Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	brethren_n	father_n	joseph_n	2,518	5	9.7131	5	true

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

superfluous distinctions to minister occasion of brauling and also of doubting of the power and goodnes of God And seeing the Scripture dooth euery where and very apparantly testifie and declare that the Lord moueth inclineth exciteth the hartes of men hath them in his hand directeth and draweth them also that the Lord caused them to fall blinded hardened deliuered into a reprobate sence againe that the Lord woorketh in men and by men that which seemeth right in his own eyes and that the will of the Lord is euery where doone and accomplished likewise that the goinges willes and actions of men are ruled and gouerned by the Lord further that the Lord giueth power strength and might either to doo or not to doo any thing Item that the Lord punisheth the wicked and approueth the godly by sending of sundry and variable successes vnto them to be short that he dooth all things after his own goodnes power and instice and willeth and disposeth to be doon whatsoeuer is doone neither that any thing is so vile and base or in our iudgement also hurtfull out of the which he draweth not some good moreouer that we see all these thinges and the Holy Ghost to speake simply in this wise It cannot be but that offences shall come Math. 18. It cannot be auoided but that off●nces will come Luke 17. Againe The Scriptur●s must needes be fulfilled c. Luke 24. And There must be heresies among you 1. Corinth 11. Last of all sith in other places these and such like proper phrases of speeche are ofte times met withall and all of them most apt to celebrate and set foorth the glory of God with such reuerēce and deuotion as is most fit and requisite Let vs learne and inure our selues to vse such and the same also and as ofte as we speake of Gods prouidence let vs sprinckle them in our speeches and communication vtterly abandoning all monstrous woords and vaine and friuelous distinctions Certainly as for the holiest and learnedst of the fathers we see them to haue béene contented with a very simple and plain manner of speaking Chrisostome expounding that of Iohn 18. It is necessarye that offences should come It is necessary saith he that they should come but to perish it is not altogether necessary A little after he addeth He foretelleth for a certaintie that offences should come and so much is expressed in other woordes of Luke 17. It cannot be auoided but that offences will come Albeit that in that place some thinges are spoken which may seeme doubtfull vnto him that is not very attentiue as that it is not signified by the Lords woordes that the life of men is subiect to the necessitie of things perhaps he vnderstandeth by the woord Necessitie the Philosophers Fate or desteny and then speaketh he most truelye yet are many thinges propounded also most woorthy the reading and to this present purpose very fitte and conuenient But in the mean time he maketh no mention at al of contingence or of necessity of cōsequence Augustine de libero arbitrio lib. 5. cap. 3. doubteth not to affirme that all things come to passe by necessitie which come to passe in the creatures of God and that because God hath already determined it according as may stand best with the order of that vniuersitie of thinges which he hath created For he doth not alter his wil and purpose in the gouernment and administration of thinges And in the meane season he dooth most cléerly teach in that place how it is to be be vnderstood that we sinne voluntarily by our own will Againe De ciuitate Dei lib. 5. cap. 10. he saith That there is a certaine necessitie called ours which is not in our power but although we be vnwilling yet it worketh what it may as is the necessity of death and a certaine necessitie wherby we say that it is necessary that a thing should so be or should so come to passe as it is necessary that God should euer liue and foreknow all thinges So saith Augustin Neither doo I yet see any thing that may make to the establishing of Contingence or Necessitie of Consequence albeit I am not ignorant that the same destinction is attributed vnto Augustine him selfe quest 23. Can. 4. Nabuchodonosor I feare least it be taken out of some counterfet woork foisted in amōgst his No lesse soberlye in handling of such places haue the residue of the Fathers spoken of whome the greatest number made conscience in borrowing so much as one woord out of the Philosophers schoole that might cast any suspition or scruple of error into godly mindes Neither is there extant in any whose authoritie at least is of any accompte in the Senate of the Doctors of the Church especiallye the more ancient either the woord Contingence or that distinction wherof we haue spoken Which thing seing it is so we vnderstand that is our partes and duties studiously to auoide the perilous innouations of woords and vaine destinctions and on the other side to vse plaine and vsuall phrases such especiallye as are conteined in the holy Scriptures And thē doubtlesse will all men iudge that we thinke reuerently of diuine matters when they shall perceiue vs to speake of the same properlye and without offence But to the intent we may aswel yet more euidently confirme that all thinges come to passe by the necessitie of Gods prouidence and nothing contingently or by haphazard as also that we may set before all the godlye as it were in a table how and after what sort it behoueth them to vse the places that entreat of Gods prouidence and the phrases wherin the same matter is handled in reading of the holy Scriptures We suppose it will be athing woorth our labour if we propound certaine historicall examples out of the Scriptures and consider in what points the force of Gods prouidence dooth vtter declare it self Now ther is extant great plenty of such examples but it shall be sufficient for vs to haue produced only twaine the one shal be of Ioseph sold of his brethren the other of Absolon rebelling against Dauid his father Intending therfore to speake of Ioseph we are to consider first and formost what the Lord by his Prouidence determined inespeciallye to make knowne in him He had determined to preferre him at the length to the gouernment of the land of Egipt to the end he might there become a helpe and comfort to his Father Iacob and to al his brethren in prouiding things necessary to liue withall in the time of an vniuersall famin and that by the same occasion also the posteritie of Abraham might passe into Egipt there to serue in bondage and thraldom as God had foretolde long before vnto Abraham it should come to passe Gen●s 15. But now beholde I pray you by what meanes God determined to bring this thing to passe First it is written Genes 37. that Ioseph was beloued of his Father aboue all his bretheren and that he was

