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A 
 
 DISSERTATION 
 
 O N 
 
 DIVINE JUSTICE: 
 
 OR, 
 
 The Claims of Vindicatory Juflice aflerted. 
 
 In this Work that essential Property of the Divine 
 Nature is demonftrated from the Sacred Writings, and 
 clearly defended againft Socinus and his Followers; 
 Likewife, the necessary Exercife thereof; together 
 with the indiipenfable Neceffity of the Satis fa^lion of 
 Chrill for the Salvation of Sinners is cilablifned a^ainfl 
 various celebrated Writers. 
 
 NOW FI-RST TRANSLATED FROM THS Oil I G I K A L I A T I >T 
 
 Dr. JOHN OWE N, 
 
 Sometime Vice Chancellor of the Univerfity 
 
 of O X F O R D . 
 WITH 
 
 A RECOMMENDATORY PREFACE, 
 BytheRev. JoHNSTAFFORD,DD.andOthers. ., 
 
 LONDON: 
 
 Printed roa and sold dy L. J. KIGHAM, Ko. 159, St. 
 John Street, Clerkenwell ; and ]. MURGATROYD, 
 
 No, 73> Chiswell Street. 
 
 Price Three Shillings ani Six-pence, 
 
TO THE PUBLia 
 
 -T^HE numerous and valuable writings of 
 -*- Dr. Owen, have, long ago, fecured his 
 praife in all the Churches, as afirft-rate writer 
 upon Theological fubjeds. Any recommen- 
 dation, therefore, of the prefcnt work, feems 
 unneceflfary. i\s the Treatife, however, now 
 offered to the public, has long been locked 
 up in a dead language, it may not be impro- 
 per to fay, "what will be granted by all compe- 
 tent judges, that the Author difcovers an un- 
 common acquaintance with his fubjed; that 
 he has clearly explained the nature of Divine 
 Juftice, and demonftrated it to be, not merely 
 an arbitrary thing, depending upon the 
 fovereign pleafure of the fupreme Lawgiver 
 buteffential to the divine nature. In doing this, 
 he has overthrown the arguments of the Soci- 
 nians and others againil the atonement ofChrift, 
 
 and 
 
TO THE PUPLIC. iH 
 
 and proved, that a complete fatlsfadllon to 
 the law and juftice "of God was ncceilary, in 
 order that Tinners might be pardoned, juftified^ 
 fandified, and eternally faved, confidently 
 with the honour of all the divine perfections. 
 
 Whoever makes himfelf mafter of the Doc- 
 tor's reafoning in the following Treatife, will 
 be able to anfwer all the objections and cavils 
 of the enemies of the truth therein con- 
 tended for. It is therefore earned! y recom- 
 mended to the attention, and careful perufal 
 of all, who wifh to obtain right ideas of God, 
 the nature and extent of the divine lav/, the 
 horrid nature and demerit of fin, &c. but 
 efpecially to the attention of young divines. 
 The tranflation, upon the v/hole, is faithful. 
 If it have any fault, it is, perhaps, its beino- 
 too literal. 
 
 That it may meet with that reception which 
 it juftly merits from the public, and Vv^hich the 
 importance of the fubjedt demands, is the ear- 
 ned prayer of the fervants in the Gofpel of 
 Chrid. 
 
 S. STAFFORD, D. D. 
 
 J. RYLAND, kn, M. A. 
 
 ROB, SIMPSON. 
 
THE 
 
 PREFACE 
 
 TO T H B 
 
 READER. 
 
 A S perhaps, learned Reader^ you will think 
 it flrange, that I, who have fuch abun- 
 dance of various and laborious employment of 
 another kind, fhould think of publifhing fuch 
 a work as this ; it may not be improper to lay 
 before you a fummary account of the reafons 
 that induced me to this undertaking : And I 
 do it the rather, that this little produ6lion 
 may efcape free from the injurious fufpicions, 
 which the manners of the times are but too 
 apt to affix to works cf this kind. It is now 
 four months and upwards, fince in the ufual 
 courfe of duty in defending certain Theological 
 Thejes in our Univerfity, it fell to my lot, 
 " To difcoui fe and difpute on the viwdicatory 
 
 " juftice 
 
PREFACE. V 
 
 *' jiiftice of God, and the neceflity of Its exer- 
 *' cife, on the fbppofition of the exiftence of 
 " fin." Although thdh obfervations were 
 diredted to the bed of my abilities imme- 
 diately againfb the Socinians, yet it being 
 underftood that many very refpectable The- 
 ologians entertained fentiments on this fubjedt 
 very different from mine, and although the 
 warmefl oppofers of what v/e then maintained 
 were obliged to acknowledge that our argu- 
 ments are quite decifive againft the adver- 
 faries, yet there were not v/anting feme who 
 not altogether agreeing v*^ith usj employed 
 themfelves in {lri(fl:ures upon our opinion, and 
 accufed it of error, while others continued wa- 
 vering, and in the diverfity of opin ion sf knew''' 
 not on which to fix. Much controverfy en- 
 fuing in confequence of this, I agreed with 
 fome learned men to enter, both in writings 
 and converfation upon an orderly and deli- 
 berate invefligation of the fubjedl. An^after 
 the fcruples of feveral had been reiiToved by 
 a more full confideration of our^^^j^^n 3 (to 
 effed which, the following -c^i^^rations 
 chiefly contributed, viz. .that they-lclearly faw 
 a 3 this 
 
^i P R E F A C E. 
 
 this do6trine conduced to the eflablifhment of 
 c-hc neceflity of the fatisfadion of Jefus Chrifl:, 
 a precious truth which thefc worthy and good 
 men, partakers of the grace and gift ofrighteouf- 
 nefs through means of the blood of Chrift, 
 not only warnily favoured, but dearly vene* 
 raced as the moil honourable treajure of the 
 church, the feed of a blelTed immortality, and 
 the darlingjewel of our religioner) I was greatly 
 encouraged in the conferences with thefc 
 gentlemen to take a deeper view of the fub- 
 ject, and to examine it more clofely for the 
 future benefit of mankind. 
 
 Bcfides feveral ofthofe who had before ex- 
 amined, and Y/ere acquainted with our fenti- 
 rnents, or to whom, in confequence of our 
 Hiort difcourle in the Unlverfity on the fub- 
 jecl, they began to be more acceptable j and 
 \^\-\c\t too confiderable both for their number 
 and rank, ceafed not to urge me to- a more 
 clofe confideration and accurate review of the 
 controverfy. For in that public differtation^ 
 k being confined, according to the general 
 cuftom of fuch exercifes in Univerfities, with- 
 in the narrow limits of an hour, I could only 
 
 flightly: 
 
r R E F A C £-. vii 
 
 nightly touch on the nature of vindicatory 
 jujiice y whereas the rules and limits of fuch 
 exercifes v/ould not permit Wit to enter on 
 the chief point, the great hinge of the con- 
 troverfy, viz, " concerning the necejjary exer- 
 *' cife of that juflice:" This is the difficulty 
 that requires the abilities of the moil judicious 
 and acute to invefrigate and folve. In this 
 fituation of matters, not only a more full view 
 of the whole ftate of the controverfy, but like- 
 wife of the weight of thofe arguments on which 
 the truths of that fide of the quefliion which 
 we have efpoufed depends, as alfo an expla- 
 nation and confutation of certain fubtikies, 
 whereby the opponents had embarrafled the 
 minds of fome enquirers after Truth, became 
 objeds of general requtft. And, indeed, fuch 
 were the circumftances of this controverfVj 
 that any one might eafily perceive that a 
 fcholaftic difTertation on the fubjed mud ta^c 
 a very different turn, and could bear no far- 
 ther refem.blance, and owe nothing m^ore to 
 the former exercife than the having furniihed 
 an opportunity, or occafion, for its appear- 
 ance in public* 
 
 a 4 Although 
 
viii PREFACE. 
 
