An exposition with practical observations continued upon the eighth, ninth and tenth chapters of…An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of…

So then the name Shaddai, in these three senses, is aptly applied to God, in opposition to the perverting of justice. As Abraham debates the matter with him (Gen. 18.25.) Shall not the Judge of all the earth do right? It is impossible for God who judgeth all men, to do an act of injustice unto any man. He that judgeth all can do injustice to none. God takes no advantage to be unjust, because none can call him to account for injustice. They should be furthest from doing wrong, who need not fear any appeal from them, or complaint against them, if they do wrong. The Judge of the whole earth hath none to judge him. He will do right to all, who cannot be judged by any.

So then the name Shaddai, in these three senses, is aptly applied to God, in opposition to the perverting of justice. As Abraham debates the matter with him (Gen. 18.25.) Shall not the Judge of all the earth doe right? It is impossible for God who judgeth all men, to doe an act of injustice unto any man. He that judgeth all can doe injustice to none. God takes no advantage to be unjust, because none can call him to account for injustice. They should be furthest from doing wrong, who need not fear any appeal from them, or complaint against them, if they doe wrong. The Judge of the whole earth hath none to judge him. He will do right to all, who cannot be judged by any.

Further, Consider those two words, judgement and justice. ⟨p. 12⟩Judgement and justice are often put in Scripture for the same, and when put together, the later is as an epithet to the former, Psal. 119.121. I have done judgement and justice: that is, I have done judgement justly, exactly, to a hair. Sometimes they have a distinct signification.

Further, Consider those two words, judgement and justice.