Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wonder_n	wonder_v	wrought_v	26	3	7.3093	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35473	An exposition with practicall observations continued upon the fifteenth, sixteenth, and seventeenth chapters of the book of Job being the summe of twenty three lectures delivered at Magnus neer the bridge, London / by Joseph Caryl.	Caryl, Joseph, 1602-1673.	1650 (1650)	Wing C765; ESTC R17469	487,687	567

but so to destroy as workes the beholders into amazement and wonder This word signifes both to wonder and to destroy because great destructions cause wonder Thou hast made desolate all my company Thou hast made such a desolation among them that all who are about me lift up their hands as we say and blesse themselves admiring to see this day God brought such a desolation upon Jerusalem as set the World a wondering Lam. 4.12 The Kings of the Earth and all the Inhabitants of the World would not have beleeved that the Adversary and the Enemy should not have entered into the Gates of Jerusalem Christ will come at last with such mercies to be glorified in his Saints as will cause him to be admired in all them that beleeve 2 Thes 1.10 He now comes sometimes with such afflictions to his Saints as easily cause them who beleeve much more those who beleeve not to admire Thou hast wonderfully desolated or wasted All my company Et in nihilum redacti sunt omnes auctus mei Vulg. All my company The word which we translate Company is rendred The joynts or members of the body by the Vulgar Latine Thou hast reduced all my members to nothing As if hee had sayd Thou hast loosened the whole compages or structure of my bones and body thou hast untyed or cut asunder all the ligaments that held me together This translation is but an allusion because the members of the naturall body are like a company of men joyned together in a civill or spirituall body which is therefore commonly called a Corporation Some contend much for this sense Thou hast made desolate all the members of my body Especially because the scattering of his Family doth not so well agree or comply say they with the wearinesse before complained of nor with the leanenesse and wrinkles which are spoken of afterward both which belong properly to the body Yet I passe that and take the word as we read it to expresse a distinct affliction thou hast wearyed me in my person and hast made desolate all my company What company First q. d. desolasti omnem Synagogam meam Bold Some understand it of the company which used to flock to his Synagogue in holy duties and excercises As if he had answered the words of Eliphaz Chap. 15.34 The Congregation or Company of Hypocrites shall be desolate Here saith Job I grant it God hath made desolate all my company The Synagogues and places of publick meeting were wont to be filled but now that resort is stayed they are all scattered or diverted and those publick places are filled with howlings and lamentations Thus he grants Eliphaz what he had objected and yet denyes what hee thnnce inferred that he was an Hypocrite Secondly Rather interpret it of the company he had in his owne House or for his particular Family So it is a renewed complaint of the losse of his Children and Servants of his Freinds and Familiars who used to resort to him and stay about him Thou hast made desolate all my company Some of Jobs company were made desolate that is they were destroyed most of his Servants were slaine by the Chaldeans and Sabeans and all his Children were slaine by the fall of a House Chap. 1. This company was made desolate indeed Yet when he saith Thou hast made desolate all my company his meaning is as Master Broughton translates Thou hast made me desolate of all my company that is I am left alone Hence Observe The company of Children and Freinds is a very great mercy Heman complaines much when he wanted this mercy Lover and Freind hast thou put farr from me and mine acquaintance into darknesse Job makes as a more particular so a more patheticall enumeration of this losse Chap. 19.13 14. To be desolate in so great an affliction that it is often put for all afflictions and to be desolate of company is the worst desolatenesse When David had sayd I am desolate and afflicted he presently adds The sorrowes of my heart are enlarged Psal 25.16 17. A man may be much afflicted and yet not desolate but a man cannot beat all desolate but he must be extreamely afflicted When the Prophet would put all the miseries of the Jewes into one word he puts it into this Isa 1.7 Your Countrey is desolate your Land strangers shall devoure it in your presence And when a Land is devoured of strangers either it is made desolate of its owne company or its owne company is made desolate Babylon boasts Revel 18.7 I sit a Queene and am no widdow that is as I have power so I have resort and company enough I am not desolate The Apostle puts these two together Widdow-hood and Desolatenesse 1 Tim. 5.5 Now shee that is a widdow and desolate c. So that when Babylon saith I am no widdow her meaning is I am not desolate and hence the punishment of Babylon is threatned in this language Revel 17.16 The ten hornes which thou sawest upon the Beast these shall hate the Whore and make her desolate c. Those ten hornes are ten Kings who sometime doted upon the painted beauty of that Whore and then made frequent addresses to her and did throng about her from all parts of the World but when once their eyes shall be opened their hearts will soone be alienated They shall hate the Whore And then as they withdraw affection so visits and messages Babylons Courts shall be crouded with Suiters no longer Thus they shall make her desolate of the company of her old freinds before they make her desolate by bringing in new enemies who shall strip her not onely of her company but of her cloathes yea of her skin they shall make her naked and eate her flesh and burne her with fire Revel 17.16 Thus as the misery which came upon Jerusalem so the misery which shall come upon Babylon meet in this The making of their company desolate yet in this they differ the desolations of Jerusalem shall be at least mystically repaired but the desolations of mysticall Babylon when they are fully come upon her shall be irreparable Man is naturally as the Philosopher calls him a sociable creature he loves company they who are for a solitary life Monkes and Anchorets seeme to have put off the nature of man There is an elective alonenesse or retyrednesse at some times very usefull for contemplation and prayer And we are never lesse alone then when we are so alone for then God is more specially with us and we with him It is sayd of Jacob Gen. 32.24 Then Jacob was left alone not that Jacobs company had left and forsaken him but that Jacob for a time had left his company So some render the Text actively Hee stayed or remained alone Jacob stayed alone pueposely that hee might have freer communion with God in that recesse and retirement from the creature It is good for man to be alone from the company of man that he may

