Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	judge_v	sin_n	1,601	5	4.7510	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20226	A sermon of Gods prouidence Very godly and profitable: preached at South-shoobery in Essex, by Arthur Dent, Minister of Gods word.; Platforme, made for the proofe of Gods providence	Dent, Arthur, d. 1607.	1609 (1609)	STC 6647; ESTC S116580	16,828	48

occupied instructed then hée was by his toring with Cratippus And this would haue taught him that though the Lord suffereth tyrants to bée for a time a plague to an● natiō yet in his appointed time he suffereth them to bée punished by other tirants to haue the same measure that they measured vnto others Now if we compare Sennacherib and Pompey that gloried in this title The greate which name Silla gaue him for his victories we shall finde many things alike in their histories Both of them was an axe in the hand of God to strike the people of the East Both of them destroyed Palestina and afflicted the people of God Sennachetib besieged Jerusalem Pompey tooke it the Assirian was put to flight by an Angel and was slaine in his Temple that is in his Sanctuarr by his owne Sonnes Pompey was put to flight by Caesar and flying to Ptolomy King of Egipt whose father being dispossessed of his kingdome he had restored again to his crowne and therefore Ptolomy should haue béene as a sonne vnto Pompey was there in Egipt with him miserably slaine So vnsearchable are the waies of Gods iudgements for that which Michah speaketh of the Caldeans in the 4. chap. of his propheste They know not the thought● of the Lord they vnderstand not his councell therefore they shall bee thrashed as sheaues is the barne may be spoken of all these Gyants and proude tyrants who for that they know t not the counsaile of the Lord shall in his apointed time beare the punishment of their pride Neither doth the holy Ghost teach vs that the wicked only are punished but that the church of God is also afflicted though for another end and purpose And there may many reasons bee brought to shew why the church of God is subiect to so many calamities but I will at this time alleadge onely thrée by which as by many other wee may know that the Lord in truth and iudgement doth excercise his church with afflictions The first is y ● so long as we carry about with vs this burthen of corruption we are not onely subiect to sinne but do continually by sinning prouoke the Lord to deale in iustice with vs And therefore it is agréeable to the iustice of GOD that wée bee chastned of the Lord with a fatherly rod which may keepe vs in obedience Yea wee must all say with Ieremy in the third chapter of his Lamentations verse 22. It is the Lords mercies that wee are not consumed because his compassions fayle not My second reason is this It is best for vs to bée humbled vnder the mighty hand of God for wée know how fierce and haughty minded we are by nature so that it is necessary for vs that God keepe vs vnder his schooling and so haue vs in some awe therfore Dauid saith in the 1. 19. Psal ver 67. Before I was afflicted I went astrav but now I keepe thy word ver 71. It is good for me that I haue beene afflicted that I may learne thy statutes The third reason is deliuered by Paul in his first Epistle to the Corinthians the 11. Chapter vers 32. Whē we are iudged wee are chastned of the Lord because wee would not bee condemned with the world Therefore let vs conclude this whole discourse with Moses thus The iudgements of the Lord are true and righteous neither let vs measure them according to our owne conceit iudgements which are very deceiueable but let vs know that the Godly are punished for their sinnes they dayly commit that they may be humbled and that they perish not with the wicked but God in punishing the wicked doth shew open the treasures of his long sufferance patience and iustice but when he afflicteth vs hée maketh vs like to his owne Sonne Christ and stirreth vp in vs an earnest desire to be dissolued and to be with Christ Let vs in the meane time giue our selues to harty and earnest prayers praying continually with the Saints of God Come Lord IESVS yea come quickly Amen Amen

doth most set forth the glory of God it doth shine in euery place so that it shineth often vpon the dunghil and though the beames thereof do heate the dunghill as they do all other places and things which they pierce Yet for all that the Sunne is not polluted with the defilements and vncleanesse of it neither doth the substance of the beames of the Sunne mingle it selfe with those things which it pierceth When one laide this in Diogenes his dish that he went into a stewes or brothel-house why saith he the Sunne commeth thither also and yet is not defiled therewith thereby shewing y t a wise godly man though he enter into vncleane and filthy places and come into the company of filthie persons doth not forthwith ●o●n● himselfe to their filthines neither is infected with their vices If therefore this Philosopher could enter into the stewes and come forth againe vnspotted with their vncleanesse so that their filthinesse could not fasten vpon him much lesse is God whose nature is most pure and simple in gouerning of his creatures infected with their filthinesse There is a third obiection which they thus frame Euery wise and good gouernour vnlesse hee bee greatly hindred bringeth