A35535:2104
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.
And when he saith, That we may know what is good; we may understand it either Comparatively or Positively; that we may know what is good; is, first, that we may know good from evil; Secondly, that we may know among good things, what is better, yea what is best; let us not only distinguish between good and bad, but between good and better, better and best. The reason of man is able to put a difference not only between wheat and tares, but if you bring him several samples of wheat, or other grain, he is able to judge which is the better, which is best; a knowing man will judge to two pence in a bushel which is best; so in all other commodities we not only judge between that which is good, and that which is stark nought, but when we have many parcels and particulars of any kind before us good and useful, we judge which is the best, which the principal.
And when he saith, That we may know what is good; we may understand it either Comparatively or Positively; that we may know what is good; is, first, that we may know good from evill; Secondly, that we may know among good things, what is better, yea what is best; let us not only distinguish between good and bad, but between good and better, better and best. The reason of man is able to put a difference not only between wheat and tares, but if you bring him severall samples of wheat, or other graine, he is able to judge which is the better, which is best; a knowing man will judge to two pence in a bushell which is best; so in all other commodities we not only judge between that which is good, and that which is stark nought, but when we have many parcels and particulars of any kinde before us good and usefull, we judge which is the best, which the principall.
Thus in spirituals, we are not only to judge of things so far as to know good from evil (which yet is a very good piece of knowledge; for many put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter, as the Prophet complained (Isa: 5.20.) that is, they huddle all things together in a Chaos of confusion) but it should be our care to know good from good, yea to know what excels among things that are excellent. 'Tis well when we know truth from falsehood, but we should labour to know which among truths is the most precious truth. Paul having spoken of what was good, yea of the best gifts, saith, Yet I will show you a more excellent way (1 Cor: 12.31.) As if he had said said, This is a good way you are in, the exercise of the best gifts, but here's a more excellent way, the exercise of grace. Thus here I take good, not so much Positively as Comparatively, Let us know what is good, that is, what is best, and what is best of all.