A35439:2038
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 mind of the Greek translators is not, that God doth formally teach any to be wicked, but that some learn wickedness, or are ensnared in sin by that which God doth unto them; As if Job had said, Lord, do not increase and heap afflictions upon me: Do not over-grieve and burden the spirit of thy poor creature, lest he should even be forced through impatience to speak unadvisedly, or do any thing unbecomingly: Lord, do not occasion me through the extremity of my afflictions to say or do that which I must repent, and be ashamed of. Which is also the sense of that petition in the Lords-prayer, Lead us not into temptation. Great affliction lay us open to great temptations. And as calamity is an occasion for our graces and virtues to show themselves: So also for our lusts and corruptions. Some never appear so holy; and others, (I mean of those who are really godly) never show so much unholiness, as in affliction. Hence that request of Agur (Prov. 30.9.) Lord, feed me with food convenient for me, lest I be poor, and steal, and take the Name of my God in vain. Such is the meaning of the Septuagint, when they say, Lord, teach me not to be wicked. God teaches man to be holy, both by his word, and by his works, yet some of his works may occasion the flesh to learn wickedness, and to act wickedly.
The minde of the Greek translatours is not, that God doth formally teach any to be wicked, but that some learn wickednesse, or are ensnared in sinne by that which God doth unto them; As if Iob had said, Lord, doe not encrease and heap afflictions upon me: Doe not over-grieve and burden the spirit of thy poor creature, lest he should even be forced through impatience to speak unadvisedly, or doe any thing unbecommingly: Lord, do not occasion me thorow the extremity of my afflictions to say or doe that which I must repent, and be ashamed of. Which is also the sense of that petition in the Lords-praier, Lead us not into temptation. Great affliction lay us open to great temptations. And as calamity is an occasion for our graces and vertues to shew themselves: So also for our lusts and corruptions. Some never appear so holy; and others, (I mean of those who are really godly) never shew so much unholinesse, as in affliction. Hence that request of Agur (Prov. 30.9.) Lord, feed me with food convenient for me, lest I be poor, and steal, and take the Name of my God in vain. Such is the meaning of the Septuagint, when they say, Lord, teach me not to be wicked. God teaches man to be holy, both by his word, and by his works, yet some of his works may occasion the flesh to learn wickednesse, and to act wickedly.