A35535:2468
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.
We repeat the supposition according to the Hebrew Text; If he set his heart upon man; If he gather to himself his spirit and his breath, then &c. Take either reading, the general sense is the same, and in brief 'tis this; If God have a mind to it, he can quickly thrust all men out of the world. He that gave man his spirit and his breath, can at pleasure recall both, and then all flesh perisheth and turneth again unto (what it once was) dust.1 The Hebrew word which we render to gather, signifieth to add one thing or person to another: When Rachel had conceived and bare a son, (Gen. 30.22, 23.) she called (from this word) his name Joseph, and said, the Lord shall add to me another son. Thus here, If God add, or gather to himself his spirit and his breath, that is, the spirit and breath of man, &c. We may distinguish between these two,2 spirit and breath (Some insist much and curiously upon this distinction) The spirit denoting the soul or the internal rational power of man, and the breath that effect of life which followeth or floweth from the union of soul and body. The life of man is often expressed by breath; Cease ye from man, whose breath (or life) is in his nostrils; (Isa. 2.22.) If once man's breath goeth out, his life cannot stay behind; the spirit of a man is in this sense distinct from his breath; for when the breath is vanished, and is no more, the soul or spirit liveth. The Apostle in his prayer for the Thessalonians (1 Thess. 5.23.) puts soul and spirit together: The very God of peace sanctify you wholly, and I pray God, your whole spirit, and soul, and body, be preserved harmless unto the coming of our Lord Jesus Christ. There ('tis most probable) by the soul, he intends the inferior powers in man, or his affections, and by the spirit, his higher powers of reason and understanding: yet the spirit is often put for that whole part of man which is contradistinct to his body. Into thy hands I commend my spirit: that is, my soul, not forgetting my body: And I conceive, we may safely expound it here in that latitude, as comprehending the whole inner man. Yet it is all one, as to the sense of this place, whether we take spirit and breath distinctly or for the same; the spirit being so called from spiration or breathing; If he gather unto him his spirit, and his breath.