Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	call_v	enter_v	16	3	5.8016	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35535	An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1661 (1661)	Wing C774; ESTC R36275	783,217	917

turnest man to destruction and sayest Return ye children of men Here 's man turning and returning upon the saying of God man turneth to death he returneth to dust and shall at last return from the dust and all this when God saith he must Our life is a very frail thing and it is in the hand of God to continue or take it away to let us hold it or gather it home to himself Thirdly From the manner of speaking If he gather to himself his spirit and his breath Note When man dieth he is gathered to God When as Solomon allegorizeth the death of man Eccl. 12.6 7. The silver cord is loosed and the golden bowl broken c. Then shall the dust that is the body return to the earth as it was and the spirit shall return to God who gave it that is each part of man when he departeth this world shall go its proper way and return to that which is most congenial to it his body to the earth from whence it is his soul to God of whom it is God is a Spirit the creating Spirit and our created spirits are gathered to God when they are separated from the body yet remember there is a two-fold gathering or returning of the spirit to God First To abide and be blessed with him for ever thus the spirits of believers or saints only are gathered to God when they depart out of this world Secondly There is a gathering of the spirit to God to be judged and disposed of by him to receive a sentence of life or death from him And thus the spirit of every man or woman that dieth is gathered to God be they good or bad believers or unbelievers Heb. 9.27 It is appointed for men once to die but after this the judgement 'T is the Statute Law of God man must die and the sound of Judgement is at the heels of death That Text saith but after this the Judgement The general day of judgement shall not be till the resurrection of man from the dead But there is a personal judgement or a determining of every mans state when he dieth and for that end every mans spirit is gathered to God to receive his sentence The spirits of wicked men are gathered to him and condemned the spirits of the righteous are gathered to him and acquitted We are come saith the Apostle Heb. 12.23 to God the Judge of all and to the spirits of just men made perfect David knew he must be gathered to God but he earnestly deprecated such a gathering as most shall have Psal 26.9 Gather not my soul with sinners nor my life with bloody men It is this word when sinners die they are gathered but David would not be gathered as they are gathered They are gathered to God but it is that they may be for ever separated from him they are gathered to a day of vengeance and wrath Therefore David prayed Gather not my soul with sinners Death is called a gathering in a threefold reference First A gathering to our people Thus it is said of Aaron Num. 20.24 Aaron shall be gathered unto his people for he shall not enter into the land c. Death separates the people of God from their people that is from those that are like them on earth but it will be a means of bringing them into the society of their people or fellow believers who are gone before them into heaven Secondly Death is called a gathering to our Fathers 2 Chron. 34 28. Behold I will gather thee to thy Fathers and thou shalt be gathered to thy grave in peace There 's a gathering to a more special company and that with other like Scriptures are an argument that we shall know our relations in heaven For to be gathered to our Fathers spoken of in the first part of the verse is more then to be gathered to the grave spoken of in the latter and by our fathers we are to understand more of our fathers then the grave hath in its keeping which is but their bodies even their souls which are kept in heaven Thirdly According to the phrase of this Text death is called a gathering to God If he gather unto himself his spirit and his breath Whence Note Fourthly The spirit or soul of man hath its original from God It is of him to whom it returneth The soul or spirit of man is of God in a more special way then his body is for though God giveth both yet the Scripture in the place before named speaks of the soul as the gift of God but passeth by the body Eccles 12.7 The dust shall return to the earth as it was and the spirit shall return to God who gave it 'T is God not man alone who hath given us these bodies but 't is not man but God alone who hath given us these spirits therefore men are called the fathers of our flesh that is of the body in way of distinction from God who is the father of spirits Heb. 12.9 We have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection to the Father of spirits and live that is shall we not rather be subject to God then to man Father of spirits is an Attribute or Title too high and honourable for any but God One of the Ancients in his gracious breathing after God brake out into this holy Passion My soul O God came from thee and my heart is unquiet or restless until it return to thee again God is our center and our rest He gathereth to himself mans spirit and when he doth so what then what 's the issue of it Elihu tells us what in the next verse Vers 15. All flesh shall perish together and man shall turn again to his dust As if he had said As soon as ever the spirit is gathered the flesh is consumed or as we render perisheth All flesh may be taken in the largest sence not only for all men that live but for all living creatures Thus largely Moses extendeth it Gen. 6.17 Behold saith the Lord I will bring a flood of water to destroy all flesh that is all the Beasts of the earth and Fowls of the ayre together with Mankinde except a few of each in the Ark so Psal 136.25 Who giveth food to all flesh that is to man and beast for his mercy endureth for ever Yet some understand this first part more narrowly for all flesh except man because he addeth in the latter part of the verse and man shall return again to his dust But I conceive we are to take all flesh here for all men and only for men it being usual in Scripture to put the same thing twice under different expressions So then All flesh that is every man be he who he will shall perish Thus as all flesh is restrained to man so it extendeth over all men yea over all things of man Isa 40.6 All flesh is grass and all the

