Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	job_n	lord_n	patience_n	2,472	5	9.2343	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01935	Certaine sermons preached upon severall occasions viz. The vvay to prosper. The vvay to be content. The vvay to vvell-doing. A summer sermon. A vvinter sermon. Vnknowne kindnesse. The poore mans hope. By Iohn Gore Rector of Wenden-lofts in Essex.	Gore, John, Rector of Wendenlofts, Essex.; Gore, John, Rector of Wendenlofts, Essex. Way to prosper.; Gore, John, Rector of Wendenlofts, Essex. Way to be content.; Gore, John, Rector of Wendenlofts, Essex. Way to well-doing.; Gore, John, Rector of Wendenlofts, Essex. Summer sermon.; Gore, John, Rector of Wendenlofts, Essex. Winter sermon.; Gore, John, Rector of Wendenlofts, Essex. Unknowne kindnesse.; Gore, John, Rector of Wendenlofts, Essex. Poore mans hope.; Gore, John, Rector of Wendenlofts, Essex. Oracle of God.	1636 (1636)	STC 12071; ESTC S120526	199,234	334

hell there David might have found him but there hee sought him not And this is the miserable end of a wicked mans prosperity The consideration whereof may be a stay unto us against that great temptation that troubled David and Ieremy and still troubles them that are weake in faith to see the prosperity of wicked men to see it goe well with them that be evill and ill with them that doe well Dost thou see an ungodly man laden with wealth honour and ease dost thou see an hypocrite and an evill liver blest as Esau was with the dew of heaven and the fatnesse of the earth dost thou see a gracelesse ruffin one that feasts without feare drinkes without measure sweares without feeling and lives without God and yet his body vigorous his coffers plenteous and his estate prosperous in a word dost thou see them prosper that seeke not the Lord but lie wallowing in that which God abhors and stand chargeable in their soules with that which separates and divides betwixt man and his God why be not discomforted at it be not disquieted with it do not fret thy selfe because of the ungodly neither be thou envious at evill doers but consider the end of those men that is the Apostles expression Iames 5. 11. You know the patience of Iob and what end the Lord made with him though he curst him at first yet he doubled his blessing upon him at last so stay till you see what end God will make with these men surely O God saith David Psal 73. 18. Thou hast set these men in slippery places thou castest them downe into destruction a man that stands in lubrico in a slippery place as on ice or glasse shall have much a-doe to keepe himselfe upright though no body touch him but if one should come upon him unawares and give him a sudden justle or a sudden rush he hath no power in the world to uphold himselfe but must fall and that dangerously and this is the case of wicked wealthy men they thinke they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmoveable and fastned on a rocke that never shall be moved but they are deceived God that knowes their standing tels us hee hath set themon slippery places and it will not be long ere God send some death some judgement some evill angell or other to give them such a sudden justle such a sudden rush that without great mercy on Gods part and great repentance on their owne part they must fall inevitably into the pit of hell And this is the first point I desire to have handled namely that the right way for a man to prosper indeed is to serve and seeke the Lord whosoever prospers without seeking of God his prosperitie in this world shall be his ruine and perdition in the world to come Secondly the manner how one that desires to prosper must seeke the Lord and that is to be done two dayes 1. Humiliter 2. Veraciter Humbly and unfainedly sorrowfully sincerely First Humiliter as the blessed Virgin Mary told our Saviour Luke 2. 48. Thy father and I have sought thee sorrowing They that would find the Lord must seeke him sorrowing with sad and heavie hearts bewailing and bemoaning their owne miserable estate through sinne before God as it is said of the Israelites 1 Sam. 7. ● When the Arke of God was departed from them they lamented after the Lord the best and truest lamentation in the world is to lament after the Lord and a man hath never so just a cause to lament as when the Lord for sinne is departed from him We read in the story of Micha Iudg. 18. 