Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wound_a	wound_n	wound_v	78	3	9.2233	4	false

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

ye think God would yeeld to me if I should contend with him He multiplieth or He hath multiplied my wounds without cause that is His verbis evidenter exponit quae supra occultè dixerat si venerit adme non video Hoc enim ubique fere in dictis Jobi observanaum quod obscurè dicta per aliqua consequentia exponuntur Aquin. without giving me any account hitherto and do you think that now I shall have liberty to call him to an account or that he will give me one He wounds without cause is * Sine causa manifesta et ab homine affl●cto perceptibili Aquin. without cause manifested God hath not told me the reason of his chastenings And I doe not perceive the reason I know not why he contendeth with me And so he expounds what he spake at the 12th verse Loe he passeth by me and I see him not There are mysteries in providence Mans eye is not clear enough to see all that God doth before his eyes Job is his own Expositour This later expression gives us a comment upon the former And it is observable that both in this book and in the whole body of the Scripture easier texts may be found to interpret the harder and clear ones to enlighten those which are darker and more obscure The Word of God is not only a light and a rule to us but to it self Or He multiplieth my wounds without cause is Haec à Job dicta sunt quod intell gat se non tam flagellari quam probari as if Job had said I know the Lord deals not with me as with a guilty person nor doth he judge me as a malefactour mine is a probation not a punishment God doth only try me to see what is in my heart and how I can stand in an evil day He multiplieth my wounds without cause that is without the cause which you have so often objected against me namely that I am an hypocrite and wicked I know God looks upon me as a childe Animus in Deū praeclare affectus sed tamen affectus doloribus Sanct. or a friend not as an enemy Therefore I have no cause to multiply words with God though God go on to multiply my wounds without cause To multiply wounds notes numerous and manifold afflictions many in number and many in kinde Iobs were deep deadly wounds and he had many of them he was all over wound body and soul were wounds he was smitten within and without as to multiply to pardon is to pardon abundantly Isa 55.7 So to multiply wounds or to multiply to wound is to wound abundantly Here a Question would be resolved How the justice of God may be acquitted in laying on and multiplying afflictions without cause I shall referre the Reader for further light about this point to the third verse of the second Chapter where those words are opened Thou movedst me against him to destroy him without cause yet take here three considerations more by way of answer to the doubt First Whatsoever the Lord wounds and takes from any man he wounds and takes his own He is Lord over all Our health and strength are his our riches are his The world is his and the fulnesse of it Psal 50. If he be hungry he needs not tell us he can goe to his own store It is no wrong to dispose what is our own wheresoever we finde it That rule is as true in revocations as distributions Friend I doe thee no wrong Mat. 20.15 Is it not lawfull for me to doe what I will with mine own Though there were no sinne in man yet there were no injustice in God because he takes nothing from us but what he gave us and hath full power to recall and take away Secondly Suppose man could say that what he had were his own that his riches were his own that health and strength of body were his own yet God may take them away and doe no wrong It is so among men Kings and States call out their Subjects to warre and in that warre their wounds are multiplied without any cause given by them They gave no occasion vvhy they should be appointed to such hazards of life and limb to such hardships of hunger and cold yet there is no injustice in this When God casts man into trouble he cals him out to his service he hath a vvarre some noble enterprize and design to send him upon To you it is given to suffer for his sake saith the Apostle Phil. 1.29 he puts it among the speciall priviledges vvhich some Saints are graced vvith not only above the vvorld but above many of the Saints To whom it is given and that 's a royall gift only to believe Now if in prosecuting this suffering task whether for Christ or from Christ a believer laies out his estate credit liberty or life he is so farre from being wronged that he is honoured Thousands are slain in publike imploiments who have given no cause to be so slain If according to the line of men this be no injustice much lesse is it injustice in God who is without line himself being the only line and rule to himself and to all besides himself Thirdly I may answer it thus Though the Lord multiply wounds without cause yet he doth it without wrong to the wounded because he wounds with an intent to heal and takes away with a purpose to give more as in the present case God made Iob an amends for all the wounds whether of his body or goods good name or spirit Now though it be a truth in respect of man that we may not break anothers head and say vve vvill give him a plaister or take away from a man his possession and say vve vvill give it him again yet God may Man must not be so bold vvith man because he hath no right to take away and vvound nor is he sure that he can restore and heal but it is no boldnesse but a due right in God to doe thus for he as Lord hath power to take away and ability to restore And he restores sometimes in temporals as to Iob but alwaies to his people in spirituals and eternals Hence the Apostle argueth 2 Cor. 4.17 Our light afflictions which are but for a moment work for us an eternall weight of glory Afflictions vvork glory for us not in a vvay of meriting glory but in a tendency to the receiving of glory and in preparations for it There is no wrong in those losses by which we are made gainers Those losses being sent that we may gain and the sender of the losse being able effectually to make us gainers He multiplieth my wounds without cause Hence observe First Afflictions are no argument that God doth not love us As the Lord hath a multitude of mercies in his heart so a multitude of afflictions in his hand and a multitude of afflictions may consist vvith a multitude of mercies At the same time

