Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	abraham_n	lord_n	way_n	1,660	5	5.7908	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01628	A speciall treatise of Gods prouidence and of comforts against all kinde of crosses and calamities to be drawne from the same With an exposition of the 107. Psalme. Heerunto is added an appendix of certaine sermons & questions, (conteining sweet & comfortable doctrine) as they were vttered and disputed ad clerum in Cambridge. By P. Baro D. in Diui. Englished by I.L. vicar of Wethers-fielde.	Hyperius, Andreas, 1511-1564.; Baro, Peter, 1534-1599, attrib. name. aut; Ludham, John, d. 1613.	1588 (1588)	STC 11760; ESTC S120495	239,789	550

pondering al these thinges in his minde would not maruell at the prouidence of God so intentiuelye watching and carefull euen in the least thinges for mans saluation But we make not an ende héere as yet there remain some things in the historye of Ioseph most woorthy to be obserued Whilest the famin raged and ranged through out the whole worlde Iacob hearing Genes 42. that there was Corne to be solde in Egipt sendeth ten of his Sonnes thither to buye foode who when they were conie thither they worshipped the Lord of the land suspecting nothing lesse then that he had been their brother Ioseph Where it is straight waies added And Ioseph knew them to be his bretheren but they knewe not him And Ioseph remembred the dreames which he dreamed of them Beholde Ioseph a diligent marker and obseruer of Gods prouidence weigheth with him selfe that it fell not out by Chaunce or Haphazard that he being a. childe long before had dreamed that he should one day be woorshipped of his bretheren For he séeth now the selfesame thing to be fulfilled indeed Yea and they also when it was laide vnto their charges that they were crafty spies and for that cause were drawen into prison they construed that they were not brought into danger rashly and without cause but by the iust iudgement and ordinaunce of God for thus it is in the text And one of thē said vnto another verily we haue sinned against our brother in that we sawe the anguish of his soule when he besought vs and we would not heare him and therfore is this trouble come vpon vs. For so did extreame necessitie wring this confession from them touching the care and gouernement of God in and about mens matters Albeit it appéereth that therefore also was this confessiō made and brought to light to wit that therby Ioseph him selfe might farre more vehemently be moued that from thēce foorth he might conceiue such deuices in his minde as wherby he might drawe as well all his bretheen as his Father also into Egipt For why hitherto tendeth all that now dooth followe For it behoued of necessitie to be fulfilled not onlye whatsoeuer was determined touching the aduauncing of Ioseph to the highest top of dignitie but also in like maner what soeuer God had once decreed from euerlasting touching the bondage and seruitude of the Israelitish people in Egipt by the space of fower hundred yeeres togither whereof also he had how long before Genes 15. certified his seruant Abraham To this thing therfore will the Lord from hencefoorth direct the drifts and counsels of Ioseph neither yet by any humane consultations though euen of the holy fathers themselues which had heard no doubt of it by Abraham and if we beholde the iudgement of mans reason they ought worthily to haue fled from it might that eternall decree be letted or hindered Let vs sée therfore what means the Lord vsed to the accomplishment heerof Ioseph dismisseth not the men whome he called spies but vpon this conditiō that one of them should remaine in bondes and the residue make promise that they would bring with them their yongest brother also of whom they had made mention Furthermore he prouided that the monye which euery one brought should priuily be conueighed into euery of their sacks There is nothing doon héere Contingentlye or by Haphazard For by these meanes it behoued them to be constrained to kéepe touch to the end they might hasten their returne into Egipt to know more neerelye the Lords will and pleasure in time conuement Verilye they finding their money in their sacks could not otherwise iudge but that God caused it so to be What is this that God hath doon vnto vs say they Wherfore their Corne being spent partly to restore their suspected money and partly to deliuer Simcon out of captiuitie they are compelled to goe againe into Egipt and to carry Beniamin their yongest brother with them as they had promised Genes 43. neither could they procure corne to be brought them by any other meanes But whilest they going away the second time their