An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of…

The word which we render to think, ¹notes more than a bare thinking, even the devising, or curious contriving of a matter in the brain; hast thou formed this in thy Imagination, and concluded it in thy Understanding for right, for sound, and wholesome Doctrine, for a very truth? There may be a threefold exposition of these words:

The word which we render to think, ¹notes more than a bare thinking, even the devising, or curious contriving of a matter in the brain; hast thou formed this in thy Imagination, and concluded it in thy Understanding for right, for sound, and wholsome Doctrine, for a very truth? There may be a threefold exposition of these words:

1. 1[Greek or Hebrew] An hoc cogitasti in jus. Heb:〈non-Latin alphabet〉 An hoc cogitasti in jus. Heb:

First, As an appeal to Jobs own breast; Thinkest thou this to be right? let me ask thee the question, Hast thou said well in this? dost thou believe thou hast? let thy Conscience judge, and make answer. I doubt not but thou wilt be self-condemned: And indeed no guilty person can be absolved, himself (if himself) being judge.

Secondly, We may look upon the words, not only as an appeal, but as a reproof, or objurgation; Thinkest thou this to be right? What man in his right mind would think so! thou toldest thy wife in the second Chapter, Thou speakest like one of the foolish women; and may it not now be told thee, Thou speakest like one of the foolish men? Would any man in his wits utter a word of this import, a word of so gross a savour, of so dangerous a reflection upon the Justice of God, or so much as intimate himself by any the remotest consequences, more just, more righteous than God? why hath such a word dropped from thy mouth? Thus he chides, checks, and reproves him.