A35535:2738
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.
Secondly, Take the ways of man as differenced in their kinds, as they are either good or evil; the eyes of the Lord are upon both. They are (saith Solomon, Prov. 15.3.) in every place, beholding the evil and the good: that is, the evil ways and the good ways of men. But saith not the Prophet (Habak. 1.14.) Thou art of purer eyes then to behold evil? Which may seem, at first reading, to imply, that God doth not behold the evil ways or actings of men. I answer, if we distinguish the word behold, we shall soon reconcile these Scriptures. To behold, is either to discern what is before us, or to behold, is to approve what is before us. There is a seeing of knowledge, and there is a seeing of contentment; now when the Prophet saith, the Lord is of purer eyes then to behold evil, his meaning is, he doth not, he cannot behold evil with contentment or approbation, otherwise the Lord beholds evil, even all the evil in the world; both good and evil are before him, who is himself only and altogether good. His eyes are upon the ways of ⟨p. 659⟩Man.1
Secondly, Take the wayes of man as differenced in their kinds, as they are either good or evil; the eyes of the Lord are upon both. They are (saith Solomon, Prov. 15.3.) in every place, beholding the evil and the good: that is, the evil wayes and the good wayes of men. But saith not the Prophet (Habbak. 1.14.) Thou art of purer eyes then to behold evil? Which may seem, at first reading, to imply, that God doth not behold the evil wayes or actings of men. I answer, if we distinguish the word behold, we shall soon reconcile these Scriptures. To behold, is either to discerne what is before us, or to behold, is to approve what is before us. There is a seeing of knowledge, and there is a seeing of contentment; now when the Prophet saith, the Lord is of purer eyes then to behold evil, his meaning is, he doth not, he cannot behold evil with contentment or approbation, otherwise the Lord beholds evil, even all the evil in the world; both good and evil are before him, who is himself only and altogether good. His eyes are upon the ways of ⟨p. 659⟩