Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	abel_n	besiege_v	joab_n	115	3	11.8114	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35439	An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of the book of Job being the summe of thirty two lectures, delivered at Magnus neer the bridge, London / by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1647 (1647)	Wing C761; ESTC R16048	581,645	610

death nothing bearing any the least resemblance of it's image or letter of it's superscription nothing of mortality shall be found or felt there There mortality shall be swallowed up of life here Job complains that his life was almost swallowed up of mortality Yet thou dost destroy or swallow me up As thou hast already swallowed up my estate so thou seemest resolved to swallow up my very breath When Joab besieged Abel a wise woman out of the City cried unto him Thou seekest to destroy a City in Israel why wilt thou swallow up the inheritance of the Lord 2 Sam. 20.19 Job saw a great Army of afflictions encamping about him and he seems to cry out to the Lord of those hoasts why seekest thou to destroy thy servant why wilt thou swallow me who am the vvork of thy hands Distinctio Habraeorum magis postulat ut verba praecedentia simul circumquaque cum his jungantur absorbistime Merc. Gramarians observe from the exactest reading of the Hebrew that the former words Together round about should be joyn'd with these Thou dost destroy me Thine hands have made me and fashioned me and yet thou dost destroy me together round about that is Thou makest an utter end a totall consumption of me Again These vvords are read by some vvith an interrogation Thine hands have made me and fashioned me and dost thou yet destroy me The question doth not alter but quicken the sense and render it more pressing and patheticall Wilt thou destroy me thus exactly Licet sensus non multum diversus sit interrogatio tamen sensum reddit valde acrem incitatum Merc. whom thou hast made so exactly The yet in the text sounds out an admiration As when God Amos 4. had brought many judgements upon Jerusalem and found them still impenitent he conchides the narrative of every one with Yet have they not returned unto me As if he had said What a wonder is here So Job repeating the favours of God to him concludes with a yet thou dost or dost thou yet destroy me As if he had said What a wonder is here How unsearchable are thy judgements O God Quem diligentissimè fecisti diligentissimè destruis and thy waies past finding out Thus he sets what God then did in opposition to what he had done that so the consideration of former mercies might provoke him to remove or mitigate present judgements Dost thou destroy me who hast made me Hence observe First That to minde God of making us is an argument to stay his hand from breaking us See more of this point ver 3 p. 445. It repented the Lord saith Moses Gen. 6.6 that he had made man and it grieved him at the heart This repentance and grief did not arise from his making of man but from that necessity which his own justice and honour laid upon him to destroy man whom he had made as it follows in the next words And the Lord said I will destroy man whom I have created The words shew the resolution of God not his propension it went to his heart to do it If God repented and grieved understand both by a figure because he had made man whom he must destroy then it cannot but be a grief to him to destroy that which he hath made It is as easie to the power of God to undo as it is to do but it is not so easie to his will to undo as it is to do Secondly Observe Afflictions destructive to the outward man may be the lot of the best men God never destroies that spirituall creature which the hand of his grace hath made and fashioned but he doth sometimes destroy the naturall creature of those who are spirituall Thirdly Observe A good man will make honourable mention of the goodnesse of God to him while he is under greatest evils Job writes the naturall history of Gods power and wisdom in his constitution while destruction was knocking at his doors Though God will destroy what he hath made yet he ought to be glorified for what he hath made The praise of God for fashioning us is never so comely as when he is putting us out of fashion Fourthly Observe God doth that sometimes which is most improbable he should do He acts strangely in waies of mercy and strangely in waies of judgement He saves those whom we expect he should destroy and he destroies those whom we expect he should save The Kings of the earth and all the inhabitants of the world would not have believed that the adversary and the enemy should have entred into the gates of Jerusalem Lam. 4.12 and who would have believed that the adversary and the enemy sorrow and destruction should have entred into the gates of Job God comes with such afflictions upon his people now as make him to be admired by all the world Christ vvill come vvith such mercies at the last as vvill make him to be glorified in his Saints and admired in all them that believe 2 Thess 1.10 Christ vvill exceed not only our unbelief but our faith In the former verse Job pleaded vvith God as his maker he proceeds still in the same argument and re-enforceth it from a speciall intimation of the matter out of which he vvas made clay Verse 9. Remember I beseech thee that thou hast made me as the clay ' and wilt thou bring me into dust again Remember I beseech thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recordatus est memor fuit odoratus suit quā do de sacrificijs usurpatur Odoretur omnia muneratua Jun. Zachar mas aut à memoria qua magis pollet quam mulier aut quia memoriam nomen familiae conservat Buxtorf Job speaks heartily his spirit was in a heat Remember I beseech thee The originall vvord is applied to a sensitive act as well as to a rationall Psal 20.3 The Lord remember or smell all thy offerings Memory is the savour or sent of things preserved in the minde The Hebrews expresse man or a male childe by a word of that root and they give two reasons of it Either first because man is of a stronger memory then the woman Or secondly because the man-childe preserveth the memory of the family and is a monument of his fathers honour his name being carried on from generation to generation in opposition to which women or females are called Nashim which vvord implieth forgetfulnesse because the●r names and titles are swallowed up in their husbands and forgotten when they are married Memory or the act of remembring is improperly applied to God For remembrance is of things past but to God all things are present Memory is the store-house wherein vve lay up severall notions and keep records of vvhat hath been done which by an act of the understanding vve review and fetch out again All things are ever open before God He needs not turn leaves or search registers he needs not so much as strain a thought to recall vvhat is