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	king_n	type_n	17	3	9.3428	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63068	A commentary or exposition upon the XII minor prophets wherein the text is explained, some controversies are discussed, sundry cases of conscience are cleared, and many remarkable matters hinted that had by former interpreters been pretermitted : hereunto is added a treatise called, The righteous mans recompence, or, A true Christian characterized and encouraged, out of Malache chap. 3. vers. 16,17, 18 : in which diverse other texts of scripture, which occasionally, are fully opened and the whole so intermixed with pertinent histories as will yeeld both pleasure and profit, to the judicious reader / by John Trapp ...	Trapp, John, 1601-1669.	1654 (1654)	Wing T2043; ESTC R15203	1,473,967	888

remarkable that God calleth the solemn feasts their solemn-feasts as if they had been none of his he would not own them So Ier. 7.21 in scorn he calles their sacrifices flesh ordinary flesh such as was bought and sold in the shambles And Hos 9.4 he calleth the same sacrifices their bread for their soule or for their naturall sustenance and saith it shall not come into his house And yet he speaks there of that meat-offering Lev. 2.5 appointed by God himself for a spirituall use which is neverthelesse called the bread for their life or livelyhood because God esteemed it no other then common meat In a like sense it was that after the people of Israel had set up the golden calf God would own them no longer but fathers them upon Moses Behold thy people saith He to Moses whom thou broughtest out of Egypt c. Exod. 32.7 David also when he had sinned in numbring the people was counted and called but plain David Go and say to David c. 2 Sam. 24.12 whereas before that when he purposed to build the Lord a Temple c. 2 Sam. 7. then it was Go tell my servant David c. The Saints themselves when they sin against God are in a sort suspended from the covenant Therefore it is usuall with them when they seek the Lord for any speciall mercy to begin with humbling themselves and taking pains with their own hearts as David Daniel Ezra c. Verse 4. And ye shall know that I have sent c. That is ye shall know by wofull experience your punishment shall advertise you the curse appendent to the commandement shall teach you as Gideon taught the men of Succoth so with thorns and and briers of the wildernesse Jud. 8.16 and as David taught the children of Ammon better behaviour by making them passe thorough the brick-kilne 2 Sam. 12.31 and as the Phrygians wax not wise unlesse they be beaten to it when Gods judgments are in the earth Judg. 3.20 the inhabitants of the world will learn righteousnesse Isai 26.9 Smart makes wit and vexation giveth understanding Ehuds ponyard was a message from God who as he is said to hold his peace when he punisheth not Psal 50.21 Esay 42.14 so to preach and teach when he doth Esay 28.19 his scourges are mens school-masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One calls them Gods free-school-masters curstand crabbed enough but such as whereby he openeth mens ears to discipline and commandeth them to return from iniquity Iob 36.8 9 10. Then he sheweth them their work and their transgressions that they have exceeded that they have slighted the commandement which he had sent them and that now he would plead with them another way so with patience and with blood Ezek. 38.22 and so would cause them to passe under the rod that thereby he might bring them into the bond of the covenant purging out the rebels and them that transgress Ezek. 20.37 38. God should have no tribute from men as those Malignants suggested against the returned captives Ezra 4.13 if he did not make them know his breach of promise Num. 14.34 if he did not break covenant with them that first play false with him and keep no condition on their part required See 2 Chron. 15.2 and when thou art making a covenant with sin say to thy soul as Boaz said to his kinsman Ruth 4.4 At what time thou buyest it thom must have Ruth with it If thou wilt have the pleasure of sin the wages of wickednesse thou must also have the curse c. and let thy soul answer as he there doth No I may not do it I shall mar and spoil a better inheritance Polanus and others dislike the reading of this text in the future tense ye shall know that I haue sent this commandment and tell us that the scope of the Prophecy requires that it be read in the present tense thus Nam citis For ye do know that I have sent c. You know your dignity and duty as Priests Vos probe cognitum habetis c. Polan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet ye wilfully crosse your own knowledge and conscience Knowledge is a divine gift it is the great talent of all other there is a much set upon it Lak 12.48 there is a special d●p●suum in it as the word there used importeth To know heavenly things is to scend into heaven saith Agur Prov. 30.4 But as the devil that knowing creature that hath his name in Greek from the largnesse of his objective knowledge was once an Angel of light till he fell from his dignity Jud. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so those that corrupt themselves in that they know Jude 10. Rom. 1.18 that imprison the light they have as a prophet from God in unrighteousnesse that know the commandment sent from God as here and yet after that they have known the way of righteousnesse do turn from the holy commundement delivered unto them the latter end will be worse with those men then the beginning 2 Pet. 2.20 21. they have but aspired to an higher pitch that their fall might be the more desperate Neronis illud Quantus artifex perco quadrabi t●in te peritum periturum saith One. Thou doest but carry Uri h's letters about thee to thine own utter destruction Thou maist go to hell with much knowledge in thy head as a bull with a coronet and garland goes to the slaughter Thou mayest also for this one fault meet with an hell aforehand in thine own conscience as Spira did crying out to those about him to learn of him to take heed of severing knowledge and practise What else was it that brought such ●o ●ring and troubles both inward and outward on those Esay 59.11 12. and that when salvation was looked for Our iniquities say they testifie to our faces and we know them All sins offend conscience but sins against knowledge waste and destroy it A dangerous degree drawing neer that sin to which sacrifice is denyed For sins against the law though against knowledge there was an attonement Levit. 6.1 to the 8. and he instanceth in perjury But to persecute the known truth with malice Heb. 19 26. for this ther 's no sacrifice that my covenant might be with Levi Levi did not thrust himself into the Priesthood but was taken by God into special covenant See Num. 8.13 14. 1 Sam. 2.28 Heb. 5.4 No man taketh this honour unto himself but he that is called of God as was Aaron Or if he do he shall smoke and smart for it as Saul Vzziah and others no man might come uncalled to the king of Persia upon pain of death much lesse to the King of heaven as Kore and his complices whom God hath hanged up in gibbets as it were for example to all bold intruders upon that tremend function of the Ministery Men out of office are not sent of God therefore they may

