The Providence of God: Why It Appears That The Wicked Succeed

He disappoints the devices of the crafty, so that their hands cannot perform their enterprise.—Job 5:12

All the success which the devices of wicked crafty ones have tends to the fulfilling of God’s counsels more than their own. So that though it be to the eye or in the letter success to them, yet in truth and upon the matter, it is successful to the cause of God. Craft prevails no further and no longer on earth than serves to accomplish the counsels of heaven and fulfill what infinite wisdom hath devised. Therefore, when you see any devices of the crafty thrive, know that God is serving himself upon them and that they are but acting, “what his hand and counsel hath determined before to be done” (Acts 4:28). As Christ himself overcame by dying, so do they who are Christ’s. They have success in all their disappointments. And these are disappointed in all their successes and die when they overcome. No sinful devise of man ever did or ever shall prevail beyond a contribution to the just and holy purpose of God. All their prevailings are disappointments who intentionally oppose, though they really accomplish the good pleasure and purpose of God.[1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:282.

God’s Works, Part 5: The Attribute of Innumerability

I would seek unto God, and unto God would I commit my cause: Which doeth great things and unsearchable; marvelous things without number.—Job 5:8-9

The fourth attribute of the works of God raises the glory of them all. They are innumerable.
              “He doth marvelous things without number.” The Hebrew, word for word, is “until there be no number.” . . . God has done so many marvelous things as are impossible for man to reckon. His mighty works are not only beyond the writing of a child [Isa. 10:19], but the wisest of men [Rev. 7:9, Hebrews 12:22; cf. Gen. 12].
              I shall note but one or two instructions from this, that the works of God are innumerable. First, then, what God has done he can do again a second time—yea a third, a fourth time, ten times, yea ten thousand times over—if our necessity and his good pleasure meet together, for his works are innumerable. Eliphaz speaks not only of what God had done, but of what he can do; yes of what he is doing. “He doth innumerable marvels.” Some men can do great things, many have done great things, but they cannot do them without number. Even a child may write all that a man can do and at most it needs but a man to reckon all these great things, which all men have done. The hand of God shortens not in eternity, but the hand of man shortens every day, sometimes in a day, and therefore he cannot do things innumerable. Man cannot do that today which he could yesterday, whether we respect his civil abilities or his natural. . . . Come to God after he has done this or that and a thousand great things, he will not say, “Can I help you anymore? Can I deliver you anymore? Can I destroy your enemies; can I discover their plots and counsels anymore?” Yes, the Lord, as thy works are unsearchable, so they are innumerable, and you can do them evermore. The Lord said sometime to a people, as he did to Israel in anger, “I will deliver you no more” (Judges 10:13). But he never said to any people out of weakness, “I can deliver you no more.” The people provoked God by making a question of this. “Behold,” they said, “he smote the rock, that the waters gushed out, and the streams overflowed (we acknowledge that God has done a marvel) but can he give bread also? Can he provide flesh for his people?” (Ps.78:20) Surely, he cannot do this marvel also. What says the text? “The Lord has heard this, and was wroth, so a fire was kindled against Jacob, and anger also came up against Israel.” But [God says,] what do you think, that I can do but one great thing? That I have but one blessing, but one deliverance, but one wonder? Know that I who smote the rock can provide you flesh. I who gave you water can give you bread. I who have discovered one wicked plot of the enemy can discover all. I who have given you one victory can give you a thousand. I who have given you one deliverance can give you innumerable deliverances. Therefore, take heed of setting bounds to God, of limiting the Holy One of Israel. Men love not to be limited, but God ought not. We at once provoke and dishonor the Lord by thinking that our wants can renew faster than the hand of God. We weary men when we come often to them to do great things for us. Yea, to come often for small matters will weary men. But we never weary the Lord by coming often. We weary God only when we will not come often. . . . “Is it a small thing with you to weary men, but will you weary my God also?” (Isa. 7:13). It is no weariness to God to do innumerable miracles for us, but he is weary when we will not believe he can do them. To be distrusted the doing of one, is more laborious to God, then to do a million miracles.
              To conclude this, take heed above all that you limit not God in works of spiritual mercy, as to fear to ask pardon of sin because you have asked it often. His great works of forgiveness are without number, as any of his works. “He multiplies to pardon,” says the Prophet (Isa.55:7). . . . It is a most wicked argument to move our hearts to sin because God will pardon often. But when we have sinned, it is a holy argument to move God to pardon again because he has pardoned often before, for he pardons without number.
              Secondly, seeing God does innumerable great things for us, let not us be satisfied in doing a few things at the command and for the glory of God. Let us continue in acts of holiness, charity, humility, zeal, and thankfulness without number. Let us never stand reckoning our duties when we hear the mercies of God are beyond reckoning. It is a noble rule in our friendship with men that “courtesies must not be counted.” I am sure it is a holy rule in our obedience to God that “duties must not be counted.” God has no need of any one of our good works, but he will not bear it if we think we have done enough now or can do too many. Let our hearts be like the heart of God. As he does great things for us, let us do (in what we are able) great things for God and good things for one another without number.[1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:255-58.

