A35439:1954
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.
The former of these arises from that seed of holiness and stock of grace abiding in them. The other ariseth from the natural weakness of flesh and blood, in which they abide, and from the moral corruption of nature, abiding in them.
The former of these arises from that seed of holinesse and stock of grace abiding in them. The other ariseth from the naturall weaknesse of flesh and bloud, in which they abide, and from the morall corruption of nature, abiding in them.
Thus we see how the sense of the text rises, as the word [Chen] is understood nominally, for right or just. We translate it adverbially, But it is not so with me; or, For it is not so with me. This reading bears a three-fold interpretation.
First, In construction with the former words, thus, Let him take away his rod, &c. then will I speak, and not fear him, for it is not so with me; that is, I am not so fearful, or of so low a spirit, I am not such a stranger, or of so little acquaintance with God, that I should not know how to speak unto him, or that I should be afraid to speak unto him. If the Lord would but hide that brightness of his own glory, which dazzles me, and ease me of my own pains, which distract me, I should sure enough speak unto him, […]
First, In construction with the former words, thus, Let him take away his rod, &c. then will I speak, and not fear him, for it is not so with me; that is, I am not so fearfull, or of so low a spirit, I am not such a stranger, or of so little acquaintance with God, that I should not know how to speak unto him, or that I should be afraid to speak unto him. If the Lord would but hide that brightnesse of his own glory, which dazles me, and ease me of my own pains, which distract me, I should sure enough speak unto him, 〈…〉