A35439:2211
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.
And seeing man cannot be hid from God, it is the vainest attempt for any man to think of hiding himself from God; yet that's not only the attempt, but the hope of many, who while they do what they would not have seen, please themselves with this conceit, that they are not seen in doing it, or that they can secure what they have done from being seen. We learned this of our first parents, in whom the first thing that appeared (next ⟨p. 473⟩their shame) after they had sinned, was the hiding of their sin. Man loveth to draw a curtain between God and himself, to raise up artificial darkness, and to walk in thick clouds (as he vainly hopes) undiscovered.
And seeing man cannot be hid from God, it is the vainest attempt for any man to think of hiding himself from God; yet that's not only the attempt, but the hope of many, who while they do what they would not have seen, please themselves with this conceit, that they are not seen in doing it, or that they can secure what they have done from being seen. We learn'd this of our first parents, in whom the first thing that appeared (next ⟨p. 473⟩their shame) after they had sinned, was the hiding of their sinne. Man loveth to draw a curtain between God and himself, to raise up artificiall darknesse, and to walk in thick clouds (as he vainly hopes) undiscovered.
Again, Doth God know us? then let us labour to know our selves. God knows who are wicked, many are wicked and know it not. It is a woeful mistake, when we think our selves to be in a good estate, and God knows us to be in a bad estate! It is a wrong to God and our selves, when God knows us to be in a good estate, and we think our selves to be in a bad estate; but it is far worse, when we think our estate good, and God knows it to be bad. We should be acquainted with our condition, lest we (like Laodicea) flatter our selves into an opinion that we are rich and clothed, and have need of nothing, when God knows we are poor and naked, and wanting all things.