God’s Works, Part 4: The Attribute of Marvelous

I would seek unto God, and unto God would I commit my cause: Which doeth great things and unsearchable; marvelous things without number.—Job 5:8-9

Unsearchable things and marvelous things differ thus: those things are unsearchable which lie hid and cannot be found; that is a marvel whose cause cannot be found, though itself be not hid. This is the third adjunct of attribute of the works of God. The word is derived from a root, which signifies “separated, disjoined, or divided.” And marvelous things are expressed by that word because “marvels” or “wonders” are separated or removed from us [in] three degrees at least. They are separated,
            First, for our knowledge or reason.
            Secondly, from our sense. Not that “marvels” are invisible. Marvels and miracles are wrought to be seen, and the use of them lies in this: from the sense to confirm faith or to convince of unbelief. . . .
            Thirdly, “marvels” are separated or removed from our imitation. We cannot do such things. The Lord stands alone working wonders. They are a separated part and portion for God himself [cf. Exod. 8:18]. . . .
            There are three words of near alliance in the Hebrew, “signs,” “miracles,” and “marvels.” And they may be distinguished thus: a “sign” is the representation of a thing present or before us; a “miracle” . . . shows forth somewhat future, or that is to come. A “marvel,” as differing from both, is an act of providence, secret or separate from us in the manner of doing or producing it, a thing to us “unsearchable.”. . .
            “Marvels” are taken sometimes for “miracles,” which are merely and purely supernatural. For in ordinary acceptation of the word, a “marvel” is only the heightening and sublimating of nature or acting in the highest sphere of nature. But a “miracle” is a crossing or a contradicting of nature—a work altogether above, yea against nature. . . . If God calls us to it, we may expect a “miracle,” but we must not call God to work miracles for us, or with us. “I do not exercise myself in mattes too high for me.” [Ps. 131:1] .Miracles or marvels are not every day exercised. We ought rather to be above our work, or any of our designs, than below them. But we must be sure they are not above us. It is the safest and holiest way for a man in all his actions to be upon a level. We cannot but displease God and hurt ourselves by clambering. It is but sometimes that the Lord will work wonders to relieve our necessities and help our faith, but he will never (unless wrath) work wonders to please our humors or comply with our ambition. Hence observe,
            First, when we see marvels done, we must acknowledge the hand of God. “Marvels” are proper unto God. “In that thy Name is near, thy wondrous works declare” (Ps. 75:1). Wondrous works are an argument that God is near. When wonders are among us, we may know who is among us. And if so, then this is a time wherein God is seen among us. We may well apply that of the Psalmist to ourselves. “Marvelous things hath the Lord done in our sight” (Ps. 78:12). . . .
            Secondly, if God works “marvels” and we believe him not, has he not the reason to marvel at our unbelief? Christ, having wrought miracles to gain the belief of his countrymen “marveled at their unbelief” (Mark 6:2,6). Unbelief is a great sin at all times, but in a time when marvels are wrought for the cure and healing of it, unbelief is a marvelous sin. Will not Christ . . . marvel at our unbelief if we believe not after all these marvels? “You will not believe” (says Christ, and he rebukes the Jews for it) “except you see signs and wonders” (John 4). Surely if they were so charged because they would not believe except they see signs and wonders, how shall they be charged who will not believe when they [do] see signs and wonders? Especially when God seems to work a wonder on purpose that they might believe? God loves and prizes faith of man so highly that sometimes he bids a miracle for it rather than go without it. . . .
            Thirdly, seeing God works extraordinary things for us, let not us stay in ordinary duties. Let our works have somewhat of a marvel in them too. Let our repentance and the change of our lives be “marvelous.” Let our zeal and courage for Christ be “marvelous” like that of the Apostles who carried themselves with such magnanimity in the work of the Gospel; that when the High Priest and Counsel (who had convened and threatened them) saw their boldness, “they marveled,” says the text (Acts 4:13). Let our love and thankfulness be “marvelous.” Let us pray “marvelously” and believe “marvelously.” Marvels done by God should ever work faith in man. And faith in man does some times work “marveling” in God. Christ speaks with a kind of admiration to the woman of Canaan, “O woman, great is thy faith” (Matthew 15:28).[1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:249-54.

