A81199:749
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.
Much of the progress of a Christian is to go backward, backward (I mean) from those sins and evils to which he hath (by temptation) been carried forth; nor (having sinned) can any man go forward till he return to God. We read in Scripture, of God returning to us, as well as of our returning unto God; in both there is repentance; when God returns to us, he repents of the evil of punishment, that he hath brought upon us; and when we return to God, we repent of the evil of sin which we have committed against him: only be sure (as the points directs) that ye return home to God. The Prophet found Israels repentance defective in this (Hos. 7.16.) They return (that is, they make a show of repentance) but not to the most high. There is a repentance which brings the soul never the nearer unto God. And that's a repentance (as we speak) never the near, or to no purpose. Thus another Prophet taxeth their fasting (Zech. 7.5.) When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? Observe how he doubles it upon that point, as if the whole emphasis of repentance lay upon that point; To me, even to me. As David in confessing his sin (Psal. 51.4.) Against thee, thee, thee only have I sinned &c. Many fast, but not at all to God, they return, but not at all to God. They fast to themselves, and return to themselves, that is, their own interest, not the honour of God is the motive and end of their fasting and repenting. And hence the Prophet is plain and downright with Israel in this case (Jer. 4.1.) If thou wilt return, O Israel, saith the Lord, return unto me; as if Israel had used to return, but always short of God, or not to God, Israel made some stop in the work of repentance before he came at God. Now then (saith the Lord by his Prophet) O Israel, if thou wilt return, return to me. If thou hast any further purpose to return, be persuaded to return to some purpose. Let not thy repentance be any longer such as is to be repented of. All our returnings are but wanderings, unless we return to God.
Much of the progresse of a Christian is to goe backward, backward (I meane) from those sins and evills to which he hath (by temptation) been carried forth; nor (having sinned) can any man goe forward till he returne to God. We reade in Scripture, of God returning to us, as well as of our returning unto God; in both there is repentance; when God returnes to us, he repents of the evill of punishment, that he hath brought upon us; and when we returne to God, we repent of the evill of sin which we have committed against him: onely be sure (as the points directs) that ye returne home to God. The Prophet found Israels repentance defective in this (