 Although then I was more than fuHiciently 
 full of employment already^ yet being excited 
 by the encouragement of good men, and fully 
 perfuaded in my own mand, that the truth 
 which we embrace, is fo far from being of 
 trivial confequence in our religion, that it is 
 intimately connedled with many, the moil 
 important articles of the Chriftian dodrine 
 concerning xht attributes Q\ God, x}\q fatisfac* 
 tion of Chrid, and the nature of fin, and of our 
 chedience i and that it flrikes its roots deep 
 through almoft the whole of Theology, or, 
 the acknowledging of the truth, which is according 
 to Godlinefs 3 fully perfuaded, Ifay, ofthefe 
 fadls, I prevailed with myfelf, rather than this 
 doctrine fliould remain any longer negledled 
 or buried, and hardly even known by name j 
 or be held captive by the reafonings of fome 
 f.njlaving the niinds of mankind, through philofophy 
 and vain conceits, to exert my beft abilities in 
 its declaration and defence. Several things, 
 however, which, with your good leave. Reader, 
 I fhall now mention, almoft deterred me from 
 the tafk when begun : the firft and chief was 
 the great difficulty of the fubjed itfelf, which 
 A 4 among 
 
^ R E F A C E. 
 
 IX 
 
 among the more abftrufe points of truths Is by- 
 no means the leaft abflrufe. For, as every 
 divine truth has a peculiar majefty and reve- 
 rence belonging to it, which debars from the 
 Ipiritual knowledge of it, (as it is in Chrift,) 
 the ignorant and unftahle j that is, thofe who 
 are not taught of God, or become fulje^ to the 
 truth', fo thofe points which dwell in more 
 intimate recefles, and approach nearer its 
 immenfe fountain, the Father of Light, darting 
 brighter rays, by their excefs of light, prefent 
 a confounding darknefs to the minds of the 
 greateft men, and are as darMifs^ to the eyes 
 breaking forth amldft Jo great'li^Bif- -For what 
 we call darknejs in divine fubjed:s, is nothing 
 elfe than their celeftial glory and fplendour 
 ;flriking on the weak ball of our eyes, the rays 
 of which we are not able, in this life, which 
 is hut a va-pour, and which fhineth hut for a 
 little, to bear. Hence God himfelf, who /j- 
 light, and in whom there is no darknefs at all, 
 who dwelleth in light inaccejfahle -, and vjho 
 doatheth himfelf with light as with a garment ; 
 in refped of us, is faid, '' to have made dark- 
 nefs his pavilion.'^ 
 
 a 5 Not 
 
X F R E F A C E. 
 
 Not, as the Roman Catholics fay, that there 
 is any reafon that we fhould blafphemoufly 
 acGufe the Holy Scriptures of obfcurity : " For 
 " the law of the Lord is perfedl, converting 
 *' the foul : the teflimony of the Lord is fure^^, 
 *^ making wife the fimple. The Itatutes of 
 •'^ the Lord are right, rejoicing the heart; the 
 ^^ commandment of the Lord is pure, en- 
 '^ lightening the eyes." Nor is there reafon 
 to complain that any one part of the Truth, 
 hath been too Jparingly or ohfcurely revealed t 
 for even the fmalleft portion of the Divine 
 Word is, by the grace of the Holy Spirit 
 aflifting to difpofe and frame the fubjed, or 
 our hearts, fo as to view the bright objed: of 
 Divine Truth in its proper and fpiritual light, 
 fufficient to communicate the knowledge of 
 truths of the lafl: importance: for, it is owing- 
 to the nature of the dodlrines themfelves, and 
 their exceeding fplendour, that there are Jomc 
 things hard to be conceived and interpreted^ and 
 which furpafs our capacity and comprehen- 
 lion. Whether this article of Divine Truth, 
 which we are now enquiring into, be not akin 
 to thofe which we have now mentioned, let 
 A 5 the 
 
PREFACE. 
 
 xi 
 
 the learned * judge and determine. I have^ 
 therefore, determined to place my chief de- 
 pendance on his aid^ *^ who giveth to all 
 " liberally and upbraideth none." For thofe 
 unhappy gentlemen only lofe their labour, and 
 may not improperly be compared to the artiils, 
 who ufed more than common exertions in 
 building Noah's j- ark, and who, like bees, 
 work for others, and not for themfelves, in the 
 fearch of Truth, v/ho, relying on their own 
 abilities and induftry, ufe every effort to af- 
 certain and comprehend Divine Truths, while 
 at the fame tim.e, they continue regardlefs, 
 *^ Whether he who commanded the light to 
 " fhine out of darknefs, hath hitherto fhone 
 " into their hearts-, to give them the light of 
 " the knov/ledge of his glory, in the face of 
 *^ Jefus Chriil:'' For, after all, they can 
 accompliih nothing more, by their utmofi: 
 
 * Efpecially thofe, fays the Author, who fh.all refleift 
 what a clofe connexion there is between it, and the whole 
 doftrine concerning the nature of God) the fatisfaStion of 
 Chriji., the defert of Jin, and every one of the dark and 
 more abfrrufe heads of our religion. 
 
 -J- Ther-eby haftening their own deHrucuon. 
 
 efforts ; 
 
xll PREFACE. 
 
 efforts, but to difcover their technical or arti- 
 ficial ignorance. 
 
 Setting afide then the confideration of fome 
 phrajesy and even of fome arguments ; yet, as 
 to what relates to the principal point of the 
 controverfy, I hold my felf bound in confcience 
 and in honour, not even to imagine that I 
 have attained a proper knowledge of any one 
 article of Truth, much lefs to publiih it, un- 
 lefs through the Holy Spirit I have had fuch 
 a tafte of it, in its fpiritual fenfe, as that I 
 may be able, from the heart, to fay, with 
 the Pfalmift, " I have believed, and there- 
 " fore have I fpoken." He, who in the in- 
 veftigation of Truth, makes it his chief care 
 to have his mind and will rendered Juhje5i to 
 x\\t faith:, and obedient to the Father of light s^ 
 and who with attention waits upon Mvcd^whofc 
 throne is in the heavens , " he alone attains to 
 " true wifdom, the others walk in a vain 
 *^ Ihev/.'* It has then been my principal ob- 
 jedl, in tracing the depths and fecret nature 
 of the fubje6l in queftion, while I a poor 
 worm contemplated the majefly and glory of 
 him, concerning whofe perfedions I was 
 
 treating, 
 
PREFACE. xiii 
 
 treating, to attend to and obey with all hu- 
 anility and reverence^ " What the great Godj 
 " the Lord hath fpoken in his word ;" Not 
 at all doubting, but that whatever way he 
 fliould incline my heart, by the pwer of his 
 fpirit and truth, I fhould be enabled, in a 
 dependance on his aid, to bear the con-- 
 tradi5fions of afalfe knowledge, and all human 
 and philofophical arguments. 
 
 And to fay the truth, as I have adopted the 
 opinion which I defend in this differtation, 
 from no regard to the arguments of either one 
 or another learned man, and much lefs from 
 any flavifh attachment to authority, example, 
 or traditionary prejudices, and from no con- 
 fidence in the opinion, or abilities of others, 
 but, as I hope, from a moft humble contem- 
 plation of the hclinejsy purity , juftice, rights do^ 
 minion^ wijdom^ and mercy of Godj fo by the 
 guidance of his fpirit alone, and power of his 
 heart-changing grace, filling my mind with 
 all the fulnefs of Truth, and ilriking me with 
 a deep awe and admiration of it, I have been 
 enabled to furmount the difficulty of the re- 
 fearch, Theology is ^[ the wifdcm that is 
 
 from 
 
xlv P R E F A C E. 
 
