A35535:1213
An exposition with practical observations continued upon the thirty second, the thirty third, and…An exposition with practicall observations continued upon the thirty second, the thirty third, and…
An exposition with practical observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the book of Job being the substance of forty-nine lectures / delivered at Magnus near the Bridge, London, by Joseph Caryl ...An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...
London: printed by M. Simmons, 1661
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.
Further, the Hebrew is (as we put in the Margin) He revealeth or uncovereth the ears of men. This revealing or uncovering of the ear, say some, noteth only private speaking, and is a similitude taken from a common custom among men; who when they would convey their mind secretly to a friend that stands by, put their head near to his ear, and take up the brim of his hat, or put by his hair (if long) that they may whisper in his ear. Thus in a dream God whispers and speaks silently unto men. This seems to have a suitableness with that (Chap. 4.12, 13.) where Eliphaz spake of a thing brought secretly to him, or that was whispered or stolen into him. But I conceive there is more in this place then the intendment of a secret and private conveyance of the mind of God unto man in a vision or dream.
Further, the Hebrew is (as we put in the Margin) He revealeth or uncovereth the eares of men. This revealing or uncovering of the eare, say some, noteth only private speaking, and is a similitude taken from a common custome among men; who when they would convey their mind secretly to a friend that stands by, put their head near to his eare, and take up the brim of his hat, or put by his haire (if long) that they may whisper in his eare. Thus in a dreame God whispers and speaks silently unto men. This seems to have a sutablenesse with that (Chap. 4.12, 13.) where Eliphaz spake of a thing brought secretly to him, or that was whispered or stoln into him. But I conceive there is more in this place then the intendment of a secret and private conveyance of the mind of God unto man in a vision or dreame.
And therefore this opening of the ear imports the removing ⟨p. 291⟩or taking away of that (whatsoever it is) which hinders the effectual hearing or obeying of those messages which God sends to men. When God spake in a dream, he did more then speak,1 he opened the ear, yea, he gave an ear to hear: This powerful work of God upon the heart is elegantly expressed by opening the ear, because when the ears are stopped, we cannot hear, till that which stops them is plucked out or taken away; so that here we have speaking with effect, or the clear and penetrating power of the Spirit of God sweetly and prevailingly insinuating his mind to man. God speaks so as he will be heard.