father Iacob praieth and wisheth wel vnto thē in this wise God almighty giue you mercy in the sight of the man that he may deliuer vnto you your other brother this Beniamin the godly olde man giueth a notable testimonye that he dooth ascribe onelye vnto God alone whatsoeuer should happen or betide neither beleeueth he that any thing could fall out Contingently or without cause But neither is it in vain that at their fathers commaundement they carry giftes with them also This was conuenient for those that should not only by a vaine and long custome in a receiued kinde of gesture but also verily and in deed giue reuerence and woorship And in that Ioseph whē his brethren were come commaundeth them to be brought into his house and great chéer to be prepared for them afterward also maketh merry with them it auayleth to this end and purpose that they beholding so great a dignitie and power might be moued to the greater reuerence which thing they them selues doo after a sort confesse when as the Scripture maketh mention they saide they were brought in to th' intent that beeing circumuented they might be brought into bondage and for feare of so great a mischéefe they declared to the steward that they had brought the money againe without frat●de that was found in their sackes And afterward the siluer cup by Iosephs procurement being bestowed in Beniamins sacke Genes 44. was a mean most fitly deuised whereby they might be admonished to yeeld themselues willingly to Ioseph into bondage as the woordes of Iuda doo not obscurely signifie God saith he hath found out the wickednes of thy seruants beholde we are seruants to my Lord both wee and he with whom the Cup is found To which ende appertaineth the long oration made there touching that matter At the length when the brethren had now so oftentunes woorshipped him so oftentimes saluted him as their Lord and Master Ioseph séeing the true meaning of his dreames to be fulfilled openeth him selfe Genes 45. vnto them signifying that he is the very selfesame Ioseph whom they long before had solde to the Ismaelites trauailing into Egipt and to the end he might rid them of feare he eftsones repeateth that he was not sent thither of them but of the Lord and that verily to the safetie and preseruation of them all And certes with so many sundrye euents and dangers comming betwéen growing in no wise by Contingence or Haphazard ought that once to be perfourmed which the Lord had preordained touching Ioseph and by what meane God prouided in the cause of Ioseph such an end by the same also prouided he all thinges which he knew would be necessary and fitte to the same end Last of all whē the olde father Iacob Genes 46. goeth with his whole familye into Egipt that it came to passe by Gods disposition euery man may vnderstand euen by his

but if we be able to doo any thing it commeth of God who hath made vs able ministers of the newe Testament To be short innumerable are the places that confirme this doctrine and none of those whome the Church acknowledgeth for diuines haue euer at any time taught otherwise except peraduentur● that the Pelagians or their followers haue attempted somthing differing from it Now in earthlye or externall actions of which sorte are the exercises of politique and housholde affaires of the liberall artes likewise and handycrafts howsoeuer a man may seeme to be able of himselfe to doo any thinge and after his owne fancy likement to bring it to passe yet notwithstanding all men doo graunt this againe that he is ofte times letted and hindred in this behalfe whether it be of God or of the deuil whome God vseth euer and anon as his minister and instrument or of his owne reason and iudgement which is very much blinded and causeth him oft times to stumble so as he preferreth euill thinges before the good Hence it commeth to passe by Gods disposition that some magistrate dooth one while gouerne the Commonweale as becommeth him and an other while the same chaungeth his purpose or els peraduenture some wicked and vngodly Tirant succeedeth him in his place According to that of the Proverb 21. As the riuers of waters so is the Kings harte directed by the hand of the Lord and he enclyneth it whether soeuer he will Iob. 34. The Lord setteth vp the hypocrite to reigne because of the snares of the people Proverb 16. A diuine sentence is in the lips of the King therfore his mouth shall not transgresse in iudgement A true weight and balance are the iudgement of the Lord and all the weightes of the bagge are his woork In the same Chapter The Lord hath made all thinges for his owne sake yea euen the wicked for the day of euill Loe that the Maiestrate dealeth wickedly that the