 " from above, a hahit of grace and fpirltual 
 " gifts, the manifeftation of the fpirit report- 
 " ing what is conducive to hafpnejs ". It is 
 not a fcience to be learned from the precepts 
 of man, or from the rules of arts, or method 
 of other fciences, as thofe reprefent it, who 
 alfo maintain that a natural man may attain 
 all that artificial and m.ethodical theology, 
 even though in the matters of God, and myf- 
 teries of the Gofpel, he be blinder than a 
 mole. What a diitinguilhed theologian mufl 
 he be, ^' who receiveth not the things of the 
 « Spirit of God! !" 
 
 But again, having failed through this fea of 
 troubles, and being ready to launch out upon 
 the fubjed, that gigantic fpeclre, '^ // is every 
 where Jpoken againjly' Ihould have occafioned 
 me no delay, had it not come forth infcribed 
 with the mighty names of Auguftin, Calvin y 
 MuJculuSj l^zvijsy and Vojftus, And although I 
 eould not but entertain for thefe divines that 
 honor and refpe6t which is due to fuch great 
 names, yet, partly by confidering myfelf as en- 
 titled to '^ that freedom zvberezuitb Christ bath 
 made us free ^'' and partly by oppofing to thefe, 
 
 the 
 
PREFACE 
 
 XT 
 
 the names of other very learned theologians, 
 viz. Parens, Fife at or, MoluneuSy Luhertiis, Ri^ 
 vetusy Cameron, Maccovius, Junius, and otherSj.. 
 who, after the fpreading of thepoifon of So- 
 cinianifm, have with great accuracy and cau- 
 tion inveftigated and cleared up this truth, i 
 eafiiy got rid of any uneafinefs frona that quar- 
 ter. 
 
 Having thus furmounted thefe difficulties,. 
 and begun the undertaking by devoting to it 
 a few leifure hours ilolen from other engage- 
 ments, the work profpered beyond all expec- 
 tation 5 and by the favour of the '^Father of 
 " lights, who worketh in us both to will and 
 ^^ to do of his good pleafure/' in a few days 
 it was brought to a conclufion. 
 
 And now that the labour of compofing was 
 ended, I again entertained doubts, and con- 
 tinued for fome time in fufpenfe, whether, con- 
 fidering the manners of the times in which we 
 live, it would not be more prudent to throw the 
 papers, with fome other kindred compofitions, 
 on other fubjedls of divinity, into fome fecret 
 coffers, there to be buried in eternal oblivion^ 
 than bring them forth to public difeufTion. 
 
 For 
 
xvi PREFACE. 
 
 For even all know, with what vain arro- 
 gance, malice, party-fplrit, and eager luft of 
 attacking the labours of others, the nninds of 
 many are corrupted and infeded. Not only 
 then was it neceflary, that I fhould anticipate- 
 and digefl in my mind the contempt and fcof- 
 fings, which thefe bantering, faucy, dull- 
 v/itted, felf-fufficient defpifers of others, or any 
 of fuch a contemptible race, whofe greateft 
 pleafure it is to difparage all kinds of exer- 
 tions, however praife-worthy, might pour out 
 againft me 5 but I likewife forefaw, that I 
 would have to contend with the foured tem- 
 pers and prejudiced opinions of others, who 
 being carried away, by party-zeal and roufed 
 by the unexpeded flate and condition of pub- 
 lic * affairs, and who " thinking themfelves 
 *^ to be the men, and that wifdom was born 
 " and will die with them," look down with 
 contempt upon all who differ from them j 
 and not with thefe only, but I likewife knew, 
 that I had a more fevere fcrutiny to undergo 
 
 * This treatifc was written In the time of the Common 
 wealth, 
 
 from 
 
PREFACE. xvii 
 
 from fome learned men, to whom, it was eafy 
 to conjedlure this work, for many reafons 
 would not be acceptable. For there are fome 
 by whom all labour employed in the fearch 
 of any more obfcure or dilEcult truth, is ac- 
 counted as mifemployed : nor do thefe want 
 the ingenuity of affigning honourable pre- 
 tences for their indolence. I fhould however 
 be afhamed to enter into, any ferious argu- 
 ment with fuch, nor is it worth while to en- 
 ter upon a review of their long declamations. 
 And although thefe and many other things 
 of fuch a kind, m.ay appear grievous and hard 
 to be borne to your dainty gentlemen> who 
 eagerly court fplendour and fame \ yet inge- 
 nuoufiy to fay the truth, I am very fully per- 
 fuaded, that no man can either think or fpeak 
 of me, and my works, with fo much difregard 
 and contempt, as I myfelF, from my foul both 
 think and fpeak ; and having in no refped; 
 any other expedlation than that of contempt to 
 myfelf and name, provided divine truth be 
 promoted, all thefe confiderations had long ago 
 become not only of fmall confequence to me, 
 but appeared as the mereft trifles. For why 
 
 fhould 
 
xvili F X E F A C E. 
 
 jfhould we be anxious about what fhall be- 
 come either of ourfelves or our names : " if 
 *^ only we commend our fouls to God as to 
 ^' a faithful Creator in well doing," and by 
 continuing in well doing, " flop the mouth of 
 *^ ignorant bablers." God careth for us : 
 " Let us call our burdens upon him, and he 
 " will fuflain us." Let but the truth tri- 
 " umph, vanquilh, rout, and put to flight its 
 enemies. " Let the word of the crofs have 
 " free courfe and be glorified." Let wretched 
 linners learn daily more and more " of fellow- 
 " lliip with Chrift in his fufferings ;" of the 
 neceffity of fatisfadlion for fins, by the blood of 
 the- Son of God, fo " that he who is white 
 " and ruddy, and the chiefeft among ter^ 
 *• thoufand, may appear fo to them, yea, alto- 
 " gether lovely j" till being admitted into the 
 chambers of the Church's hufband, " they 
 " drink love that is better than wine, and be- 
 " come a willing people in the day of Iiis 
 *^ power, and in the beauty of holinefs," and 
 I fhall very little regard, " being judged of 
 *^ man* s judgment ^'* 
 
 Since 
 
PREFACE. xix 
 
 Since then, I 7tot only have believed zvhat I 
 havefpoketh but as both my own heart, and 
 God who is greater than my heart, are wit- 
 nefles, that I have eno;ao;ed in this labour for 
 the truth, under the influence of the moil fa- 
 cred regard and reve:encVe, for the Majefiy, 
 purity^ holinejsy juftice^ grace ^ and mercy of God, 
 from a deteiiation of that abominable thing 
 which his foul hateth ; and with a heart en- 
 Earned with zeal for the honour and glory of 
 our dear eft Saviour Jejus Chrift, who ts fairer 
 than the Jons of men and altogether lovely^ whom 
 with my foul and all that is within me I wor- 
 fhip, love and adore, whofe glorious coming I 
 wifli and long for^ (come Lord Jefus, come 
 quickly,) for whofe fake I count all things hut 
 as lofs and dung ; fince^ I fay, I have engaged 
 in this labour from thefe motives alone, I am 
 under no anxiety or doubt, but it will meet 
 with a favourable reception from impartial 
 judges, from thofe acquainted with the ter- 
 tors of the Lord, the curfe of the law, the vIfh 
 tue of the crofs, the power of the Gofpel, and 
 the riches of the glory of divine grace. 
 
