A35535:2349
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.
They all must needs say so, who measure God by their shallow brains, (such are the deepest brains compared with God) and therefore Arminius, with his followers, (that they may avoid this difficulty) carry the interpretation of this Scripture to another point, as if it had nothing to do with the eternal purpose of God concerning man, but only respected his dealings with them about temporals, or his dealing out temporals to them. I urge that text because it hath occasioned (through mans corruption) great contending and quarrelling about the righteousness of God; yea some have presumed, there can be no maintaining that opinion of the absolute decree, without fastening unrighteousness upon God. But the Apostle by the Spirit foreseeing this fleshly objection, ⟨p. 558⟩hath forelayed and prevented it, concluding, O man, who art thou that replyest against God, shall the clay contend with the potter, &c.
They all must needs say so, who measure God by their shallow braines, (such are the deepest braines compared with God) and therefore Arminius, with his followers, (that they may avoyd this difficulty) carry the interpretation of this Scripture to another poynt, as if it had nothing to doe with the eternall purpose of God concerning man, but only respected his dealings with them about temporalls, or his dealing out temporalls to them. I urge that text because it hath occasion'd (through mans corruption) great contending and quarrelling about the righteousness of God; yea some have presumed, there can be no maintaining that opinion of the absolute decree, without fastening unrighteousnesse upon God. But the Apostle by the Spirit foreseeing this fleshly objection, ⟨p. 558⟩hath forelayed and prevented it, concluding, O man, who art thou that replyest against God, shall the clay contend with the potter, &c.
Now, as in this act of eternal Election, so in all providential acts, the Lord is infinitely unmoveably and unspottedly just and righteous; he not only doth righteous things, but he cannot do any thing that is unrighteous. And this seeming impotency is the real power of God; and his most glorious perfection. For, as 'tis from the weakness of man that he can do iniquity, so 'tis from the power of God that he cannot. That God cannot lye, that he cannot do any unworthy thing, is an argument of his omnipotence. God can no more do iniquity, then he can cease to be God; his righteousness, his justice is himself; the Justice of God is the just God, the righteousness of God, is the righteous God; he hath not only a principle of righteousness in him, as man may have, and every Godly man truly hath, but he is righteousness.