A81199:613
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.
or from trouble; freedom from sin, and freedom from trouble are so dependent upon one another, that one word may well express both. Thus the word is used (2 Sam. 14.9.) The woman of Tekoah said to the king; My Lord O king, the iniquity be on me, 1and my fathers house, and the king and his throne be guiltless or innocent, that is, free from all evil and trouble; While she saith, The iniquity be upon me, her meaning is, let the punishment of the iniquity be upon me, let the king, and his throne be guiltless; let no punishment of iniquity fall either upon the king in person, or upon his government. In the same sense the word is read (Exod. 19.21.) If he (that hath been smitten) rise again and walk abroad upon a staff, then he that smote him shall be quit; the Hebrew is, then shall he be innocent, that is, free from punishment, he shall not have any censure, or judgement for it. We have the like use of the word (Numb. 5.19.) in the case of the woman suspected by her husband for disloyalty in breaking her marriage vow; she being for her purgation to drink the bitter water, 2the Priest was to bespeak her in this manner; If no man hath lien with thee, and if thou hast not gone aside to uncleanness with another in stead of thy husband, be thou free (or innocent) from this bitter water that causeth the curse, that is, let the water do thee no harm; as if he had said; thou shalt feel no evil of pain by it, if thou art not guilty of the evil of sin. Thus some expound the word here. The innocent shall laugh them to scorn, that is, they who are free from those troubles with which the wicked are over-taken and undone, those particular righteous men who escape the storm untouched, laugh the wicked to scorn. Many of the Hebrew writers fix upon a special person; and by the Innocent, understand Noah, as if it were a report of what was done upon the old world; Then the righteous, that is (as the Chaldee Paraphrase explains it) the sons of righteous Noah saw (the flood) and were glad, 3and innocent Noah laughed the profane old world to scorn. When Noah, and his sons were building the Ark, the old world in stead of believing and fearing the report or prophecy of a deluge, laughed them to scorn, and in derision, doubtless, asked them what voyage they intended, and whether they meant to sail their Ship over the dry Land;