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
A05289	Speculum belli sacri: Or The looking-glasse of the holy war wherein is discovered: the evill of war. The good of warr. The guide of war. In the last of these I give a scantling of the Christian tackticks, from the levying of the souldier, to the founding of the retrait; together with a modell of the carryage, both of conquerour and conquered. I haue applyed the generall rules warranted by the Word, to the particular necessity of our present times.	Leighton, Alexander, 1568-1649.	1624 (1624)	STC 15432; ESTC S108433	252,360	338

Super Psal ●● the godly are the gold with a great deale of drosse in them and God himselfe is the skilfullest Artist then let him purge and try while he will let him make the fire of what height he will let me as gold lye still in the hand of the Workman till hee take me forth The drosse shall be purged but thou art in no danger to be consumed The wicked are but hewers of wood and bringers in of fewell and plaies the scullions to cleanse and scoure things but the great Artist of heaven looketh to the fire himselfe that it shall not be one degree higher then it should be Yea the crosse being sanctified makes the vanity of all earthly things so manifest that they see no help in any thing saue onely in the Lord of heaven and earth There is more good under affliction then wee are aware of to judge it by the taste or to censure it by the outside will never bring patience but consider it in the effects as it is namely a bitter medicine out of the sweetning hand of a good father as it is sanctified by the power of Christ to all that are in Christ both by power and participation and we shall not onely be patient in it but also blesse God for it It openeth the eare it cleareth the eie it maketh great with God as sicknesse it cleareth the body it quickneth the spirit as blowing doth the fire although these seem at first to suppresse them In a word as many good medicines are picked out of ranke poyson so out of the rock of affliction groweth a soveraigne Panacea Yea as one poyson is antidotary to another so the poyson of affliction expelleth the poyson of sinne Sub medicamento positus ureris secaris tlamas non audit ad voluntatem sed ad sanitatem Super Psal 21. Let man know saith Austen that God is a Phisitian and tribulation is the medicine and that for our soules health Thou art under cure thou art seared thou art cut thou cryest God heareth but how according to thy weale not according to thy will Out of the experience of all this David concludeth that it was good for him that hee had been afflicted That good that David found in the crosse made him him be patient under the Crosse Fourthly consider what the God of patience hath born of us and how long he hath born with us yea what heavie things hee hath suffered for us if so be we be in Christ Should we thinke much to suffer a little for him or rather for our selues for we haue the good of it To the sufferings of Christ I may adde the sufferings of the Saints fulfilling the latter sufferings of Christ in the flesh Iam. 5.10 11. Take the Prophets saith the Apostle for an ensample of suffering and of ●ong patience You haue heard of the patience of Iob and haue known what end the Lord made who left us an example that we should follow his steps Fifthly the excellency of patience may make us in Ioue with it like an expert Chymist there is no matter so bad but it will bring good out of it It is the sostest and most soveraign ligature to all the fractures of the soules-qualities as understanding will and memory it marshals all the forces of these faculties in the due order it leadeth them into the field it disciplinateth them at hand in the end it maketh them too hard for any adverse forces to deal withall and this I take it is to possesse the soule with patience it scorneth fortune it weakeneth crosses it increaseth fortitude it sweetneth all bitternesse it maketh good the promises In a word it maketh a man as the Apostle saith perfect and intire lacking nothing Iam. 3.4 The sixth and last motiue may be taken from the contrary vice namely impatiency The evil● of impatiencie which is worse then adversity it selfe for this is the evill of punishment at the worst the other is an evill of sin at the best and a remedy worse then the disease when this meeteth with a crosse there is a crosse indeed It maketh a man misconsture Gods meaning mistake his own estate neglect the best courses and take the worst it weakens soule and body it maketh the burthen unsupportable it giveth great advantage to his enemy for a man cannot desire a weaker enemy then an impatient man because he is overcome of himselfe In a word it maketh his estate desperate and his case hopelesse of recovery Hence I come to shew the meanes how to obtaine patience First The means of obtaining patience in the time of prosperity thinke upon the crosse and provide for it Vnexpected calamity maketh men beside their wit David by misreckoning of a point mist the haven Psal 30.8.9 and ran upon the rockes I said in my prosperity I shall never be moved thou hast made my Hill so strong but thou didst hide thy face and I was suddenly moved In unexpected evils a man cannot ply himselfe to patience he is so much distracted and therfore it is an onely mean for patience in prosperity to be thinking what to doe if adversity should come Things heere are subject to change no day but it hath the own night the cleerest Sun-shine is often over-clouded on a sudden and the hottest season hath lightning and thunder As a Sea-faring man in the fairest weather looketh for a storm so in the height of worldly happinesse let men looke for some disaster that they may the better bear it when it commeth Iobs affliction was heavie yet the lighter by this that the evill was come that he feared Our Saviour endeavouring to in-arm his Disciples with this patience of proofe fore-warneth them of the great persecutions and close tryals that were to come upon them namely that not onely their professed enemies should cast them in prison and bring them before Rulers but they should be betrayed even by their own parents brethren and kinsfolkes and they should cause them to be put to death But what remedy against all this Christs promise and their patience Luk. 21.19 in your patience possesse ye your soules He forewarneth them of the persecution that their patience may not be to seek hee discovereth the evill that they might haue the remedy at hand A second mean to obtain patience is the fitting and framing of our selues to the burthen There is cunning in portercraft as well as in King-craft As there is cunning as well as strength to the bearing of a burthen so there must be patience Cedamus lev● fit quod bene fertur onus Ovid. 2. Amor. as well as fortitude for under-going of the crosse To this the Poet speaketh prettily and pertinently The cunning carriage makes the burthen light If I mistake the termes of the mistery I hope the company will excuse me For it is not for want of practise but of theoricke for the better carriage of the burthen as it

