A35439:764
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.
That, God is thus powerful and wise, he goes on to prove in the following parts of the Chapter to the 22. verse, by the enumeration of many particular acts and effects, both of his power and wisdom.
That, God is thus powerfull and wise, he goes on to prove in the following parts of the Chapter to the 22. verse, by the enumeration of many particular acts and effects, both of his power and wisdome.
The other part of his argument, namely, the consequent, that therefore Job was unjust and wicked, he denies, and more, refutes it strongly. His negation and refutation begin at the 22th verse. This is one thing, therefore I said it, He destroyeth the righteous and the wicked. As if he had said, This is no argument, that I am a wicked man, because God hath destroyed my estate, and my children; for God (in this sense) destroyeth both the righteous and the wicked. It cannot be proved that I am wicked, because God hath afflicted me; or, that God hath afflicted me for my wickedness: I know another way how to acquit the justice of God, and to declare him righteous, though I do not join with you in condemning and judging myself (in your notion) unrighteous.
The other part of his argument, namely, the consequent, that therefore Job was unjust and wicked, he denies, and more, refutes it strongly. His negation and refutation begin at the 22th verse. This is one thing, therefore I said it, He destroyeth the righteous and the wicked. As if he had said, This is no argument, that I am a wickedman, because God hath destroyed my estate, and my children; for God (in this sense) destroyeth both the righteous and the wicked. It cannot be proved that I am wicked, because God hath afflicted me; or, that God hath afflicted me for my wickednesse: I know another way how to acquit the justice of God, and to declare him righteous, though I doe not joyn with you in condemning and judging myself (in your notion) unrighteous.