A35439:1498
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…
An exposition with practical observations continued upon the eighth, ninth and tenth chapters of the book of Job being the sum of thirty two lectures, delivered at Magnus near the bridge, London / by Joseph Caryl ...An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of the book of Job being the summe of thirty two lectures, delivered at Magnus neer the bridge, London / by Joseph Caryl ...
London: printed by A. Miller for Henry Overton, 1647
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.
Good and bad, righteous and wicked are often involved in the same outward evils.
The spiritual estate of a righteous man is so strong, and ordered in all things, that he can neither totally nor finally fall from it, or lose it, Grace is above these hazards. But the temporal estate of a righteous man may be lost, both totally and finally. Riches, and health and honour, are like themselves, whosoever is their master, fading and perishing. A righteous man hath a higher tenure of things below, and holds them upon better terms then a wicked man doth; yet he holds them but for a term, they are not enduring substance to him, as not to others. A little that a righteous man hath is better then the riches of many wicked (Psal. 37.16.) But the righteous may be deprived of what he hath, as soon as any of the wicked. (Eccles. 9.1.) No man knoweth either love or hatred by all that is before him; all things come alike to all, there is one event to the righteous and to the wicked; as is the good so is the sinner, and he that sweareth as he that feareth an oath. Externals distinguish not internals. No mans spiritual estate is knowable by the view of his temporal. Say to the land of Israel, Thus saith the Lord, Behold, I am against thee, and I will draw forth my sword out of his sheath, (Ezek. 21.3.) And what will the Lord do with it? Will he not bath it in the blood of his enemies, and sheath it in the bowels of ⟨p. 311⟩wicked men? he will: but shall it be bathed in the blood of none else? The next words resolve the doubt, And I will cut off from thee the righteous and the wicked. It is a terrible sentence: sword, famine, pestilence make no difference of men or manners; they know neither faces nor hearts. The best in a Nation may taste the bloody cup, and feel the cold iron in their bowels, together with the worst. The green tree, and the dry tree may be devoured by the same fire, as the Prophet shadows good and bad, or, as some think, good and better, falling into the same calamity (