 There 
 
XX P R E F A C E. 
 
 There are, no doubt, many other portion* 
 and fubjefls of our religion, of that bhfiTed 
 trufl committed to U3 for our inftrudion, on 
 which we might dwell v^ith greater pleafure 
 and fatisfadtion of mind. Such I mean as af- 
 ford a more free an* J \vlder fcope of ranging, 
 through the mojl pleafant meads of the Holy 
 Scripture, and contemplating in thefe the 
 tranfparent/c'/^;//^i;/j- of life, and rivers of con- 
 folation: fubjecfls which unencumbered by 
 the thickets oi Jcholaftic terms and difttnElions^ 
 iinembarralTed by the impediments and fo- 
 phifms of an enjlaving Fhilojo'^hy^ or falje 
 knowledge^ fweetly and pleafantly lead into a 
 pure, unmixed and delightful fellowjhip with 
 the Father y and zvith his Sony fhedding aOToad 
 in the heart, the inmoft loves of our beloved, 
 with the odour of his fweet ointment poured 
 forth. 
 
 This truth likewlfe has its ufes, and fuch as 
 are of the greateft importance to thofe who are 
 walking in the way of holinefs and evangelical- 
 obedience. A brief fpecimen and abilradt of 
 them is added, for the benefit of the piaus rea- 
 der, in the end of the diflertation, in order to 
 
 >» excite 
 
PREFACE xxj 
 
 excite his love towards our beloved High 
 Priefl and Chief Shepherd, and true fear to- 
 wards God, who is a conjumingfirey and whom 
 we cannot ferve acceptably, uniefs with reve-* 
 rence and godly fear. 
 
 There can be no doubt, but that many 
 ■points of do(5lrine ffcili remain, on which the 
 lab)our-s of the godly zri^ learned may b^ 
 iifefully employed. For, although many re- 
 verend and learned Divines, both of the pre- 
 fent and former age, have compofed from the 
 Sacred Writings a Synopfis, or methodical 
 Body of Dodtrine, or heavenly Truths and 
 publilhed their compofitions under various 
 titles; and, although, other theological writ- 
 ings, catechijiicaly dogmatical, exegeticaly caju^ 
 iftical^ and polemicaly have encreafed to fuch 
 a mafs, that the world can hardly contain the 
 works that have been uritten\ yet, fuch is the 
 nature of Divine Truth, fo deep and inex- 
 hauilible th.^ fountain of the Sacred Scriptures, 
 whence we draw it, fo innumerable the falu- 
 tary remedies and antidotes p opofed in thefe 
 to dilpel all the poifons and temptations where- 
 with the adverjary can ever attack either x!c.^ 
 
 mhids^ 
 
XXll 
 
 r R E F A C E, 
 
 minds of the pious ^ or ih.^ peace of the Churchy and 
 the true do6trin€,that ferious and thinking men 
 can entertain no doubt, but that we perform a 
 fervice praife-worthy and profitable to the 
 Church of Chrift, when, under the diredlion 
 of the Spirit of Wijdcm and Revelation^ wc 
 bring forward, explain, and defend the mofl 
 important and necejfary articles of evangelical 
 Truth. 
 
 But, to be more particular: How fpa- 
 ringly, for inftance, yea, how obfcurely, how 
 confufedly, is the yi\\Q\^ ceconomy of the Spirit 
 towards believers, (one of the greatefl myfte- 
 ries of our religion I a moil invaluable por- 
 tion of the falvation brought about for us by 
 Chrift,) defcribed by divines in general? Or 
 rather, by the mofl, is it not altogether ne- 
 glected? In their catechifmsy common-placi 
 books y public and private thejes^ JyfiemSy ccm- 
 pendsy &c. and even, in their commentaries, 
 h ar monies y 3.nd expoJitio72Sy concerning the in- 
 dwelling, fealing teflimony, uncftion and cc-i- 
 folation of the Spirit. Good God ! concern- 
 ing this ineflimable fruit of the Death and Re- 
 furreclion of Jefus Chrifl ! This invaluable 
 
 treafurc 
 
PREFACE. Kxlii 
 
 4:rearure of the godly, though copioufly re- 
 vealed and explained in the Scriptures, there 
 is alaiofl a total filence. And, with regard to 
 mion and communion with Chrifl, and with his 
 Father, and our Father, and fome other doc- 
 trines refpecling his perfon, as the hufband 
 and head of the church, the fame obfervation 
 liolds good. 
 
 For almofl, from the very period in which 
 they were capable of judging even of 
 the firft principles of religion, the Orthodox 
 have applied themfelves to clear up and ex- 
 plain thofe articles of the Truth, v/hich Satauy 
 by his various artifices, hath endeavoured to 
 darken, perverr, or undermine. But as there 
 is no part of Divine Truth, which, fince the 
 eternal and fworn enmity took place betv/een 
 Him and the Seed of the ¥/oman, he hath not 
 oppofed, with all his might, fury, and cunnings 
 fo he hath not thought proper, wholly to en- 
 truft the fuccefs of his. intereft to inftrum.ents 
 delegated from among mankind, though many 
 of them feem to have difcovered fuch a v/on- 
 derful promptitude, alacrity, and zeal, in tranf- 
 a<5ling his bufmefs, that one would think they 
 had been formed and faihioned for the pur- 
 
 pofes 
 
itxiw PREFACE. 
 
 pofe; but he hath referved for that fow^ 
 which he hath over darknejs and all kind of 
 wickednejsy a certain portion of his work to be 
 adnainiftered in a peculiar manner by him- 
 ML And, as he has, in all ages, reaped an 
 abundant crop of tares from that part of his 
 LGrdJhip which he hired out to be improved 
 by man, though from the nature of human 
 affairs, not without much noifey tumult^ blood, 
 and flaughter^ fo from that which he thought 
 proper to manage himfelf, without any dele- 
 gated afliftance, he has received a more abun- 
 dant and richer crop of infernal fruit. 
 
 The exertions of Satan againft the truth of 
 the Gofpel may be diftinguifhed into two di- 
 vifions. In the firfl, as the God of this world, 
 he endeavours to darken the minds of unbe- 
 lievers, " that the light of the glorious Gof- 
 " pel of Chrifl: may not fhine into them/* 
 With what fuccefs he exercifes this foul- 
 deftroying employment we cannot pretend to 
 fayi but there is reafon to lament that he hath 
 fucceeded, and ftill fucceeds, beyond his ut- 
 mofl hope. In the other, he carries on an 
 implacable war, an unremitting ftrife, not as 
 
 formerly 
 
PREFACE. XXV 
 
 formerly with Michael about the i?ody o/Mo/es, 
 but about the Spirit of Chriji^^ about feme of 
 the more difiinguiflied articles of the Truth, 
 and the application of each of them, in order 
 to cultivate communion with God the Father 
 and with his Son, our Lord Jefus Chrift, 
 againft the hearts of the Godly, and the nev/ 
 creature formed within them. 
 