that man is apt to nourish himself in those vain hopes that he can hide himself from God or that he shall be hid from God I may cast the foolish presumptions of men about this thing into four sorts First Some hope to be hid in the croud or that they shall not be taken notice of among so many Secondly The eyes of others are so darkned that their sins are hid from themselves yea they take their vices for vertues their evil acts for good and because they see no evil in what they do they are perswaded or presume God doth not Thirdly Many are never so well pleased as when they are flattered or when others not only hide the sinfulness of their wayes from them but commend and extol them as vertuous and praise worthy And because their evil ways appear good to some men they cannot be convinced that there is any evil in them appearing to God Lastly As all impenitent sinners put their sins out of their own sight so nothing pleaseth them more then this imagination that they shall never come into the sight of God Surely the Lord would never urge this matter so often upon the children of men if it were not so But let sinners consider what they will do and what will become of them seeing as it is impossible that they should be hid so it will be most intollerable for them them to appear and stand before God in the day of judgement Psal 1.5 All must come to judgment and appear at the Bar but it will be an inexpressible grief to appear and not be approved or to appear and then be condemned Therefore be wise and hide your selves where you may be hid do not attempt to hide your selves which is the attempt of most sinners where you cannot be hid They who will needs hide themselves in that darkness and shaddow of death here spoken of shall be cast into utter darkness and abide for ever in that infernal valley of the shaddow of death in which there is no ease to be had and from which there is no release to be got Darkness and death will be the portion of those sinners in the next world who have studied to shaddow their sins with any kinde of darkness in this JOB Chap. 34. Vers 23 24 25. For he will not lay upon man more then right that he should enter into judgement with God He shall break in pieces mighty men without number and set others in their stead Therefore he knoweth their workes and he over-turneth them in the night so that they are destroyed IN the 23d verse being the first of this context Elihu further justifyeth the severest proceedings of God with man He that layeth upon man no more then is right may be justified in whatsoever he layeth upon him But God layeth upon man no more then is right Therefore c. The Assumption is expresse in the text Vers 23. For he will not lay upon man more then is right The text strictly rendred is He will not lay upon man more Our translaters supply the words then is right to determine what that more is which God will not lay upon man The words have a two-fold sence First Some interpreters render them as a direct deniall of any power seated in or liberty given unto man to plead capitulate or to come in judgement with God Elihu charging it upon Job that he had not done well in taking or using such a liberty to complaine about his condition addeth here according to this interpretation God neither hath nor will indulge man a liberty as he hath not given him a just cause to complain as if he had don him wrong Quia non ultra unquam ponet deus super virum i. e. potestatem homini nunquam faciet ut de se ille queri possir Merc Neque enim ultra in hominis potestate est ut veniat cum deo in Judicio Vulg And if man when God hath once declared his mind and published his sentence should make his defence or offer to produce his reasonings against it the Lord will not suffer it he will not permit man to proceed in such a way seeing the sentence of God and what he doth upon it is alwayes just and the right stands ever on his side as well as the soveraignty is ever vested in him Master Broughton translates the whole verse to this sense Therefore it is not for man ever to purpose to enter into judgement before the Omnipotent there is no appeale from God nor will he admit sinners by any artifices or delayes to interrupt the progresse of his justice Secondly The words as we render them carry both an assertion that God is just and a demonstration of it For he will not lay upon man more then is right that he should enter into judgement with God that is man hath no cause to enter into judgement with God if God should give him leave and let him be at his liberty in that poynt for God will not lay upon man more then is right There is another supply of a word which also beareth a good sense and suites wel with this exposition thus Non imponet ei amplius quam ferro possit Drus God will not lay upon man more then he can beare or hath strength to beare that he should enter into judgement with him if we reade the text so then that of the Apostle 1 Cor 10.13 is a cleare exposition of it There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to beare it A temptation or affliction common to man is but such as man may beare God will not overburden his people he knoweth what flesh and blood as also what Grace can beare As a man would not lay such a weight upon a childe as would burthen a man we lay a childs burthen upon a child and a mans burthen upon a man so the Lord measures and weighs out his judgements in proportion to every mans strength he will not lay upon him more then he is able to beare That 's a good sense and hath a cleare reason in it why man should not complaine of what God layeth upon him it being only proportionate to his strength But I shall rather prosecute the text according to the supply given in our translation which makes the reason why all such complaints should be forborne and silenced to be this because the sufferings of man are never proportion'd beyond his desert He will not lay upon man more then right That is more then he hath deserved or is equitable in his case whatsoever is layd or imposed upon man beyond right he hath cause to complaine of and may traverse the Judgement or desire another hearing yea he may appeale to some higher Judge if there be any