A35535:2579
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.
Thirdly, He is just in the strictest acception of justice, giving every one his due. It is possible for a man to be just in neither of the two former notions, he may neither be virtuous in his actions, nor a keeper of his word as a man, & yet he may be just as a Magistrate, just as in a cause committed to his determination. But God is just in all these three considerations of a just man, and therefore he is eminently, or altogether just. And I conceive, the latter of the three is chiefly intended here; God is most just, that is, he never did, nor ever will, give an undue or an undeserved sentence upon any man.
Thirdly, He is just in the strictest acception of justice, giving every one his due. It is possible for a man to be just in neither of the two former notions, he may neither be vertuous in his actions, nor a keeper of his word as a man, & yet he may be just as a Magistrate, just as in a cause committed to his determination. But God is just in all these three considerations of a just man, and therefore he is eminently, or altogether just. And I conceive, the latter of the three is chiefely intended here; God is most just, that is, he never did, nor ever will, give an undue or an undeserved sentence upon any man.
I might show distinctly, that God is just, and how just he is; First, in rewarding those that do well; Secondly, in punishing those that do ill. And that because he doth it; First, by a law; Secondly, by a law published; Thirdly, by a law possible (our inability of keeping the law is consequential to the giving of it; man hath drawn it upon himself) though now he cannot perform it at all, yet God is just in punishing, because he sins against a law that he had a power (in his head or representative) to have fulfilled. Fourthly, God is just, because the penalties which he inflicteth slow from a right and just law (as the Apostle speaks, Rom: 7.12.) The law is holy, and just, and good; and therefore all the awards that are grounded upon it must needs be just too. Fifthly, he punisheth justly, because he never punisheth but upon proof, and evidence; yea he will make every mans Conscience a witness against himself, or condemn him out of his own mouth. Sixthly, he punisheth justly, because he punisheth impartially, neither fear, nor hope, nor favour, can divert him (Isa: 27.11. Jer: 22.24.) Seventhly, he doth not only punish in a proportion to the law, but often in a proportion to the sin, and that not only to the measure of the sin, but to the manner of the sin; as that cruel king Adonibezek confessed, when himself was cruelly dealt with (his thumbs and great toes being cut off, Judg: 1.7.) As I have done so God hath requited me: As if he had said, God is just not only because he hath punished me in measure according to my sin, but after the very same manner in which I sinned,