 In this fituation of afiairs, moll Chriftian 
 writers have miade it their ftudy to oppofe 
 that firft effort of the Devil, whereby, through 
 means of his inflruments, he openly endea- 
 vours to fupprefs the light, both natural and 
 revealed j but they have not been equally fe- 
 licitous to fuccour the minds of Believers,, 
 ^' when wreftling, not againft flefh and blood, 
 *^ but againft principalities and powers, againft 
 *^ the rulers of the darknefs of this world, 
 " againft fpirits of wickednefs in high places/* 
 and almoft ready to fink under the eonteft. 
 Hence I fay, a very minute inveftigation hath 
 been feton foot by many, of thofe articles of 
 religion which he has openly, through the 
 inftrumentality of the flaves of error and dark- 
 jiefs, attacked, and the vindication of them 
 b made^ 
 
xxvi PREFACE, 
 
 made clear and plain. But thofe^ which, both 
 from their relation to pradice, and a holy 
 communion full of fpiritual joy, to be cul- 
 tivated with God^, the Old Serpent hath re- 
 ferved for his own attack in the hearts of be- 
 lievers, mod writers, partly either becaufc 
 they were ignorant of his wiles y or partly be- 
 caufe they faw not much evil publicly arifing 
 thence, and partly becaufe the arguments of 
 the Adverfary were not founded on any ge- 
 neral principle, but only to be deduced from 
 the private and particular Hate and cafe of 
 individuals, have either pafTed over, or very 
 (lightly touched upon. 
 
 As to what pertains to Theology itfelf, of 
 that knowledge of the Truth which is according 
 to Godlinejs, wherewith being filled, " we 
 *^ ourfelves become pure and perfeded to 
 '^ every good work," and fit Miniflers of the 
 New Teflament, not of the letter^ but of the 
 Spirit y apt to teach y rightly dividing the word of 
 truth', that fubje6l, I fay, though a common 
 and chief topic in the writings both of the 
 Schoolmen and others on religion, many have 
 acknowledged to their fatal experience, when 
 
 too 
 
PREFACE. xxvii 
 
 too late, is treated in too perplexed and intricate 
 a manner to be of any real and general fervice. 
 
 For while they are warmly employed in 
 difpntingj Whether Theology be an art or a 
 Jcience^ and whether it be 2i speculative or prac- 
 tical art or Jcience ? And while they attempt 
 to meafure it exa6lly by thofe rules , lawSy and 
 methods, which human reafon has devifed 
 for other fciences, thus endeavouring to ren- 
 der it more plain and clear, they find them- 
 felves, to the grief and forrow of many can- 
 didates for the Truth, entangled in inextri- 
 cable difficulties, and left in pofTefTion only of 
 a human Jyft em of do^rines, having little or no 
 connexion at all with true theology. I hope, 
 therefore, " if I live and the Lord will,'* to 
 publifh, but from no defire of gainfaying any 
 one, fome fpecimens of evangelical truth on 
 the points before-mentioned, as well as on 
 other fubje6ls.* 
 
 As to the work that J have now in hand, 
 the firft part of the Differtation is, concerning 
 the Caufe of the Death of Chrift; and in the 
 execution of which I have the greateft plea- 
 
 * See Owen on the Spirit. 
 
 b 2 fure 
 
xxyiii PREFACE. 
 
 fure and fatisfadion, (though proudly defied 
 by the adverfaries, fo conceited with them- 
 felves and their produdions are they) be- 
 caufe " I have deternnined to know nothing 
 " but Jefus Chrift and hinn crucified:" at 
 lead, nothing that could divert my attention 
 from that fubjed:. 
 
 But now, learned reader^ led, as the faying 
 is, " the gate Jljculd become wider than the 
 *^ ciiyy* if you will bear with me, while I 
 fay a few things of myfelf, however little 
 worthy of your notice, I ihali immediately 
 conclude the Preface. 
 
 About two years ago, the Parliament of 
 the Commonwealth promoted me, v/hile dili- 
 gently employed, according to the meafureof 
 th^gift of Grace bellowed on me, in preaching 
 the Gofpel, by their authority and influence, 
 though with reludance on m.y part, to a chair 
 in the very celebrated Univerfity of Oxford, I 
 mean not to relate what various employments 
 fell to my lot from that period j v/hat frequent 
 journies I became engaged in; not, indeed, ex- 
 peditions of pleafure, or on my own or private 
 account i but fuch as the unavoidable necef- 
 
 fi ties 
 
PREFACE. xxi^c 
 
 fities of the Univerfity, and the commands of 
 Superiors^ whofe authority was not to be gain- 
 faid, impoled upon me. And now I clearly 
 found, that I, who dreaded almofl every aca- 
 demical employment, as being unequal to the 
 tafk*, and at a time too when I had enter- 
 tained hope, that through the goodnefs of 
 God, in giving me leifure and retirement, and 
 llrength for ftudy, that the deficiency of Ge^ 
 nius and penetration, might be made up by 
 Induftry ^nd diligence, was nOw fo circum- 
 ftanced that the career of my fludies muft be 
 interrupted by more and greater impediments 
 than ever before. 
 
 For, to mention firfl, what certainly is 
 moil weighty and important, the tafl^, of lee- 
 
 * For what, fays our author. In a long parenthejisy 
 could be expefted from a man not far advanced in years, 
 who had for feveral years been very full of employment, 
 and accullomed only to the popular mode of fpeaking, 
 who being altogether devoted to the inveftigation and 
 explanation of the " Saving Grace of God through Jefus 
 "■ Chrill," had taken leave of all fcholaflic ftudies, 
 whofe genius is by no means quick, and who had even 
 forgot, in fome meafure, the portion of polite learning 
 that he might have formerly acquired ? 
 
 b 3 turing 
 
XXX PREFACE. 
 
 Curing In public was put upon nae, which 
 would flridly and properly require the whole 
 time and attention even of the mod grave and 
 experienced Divine -,* 2ind in the difcharge of 
 which, unlefs I had been greatly affifted and 
 encouraged by the candour, petyyjuhmijfton^ and 
 Jelf -denial of the auditors ; and hy their rejp5i 
 for the divine inftituticn, and their love of the 
 truths with every kind of indulgence and kind 
 attention towards the earthen vejfel, which dif- 
 tinguifh mofl academicians of every rank, 
 age, and defcription, beyond mankind in ge- 
 neral ; I had long loft all hope of difcharg- 
 ing that province, either to the public ad- 
 vantage, or my own private fatisfaclion and 
 comfort. 
 
 And as moft of them are endowed with a 
 pious difpofition and Chriftian temper, and 
 well furnilhed with fuperior gifts, and inftruc- 
 ted in learning of every kind, which in the 
 prefent imperfccfb and depraved ftate of human 
 nature is apt to fill the minds of men with 
 prejudices againft " the fooliilonefs of preachingy 
 *' and to difapprove the finiplicity that is in 
 " Chriji^' 1 would be the moft ungrateful 
 
 of 
 
P R E 1^ A C E. 
 
 XXXI 
 
 of mankind, were I not to acknowledge that 
 the humility, diligence, and alacrity with 
 which they attended to, and obeyed the words 
 of the Crojs^ indulging neither pride of heart, 
 nor animofity of mind, or itching of ears, 
 though difpenfed by a moil unworthy fervant 
 of God in the Gofpel of his Son, have given^ 
 and ftill give me great courage in the dif- 
 charge of the different duties of my office. 
 
