Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	let_v	1,459	5	4.0417	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91862	ʼIgeret HaMaskil Iggeret hammashkil. Or, An admonitory epistle unto Mr Rich. Baxter, and Mr Tho. Hotchkiss, about their applications (or mis-applications rather) of several texts of Scripture (tending cheifly) to prove that the afflictions of the godly are proper punishments. Unto which are prefixed two dissertations; the one against Mr. Baxter's dangerous problems and positions, about the immanent acts of Gods knowledge and will, as if any of those could be said (without blasphemy) to begin in God, in time, and not to be eternal as himself is: or, as if God could be said (without derogation to His infinite perfections) to begin to know and will in time, any thing which He did not know and will before, yea from all eternity: the other, both against Mr. Baxter and Mr. Hotchkiss, about their definition of pardon and remission of sins, in opposition to great Doctor Twisse's definition of pardon, as it is in God from all eternity towards his elect in Christ. / By William Robertson, Mr. of Arts from the University of Edenburgh.	Robertson, William, d. 1686?	1655 (1655)	Wing R1610; Thomason E1590_1; ESTC R208822	104,273	182

heart that all strong men were godly men yea that all men living were godly men for then I would be sure that I were one my selfe but I suspect it in many others as I many times fear it in my selfe that it is not so as I would gladly wish to have it and if the Text speake 1. nothing of punishments here at all for there is not a word signifying punishment in the original of this Text. Nor 2. nothing of Godly men here at all then how can this Text call the afflictions of godly men proper punishments The onely thing you can say here is that the whole lamentations and so this place is in the name of the whole Church but be it so yet your Antagonists can tell you that in the whole Church there are bad as well good yea many more bad then good there are wicked as well as godly yea too too many more wicked then Godly especially when any Universal affliction is laid upon the whole Church as here it was when all of them were led captive their land laid desolate Now Sir they would tell you that therefore although the Text did mention proper punishments as it doth mention no punishment at all yet they would say they were infflicted upon the Church for an Universal Deluge of wickedness which did overspread the land and the outward face of the Church but that yet notwithstanding these punishing strokes of justice upon the whole land and the wicked in it were but chastizing corrections out of fatherly love upon the persons of the godly in it even amidst all their common sufferings with the wicked in common calamities and that therefore those sufferings of the Church and Land were but to be called punishments in reference to wicked because they were inflicted by God as a Judge out of justice upon them but in reference to the persons of the Godly in which relation the question was stated they were to be called but chastisements of love because they did proceed from God as a Father in mercy to them Doth not Master Baxter and you prove your points excellently well Sir when you bring a Text to prove that the afflictions of godly men are called properly punishments in Scripture in which 1. there is not a word in that Text signifying punishment 2. There is not a word in that Text signifying a godly man And 3. when that we have supposed all that you would have to wit that both these were in the Text yet you do not prove your point and if when we have gratified you with the supposition of all that you require and yet you do not prove your points I pray Sir tell me by your next when will you prove them in the mean time till then such wise ones must be contented to suffer themselves to be informed about the original when they are so grossly mistaken into it I have done Sir with speaking my thoughts to Mr. Baxter and you upon the second place brought to prove that the afflictions of the Godly are called proper punishments in Scripture and I think if I mistake not I have told you that you have not proved it by that text although we should take it after the meaning that it is usually translated in but in this Text also I have my thoughts about another construction and interpretation of the place without supplying the defective sence of it either with the word punishment or chastisement for the truth is if probably I can make construction and congruous interpretation of the very words of the original in any Text or the context thereof I doe not willingly bring a word from elswhere to supply the defective sense of that Text and this sence I shall propose to your consideration if you please and to the judgement of the learned in the language In the verses going before the dispensations and providences are all of them vindicated to be good and just and therefore the Prophet infers in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mah jitonem Adam chai geber gnal chataav Now I say at the very looking of the words over again there is one sence I think may rationally be given of them which likes me very wel and which I shall presently subjoyn when I have touched the emphasis of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jitonen which is the future hithpael third person singular of the Conjugation hithpael from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anan he mourned or lamented and in hithpael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hitonen properly he bemoaned himself he lamented over himself as it were and hence he murmured repined or fretted in and over himself because of his doleful condition some one way or another He was grieved In himself because of some one evil or another upon him The signification of this word being thus noted I think the words might not unfitly be understood thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mah jitonen adam chai why doth a living man repine murmur or fret in himself as it were against God in the evil of affliction which his providence hath justly brought upon him Rather as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geber gnal chataav let a man murmur repine and grieve at his sins Or why should living man bemoan himself and complain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jithonen grievously in himself at the evils which the good hand of God hath brought to fall on him rather let him bewail and bemoan his sins which are the cause of all Let a man complain and bemoan over his sins for these are worse then all other evils that he can endure besides them So that we need not name or mention punishment at all in the words but onely this Why should a living man fret or murmur and repine or bemoan and complain in himself to wit against God and his dispensations or at the evil spoken of and intimated in the verse and verses going before Let a man complain and bemoan himself or be grieved in himself over his sins and so repent of them as the exhortation is at large laid out in the verse following and then shal be an end of all our evil and misery Or in a word the words might be thus explained and taken as if they were in the first part of the verse a question and in the last part of it an answer to it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mah jithonen adam chai What should a living man most or chiefly as it were complain of or be most grived and vexed at as the word jithonen importeth and the answer to the question is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geher gnal chataav a man should chiefly be grieved in himself over his sins more then over or for any thing else as it were There is another Text that much inclineth me thus to explain the words taking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jithonen to express a mans murmuring repining fretting greeving and complaining in himself against God and his