24. that when the Souldiers had taken away Micha's gods he ranne crying and weeping after them as a man distracted and deprived of all his comfort the Souldiers hearing him turned backe and asked him what he ailed saith Micha Yee have taken away my gods and doe yee aske me what I aile can yee blame a man that hath lost his gods to be out of quiet If Micha could find in his heart to lament for the losse of a false god a god of his owne making as good gods as that lying at the backe of the fire warming a man or roasting of meate as Esay speakes shall a Christian finde in his heart to lose the true God the God of all comfort and consolation and that by sinne which is the worst losse of all and that not by any others taking away as in Michas case but by his owne act and wilfull default and not be grieved nay not moved a-whit breake none of his sleepe none of his wonted sports for it as if he reckoned God as good lost as found God forbid Certainely hee that can lament for the losse of his goods and cannot lament for the losse of his God is worthy to lose both his goods and his God for ever God was angry with the carnall Iewes Hos 7. 14. because they howled upon him for corne and wine but did not cry unto him with their hearts they howled because God had scanted them in his mercie but they never howled because they had scanted God in their duty they howled for want of meanes not for want of grace which is the greatest want of all observe therefore what a despicable contemptible terme God gives their prayers hee cals them ululatus howlings like the howlings of a Dogge or a Wolfe which is a most harsh unpleasing note in the eare of a man such are the prayers of obstinate sinners in their extremitie to God They howled unto me upon their beds but they did not cry unto me with their hearts t is not the howling of the mouth that God regards but t is the cry of the heart that pierceth heaven and entreth into the eares of Almighty God you may see it in Moses Exodus 14. 10. When the Israelites were straighted at the red Sea having the Sea before them their enemies behind them Rocks and Hils of each side of them the text saith The people cried and made a dolefull howling and lamentation to the Lord Moses held his peace and see the issue Populus clamabat non audiebatur tacebat Moses audiebatur The people cried and God heard not them Moses held his peace and hee was heard Vers 15. Why dost thou cry unto me saith God when he uttered never a word nor made any noise that we can read of onely his heart cried and that was it that God listned unto and therefore if anie man find himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such a hard and dry and brawny temper that he cannot cry with his eyes let him cry with his heart and it is enough As it is said of our Saviour Heb. 4. 6. That in the dayes of his flesh he offered prayers and supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with strong cries and teares unto God hee did not onely cry but he cried strongly he did even straine himselfe in this prayers with the greatest

soule such a one is a very felon to himselfe and a very theefe to his owne soule Ier. 17. 17. as a Partridge ●itteth on egges and hatcheth them not so hee that getteth riches and not by right meanes nor to a right end shall leave them in the midst of his dayes at his end shall be a foole that is all he gets by his miserablenes he leaves al his goods behind him carries nothing with him but his sins so coram domino vacuus apparet appeareth before the Lord empty I meane of grace good works how can such a one hope to be welcome to God Others spare like him Luke 12. that they may say to their soules in future times Eate drinke take thy case c. such men God commonly disappoints when they thinke to take their pleasures God sends some evill Angel to take away their soules and then ●ujus c. whose shall those things bee that thou hast layd up Others spare pretending to have to keepe them when they are sicke that is not amisse yet many times God punisheth them in that they shall spend their meanes upon Phisitians as the woman with the bloody-issue did and be never the better Others spare to leave enough to their children that is good but if that be all see Iob 20. 10. ●lij ●ius placab●nt ●●ndicos his children shall flatter the poore for bread i. an other shall possesse his meanes and his children come to poverty The onely true and right end of thrift and frugality should be to maintaine good workes and hospitality when a man spares from himselfe that he may have to give to him that needeth according to that of our Saviour Luke 11. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after our owne necessities are served then give almes of those things that are within saith Christ that is within our power or within the compasse of our abilities so Pro. 5. 