incompleat it was an imperfect thing the better part of it was yet wanting Next that till that chare were done he could not be at peace within himself he could not be quiet for vowes are debts and debts till they be payed are a burden to an honest minde and do much disease it Salvation is of the Lord. Salus omnimoda as the Hebrew word having one letter more then ordinary in it importeth Jeshugnathah all manner of salvation full and plentifull deliverance is of the Lord who is therefore called the God of salvation unto whom belong the issues from death Psal 68.20 A quo vera salus non aliunde venit This Ionah speaketh as he doth all else in this holy Canticle not by reading or by rote but out of his own feeling and good experience his whole discourse was digg'd out of his own breast as it is said of that most excellent 119. Psalme that it is made up altogether of experiments and it therefore hath verba non legenda sed vivenda words not so much to be read as lived as One said once of it Dives thought that if one went from the dead to warne his wicked brethren they would never be able to resist such powerfull Rhetorick Behold here is Ionah raised from the dead as it were and warning people to arise and stand up from dead courses and companies that Christ may give them light why do they not then get up and be doing at it that the Lord may be with them Shall not the men of Nineveh rise up in judgement with this evil generation and condemn them because they repented at the preaching of Jonas Mat. 12.41 but these do not though they have many Jonas's that both preach and practise non verbis solum praedicantes sed exemplis as Eusebius saith Origen did that live sermons and not teach them onely Verse 10. Dci dicere est facere Aug. And the Lord spake unto the fish He spake the word and it was done He is the great Centurion of the world that saith to his creature Do this and hee doth it Yea he is the great great Induperator to whom every thing saith Iussa sequi tam velle mihi quàm posse necesse esse Lucan I am wholly at thy beck and check Jonah spake to God and God to the fish It may be said of faithfull prayer that it can do whatsoever God himself can do sith he is pleased to yeeld himself overcome by the prayers of his people and to say unto them cordially as Zedekiah did to his Courtiers colloguingly The king is not he that can deny you any thing Prayer is of that power that it can open the doors of Leviathan as wee see here which yet is reckoned as a thing not feisible Iob 41.14 yea of the all-devouring grave Heb. 11.35 If the Lord pricked on by the prayers of his people set in hand to save them and shall say to the North Give up and to the South Keep not back bring my sonnes from farre and my daughters from the ends of the earth Esay 43.6 they shall come amain and none shall be able to hinder them Come therefore with those good souls in Hosea who had smarted for their folly as well as Ionah and let us return unto the Lord for he hath torn Hos 6.1 2. and he will heal us he hath smitten and he will bind us up After two dayes will he revive us in the third day he will raise us up and we shall live in his sight A time we must have to be in the fire in the fishes belly as in Gods Nurturing-house but hee will take care that wee be not there overlong what 's two or three dayes to eternity Hold out faith and patience Yet a very little little while Heb. 10. and hee that shall come will come and will not tarry and it vomited up Ionah upon the dry land And here Death was defeated and wiped it was much more so when it had swallowed up Christ Quantum in devoratione mors laetata est tantum luxit in vomitu Hieron and little dreamt that it self should have been thereby swallowed up in victory But then was fulfilled that of the Prophet O death I will be thy death And as there so here in a proportion and as a type omnia jam inversa saith Mercer all things are turned t'other way Before the fish was an instrument of death now of life and serves Jonah for a ship to bring him to dry land This fish useth not to come neer the shore but to sport in the great waters howbeit now he must by speciall command vomit up Ionah upon the dry land Why then should it be thought a thing incredible with any that God should raise the dead The Sea shall surely give up the dead that were in it and death and hell deliver up the dead that were in them Acts 26. S. Sen. Nat. quaest l. 3. c. 26 27 28 29 30. and they shall be judged every man according to his works Rev. 20.13 This some of the Heathens beleeved as Zoroastres Theopompus and Plato And the Stoikes opinion was that the world should one day be dissolved by fire or water and all things brought to a better state or to the first golden age again But we have a more sure word of Prophesie and this that is here recorded may serve as an image and type of our preservation in the grave and our resurrection from the dead by one and the same Almighty power of God CHAP. III. Verse 1. AND the word of the Lord came unto Ionah the second time Ionah is a sinner but not a cast-away God layes him not by as a broken vessel treads him not to the dung-hill as unsavoury salt but receives him upon his return by repentance and restores him to his former employment gives him yet a name and a nail in his house yea sends him a second time on his message to Nineveh and counting him faithfull puts him again into the ministery who was before a runagate a rebel c. But he obtained mercy c. 1 Tim. 1.13 as did likewise the Apostles after that they had basely deserted our Saviour at his passion and Peter after he had denied him See Ioh. 20.22 23. and 21.15 16 17. Quem poenite peccasse poenè est innocens Sen Agam. The poenitent are as good as innocent Return ye back-sliding children saith the Father of mercies and I will heal your back-slidings Ier. 3.22 The Shulamite returning is as lovely in Christs eye as before and all is as well as ever betwixt them Cant. 6.4 There is a naturall Novatianisme in the timerous conscience of convinced sinners to doubt and question pardon for sinnes of Apostasie and falling after repentance But had they known the gift of God and who it is that saith to them Be of good cheer thy sinnes are forgiven thee they would have conceived strong consolation Verse