A35535:3134
An exposition with practical observations continued upon the thirty second, the thirty third, and…An exposition with practicall observations continued upon the thirty second, the thirty third, and…
An exposition with practical observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the book of Job being the substance of forty-nine lectures / delivered at Magnus near the Bridge, London, by Joseph Caryl ...An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...
London: printed by M. Simmons, 1661
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, Others (most of all the mighty, of whom Elihu is discoursing) act for God in the out-side of Religion, to get an opportunity of revenge upon men; they put on a fair show of godliness, that they may have a fairer advantage to let out their malice, and vent their spleen. When either a real or supposed injury, falls upon an impotent and impatient spirit; malice will provoke to give that back which charity teacheth to forgive. The tyranny of this passion gives no rest to the discontented soul; all methods shall be studied, and stratagems devised to content hatred by the compassing of revenge; and when common projects fail, the habit of zeal and religion shall be put on, that the conceived malice may be let out: Such a man will clothe himself with the garments of piety, that he may cover the instruments of cruelty, and do a mischief unsuspected. Saul was a hypocrite, and false with God, yet how did he encourage David to follow the War, and fight the Lord's battles against the uncircumcised Philistines; ⟨p. 765⟩(1 Sam. 18.17.) whereas Saul sought not the honour of God at all, nor the overthrow of the Philistines, so much, as the overthrow of David; his intent was to take his own revenge upon David, rather then Gods revenge on them: for he hoped David would one time or other over-act his valour against the Philistines, and lose his life, to win honour and reputation. How religiously did Abner (who was a great Prince as David called him) urge the promise of God to make David King, (2 Sam. 3.18.) and yet 'tis plain in the Text, that his design was to revenge himself upon Ishbosheth, who had put (as he thought) an affront upon him, rather then to be instrumental for the fulfilling of the promise of God to David. Jezebel a great Queen proclaimed a Fast (which is one of the highest acts of Religion) while her purpose was only to get an opportunity to feast her self upon the destruction of Naboth, and to drink his innocent blood. Herod a King (Matth. 2.8.) desired to have the young child Christ, that he might come and worship him, but his design was to murder him; and because he could not have his will to kill him alone, he resolved to kill him in the multitude, commanding all the infants of such an age to be slain, lest he should escape. We have a sad instance of this in two of the Patriarchs, (