 However then, the mofl merciful Father 
 
 of all things fhail, in his infinite wifdom and 
 
 goodnefs difpofe of the affairs of our univer" 
 
 ftty, 1 could not but give fuch a public * 
 
 teflimony 
 
 * Here our Author introduces the follovvlng- obferva- 
 tion in a very long parenthefis : ** As reports are every 
 '* where fpread abroad, concerning the abolition and 
 ^ ** deilrudion of the Colleges, and efforts for that purpofe 
 " made by fome who being entire ftrangers to every 
 *' kind of literature, or at leail: ignorant of every thing 
 ** of greater antiquity than what their own memoryyor 
 ** that of their fathers can reach, and regardlefs of the 
 " future, imagine the whole globe and bounds of human 
 " knowledge to be contained v/ithia the limits of their 
 ** own little cabins, ignorant whether the fun eve ihcne 
 " beyond their own little ifland or not, neither kno^wing 
 *' *i>jhat they fay, nor of ^jjhom they ?nake their aferiions ; 
 
 *' and 
 
 % 
 
xxxii PREFACE. 
 
 teflimony, as a regard to truth and duty re- 
 quired from me, to thefe very relpedable and 
 learned men, (however much thefe treacher-t 
 ous calumniators and falfifying fycophants 
 may rail, and fhew their teeth upon the oc- 
 
 '' and by others who are deeply funk in the bafefl of 
 ** crimes, and who would therefore wiih all light dif- 
 " tinguijhing between good and evirentirely extinguiflied. 
 
 * For euil doers hate the light t nor do they co?ne to. the light, 
 
 * leji their deeds jhcidd appear \^ that they (mean lurchers 
 ** hitherto) may fill up the meafure of their iniquity with 
 •' fome kind of eclat; to which alfo may be added thofe, 
 ** who never having become candidates for literature 
 ** themfelves, yet, by pufliing themfelves forward, have 
 *' unfeafonably thruft themfelves into fuch fervices and 
 ** offices, as neceffarily require knowledge, ^nd learning; 
 '« thefe, I fay, like the fox who had loll his tail, would 
 *' wiih all the world deprived of the means of knowledge, 
 *' left their own Jhameful ignorance ^ defpiqaj^le indolence » 
 *• and total unfit nefs for the offices which they folicit or 
 ** huld, fliould appear to all who have the leaft degree 
 *' of underftanding and fenfe; and laftly too, by a defpi- 
 ** cable herd of prodigal idle fellows, eagerly gaping for 
 " the revenues of the Univerfity." For thefe reafons, 
 our Author fays,^he could not but give the abov^ cha- 
 ra6ler of the heads and other members of .J^Kat venerable 
 body : a charader which both thb* truth' of the cafe, and 
 the duty of his office required. 
 
 fcafion) 
 
PREFACE. xxxili 
 
 cafion) the heads of the colleges, who have 
 inerited Co highly of the Church, for their 
 diflinguifhed candour, great diligence, uncom- 
 mon erudition, blamelefs politenefs^ many of 
 whom are zealouHy fludious of every kind of 
 literature, and many who by their conduct in 
 the early period of their youth give the mofl: 
 promifing hopes of future merit: fo that I 
 would venture to affirm, that no impartial and 
 unprejudiced judge will believe that our Uni- 
 vcrfity hath either been, for ages pafi:, fur- 
 paffed, or is now furpafTed, either in point of 
 a proper refpedl and efleem for pely, for the 
 Javmg knowledge of our Lord and Saviour 
 Jefus Chriftj manners ^ orderly, and worthy of 
 the Chriitian vocation, and for a due regard 
 to doSirines^ arts^ languages^, and all fciences 
 that can be ornamental to wlje^ worthy y and 
 good men, appointed for the public good, by 
 any fociety of mien in the world. 
 
 Relying then on the humanity, piety, and 
 candour of fuch men, {who may be aff.i^edy 
 hut 7tot Jlr aliened I perjecuted, but not forjaken ; 
 cajl down^ but Jhall net be Icjl -, who carry 
 about with them the life and death of the 
 
 Lord 
 
xxx'iv PREFACE. 
 
 Lord Jefus Chriil), though deftltute of all 
 flrength of my own, and devoting myfelf en- 
 tirely to Him " who furnijheth feed to the 
 *^ Jower y and who from the mouths of babes and 
 ^^ Jucklings ordaineth flrength-,'' who hath ap» 
 pointed Chrift a perpetual fource of help, and 
 who furnifhes a feafonable aid to every pious 
 effort, I have, in conjunction with my very 
 learned colleague*, a very eminent man, and 
 whofe equal in the work of the Gofpel, if 
 the Parliament of the commonwealth had con- 
 joined with him, they would have attended to 
 the befl interefts of the Univerfity, continued 
 in the difcharge of the duties of this laborious 
 and difficult province. 
 
 But not on this account alone, would I 
 have been reludlant to return, after fo long an 
 interval of time, to this darling Univerfity. 
 But another care, another office, and that by 
 far the mofc weighty, was, by the concurring 
 voice of the Senate of the Univerfity; and 
 notwithPcanding my mod earned requefts to 
 the contrary, entrufted and affigned to me, 
 and by the undertaking of which, I have 
 
 ♦ Mr.T. Goodwin Prefideut of Magdalen College. 
 
 know* 
 
PREFACE. XXXV 
 
 knowingly and wittingly compounded with the 
 lofs of my peace, and all my fludious * purfuits. 
 Such, candid reader, is the account of the 
 Author of the following little Treatife, and 
 of his fituation when compofmg it : a man 
 not wife in the eftimation of others, in his 
 own very fooliih ; firfl called from rural re- 
 tirement and the noife of arms to this Uni- 
 verfity, and very lately again returned to it 
 from excurfions in the caufe of the Gofpel, 
 not only to the extremities of this ifland, but 
 to coafts beyond the feas, and now again 
 deeply engaged in the various and . weighty 
 duties of his ftation; whether any thing ex- 
 alted or refined can be expelled from fuch a 
 perfon, is eafy for any one to determine. 
 
 With regard to our manner of v/riting, or 
 Latin di6lion,as fome are wont to acquire great 
 praife from their fublimity of expreffion, al- 
 low me but a word or two. Know then, 
 reader, that you have to do with a perfon, 
 who provided his words, but clearly exprefs 
 the fentiments of his mind, entertains a fixed 
 * In the year 165 1, Dr. Owen was fettled in the Deanry 
 o{ Chriji's College \ and in 1652 chofen Vice- Chancellor 
 «)f that Univerfity. 
 
 . and 
 
xxxvi PREFACE*. 
 
 and abfolute difregard for all elegance andE 
 ornanients of fpeech. For, 
 
 Dicite Pontijlces, in facris quidfacit aurum ? 
 Say Bifhops, of what avail is glitter to facred fubjedls ? 
 
 In my opinion indeed, he, who in a theolo- 
 gical contefl fhould pleale hinfifelf with the 
 idea of difplaying rhetorical flourifhes, would 
 derive no other advantage therefrom, buC 
 that his head, adorned with magnificent ver- 
 bofe garlands and pellets, would fall a richer 
 vidlim to the criticifms of the learned. 
 
 But whatever Ihall be the decifion of the 
 ferious and judicious, with refpedl to this 
 Treatife^ if I Ihall any how flir up an emula- 
 tion in others, on whom the grace of God 
 may have beftowed more excellent gifts, to 
 bring forward to public utility their pure., 
 folid, and learned labours, and Ihall excite 
 them from their lights to confer light on the 
 fplendour of this Univerfity^ I ihall be abun- 
 dantly gratified. Farewell, pious reader^ and 
 think not lightly of him, who hath ufed his 
 moft zealous endeavours to ferve thy intereft 
 in the caufeof the Golpel. 
 
 JOHN OWEN. 
 
A 
 
 DISSERTATION 
 
 O M 
 
 DIVINE JUSTICE. 
 
