A81199:364
An exposition with practical observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…
An exposition with practical observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the sum of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastor of the congregation there.An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.
London: printed by M. Simmons, 1655
Title page typeset from the transcription.
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.
But if any shall yet query, How is the Lord every where? how is he in heaven, and in earth? is it so as the Sun may be said to be every where? the Sun is seated in heaven, yet is by way of communication on earth, the Sun by light, heat, or influence is all the world over, in some degree or other, yet the Sun moves only in his Orb. Or is God so every where as a Sovereign Prince, who though in person he reside here or there, yet in power and Authority he is every where within his own Dominion? I answer, No; These allusions are far below this truth. God is every where, not only as the Sun by light, heat, and influence, not only as a Prince, by his power and Authority, but (as we speak) in person, and in his Essence. Further, the Lords presence in all places is not as that of the air, which is more every where then the Sun; the air is every where filling all places, and so encompassing all bodies, as if it made them all but one Great body; yet that part of the air that is in one place is not in another, for the air is divisible.1 But we must not take up any such apprehensions of God, for as he is every where, so he is wholly every where; God cannot be divided or parted as the air is & may. The Divine Essence (as one of the Ancients hath expressed this astonishing mystery) is whole within all things, and whole without all things, no where included, no where excluded, containing all things, contained of nothing, yet not at all mingled with the nature of these things, nor defiled with their pollutions. That which the Philosopher speaks of the soul of man, (That it is all in the whole body, and whole in every part of the body) comes nearest this mystery. Some quarrel at that expression about the soul, yet there is a truth in it. The soul is indivisible, much more God, wheresoever he is, he is all and altogether; he is every where, and every where all. So he is in the height of heaven, and so he is on earth below.
But if any shall yet querie, How is the Lord every where? how is he in heaven, and in earth? is it so as the Sunne may be said to be every where? the Sunne is seated in heaven, yet is by way of communication on earth, the Sunne by light, heate, or influence is all the world over, in some degree or other, yet the Sunne moves onely in his Orbe. Or is God so every where as a Soveraigne Prince, who though in person he reside here or there, yet in power and Authority he is every where within his own Dominion? I answer, No; These allusions are farre below this truth. God is every where, not onely as the Sunne by light, heate, and influence, not onely as a Prince, by his power and Authority, but (as we speake) in person, and in his Essence. Further, the Lords presence in all places is not as that of the aire, which is more every where then the Sunne; the aire is every where filling all places, and so encompassing all bodies, as if it made them all but one Great body; yet that part of the aire that is in one place is not in another, for the aire is divisible.