Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	brethren_n	father_n	joseph_n	2,518	5	9.7131	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35439	An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of the book of Job being the summe of thirty two lectures, delivered at Magnus neer the bridge, London / by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1647 (1647)	Wing C761; ESTC R16048	581,645	610

when these storms are over-blown shall wonderfully encrease Against this it may be objected How can the former estate of Job be called small when as it is said Chap. 1. that Job had a very vast estate We have heard the inventory of his goods the totall summe or apprizement of all being given in by God himself That Job was the greatest of all the men in the East How then can it be said that his first estate was small Though thy beginning were small I answer comparatively it may be called small An exceeding excesse of greatnesse lessens and littles any other greatnesse The Moone is a great light but the light of the Sunne makes that light darknesse That which is glorious hath no glory by reason of the glory that excelleth he that is rich or great hath no riches or greatnesse by reason of riches and greatnesse which excell Job had a fair estate before and was the greatest man of all the men of the East but his estate is promised to be such as shall obscure the former and render it inconsiderable Accordingly it is said in the story of his restoring Chap. 42.10 That the Lord turned the captivity of Job also the Lord gave Job twice as much as he had before Half is but a little to the whole And at the 12. verse The Lord blessed the later end of Job more then his beginning Which words are a good exposition upon the text in hand When Joseph sent for his father and brethren to come into Aegypt Gen. 45.20 he saith but as for your stuff do not regard that for the good of all the land of Aegypt is before you Joseph knew his father was a rich man Jacob was no beggar but let all that go for nothing leave it to those that will take it up all the good of Aegypt is before you what is all you have to the riches of Aegypt That 's the first sense Observe ●●om it That The Lord is able to repair all our losses with abundant advantages We complain of losses I have lost a great estate saith one but the Lord is able to give thee such an estate as that the greatnesse of the former shall not be remembred Secondly They who lose much usually have great repairs Iob was great above all others in the East but now he shall be made greater then himself As in spirituals they that have to them more shall be given and they shall have more abundance so they that lose much in temporals to them more is given sometimes then they have lost and they shall have abundance There is a second sense to which the letter of the originall doth rather incline which makes both parts of the verse look only to his second estate namely his restauration and so the sense is this Though thou doest not presently thrive and grow up to a great estate yet afterward thou shalt Though after this breaking and undoing thou shouldst set up as it were but with a little stock one friend bringing thee a peece of silver another a peece of gold a third a jewell all making a purse for thee and so thou beginnest but upon alms and charity yet thy later end shall greatly encrease As if Bildad had said Though God should now begin to comfort and restore thee but with small matters yet doe not thinke he will so conclude with thee he hath enough in store The letter of the originall is most clear for this the words being assertive rather then suppositive Thy beginning shall be small Cum dicat erit satis ind●cat se loqui de ijs bonis quae habiturus est si resipuerit non de ijs quae habuit ante hanc tempestatem Drus Sic solet Deus ditare suos non uno tempore simul sed paulatim ut Itali dicunt poco à poco Galli peu a peu Idem and thy later end shall greatly encrease which referrs to the time future not past as we and others translate Hence observe That The Lord doth usually raise his people by degrees They do not receive all at once It is true of persons families and Nations We must not look for all in a day Outward mercies may come too fast upon us there may be a glut of them We may have more than we know how to order and take in it may do hurt to receive all together As it is with men that have been long pined with famine and hunger and are grown out of their ordinary course by reason of their necessitated abstinence We doe not presently give them all manner of good cheer or bring them to a full table and let them eat as much as they will but we give them a little and a little at a time and so by degrees bring their stomacks on till they be wrought for plenty So when the Lord brings persons or nations very low he doth not bring in a glut of mercies at first this would be more then they are able to bear as they may be undone if they have all at one receit but he gives they are able to take them in and make a right use of them As Iacob said to Esau his brother when he invited him to march with him no saith Iacob I cannot march thy pace I must consider what my train is I have flocks here that are great with young And if I should over-drive them one day they would all die therefore saith he I will lead on softly according as the cattell that are before me and the children be able to endure So it is in this case the Lord in infinite wisdome gives as men are able to receive We may be over-mercy'd as well as over-affli●ted over-laden with comforts as well as with sorrows And therefore as the Lord doth correct in judgement and in measure So also doth he restore We have not full-tide in a moment or in a quarter of an hour it would be terrible dangerous and troublesome if when it is low water we should have full tide in a moment but it comes in stealing by degrees and at last it swels all over the banks Such a stealing flood of mercies the Lord gives his people Therefore be caution'd In the returns of mercy do not despise small things Your beginnings may be inconsiderable this is but a little and that is but a little but doe not despise the first or second little So the Prophet counsels Zech. 4.10 Despise not the day of small things The beginnings of mercy were scarce discernable and they looked upon them as nothing they thought they would never come to any thing Take heed saith the Prophet doe not despise small things there 's more a comming Hast thou but a little Doth God make but some little repairs of outward comforts Do not sleight these look upon them as the beginnings of greater things When Elijah sent his servant to go and look toward the sea whether he saw any sign of rain he at last brought him

