Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	believe_v	faith_n	justification_n	5,240	5	9.4416	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35538	An exposition with practical observations continued upon the thirty-eighth, thirty-ninth, fortieth, forty-first, and forty-second, being the five last, chapters of the book of Job being the substance of fifty-two lectures or meditations / by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1653 (1653)	Wing C777; ESTC R19353	930,090	1,092

attained to half their work quickly Strong hearts and feeble hands will dispatch a business better and sooner than strong hands and feeble hearts 'T is thus as in corporal so in spiritual labour where there is a mind to the work though we have but a little strength we shall do great things This was the high commendation of the Church of Philadelphia Rev. 3.8 Thou hast a little strength and hast kept my word and hast not denied my name He doth a great deal of work for God who keeps the Word of God But how unfit the Unicorn is or any strong one like the Unicorn to be trusted or have labour left with them appears further in the next verse Vers 12. Wilt thou believe him that he will bring home thy seed and gather it into thy barn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credidit fisus est Credere in Deum credere Deo synonyma sunt reperitur etiam credere in Deo Drus Here is another piece of service which the Unicorn might not be trusted with Wilt thou believe him c. The root-word signifieth that act of faith which we put forth upon God for our free justification and eternal salvation as also for our sustentation under and deliverance from any trouble inward or outward of soul or body in and for all which the just live by faith There is believing God and believing in God both which are expressions sometimes of a like importance Wilt thou believe him or in him saith God of the Unicorn As if he had said Suppose thou couldst get a promise from the Unicorn that he will bring home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod reddat Mont relaturum esse Jun. or return thy seed so the Hebrew strictly that he will make thy seed to return or as we render fully bring it home Wilt thou take his word or believe him that he will keep his word that he will indeed return or bring home Thy seed Credesnè quod relaturus sit somen tuum ad terras tuas Vatab. Seed may be taken two wayes First For that which is to be sowed it is ordinary with the Husband-man to call that seed-corn which he reserveth for sowing The grain or corn intended to be sowed on the earth is properly seed-corn in allusion whereunto the Psalmist saith Psal 126.6 He that goeth forth and weepeth bearing precious seed shall doubtless come again with rejoycing bringing his sheaves with him The people of God mourning and praying sow precious seed Believing prayers and repenting tears never failed nor shall ever fail of a merciful of a plentiful Harvest or of a plentiful Harvest of mercy Some understand this Text thus Wilt thou believe that he will return thy seed will he do this service for thee will he carry thy seed which is to be sown into the field But though that be a piece of service to carry the seed-corn into the field yet the scope of the place doth not well comply with it here and therefore leaving that interpretation I shall rather Secondly Take seed for ripe corn or for that which is reaped as in Haggai Chap. 2.19 Is the seed yet in the Barn That is is the Harvest yet come in No the seed is not in the Barn So in this place seed is that which hath been sown and grown up and ready to be gathered into the Barn And that may be taken two wayes First Thus Num credes ei quod dum humum tuam ei arandam committis ita aptè eam arare possit ut tandem reddat tuam sementem vel ut ex ejus labore proveniat crescat seges ut tandem demetatur in aream deportatur ad triturandum Merc. Sperandum non est ut ager à Monocerote subactus sementem acceptam cum usura reddat Sanct. Will the Unicorn by plowing and harrowing the ground procure that thy seed shall return again to thee or that the seed which is sown shall come home to thy Barn yielding a good crop so returning what was sowed with advantage and increase Wilt thou believe him that he will cause thy seed thus to return home to thee Surely no do not believe that he will do thee any such service for he will deceive thy credulity if thou dost Secondly Thus Wilt thou believe that he will draw the cart and so help thee home with thy corn at Harvest This Exposition is most favoured not only by our Translation but by the words following in the latter part of the verse both which intimate that the seed here spoken of is the seed reaped rather than that to be sowed Will he bring home thy seed And gather it into thy barn Seed to be sowed is carried into the field not into the barn seed or corn reaped is carried into the barn not into the field As if it had been said The Unicorn will do thee no service As he would not go to plow so neither will he go to cart for the gathering of thy seed into thy barn Sowing reaping and gathering into the barn are the three principal parts of the Husband-mans labour and therefore our Lord Jesus Christ shewing how the fowls of the air live purely upon the providence of God without labour saith Mat. 6.26 They sow not neither do they reap nor gather into barns yet your heavenly father feedeth them The word which we translate Barn is used Numb 18.27 2 Sam. 6.6 and in both places it is rendred Threshing-floor The threshing-floor is usually in the barn and therefore the same word may well signifie both Wilt thou believe him that he will bring home thy seed and gather it into thy barn Hence note First The labour of beasts is very profitable to man The Ox and Horse bring the seed home formally when 't is reaped and they bring it home or make it to return vertually when they labour and take pains about or for the sowing of it The Psalmist having prayed Psal 144. vers 13. That our garners may be full affording all manner of store presently adds vers 14. That our Oxen may be strong to labour for Prov. 14.4 where no Oxen are the crib is clean Not only First Because there is no need to fill the crib where no oxen are to eat up the fodder as was shewed a little before But Secondly Because where no Oxen are there is nothing to fill it The crib must needs be empty when the barn is empty food faileth both for man and beast where there are no Oxen. Barns and garners are full when the Ox is strong to labour or because the strong Ox hath been in labour For as it followeth Much increase cometh by the strength of the Ox. Why doth Solomon impute increase to the strength of the Ox Surely because the Ox being strong is also willing to labour and lay out his strength and so much increase cometh by the strength and labour of the Ox though that

