An exposition with practical observations continued upon the fourth, fifth, sixth, and seventh chapters…

Secondly, it came from the smart and sense of pain in his flesh, not from the perverseness of his spirit. If the taint had been in his spirit, then Eliphaz had a ground, a certain ground to have argued thus against him.

Secondly, it came from the smart and sense of pain in his flesh, not from the perversnesse of his spirit. If the taint had been in his spirit, then Eliphaz had a ground, a certain ground to have argued thus against him.

Thirdly, Jobs graces were hid and obscured, they were not lost or dead; the acts were suspended, the habits were not removed; when the grace which hath been showed, is quite lost, that grace was nothing but a show of grace, painted fear, and painted confidence: but in Jobs case there was only a hiding of his graces, or a veil cast over them.

Thirdly, Jobs graces were hid and obscured, they were not lost or dead; the acts were suspended, the habits were not removed; when the grace which hath been shewed, is quite lost, that grace was nothing but a shew of grace, painted feare, and painted confidence: but in Jobs case there was only a hiding of his graces, or a vaile cast over them.

Lastly, We must not say he falls from grace who falleth into sin; nor must it be concluded that he hath no grace who falls into a great sin: It follows not, that grace is false, or none, because it doth not work like it self, or because it doth not sometimes work at all True grace works not always uniformly; though it be always the same in it self, yet it is not always the same in its effects; ⟨p. 32⟩true grace is always alive, yet it doth not always act, it retains life, when motion is undiscerned. Wherefore they who do not work like themselves, or do not work at all (for a time) in gracious ways, are not to be concluded as having no grace, or nothing but a show of grace.