God’s Works, Part 3: The Attribute of Unsearchableness

I would seek unto God, and unto God would I commit my cause: Which doeth great things and unsearchable; marvelous things without number.—Job 5:8-9

And unsearchable. The Hebrew is, “and no search.” The word imports the search of those things which are most abstruse and secret, as the heart, which only the Lord only can search (Jer. 17:15). The heart lies too low, not only for the eye, but for the understanding of man. Hence it is used (Ps. 95:4) to note the “foundations,” or the deep places of the earth, because they cannot be known but by deep searchings, or rather, because they are beyond the deepest search of man. And the same phrase we find in Ps. 145:3. “Great is the Lord, and greatly to be praised, and his greatness is unsearchable;” or according to the letter, “of his greatness no search.” [When] the Psalmist speaks of the greatness of God in his nature and essence, he presently adds, “and of his greatness there is no search.” So here, Eliphaz speaks of the greatness of God in his works,, the next word is  “they are unsearchable.” As God in himself is great, and of his greatness there is no search, so many of the works of God are so great that of their greatness there is no search. That is [to say], you cannot find out their greatness by any search. God is in working . . . as he is in understanding. “There is no searching of his understanding” (Isa. 40:28).
            This unsearchableness of the works of God may be considered in two ways. First, there are some works of God which are not to be searched into. They are to be adored by believing, not to be pried into by fearing; and in that sense they are called unsearchable. “O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments!”(Rom. 11:33) Many of his judgments, that is, his works of judgment, are so unsearchable that it is not [our] industry or duty, but presumption, to search unto them. As those “unspeakable words” which Paul heard in the third heavens were such as “is not lawful for a man to utter” (2 Cor. 12:4), so unsearchable judgments may be interpreted such as it is not lawful for a man to search. . . . It were more profitable for us, and more honorable to God, if we did search our own secret ways more, and God’s less.
            There are other works of God which cannot be searched, yet we may and ought to search them. It is our duty to study them, though we cannot find them. We may search and find many of the works of God with our senses. There are others which we cannot find, though we search for them with our reason and understanding. . . . And these works are unsearchable [in] two ways.
            First, in regard of the manner of doing. We cannot find out the ways and contrivances of God’s work. “His ways are in the deep, and his foot-steps are not known,” says the Psalmist. That is, the way which God goes to the accomplishing of his ends are oftentimes like steps upon the water which leave no impression or track behind him.
            Secondly, his works are unsearchable in their causes or ends. What it is which God aims at, or intends, what moves or provokes him to such a course, is usually a secret. He does such things as no man can give man account of, or render a reason why. . . .
            But it is said . . .  “The works of the Lord are great, sought out of all those that have pleasure in them” (Ps.111:2). To seek out notes a discovery. And in Ps. 106:7, failing in this is charged upon the fathers and confessed by the children as a fault. “Our fathers understood not thy wonders.” That is, the great things which God did for them in Egypt. How then is it said here [that] the works of the Lord are “great and unsearchable?”
            To clear this, first, I say there are some great works of God which are easy and plain, and it is our duty to be acquainted with and learned in these works of God as well as in the word of God.
            Secondly, those works whose text is hard, we must search and labor to expound them so as to further duty but not to feed curiosity. We may search them with submission to the mind of God, not for satisfaction only to our own minds. We may search with desire to honor God, but not to humor ourselves. We may search them to make us more holy, though not barely to make us more knowing. Take two corollaries from this.
            First, if the works of God are unsearchable, then how unsearchable are the counsels of God—the deep secrets of God! The works of God are the counsels of God made visible. Every work of God is the bringing of some counsel of God to light. Now, if we are not able to find out his counsels, when they are made visible in his works, how shall we find out his counsels when they lie hidden in his breast?
                Secondly, if the works of God are unsearchable, then we are to submit unto the dispensations of God, whatsoever they are, though we are not able according to reason to give an account of them. Though we cannot search out either the manner how, or the cause for which they were done, yet we must reverence them. And what we cannot believe by knowing, we must know by believing. It is our duty not only to wink and believe, shut our eyes and believe, or believe when we cannot see. But we must often believe where knowledge is shut out, believe when we cannot understand. Abraham, by faith, followed the call of God, “not knowing where he went” (Heb.11:8). It is dangerous to follow men blindfold . . . but it is safe and our duty to follow God blindfold, how seeing so ever we think ourselves to be. We must not be displeased (as Joseph was at Jacob his father, Gen. 48:17) when we see God laying his right hand on Ephraim and his left upon Manasseh, doing things cross to our thoughts. Much less may we take upon us to direct the hand of God, as Joseph would Jacob’s, where we please. The Lord knows (as Jacob answered Joseph) what he does, and it becomes us to acquiesce in what he does, though we know it not.[1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:245-48.

