Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	afraid_a	fear_v	zion_n	24	3	9.6533	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35538	An exposition with practical observations continued upon the thirty-eighth, thirty-ninth, fortieth, forty-first, and forty-second, being the five last, chapters of the book of Job being the substance of fifty-two lectures or meditations / by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1653 (1653)	Wing C777; ESTC R19353	930,090	1,092

express the perfection of this creature he saith He is made without fear Hence note Thirdly The less fear the more perfection unless it be of that fear which is our perfection the fear of God then indeed the more fear the more perfection We may distinguish of fear There is godly fear and natural fear The less natural fear the more perfection but the more godly fear The more perfection the more we fear God the more perfect we are but the less of natural fear or fear of the creature we have the more perfect we are The perfection of the godly is often exprest by being above or by being delivered from fear Psal 91.5 Thou shalt not be afraid for the terrour by night nor for the arrow that flyeth by day The Lord saith to many fear but there are but few of whom he saith and for whom he undertakes that they shall not fear especially in a time of such great fear as is spoken of in that 91st Psalm a time of Plague and that in the heat when the slain of the Lord are many and men fall by thousands on the one hand and on the other Trust in God is the special qualification of the person who stands under the protection of that promise in the Psalm last mentioned And the same promise is made to a man fearing God Psal 112.7 No evil tidings shall make him afraid David professed this gracious fearlessness Psal 46.2 Although the earth be removed and the hills be carried into the midst of the sea yet will not I fear And again Psal 23.4 Though I walk through the valley of the shadow of death I will fear no evil 'T is the perfection of a man not to fear outward dangers therefore Christ rebuked his Disciples Mat. 8.28 Wherefore did ye fear O ye of little faith Their faith was very little else their fear would not have been so great Now as it is thus in man the less of natural fear the greater is his perfection so also among other creatures it is a note of their perfection to be made without fear for it shews the greatness of their courage as also of their strength And this is absolutely the perfection of God whose infinite insuperable power and strength is answered with a most constant serenity and immutability of mind who as he wants nothing so he fears nothing Thus our translation carrieth the verse I shall touch upon a second before I part with it Non est in pulvere potestas ejus Coc. Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat dominatum potestatem quia quae dominatum habent super reliqua solent esse materia comparationum similitudinem ideo significat comparare vel assimilare His dominion is not over the dust he is made without fear The reason of this variety of translation is because the word which we render like signifies power or dominion and the reason why the same word signifies to have power as also to compare or be like is because those things which are great above others use to be the matter of comparison And hence it is that as we and others render upon earth none is like him or to be compared to him so others taking the word strictly and properly say his dominion or magistracy is not upon the earth The text thus read shews the Lords great goodness to men upon the earth that having made such a huge vast dreadful creature he hath not given him any power or dominion upon the land but by his providence hath shut him up in the sea where he can do less hurt for if Leviathan or a creature of his bigness and power should live upon the land there were no living by him either for man or beast As it is an argument of Gods care of and benignity to mankind that those land creatures Lions Tygers c. which destroy and prey upon others are so ordered that in the day time they retire to their dens Psal 104.22 and when night comes then they go abroad God shuts them up in the day time when they might do most hurt or hinder man from doing good that is the duties of his calling abroad in the open fields ver 23. 'T is also a great part of the wisdom and good providence of God to shut up the Leviathan within the bounds of the sea his power his dominion is not over the dust or upon the land The Author of this translation glosseth it thus How small a matter were it saith he to say that Leviathan hath not his like upon earth far another thing is here intended or handled Here Divine providence is hinted to us which gives laws and limits to earth and sea and to all things contained in them He hath not formed nor fitted the body of Leviathan with members of use upon the earth therefore the sea is his dominion not the land This is a truth and a useful consideration Yet I conceive the Lord doth here rather highten the power of Leviathan by saying He hath not his like on earth For it being taken for granted that he hath not his like in the sea nothing could be said more to set forth his greatness than this that he hath not his like at land And some of the Hebrew Doctors say the Lord spake thus because beasts on the land are stronger than fish in the sea and they give a reason for it upon a Philosophical ground because much moisture weakens Therefore the wonderful even preternatural strength of Leviathan appears in this that he being a water animal should yet be both bigger and stronger than any best of the earth Vpon the earth there is not his like who is made without fear Which as it is here asserted so it is demonstrated in the following words Vers 34. He beholdeth all high things he is King over all the children of pride There is a three-fold interpretation of those words in the former part of this verse He beholdeth all high things Understanding by the Relative He Leviathan for there is another reading which I shall touch in the close First These words may be expounded as an argument of the mighty courage of Leviathan He as it was said before is made without fear for he beholdeth all high things that is let things or persons be never so high never so great never so formidable he beholdeth them boldly he doth not wink and look but with open face beholds the most high and terrible things Omne sublimo videt est velut declaratio praecedentium Factus est ut nullum timeret Bold for as it is said before he is made without fear Secondly He beholdeth all high things that is he beholdeth them with disdain as if this were a signification of the matchless pride of Leviathan He looks upon high things how high soever they are as his underlings or as if they were not good enough for him to bestow a look or a cast of his eye upon He is

