A81199:669
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.
Such is the remembrance which God had of Ephraim, even when he was speaking against him and smiting him. Now as the Lord doth remember his people at all times, and earnestly ⟨p. 209⟩remember them at sometimes. So his people in their proportion do earnestly remember the Lord, they mind him often, they would mind him always, they like to retain God (which the natural man liketh not, Rom. 1.28.) in their knowledge, or to acknowledge God; They have not some flitting transient thoughts and acknowledgements of God (as a carnal man may have) but they fix and retain God in their thoughts & acknowledgements, they think of God, what he is in his nature, they think what God is in all his perfections, they meditate of all his glory, of his justice, of his mercy, of his faithfulness, of his power, of his truth, of his unchangeableness, of his all-sufficiency, they acquaint themselves with God in all these; for indeed we are never acquainted with God, till we come to a distinct knowledge of him in all these parts of his glory, which yet are all but one and the same glorious God. To know only in general that there is a God, is not to acquaint our selves with God; our acquaintance with him consists in a spiritual and fiducial knowledge of all his revealed perfections, so far as it is possible or lawful for man to search and know. To be acquainted with any man, notes more than a general knowledge of him, how much more to be acquainted with God.
Such is the remembrance which God had of Ephraim, even when he was speaking against him and smiting him. Now as the Lord doth remember his people at all times, and earnestly ⟨p. 209⟩remember them at sometimes. So his people in their proportion doe earnestly remember the Lord, they minde him often, they would minde him alwayes, they like to retaine God (which the natural man liketh not, Rom. 1.28.) in their knowledge, or to acknowledge God; They have not some flitting transient thoughts and acknowledgements of God (as a carnall man may have) but they fix and retaine God in their thoughts & acknowledgements, they thinke of God, what he is in his nature, they thinke what God is in all his perfections, they meditate of all his glory, of his justice, of his mercy, of his faithfulnes, of his power, of his truth, of his unchangeablenes, of his all-sufficiency, they acquaint themselves with God in all these; for indeed we are never acquainted with God, till we come to a distinct knowledge of him in all these parts of his glory, which yet are all but one and the same glorious God. To know onely in generall that there is a God, is not to acquaint our selves with God; our acquaintance with him consists in a spirituall and fiduciall knowledge of all his revealed perfections, so farre as it is possible or lawfull for man to search and know. To be acquainted with any man, notes more than a generall knowledge of him, how much more to be acquainted with God.