Righteousness is of two sorts; First, There is the righteousness of our sanctification, which consists; First, in our turning from or leaving to do evil; Secondly, in our doing good: this is a righteousness wrought by us and dwelling or inherent in us. The Hebrews by this word often express that which we call alms or charity; and the reason is two-fold, why alms or acts of charity are expressed by that word which signifieth righteousness; First, because our charity or our alms must be given of those things that are rightly gotten. We must not do unjustly that we may be charitable, nor wrong some to relieve others. Secondly, because charity and alms is a due or right to the poor that are in want; we call it charity, but it is a work of duty (Prov: 3.27.) therefore 'tis well expressed by righteousness. He shall render unto man his righteousness or beneficence. We may take it in this ⟨p. 438⟩large sense; for this also is a part of our sanctification. And when it is said, he will render unto man his righteousness, we are not to understand it of righteousness in kind, but of the reward or fruit of his righteousness. For here Elihu speaks of a person already righteous, or at least of him who had repented of and turned from his unrighteousness. So that, to return or render unto man his righteousness, is to return the mercy promised to those that are righteous.1 For as iniquity or unrighteousness is often put for the punishment of unrighteousness; so equity or righteousness is often put for the reward of righteousness, or for that which God according to his righteous promise returns unto a righteous person. Thus we may understand Elihu here. As if he had said, God dealt with this man before, as with a sinner, or he afflicted him for his sin; But now he will deal kindly with him as with a righteous person, and removing his affliction, and taking his hand off from him, he will render his righteousness to him, he will not reckon with him for any former unrighteousness.
Righteousness is of two sorts; First, There is the righteousness of our sanctification, which consists; First, in our turning from or leaving to doe evill; Secondly, in our doing good: this is a righteousness wrought by us and dwelling or inherent in us. The Hebrewes by this word often expresse that which we call almes or charity; and the reason is two-fold, why almes or acts of charity are expressed by that word which signifieth righteousness; First, because our charity or our almes must be given of those things that are rightly gotten. We must not doe unjustly that we may be charitable, nor wrong some to relieve others. Secondly, because charity and almes is a due or right to the poor that are in want; we call it charity, but it is a work of duty (Prov: 3.27.) therefore 'tis well expressed by righteousness. He shall render unto man his righteousness or beneficence. We may take it in this ⟨p. 438⟩large sence; for this also is a part of our sanctification. And when it is sayd, he will render unto man his righteousness, we are not to understand it of righteousness in kinde, but of the reward or fruit of his righteousness. For here Elihu speaks of a person already righteous, or at least of him who had repented of and turned from his unrighteousness. So that, to returne or render unto man his righteousness, is to returne the mercy promised to those that are righteous.1 For as iniquity or unrighteousness is often put for the punishment of unrighteousness; so equity or righteousness is often put for the reward of righteousness, or for that which God according to his righteous promise returnes unto a righteous person. Thus we may understand Elihu here. As if he had sayd, God dealt with this man before, as with a sinner, or he afflicted him for his sin; But now he will deale kindly with him as with a righteous person, and removing his affliction, and taking his hand off from him, he will render his righteousness to him, he will not reckon with him for any former unrighteousness.
- 1Reddet justitiam. i. e. praemium justitiae. Drus:
