were afraid that men would not take notice of my weakenes and vnlearnednesse soone enough If I fall farre short of a Schollar as I know I do my youth might haue some plea but that mine attempt can haue no excuse but thy charitie To that I rather submit my selfe then to thy Censure I haue here b●ought home with me some gleanings of my more serious studies which I offer to thee not so much for thy instruction as for thy harmelesse recreation I beare in mind with mee the saying of Rabbi Iosihar Iebudah in Pirke Abboth He that learnes of young men is like a man that eates vnripe grapes or that drinkes wine out of the wine-presse but he that learneth of the Ancient is like a man that eateth ripe grapes and drinketh wine that is old For feare thy teeth should be set on edge I haue brought some varietie I haue not kept any method for then I should not answer my title of Miscellantes I haue vpon some things beene more copious then other and as Rab. Salomon obserues of Ruth I haue sometime but stood to gleane and sometime sitten downe I hope thou wilt not censure me for Iudaizing though I cite them for it is but as the Musician in Plutarch did setting a discord first that you may better judge of the consort and seeing error you may the more embrace the truth If this my youthfull attempt shall prouoke any one that is young to emulation in the holy tongues I shall thinke I haue gained Adjourne thy seuere censure till either future silence or some second attempt either lose al or make some satisfaction For the present Quisquis haec legit vbi pariter certus est pergat mecum vbi pariter haesitat quaerat mecum vbi errorem s●um cognoscit redeat ad me vbi meum reuocet me Aug. de Trinit Lib. 1. Cap. 3. Thine ready and willing but vnable OF KNOVVLEDGE OF GOD. CAP. I. OMNE tempus te puta perdidisse c. saith one All time is lost that is not spent in thinking of GOD. To bee full of ●houghts of him is a lawfull and holy ●rodigality And to spend time in such ●editations a gainefull lauishing For ●is end were the Scriptures giuen to ●ade vs to meditate of God by medi●ting in them day and night Psal 1.2 ●erein those faile that neuer thinke of God at all and those also that thinke not of him aright The Prophet makes this the marke of wicked men that God is not in all their thoughts That like the Iewes they murder Zechariah the remembrance of God euen betweene the Temple and the Altar Commendable in some sort was the deuotion of the Philosopher that in so many yeares spoke more with the Gods then with men Had his religion beene towards the true God what could haue beene asked of him more I would Christians hearts were so retired towards their Creator that so hee that made the heart might haue it The Heathens thought there was a God but knew not what to thinke of him They prayed and sacrificed and kept a stirre to something but they might well haue marked their Churches Altars and Prayers with the Athenian Altar motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the vnknowne God Act. 17. Plato attained to