his worke that hée fram●th and that thing that he ruleth to a good perfect and wished end This may be prooued by many examples as by the example of a skilfull Pilot who directeth bringeth his ship to the purposed hauen and such like but nothing can let God from perfecting his workes yet many of his creatures as many monsters mad men lame are imperfect Therefore God ruleth not euery generation and conception To vnlose this knot wée must remember this dis tinction of order there are two sorts of orders or courses y e God taketh in gouerning all things the one of them we may call ordinary which God doth often vse the other extraordinary with which order thogh we be not acquainted yet doth God him-selfe know the cause why he so worketh yet of this may we not conclude that God in his workes is contrary to himselfe for if so vs there appeare some diuersity and difference in the gouernment of all things by God certainely that difference is not of Gods rule but of the vnstable iudgement of our troubled minds for Gods workes are not to be balanced by our iudgements which are deceiueable and for the most part vntrue Augustine proposed the example of two children one of which is dutiful and louing to his father the other is a wicked stubborne child both their fathers are deadly sick the good childe praieth earnestly vnto God to deliuer his father from his sicknes y ● graceles graft thinketh euery houre twenty vntill his father be breathlesse both their fathers died that according to Gods appointment and direction But now that childe that prayed for the prolonging of his fathers life highly pleased GOD and yet it pleased not GOD that his father should liue any longer And againe that childe that longed for his fathers death as highly di●●●eased God and yet it was Gods pleasure that his father too should die how commeth it to passe that that which pl●aseth GOD may displease him also and that which displeaseth him please him as he was pleased with the good childs kindnesse but not pleased that his father should liue●●nd againe displeased with the vnnaturall part of the lewd childe yet pleases with his fathers death Surely there is in God a certaine secret ordinance which yet is iust and a certaine ordinance open and manifested which also is righteous But certaine idle companions to draw both Augustine and vs into hatre● for this doctrine obiect against vs that they cannot perceiue in God this double wil which we speake of to wit a secret and a reuealed will for they say wee all know and you confesse that God is most plaine without all shew of do●●●●nesse and therefore his will must be also as plaine and ●uen so is it though we cannot comprehend it but let them first answer to that which Augustine and wée haue proposed and 〈…〉 ill they nill they they must acknowledge with vs that this differance of 〈…〉 ill of which I haue spoken is not 〈…〉 operly in God but in vs who according to our reach and capacity mea●●re diuine matters and therefore in 〈…〉 espect of vs and of our capacity ther●●éemeth to be th●● difference in the will 〈◊〉 God According to our censure and ●●dgement wee will iudge the birth 〈◊〉 monsters mad men crooked men 〈◊〉 be an vnperfect worke of God but 〈◊〉 the iudgment of God their creation 〈◊〉 most perfect and absolute If Aristotle were asked what the 〈…〉 use were of their imperfections and 〈…〉 eformities he would answere that 〈…〉 ey procéeded of a defect and want in 〈…〉 ture But Christ saith otherwise of 〈…〉 e man that was borne blind in the 9. 〈◊〉 Iohn Neither hath this man sinned 〈…〉 or his parents but that the workes of 〈…〉 OD should be shewed on him that 〈◊〉 that God might be glorified by him 〈…〉 ow since y ● last end of al things is the 〈…〉 ory of God and since al things are to 〈◊〉 accounted perfect which attaine to their desired end and since the glory God more appeareth by the imperfections of some of his creatures the 〈…〉 he had made them all of one forme 〈◊〉 perfection surely we may not iudg 〈…〉 ny of his workes vnperfect I gr 〈…〉 y ● if they be considered in themselue 〈…〉 there will appeare in them some i 〈…〉 perfection but when they are refer 〈…〉 to the glory of God if they illustra 〈…〉 and set it forth they are euen therefo 〈…〉 to be accounted perfect for if no m 〈…〉 should be mad if none deformed no 〈…〉 ●ame none blinde wee would ascri 〈…〉 the perfection of our birth which w 〈…〉 perceiue that all men haue necessar 〈…〉 either to nature or to our parents a 〈…〉 we would easily slip into this opinio 〈…〉 that wee had our solues also of our p 〈…〉 rents but since there appeareth su 〈…〉 a diuersity in the outward form●s 〈◊〉 creatures the prouidence of God ●o 〈…〉 more clearly appeare by that their difference in shape In the iudgement 〈◊〉 man many flies and wormes an● 〈…〉 sort of serpents are reputed not one 〈…〉 vnprofitable but also hurtfull B 〈…〉 the Lord ●s Moses ●h●weth in 〈◊〉 〈…〉 ng calleth them his treasures out 〈…〉 f which hee draweth vengeance for 〈…〉 s enimies as arrowes out of a qui 〈…〉 er These were the shafts hee shooke 〈…〉 harao with With these Antiochus 〈…〉 i th these Herod was also punished 〈…〉 ho therefore will account them vn 〈…〉 ofitable or who superfluous since 〈…〉 e Lord himselfe hath such vses to 〈…〉 t them to There are also in thē many profitable 〈…〉 ings for man wherof som● we know 〈…〉 t other-some the Phisitians know 〈◊〉 Nicander others haue very lear