A81199:574
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.
Secondly, Eliphaz doth not say how far the counsel of the wicked was from him, but that it was far from him, and by far, he means furthest; as if he had said, it is as far from me as far may be, I have no compliance with their counsels.
Secondly, Eliphaz doth not say how farre the counsel of the wicked was from him, but that it was farre from him, and by farre, he meanes furthest; as if he had sayd, it is as farre from me as farre may be, I have no complyance with their counsels.
Hence observe.
That the spirit and way of the godly, and the wicked are as different as their end and conclusion shall be.
They are at furthest distance; They are like two parallel lines, which how far soever they run together, they never meet together, nor touch in a point. The conclusion of a wicked man or his end is far from that of the upright; the end of the one is light, the end of the other is darkness; the one ends in sorrow, the other in joy, the end of the one is peace, of the other trouble. And so the way of the one is sin, the way of the other is holiness; the way of the one is oppression and covetousness, the way of the other is justice and righteousness; the way of the one is faith, the way of the other is unbelief. Now as darkness and light, joy and sorrow, peace and trouble, can never comply or be united; so neither can sin and holiness, oppression and justice, faith and unbelief. There's no communion between these contraries, between these ways and ends, counsel and conclusions. And unless we keep far from the counsels of the wicked, we cannot