be at the highest most violent and impetuous then the Lord will be a refuge from the storm The same God who saves many from the storms of man did himself storm Job He breaketh me with a tempest Job was storm'd yet supposes his praier was answered Hence observe Praiers may be heard and answered when greatest afflictions are upon us Doe not thinke your praiers are lost because your afflictions are not removed or that God doth not hear you Quaedam non negantur sed ut congruo tempore dentur differuntur Aug. because he doth not presently relieve you God forbears when he doth not deny He answers to our profit when he answereth not to our feeling He answereth to our spirituall interest when not to our corporall The sick man calleth to the Physician to take away the bitter loathsome potion Exaudit saepe ad profectum licet non ad votum Aquin. in loc Saevitur in vulnus ut homo sanetur Aug. and the wounded man calleth to the Chyrurgion to take away those corroding plaisters and to forbear those torturing operations But the one gives him his potion and the other lances his sores and laies corrosives to his flesh both these while they vex the patient answer him for what 's the reason why the patient would have his bitter potion taken away is it not because he would be better And why would he have those painfull operations forborn is it not because he would have ease Now for those very reasons the Masters of those professions keep him to both neither could they give him his desire but by doing contrary to his will Thus also the Lord is healing us when we think he is only wounding us and fulfilling our desires while we cry out he is crossing them Secondly Observe Even while we are praying the Lord may be thundering he may be breaking us when we are beseeching him We must learn to keep to our duty whatsoever the dealings of God be whether it be fowl weather or fair pray still whether it be storm or calm go on in praier still Pray still though God break still It is our duty to pray and it is Gods priviledge to break Thirdly Observe from the loftinesse of the language That the Lord laies very sore afflictions upon those that are very dear to him Job expresseth his afflictions by breaking with a tempest Strokes from the clouds are most terrible The same afflictions and scourges which he laies upon his enemies he laies in the matter yea and often in degree upon his best friends What can the Lord doe to his greatest enemies but break them with a tempest He doth not only chasten with a rod but sometimes scatter with a storm He hath not only a sword but a thunder-bolt for his servants He hath terrible stroaks and blows for them who lie in his arms and live in his embraces Therefore we cannot distinguish men by the matter no nor by the measure of their afflictions That which is a judgement to one is but a chastening to another with the same weapon he wounds a friend and destroies an enemy Fourthly Observe That afflictions continued cause us to suspect that our praiers are not answered Why doth Job thinke that God hearkned not to him I would not believe saith he that God had hearkned unto my voice why because still he continues to break me Faith is put hard to it at such a time Licet Deus verè exaudiat tamen homo in miseriu constitutu● se exaudiri non credit Aquin. and this is the thing which stumbled Job he could not tell how to make it out that God had heard his praier for him because he heard so great a noise of tempests and storms against him It is very difficult for faith to see mercy thorow clouds of trouble It is a hard thing for faith to look upon the pleased face of God thorow a lowring tempest or to believe the calmnes of Gods heart to us in troublesome dispensations Therefore he speaks here as if his faith were even master'd The providences of God are often too hard for man And with this temptation Satan helps on unbelief If he come to a soul in affliction which keepeth close to his interests in Christ Yea saith he you may doe so though afflictions were upon you but yours are more then afflictions yours are tempests and storms God dealeth with you as with an enemy yours are no ordinary matters yours are like the portion he gives to those he hates I would not weaken your faith because of a chastening rod but you are beaten with scorpions and will you still believe Can God love you and deal thus with you Thus the serpent whispers in those louder tempests of affliction Fifthly Observe That Afflictions continued cause us to suspect that our praiers shall not be answered And so I finde some rendering the former verse in connexion with this If I have called and he hath answered me yet will I not believe that he will hearken to my voice As if he had said I know God hath heard me heretofore but I fear he will hear me no more because I finde his hand so heavy upon me Surely then he hath forgotten to be gracious and hath shut up his tender mercies Former experiences can hardly keep faith whole while we are under present breakings Lastly If we take the words as importing a calling to God for answer in a way of provocation as was shewed before then the sense is If I had an ambition to contend with God and he had answered me by condescending to that course yet I could not believe he had hearkned to my voice that is I could not believe that he had yeelded the cause to me why because he goes on still to break me with tempests he follows me with trouble still he shews he hath done me no wrong in my former afflictions by his going on to afflict me still he is so farre from acknowledging the least injustice in what is past of my sufferings that I suffer more He breaks me with a tempest and Multiplies my wounds without cause But is not this injustice to multiply wounds without cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratis Is not this a charge of blasphemy upon God May we not think that now Satan had his wish and that Job cursed God indeed The Hebrew word which we translate Vulnera sine causa sunt mala flagella quae non ob aliquod mittuntur peccatum without cause hath been opened Chap. 1.9 and Chap. 2.3 and it hath occurred elsewhere Here He multiplies my wounds without cause is not a charge of injustice upon God Jobs heart was farre from the least thought of that as you may see in all the dispute But it is an acknowledgement of the soveraignty and power of God Though he hath wounded me already yet he may wound me still without giving me a reason or though I have given him no cause What Doe