themselues As the conquered is thus to respect their owne honour Touch n● idolatrie so especially they are to respect the honour of God in matter or manner of religion that neither for feare of death nor desire of deliverance they admit any point of false worship The three children are a good patterne herein that preferred obedience to their God before place preferment before the Kings favour yea to life it selfe Amongst many other instāces of this nature I reade of some in the Scottish historie pertinent to the matter in hand When the castle of Saint Andrewes was takē by the French there were may of good fashion put into the French Gallies but the chiefe men of birth place as the two Liflyes the Laird of Grange others were committed to strong holds in France wherein were Captains by whom they were much pressed to heare masse but they replyed that though they had their bodies in keeping yet they had no command over their consciences neither would they do any thing against their consciences if the King himselfe would command them Those that were in the Gallies were no lesse resolute for being arrived at Nanses and the great Salve being sung a gaudie picture of the Lady was offered to them to kisse amongst the rest a Scottishman being urged he meekly desired them not to trouble him for he knew it was one of the devils iewels and a cursed idoll and therefore said he I will not touch it But the Patron and the Arguisier with two officers having the chiefe charge of all such business thrust the idoll on his face and put it betweene his hands whereof when he saw he could not be rid he tooke it verie orderly in his hands and looking advisedly upon it he flung it into the river and said let our lady now save herselfe sure shee is light enough let her learne to swim After which they urged no Scottishman with their idolls Let men keepe themselues from idolls and God will keepe them if it were in the middest of a firie furnace I cite these the rather because a great many of our Mirmaid-Professors thinke outward presence at Mass very lawfull though it be not inforced and for such vaine toyes they esteeme them as they are if a man be compelled who will hazard his life or libertie for such a small matter but let me tell such that he that will save his life so shall loose it and he that will loose his life rather then dishonour God in the least thing shall saue it The Israelits in their captivitie are straitly enioyned to quit themselues of the customes of the nations that is not to defile themselvs with any of their Idols though they were to obey in all things lawfull Yea when they should see the heathens dote upon their idolls they should boldly say unto them the gods that haue not made the heavens and the earth they shall perish from the earth Ier. 10.11 and from under the heavens I wish that the afflicted in the Palatinat and Bohemia may so quit themselues for they be in great danger and so much for this particular CHAP. XLVII Of the patience of the conquered THe conquered in the next place with his generous behavior must ioyne continued patience which is able to beat into powder the hardest adamant of affliction yea here indeed is the proper place of patience and in this it hath the perfect worke ‘ Nunquā est patientiae virtus in prosperis nota lib. 11 Moral Rom. 5.3 The vertue of pacience saith Gregory is not knowen in prosperitie Therefore the Apostle setteth downe patience as a fruite of tribulation in the godly Tribulation worketh patience Lactantius hence giveth a reason why good men come under the power of ill men namely that they may learne patience and have occasion to exercise ” Necesse est iustum virū in potestate esse hominis in justi ut patientiam capiat patientia enim malorum perlatio est de Divin instit lib. 5. patience for patience hath his proper vvork in evill not as Seneca saith very diuine-like ‘ Incommoda non sunt optab●lia sed virtus qua perferuntur Epist 68. that wee should desire evill for the manifestation of our patience as to be overcome by the enemie to be forsaken of our friends but if those evills fall upon us wee should desire herein to manifest our patience For the better pressing of you in your present condition to the practize of this dutie giue me leave to unfold briefly these foure heads wherein the summe of this duetie both for knowledge and practize doth consist namely The sum of pa●ience c●nsisteth in 4 things Ignotinuil● Cupido the excellencie of it the necessitie of it the motives to it and the meanes to come by it For the first we must first of all know what true patience is wee cannot otherwise desire it yea wee may cozen our selues as many doe with a shew or shadow of patience without any true substance therefore I doe not meane by patience an apatheticall s●upiditie or sencelesnes whether stoicall or naturall whereby men become like blockes under the burthen by setting a presse upon their hearts neyther that seeming patience from the teeth outward which some in their troubles proclaime to men yet with an inward grudge as it were or dislike of Gods hand which Gregorie termeth well Velamentū furoris non virtus mansu●tudinis Homil 35. in Luc. 21. a vaile of furie not a vertue of patience nor last of all that meere morall vertue of the heathens wherewith they were so highly gifted and did so manifest the same in their lives and deaths that they may make us ashamed but by patience I understand that fruit of the spirit or that grace of God whereby his children doe beare and out-beare every thing willingly and constantly that the Lord doth lay upon them and that in obedience to his will so that it differenceth the godly under the crosse not onely from the openly wicked raging and reviling but also from the best meerly morall or civill men of the world whose outside of patience maketh so glorious a shew to the world What saith Melancthon is the patience of Socrates or Marius or as Austin of Fabricius Scipio or Regulus in comparison of the patience of the Saints even as the chaffe to the wheate or base metall to the purest gold It is true they endured and that to the death but as Melancthon it was a bare outside their was no life in it it wanted faith for the ground Gods honour for the end consolation for the friut and effect There be none of those three in philosophicall patience and therefore Austin saith well of this subiect that a man can haue no true vertue except he be justified in by Christ Contra ● l●g lib. 4 neyther can any be iustified but he that liveth by faith such were neither Scipio nor any of the rest