Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	aaron_n	fire_n	son_n	26	3	5.2645	4	false

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

what he saith to mee and then reverently submit thereunto Further This forme of speaking I would know the words and I would understand c. seemeth to imply a vehement desire in Job to know the minde of God concerning him As a man that is accused longs to heare the minde of the Judge as for others 't is not much to him what they say for him or against him As Paul spake in a like case 1 Cor. 4.3 With me it is a very small thing to be judged of you or of mans judgement c. he that judgeth me is the Lord that is to his judgement I must stand He is above all Hence note First That a godly man is carefull to understand the answer and determinations of God concerning him I would know the words that he would answer mee and this not onely according to the supposition which Job makes here if God should speake to him personally or mouth to mouth but in what way soever God should speake to him It is the great care of a Godly man to know the word of God written and deliver'd over to us as the rule of our life and faith for indeed therein wee have our judgement and our answer as Christ saith the words that I speake they shall judge you at the last day that is by the word you shall be judged Likewise it is the care of a Godly man to understand what God speakes to him by his workes and providences by his rods and chastnings In these the Lord speakes to us and gives us answers They who are wise will study to know and understand them We may conceive that Job had respect to two things especially about which he desiered that he might understand the answer and words of God to him First That God would shew him the true Cause of his affliction for he did not take that to be the Cause which his friends had so often suggested and so disputed upon that Fallacy all along which Logicians call The putting of that for a Cause which is not the Cause Therefore Job hoped to know of God what he would say as to the reason why he did Contend with him Secondly What God would say to him by way of Direction and Councell by way of remedy and redress he was sollicitous to understand the minde of God and what God expected from him under this dispensation So that Jobs scope was not at all as Eliphaz suspected to plead his owne righteousnesse and holy walkings before God as if God had been beholding to him for them and so must needs grant him as having deserved it whatsoever he should aske But that he might be acquainted with the holy will and purpose of God concerning himselfe and to be instructed by him about the grounds and ends of his long and sharpe affliction that so he might beare it more chearefully and more fruitfully As also and that principally that he might heare from his Majesty which was the great poynt in controversie between him and his friends whether he did correct and chasten him as a son or punish and take vengeance on him as on a rebell and so set him among the examples of caution for sinners in time to come Secondly Note A Godly man rests in the Judgement of God Si me nisontem pronunciaret cum gaudio si sontem cum patientia sâ—sciperem sententiam ejus Scult Job would not rest in his friends judgement but in Gods judgement he would rest and enquire no further I saith he freely yeeld up my selfe to that if the Lord should pronounce mee Innocent I would rest in his sentence and be thankfull if the Lord should pronounce mee faulty yet I would rest in his sentence and be patient yea then I would aske mercy and begg his grace for the pardon of my faylings God is an Infallible Judge and therefore no man ought to question his determinations Indeed Every mouth shall be stopped and all the world become guilty before God Rom. 3.19 that is acknowledg theÌ„selves guilty before him when he judgeth And as there is no avoyding the judgement of God so a godly man desires to rejoyce in it Good is the word of the Lord sayd Hezekiah 2 King 20 19. When a very sore sentence was past against him and he sayd is it not Good if peace and truth be in my dayes By good in the former part of the verse he meanes just and equall as if he had sayd though this word be full of gall and wormewood yet it is no other then I and my people have deserved and drawne upon our selves By good in the latter part of the verse he meanes Gracious and mercifull as if he had sayd God in this sentence hath mixed the good of justice and equity with the good of graciousnes and mercy or in the midst of Judgement he hath remembred mercy Thus also when God gave sentence by fire against the two sons of Aaron Moses sayd to Aaron This is that the Lord spake saying I will be sanctified in them that come nigh me and before all the people I will be glorified Lev. 10.3 Now when Aaron heard this the text saith And Aaron held his peace He murmured not he contradicted not but rested patiently in the judgement of God And thus Job was resolved to give himselfe up to the judgement of God whatsoever it should be And we shall finde him in the next words hoping strongly to finde God very sweete and gratious to him could he but obtaine a hearing at his Judgement seate JOB CHAP. 23. Vers 6 7. Will he plead against me with his great power No but he would put strength in me There the righteous might dispute with him so should I be delivered for ever from my Judge JOb still prosecutes the proofe of his integrity from his willingnesse to appeare before God and plead his case at his throne and as in the two former verses he told us what he would doe upon supposition that he could finde God and have accesse unto him even that he would state his case and then fill his mouth with arguments he would also seriously attend and strive to understand the answer which God should give him So in these two verses he holds out what entertainment he assured himselfe of in this his addresse to God as also what confidence he had of a faire hearing and of a good issue As if he had said O Eliphaz you have often deterred and over-awed me with the Majesty of God as if he would certainly crush such a worme as I am and that I could not at at all stand or abide a tryall before him in Judgement Eliphaz hath spoken to that sense at the 4th verse of the former Chapter Will he reprove thee for feare of thee will he enter with thee into judgement dost thou thinke that God will condescend so farre as to treate with thee but know O Eliphaz that I am not afraid of the presence of God for