he hath not concealed the parts c. of Leviathan from us Then certainly he will not conceal the knowledge of himself and of his Son from us We may get to heaven or be saved though we know not the creatures thus distinctly but without the knowledge of God in Christ we know no salvation Acts 4.12 If therefore the Lord hath acquainted us thus particularly with the knowledge of the creatures which is an inferior and not so necessary a knowledge doubtless he hath acquainted us with the knowledge of himself which is altogether necessary This is life eternal to know thee the only true God Deus non deficit in necessariis and Jesus Christ whom thou hast sent John 17.3 It is an useful knowledge to know the creature to know the Leviathan but it is of absolute necessity to know God the Father Son and Spirit God hath not concealed himself from us nor his will from us neither what he would have us do and believe nor what he will do for us The Apostle Paul could say to the Church at Ephesus I have not shunned to declare to you the whole counsel of God Acts 20.27 The Lord hath not shunned to declare his counsel for our direction for our instruction for our caution and for our consolation he will not conceal the knowledge of himself from us in what is needful for us to know unto salvation The Lord having thus prefaced his purpose to declare the parts c. of Leviathan comes in the next words to declare his parts Vers 13. Who can discover or uncover as some the face of his garment That is his garment The word rendred face is redundant As to flie from the face of a man is to flie from a man and to flie from the face of the sword is no more than to flie from the sword The face of any thing strictly taken is the superficies of a thing or that which is uppermost The face of the earth is the upper part of the earth not the whole earth But here the face of Leviathans garment is his whole garment But then the question is what is this garment Quis potest illam è mari in siceum adducere nudam fistere coram hominibus Jun. Pisc Indumentum ceti vocat cutem qua tanquam indumento tegitur q. d. quis detraxit ei cutem quis ex●ori●vit cum Drus Merc. I may give you a fourfold answer First Some learned Interpreters are of opinion that the Sea it self is here intended by this garment because the Whale doth as it were wrap himself in the waters as we do in a garment The Sea is his garment saith Mr. Broughton who can take that from him and bring him to Land Secondly Others conceive that by this garment we are to understand the skin of the Leviathan The natural garment of every creature is his skin At first mans not only natural but only garment was his skin and afterward his artificial garment was made of skins Who can discover the skin of the Leviathan that is who can fley off his skin and so strip him of his garment De balena scribitur quod oculi ejus gravi supercil●orum pondere operiuntur prominentia illa quasi vestiuntur nemoque audat corium illud quod facies indumenti appellatur attollere confestim à belluo vorandus Paraph. Paraemialis locutio esse videtur q. d. quis audet vel cuticulae ejus particulam detrahere ut de homine superbo iracundo dicimus ne pilum quidem barbae audes ei extrahere Bold Thirdly Others who interpret this garment the skin yet conceive it spoken not of the skin of his whole body but the skin about his face and which hangeth over his eyes which no man is so hardy unless he be fool-hardy as to open and take away Fourthly Some take these words as a proverbial speech who can take away a piece of his skin or touch his skin As we commonly say of a proud and wrathful man who dares touch him or pull off so much as a single hair from his beard I shall pitch upon the second interpretation that by the garment of Leviathan is meant his skin which is his natural garment There are many remarkable things spoken afterwards in this Chapter about the skin of Leviathan Here 't is called his garment Whence note God hath given every creature some kind of garment or covering The Whale hath his garment he could not abide the water without it All trees and plants have a garment the rind or bark they could not abide the air without it Every beast and bird hath a garment they could not abide either heat or cold without it 'T is said of man in the state of innocency that he was naked Gen. 2.18 And the man and the woman were both naked and were not ashamed yet they were not quite naked they had a natural garment though not an artificial one their skin yea they had a better natural garment than their skin their innocency and that was the reason why they were not ashamed Since the Fall mans natural garment is not enough to keep him from either cold or shame he must have an artificial garment over that nor is any artificial garment how thick or rich or costly or fashionable soever enough to keep him from shame he must have a spiritual one he must as the Apostle exhorts Rom. 13.14 Put on the Lord Jesus Christ he must put on the new man which after God is created in righteousness and true holiness Eph. 4.24 else he hath reason to be ashamed All are naked till they put on this garment Christ and his Graces And they that have put on this garment shall be cloathed with the garment of joy and glory Being cloathed thus we shall not be found naked as the Apostles word is 2 Cor. 5.3 The Lord hath bestowed a garment upon every creature and upon man garments of beauty and glory Who can discover the face of his garment Or who can come to him with his double bridle There is much contending about the meaning of these words or what is meant by this double bridle but I shall not make any stay about it The text may be read thus Who can come within his double bridle The Geneva translation is near ours Who can come to him with a double bridle But what is this double bridle First Some understand this double bridle as a part of Leviathan Intelligit o● aut labia quae diducta fraene duplicati sp●ciem habent Drus Who can come to his double bridle or into the doubling of his bridle As the verdure or greenness of grass is put for green grass so say some the duplicature or doubling of his bridle is nothing else but his double bridle that is his jaws or mouth which have some resemblance to a bridle when they are opened or at their end Now according to this reading the meaning is who