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
A69156	The shippe of assured safetie wherein wee may sayle without danger towards the land of the liuing, promised to the true Israelites: conteyning in foure bokes, a discourse of Gods prouidence, a matier very agreable for this time, vvherof no commo[n]ly knovven especiall treatise hath bene published before in our mother tong. What great varietie of very necessarie and fruitfull matier is comprysed in this worke, conuenient for all sortes of men, by the table of the chapters follovving after the præface, ye may perceyue. Compyled by Edward Cradocke, doctor and reader of diuinitie in the Vniuersitie of Oxford.	Cradock, Edward.	1572 (1572)	STC 5952; ESTC S109809	192,706	546

escape safe without shypwracke A good magistrate will kill none of his citizens the preseruation of whome he knoweth is committed to his charge But yet if there be any man that is a théefe molesting and troubling the common weale to the intente suche naughtie packes mighte be punished and other men frayed by hys example from the like leaude practises and attempts suche a one he can be wel content to dispatche and ridde out of the way Be it spoken that we haue sayde for example sake not to signifie that God is vrged to doe any thing in like manner who hath all his creatures at his commaundement and most fréely dealeth in all things that he taketh in hand but rather to shewe and make it manifest that for these and those considerations which may moue vs or not moue vs as occasion may serue vs to or fro we may once and at one present time bothe will and not will the same thing Which as I haue examplified it of our selues so truely and very agréeably to the scriptures the same may also be applied to god Forbiddeth he not I pray you in his ten commaundements that any manslaughter or murder should be committed And yet it is written of Elie his sonnes that they had not the grace to heare their fathers counsell in as muche as the Lorde was willing to kill them And doth not god condemne in like maner all cōspiracies that be made to ouerthrowe the innocent And yet would he haue Iosephe solde by the false traine of his brethren that by that occasion hée might come to Egypt Whiche Iosephe himselfe also witnesseth speaking to his brethren with these woordes Genes 45. It is not ye but God that sent me before yee to the intent I mighte bee a staie to you in the time of the dearth Doeth he not condemne adulterers in like maner and committers of abhominable and wicked incest yet would he with the incest of Absolon that defiled himself with his fathers wiues punishe the adulterie of King Dauid being his father For euē so sayeth God his owne selfe 2. Reg. 12. I vvill stir vp euill against thee out of thine ovvne house I vvil take thy vviues before thine ovvne eyes and I vvill giue thē to thy neighboure that shall sleepe vvith them in the sighte of this Sunne Thou haste done it in secrete But I vvill doe it before all the people and in the sighte of the Sunne Bréefely to bring but one other example is not thefte plainely condemned in Goddes woorde yet he would haue the Israelites to robbe the Egyptians yea he would haue the Sabaeans and Chaldaeans to vexe Iob with driuing away of his cattell and taking from him his camelles and other of his moueable goodes For when Sathan required of God to lay hande vppon Iob and to afflicte him so God maketh answere againe vnto Sathan Beholde I permitte to thine arbitrement vvhatsoeuer he hath in possession The Sabaeans then and the Chaldaeans were set on by Gods voluntary permission to spoyle Iob to robbe him of all hys goodes Which Iob considering with hymselfe putteth all vppe mildely and quietly saying The Lorde gaue mee and the Lorde hathe taken from me againe Blessed be the name of the Lorde Wherby we may easily gather how true the saying of S. Austine is affirming that many things be done against Gods will which neuerthelesse be not done besides his will. Againste Goddes wyll bée trayterous and deceytefull traines wherby the innocent is entrapped against Gods wil is the enticing away of a mannes sonne or daughter or any seruaunt to him belonging without consent of the partie that hath iuste title and right vnto them against Gods will is incest and taking away of other mennes goodes and yet the all this is not done without gods wil of Iacobs children of Absalon of the Sabeans c. it is euident by the woords of the holy scripture And this is the very same distinction that others also haue taught saying that Gods wil is vnderstand after two sorts sometimes of those things whiche God simply aloweth somtime of those things which he