the dust then it were no great matter how you did defile and abuse them but as God hath raised up the Lord so he will raise you up Seeing then God hath promised and you are such as professe faith in that promise that your bodyes shall be raised up out of the dust to put on glory as a Garment in the last day therefote in the meane time while your bodyes are in your keeping doe ye keepe your bodyes pure Thirdly He argues thus with the beleeving Corinthians v. 15th Know ye not that your bodyos are the members of Christ not onely is the soule of a beleever a member of Christ but his body too yet it is not properly eyther the body or the soule that is a member of Christ but the person for the union is made between Christ and the person of a beleever consisting of soule and body But thus the Apostle argues Know ye not that your bodyes are the members of Christ shall I then take the members of Christ and make them members of an harlot God forbid What! will ye dispose the members of Christ to so base a use will ye who prefesse your selves joyned to Christ condiscend to such a base conjunction And hence he expostulates at the 16th and 17th verses What know ye not that he which is joyned to an harlot is one body for two saith he shall be one flesh They who abuse marriage are as the marryed The Adulterer and the harlot are one flesh as well as the husband and the wife but he that is joyned to the Lord by faith and love is one spirit He hath a neerer and a more noble union then that of flesh and therefore he ought to maintame the hight of honour and purity both in minde and body and as he is one Spirit with the Lord so to make it good that he is guided and governed by one Spirit and that The holy One. We have a fourth argument at the 18 â—h verse Flee fornication why so The reason is added every sin that a man doth is without the body but he that committeth fornication sinneth against his owne body But are all other sins without the body I answer first other sinnes have the body as an instrument for the committing of them if a man steale the body is an instrument if a man commit murther the body is an instrument but in this sin the body is more instrumentall then in other sins the body is cheifely instrumentall in this sin so that comparatively to this every sin that a man doth is without the body And therefore this sin is more against the body then other sins are Againe secondly when the Apostle saith every sin is without the body he is to be understood of those sinnes which are externall otherwise every sin that a man commits is not without the body there are a thousand acts of sin that are done within the body or in the soule envy wrath malice are sinnes within the body being bred and acted in the Spirit But we may say of every sin which is externall about which the discourse there is that comparatively to this sin of adultery fornication it is without the body I answer thirdly The body is not onely the instrument of this sin but the object of it also for the uncleane person doth not onely sin with his body but he sins against his body Adultery leaves that blot and brand of ignominy and basenes upon the body which no other sin doth making it the member of a harlot as was toucht before and degrading it from that excellent honour whereunto God advanced it even in a Naturall consideration much more degrading it from that honour whereuntor God hath advanced it in a spirituall consideration And as that was the Apostles third Argument so upon another relation of the bodyes of beleevers he makes his 5th argument which is layd downe at the 19th verse What know you not that your body is the Temple of the Holy-Ghost which is in you which ye have of God and ye are not your owne As if he had sayd A Temple is a holy and sacred thing and will ye defile the Temple of the Holy-Ghost The Jewes how angry were they what an uproar did they make when they thought Paul had brought Greeks into the Temple who by the law were looked upon as prophane persons and so not to be admitted to come there they cry out This is the man that hath polluted this holy place Acts 21.28 Much more may it be urged upon Gospel-professors what commit such a sin as this what pollute the Temple of God Know ye not which every beleever is bound to know that your body is the Temple of the Holy-Ghost as well as the soule The last argument concludes the 19th verse and is prosecuted in the 20 h Ye are not your owne for ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Redemption is a strong engagement ye are bought and dearely payd for ye are bought with a price ye are not your owne Some who take liberty in this sin would excuse themselves by the contrary argument Our bodyes say they are our owne and we may doe what we will with our owne No sayth the Apostle ye are bought with a price ye are not your owne ye have your bodies of God in their natural constitution It is he who hath made us in that capacity and not we our selves Psal 100.3 and ye are not your owne for ye are redeemed or bought with a price both body and soule Yee are bought out of your owne hands as well as out of the hand of divine justice and displeasure The Apostle speaks especially to beleevers For though it be a truth concerning all whether beleevers or unbeleevers that they are not their owne none of the sons of men are their owne God hath a right to them by creation as also by his continuall providence provision and preservation yet beleevers or the redeemed in a speciall manner are not their owne and therefore they ought above others to glorifie God in their body and in their spirit which are Gods Having thus opened several Scripture grounds and arguments to demonstrate the soulenes and filthines of this sin of Adultery which is the generall subject of this verse I shall now proceed in the exposition of particulars in it The eye also of the adulterer waiteth c. The word also referres to the murderer spoken of in the former verse implying that the Adulterer and he though their sins are very different yet agree much in taking their opportunities of sinning How contrary soever sinners are in their particular practice yet they have all one common principle and Spirit The Murderer and the Adulterer are alike desierous of privacy They both love darkenes rather then light or that which is neyther Twilight Jeb seemes to speake of a man that is no novice but of one long verst and practiced

