A35439:1449
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.
Observe the gradation. He had said before, If I plead with God, and justify my self, I shall be condemned and proved perverse. But put my case at the best, that I justifying my self, the Lord should accept my justification, and should concur with my vote, that I am perfect, yet I could take no joy in this. If the Lord should condescend to know me under that notion, I would not adventure to know my own soul under the notion of my perfections. The thing is an abhorring to me.
Observe the gradation. He had said before, If I plead with God, and justifie my self, I shall be condemned and proved perverse. But put my case at the best, that I justifying my self, the Lord should accept my justification, and should concurre with my vote, that I am perfect, yet I could take no joy in this. If the Lord should condescend to know me under that notion, I would not adventure to know my own soul under the notion of my perfections. The thing is an abhorring to me.
I would not know my soul.
Why not? There are two senses given: first, thus, If I were perfect, that is, if upon debate and pleading with God I should come off perfect in my own judgement, certainly then I did not know my own soul. That's one sense, and so it falls in well with the former words; If I should justify my self, my mouth would prove me perverse. And so the point that I shall note from it, is,
Why not? There are two senses given: first, thus, If I were perfect, that is, if upon debate and pleading with God I should come off perfect in my own judgement, certainly then I did not know my own soul. That's one sense, and so it fals in well with the former words; If I should justifie my self, my mouth would prove me perverse. And so the point that I shall note from it, is,