Subiects deale vngodly it commeth so to passe by the Lordes ordinance That riches wife childrēn contractes or bargaines knowledge of artes and sciences the vse or abuse of the same that al these things I say doo succeed or not succéed after the only will and pleasure of God it is more manifest then that it néedeth by heaping vp of witnesses to be prooued Finally if we looke into meane or middle actions such namelye as tende both to a good and euill end and are doon of all indifferently as well good as bad euen heere also nothinge commeth to passe be it right or wrong but so farre foorth as it séemeth good vnto the Lord to dispose it The minde body members and whatsoeuer els is necessary to the dooing or accomplishing of any thing is especially mooued by the Lord him selfe It séemeth a matter of no great waight to speak to lift vp the hand to holde vp the foot to eate to drinck to stand to sitte to goe any whither or not to goe and yet euen these things the Lord disposeth in all men neither can we doo any one of them but by his inclination and direction Pro. 16. It is in man to prepare the hart but the answere of the tung commeth of the Lord. Act. 17. By him we liue moue and haue our being Wherfore euen in these actions also the attemptes and enterprises of men are seen oftentimes to be letted and hindered and that by God him selfe What séemeth to be of lesse account thē in ciuill matters to ioyne thy self in company with this man or with that And yet 1. Sam. 10. They only follow Saule whose hartes the Lord had touched as for the wicked men they could not follow him Euery man thinketh it an easie matter either to sit still or to rise vp but Hely could not sit so still but that he fell out of his seate brake his neck and died because the Lord had so ordained it to come to passe before 1. Samu. 4. To stretch out or pluck in the arme to speake woordes likewise preach vnto any no man would iudge but that it were very frée and left to euery mans choice and yet for all that was Ieroboam letted that he could not pull back his arme 1. King 13. Herode was forbidden to hold the people any longer with talke Act. 12. Whilste he was sodainly stricken by the Angel Neither is there cause why any man should alleadg that these thinges ought to be considered as miraculous and more then ordinarye when as all these thinges doo teach and enstruct vs also aboundantly touching the ordinarye dispensation of God and further doo most grauely admonishe vs that in all our actions which we take in hand we should alwaies haue the Maiestie and power of Gods prouidence before our eyes What shall we say to this that we read euen the elect also to haue beene stayed from their godly purpose and that by the Lord him selfe Paule had oftentimes purposed to visite the Romanes and was letted Rom. 1. The same Act. 16 prepared with his companions to goe into Bithynia but he was not suffered by the spirite And for the same cause Iames in the 4. Chap. of his Epistle dooth wisely teach vs in all our attemptes and purposes to say If the Lord will To conclude neither in spiritual or internall actions neither in corporal or external neither in mean or middle can we doo any thing at all but so farre foorth as the Lord by his prouidence dooth gouerne and direct vs. What then are we able to doo nothing by our owne will nothing by our owne choyce Yes I graunt Man hath his choice in man there is a will as in him also there is reason and iudgement For who would goe about to take these thinges from him when as the Scriptures also doo propound many thinges touching the will of man wherby he turneth him selfe one while this way another while that way But the matter commeth to this point that choyce and will of his is very sore wounded weake and féeble so as it scarce deserueth so much as the bare name neither can it procéed further in dooing of any thing then the Lorde prescribeth Thus then woorketh Gods prouidence and withall woorketh mans will If the prouidence of God hath determined any thing to be doon by man thē is mans will also caried to the selfesame thing applying it self wholy vnto it and waighting vpon it no otherwise then the horsse who as the rider turneth the bridle so dooth he turne him selfe into this or that way Which similitude Augustine also vsed and in my iudgement very aptly For like as the Rider in very déede ruleth the horsse and neuerthelesse the horsse is he that goeth forward by his own motion euen so God directeth man also and yet neuer the later man dooth of his owne will that which he doth For why it followeth not that because the Lord ruleth and moderateth the actions therfore man woorketh not of his owne will for indeed the very