for the perturbation of fear When Job saith I would speak and not fear him his meaning is not to lay down that fear of God which is a bridle to the soul keeping it from sin or that reverentiall affection which fits us for and should act us in every holy duty we perform to God When Job praied to be free from the fear of God he resolved thus to fear God T is only the perturbation of fear distracting fear not sanctifying humbling fear which Job would lay aside when God should please to with-draw his terrifying fear And so his minde is plainly this If the Lord will be entreated to remit the extremity of my affliction and remove those terrours wherewith I am affrighted then I would speak boldly and chearfully to him I would set out the truth of my case and declare the innocency of my person Qui injudicio consiernatur non potest recté agere causam suam seque ita utoportet desendere ac tueri terror enim impedimento est ei P●ned Vehement passions hinder my reason 't is uneasie to speak till I am eased of my pains I cannot tell how it is with me so long as it is thus with me Hence note That extremity of fear is an interruption to speech While sense is much troubled reason cannot act much When Ephraim spake trembling he exalted himself in Israel Hos 13.1 There to speak trembling is to speak humbly Our words to God should be accompanied with low thoughts of our selves Ephraims trembling is opposed to pride and hardnesse of heart They who thus tremble at the Word of God are fittest to speak to God yet excessive trembling hinders us in speaking And untill the Lord quiets and composes our hearts by a word from heaven till he speak to our distempered mindes as once to the raging sea Be quiet and still we cannot utter our hearts or declare our mindes unto him When God sends a gracious message to poor sinners and invites them to a conference as he did his ancient people Isa 1.18 Come let us reason together then they come boldly to the throne of grace notwithstanding their crimson and scarlet sins Then they are not afraid to speak they may speak and not fear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia non sic ego mecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non enim sic conscius sum But saith Job it is not so with me There is much diversity of opinion about these words M. Broughton translates I am not so with my self and gives this note upon it I am not such with my self as Gods scourge seemeth to make me or such as your words would make me The Septuagint renders it I am not so conscious to my self or I am not so self-guilty The Hebrew word for word runs thus For not so I with my self Some difference arises from the first particle we read But Most For The originall is rather causall then exceptive I would speak and not fear him for it is not so with me Particula Chen propter variam quam habet significationem varijs quoque interpretationibus ansam praebit est enim vox aequivoca plura significans Bol. But the word which causes the greatest difference is that which we translate So It is not so with me The Hebrew is Chen and that hath two principall significations It signifies sometimes right or just and is applied both to persons and to things First Unto things Jer. 8.6 The Lord hearkned and heard and there was no man that spake Chen aright or things which were right Jer. 23.10 The word is opposed to evil Their course is evil and their force is not right that is the force might or power which they have is not set upon or imploied about that which is right but wholly bent to do wrong or they commit evil with all their might Qui bonam habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus apud seipsum testatur igitur se bonam habere conscientiam inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Deum si non projure suo agere vel gratia uti velit Coc. Secondly The word Chen is applied unto persons noting a man that is upright hearted faithfull and honest both in conscience and conversation When Iosephs brethren Gen. 42.11 19 31. pleaded for themselves they say unto him We are Chenim right men we are no spies We are not come to finde out the weaknesse of the Land but to get a supply of our own wants Ioseph said Ye are spies ye come to circumvent us to put tricks upon us to work your own ends by discovering what we are No say they pray Sr do not misunderstand us we are Chenim honest right-hearted plain-meaning men Secondly The word is used adverbially It is not so with me that is It is not so as you imagine In which sense we finde it Gen. 1.7 The Lord said Let there be light and it was Chen so as the Lord commanded so it was Eccles 8.10 I saw the wicked buried who had come and gone from the place of the holy and they were strangers in the City where they had done so Upon both these significations of the word different interpre●ations of the whole are grounded First Taking the word to note an upright hearted man Iob is conceived to speak interrogatively as if he put this Question For am I not right in my self As if he had said If you thinke it too much boldnesse that I have said I would speak unto God and not fear him Am not I right in my self Am not I found and true at heart Thus he seems to allude unto that testimony which God gave of him at the first verse of this book A man perfect and upright As if he had said I am no turn-coat or apostate I am as I was and I doubt not but I shall be what I am still perfect before God and upright with men And if so why may not I have boldnesse to come unto God and speak freely with him They who are sincere with God may have great boldnesse in comming unto God Uprightnesse hath boldnesse with men and uprightnesse hath boldnesse towards God Though no uprightnesse or righteousnesse in man can give him boldnesse in himself yet it may give him boldnesse in another He may be assured that though he cannot be accepted for his uprightnesse yet being upright he shall be accepted Secondly Others read it negatively I would speak and not fear him for I am not right in or with my self And so the sense may be made out thus I have not gone about to justifie my self all this while I have not stood upon my own righteousnesse pleading with God if my righteousnesse were in my self then I might fear to speak with God though his fear should not terrifie me and though he should take away his rod from me but I have a better bottom then my own I am not right in my self I am