might declare himself in Leviathan Hence note The parts powers and comely proportions of the creature clearly evidence the excellencies of God The Lord chiefly proclaimed his own name when he proclaimed the name of Leviathan Rom. 1.20 The invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead The unseen God hath made all things that he may be seen in them When he makes a Comment upon his own works why is it but that he may make a Comment upon himself and expound his own glory in them And as the excellencies of the Lord are seen in the works of creation so in the works of providence and he hath therefore made so many declarations of them to us that his power wisdom and justice may shine through them to us Psal 75.1 That thy name is neer thy wondrous works declare And he said to Pharaoh Exod. 9.16 For this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth All that the Lord doth to or in the creature is to get himself a name and a glory therefore let us give God the glory of his power wisdom and goodness in all his works Negare Pagaganus Christum potest negare Deum omnipotentem non potest August ser 139. de Temp. It was the saying of one of the Ancients A Pagan may deny that there is a Christ but a Pagan cannot deny Almighty God A Pagan may deny Christ for that 's meerly matter of faith but sense will lead a Pagan to believe there is a God or some omnipotent power that hath wrought all these things If we see a stream that assures us there is a Spring or Fountain if we see a goodly Palace built that assures us it had a builder a maker And if the stream be full what is the fountain If the Palace built be great and magnificent how great how magnificent was the builder Every house as the Author to the Hebrews said upon another occasion Chap. 3.4 is builded by some man but he that built all things is God Fourthly Seeing the Lord is pleased to read such a natural Phylosophy Lecture upon this creature we may take this Observation from it God would have man know the parts and powers of the creatures Why doth the Lord in this book speak at large of them and of their powers but that we may take notice of them and understand them or that we should search and study them What the Psalmist speaks concerning the works of providence is true of the Lords works in nature Psal 111.2 The works of the Lord are great And vers 4. He hath made his wonderful works to be remembred that is that they should be spoken of and memoriz'd And therefore having said at the beginning of the second verse The works of the Lord are great he adds in the close of it Sought out of all them that have pleasure therein His work is honourable and glorious c. The works of God are to be searched to the bottom though their bottom cannot be found by all those that have pleasure and delight either in God or in his works and they therefore search them out also because they encrease and better their knowledge of God the Creator by encreasing and bettering their knowledge about the creature From the whole verse we may infer First If God will not conceal the parts the power and comliness of his creatures then let not us conceal the power the glory and the excellency of God Yea let us with heart and tongue declare the glorious perfections of God how holy how just how wise how merciful how patient and long-suffering a God he is When God makes the creature known to us he would much more have us know himself and make him known Davids heart was set upon this duty Psal 9.14 Thou hast lifted me up from the gates of death that I may shew forth all thy praise in the gates of the daughter of Sion As if he had said This O Lord was thy design in lifting me up from the gates of death that is from deadly dangers or killing diseases that I might declare thy praise in Sions gates or that I might declare how praise-worthy thou art to all who come into the gates of Sion And again Psal 118.17 I shall not die but live and declare the works of the Lord. In the 40th Psalm which is a Prophecy of Christ he speaks in the words of the Text vers 10. I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy loving kindness and thy truth from the great congregation As the Lord saith here concerning Leviathan I will not conceal his parts so saith the Prophet I will not conceal his loving kindness and truth c. Which as it is most true of Christ whose work it was to do so as also the end of all his works so it sheweth what we ought to do and what should be the end of all our works not to conceal the righteousness and goodness of God but declare them in the great congregation And as Christ declared the glory of the Father so should we the glory of Christ We read the Church engaged in this As I shewed before Christ could not conceal the parts of the Church so the Church could not conceal the parts of Christ Cant. 5.9 There the question is put to the Church What is thy beloved more than another beloved that thou dost thus charge us The Church being asked this question will not conceal the parts nor the power nor the comely proportion of Christ her Beloved but gives a copious Narrative of his gracious excellencies vers 10. My Beloved is white and ruddy the chiefest among ten thousand his head is as most fine gold his locks are bushy and black as a Raven his eyes are as the eyes of Doves by the rivers of waters washed with milk and fitly set his cheeks are as a bed of spices as sweet flowers his lips like Lillies dropping sweet smelling myrrh his hands are as gold rings set with Beryle his belly is as bright Ivory overlaid with Saphyres his legs are as pillars of marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars his mouth is sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Jerusalem Thus as Christ concealed not the parts of the Church so the Church concealed not the parts the power and comely proportion of Christ And did we more consider who Christ is and what he is both in himself and unto us we should be more both in admiring within our selves and in reporting to others his parts his power and comely proportion Secondly If God hath not concealed the knowledge of his creatures from us if