is no sinning in Gods account and comparatively to the sinning of others So they who are borne of the Devill as Christ saith those contradicting Jewes were Joh. 8.44 doe nothing but commit sin and sin so as if they and their like alone did sin For as no godly man sins as a wicked man doth so somâ— wicked men sin at such a rate that it may be said they only sin eveÌ„ in respect of the generality of wicked men Thus also some Godly men doe so farre exceed and out-strip other Godly men in holynes and the acting of their Graces as if they onely were Godly as if they onely had the acting of those graces Abraham beleived as if he onely had been a beleever and Job was patient as if none had patience but he David was a man so upright as if onely he had been upright or a man after Gods owne heart There are Saints like Abraham and David none like them and there are sinners like Jeroboam and Ahab none like them So doth the grave those that have sinned Observe They who are extreamely sinfull make themselves sevenfold more subject to death then other men They who sin as if none did sin but they are so subject to death as if none were subject to death but they For if every sin the least sin doth put us into the hand or under the power of death then great sins multiplyed and continued in put us into the hand and under the power of death much more The Psalmist saith of wicked worldly men Psal 49.14 Like sheepe they are layd in the grave death shall feed on them and their beauty shall consume in the grave from their dwelling or as we put in the Margin the grave being an habitation to every one of them shall consume their beauty But some may object Is not this true of Godly men too are not they thus handled by death and the grave doth not death feed on them and doth not the grave consume their beauty I answer though it doth yet it doth not so feed upon nor consume them as it feedes upon and consumes wicked men For the Psalmist speakes here of death as it were triumphing over the wicked whereas the Godly triumph over death For first he saith The wicked are layd in the grave like sheepe They lived like Wolves or Lyons but they are layd in the grave like sheepe If it be asked why like sheepe I answer not for the innocency of their lives but for their impotency in death as if it had been sayd when once death took them in hand to lay them in the grave they could make no more resistance then a sheepe can against a Lyon or a Wolfe And when death hath thus layd them in the grave then secondly saith the Psalmist death shall feed on them as a Lyon doth upon a sheepe or any wild beast upon his prey which is a further degree of deaths triumph over the wicked And thirdly their beauty shall consume in the grave that is all their bodily and natural beauty and that is all the beauty which they have shall consume in the Grave whereas the Godly have a beauty and they count it their onely beauty which the grave cannot consume and that is the beauty of their graces the beauty of holynes the spirituall beauty of the inner man yea and the spirituall beauty of their outward holy actings shall not consume in the Grave For blessed are the dead that dye in the Lord for from henceforth saith the Spirit they rest from their labours and their workes follow them Rev. 14.13 that is their good workes follow them not to death but into life and will be both beauty and blessednes to them from the Lord for ever Whereas cursed are the dead that dye in their sins for from henceforth they shall be denyed rest for ever and none of their workes wherein they tooke pleasure in this world shall follow them into the next to give them any pleasure All their beauty and outward blessednes ends in the grave If in this life onely we have hope in Christ sayth the Apostle of beleevers 1 Cor. 15.19 we are of all men most miserable then how miserable are they who have no hope beyond this life or if they have both that and their present beauty consume together in the grave Thus it is plaine that though godly men dye yet death hath not such a hand over them as over the wicked And as wicked men are more under the hand of death then the Godly when they dye so they are continually more lyable unto death Sin which unfits men to dye comfortably fits them as it were to dye naturally The more sinfull any man is the sooner may death surprise him Holynes hath not onely a promise of eternall life hereafter but of a long life here Psal 34.12 13. And sin is not onely under a threat of eternal death hereafter but of a speedy death here Psal 55.23 But thou O Lord shalt bring them that is wicked men downe into the pit of destruction But when it may be long first the next words make answer Bloody and deceitfull men shall not live out halfe their dayes That is not halfe the dayes which as others doe so they naturally might live eyther the Justice of God or of man shall cut such men off in the midst of their dayes The grave gapes for those who have thus sinned So then though there are many spirituall reasons referring to eternal life which may move the sons of men to take heed of sin Pro sepalchruÌ„ est cur malim infernus aut inferi Nam sepulchâ—um rapit etiam bonos iâ—feri solos eos rapiunt qui peccaverunt i e. improbos Drus yet there is a strong motive from the concernments of this present temporal life and that not onely as to the comforts of it but also as to the very continuance of it They hasten themselves to the grave who make hast to sin and so at once endanger the hopes of the next life and the enjoyment of this Lastly Some because the Grave in a general sence consumes the Godly as wel as the sinner in the sence last expressed doe therefore restraine the word Sheol in this place to hell as it signifyes the place or state of the damned which is proper onely to those who have sinned and dye in their sinnes So the whole verse is thus rendred Vt terra torri da calor absumunt aquas invales ita infernus eos qui peccaverunt Tygur As dry earth and heate consume the snow waters so hell consumeth those that have sinned All that sin and turne not shall be turned to hell But shall hell consume them they shall ever be consuming but never consumed Hell shall consume them as to a comfortable being but it shall not consume them as to a being they shall be allwayes dying but never dead Hell is the portion and all the portion of all wicked men

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