A35535:2352
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.
Abraham useth another argument to show that God can do no unrighteousness (Gen: 18.25.) Shall not the Judge of all the earth do right? God (saith he) is the Judge of all men, therefore he neither will nor can do wrong to any man. Abraham did not plead there, as if he doubted that God might go wrong, unless he by his intercession did take him off; but he brings an argument whereby he was assured that God would do right, yea could not but do right. He is the Judge of all the earth. So (Rom: 3.6.) as soon as the Apostle had said, Is God unrighteous that takes vengeance? I speak as a man; he subjoins, God forbid, how then shall God judge the world? God is Judge of all the world, and the universality of his power puts him above all possibility of error in the exercise of his power. The very reason why God doth not, cannot exercise his power beyond or besides the limits of justice, is because his power is altogether unlimited.
Abraham useth another argument to shew that God can doe no unrighteousnesse (Gen: 18.25.) Shall not the Judge of all the earth doe right? God (saith he) is the Judge of all men, therefore he neither will nor can doe wrong to any man. Abraham did not plead there, as if he doubted that God might goe wrong, unlesse he by his intercession did take him off; but he brings an argument whereby he was assured that God would doe right, yea could not but doe right. He is the Judge of all the earth. So (Rom: 3.6.) assoone as the Apostle had sayd, Is God unrighteous that takes vengeance? I speak as a man; he subjoynes, God forbid, how then shall God judge the world? God is Judge of all the world, and the universality of his power puts him above all possibility of error in the exercise of his power. The very reason why God doth not, cannot exercise his power beyond or besides the limits of justice, is because his power is altogether unlimited.
Fourthly, Elihu here speaks of God under the notion of a Judge; Shall he do wickedly? shall he commit iniquity?
Fourthly, Elihu here speakes of God under the notion of a Judge; Shall he doe wickedly? shall he commit iniquity?