of Heth. If Jacob take a wife of the daughters of Heth such as these which are of the daughters of the Land what good shall my life do me Better be out of the world than see my sons miscarry These two sights to see children suffering or to see them sinning are a pain not only to the eyes but to the hearts of parents But to see them First Prosperous in their way Secondly Pious keeping the way of the Lord to have and see such children and childrens Children to the third and fourth generation how delightful is this The Apostle John professed 3 Epist ver 4. I have no greater joy than to hear that my children walk in the truth He means his spiritual children those whom he had converted to the faith and begotten to Christ in the ministery of the Word O what a joy was it to that holy Apostles heart to see them walk answerably to the profession of the Gospel and his expectation Now as that was so great a joy to him that he had no greater so 't is an unspeakable joy when godly parents see their natural children spiritual and walking in the truth To see children new born to see them gracious and to see them prosperous also what a blessed sight is this And this was the sight doubtless which Job had he saw his children His sons and his sons sons to the fourth generation His blessedness as to all without him in this life was at the highest when he saw the prosperity of his children both in soul and body Thus Job was blessed every way he was blessed with riches blessed with long life blessed in the multiplication of his family he was blessed also in his death as appeareth in the next and last words of this Chapter and Book Vers 17. So Job died being old and full of days As Solomon said Eccles 12.13 Hear the conclusion of the whole matter Fear God and keep his commandements So I may say now Hear the conclusion of all men To fear God and keep his commandements is the consumating end of our lives but to dye is the consuming end of all our lives and to a good man 't is an entrance into eternal life Such and so Job died The Lord having spoken of his life is not silent about his death The story the holy story brings Job to his grave and that could not but be a blessed death which was the close of a gracious life So Job died Death is the separation of the soul from the body 't is the sleep of the body in the grave and th● rest of their souls in heaven who dye in the Lord. There is no difficulty in these words take a note or two from them First Death takes all sooner or latter Job lived a long time but he did not out-live death Mors ultima clausula vitae Mors ultima linea rerum he enjoyed an hundred and forty years prosperity in this world yet he left the world He lived long yet a day came when he could not live a day longer 'T is said of all the long livers Gen. 5. They died Adam lived nine hundred and thirty years and he died Seth lived nine hundred and twelve years and he died Methuselah the longest liver in this world lived nine hundred sixty and nine years and he died Here Job lived an hundred and forty and so he dyed David put the question of all men Psal 89.48 What man is he that liveth and shall not see death How great or how good how rich or how wise how strong or how valiant soever any man living is he must dye How long soever any man hath lived in this world he must dye for the world must dye there must be a dissolution of all things and therefore a dissolution of all men Psal 82.6 7. I said ye are gods but ye shall dye like men Kings and Princes who have the priviledge to be called gods have not the priviledge of God not to dye like men This is a common theam I intend not to stay upon it only let me tell you death will overtake us all sooner or later upon a double account First Because it is appointed Secondly Because it is deserved It is appointed unto men once to dye Heb. 9.27 and all men have deserved to dye to dye eternally and therefore much more to dye naturally Rom. 5.12 As by one man sin entred into the world and death by sin and so death past upon all men for that all have sinned Now seing the condition of all men is a dying condition receive these four cautions First Prepare for death There is no avoiding it at the long run therefore be ready to entertain it at last and because we may dye at any time be preparing for death at all times How miserable are they who are so old that they cannot live and yet so unprepared that they are afraid to dye Job died and we must If so Is it not our wisdome to prepare for death Secondly Submit quietly to the arrest of death There is no striving with the decrees of God Our death is under a divine appointment Eccles 8.8 There is no discharge in that war no priviledge to be pleaded no exemption no prescription Your strength cannot stand against the assaults of death your prudence and policy cannot find any way of escape from it nor can your piety or godliness deliver you out of the hands of natural death As there is no work nor devise nor knowledge in the grave whither we are going Eccles 9.10 so there is no knowledg no device no wisdom can keep us from going into the grave no not our graces Grace is as salt to the soul preserving it from moral corruption for ever But it cannot keep the body from natural corruption in this world Mors est nobis nimis domestica utpote quam in viscaribus nostris circumserim● Plutarch in Consol ad Apoll. because our graces in this world are mingled with corruption Death is domestical to us that is we have the seed of it within our selves we carry it daily in our bowels and in our bosomes therefore submit quietly to it for there is no avoiding it Thirdly Seing all must dye get that removed which is the troubler of a death-bed and the sting of death get that removed which makes death bitter get that removed which makes death the King of terrours so terrible that is sin This should be our study all the days of our life to get rid of sin to be dying to sin daily because we must dye at last and may dye for all that we know or can assure our selves any day we live 1 Cor. 13.56 The sting of death is sin Whensoever or in what way soever we dye it will be well with us if the sting of death be first pulled out and whensoever we dye after never so long a life it will be miserable if we dye in our sins as Christ told the Jews in