 C H A P. L 
 
 ^he introdii^icri'—The deftgn of 0)6 work^^ 
 Atheifts — l!he frckpfis * of Divine Jufiice 
 general — ^he diviftons of Juftice, according to 
 Arifiotle-^l^he fenliments of the Schoolmen 
 ref peeling thefe — Another divifwn — Juftics' 
 confidered abfolutely — then in various refpe5fs, 
 
 TN this Treatife, we are to difcourfe of God 
 
 and of h\s juftice, the moil iiluftrious of all 
 
 the divine perfediions ; but efpeciaily of his j- 
 
 vindicatory juftice ; of the certainty of v/hich^ I 
 
 * This word commonly means a pre=vions and condfe 
 njie'uo of afubje^i or, an aniicipation of ohje:~iions. In thii 
 treatlf(^ it means, a natural or innate conception oi Divine 
 Jujiice. _ . 
 
 -}- The nx;Qrd in the original memis either to claim, and 
 ajfe'rt a right, or to pumfD the ^'ioletion of it : by 'vindicatory 
 jufics then, vje are to imderfiand that perfetlion of the Deity, 
 which diipofes him to vindicate his right by puniusing its 
 violators. It ought nex^er to be trandated ^indi:ii-i€p_QX 
 underftood as meaning revengeful, 
 
 B jnoft 
 
mofl: firmly believe, that all mankind will, 
 one time or other, be made fully fenfible, 
 either by faith in it here, as revealed in the 
 word; or by feeling its effe^s, to their ex- 
 treme mifery, in the world hereafter. But as 
 the human mind is blind to divine light, and 
 as both our underflandings and tongues are 
 inadequate to conceive of God aright, and 
 to declare him, (hence, that common and 
 juft obfervation, that it is an arduous thing to 
 fpeak of God aright) that we may handle fo 
 important a fubjed: with that reverence and 
 perfpicuity wherewith it becomes it to be 
 treated, we muft cliiefly depend on his aid, 
 ivho zvas made the * right eoujnejs of God for us^ 
 God himfelf hleffed for ever. But whatever I 
 have written, and whatever I have alTerted, 
 en thisfuhje^y whether I have written and af- 
 ferted it with modefty, fobriety, judgment, 
 and humility, muft be left to the decifion of 
 fuch as are competent judges. 
 
 We think proper to divide this Bijfertation 
 into Two Parts, In the First Part, which 
 contains the body of our opiniony after having 
 premifed fome general defcriptions of Divine 
 Juftice, I rc\2iini?iin fin-pmifoing jufiice to be na^ 
 turaly and in its exercife neceffary to God, The 
 truth of this aflertion forms a very diftin- 
 
 * Or jiijiice, 
 
 guifhed 
 
( 3 ) 
 
 gulflied part of natural theology. The defence 
 of it, to the bell of my abihtieSj both againil 
 Sociniansy who bitterly oppofe it, as well as 
 againft certain of our own countrymen-, who, 
 in defiance of all truth, under a fpecious pre- 
 text, fupport the fame pernicious fcheme with 
 them, fliall be the fubjed: of the latter 
 
 PART. 
 
 Sect. I. In almofl all ages, there have tyi'^ 
 if^edfome, who have denied the l^eing of a God, 
 although but very few, and thefe the moit 
 abandoned. And as mankind, for themofl part, 
 have fubmitted to the evidence of a divine ex-- 
 iflence j fo there never has exifted one, v/ho has 
 ever preferred an indidment of injuflice againft 
 God, or v/ho hath no£ declared him to be infi- 
 nitely juft. The defpairing complaints of 
 fome in deep calamities \ the unhallowed expof- 
 tulations of others at the point of deaths do not 
 befpeak the real fentiments of the man, but 
 the mifery of his iituetion. As for inflance, 
 that expoftulation of Jobs. 3. hit good unto 
 thee that thoufloouldejl opfrejs P And among thi 
 Gentiles, that ofBRUTus, " O wretched virtue ! 
 ■how mere a nothing art thou, hut a 7iameJ^ 
 And that furious exclamation of Titus, wheii 
 dying, related by Suetonius, " v/ho, pulling 
 ■ajide his curtains, and looking up to the heavens y 
 -complained, that his life was taken from him, un^ 
 defe-rvedly, and unjujily.'' Of th^ fame kind 
 « ^ wai' 
 
( 4 ) 
 
 was that late dreadful epiphonema * of a 
 defpairing Balian, related by Merjennus^ who, 
 fpcaking of GOD and the Devil, in dread 
 contennpt of Divine J uftice, exclaimed. Let the 
 Jirongefi take me. 
 
 Sect. II But as " the judgments of God 
 are unfearchable, and his ways p aft finding otity* 
 thofe who have refufed to fubnnit to his abjolute 
 dominion^ andjupremejurijdi^ion, (fome mon- 
 ftrous human characters) have been hardy 
 enough to aflert that there is no Gody rather 
 than venture to call him unjuft. Hence that 
 common couplet . 
 
 Marvtoreo tumulo Licmus jacet, at Catopawo, 
 Pofnpeius nulla > credmus ejje deos ? 
 
 Licinus lies buried in a marble tomb : Cato in a mean one ; 
 Pompey has none : can --we helie-ve that there are gods ? 
 
 And hence Ulyfles is introduced by Eu- 
 ripides, exprelTing his horror of the gorman- 
 dizing of the man-devouring Cyclops, in thefe 
 verfts.f 
 
 0, Jupiter i behold fuch 'violations of hofpitality ; for if thou 
 
 regardeft them not^ 
 7kou art in'vain accounted fupiter : for thou canji be no god. 
 
 Beyond any doubt, the audacity of thefe 
 abandoned trifiers, who would wifh to feem to 
 
 * A fuddenunconncfted exclamation, 
 f Eurip. in Cyclop, v. 350. 
 
 ad 
 
( s ) 
 
 a£t the mad part with a fhew of reafon, is 
 more akin to the madnejs of Atheijm^ than to 
 the folly of afcribing to the god whom they 
 worihip and acknowledge, fuch attributes as 
 would not only be unworthy, but difgraceful 
 to him. Protagoras, therefore, not compre- 
 hending the/V^T^zV^ of God, in refped of his 
 government i hath v/ritten, " With regard to the- 
 gods, I do not know whether they exift, or do not 
 exifiy Yet, even among the Gentiles them- 
 felves, and thofe who were deftitute of the 
 true knowledge of the true God, (for they, in 
 fome fenfe, were without God in the world) 
 writers have not been wanting *, who have en- 
 deavoured, by ferious and forcible arguments, 
 to unravel the difficulty " refpe5fing the contrary 
 lots of good and bad men, in this lifeJ' Our firfl 
 idea, therefore, of the Divine Being, and the 
 natural conceptions of all men, demand and 
 enforce the neceffity oi juflice being afcribed 
 to God. To be eloquent then in fo eafy a 
 'caufe, or to triumph with arguments on a 
 matter fo univerfally acknowledged, we have 
 neither leifure nor inclination. What, and of 
 what kind the peculiar quality and nature of 
 fin-funi[hing juftke is, fhall now be briefly ex- 
 plained. And that Vv^e may do this with the 
 greater perfpicuity and force of evidence, a 
 few obfervations feem neceiTary to be pre- 
 
 * The mofcdiilinguifned were Seneca and Plutarch. 
 
 B 3 mlfed 
 
( 6 ) 
 
 mifed concerning jujtice in generaly and its 
 more commonly received divifions. 
 
 Sect. III. The Fhilojofhery Jrifiotle^ long 
 
 ago.> as is well known, hath divided juilicc 
 
 into univerjal zndf articular. Concerning the 
 
 former, he fays, that he might compare it to 
 
 the celebrated faying, " In jiifiice every virtue is 
 
 Jummarily comprehended^^ And he affirms, 
 
 that it in no wife differs from virtue in general^ 
 
 i^nlefs in refpe(5l oVas relation to another being. 
 
