Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	eat_v	fruit_n	garden_n	1,548	5	10.7452	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35438	An exposition with practical observations continued upon the fourth, fifth, sixth, and seventh chapters of the Book of Job being the substance of XXXV lectures delivered at Magnus near the bridge, London / by Joseph Caryl.	Caryl, Joseph, 1602-1673.	1656 (1656)	Wing C760A; ESTC R23899	726,901	761

Deliverer in six troubles yea in seven How sad I say will it be if we have put God to reade the Chronicle and repeate the historie of his deliverances given us as he did to Israel and say I delivered you in 88 from the Spaniard I delivered you in 1605. from the Gun-powder-Treason I delivered your Parliament I delivered your City I have often delivered your Armies and sometimes crown them with glorious victories now I will deliver you no more Will not such speakings from providence be a plaine conviction that we have forsaken the Lord and chosen other gods God hath sometime what a miracle of mercy chosen those who forsook him but he never so stedfast is he in faithfullnes forsook any who chose him to be their God If he keepe not such from yet he will certainly preserve all such in trouble as it follows Yea in seven there shall no evill touch thee He saith not He shall deliver thee from six troubles and from Non dicit â sexsed in sex non quod ab illis non possit sed quod cum acciderint ab illis liberet ut in illis non succumbat seven As if troubles should only threaten but never come upon us or as if all our deliverances should be preventions but he shall deliver thee in six troubles yea in seven there shall no evill touch thee Evill signifies sometimes the evill of sin and sometimes the evill of punishment We may here take it either way The Lord will so keep up thy spirit and direct thy way in trouble that thou shalt not defile thy selfe with the evill of sin thy troubles shall purge not pollute thee And he wil so keep thee that thou shalt not be annoyed by any evill of punishment If fatherly displeasure should appeare against thee wrath shall not Love shall be mixed with thy correction with thy wormwood and gall as the Church speaks in the Lamentations thou shalt have a temperament of hony and of sweetnesse Ita eripiet ut nullum malum attingat e●tiāsi tentari conflictari s●na● ad tempus nocumentum tamen non capies Coc. in loc though troubles presse thee yet evill shall not Touch thee Not touch thee This notes exact deliverance we think ourselves well many times if we can come off from dangers with a scratch face with a wound or with the losse of a limbe but to come off without the losse of a haire or which is lesse without a touch speakes a compleate deliverance It astonisht Nebuchadnezzar Dan. 3. 27. to see the three children come out of the fiery fornace without a haire of their heads singed without any change of their coats or the smell of fire So much this imports thou shalt passe the pikes through six yea seven a whole army of troubles and no evill shall touch thee When the woman told the tempting Serpent God hath said ye shall not eate of the fruit of the tree in the midst of the garden nor touch it Gen. 3. 3. She implyed a charge of totall abstinence And when the Lord salth No evill shall touch thee it implies a promise of totall deliverance In the first and second chapters of this book and it is the same originall word Satan begs leave of God that he might touch Job and touch all that he had Now here Eliphaz seemes to touch that string No evill shall touch thee as if he had said God will not let his servants be overwhelm'd as thou art with evils no evill shall so much as touch them And the truth is though Satan obtained leave of God to afflict the body of Job with paines and he made it all over as one wound yet no evill touched him in the sence here intended Though Job was all over evill sores yet there was not so much as the least scarre of an evill upon him Troubles touch't him but evils did not And troubles may touch the servants of God but evill shall not Hence observe God saves and delivers his people from all evill even while they are in the midst of trouble He delivers as well in trouble as from trouble while trouble is continued good may be enjoyed While his are in the water and in the fire God is with them and his presence is more then deliverance Isa 43. 2. If God be with us though all evils are upon us yet no evill touches us The presence of the chiefe good is banishment to every evill As a wicked man may be loaded with good things and yet none of them touch him that is doe him any good So a godly man may be loaded with evils and yet none of them touch him that is doe him any hurt And thus we may understand that of the Apostle 1 Cor. 10. 14. God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make away to escape that ye may be able to beare it Temptation you shall have but with temptation even while temptation is upon you or while you are in temptation The Lord will make a way for you to escape the evill of that temptation Thus with or in trouble we have deliverance To be kept from the evill of trouble is a deliverance from trouble while we are in trouble Thus far of the generall promise Now Eliphaz goes on to particulars in the 20 verse c. As if he had said Least thou shouldst think I deale onely in generall notions that I may more easily elude and deceive thee Therefore Dolosus versatur in universalibus I will now give instance in the point and name what troubles I meane I will ascend with thee to particulars and reckon up the greatest outward evills the most pinching straits that befall the sons of men or the children of God and out of all these I affirme The Lord will deliver thee Vers 20. In famine he shall redeem thee from death and in war from the power of the sword Thou shalt be hid from the scourge of the tongue c. Famine Redimere est lucrari ex alterus potestate interposito precio velpotentia con●ravim detinen●ium ad faciendum liberū aut suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemit liberavit ex augustia servitute c. leads the Vanne of this great Army of Evills here mustered up He shall redeem But what is it to redeem from Famine To redeem properly is to take a man out of the power of another by price or by greater power Redemption is an act of speciall favour and it notes a speciall distinction by favour When God threatned Pharaoh and his people with swarmes of flies and promised that his own people should be free I will sever in that day the Land of Goshen in which my people dwell that no swarms of Flies shall be there vers 22. This act of divine discrimination is called Redemption in the next verse And I will put a division Heb. a Redemption between