his end eyther to determine them or to determine him JOB Chap. 17. Vers 6 7. He hath made me also a by-word of the people and afore time I was as a Tabret Mine eye also is dim by reason of sorrow and all my members are as a shadow IN these two Verses Job repeats and aggravates his affliction and he doth it as hee had done before by shewing the effects of his affliction Wee judge of causes by the effects that which produceth a great effect must needs have a greatnesse of causality in it Two effects or his affliction are layd downe in this context The first tels us what his afflictions wrought in others The second what it wrought upon himselfe What his affliction wrought in others is set forth Vers 6. He was become the talke of all possibly the sport of not a few The argument stands thus That is a very great affliction which every man speakes of or which makes a man a by-word But such is my affliction every one talkes of it and I am made a by-word of the people Therefore my affliction is very great What his affliction wrought upon him selfe is expressed in the seventh Verse Dimnesse in his eye and weaknesse in his whole body Mine eye also is dim by reason of sorrow and all my members are as a shaddow The Argument may be formed thus That is a very great affliction the sorrows whereof dim the eyes and macerate all the members of the body But such is the sorrow of my affliction that my very eyes are dim and all my members are macerated therefore mine is a great affliction As if he had sayd Should I hold my peace and sit downe in silence yet my dim eyes and dryed bones my withered skin and cripled limbes are as so many tongues yea trumpets to speake and speake aloud the sorrows of my heart and the sufferings of my outward man This seemes to be Jobs scope in the words now under hand Vers 6. He hath made me a by-word of the people He Who is that The antecedent is inquired for Our late Annotations fix it upon Eliphaz who spake last and at whom he pointed in the Verse b●fore He hath talked so of me that now I am a common talke He hath spoken such words by mee that now I am made a by-word We had need take heed what we say of any Brother for if one man give out the word e-now will follow to make him a by-word Haec de domino dicit quem ubique facit suarum calamitatum authorem Merc. Others resolve it upon God himselfe Hee that is God hath made me a by-word Job at first acknowledged God the author of his troubles and so he hath done all along as hath been toucht in diverse passages of this dispute As no man lifts up his hand so no man lifts up his tongue without God As afflicting actions so afflicting speeches are at his dispose He hath made me A by-word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potestatem quandam habet excellentiam significat proverbium parabolam axioma quod vocatur propositio maxima The Hebrew word in the Verbe signifies properly to rule to governe to have dominion or supretme power as a Prince or Potentate And by a Metaphor it signifies any thing that excelleth or is eminent in any kinde upon this account it is oft employed to signifie those rules of truth and holinesse to which every mans reason must yeeld obeysance such are called in a way of excellency by Moralists Proverbs by Orators Sentences by Logicians Maxims or Principles which are not to be proved but supposed No man must deny them or if any man doe he is not to be disputed with such rules are Rulers and they are thus expressed upon a twofold reason First Because of the difficulty and mysteriousnesse of their meaning they are of few words but of so large and multiplying a sense that they doe as much master as enlighten the understanding Secondly They are so expressed because of the extent or universality of their usefulnesse they being such as beare sway in and have an influence upon all transactions that One sentence or rule of Equity What you would have others doe to you doe so to them runs through the whole course of mans life and reacheth us in all acts of Justice whether distributive or commutative And as those proverbiall sentences which direct justice and good manners are of great command and authority among men so likewise are those which had their rise from the reproofe of any mans injustice or evill manners If once a man be made a by-word whether the grounds of it be true or false makes no matter as to this point it will stick by him and overcome his credit let him doe what he can he shall hardly claw it off againe as long as he lives Thou hast made me a by-word Further to cleare the Text In parabolizare populorum Nam est infinitum q. d. ut sim illis proverbio vulgi fabula vel ut de me proverbium faciant Merc. we may consider that the word By-word in the Hebrew is of the Infinitive Mood and so some render it Thou hast made me for the parabolizing of the people or that the people make Parables and Proverbs of me which we render fully to the sense Thou hast made me a Parable a Proverbe or a by-word among the people Two things are usually implyed when a man is sayd to be a by-word First That he is in a very low condition some men are so high that the tongues of the common people dare not climbe over them but where the Hedge is low every man goes over Secondly That he is in a despised condition to be a by-word carries a reflexion of disgrace He that is much spoken of in this sense is ill spoken of and he is quite lost in the opinion of men who is thus found in their discourse It is possible though rare for a man to be in a low or bad condition and yet to be well spoken of yea to be highly honoured some are had in precious esteeme while they lye upon the dunghill but usually a man greatly afflicted is little valued and he whose state is layd low in the World his person is also low in the opinion of the World Job was at that time a By-word in both these Notions hee was low in state and he was lower in esteeme Hence Observe First Great sufferers in the things of this World Fieri solet ut insignes virorum illustrium calamitates in proverbium abeant deque iis fiant cantiones Merl. are the common subject of discourse and often the subject of disgrace Such evils as few men have felt or seen all men will be speaking of Great sorrowes especially if they be the sorrows of great men are turned into Songs and Poetry playes its part with the saddest disasters When Sihon King of the Amorites had taken many strong Cities