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	lord_n	numb_a	162	3	10.2793	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81199	An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.	Caryl, Joseph, 1602-1673.	1655 (1655)	Wing C769A; ESTC R222627	762,181	881

highest in grace are censured as acting and speaking below nature And as these whose graces are ●oving aloft are often suspected of madnesse So secondly they who lye below complaining under the pressures of nature by affliction are as often suspected of and charged with impatience A troubled spirit can hardly judge aright of it selfe and is seldome rightly judged by others I will end this poynt with two Cautions The first to all concerning those that are afflicted The second to all that are afflicted To the former I say judge charitably of those who complaine bitterly for as a man in a low condition knoweth not what himselfe would eyther be or doe were he advanced to the heights of honour and power so he that is at ease and wel knoweth not what himselfe would eyther be or doe were he in paine or overwhelmed with sorrows Extreames in any ●●ate are rarely borne with a wel or duely tempered moderation Secondly To the latter I say let them expect to heare themselves hardly censured and learne to beare it let not such thinke strange of their sufferings eyther under the hand of God or by the tongues of men Great sufferers speake often unbecommingly and are as often so spoken of Thirdly Forasmuch as the matter of this suggestion against Job tumultuous and rebellious speeches at least speeches savouring strongly of rebellion are incident to any Godly man in Jobs condition Observe There may be rebellion against God in a good mans complainings under the afflicting hand of God An unquiet spirit is not onely a great burden to man but a dishonour to God Our dissatisfaction with the dealings of God carrieth in it at least an implicit accusation of him or that God hath not done well because it is ill to sence with us There is a rebellion against the rod as wel as against the word of God For as our strugling and striving with the word of God and the unquietnesse of our hearts under any truth when it takes hold of us is rebellion against God so to strive and struggle with the rod of God or with the crosse that he layes upon us is rebellion against him also God speakes to us by his rod as wel as by his word and we spurne at God in wrangling with his rod as wel as in wrangling with his word Yea to have hard thoughts of God as that he is severe and rigourous that he hath put off his bowells of compassion towards us and forgotten to be gratious such thoughts as these of God under affliction are rebellious thoughts And as there is a rebellion in the thoughts against God in case of affliction so also in the Tongue Thus to murmur is to rebell I doe not say that all complaining is rebelling but all murmuring is we may complaine and tell the Lord how sad it is with us how much our soules our bodies our estates our relations bleed and smart We may complaine and make great complaints without sin but the least murmuring is sinfull yea in the very nature of it so full of sin that it usually and deservedly passeth under the name of Rebellion The children of Israel were as often charged with rebellion as with murmuring And therefore when they murmured for want of Water Moses sayd unto them Heare now ye rebels must we fetch you water out of this Rocke Numb 20.10 And againe Moses chargeth this upon them with his last breath as it were Deut. 31.27 I know thy rebellion and thy stiffe necke behold while I am yet alive with you this day ye have been rebellious against the Lord and how much more after my death yea the Lord himselfe chargeth rebellion upon that unparalleld payre of Brethren Moses and Aaron themselves because they had not so fully as they ought at all times and in all things submitted unto his divine dispensations among that people Numb 24. The Lord spake to Moses saying Aaron shall be gathered unto his people for he shall not enter into the Land which I have given unto the children of Israel because yee the Lord puts them both together in the sin rebelled against my word at the waters of Meribah Fourthly whereas Job sayth Even to day my complaint is bitter Observe The Afflictions and sorrows of some eminently Godly sticke by them or continue long upon them It is with afflictions as with diseases there are some acute diseases sharpe and feirce for a while but they last not they are over in a few dayes for eyther the disease departs from the man or the man departs out of the world by the feircenes of his disease There are also Chronicall diseases lasting lingring diseases that hang about a man many dayes yea moneths and yeares and will not be gone while he lives but lye downe in the grave with him Such a difference we finde among thos● other afflictions and troubles which are not seated as diseases in the body but reach the whole estate of man Some are acute and sharpe like the fierce fitts of a feavor but they last not or like Summers sudden stormes which are soone followed with a succession of faire weather But there are also chronicall afflictions tuffe and unmoveable troubles which abide by us which dwell with us day after day yeare after yeare and never leave us while we live or till we leave the world Many a good man hath carryed his affliction with him to the grave If any shall object how then is that of David true Psal 30.5 Weeping may endure for a night ●●t joy commeth in the morning I answer First That Scripture speakes of that which is often experienced but not alwayes secondly It is most true also that all our weeping is but for a night yea but for a Moment as the Apostle speakes 2 Cor. 4.17 compared with that morning of joy when the day of our blessed eternity shall begin Thirdly the Psalme hath this scope cheifely to shew that the troubles of the Saints are not everlasting not that they are never lasting or to shew that the night of weeping shall at last conclude in a morning of joy to the Godly not that their night of weeping shall presently conclude For as some have onely a Summers night or a short night of sorrow so others have a winters night or a long night of sorrow And this night of sorrow may be as long not onely as many natural dayes or as somes yeares but as long as all the naturall dayes and yeares of this present life The morning of joy is not to be understood of the next morrow after the sorrow began for how long soever our weeping continues it is night with us and whensoever joy comes though at midnight 't is morning with us For sure enough as those sonnes of pleasure are described Isa 56.12 promising themselves the continuance of their joyes To morrow shall be as this day and much more abundant therefore come fetch wine and let us drinke to day there will be wine enough