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

woordes vnto Iacob in the same Chapter set downe Feare not saith he to goe downe into Egipt for I will make thee a great nation I will goe downe with thee into Egipt and I will also bring thee back again And by this occasion not only is brought to an ende that which Ioseph taught of God by a dreame had foreseene should be fulfilled in him self but also that which God two hundred yeers before had foretolde vnto Abraham to witte that it would come to passe that his posteritie should soiourne and serue in a strange land Very wonderfull doubtlesse and ioyfull it is to consider by what meanes and proceedinges God bringeth his determinations to passe And hither to touching the History of Ioseph wherupon inasmuch as it dooth moste cleerlye teach that nothing though neuer so vile and abiect in apparāce to mans reason cōmeth to passe contingently or by haphazard we haue so much the more willinglye written all these things at large for that our hope is that godly and well disposed mindes may héerby take an example how in other holy Histories also they ought to obserue and mark the force and power of Gods prouidence euery where busily occupied Now to the other Historie touching Absolon seeking by fraud and force to inuade his Fathers Kingdome We wil dispatch the matter in fewe woords How God diuersely punisheth sinnes neither suffreth he any to liue so securely but that he afflicteth them oftentimes with gréeuous distresses although otherwise excellent men and déer vnto God we may beholde it euen in Dauid alone who after he had committed adultery fell also into man-slaughter and therfore he was to see his owne house plagued with the infamy of most shamefull whoredomes and murders with whoredome when his daughter Thamar was defiled with her brother Ammon and with murder when Absolon slue his brother Ammon at a banquet But that that followeth is farre more gréeuous The same Absolon after thrée yeers banishmēt by reason of the murder which he had committed being returned home and receiued into fauour atempted most wickedly to thrust his own father from the Kingdome and to get it to himselfe by force Wherfore in this historie let vs sée first of all the scope and drift of Gods purpose God had determined to bring these thinges to passe as we may easilye gather by the very order and course of the thinges doone first and principally to exercise and humble Dauid with sondry battayles to the end he might afterward aduaunce him to the greater glory secondly to destroy proud and subtill Absolon and thirdly by the same occasion in bringing a great slaughter vpon the people for their sins to reduce them into the right way Now let vs weigh and consider by what meanes God ordayned these thinges to be accomplished Certainly the beginnings are wonderfull Absolon first and formost prouided him Chariotes and horss-men also a company of men to ga●d his body or to goe before him 2 Sam. 15. further by saluting and embracing priuatly euery man that he met withall and likewise by taking vp all mens matters and causes to himselfe he did most shely get and procure the good will and fauour of the whole people For why by this glittering showe glorious furniture togither with a counterfet kinde of incompatable curtesie it behooued the poore ignorant people to be deluded which should afterward cleane vnto him In which behalfe there appéereth a sensible argument of Gods wrathe For looke whome the Lord will destroy those first he blindeth that soeing they may not sés embrace false good thinges for true Where furthermore he feigneth that he must pay his vow and offer sacrifice in Hebron and for that cause obtayneth leaue of his father to goe thither suborning and sending foorth some before that in giuing a signe by the sound of a Trumpet should spread abroad and giue out speach on euery side that he reigned as King in Hebron this doubtles was a very fit occasion to bring the matter to passe then the which could not be deuised a better or more conuenient that the same was so prouided of God we will eftsoones make plaine and manifest To let this passe how that the crafty For gaue a notable testimony of Gods prouidence whē he said that what time he remayned in Geshur he vowed to the Lord if at any time he shold bring him backe againe to the Citie a sacrifice or peace offring in Hebron For why he acknowledged that he was banished by the will of the Lord and againe that he was restored by the same will Further Dauid hauing heard of the tumulte raysed by Absolon and of the rage of the people beeing in great heuines and perplexitie escaped by flight accompanied with a huge multitude wherin also were the Preests bearing with them the Arke of the couenant But that all these thinges were doone by the ordinance of God himselfe and from the same all manner of successe was to be looked for Dauid very plainly confessed when as sending backe the Préeste and Leuites vnto Hierusalem he spake in this sorte vnto them Carry the Arke of God againe into the Citie if I shall finde fauour in the eyes of the Lord he will bring me againe and shew me both it and the tabernacle therof But if he thus say I haue no delight in thee beholde heere am I let him do to me as seemeth good in his owne eyes A notable confession of a minde iudging all thinges to be gouerned by the only prouidence of God Not long after when Dauid heard say that the great wise man Ahitophel was reuolted to Absolon what saith hee Turne I pray thee O Lord the counsell of Ahitophel into foolishnes For why it is a certain trueth that all our thoughts willes and councels are mooued and directed euerie kinde of way by the Lord himself Moreouer when hee perswadeth Hushet to conuey him self also with spéed to Absolons camp supposing that hée might conueniently bring to naught the counsell of Ahitophell It is an euident argument that second causes may indéed doo some what but neither more nor lesse nor furtherfoorth then to him that is the first cause yea and the cause of all causes shall seem good and expedient Wheras in the 16. chap. wicked Simei commeth forth cursing and reuiling kéeping a quoyte and casting stones also bothe at Dauid and at those that were with him godly Dauid interpreteth euen this thing also to be doone by Gods ordinance and therfore forbiodeth him to be stricken by Abizai the sonne of Zeruiah or by any meanes to be letted or prohibited In that he so curseth saith he he doth it euen because the Lord hath bidden him cursse Dauid who dare then say wherfore hast thou doone so Thus verilye that this thinge ought to be accomplished not contingētly but necessarily he willingly acknowledgeth And he addeth Beholde my sonne which came out of mine own bowels seketh my life then how much more-now may this sonne