Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	bring_v	fruit_n	hew_v	3,413	5	12.3365	5	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

account as idle Now if unprofitable talke be sinfull and speeches that can doe no good then what is prophane talke and speeches which doe hurt infection gets quickly in at the eare defiling the minde and corrupting the manners of those that heare them The Apostle gives us the rule of speaking both in the negative and in the affirmative Ephes 4.29 Let no corrupt communications proceed out of your mouths but that which is good to the use of edifying which may administer grace to the hearer Againe Colos 4.6 Let your speeches be alwaies with grace that is such as testifieth that there is grace in your heart never speake a word but such as may stand with grace yea speake such words as may be a witnesse of grace wrought in your selves and a meanes of working grace in others Let your words be seasoned with salt the salt of our words is holinesse and truth prudence also is the salt of words good words and true spoken unseasonably may doe hurt Prudence teaches us the time when and the manner how to answer every man Belial ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in hiphil significat prodesse ut denotet inutilem qui nec sibi nec alijs prodest Thirdly observe It is matter of just reproofe against every man to be unprofitable and to doe no good Every tree which bringeth not forth good fruit is hewen downe and cast into the fire Matth. 3.10 Some conceive that the word Belial comes from Beli which in Hebrew signifies Not and the word Jagnal which here in the Text signifies to doe good Because a Belialist or a Son of Belial is such a one as neither doth good to himselfe nor to any other The unprofitable Servant who hid and did not improve his Talent shall be condemned And he who uses his talent unprofitably and vainely shall not escape Should he reason with unprofitable talke Thus farre we have seen Eliphaz reproving Job of folly in speaking unlike and below a wise man he proceeds to reprove him for acting unlike and below a godly man This he sets home with a particle of aggravation Vers 4. Yea thou castest off feare and restrainest Prayer before God As if he had said besides or above all this that thou hast uttered vaine knowledge words that cannot profit thou hast also cast off the feare of God c. The word which we translate to cast off signifies to make voyd to scatter to dissolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labefactasti irritum fecisti dissolvisti fregisti to break in peices to make as nothing or to make nothing of It is often used in Scripture for breaking the Commandements of God imploying such a breach as makes the Commandements voyd which is the proper character of an evill heart A godly man may sin against the Commandements but a wicked man would sinne away the Commandements he would repeale the Law of God and enact his owne lusts Such is the force of the word here Thou castest off feare There is a naturall feare and a spirituall feare we are not to understand this Text of a naturall feare which is a trouble of spirit arising upon the apprehension of some approaching evill but of a spirituall Feare is here put alone but we are to take it with its best adjunct the feare of God for as the word sometimes is put alone to signifie the word of God as if there were no word but his and as the word Commandements is put alone to note the Commandements of God as if no Commandements deserved the name but onely the Commandements of God so feare is put alone by way of excellency for the feare of God as importing that his feare is excellent and no feare to be desired but his This Divine feare comes under a double notion First it is taken for the holy awe or reverence we beare to God in our spirits which is the worship of the first Commandement and the sanctifying of God in our hearts Secondly For the outward acts of Religion which is the worship of the second Commandement Their feare is taught by the precepts of men Isa 29.13 that is their outward worship and Religion is such as men have invented not such as God hath appointed Some take it here in the first sense onely thou castest off feare that is thou castest off that awe reverence and regard thou owest to the Name of God others understand it in the second Thou castest off feare that is the outward worship and service of God but I conceive we have that expressed in the next clause Timor hoc loco pro reverentia tremore potius quam pro religione cultu licet utrumque cohaereat Pined And restrainest prayer before God there he taxeth him with neglect of outward worship and here with neglect of inward Thou casteth off feare feare is as the bridle of the soule feare holds us in compasse it is the bank to the Sea feare keeps in the overflowing of sinne Thou casteth off feare But what cause had Job given Eliphaz to charge him with casting off the feare of the Lord we finde Eliphaz touching upon this point before and upbraiding Job Chap. 4.6 Is this thy feare Nullo pudore loquutus es coram Deo Symmach Is this thy confidence As if he had sayd Is all thy profession come to this here he chargeth him expresly thou hast cast off feare Job had not given him any just cause to speak or thinke thus hardly of him but Eliphaz might possibly ground this accusation upon those words Chap. 9. v. 23. This is one thing therefore I sayd it he destroyeth the perfect and the wicked c. Which Eliphaz did interpret as a casting off the feare of God hath he awfull and reverent thoughts of God who affirmeth that God laugheth at the afflictions and tryals of his people Againe Chap. 12.6 The Tabernacles of Robbers prosper and they that provoke God are secure into whose hands God bringeth abundantly Hath not this man cast off all feare of God who dares say the wicked prosper and are secure Is God become a freind to those that professe themselves enemies to him Others referre the ground of this to Chap. 13.21 22. where he seemes to speake boldly and as some have taxed him impudently Doe not two things to me withdraw thy hand from me c. Then call thou and I will answer or let me speake and answer thou me Hence Eliphaz concludes surely the man hath cast off the feare of God he speaks to God as if he were Gods fellow Speake thou and I will answer or let me speake and answer thou me are these words becomming the great God of Heaven and Earth art not thou growne over bold with God doest thou speake as becomes the distance that is betweene the Creator and the Creature the Greek translates to this sense Thou speakest to God without any modesty thou hast put on a brasen

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