A81199:398
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.
Again, Some read, What doth God know? how far doth his eye extend? what are the objects of his knowledge? To this we may answer, God knoweth all things; even the hearts of all the children of men; There are no secrets to God. But whether we expound it of the manner or matter of divine knowledge, the sense is the same, either an affirmation that God did not know all things, or at least a doubt whether he did or no. Thou sayest, How doth God know? But where, and when did Job say this? Job might challenge Eliphaz; bring your proofs and witnesses against me; why do you impute such thoughts to me, and frame such imaginations in my breast? certainly Job never spake this, and as surely Job never thought this; yet Eliphaz puts it directly upon him. What was his ground?1 only as the former crimes of uncharitableness and injustice, his breaking the arms of the fatherless, &c. were fastened upon him, because of the fears, snares, and darkness, in which he was; as if he must needs have done those evils, because he endured so much evil. Jobs sufferings were great, and therefore according to the Logic of Eliphaz, his sins must needs be very great. So here, he hath only this to prove his supposition, that Job said, How doth God know? because Job had said, that God doth sometime prosper wicked men, and afflicts the righteous. As if he who saith, that God suffers wicked men to prosper in this life, must needs also say, that God regards not the things of this life; so that Eliphaz seems to speak thus; We have heard thee saying, that the wicked prosper, and that the godly are afflicted; what need we any further witness, that thy opinion is, God neither takes notice nor care of the things here below. Out of thine own mouth we condemn ⟨p. 122⟩thee as Guilty of this blasphemy, That, Thou sayest, How doth God know?
Againe, Some read, What doth God know? how farre doth his eye extend? what are the objects of his knowledge? To this we may answer, God knoweth all things; even the hearts of all the children of men; There are no secrets to God. But whether wee expound it of the manner or matter of divine knowledge, the sence is the same, eyther an affirmation that God did not know all things, or at least a doubt whether he did or no. Thou sayest, How doth God know? But where, and when did Job say this? Job might challenge Eliphaz; bring your proofes and witnesses against me; why doe you impute such thoughts to me, and frame such imaginations in my breast? certainly Job never spake this, and as surely Job never thought this; yet Eliphaz puts it directly upon him. What was his ground?