A35535:2347
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.
The strong God, the mighty God, neither doth nor can do any unrighteousness or iniquity.
The strong God, the mighty God, neither doth nor can doe any unrighteousnesse or iniquity.
I say, he neither doth nor can do iniquity. God can do no iniquity, because in him there is none. He is my rock (saith David, Psal: 92.15.) and there is no unrighteousness in him. As none can do righteousness, but they that are righteous, so he that neither is nor can be unrighteous, cannot do any unrighteousness. That in the Psalm is very considerable, that while he saith, There ⟨p. 557⟩is no unrighteousness in God, he immediately before said, He is my rock; implying that God can no more be moved or removed from doing righteously, then a rock can be removed out of its place. We find Moses also giving God the same attribute, when he spake of his indeclinableness in justice (Deut: 32.4.) He is a rock, his work is perfect, all his ways are Judgement. The ways of God are not all judgement, as Judgement is opposed to mercy; some of his ways are mercy, and others of them are Judgement; but all his ways are judgement, as Judgement is opposed to injustice or unrighteousness, that's the signification of Judgement, when Moses saith, All his ways are Judgement, he is a God of truth, and without iniquity, just and right is he. The Apostle puts this denying question with much vehemency (Rom: 9.14.) What shall we say then, is there unrighteousness with God? God forbid. And 'tis very considerable that the Apostle put this question with so much abhorrence, presently after he had spoken of that Act of God which is so much quarrelled at by the sons of men, as unrighteous and unjust; Esau have I hated, and Jacob have I loved, and that, when they had done neither good nor evil (v. 11.) What (say some) will God do thus? will he hate or love, before ever men do good or evil? yeas, such acts of love and hatred, of election and rejection are gone out from God. And because Paul foresaw, that men (according to their narrow apprehension) would be ready to say, surely God is not right in this; therefore he subjoins, What shall we say then? is there unrighteousness in God? As if he had said, I know some men will be ready enough to say so, and think they have reason enough to say so;