A35535:2350
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.
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.1 A Heathen Poet had this apprehension of his Idol Gods; They love not unrighteousness, but honour Justice. But Jehovah the true, the living God, doth more then affectionately love and honour Justice, He is is essentially Just. That man who is in a state of righteousness, loves to be doing and will do righteous acts; things and persons are in their working as they are in their being; He that doth righteousness is righteous, (1 John 3.7.) God is righteous, infinitely righteous, in his being, or nature, therefore he cannot but do that which is righteous; to do an unrighteous act were to offer violence to himself, to destroy himself.
Now, as in this act of eternal Election, so in all providentiall acts, the Lord is infinitely unmoveably and unspottedly just and righteous; he not only doth righteous things, but he cannot doe any thing that is unrighteous. And this seeming impotency is the reall power of God; and his most glorious perfection. For, as 'tis from the weaknesse of man that he can doe iniquity, so 'tis from the power of God that he cannot. That God cannot lye, that he cannot doe any unworthy thing, is an argument of his omnipotence. God can no more doe iniquity, then he can cease to be God; his righteousnesse, his justice is himselfe; the Justice of God is the just God, the righteousnesse of God, is the righteous God; he hath not only a principle of righteousnesse in him, as man may have, and every Godly man truely hath, but he is righteousnesse.1 A Heathen Poet had this apprehension of his Idol Gods; They love not unrighteousnesse, but honour Justice. But Jehovah the true, the living God, doth more then affectionately love and honour Justice, He is is essentially Just. That man who is in a state of righteousnesse, loves to be doing and will doe righteous acts; things and persons are in their working as they are in their being; He that doth righteousnesse is righteous, (