but a day long Jonahs Gourd came up in a night and perished in a night and man commeth up in the morning and perisheth in the evening The Naturalists speake of a Fly they call Ephemeron a creature of one day which comes forth in the morning is very active about noone but when the Sunne declineth it declines too and sets with the setting of the Sunne Man is an Ephemeron a creature of one day for howsoever his life consisteth of many dayes is often lengthened out to many yeares yet betweene morning and evening or from morning to evening he is destroyed The first step he sets upon the stage of the world is a going out of the world his ascending to the height of his natural perfection hath in it a decent One part of his life compared with another is an increase but the whole in reference to his end is a decrease his life is but a breathing death life shortning as fast as it lengthns his life is death hastning upon him continually A hand breadth is quickly measured Behold saith David Psal 29. 5. thou hast made my dayes an hand breadth nothing needs no time to passe it in mans age in it self is but little and comparatively it is nothing it fals under no calculation before the face of Eternity Mine age is nothing before thee But though the life of man be thus short and himself be destroyed between a morning and an evening yet death lasts long they perish for ever without any regarding They perish for ever Death it seemes is everlasting They perish the word is often used in this book for the dissolution of soule and body not for the annihilation of either as perishing properly imports to perish is here but to dye for thus even the righteous perish and no man layes it to heart Isay 57. 1. But doth man perish thus dyes he for ever shall there not be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returne a resurrection shall not soule and body be reunited how is it said then they perish or dye for ever For ever is some time put for an infinite time and some time for an indefinite time 1 Chron. 23. 25 The Lord God of Israel hath given rest unto his people that they may dwell in Jerusalem for ever And yet the Jewes are now so farre from dwelling in Jerusalem that they have scarce rest or dwelling among any people The like sense of for ever reade 1 Kings 2. 33. Psal 132. 12 14. Yet further for ever is put for the finite time of one mans life 1 Sam. 27. 12. He shall be my servant for ever that is as long as he lives Psal 23. 6. I will dwell in the house of the Lord for ever that is as long as I live In the text before us for ever is as long as this world lasts it notes the utmost terme of time not which is without terme eternity They perish for ever that is they shall not live in this world any more as Job 14. 14. If a man dye shall he live again As if he had said man can dye but once he cannot live againe that is in this world shall he any more return to his house to his wife and children to his riches or honours and shall he here againe enjoy such an estate as he had before That Psal 103. 16. explains it so As for man his days are as grass as a flower of the field so he flourisheth for the winde passeth over it and it is gone and the place thereof shall know it no more that is he shall never returne to that locall place or civill place in which he lived he shall not return to that place of magistracy or ministrey to that place of merchandizing or trading of husbandry or handicraft where he convers'd before Thus his place will know him no more Man dyes but once and therefore when he dies he is said to dye for ever There is a second death but it is only a second condition of life Some shall so live for ever that they shall be dying for ever The misery of all men here is that they are dying while they live the misery of the damned hereafter will be that they are living while they dye We see then that as life is a continuall going out of the world so from death there is no returning to the world they perish for ever when once you die you are dead for good and all as we say there 's an end in respect of any work proper to this world whether naturall civill or spirituall A dying man perishes for ever from eating and drinking from any outward content or pleasure When Barzillai was as it were but upon the borders of death and confines of the grave 2 Sam. 19. 25. he bespeaks David thus who had invited him to Court Can I taste what I eat and what I drink and it followes Can I any more heare the voice of singing-men and singing-singing-women Can I any more as if he had said I am now nigh unto death these delights are gone they are perished for ever I can hardly taste any thing I eat or drink the pleasant Voice or musicall Instrument can I any more hear much more then in death it self are all these outward comforts perished and will perish for ever Againe in respect of civill works he that dyes perishes for ever no more buying or selling or trading or de aling all these things are past and past for ever Yea death puts an end to all spirituall workes such as were the Saints exercise and duty upon the earth at the grave there 's an end of them also a dying man perishes for ever in respect of repenting or believing in respect of praying or hearing the word These are heavenly works but the time for these is while you are upon the earth none of these labours are in Heaven or Hell no nor in the grave whether thou goest as the Preacher concludes Ecclesiastes 9. 10. Therefore Isay 38. 18. Hezekiah in his sickness makes it one part of his suit to God that he might be spared for saith he the grave cannot praise thee they that go downe into the pit cannot hope for thy truth the living the living he shall praise thee as I do this day To praise God shall be the work of Saints for ever and yet the Saints dying are truly said perish for ever from praising God All that praise shall cease in death which belong to the wayes of grace and then such praise begins as suits with glory which is our end That Hezekiah means it of such praise and not of all praise is cleare from his own words Verse 20. We will sing my song to the stringed instruments all the dayes of my life in the house of the Lord that is in the ordinances of thy publick worship They that are in the house of the grave cannot praise the Lord in his house And though the praises of the Lord in Heaven are transcendent