Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woe_n	world_n	wound_n	51	3	7.8959	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

in vengeance Psal 7.11 12 13. God is angry with the wicked every day if he turne not he will whet his sword he hath bent his bow and made it ready he hath also prepared for him the instruments of death he ordaineth his arrows against the persecutours Secondly Note The wounds which God makes cannot be healed by any medicines but his owne Jobs wound was incurable there was no balme for him in the Gilead of this world no Physician there And therefore the Lord bids Egypt in scorne seeke healing there Jer 46.11 Goe up into Gilead and take balme O virgin the daughter of Egypt in vaine shalt thou use many medicines for thou shalt not be cured Who can heale where God will wound Psal 38.2 3. Thine arrows stick fast in me there is no soundness in my flesh even David complained that the wounds which the arrows of God had made in him were incurable Why is my paine perpetuall said the Prophet Jer 15.18 and my wound incurable which refuseth to be healed When Ephraim saw his sickness and Judah saw his wound then went Ephraim to the Assyrian and sent to king Jareb to help him yet could he not heale you nor cure you of your wounds Hos 5.13 God gives states or bodyes politick such wounds as all the medicines and meanes in the world cannot helpe They may goe to the Assyrian and send to king Jareb to this and that power They may call a whole colledge of State-Physicians or deepest politicians for counsel and advise yet neither one nor other can be a healer to them Therefore in the next Chapter v. 1. the Church concluded upon another course and a better addresse then either to the Assyrian or to king Jareb Come let us returne unto the Lord for he hath torne and he will heale us only the Lord who gives the wound can heale the wound the same hand which smites us must cure us else our wound is incurable Thirdly Note To complaine of our wounds as incurable or past cure is an argument of our unbeliefe 'T is good for us even to despaire of help from creatures and to say the least wound if but the scratch of a pin is incurable by all the art meanes and medicines which this world can administer but to say our wound though never so deep dangerous and deadly is absolutely incurable is our sin While we ruine our selves that is while we provoke God to ruine us yet there is hope in God O Israel thou hast destroyed thy selfe but in me is thine helpe Hos 13.9 despaire as much as you will of creatures helpe but still hope in God Thirdly In that he saith My wound is incurable without transgression Note The Lord may and doth take liberty to afflict those grievously who have not sinned greatly There is no man liveth and sinneth not yet every man is not in strict sense a sinner that is a great sinner a rebell a worker of iniquity yet the Lord when 't is needfull giveth them great wounds who have not comparatively sinned greatly Though no sin should be little in our eye yet there are degrees of sin and some are lesse then others in the eye both of God and man Elihu chargeth Job not as saying he had no sin but because he complained his wounds were great though his sins were not or that there was not a due proportion between his offence and his punishment his sins and his sufferings Hence note Fourthly Though the Lord taketh liberty to afflict those greatly that have not sinned greatly yet they must not take liberty to complaine of the greatness of their afflictions how little soever their sins have been A gracious heart lookes upon the least of his mercies as greater then the greatest of his good deservings and upon the greatest of his sufferings as lesse then the least of his ill deservings or demerits And surely besides that liberty which God hath as he is supreame and soveraigne to afflict whom he will and in what degree he will we must know that the least sin deserves the greatest wound An evill thought deserves all the evill that can be heaped upon us Whatsoever we suffer on this side hell is less then the least of our sins And therefore if we have reason to confesse our little sins great and our greatest wounds little compared with our little sins how much more should we confesse our great sufferings little compared with our great sins as the Church did Ezra 9.13 After all that is come upon us our long and hard bondage in Babylon for our evill deeds and for our great trespasse thou O Lord hast punished us lesse then our iniquities deserve Further from the whole verse in that Elihu chargeth Job with these severall sayings Observe First A good mans sayings are often worse then his meanings Elihu rebuketh his speeches not his spirits his words though in some respect true yet were dangerous and because not well explained by himselfe scandalous to others But his heart was not trecherous not the bent of his mind wrong set in uttering them Evill men may speake good words but 't is with a bad heart Good men sometimes speake bad and offensive words yet with honest hearts and when their mindes are serene and they cleared from those clouds of perturbation which have darkned them they as Job are ready to recant them and repent of them Secondly Note It is an high offence to intimate any thing which doth in the least intrench upon the Justice and righteousness of God To say God hath taken away our judgement may call downe judgements To say we are wounded without transgression is a great transgression and the reason why it is so is plaine because such sayings tell the world that we suffer if not quite without desert yet more then we deserve and what is this but to justifie our selves and lay blame upon God then which as was shewed at the 2d verse of the 32d Chapter nothing is more derogatory to God or more blame-worthy in man Thirdly Note If we speak amisse or indiscreetly about the dealings of God with us we may thank our selves if we are hardly censured and soundly chidden for it Though Jobs heart was honest yet his tongue was intemperate and he too bold with God and you see how God stir'd up the spirit of Elihu to lay it home to him and bring him upon his knees for it They who vent unwarrantable speeches must not thinke much if they meet with sharpe reproofes and cutting censures Tongue-faults seldome escape without tongue-lashes And 't is a mercy to meete with them from a faithfull friend Their lashing and cutting tongues prove healing tongues Psal 141.5 Fourthly Note Every speaker is at the mercy of his hearers No man knows what glosse his words may have put upon them when once uttered Here are foure sayings brought against Job yet Job never spoke any of them expressely or in so many words but such collections were made indeed they

