Cap 3 q. .4i Expofition upon: tke Book of )o B. Verf. a. r [ and duty ; fuch extravagant expre;iìons, have no apology but his pain , nor can any thing be an Advocate for him, but tons, That Satan who was hisTempter, was alfo his Tormenter, and held him fo long upon the Rack, that he uttered (as himfelf confeired, Chap. 42. 3.) that which he underflood net, yea wordsby which Eliba underflood that he Paid in effeet, (Airy riçhtecufnefs is more than Gods. Note hence, fir(l, There is no thought ofman furtherfrom right, than to think there is any unrighteoufnefs is the dealing,. of God with wan. Mancan hardly do any thing that is jull, and it is inatpoffitisL God 4hould do any thing that is unjulf. Let Goddo what he wilt, it is right, and he is righteous in doing it : Yea, whatfoever evit God doth to a Sob, to any of his goodpeople, he is good to them in doing it ( PI-al. 73. I .) Truly God is good to Ifrael, even tofuck a.s are ofa cleanheart , o: clean ofheart. Not only is God Righ- teous and Jufl, but Good and Gracious in what heBoth : though hisdifpenfations are often very fad, yet they are never unequal ; and as the worfl of men fhali at lafl acknowledge that he is jet; fo the belt of men, a fob, a David, (hall find and fee at tart with joy and thankfgivings, that God hath been good, yea belt 'to them (confidering their Gate) in his forefl and fevereF dealings : For all thepaths ofthe Lard (as wet hard as fofr, as well there that are let with lryars and Thorns, as thole that are let with Roles) are mercy and truth , (mercy as much as truth ) unto fach as beep his Covenant, nod his Teflimonies, Plat. 2 s. a o. He that fhews mer- cy cannot but (hew righreoufnelfe to his in all his wayes. As be that doth riohteoufnefs, is righteous, (e John 3.7. ) fo he that is righteoufnefie, cannot but do righteous things. God isnot only righteous, but righteoufneffe ; he is effentially righteous, his righteoufnef e ishimfelf. Amans being, and his righteoufnoffe are two things. The man may fubrifl without righteouf'neffe (ail men by nature, and while nothing but nature, though much lubli- mated and refined, ifnot converted, are unrighteous ) but it is as impolliible for God nor tobe righteous, as nor to be. How can he who is righteous, yearighteoufneff it felf, but do righteous r hings in all he Both, in every cattle, in every proceeding, whether wich Perlons, Families, or Nations ? Is it not then a moll C a untigh-
RkJQdWJsaXNoZXIy OTcyMjk=