Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	ghost_n	holy_a	word_n	3,221	5	4.0038	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15459	Perseuerantia sanctorum A sermon of perseuering in patience, repentance, and humiliation, in time of afflictions, preached before the lords of the Parliament, at the last generall fast, vpon Ash-wednesday, the 18. day of February 1628. at the Collegiat Church of S. Peter in Westminster. By the Right Honourable, and Right Reuerend Father in God, Iohn, Lord Bishop of Lincolne, deane of the sayd church. And now published, by their lordships order, and direction.	Williams, John, 1582-1650.	1628 (1628)	STC 25727; ESTC S120151	30,806	69

The Lord blessed NOw I come to the Second part of my Text the common and generall subiect of this reward which relates to a person by name Iob The Lord blessed Iob. Of him I will say as Velleius Paterculus did of another Neque nihil neque omnia dicenda sunt somewhat I must and all I may not here speake For those ordinary Quaestions concerning Iob as whether he was descended from Cain Abraham Nachor or Esau whether he liued in the time of Iacob or of Moses or of the Iudges or of the Babylonian or the Aegyptian Captiuity whether this Booke was penn'd by one of his Friends or one of the Prophets or some Rabbin of Babylon or by Salomon or by his owne selfe or by Moses or by both as Origen thinkes these doubts are no more interessed in this peice of Scripture then in any other part of the whole Booke and to passe in despight of all Logicque the whole history of Iob through one little Text like a Camell through the eye of a Needle were to driue out Myndo's once more at one of her gates as Diogenes was wont to say I will only touch the two ordinary Quaestions in all Artes and Sciences An fuit Quis fuit First whether Iob was a man and if that appeare what kinde of man hee was that was so blessed For the first as Lucian sayas in Dion Chrysostomus and our late Chronologers write of the Troians that they fought 10. yeares in defence of Helen when then they had no more but her withered Carcasse or bare picture her selfe being in Aegypt or dead long before So the Rabbins of old and many writers of latter times will haue here nothing but the picture of Iob A lesson an Idea a Patterne a Repraesentation and a perfect example of the reward of Patience and of true magnanimitie in great afflictions But this phantasie and Chymaera is easily refuted out of bookes Canonicall Ecclesiasticall prophane and reason it selfe For the first Ezech. 14. 14. Though Noah Iob and Daniel were in it c. Now Noah and Daniel were no Phantasies Repraesentations or imaginations of men and therefore no more was Iob. Againe Iames 5. 10. 11. we are turn'd ouer to the Prophets and Iob to take out lessons and patternes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Patience and long suffering in those aduersities which it shall please God to send vpon vs Now the Prophets were no Idea's conceptions or Repraesentations of men and consequently no more was Iob. Secondly for Ecclesiasticall historie we will take the booke of Tobias commended for antiquitie by S. Ierome and S. Augustine Where in the second Chapter and the fifteenth verse in the Latine though not in any Greeke Copie that euer I saw or I beleeue is extant Tobias is compared to holy Iob Now Tobias is there set out for a reall and an Indiuiduall man and consequently so was Iob. Thirdly for prophane histories we haue Aristaeus a Iew that brings Iob for a Patterne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of long suffering and patience as Eusebius cites him in his 〈◊〉 Booke de praeparatione Euangelica And Auerroes that famous Philosopher and Iobs owne Country-man that points him out for a Patterne of magnanimity in his Commentaries vpon the fourth Booke of Aristotles Ethiques Lastly for Reason I will goe no further then the first words of this Booke Erat vir saith the Holy Ghost Hee was a man and therefore I cannot beleeue that he was no man but a Morall vertue or a Lecture of the same which is likewise the Collection of Origen and S. Chrysostome NOw how great a man hee was I haue had occasion heretofore to speake at large in a whole Sermon but hold it not so pertinent for this praesent purpose vnlesse your Lordships will be pleased to heare him a little speake forth him selfe in the 29. Chapter of this Booke I washed my steps in butter and the Rockes poured out Riuers of Oyle The young men saw mee and hidde themselues and the aged arose and stood vp The Princes refrained talking and laid their hands on their mouth The Nobles held their peace and their tongues cleaued to the roofe of their mouth I broke the iawes of the wicked and pluck't the spoyles out of their teeth c. Surely Iob in these passages and the like doth Plus quàm civilia agitare as Tacitus would describe it speake in a higher phrase then the language of a Subiect I make no quaestion but hee was as great as the greatest of you all and yet humbled himselfe in repentance and deuotion vnder the hand of God and by his humbling obteined this blessing For so the Lord blessed the latter end of Iob. ANd surely the person of a meaner or of a more priuate man could neuer haue afforded so remarkable a Patterne either of such Patience and Christian magnanimitie in the Sufferer or of such bountie and vnspeakeable magnificence in the rewarder or blesser in this place For as Gregory well obserues Ad maiorem dolorem damna maiora The losses of Princes Realmes and States require the more Fortititude for so indeed it is and Patience and their recompencing againe the more magnificence God was desirous to leaue an example to all that should come after how that Pro maioribus plagis maior Corona as Chrysostome speakes wheresoeuer and whomsoeuer hee visited the more heauily there if he found Faith Patience Repentance Humiliation and the Concomitant Graces of the same he would reward againe the more bountifully Now no fortunes but the fortunes of a Prince and a whole Estate no Patience and Humiliation but the patience and humiliation of a Prince and a whole Estate was able to fetch off either the deepe Cup of Gods afflictions or that bottomlesse Sea of his outward consolations When God is dispos'd to hang vp a picture in his Church to bee well observ'd of all that shall come after that the People which shall be borne may praise the Lord hee doth it not by limming and painting but by the Art of Cutting and Embroydering For the Painter as your Lordships knowe deales but in colours ordinary colours which according to the strength of his imagination he tempers and layes out to the view of the Eye But the Embroyderer deales in more costly matter takes his cloth of Gold and Siluer which hee mangles into a thousand pieces bittes and fragments to frame and set out his curious ymagerie So Almighty God being to adorne his Church not with blockes and stones but with some rare pictures of Christian vertues workes not these in ordinary colours but in gold and siluer Princes Nobles and great Estates whom he first mangles and cuts into bits and pieces with Crosses calamities and deepe temptations but afterwards when he findes them suppled and humbled