A35439:1226
An exposition with practical observations continued upon the eighth, ninth and tenth chapters of…An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of…
An exposition with practical observations continued upon the eighth, ninth and tenth chapters of the book of Job being the sum of thirty two lectures, delivered at Magnus near the bridge, London / by Joseph Caryl ...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 ...
London: printed by A. Miller for Henry Overton, 1647
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.
1. We must not reason with him in our own strength. 2. We must not reason with him upon our own worth.
And that is the full meaning of Job, I would not choose to reason with God, that is, to reason with God in my own strength, as if I ⟨p. 256⟩had power to deal with him. Or secondly, I would not reason with God upon my own worth, as if there were any thing in me upon which I were able to make it out that God ought not to deal thus with me; and that's clear by the words which follow, Though I were righteous, yet would I not answer; that is, I would not at all speak with God standing upon this bottom, or under the title of my own worthiness. In either of these ways it is sinful to reason with God. But we may reason with God in the way of declaration before spoken of.
And that is the full meaning of Job, I would not choose to reason with God, that is, to reason with God in my own strength, as if I ⟨p. 256⟩had power to deal with him. Or secondly, I would not reason with God upon my own worth, as if there were any thing in me upon which I were able to make it out that God ought not to deal thus with me; and that's clear by the words which follow, Though I were righteous, yet would I not answer; that is, I would not at all speak with God standing upon this bottome, or under the title of my own worthinesse. In either of these waies it is sinfull to reason with God. But we may reason with God in the way of declaration before spoken of.
In prayer there is a reasoning with God; and the reasonings and pleadings that are in prayer, are the life and strength of prayer. Prayer is not only a bare manifestation of our mind to God, by such a suit or petition; but in prayer there is, or ought to be a holy arguing with God about the matter which we declare, wch is a bringing out and urging of reasons and motives, whereby the Lord may be moved to grant what we pray for. The prayers of the Saints recorded in Scripture are full of arguments.