A81199:583
An exposition with practical observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…
An exposition with practical observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the sum of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastor of the congregation there.An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.
London: printed by M. Simmons, 1655
Title page typeset from the transcription.
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.
Again we may expound this act of seeing with reference to the object seen; and so it imports 2 things; first, the certainly of their fall: wicked men shall undoubtedly be destroyed, and there shall be eye-witnesses, honest and faithful witnesses, testifying their destruction; The righteous shall see it, and report it to after generations.
Againe we may expound this act of seing with reference to the object seene; and so it imports 2 things; first, the certainly of their fall: wicked men shall undoubtedly be destroyed, and there shall be eye-witnesses, honest and faithfull witnesses, testifying their destruction; The righteous shall see it, and report it to after generations.
Secondly, As seeing notes the certainty of their fall, or the evidence and clearness of it, so the publicness of it; That which is done to the eye, is done openly. What the justice of God doth against the wicked shall not be done in a corner, but as upon the house-top. The reading of the Septuagint is full to this sense; They shall be made public examples. 1It is the care of just and wise Magistrates, not only to punish malefactors, but to punish them openly, That so all may see and fear and do no more presumptuously. There are three special reasons why offences are punished; and the Greeks express ⟨p. 182⟩each punishment by such a word as carrieth a distinct signification of those reasons. First, Some are punished, that themselves may amend and better their manners; This they called [Greek or Hebrew]. Secondly, Others are punished, to repair the honour or maintain the dignity of those against whom they have offended, lest if such should escape without condigne punishment, authority should be contemned, grow cheap, or be lightly valued; This they called [Greek or Hebrew]. A third sort were punished for example,2 that others might be deterred from doing the same things, lest they also incur the same sufferings; This was called [Greek or Hebrew], As much as to say, the holding of a man forth in his sufferings to the open view, that he may be seen of all men, and that all may be warned to avoid his error. And thus the Lord who is the righteous Judge of all the world punisheth wicked men. The same word is used by the Evangelist Matthew (Chap. 1.19.) Joseph being troubled that Mary was with child (for he knew not the mystery of her over-shadowing by the Holy Ghost) was minded to put her away secretly, and would not make her a public example; He was unwilling to bring her to justice, or that others should see either her (supposed) sin or punishment. But as God doth work many glorious salvations for his people, that the wicked may see it, and be ashamed; so he brings many visible destructions upon the wicked, not only that the righteous may see it and rejoice, or be glad (which act follows next to be opened) but that the wicked may see it and tremble to do wickedly.