A81199:154
An exposition with practical observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…
An exposition with practical observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the sum of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastor of the congregation there.An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.
London: printed by M. Simmons, 1655
Title page typeset from the transcription.
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, sin is not infinite properly, yet in a vulgar sense, sin may be called infinite, for according to common acception, we call that infinite which is very great, or which exceeds all ordinary bounds, though not all bounds; only that is properly infinite which exceeds all bounds, but we usually ⟨p. 41⟩say, that is infinite which exceeds ordinary bounds. Thus some mens sins only are infinite. For though every sin be a breaking of the bounds which God hath set us, either in excess or in defect; yet they who sin after a common rate or proportion of sinning, may be said to keep their bounds in sinning. For what the Apostle speaks of some trials and Temptations (1 Cor. 10.13.) the same may be said of some sins and transgressions, that they are common to man. But they who sin (as the Prophet speaks) with a high hand, or with both hands greedily, they who draw iniquity with cords of vanity, and sin as i• were with cart-ropes, these do not only break the everlasting bounds of the Law, but the ordinary bounds of sin. Their sins are not common (in the act, though the principle be) to man; They sin as few men ever sinned, they sin like devils rather then like men, and therefore (under this notion) their sin is deservedly called infinite.
I answer, sin is not infinite properly, yet in a vulgar sence, sinne may be called infinite, for according to common acception, we call that infinite which is very great, or which exceeds all ordinary bounds, though not all bounds; onely that is properly infinite which exceeds all bounds, but we usually ⟨p. 41⟩say, that is infinite which exceeds ordinary bounds. Thus some mens sins onely are infinite. For though every sin be a breaking of the bounds which God hath set us, eyther in excesse or in defect; yet they who sin after a common rate or proportion of sinning, may be said to keepe their bounds in sinning. For what the Apostle speakes of some tryalls and Temptations (1 Cor. 10.13.) the same may be said of some sinnes and transgressions, that they are common to man. But they who sin (as the Prophet speakes) with a high hand, or with both hands greedily, they who draw iniquitie with coards of vanitie, and sin as i were with cart-ropes, these doe not onely breake the everlasting bounds of the Law, but the ordinary bounds of sin. Their sins are not common (in the act, though the principle be) to man; They sin as few men ever sinned, they sin like devills rather then like men, and therefore (under this notion) their sin is deservedly called infinite.