A81199:87
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, God takes pleasure also in us as we are righteous in Conversation. David (Psal. 147.10, 11.) gives a clear proof of it both in the negative and in the affirmative. The Lord delighteth not in the strength of a Horse, he taketh not pleasure in the legs of a man. The Lords delight is neither in Horses nor in men, neither in their strength, nor in their beauty: wherein is the Lords pleasure then? The next words show us where, He takes pleasure in them that fear him and hope in his mercy. This Scripture seems to speak directly contrary to Eliphaz in Job, he saith, Is it any pleasure to the Almighty that thou art righteous? But David saith, The Lord takes pleasure in those that fear him; therefore we must not understand Eliphaz in this sense, as if the Lord had no delight or contentment at all in the holiness of his people, as if it were all one to him whether they are holy or unholy: There is a Generation who say, that all actions are alike, and that it is all one before God, whether men be righteous or unrighteous, whether they do good or evil: woe to them that understand this Scripture in such a corrupt sense, for the Lord doth not only hate iniquity, but he is Of purer eyes then to behold any iniquity. He hath no pleasure either in unrighteousness, or in the unrighteous, but both righteousness and the righteous are his pleasure. There are three things which I shall touch for the confirmation of it.
Secondly, God takes pleasure also in us as we are righteous in Conversation. David (Psal. 147.10, 11.) gives a clear proof of it both in the negative and in the affirmative. The Lord delighteth not in the strength of a Horse, he taketh not pleasure in the leggs of a man. The Lords delight is neither in Horses nor in men, neither in their strength, nor in their beauty: wherein is the Lords pleasure then? The next words shew us where, He takes pleasure in them that feare him and hope in his mercy. This Scripture seems to speak directly contrary to Eliphaz in Job, he saith, Is it any pleasure to the Almighty that thou art righteous? But David saith, The Lord takes pleasure in those that feare him; therefore we must not understand Eliphaz in this sense, as if the Lord had no delight or contentment at all in the holinesse of his people, as if it were all one to him whether they are holy or unholy: There is a Generation who say, that all actions are alike, and that it is all one before God, whether men be righteous or unrighteous, whether they doe good or evil: wo to them that understand this Scripture in such a corrupt sense, for the Lord doth not onely hate iniquity, but he is Of purer eyes then to behold any iniquity. He hath no pleasure either in unrighteousnesse, or in the unrighteous, but both righteousnesse and the righteous are his pleasure. There are three things which I shall touch for the confirmation of it.