hereafter what ever portion of worldly profit or pleasure they have had here hell shall consume them and they shall be consuming for ever The 20th verse may carry the sence of this interpretation but it complyeth more clearely with the former describing the calamitous condition of a wicked man at his departure out of this world Vers 20. The womb shall forget him the worme shall feed sweetly on him he shall be no more remembred and wickednesse shall be broken as a tree The number varyes here againe Job spake in the plural number immediately before yet here keeping to the same subject he speakes in the singular The womb shall forget him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo quod intensissi●rè tenerrimè amare signisicat That is They who loved him most tenderly and dearely shall forget him The word which we render the womb is of a verbe which signifyes to love with greatest intensenesse and tendernes it is applyed to the love of man to God Psal 18.1 I love the Lord I love the Lord dearely with bowells of affection and it is often applyed to the love of God unto man Some translate it here by the Abstract Vim majorem haber per abstractum Obliviscetur ejus miseratio sive amor sive dilectio i. e. illi qui eum suaviter amabunt Bold Love mercie or pittie shall forget him Which may be taken two wayes First that those friends who before were pittifull to him should forget him his lovers and acquaintance who were deare to him even as his bowels they shall forget him or secondly mercy shall forget him that is the mercy of God or the God of mercy shall forget him God who is alltogether mercy shall forget him hell shall consume him and mercy or the mercifull God shall forget him for ever The vulgar reads it by way of imprecation let mercy forget him others as a direct denunciation mercy shall forget him But I rather apprehend that this phrase or manner of speaking The wombe shall forget him doth onely import thus much That when the wicked man dyeth he shall be as much forgotten among men as if such a man had never come out of his mothers wombe nor been born into the world But are not wicked men remembred to have been in the world when once they goe out of the world usually they doe such things in the world as cannot easily be forgotten And are not many wicked men who dyed some thousands of yeares agoe remembred unto this day as if they had dyed but yesterday I answer As to forget alwayes implyeth former knowledge and acquaintance so sometimes it implyeth onely present neglect When we passe by or slight a man then we are sayd to forget him though we not onely remember who he is but see him before our eyes Much more then may we be sayd to forget those men being dead whom we slighted while they lived and never speake of but with contempt and abhorrence both of their persons and actions since they dyed The wombe shall forget him Yet as the former verse is expounded by some as was there touched to shew how quiet and easie a passage wicked men usually have out of this world by death so this clause also of the verse in hand yea the whole verse is expounded to the same sence I will onely hint it and passe onne The wombe shall forget him That is his mother shall not be troubled or grieved at his death because he dyed without griefe or trouble The wormes shall feede sweetly on him That is The grave shall be no seveerer to him then to others Ita suavitèr obdormit ut in sepulchro ei vermis duscescere videatur Drus There the wormes feed upon all men and they shall feed sweetly on him or it shall be a kinde of sweetnes and pleasure to him to have the wormes feeding on him which is no more then what Job sayd upon the same argument Chap. 21.33 The clods of the valley shall be sweete to him He shall be no more remembred That is there shall no hard fate or evill accident befall him when he dyes to administer matter of discourse concerning him for when a man is cut off by some remarkeable stroake of Judgement eyther from the hand of God or man his death becomes the discourse and Table-talke of all sorts of men for that generation at least if not for many more What hath caused Korah Dathan and Abiram to be remembred to this day was it not the strangenes of their death Numb 14.29 30. And Moses sayd If these men dye the common death of all men or if they be visited after the visitation of all men then the Lord hath not sent me but if the Lord make a new thing and the earth open her mouth and swallow them up c. This dreadfull hand of God upon them in swallowing them up alive hath made them to be remembred more then many thousands of honest and good men in Israel who dyed in their beds Upon this account Ananias Saphira are remembred and so is That Herod Act. 12.23 Who was eaten of wormes gave up the Ghost because he gave not glory unto God But saith Job according to this exposition the wicked mans death is commonly so fayre and so much after the common death of all men that no man reremembers him any more And wickednesse shall be broken as a tree That is the wicked man shall dye like an old rotten tree he shall moulder away and decay by peice-meale or gradually as a tree doth which is never hewen downe but is suffered to wast and dye alone Thus the interpretation is carried through the whole verse as a proofe that bad men may in this kinde have a good death But though this be a truth and suites well with Jobs scope in some passages of this Chapter as also in other passages of this booke that wicked men dye as to outward appearance as fairely and sweetly as the godly so that as no man knoweth love or hatred by all that is before him but all things in this life come alike to all There is one event to the righteous and to the wicked Eccl 9.1 2. So all things come alike to all in death so farre as it meerely concernes the separation of soule and body yet I rather conceive that this verse declares wrath and judgement to wicked men dying or their misery and wretchednes in death And therefore first the wombe that is his neerest relations and friends even his mother and wife shall forget him They expected no good from him while he lived and so it was little sorrow to them when he dyed Some men live till their friends are weary of them Mater quia a vivo nihil expectabat solain neq pro mortuo amplius angitur every one thinks the world is well rid of them when they dye Secondly The worme shall feed sweetly on him that is as he fed sweetly