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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	age_n	write_v	year_n	1,957	5	4.7409	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35438	An exposition with practical observations continued upon the fourth, fifth, sixth, and seventh chapters of the Book of Job being the substance of XXXV lectures delivered at Magnus near the bridge, London / by Joseph Caryl.	Caryl, Joseph, 1602-1673.	1656 (1656)	Wing C760A; ESTC R23899	726,901	761

to live when he dies or he is at the end of his naturall race before he hath set one step in his spiritual Gray haires are the shame and should be the sorrow of old-age when they are not found in the way of righteousnesse From the former branch of this verse observe First To have a comely buriall to come to the grave with honour is a great blessing It was threatned upon Jehojakim the sonne of Josiah as a curse That he should have the buriall of an Asse and be drag'd and cast out beyond the gates of the City Jer. 22. 19. That man surely had lived like a beast whom God threatn'd by name that when he died he should be used as a beast though we know the bodies of many of the servants of God have been scattered and may be scattered upon the face of the earth like dung The dead bodies as the complaint is Psal 79. 2. of thy servants have they given to be meat to the fowles of the heaven the flesh of thy Saints to the beasts of the earth Yet to them even then there is this blessing reserved beyond the blessing of a buriall they are ever laid up in the heart of God he takes care of them he embalmes them for immortality when the remains of their mortality are troden under foot or rot upon a dunghill Secondly observe A godly man is a volunteer in his death He commeth to the grave A wicked man never dies willingly Though he sometime die by his own hand yet he never dies with his own will Miserable man is sometimes so over-prest with terrours and horrours of conscience so worne out with the trouble of living that he hastens his own death Yet he Comes not to his grave willingly but is drag'd by necessity He thrusts his life out of doores with a violent hand but it never goes out with a cheerfull mind He is often unwilling to live but he is never willing to die Death is welcome to him because life is a burden to him Only they come to the grave who by faith have seene Christ lying in the grave and perfuming that house of corruption with his owne most precious body which saw no corruption Observe thirdly To live long and to die in a full age is a great blessing Old Eli had this curse pronounced upon his family 1 Sam. 2. 31. There shall not be an old man in thy house Gray haires are a crown of honour when they are found in the way of righteousnesse It is indeed infinitely better to be full of grace than to be full of daies but to be full of daies and full of grace too what a venerable spectacle is that To be full of years and full of faith full of good workes full of the fruits of righteousnesse which are by Christ How comely and beautifull beyond all the beauty and comelinesse of youth is that Such are truly said to have filled their daies Those daies are fill'd indeed which are full of goodnesse When a wicked man dies he ever dies emptie and hungrie he dies empty of goodnesse and he dies hungry after daies That place before mentioned of Abraham Gen. 25. 8. is most worthy our second thoughts He dies in a good old-age an old man and full so the Hebrew we reade full of years As a man that hath eaten and drunke plentifully is full and desires no more So he dyed an old-man and full that is he had lived as much as he desired to live he had his fill of living when he died And therefore also it may be called a full age because a godly man hath his fill of living but a wicked man let him live never so long is never full of daies never full of living he is as hungry and as thirsty as a man may speake after more time and daies when he is old as he was when he was a child faine he would live hill He must needs thinke it is good being here who knowes of no better being or hath Impij quamvis diu vivant tamen non implent dies suos quia spem in rehus temporarijs collocantes perpetua vita in hoc mundo pe●frui vellent no hopes of a better It is a certaine truth He that hath not a tast of eternity can never be satisfied with time He that hath not some hold of everlasting life is never pleased to let goe this life therefore he is never full of this life It is a most sad thing to see an old man who hath no strength of body to live yet have a strong mind to live Abraham was old and full he desired not a day or an houre longer His soul had never an empty corner for time when he died He had enough of all but of which he could never have enough and yet had enough and all as soon as he had any of it eternity In that great restitution promised Isa 65. 20. this is one priviledge There shall be no more there an infant of daies nor an old man that hath not fil'd his daies There is much controversie about the meaning of those words The digression would be too long to insist upon them Only to the present point thus much that there is such a thing as an Infant of daies and an old man that hath not fill'd his daies An infant of daies may be taken for an old child that is an old man childish or a man of many years but few abilities A man whose hoary head ann wrinkled face speak fourscoure yet his foolish actions and simple carriage speake under fourteene An old man that hath not fill'd his daies is conceived to be the same man in a different character An old man fils not his dayes First When he fulfils not the duty nor reaches the end for which he lived to old-old-age That man who hath lived long and done little hath left empty daies upon the record of his life And when you have writ downe the daies the months and yeares of his life his storie 's done the rest of the book is but a continued Blanke nothing to be remembred that he hath done or nothing worth the remembrance Now as an old man fils not his daies when he satisfies not the expectation of others so in the second place his daies are not fill'd when his own expectations are not satisfied that is when he having lived to be old hath yet young fresh desires to live when he finds his mind empty though his body be so full of daies that it can hold no longer nor no more He that is in this sense an infant of dayes and an old man not having filled his dayes though he be an hundred yeares old when he dies yet he dies as the Prophet concludes in that place accursed he comes not to his grave under the blessing of this promise in the text in a full age Lastly observe Every thing is beautifull in its season He shall come to his grave like a