liketh not simply and of themselues but onely that it pleaseth him to vse them to some certaine ende In the first sense we say that god willeth those things whych he commaundeth in his lawe that he willeth not those things which be forbidden by his commaundement And of this will Christe spake when he said Not al that say Lord Lord shall enter into the kingdome of heauen but he that dothe the vvill of my father vvhich is in heauen And in that meaning we say in our Lordes prayer Thy vvill be done in earth as it is in heauen This will amongste the schoolemen is called Voluntas signs whereof you may reade in the Master of sentences lib. 1. dist 45. In the seconde sense we say God willeth many things which he forbiddeth not that he liketh them for any thing that is in them but so farre forth as by them he either putteth good men to their triall whom it liketh him to chasten or else is reuēged of sinners by giuing them ouer from one sinne to fall headlong into an other Therefore he stirred vp some of the Palestines to kill Elie his children For they wer not ruled by their fathers counsell bicause the Lorde was willing to kill them 1. Reg. 2. Notable is that figured representation in Iob of the talke that is imagined betwixte God and Sathan who asketh God leaue to afflicte Iob. By the which we may sée that bothe Iob was distressed of the Deuill that desired to vndoe him and of the Sabeans and the Chaldeans that were gréedye of their pray But yet not without the wil of God vnto whome Iob ascribeth the great anguishe and calamitie that was broughte vpon him saying The Lord gaue and the Lorde tooke avvay The ende therefore that God respected in making hym a pray for theeues was to putte him to the exercise of his pacience The ende of Goddes purpose in Absalons incestuous acte was to punishe the adultery of his father Dauid in the conueying away of Iosephe by his brethren to sende him before into Egypte that in the time of the great dearthe he mighte prouide for his father and all his housholde Therefore it is neither the stealing away of Ioseph nor Absalons incest nor the robbing and rauening of the Sabaeans and Chaldaeans that God aloweth as they be the breache of his lawe the disturbing of a fellowshippe and societie amongste men and the hinderāce of loue and charitie of one man with an other but as by them he executeth his purposed determinations either in being reuenged of the wicked or in exercising the pacience of the elect in keeping them in modest and humble behauior in their affliction and in making them to continue stedfast against all assaults euen like stout champions vnto the end These be those maruellous counselles of almightie God whereby oute of darckenesse he fetcheth light

great temptation I must néedes graunt and surely I thinke Sathan our ancient foe hath not a more subtill practise than this one onely way VVhose maner is saith Austine in an epistle of his ad Clerum that whom he can not deuoure by seducing him to leude conuersation hys fame he assaieth to blemish that he shuld faynt if it may be through mens euill reports and through the malice of slaunderous yl fauoured tongs and by this meane fall into his iawes Wherefore the holy Prophet putting vp his lamentable complaynt crieth out vnto God in thys maner Deliuer my soule O Lord frō lying lyps and frō a deceitful tong VVhat doth thy deceitful tong bring vnto thee or what dothe it auayle thee It is as the sharpe arrowes of a mightie man and as the coles of Iuniper The tongue S Iames sayth is fyre yea a worlde of wickednesse so is the tongue set among our mēbers that it defileth the whole body setteth on fire the course of nature and is set on fire of hel For the whole nature of beasts of birds and of creeping things and things of the sea is tamed and hath bene tamed of the nature of man But the tongue can no man tame it is an vnruly euill full of deadly poyson How then shall we encounter with so great a mischéefe Sée here agayn deare brother what it is to depende vpon only god Take vnto thée hardly the same weapons flée into the same castle that thou didst before Gods Prouidence for euery sore is a soueraigne salue So did godly Dauid béeing railed at ratled w spiteful words by Semei that malicious mā casting stones at him and crying to him as he passed by Come forth come forth thou murtherer and wicked man with such other opprobrious termes For whē Abisai being greued to hear such reprochful words especially agaynst the Lords annointed said vnto the king his master why doth this deade dog curse my Lorde the king Let me go I pray thee and take away his heade The king answering soberly agayne what haue I to doo