God’s Works, Part 2: The Attribute of Greatness

I would seek unto God, and unto God would I commit my cause: Which doeth great things and unsearchable; marvelous things without number.—Job 5:8-9

There is a greatness upon everything God does. The great God leaves (as it were) the print of his own greatness, even upon those things which we account little. Little works of nature have a greatness in them considered as done by God, and little works of providence have a greatness in them considered as done by God. If the thing which God does be not great in itself, yet it is great because he does it. . . . Further, if God does a thing which in itself considered, or considered according to the line and rule of the creature, is unjust; yet because God does it, or commands it to be done, his very doing or commanding stamps justice upon it, as in the case of Abraham’s call to sacrifice his son and the Israelites carrying away the jewels of the Egyptians. If then the act of God (whose will is the supreme law) makes that lawful which according to the common rule is unlawful, how much more does the act of God make that great, which in ordinary proportion is accounted small.
            Again, when it is said, “God doeth great things,” we must not understand it as if God dealt not about little things or if he let the small matters of the world pass and did not meddle with them. “Great” in this [text] is not exclusive of “little,” for he does not only great, but small—even the smallest things. . . . God attends the doing of small things and it is his honor to do so: the falling of a sparrow to the ground is one of ht smallest things that is, yet that is not without the providence of God; the hairs of our head are small things, yet as not too many, so not too small for the great God to take notice of. Christ assures us this, “The very hairs of your head are all numbered” (Matthew 10:29-30). We ought highly to adore and reverence thee power and inspection of God about the lowest [and] the meanest of actions. Is it not with the “great” God, as with great men, or as it was with that great man Moses, who had such a burden of business in the government of that people upon his shoulders that he could not bear it. Therefore, his father-in-law advised him to call in the aid of others and divide the work. But how? The great matters, the weighty and knotty controversies must be brought to Moses, but the petty differences and lesser causes are transmitted and handed over to inferior judges. “And it shall be that every great matter they shall bring unto thee, but every small matter they shall judge” (Exodus 18:22). But God, the great Judge of Heaven and Earth, has not only the great and weighty, but small matters brought to him; the least motions of the creatures are heard and resolved, disposed and guided by his wisdom and power.
            Take two or three corollaries or deductions from this: First, it is the property of God to do great things. And because it is his property, he can easily do great things as small things. . . .  And if it be the property of God to do great things, then it is a duty in us to expect great things. We ought to look for such things as come up to and answer the power and greatness of God. We dishonor, and as it were, humble God, when we look only for low and mean things. Great expectations from God honor the greatness of God. . . .
            There is another useful consequence from this truth. He that does great things out to have great praises. As we ought to have great faith that he will do great things, so he ought to have great acknowledgements when he has done great things. Shall God do great things for us and shall we give him some poor, lean, starving sacrifices of praise? . . .
            Lastly, seeing God does great works for us, let us show great zeal for [and] great love for the Lord. We should aim at the doing of great things for God, seeing God indeed does great things for us. So much of the first attribute of the works of God, “Who doeth great things.”[1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:240-45.