15. first drinke the water of thy owne ci●●er●e that is provide for thee and thine and then let thy fountaines flow forth first for our owne use then for the use of others For though Charity begin at home it must not end at home but imp●rt it sel●● to the good of others And these b● 〈…〉 ●●intayne good workes One thing onely remaines and that is the reason why they are to be maintained as David answered his brother 1. Sam. 17. 29. when hee questioned him why hee left the sheepe and came into the campe I● there not a cause saith hee so say I If you desire to know why good workes must bee maintained Is there not a cause specified in the text These things are good and profitable unto men I could shew you divers other good causes and considerations for the maintenance of good workes I will but name them and conclude 1. Propter placentia● Dei for the pacifying pleasing of God Heb. 13. 16. To doe good and to distribute for get ●o● for with such sarifices God is well pleased if we that so oft and so many waies displease anger God by doing ill will not some times and some wales endeavour to please him againe by doing good how can God take it well at our hands 2. Propter 〈◊〉 fidei for the evidence and manifestation of our faith as it is said Acts 14. 17. that God left not himselfe without witnesse in that hee did good c. his own good workes are his own witnes to testifie and prove the providence of his goodnesse to the sonnes of men so were our Saviours Opera 〈…〉 me my owne workes testifie of me that I came out from God so must wee have good workes to testifie the truth and goodnesse of our faith though as Saint Iohn saith 1. Ioh. 5. 10. Hee that beleeveth in the sonne of God hath the witnesse in himselfe that inward testimony is sufficient for a man● owne satisfaction but not for the conviction of others therefore saith Saint Iames shew me thy faith by thy workes thou maist shew it to God in another kind but to mee thou must shew it by good workes For ubi opera non apparent extra fidem non 〈…〉 esse intr● saith a father where I see not good works without I will never 〈…〉 any 〈◊〉 within 3. Propter 〈◊〉 adversary our adversaries the Dapists they upbraid us as Peninnah did Ha●●ah with our unfruitfulnesse they crake that all our Churches all our Hospitalls and Colle●ges are theirs and albeit enough is said and done to breake the teeth of their slanders yet if it be possible let us as Saint Peter adviseth 1. Pet. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muzzle them quite stop their mouthes and put them to silence by doing more good for so is the will of God saith he that with well-doing ye should put to silence the ignorance of foolish men 4. Propter indigentiam mundi the poore we have alway with us wherefore but that as the Israelites in the wildernesse did helpe one another in gathering of Manna whence it came to passe that he that gathered much had nothing over and he that gathered little had no lacke so saith the Apostle ● Cor. ● should it be among Christians one mans wealth should supply anothers want that God may have glory from both as I said before 5. Pr●pt●r consequentiam commodi from the profit and benefit ●●●ing from good workes which is the reason added in my text These things are good and profitable unto men The heathen man could say Ad utïlitatem omnes rapimur neque aliter ullo modo possimus All men living run hedlong after profit neither can they possibly doe otherwise now if ye will beleeve the Holy Ghost there cannot bee a more profitable thing then well-doing both for this life and the life to come not that I care for a gift saith the Apostle Phil. 4. 17. but I desire fruit that will further your account Every good worke that a godly man doth is put upon his score it stands upon his account so that when God and hee shall come to reckon at the last day hee shall have nothing to answer for but all his evill workes shall be forgiven him and for the good workes that he hath done shall he heare that heavenly voyce from the mouth of Iesus Christ Come thou blessed of my father inherite the kingdome prepared for thee c. To which kingdome God of his mercy bring us for Christ Iesus sake to whome with the Father and the holy spirit bee given and ascribed all honour and glory be done and performed all service and duty from henceforth for ●ver more Amen FJNJS A SVMMER SERMON VPON ELIAHS PRAYER Preached in the Cathedrall Church of St. Pauls in LONDON on the last Sonday of Trinity Terme in the after noone being a time of 〈…〉 and drought By John Gore Rector of Wenden-lofts in Essex Printed at London by Thomas Cotes for Thomas Alchorn and are to be sold at his shop in Pauls Church-yard at the