A35535:2426
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.
I answer. This is a strong argument, and (as I remember a good Author calls it) a peremptory argument, which can have no denial. The Lord is righteous, because he is Lord over all; he is not King of some corner of the World, he is not King of the whole World by election or vote of the World, he is not chosen at all, much less (as many have been) by evil means and wicked combinations; God is the supreme governor of all the world by natural right not choice; yet not (as some Princes are) by natural right of succession inheriting after a mortal father; but by the natural right of creation, himself being the father of that world over which he is a governor. The Original of Gods power is stated in himself; The eternal being of God, and his supreme authority are inseparable.
I answer. This is a strong argument, and (as I remember a good Author calls it) a peremptory argument, which can have no deniall. The Lord is righteous, because he is Lord over all; he is not King of some corner of the World, he is not King of the whole World by election or vote of the World, he is not chosen at all, much lesse (as many have been) by evill means and wicked combinations; God is the supreame governer of all the world by naturall right not choyce; yet not (as some Princes are) by naturall right of succession inheriting after a mortall father; but by the naturall right of creation, himself being the father of that world over which he is a governour. The Originall of Gods power is stated in himself; The eternall being of God, and his supreame authority are inseparable.
Yea, God is not only thus supreme in administering Justice; but he is the sum or fullness of Law and Justice, and therefore cannot pervert it. He whose power and goodness gave the world its being, how should he act any thing which is not good in the exercise of his power over the World! Injustice is the breach of a Law, but how can God break a Law who is the source and fountain of all righteous Laws? who then shall dare to suspect God of injustice, or require a reason why he doth this or that in the world, which himself hath made? yea, who hath not reason to admire and proclaim infinite goodness mixed with absolute power, as in his making so in his ruling the world? For whose sake or for fear of whom should he pervert Justice, who hath all men alike under his power?