A35439:1451
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.
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,
That ignorance of our selves is the cause of proud and high thoughts of our selves.
He that knows himself must know himself to be imperfect, seeing our greatest perfection in this life, is, to know our own imperfections. When we see any standing upon their own bottoms, and crying up themselves, poor souls, how are they benighted! How little do they know of their own hearts or lives! How little do they know of God! They are in darkness, therefore they see not their own spots. If a man, whose face is foul or deformed should boast of his beauty, would you not say, this man knows not his own face? Or surely, he hath not looked in a glass to day; May we not much rather say to him, who justifies himself, and saith, He is perfect? Sure you never saw your face in the glass, in that pure Crystal glass of the Word. He that is in Gospel-light ⟨p. 301⟩sees himself, and as light increaseth, so doth his sight of himself. And the more he sees himself, the more evil he sees in himself. In a cloudy day we think the air is clear, but the shining of the Sun, shows us millions of motes in the air: if a man sees no motes in his life (some see not beams there) it is, because he walks in darkness, and hath not the light. He doth not know his own soul. That's a useful interpretation of the words, and the first sense.