is doe not exact the utmost of others which the Law in the rigour of it will allow he that will not remit any thing of his right is not only over-righteous but may soon doe wrong or Thirdly when he saith be not over-righteous as he would not have men stand strictly upon their right with others so he would not have them speak much of their own righteousnesse but rather sometimes take blame to themselves then which was Jobs case proclaime themselves altogether blamelesse As we are not to betray our innocency so not give a shadow of any boasting in it We seldome lose by saying little of our selves And in most cases we should rather trust God who hath promised he will doe it Psal 37.6 to bring forth our righteousnesse as the light then be over-industrious in bringing it to light or in bringing it out of that darknesse with which it lyeth obscured either by or among men As we ought never to lye against our right so it may not be convenient at some times to speake all the truth of it which we can This at least was Jobs fault and it will be any mans who doth like Job yea though he should be which few have been or are like to be under as great sufferings as Job The greatnesse whereof he aggravated to the hight in the next words with which Elihu chargeth him My wound is incurable without transgression An incurable wound is the worst of wounds and though to be wounded without transgression is best for him that receives it yet it is worst for him that gives it My wound is incurable The Hebrew is my arrow the arrow is a wounding weapon and in this Text 't is put for the wound it self Job complained Chap. 6.4 The arrows of the Allmighty drink up my spirits There are arrows of two sorts and answerably there are wounds of two sorts There are first externall secondly internall arrows God shooteth his arrows both into the flesh and spirit the former make a wounded body the latter a wounded soule Job may intend both for he received wounds in both his flesh was wounded and all that belong'd to flesh his estate his credit and good name were wounded his soule and spirit were wounded also the arrowes of God were shot thick at him and hit him from head to foot The Archers as dying Jacob said of Joseph Gen. 49.23 Gravissima est sagitta mea absque transgressione Bez 24. sorely grieved him they all shot at him and one of them Satan hated him but though his bow as to the maine abode in strength and the arms of his hands were made strong by tht hands of the mighty God of Jacob yet he cryed out as if there had been no helpe no healing no hope for him My wound Is incurable Hanc sagittam Elihu vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. gravem doloratam pessimè habentem hinc Enosh homo ab infirmitate et fragilitate dictus The word which we render incurable signifies not only what is very dolorous or grievous but mischievous mortall and deadly And from this word man is called Enosh in the Hebrew to shew how infirme and fraile he is sin having given him a wound which is incurable by any thing but the blood of Jesus Christ Job felt his wounds and he spake of them as a man swallowed up with desperation and expected no cure of his present sad condition My wound is incurable and he concluded with that which is yet harder My wound is incurable Without transgression Mr. Broughton translates My stroak is sore without trespasse Job in saying his wound was incurable shewed a defect in his faith but in saying it was incurable without transgression he seemeth to shew his defect in truth For surely had there not been transgression in him there had never been a wound upon him God had never so much as broken our skin but for sin Man had never felt so much as the scratch of a pins poynt by the hand of God if he had not once prevaricated and Apostatiz'd from God We ow all our sorrows to our sins all our woundings to our transgressings How then doth Job say My wound is incurable without transgression The word here used is not usually put to signifie sin in generall though some take it so but some speciall kind of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat grave scelus vel Apostasi●m Scult that of more then an ordinary degree a sin with a malignity a provoking sin As if the meaning of Elihu were that he heard Job say Though his sin were not great though it were not any rebellion against light nor dangerous Apostacy though his were a very curable sin yet his wound was altogether incurable his wound was great though his sin was little Now because Justice doth usually apportion the punishment inflicted both to the nature and measure of the sin committed therefore Elihu takes it and he had too much occasion to doe so as a great reflection upon the justice of God when he heard Job thus bemoaning himselfe My wound is incurable without transgression To receive the least wound without transgression is a great wound to justice how greatly then doth he wound the Justice of God who saith he hath received a great yea an incurable wound without transgression But where spake Job these words when said he My wound is incurable without transgression we must bring in that Job hath said to every one of these charges I answer Job spake of the arrows of God Chap 6.4 and that they were incurable he saith in other words Chap 16.13 His arrowes compasse me round about he cleaveth my reines asunder he powreth out my gall upon the ground When a mans reines are cleft in sunder with an arrow and his gall powred on the ground his wound is incurable But where did he say My wound is incurable without transgression Elihu might collect that from Chap 9.17 He breaketh me with a tempest and multiplyeth my wounds without cause and from Chap 16.16 17. My face is foule with weeping c. not for any injustice in my hands While Mary washed the feete of Christ with her teares Luke 7.38 she might be sayd to foule her owne face with her teares Teares which in a qualified sence or as a token of true repentance wash and cleanse the soule doe yet blubber and disfigure the face My face saith Job is soule with weeping though my hands are not foule with sinning or any evill doing This was in effect to say what Elihu here censureth him for saying My wound is incurable without transgression Hence note First God hath his arrows he can wound us when and where he pleaseth He shooteth and misseth not his marke He hath a quiver full of deadly arrows take heed how ye provoke him Jbb had a whole quiver of arrows emptied upon him for triall for the exercise of his patience Woe to those upon whom God emptieth his quivers