God’s Works, Part 1: A Four-Fold Aim

I would seek unto God, and unto God would I commit my cause: Which doeth great things and unsearchable; marvelous things without number.—Job 5:8-9

For the better understanding [of the text, let us] consider . . . the aim or scope of Eliphaz, in making so accurate and large a description of God in his great and marvelous works.
            First, plainly to assert the providence of God in ordering or disposing all actions and events here below: an so it is in prosecution of what he had said in the 6^th verse, “Affliction commeth not forth of the dust, neither doth trouble spring out of the ground” [Job 5:6].
            Or secondly, his intent might be to, to humble Job, to bridle and take down his spirit, which he conceived over-bold with, and too much heightened towards the Almighty; a discovery whereof himself made in his extravagant speeches before noted, in the third chapter. The remembrance of God in his greatness is one of the readiest means to humble man: And God himself took this way to humble Job, in the latter end of this book, even, by a large discourse of his own power, exemplified in many great acts and pieces of the creation.
            Or thirdly, the intent of Eliphaz might be to support and comfort Job in his afflictions by showing him a God that had done such wonders and therefore able to work another wonder in delivering and raising him up again; a God who could provide medicines for all his diseases, heal all his breaches, repair all his losses, supply all his wants, and resolve all his doubts. To consider God in himself and in his works—who he is and what he does—is a mighty encouragement to seek unto God in our greatest extremities, in the saddest and cloudiest day of our afflictions. Neither can we do anything more prevalent for the support and relief of our own spirits in a time when we are lowest than to spread before the eye of our own thoughts the power, greatness and good ness of the high God in his works and wonders.
            A fourth intent in probability was to stop Jobs curiosity in inquiring so much into the reason of God’s dealing with him; which Eliphaz it seems observed in the complaints of the third chapter, where Job expostulates, “Why is light given to a man whose way is hid, and whom God hath hedged in?” [Job 3:23]. Job was troubled because he could not see the bottom of God’s dealings with him. He could not see through them—either what the cause was, why he came into those troubles, or by what issues and outlets he should escape those troubles. Now to stop Jobs curiosity in prying too far, or too boldly, into the secret workings of God, Eliphaz tells him, “That God doth great things, and unsearchable; no marvel therefore, if his ways were hid; that he doth marvelous things without number, no marvel then if [Job] could not measure his dealings by the line of human understanding, or sum up their account by the best of his arithmetic.
            This in general about the common tendency . . . about those noble acts of divine Providence in earthly things.[1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:235-37.

The Church: A Separated Community

And to which of the Saints will you turn?—Job 5:1

Saints. The word signifies a thing or person, separated or set apart from common, and dedicated to a special, especially, a holy use. Holiness (in the general nature of it) is nothing else but a separation from common, and dedication to a divine service, such are the Saints; persons separated from the world, and set apart unto God. The Church in general (which is a company of Saints) is taken out of, and severed from the world. The Church is a fountain sealed, and a garden enclosed. So also, every particular Saint is a person severed and enclosed from the common throng and multitude of the world. “‘Come out from among them, and be separate’ says the Lord, ‘and touch no unclean thing, and I will receive you’”(2 Cor.6:17). [1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:173-74.

