A35535:1033
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.
Did we remember, that the great God is great in goodness, and great in wisdom, as well as great in power; in a word, did we, when we say God is great, and greater then any man, know what we say, it would presently stop our mouths, and for ever silence all our discontents & complainings, whether in reference to our personal or the public concernments. We may pray that God would remove any affliction or evil that is upon us (to do is so not only our liberty but our duty) but we may not complain of any affliction, as an evil to us, nor would we ever make such a complaint, if our hearts were taken up with this thought, that God is great in Goodness. Why do we say, at any time, Surely we have suffered enough, or too much already? Why do we demand so curiously wherefore God should use such severity against us? What is the reason of all this? even this, we do not consider enough of his greatness. All our inward troubles at our outward troubles arise from this, because we do not enough believe or not remember who God is. We by our ignorance and unbelief divest God (as much as in us lieth) of his great goodness and wisdom, when we fear, especially when we conclude, things are not ordered for our good. And though every man is ready to say, he loathes yea trembles at such thoughts, yet we may lodge many such guests before we are aware. Whensoever we are overgrieved at any affliction, our own or others, or would (without much free submission to the will of God) have things go otherwise then they do, we, upon the matter, make our selves greater and wiser then God. And though this be far from our purpose, yet we cannot avoid the imputation of it. That which is not (as some distinguish) the aim, scope, and intendment of the speaker or actor may yet be the aim and scope of his action, work or speech; no doubt Job was very far from the least thought of diminishing much more of denying the greatness of God, either in his power, wisdom, or goodness, yea (as was granted before) he spake very highly of him in all these his glorious and divine perfections. ⟨p. 242⟩It was not his end when he spake so impatiently and complainingly,1 to rob God of that honour of his greatness, yet Elihu did him no wrong when he said his impatience and complainings did it.
Did we remember, that the great God is great in goodnesse, and great in wisdome, as well as great in power; in a word, did we, when we say God is great, and greater then any man, know what we say, it would presently stop our mouthes, and for ever silence all our discontents & complainings, whether in reference to our personall or the publick concernments. We may pray that God would remove any affliction or evill that is upon us (to doe is so not only our liberty but our duty) but we may not complaine of any affliction, as an evill to us, nor would we ever make such a complaint, if our hearts were taken up with this thought, that God is great in Goodnesse. Why doe we say, at any time, Surely we have suffered enough, or too much already? Why doe we demand so curiously wherefore God should use such severity against us? What is the reason of all this? even this, we doe not consider enough of his greatnesse. All our inward troubles at our outward troubles arise from this, because we doe not enough believe or not remember who God is. We by our ignorance and unbeliefe divest God (as much as in us lyeth) of his great goodnesse and wisdome, when we feare, especially when we conclude, things are not ordered for our good. And though every man is ready to say, he loathes yea trembles at such thoughts, yet we may lodge many such guests befoe we are aware. Whensoever we are overgrieved at any affliction, our owne or others, or would (without much free submision to the will of God) have things goe otherwise then they doe, we, upon the matter, make our selves greater and wiser then God. And though this be farre from our purpose, yet we cannot avoyd the imputation of it. That which is not (as some distinguih) the aime, scope, and intendment of the speaker or actor may yet be the aime and scope of his action, worke or speech; no doubt Job was very farre from the least thought of diminishing much more of denying the greatnesse of God, either in his power, wisdome, or goodnesse, yea (as was granted before) he spake very highly of him in all these his glorious and divine perfections.