A35439:785
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.
The words taken in this sense are the same with the seventeenth verse of the fourth Chapter, Shall mortal man be more just then God? There Eliphaz speaks comparatively, in a way of excess, more just, or, just rather then God: He cannot exceed God in any thing. Here Job speaks comparatively in a way of equality, How should man be just with God? 1He cannot compare with God at all. Yet the sense is the same, and the denial of mans perfect inherent righteousness is the subject of both. A just man comparing with God, deprives himself of all his justice. He is not so much as man may be, by aspiring to be what God is. But I need not stay in any further clearing, how man is not just before God, or in any observations from it, but shall refer the Reader back to the fourth Chapter.
The words taken in this sense are the same with the seventeenth verse of the fourth Chapter, Shall mortall man be more just then God? There Eliphaz speaks comparatively, in a way of excesse, more just, or, just rather then God: He cannot exceed God in any thing. Here Job speaks comparatively in a way of equality, How should man be just with God? 1He cannot compare with God at all. Yet the sense is the same, and the deniall of mans perfect inherent righteousnesse is the subject of both. A just man comparing with God, deprives himself of all his justice. He is not so much as man may be, by aspiring to be what God is. But I need not stay in any further clearing, how man is not just before God, or in any observations from it, but shall referre the Reader back to the fourth Chapter.
- 1Quisquis see authori bonorum comparat, bono se quod ac•eperat, privat, ea ipsa ratione, qua quis se componit Deo justus esse de sinit, quamvis justus suerit. Greg.Quisquis se authori bonorum cōparat, bono se quod ac•eperat, privat, ea ipsa ratione, qua quis se componit Deo justus esse de sinit, quamvis justus suerit. Greg.