A35439:329
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.
Secondly, Observe, how modestly Bildad speaks of himself, and of his friends, We are but of yesterday, and we know nothing.
It becometh us to have humble thoughts of our own knowledge, how much soever we know.
It becommeth us to have humble thoughts of our own knowledge, how much soever we know.
These were neither children nor fools, who had to do with Job, they were the wisest of that age, Oracles of wisdom, yet we know nothing, saith Bildad. The best of our knowledge here, is to know our imperfections; it is as much knowledge as we can reach, to ⟨p. 65⟩know wherein our knowledge cometh short. The Apostle (1 Cor. 8.2.) is direct, He that thinketh he knoweth any thing, knoweth nothing as he ought to know: He would not have us think that we know any thing: Though he had said in the former verse, We know that we all have knowledge; the Apostle knew it, but he would not have them think it. His meaning is, I grant there is knowledge abroad in the world, I have some, and you have some. We know that we all have knowledge: which yet some understand, as if he spake in a secret irony, against those who bragged so much of their knowledge, Yea, We know you have knowledge, 1but let me tell you thus much, you who stand so much upon your knowledge, He that thinketh he knoweth any thing, knoweth nothing yet as he ought to know. How can that be? Is not a man to think that he knows what he knows? Must a man think himself ignorant, or otherwise, he must be accounted ignorant? Surely no. There are very many that know much, and they may think that they may know something, yea, that they know many things.