AN EXPOSITION WITH Practical Observations CONTINUED Upon the Fourth Fifth Sixth and Seventh Chapters of the BOOK OF JOB Being the substance of XXXV Lectures delivered at Magnus near the Bridge London By JOSEPH CARYL Preacher to the Honourable Society of Lincolnes Inne JAMES Chap. 1. Ver. 2 3 4. My brethren count it all joy when ye fall into divers temptations Knowing this that the trying of your faith worketh patience But let patience her perfect worke that ye may be perfect and intire wanting nothing LONDON Printed for L. Fawne L. Lloyd and M. Simmons 1656. To the Christian READER TO Those chiefly of this CITY who have been the Moovers and are the Promoters of this Worke. Sirs YOur continued care and labor of love engages a like degree of both for the growth of this Infant worke And therefore though in the midst of manifold diversions these peeces are ventur'd out We live in an Age O that we could live it wherein the hand of Providence works gloriously yea terribly Having then got three or foure steps further into this Book of Providence it will not be unseasonable to shew you the Prints of them Especially seeing this History of Jobs affliction looks so like a prophecy of ours and almost in every line gives us some lineament of our present troubles and distempers of our hopes and feares In the three former Chapters we had a Narrative of the case and of those occurrences out of which the Question here debated receives it's state As also the bringing together of the Interlocutors or persons maintaining this Discourse As we may alwayes observe in the writings of the Ancients whether Naturall Morall or Divine which are composed into Dialogues or Disputes This great Divinity act one of the greatest surely and most solemn I thinke the first that ever was held out in such a formality in the world is principally spent upon that noble probleme How the justice and goodnesse of God can be salved while his providence distributes good to the evill and evill to the good A Question started and toucht in many books of the holy Scriptures but is here ex professo purposely handled First in a very long Disputation between Job the Respondent and his three Friends Opponents Then in a full determination first by Elihu an acute and wise then by God himselfe the most wise and infallible Moderator The Method here observed is after the manner of the Schooles pro and contra every one of the foure disputants having his severall opinion and each one his arguments in favour of his own Which yet are not presented in that affected plainness of the Schoolmen with their down-right videtur quod sic probatur quodnon This I affirm this I prove this I deny this disprove The pen-men of the holy Ghost never discuss Questions so no nor any of the old Philosophers This Covert carriage of their opinions and close contexture of their arguments Answers and Replies about them render the Booke somewhat dark and obscure to the Readers meditation And therefore it will be a designe not unprofitable if that end offer'd at may be attained briefly to draw them forth and set them before you in a more open light And doublesse what they hold and by what mediums they mannage their proofs may by the blessing of God upon serious thoughts and frequent reviews be made out to a very great plainnesse Towards which it is observable that there are many threeds of the same colour and substance mixt and interwoven by the Disputants throughout this whole Discourse And that though the three Opponents with one consent set up Job as their common mark to shoot at yet they take up very different standings if not different levels varying each from other in some things as well as all upon the main from him The reason of the former is this because there are some common principles wherein they all agree which if we abstract with what is spoken in the illustration of them taking in also those conclusions which springs from them as their first borne Then the remainder will shew us that proper distinctive opinion which each of them holds about this grand Question of providence the events distributions wherof seeme so cross-handed in giving trouble and sorrow to godly men joy and prosperity to the wicked There are three principles wherein Job concurs with his three friends and a fourth wherin they three concur against him The three wherein all foure agree are these First That all the afflictions and calamities which befall man fall within the eye and certain knowledge of God Secondly That God is the Author and efficient cause the orderer and disposer of all those afflictions and calamities Thirdly That in regard of his most holy Majesty and unquestionable Soveraignty he neither doth nor can doe any wrong or injury to any of his creatures whatsoever affliction he laies or how long soever he is pleased to continue it upon them These three principles and such conclusions as are immediately deducible from them are copiously handled and insisted upon by them all In persuance wherof they all speak very glorious things of the Power Wisdom Justice Holines Soveraignty of the Lord. In proclaiming every of which Attributes the tongue of Job like a silver Trumpet lifts up the name of God so high that he seems to drown the sound of the other three makes their praise almost silent But Jobs three friends proceed to a fourth principle which He utterly denies about which so much of his answer as is contradictory to their objections rejoynders wholly consists That their fourth principle seems to be bottom'd upon two grounds First That whosoever is good and doth good shall receive a present good reward according to the measure of the good he hath done and That whosoever is wicked and doth wickedly shall be paid with present punishment according to the measure of his demerits Seondly That if at any time a wicked man flourish in outward prosperity yet his flourishing is very momentany and suddenly in this life turnes to or ends in visible judgements And That if at any time a godly man be wither'd with adversity yet his withering is very short and suddenly in this life turnes to or ends in visible blessings Vpon these two grounds or suppositions They raise and build their fourth principle from which They three make continuall batteries upon the innocency of Job We may conceive the position in this frame That whosoever is greatly afflicted and is held long under the pressure of his affliction that man is to be numbred with the wicked though no other evidence or witnesse appeare or speak a word against him Hence The peculiar opinion of Eliphaz rises thus That all the outward evils which over-take man in the course of this life are the proseeds of his own sin and so from the processe of Gods justice He gives us this sence for his in expresse termes Chap. 4. 8. They