A81199:424
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.
Some perhaps may query upon this, if the Lord knoweth all the ways of men, and pondereth all their actions, is not this a trouble to God? is not this a disturbance of his peace, and a distraction to him?
Some perhaps may querie upon this, if the Lord knoweth all the wayes of men, and pondereth all their actions, is not this a trouble to God? is not this a disturbance of his peace, and a distraction to him?
I answer (as I said before) this is to frame a God like our selves, for to him that is omniscient, it is all one to know all, and to know but one thing: it is no more distraction, no more trouble to God to know all that we do speak, or think, then to know any thing. If two or three speak to a man together, he is not able to take in their sense, the variety of their discourse makes such a hurry and trouble in his spirits, that he looseth all that is spoken. But the application of thousands or of Millions at the same time in speaking to the ear of God, is no more trouble, then if but one did speak; an infinite ear hears all, and an infinite eye sees all, without any the least distraction; the infinite knowledge of God takes in all the actions of all men, as easily as the single action of any one man.
I answer (as I said before) this is to frame a God like our selves, for to him that is omniscient, it is all one to know all, and to know but one thing: it is no more distraction, no more trouble to God to know all that we doe speak, or thinke, then to know any thing. If two or three speake to a man together, he is not able to take in their sence, the variety of their discourse makes such a hurry and trouble in his spirits, that he looseth all that is spoken. But the application of thousands or of Millions at the same time in speaking to the eare of God, is no more trouble, then if but one did speake; an infinite eare heares all, and an infinite eye sees all, without any the least distraction; the infinite knowledge of God takes in all the actions of all men, as easily as the single action of any one man.