A Well-Cared for Body & A Neglected Soul

How much less on them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?—Job 4:19

Observe … if the body be but clay, and has but a foundation of dust, then do not bestow too much care and cost upon your clay, upon your dust. How many are there who bestow much pains to trim up a vile body and neglect a precious soul. Most usually they who bestow most pains upon this moral house of clay bestow least about that immortal inhabitant. In an over cared for body, there ever dwells a neglected soul. You shall have a body cleanly washed and a soul all filth; a body neatly clothed and dressed with a soul all naked and unready; a body fed and a soul starved; a body full of the creature and a soul empty of Christ. These are poor souls indeed. That complaint of the Moralist against Heathens may be renewed against some Christians: ‘They are busied most between the comb and the glass, and troubled more at a disorder in their hair than at a disorder in the Commonwealth… than a disorder in the Church, or [than a disorder] in their own hearts.’ It is a sad thing that any who bear the name of a Christian should spend much time between the comb and the glass and but little between the ordinance and the ordinance, between the Bible and the pulpit, between reading and hearing, between both [reading and hearing] and holy meditation. The body is but a house of clay. It is but dust. Therefore, be not so industrious for it. We usually laugh at children when they are making houses of clay and pies of dirt. They whose care is thus over-active for the body are but children of a greater stature, and show they have so much more folly in their hearts then they, by how much they have more years over their heads, and are foolish about more serious matters then they. There is no child to the old child. [1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:148-49.

A Christian’s Foundation

How much less on them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?—Job 4:19

The strength and stability of that estate which the saints shall inherit when these houses of earth are by death leveled to the earth (the stability, I say, of that estate) is described under the notion of “a city which has foundations” (Heb.11:10). He (namely Abraham) “looked for a city which has foundations, whose builder and maker is God.” When the Holy Ghost says “foundations,” who can tell how many they may be? We can easily tell then fewest they can be. Two is the lowest number, so that at least this city has a foundation upon a foundation. The foundation of Christ’s perfect righteousness is laid upon the foundation of God’s eternal free love. Here is foundation upon foundation. The city above has these foundations, and therefore we receive “a city that cannot be shaken.”[1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:149-50.

Moderation in Bodily Care

How much less on them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?—Job 4:19

Observe … if the body be but clay, and has but a foundation of dust,  then do ont bestow too much care and cost upon your clay, upon your dust. How many are there who bestow much pains to trim up a vile body and neglect a precious soul. Most usually they who bestow most pains upon this moral house of clay bestow least about that immortal inhabitant. In an over cared for body, there ever dwells a neglected soul. You shall have a body cleanly washed and a soul all filth; a body neatly clothed and dressed with a soul all naked and unready; a body fed and a soul starved; a body full of the creature and a soul empty of Christ. These are poor souls indeed. That complaint of the Moralist against Heathens may be renewed against some Christians: ‘They are busied most between the comb and the glass, and troubled more at a disorder in their hair than at a disorder in the Commonwealth… than a disorder in the Church, or [than a disorder] in their own hearts.’ It is a sad thing that an who bear the name of a Christian should spend much time between the comb and the glass and but little between the ordinance and the ordinance, between the Bible and the pulpit, between reading and hearing, between both [reading and hearing] and holy meditation. The body is but a house of clay. It is but dust. Therefore, be not so industrious for it. We usually laugh at children when they are making houses of clay and pies of dirt. They whose care is thus over-active for the body are but children of a greater stature, and show they have so much more folly in their hearts then they, by how much they have more years over their heads, and are foolish about more serious matters then they. There is no child to the old child. [1]

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[1] Joseph Caryl, An Exposition with Practical Observations upon Chapters 4-7 of the Book of Job (Berkley/Grand Rapids: Dust and Ashes Publications/Reformation Heritage Books, 2001) 2:148-49.