A35535:2191
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.
It is not in our liberty to give up our own integrity, we may not give up the righteousness and innocency of others to a false witness, if we can detect it, much less our own. Let no man lie against his right. It is our affliction only to be wronged by others, but 'tis our sin to wrong either others, or our selves. Yet
It is not in our liberty to give up our owne integrity, we may not give up the righteousness and innocency of others to a false witness, if we can detect it, much lesse our owne. Let no man lie against his right. It is our affliction only to be wronged by others, but 'tis our sin to wrong either others, or our selves. Yet
Thirdly, Note.
We may quickly over-act in standing upon our own right.
That caution of Solomon (Eccl: 7.16.) seems to carry this observation in it. Be not righteous overmuch, neither make thy self over-wise: Why shouldst thou destroy thy self. Some expound this precept as a rule of policy, advising all to a moderation in the practise of (that wherein there can be, indeed, no excess) true piety and religion; as if it were a duty to study and comport our selves to a kind of neutrality and indifferency in the things of God, lest we expose our selves to the wrath and rage of men, who cannot bear it with patience to see any that are better or do better then themselves. But I conceive the Spirit of God in Solomon, was far from breathing any such cold blast, to nip either the buddings or highest growths of godliness; and that he would not at all abate any in the practise of holiness, but intends one of or all these three things. First, to take men off from any opinionativeness, about what they judge to be righteous and themselves righteous in doing it, willing them to take advice, and not to lean to their own understanding, nor to rest in their own dictates as infallible; or Secondly, when he saith, Be not righteous overmuch, his meaning is, do not exact the utmost of others which the Law in the rigour of it will allow; he that will not remit any thing of his right, is not only over-righteous, but may soon do wrong; or Thirdly, when he saith, be not over-righteous, as he would not have men stand strictly upon their right with others, so he would not have them speak much of their own righteousness; but rather sometimes take blame to themselves, then (which was Jobs case)