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lord_n	bishop_n	john_n	king_n	11,073	5	3.7166	3	false

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

Perseuerantia Sanctorum A SERMON OF PERSEVERING 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 LONDON Printed by Iohn Bill Printer to the Kings most Excellent Maiestie 1628. IOB 42. 12. The Lord blessed the latter end of Job more then his beginning GREGORIE obserues in his Morals that those vertues which GOD hath taught vs at the last by an vnited Example in the New hee had taught vs before by seuerall Examples in the Old Testament To shew vnto vs that as Claudian sayd of Stilicon sparguntur in omnes In te mista fluunt Those veines of Vertues distinguish't in the Patriarckes as in seuerall members are conioyned in Christ as the common head and what Christ teacheth in the New Testament by one whole vnited the Patriarckes preach vnto vs in the Old by many broken and diuided examples Hence we are taught before the Law written but one lesson for the most part from any one man As Innocencie onely from Abel Religion from Enoch Hope from Noah Obedience from Abraham Wedlocke-keeping from Isaack doing good for euill from Joseph Meekenesse from Moses Courage from Iosuah and Patience in Calamities from holy Iob. And this most Christian Vertue of Patience in great afflictions though we heare of it in all this Booke yet doe wee learne to follow it in this Chapter onely For as this holy Man Si non flagellaretur non agnosceretur as Gregory notes had neuer beene knowne if he had not beene afflicted in the body of the Booke so say I that hee had neuer beene taken vp for imitation by any man encompassed with flesh and blood if he had not been rewarded in the end of the Booke It is not the loue of Affliction a most vnwelcome guest to this Nature of of ours but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and issue of a godly mans Affliction to wit a Blessing vpon the latter end which teacheth vs to fast and pray in time of Affliction And so say the Grammarians that a Reward is called Pretium quasi Praeitium it must goe before at least in our faith and beliefe or else our Patience in Afflictions neuer comes after ANd vpon this consideration was this Booke first translated by Moses out of Syriacke into Hebrew not to teach the Children of Israel who were yet in Aegypt to suffer Afflictions but to teach them comfort and hope of deliuerance from their Afflictions And afterward this very selfe same Booke was read to the Christians in the Primitiue Church not onely in this time of Lent and publique Sorrow but withall vpon each seuerall occasion of any sudden mishap or priuate sorrow Pro consolatione spe liberationis for their praesent comfort and hope of deliuerance as Origen writes ANd this is the reason that I haue also according to the Praesidents of Antiquitie chosen a peice of the same Booke for my Text at this time It is a time of Lent or publique Sorrow ouer all or the greatest part of the Christian World wherein men doe vse to humble themselues by Fasting Prayer Repentance and all manner of Deuotion for their sinnes against God ANd surely if we consider with Saint Hierome the infinite number of those men of all sorts and callings qui saeculo magis vacant quam Deo who spend more time in the seruice of the World then in the seruice of their God and neuer dreame of Fasting and Prayer but when this Season of the yeare doth call vpon them wee shall finde that this standing Fast was most profitably instituted by the Church Commonefactionis gratiâ to call vpon the backward as Chemnitius Ad cessatores excitandos to spurre them onward that lagge behinde as Cassander writes BEing therefore to offer vp vnto God in sorrow and repentance these 36. dayes the whole time of our cleane Lent either as the Tyth of our dayes as S. Bernard or as the Tyth of the yeare as Aquinas or as the Tyth of our life as Gerson or as the Tole and Tribute of all that wee are as Cassianus thinkes Wee cannot doe it in better tuned meditations then in these Sorrowes and Comforts of the Booke of Iob. AGaine it is a time of our Priuate or Nationall Sorrow wherein this little world of ours the Church and State of this Kingdome doe cast themselues downe before their God in true Compunction and contrition of heart because of their departing from their God in life and Conuersation and of Gods departing from them in his wonted Benediction IT is true indeed that as the Lent of a Christian man should take vp non 40. tantùm sed singulos vniuer sos dies hominis as S. Bernard not 40. onely but all the daies and minutes of a Christian man So surely this Generall Fast for the sinnes of the Nation in-steed of taking vp this one short day should not leaue one day vntaken vp of the whole Lent of an English-man But the wisedome of the State finding the weakenesse of our flesh and bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Naz. speakes in the like case hath proportion'd our humiliation to our power and strength to endure the same making this one solemne day to be non solum partem sed sacramentum to vse the words of S. Bernard not a portion onely but a Symbole and repraesentation of a whole Lent and therefore to be solemnized with no Theme more conueniently then the Sorrowes and Comforts of this Booke of Job NOw all the Comfort of this Booke for vpon the Comfort I principally insist is put off to this Chapter and all the Comforts of this Chapter Epitomiz'd in this Verse and all the quint-essence of this Verse couched in the beginning of the Verse which I haue read vnto you Where notwithstanding the miseries which Iob endured yet when his Faith was once discerned his latter end became more blessed The Lord blessed the latter end of Iob more then his beginning I Haue heretofore some yeares sithence dealt with this Verse as God did with Iob in this verse giuen some blessing vpon the latter end thereof but none as yet on the beginning which shall be the Subiect of this praesent Discourse The beginning of this verse I may fitly terme the Reward of an afflicted Christian For that Iob was ante Euangelia Euangelicus as Iulian the Pelagian doth wittily terme him a Christian man long before Christ is acknowledged by all the Fathers And that Christian vertues are really rewarded ex promisso though not