Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	mark_v	peace_n	upright_a	1,413	5	10.3964	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30636	Tagathon, or, Divine goodness explicated and vindicated from the exceptions of the atheist wherein also the consent of the gravest philosophers with the holy and inspired penmen in many of the most important points of Christian doctrine is fully evinced / by Richard Burthogge.	Burthogge, Richard, 1638?-ca. 1700.	1672 (1672)	Wing B6157; Wing B6156_CANCELLED	50,348	170

his Tendernesses and Mercies in relieving or removing them He could not shew his readiness to Help if there were no need of help and therefore he hath sometimes hid himself behind the Curtain even from his dearest Children that on his return on their cryes they may be more affected with his kindness and become more sensible of it else there had been no crying to God nor help from him nor thanks for it See the 107 Psalm For where there are no Evils it might be said of God as is said of a virtuous Man by Seneca Magnus es vir sed unde scio si tibi fortuna non dat facultatem exhibendae virtutis c. But if we consider them as paenal Evils so they have a mediate goodness and an usefulness for Man that much obliges him for so as we have said they are as many Means to discipline and govern him who if he were not as he is and were not govern'd and Disciplin'd as he is but had been fixed by an Act of Power without them half the Shew had then been lost So much of the Divine wisdome and goodness as is visible in this conduct which is very much had then been never shewn and so God had been deprived of a good part of his Glory His is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifold wisdome and manifold Goodness And manifold wisdome must be shewn in many wayes and not be limited to one Well saith the Atheist this is indeed a pretty colour but 't is no more for the Government if any is not administred as you assert it the Good and Evil in the world are not for the ends you mention to discipline and order it these are too promiscuously dispens'd and too blindly to be so for Ends 't is rather to the contrary the Good if any difference are most unhappy and unfortunate and the wicked most successeful and prosperous A Phaenomenon so Plain and obvious that not only Telamon in Cicero Nam si current bene bonis sit male malis quod nune abest But also Solomon himself hath noted it no man saith he knoweth either love or hatred by all that is before him all things come alike to all there is one event to the Righteous and to the Wicked c. So undistinguishing and common are the external accidents And 't is strange if there be indeed a Providence that the Godly only should have the Promise of the present life but no more the performance of it than the Wicked SECT 4. The Objection remov'd 1. By denying its Ground for all is Good to the Good and Evil to the Evil. 2. By settling this Rule That Providence is not to be understood but in the End This illustrated by several Resemblances and by an Instance The promiscuousness of Providence in events explained External things indifferent in their own Nature and nor Good nor Evil. Seemingly promiscuous Providence further vindicated by several considerations The false measure of Good and Evil detected A right one settled This Appearance I acknowledge hath offended very many and till he went into the Sanctuary and there observ'd the End it scandalized David But Seneca hath fully solved it and so hath Plutarch also and Arrian's Epictetus a Triumvirate of worthy Authors and let the Atheist read them He is mistaken there is nothing Good in this Life to the Evil and to the good and vertuous nothing is amisse and bad Trahit quisque in suum colorem To the Pure all things are Pure The famous but c. Story of the Angel and unbelieving Hermite that which Bradwardine relates if yet it be a History abundantly illustrates it All things work together in the End for Good to one and all for Evil to the other You must take a Providence entire and altogether and not in pieces and abroad to make a Judgment on it All is as the End is That is well which ends well and that is otherwise which ends so You must stay the End to judge it the End of the Providence and the End of the Man Now marke the Perfect man and be hold the Upright for the End of that Man is peace but the Transgressors shall be destroy'd together the End of the Wicked shall be cut off Two sorts of Men and answerably two Ends Heaven and Hell So Porphyrie out of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Providence of God is what Augustus thought it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well composed Drama wherein a man is so surpriz'd and intricated with Variety that all along he cannot once imagine its design until he come to the End of it and then he sees it clearly how every Passage and adventure in the whole most excellently contribute to it and most orderly And surely he that believeth and Religion obligeth men to be believers maketh no haste One must await the End to see the whole laid open It is the excellency of a Work to have its main design so skilfully conceal'd as to suspend Spectators and to lead them all about in a maze until it all be finish't The Atheist lookes but to a part when he should stay to see the whole at least the whole piece He seeth but the wrong side of the Arras the thrums and ends of the threads when it is rowled up the Beauty is in the right side and he must stay the opening to see it 'T is unreasonable to complain of that in Providence which he calls an Ornament and which doth make his greatest pleasure and delight in Playes and Romances viz. The interruption of the Story and that suspence which is in it We must stay the end of all to see the Harmony of all and the last day will declare it and we must stay the end of every piece of Providence to make a judgement on that But to give a Scriptural instance in the History of Joseph not to mention that of Job or David what a marvellous surprize is in it Take every passage of it solely by it self and separate it from the rest and how hard a one it is all is then against him To be hated by his brethren that is bad to be sold by them for a Slave to the Ishmaelites and by these to Potiphar is worse to be injuriously accused of his Mistress and so condemn'd to perpetual Prisonment worst of all All these are hard and separately all against him but in concatenation and together as one disposeth and prepareth for another so they all co-operate in the End to his preferment and are all for him For it was by the Buttler whose Dream he had interpreted that such a mention was made in favour of him unto Pharaoh as occasion'd his Preferment It was in Prison he became acquainted with the Buttler and interpreted his Dream it was his Mistress's Accusation which compos'd his Mittimus and hurried him to Prison it was the avarice and griping of the Ishmaelites that brought him to