A35535:1604
An exposition with practical observations continued upon the thirty second, the thirty third, and…An exposition with practicall observations continued upon the thirty second, the thirty third, and…
An exposition with practical observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the book of Job being the substance of forty-nine lectures / delivered at Magnus near the Bridge, London, by Joseph Caryl ...An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...
London: printed by M. Simmons, 1661
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.
Again, When it is said, then he (or, the Lord) is gracious, it may be taken two ways. First, as, to be gracious implieth the intrinsical graciousness of his nature, or that mercifulness and kindness which dwells in the heart of God, and which indeed is God, (for the graciousness of God is the gracious God) thus God is always and altogether gracious, he is infinitely and uncessantly gracious. Secondly, when it is said, he is gracious, it may note only the graciousness of his acts, and dispensations; thus, as I may say, the Lord is gracious (ad hinc et nunc) as he sees cause, at this time he is gracious and not at that time; that is, he puts forth acts of grace now, and not then. The Lord puts forth acts of grace, both according to the pleasure of his own will, without respect to any thing in man, as also without respecting what man is or doth, according to his pleasure. And thus we are chiefly to understand it here; then he is gracious. God is gracious in his nature always, and always alike gracious; but he is not always alike gracious in his dispensations, or in giving forth acts of grace; he is gracious to man according to his secret will as he pleaseth, but he is gracious according to his revealed will as man pleaseth him.
Againe, When it is said, then he (or, the Lord) is gracious, it may be taken two wayes. First, as, to be gracious implyeth the intrinsecall graciousness of his nature, or that mercifullness and kindness which dwells in the heart of God, and which indeed is God, (for the graciousnesse of God is the gracious God) thus God is alwayes and altogether gracious, he is infinitely and uncessantly gracious. Secondly, when it is said, he is gracious, it may note only the graciousness of his acts, and dispensations; thus, as I may say, the Lord is gracious (ad hinc et nunc) as he sees cause, at this time he is gracious and not at that time; that is, he puts forth acts of grace now, and not then. The Lord puts forth acts of grace, both according to the pleasure of his own will, without respect to any thing in man, as also without respecting what man is or doth, according to his pleasure. And thus we are chiefly to understand it here; then he is gracious. God is gracious in his nature alwayes, and alwayes alike gracious; but he is not alwayes alike gracious in his dispensations, or in giving forth acts of grace; he is gracious to man according to his secret will as he pleaseth, but he is gracious according to his revealed will as man pleaseth him.