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…

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) ⟨p. 525⟩proclaim themselves altogether blameless. As we are not to betray our innocency, so not give a shadow of any boasting in it. We seldom lose by saying little of our selves. And in most cases we should rather trust God (who hath promised he will do it, Psal. 37.6.) to bring forth our righteousness as the light, then be over-industrious in bringing it to light, or in bringing it out of that darkness with which it lieth obscured, either by or among men. As we ought never to lye against our right, so it may not be convenient at some times to speak all the truth of it which we can. This at least was Jobs fault, and it will be any mans who doth like Job, yea though he should be (which few have been or are like to be) under as great sufferings as Job.

That caution of Solomon (Eccl: 7.16.) seemes to carry this observation in it. Be not righteous overmuch, neither make thy self over-wise: Why shouldst thou destroy thy selfe. 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 excesse) 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 beare it with patience to see any that are better or do better then themselves. But I conceive the Spirit of God in Solomon, was farre from breathing any such cold blast, to nip either the buddings or highest growths of godlinesse; and that he would not at all abate any in the practise of holinesse, but intends one of or all these three things. First, to take men off from any opinionativenesse, 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, doe 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 doe 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 righteousnesse; but rather sometimes take blame to themselves, then (which was Jobs case)