An exposition with practical observations continued upon the eighth, ninth and tenth chapters of…An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of…

One of the Greek Expositors understands the text, of those who are great in goodness, and strong in faith, He destroys the perfect, and he destroys him that is most perfect, even the most eminent in holiness, the tallest Cedars in grace. As if the words implied only a gradation of good men, and not a distinction of good and bad.

One of the Greek Expositors understands the text, of those who are great in goodnes, and strong in faith, He destroies the perfect, and he destroies him that is most perfect, even the most eminent in holinesse, the tallest Cedars in grace. As if the words implied only a gradation of good men, and not a distinction of good and bad.

But the letter of the text hath no show of reason at all for such an interpretation, and therefore I shall pass it by, and take the words as our translation renders them, holding forth that grand dichotomy of man-kind, He destroyeth the perfect and the wicked.

But the letter of the text hath no shew of reason at all for such an interpretation, and therefore I shall passe it by, and take the words as our translation renders them, holding forth that grand dichotomy of man-kinde, He destroieth the perfect and the wicked.

This Job affirms against Bildad's assertion (Chap. 8.20.) who there gives his judgement thus. God will not cast away a righteous man; which (though it may have a true sense, yet Bildad's meaning being, that God will not cast a godly man away in this life, or totally destroy him in temporals) Job denies, affirming that a godly man may not only be afflicted, but afflicted all his life, and die under that affliction, which in Bildad's sense is to be cast away. For though Bildad did not hold (as Eliphaz) that every man who is afflicted, is afflicted for wickedness (he thought a good man might be afflicted for the trial and exercise of his graces) yet he was very confident, that God never suffered a righteous man to be overwhelmed with affliction: but after foam short, though sharp assaults restored him again. And therefore Bildad numbered them also with the wicked, who were destroyed as well as afflicted. This Job refutes and argues against all along, constantly holding the contrary principle, that a godly man maybe so afflicted, as to be destroyed, that he may be utterly and for ever stripped of worldly comforts. Hence observe,