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my feet were almost gone, my treadings had well-nigh slipt; for I was grieved at the wicked, when I saw the ungodly in such prosperity." And Job, how earnestly does he expostulate with God, for the many afflictions he suffered, notwithstanding his righteousness? This question in the case of Job, is decided by God himself, not by arguments derived from Job's sin, but his own power. For whereas the friends of Job drew their arguments from his affliction to his sin, and he defended himself by the conscience of his innocence, God himself taketh up the matter, and having justified the affliction by arguments drawn from his power, such as this, (Job xxxviii. 4) "Where wast thou, when I laid the foundations of the earth?" and the like, both approved Job's innocence, and reproved the erroneous doctrine of his friends. Conformable to this doctrine is the sentence of our Saviour, concerning the man that was born blind, in these words, "Neither hath this man sinned, nor his fathers; but that the works of God might be made manifest in him." And though it be said, "that death entered into the world by sin," (by which is meant, that if Adam had never sinned, he had never died, that is, never suffered any separation of his soul from his body,) it follows not thence, that God could not justly have afflicted him, though he had not sinned, as well as he afflicteth other living creatures, that cannot sin.

Having spoken of the right of God's sovereignty, as grounded only on nature; we are to consider next, what are the Divine laws, or dictates of natural reason; which laws concern either the natural duties of one man to another, or the honour naturally due to our Divine Sovereign. The first are the same laws of nature, of which I have spoken already in the fourteenth and fifteenth chapters of this treatise; namely, equity, justice, mercy, humility, and the rest of the moral virtues. It remaineth therefore that we consider, what precepts are dictated to men,