An exposition with practical observations continued upon the thirty-eighth, thirty-ninth, fortieth, forty-first, and forty-second,…
An exposition with practical observations continued upon the thirty-eighth, thirty-ninth, fortieth, forty-first, and forty-second, being the five last, chapters of the book of Job being the substance of fifty-two lectures or meditations / by Joseph Caryl ...
Joseph Caryl 1602–1673London: printed by M. and S. Simmons, 1666
[16], 1036, [26] p. · 442k words · Wing C777 · ESTC R19353
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.
Thus much of the first part of Jobs Conviction, he had nothing to do in laying the foundations of the earth, and he had as little in setting up and finishing that goodly structure, as will appear in that which followeth.
Yet before the Lord proceeded any further to question Job about this great work of Creation, he requires or calls for his answer in the close of this fourth verse, to the question propounded in the former part of it; Where wast thou, when I laid the foundations of the Earth?
God challengeth Job to answer: The Hebrew is, If thou knowest understanding. And so the word is used (Isa. 29.24.) where we render, They also that erred in spirit shall come to understanding, or (as the Margin hath it) shall know understanding. Again, Huram said (2 Chron. 2.12
.) Blessed be the Lord God of Israel, that made heaven and earth; who hath given to David the King a wise son, endued with prudence and understanding; The Original is thus strictly read, Knowing prudence and understanding. Daniel spake in the same form (chap. 2.21.) He giveth wisdom to the wise, and knowledge to them that know understanding. To know is a work of the understanding: No man knoweth any thing, but by the help of his understanding. The understanding is the first or Master-wheel in that noble engine the soul of man; and when rightly informed and enlightened, all the other wheels or faculties of the soul move aright, unless over-poised
⟨p. 58⟩
by passions and self-ends. Every rational creature hath an understanding, yet every rational creature doth not know understanding, that is, doth not, is not able to speak knowingly, or to use and act his understanding knowingly about every matter. The Lord supposeth Job might be defective here, and therefore bespeaks him thus, Declare, if thou hast understanding, or knowest understanding: As if he had said, The things which I question thee about, may possibly be too high or too big for thy understanding,
such as possibly thou canst not reach. And hence, some render or rather paraphrase the Text thus; Declare, if thou art skilful in such great things as I now speak of: If thou art so wise as thou seemest to be by thy former contesting with my provide•ces, declare thy wisdom in this point, wherein I know thou wilt but declare thy ignorance, thy infancy, or inability to speak, as one speaks: Thou wilt show thy self but a child, while thou goest about to resolve this question. An experienced Architect, is not to be corrected by a Novice, who never took tool in hand, nor hath ever read line about that Art: Wilt thou therefore, who art made of the earth, undertake to reprehend my work, who made the earth, in ordering and disposing the condition of man on earth? Declare, if thou hast understanding.
God challengeth Job to answer: The Hebrew is, If thou knowest understanding. And so the word is used (Isa. 29.24.) where we render, They also that erred in spirit shall come to understanding, or (as the Margin hath it) shall know understanding. Again, Huram said (2 Chron. 2.12.) Blessed be the Lord God of Israel, that made heaven and earth; who hath given to David the King a wise son, endued with prudence and understanding; The Original is thus strictly read, Knowing prudence and understanding. Daniel spake in the same forme (chap. 2.21.) He giveth wisdom to the wise, and knowledge to them that know understanding. To know is a work of the understanding: No man knoweth any thing, but by the help of his understanding. The understanding is the first or Master-wheel in that noble engine the soul of man; and when rightly informed and inlightned, all the other wheels or faculties of the soul move aright, unless over-poized ⟨p. 58⟩by passions and self-ends. Every rational creature hath an understanding, yet every rational creature doth not know understanding, that is, doth not, is not able to speak knowingly, or to use and act his understanding knowingly about every matter. The Lord supposeth Job might be defective here, and therefore bespeaks him thus, Declare, if thou hast understanding, or knowest understanding: As if he had said, The things which I question thee about, may possibly be too high or too big for thy understanding, 1such as possibly thou canst not reach. And hence, some render or rather paraphrase the Text thus; Declare, if thou art skilful in such great things as I now speak of: If thou art so wise as thou seemest to be by thy former contesting with my provide•ces, declare thy wisdom in this point, wherein I know thou wilt but declare thy ignorance, thy infancy, or inability to speak, as one speaks: Thou wilt shew thy self but a child, while thou goest about to resolve this question. An experienced Architect, is not to be corrected by a Novice, who never took tool in hand, nor hath ever read line about that Art: Wilt thou therefore, who art made of the earth, undertake to reprehend my work, who made the earth, in ordering and disposing the condition of man on earth? Declare, if thou hast understanding.