with you quod he ye sonnes of Zeruiah● For he curseth euen bicause the Lorde hathe bidden him curse Dauid VVho dare then say wherfore hast thou done so Behold my sonne which came out of myne owne bowels seeketh my life then howe much more may now this sonne of Iemini Suffer him to curse for the Lord hath bidden him It may be that the Lord will looke one mine affliction do me good for his cursing this day Wherof also in the Psalmes he maketh mētion saying I was blanke and not once opened my mouth bicause thou didst it Thus Dauid the kingly prophet cōsidering Gods iust decrée was content to represse his own griefe which otherwise excessiuely might haue broken sorth and quietly to put vp the iniurie the was done vnto him Wherevpō what reward folowed his great pacience to them that shal read the historie it wil sone appere I besech you let this kings worthy exāple be a patterne president for vs to followe Which if we diligently lay before our face we shal hang more vpō gods iudgement the testimonie of that eye from whom nothing is hid lesse care for the bibblebabble of the ill disposed we shall lerne pacience quietnesse sober moode and not so hotely without cause be incensed against them that be not always answerable to our humors Surely in priuate quarels thus alwayes the godly vse to deale knowing that it is God only to whō vengeaunce properly dothe belong Which they well weying their owne offences and howe muche they haue to answere to thē selues dare not in any wise take in hande So often therefore as we heare our selues misreported so often as we be defaced and disgraced vniustly let vs thinke God hath stirred vp these wicked instrumentes whom either he vseth to this ende that he may plague vs and punish vs for our sinnes or for the better exercise of our spirituall warfare against sathan This consideration béeing depely rooted must nedes brede in our hart● a gret paciēce mekenesse this pacience mekenesse shal worke in vs a trial of ourselues feling sēsibly as it wer the present assistēce of gods helpe of this triall and experience straightways there ariseth an assured hope in Goddes goodnesse that he will certainly accomplishe in vs that good woorcke whiche he hathe begun and this hope being grounded vpon so sure a rocke wil neuer make vs to be ashamed bicause this loue of God towardes vs is nowe poured vtterly into our heartes by the holy ghoste which is giuen vs. What occasiō haue we here to make vs glad What mater of reioysing in the liuing God Which so chéered vp the dismaide courages of the Apostles that notwithstanding the bitter checkes tauntes scoffes and rebukes that they endured they departed ioyfully from the sighte of the counsell that ment nothing more earnestly than their subuersion Which same also frō time to time bothe is and hath bene a great stay of refuge to al the afflicted mēbres of Christes body To this treasure of gladnesse and iewell of soueraigne ioy let vs nowe adde that which is written Psal. 9● Where the most fauorable and gracious aide of Goddes moste heauenly protection is so depainted and set out in his coloures as thoughe it were visibly represented to our bodily sight Who so euer sayeth the Prophete dwelleth vnder the secrete corner of the moste highe meaning the safegarde of Gods Prouidence the wayes meanes wherof be vnknowne and hidden to our eyes he shall make his abode vnder the shadowe of the almightie As who sayth he shal procure himself such a sure buckler of defence that he shall not néede to feare any violence Therfore going forwarde I will say vnto the Lord sayeth he thou arte mine hope and my strong holde my God in him will I truste For he shall deliuer thée from the snare of the hunter and from the noysome pestilence he shal defende thée vnder his wings and thou shalt be safe vnder his fethers his faithfulnesse and truthe shall be thy shielde and targette Thou shalt not be afraide for any terroure by nighte nor for the arrowe that flieth by daye nor for the plague that walcketh in darkenesse nor for the diseases that destroy at the noone tide O howe comfortable and full of diuine solace be these sugred woords especially to the sorowfully distressed that looke euery day for present daunger But what shall we say to this that followeth A thousande shall fall beside thée and tenne thousande at thy rightehand but it shal not once touch thée Only thou shalt behold with thine eyes and sée before thée the rewarde of the vngodly For thou haste said the Lord is mine hope making thy tower of refuge very high All this I beséeche you how plainly and effectually is it set out Hereafter then whatsoeuer shall chaunce amongst vs by gods ordināce