A man must see into a matter, by the eye of his mind, before he can duly declare his mind, sense, or sentence about it. A fools bolt (we say) is soon shot; his tongue runs before his wit: but a wise man will not declare (no man can declare well) before he understands: His wit keeps pace at least with his tongue; He that answereth a matter (saith Solomon, Prov. 18.13.) before he heareth it, it is folly and shame to him. It is so also him that heareth it, if he answereth it before he understands it. Declare, if thou hast understanding.
Declare, if thou hast understanding, how the foundations ⟨p. 59⟩of the earth were laid. Man knoweth not where he was, not what he was, before he was: how then should he declare how any thing was done by God before he was? The great thing which God would inform Job in, is the same which the Apostle would inform us all in (Rom. 11.33, 34.) while he brake out as a man amazed at the sight of a tremendous gulf in this passionate Exclamation, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements and his ways past finding out! for who hath known the mind of the Lord, or who hath been his Counsellor?
Declare, if thou hast understanding, how the foundations ⟨p. 59⟩of the earth were laid. Man knoweth not where he was, not what he was, before he was: how then should he declare how any thing was done by God before he was? The great thing which God would inform Job in, is the same which the Apostle would inform us all in (Rom. 11.33, 34.) while he brake out as a man amazed at the sight of a tremendous gulf in this passionate Exclamation, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements and his wayes past finding out! for who hath known the mind of the Lord, or who hath been his Counsellor?
The Lord having put this question to Job about the Creation of the Earth in general, proceedeth more distinctly, to put him questions about that work in allusion to buildings.
And here are four things in these two verses which have a twofold respect to buildings: Here are two things which have respect to the form and symmetry of a building: And here are two things which have respect to the strength and firmness of a building.
And here are four things in these two verses which have a twofold respect to buildings: Here are two things which have respect to the form and symetry of a building: And here are two things which have respect to the strength and firmness of a building.
The form, symmetry, and right order of a building, is laid down in the fifth verse, where the Lord speaks of the measures of the earth, and of stretching out a line upon it. The measuring of a building, and the stretching out of the line upon it, respect the right ordering and modelling, or the due frame of the fabric.
The form, symetry, and right order of a building, is laid down in the fifth verse, where the Lord speaks of the measures of the earth, and of stretching out a line upon it. The measuring of a building, and the stretching out of the line upon it, respect the right ordering and modelling, or the due frame of the fabrick.
The two other things that concern the strength of a building, are the laying of the foundation and the fastening of the corner-stone; both these we have in the sixth verse: Whereupon are the foundations thereof fastened? or who laid the corner-stone thereof? So then, we have here these two great and necessary concernments of a building:
When a builder intends to raise a fabric, he first considereth and measureth the ground or plot where he intends to build: With respect to this, saith God, Who hath laid the measures thereof?
When a builder intends to raise a fabrick, he first considereth and measureth the ground or plat where he intends to build: With respect to this, saith God, Who hath laid the measures thereof?
Secondly, When he is building,1 he useth his line to keep the work level and right: with respect to which God saith, Who hath stretched the line upon it?