 But, he fays, that particular jujiice is ^fy- 
 
 Tionimous part thereof, which he again diftin- 
 
 guiflies into diflrihutive and * commutative. 
 
 The Schoolmen too agreeing with him, which 
 
 k rather furprifmg, divide the Divine Juftice 
 
 into univerjal and particular. For that exceU 
 
 lenccy fay they^ is Jpoken of God and man 
 
 by way of analogy •\ : Nor is it like that bird 
 
 mentioned by Homer, which goes by a 
 
 double name; by one among mortals, by 
 
 another among the immortals ; 
 
 ^'he gods call it Chalcis, but 7neny Cumindis. HoM. 
 
 But^V underftood d.s exifting in God princi^ 
 pally y as in the firfl J analogijed being. Nor do 
 
 later 
 
 * That which relates to fair exchange. 
 
 f Analogy means a refemblance between things with 
 yegard to fomc qualities or circumftances, properties or 
 eiTe(fts, though not in all. 
 
 X That is, the firft being whofc perfeflions have been 
 explained by analogy : or, by tracing a refemblance be- 
 tween thefe perfet^Uons and fomething like them in our 
 
 fclvc 
 
( 7 ) 
 
 later divines diflent from them; nay, all of 
 them, who have made the divine attributes 
 the fubjedt of their contemplations, have, by 
 their unanimous voice, approved of this dif- 
 tin6lion, and given their fufFrages in its fa- 
 vour. 
 
 Sect. IV. But further they afTert, that 
 farticidarjuftice, in refpect of its exercife, con- 
 fifts either in what is faid^ or, in what is do.ne. 
 That which is diiplayed in things Jaidy in com- 
 mands, is equity ; in declarations, truth ; both 
 which the Holy Scriptures * do fometimes 
 point Out under the tide of Divine Juilice. But 
 the juftice which refpeds things done, is either 
 that of gGvernrnent, or jurifdi^ ion or judgment t 
 and this again they affirm to be either remu- 
 nerative^ or corre^lve^ but that corrective is 
 either caftigatcry, or vindicatory. With the laft 
 member of this lafl diflindion, I begin this 
 work: and yet, indeed, although the moil 
 learned of cur divines, in later ages, have af- 
 fented to this diftribution of Divine Juftice into 
 xhti^Q various fignifications, it feems proper to 
 me to proceed in a vci?im-\Q-i: fomezvhat different, 
 and m.ore fuited to our purpofe. 
 
 Sect. V. I fay then, that the juflice of 
 God may be confidered in a two-fold manner, 
 
 felves, in kind or fort, though differing infinitely with" 
 refpedl to manner and degree. 
 
 * Rom. i, 14. iii. 21. — Ezra ix. 15. — Neh. ix. 8, 
 kz. &c. 
 
 B 4 I. 
 
( 8 ) 
 
 1. Mjoluteh, and in itfelf. 
 
 2. In rcfpccl of ii^egrejs and exercife. 
 Firfi. The juilice of God, ahjolutely confi- 
 
 dered, is the univerfai re^fitude 2.nd perfefJion 
 of the divine nature : for fuch is the divine 
 nature antecedent to ail ads of his will, and 
 fuppofitions of objects towards which it might 
 operate. This excellence is 7ncfl univerfai \ nor 
 from its own nature, as an excellence, can it 
 belong* to any other being. 
 
 Secondly » It is to be viewed with refpe6l to 
 its egrejs and exercife. And thus, in the order 
 of nature, it is confidered as conJeqUent, or at 
 leafl: as concomitant to fome acts of the divine 
 will, aiTigningor appointing to it a proper ob- 
 ject. Hence that rcdtitude, which in itfelf is 
 an al'Jolute froferty of the divine nature, is 
 confidered as a relative and hypothetical f at- 
 tribute, and has a certain habitude to its pro- 
 per objefts. 
 
 That is to fay, this re6titude, or univerfai 
 juflice, has certain egrefies towards chje^s out of 
 itfelf, in confequence of the divine will, and 
 in a manner agreeable to the rule of his fu- 
 ■preme right and wifdom, namely, v/hen fomic 
 object of juftice is fuppofed and appointed; 
 (which objt(5t muit necedarily depend on the 
 mere good pleafure of God, becaufe it was 
 poflible it might never have exiiled at all y 
 
 * Or, have a refpesfl to any other Seing. f Conditional, 
 
 God 
 
( 9 ) 
 
 God notwithftanding continuing juil and righ- 
 teous to all eternity) and thefe egrejfes are 
 
 two-fold. 
 
 Sect. VI. Firfi. They are ahjolute and 
 perfe6liy free, viz. in words. 
 
 Secondly, They are neceffa'j^ viz. in anions. 
 
 For the juilice of God is neither altogether 
 one of that kind of perfedlions, which create 
 and conftltute an ohjeSl to themjelves^ as power 
 and wijdom do -, nor of that kind which not 
 only require an objed for their exercife, but 
 one peculiarly affe(fl:ed and circumflancedj as 
 mercy, patience and forbearance do ^ but may 
 be confidered in both points of view, as fhall 
 be more fully demonftrated hereafter. 
 
 Sect. VII. For, frji, it has ahfolute egrejfes 
 in words , (conftituting, and as it were creat- 
 ing an objeft to itfelf) as for inftance, in 
 words of legijlation, and is then called equity ; 
 or in words of declaration and narration, and is 
 then called truth. Both thefe * I fuppofe for 
 the prefentj to take place abfolutely and freely. 
 Whether God hath necejfarily prefcribed a law 
 to his rational creatures, at leaft one accom- 
 panied with threats and promifes, is another 
 confideration. 
 
 Secondly. There are refpe5fi've egrelTes of this 
 jujiice in deeds, and according to t\\Q diftinc- 
 
 * Viz. The egrelTes in words of legiHation ; and in 
 words of declaration and narration. 
 
 B 5 tioi7S 
 
( TO ) 
 
 tions above mentioned ; that is to fay, it is 
 exercifed either in the gcvenwient of all things, 
 according to what is due to them by the coun- 
 fei and will of Godi or, m judgments reward* 
 iyig, or punijhingy according to the rule of his 
 right and wijdoin^ which alfo is the rule oi equity 
 in legijlation, and of truth in the declarations an- 
 nexed. In refpedotthefe*, I call the egrefies 
 of the Divine Juftice tiecejjfaryy and fuch that 
 they could not poflibly be otherwife, which, by 
 divine help, I Ihall prove hereafter. And this 
 is the fame as faying, that vindicatory jujiice is 
 fo natural to God, that fin being fuppofed, he 
 cannot, according to the rule of his right, wij- 
 ■dom, and truth, but punifh it. But antecedent 
 to this whole exei'cife of the Divine Juftice, I 
 fuppofe a natural right, which indifpenfibly 
 requires the dependance and moral fubje6lion 
 of the rational creature, in God, all the egrefTes 
 of whofe juitice, in words, contain an arreft of 
 judgment till further trial, in refped of the 
 objed. 
 
 Sect. VIII. It now then appears, that all 
 thefe diltindlions of Divine Juftice, refped it 
 not as confidered in itfelf, but its egrejjes 
 and exercife only; to make which clear, was 
 the reafon that I departed from the beaten 
 
 * Viz. the egrefTes in the government of things ac- 
 cording to vyhat is due to them, by the counfel of his will; 
 or, in judgments rewarding or puniftii»g, according to 
 the rule of his right and wifdom. 
 
 track* 
 
( " ) 
 
 track. Nay, perhaps, it would be a difficult 
 matter to allign any virtue to God, but in the 
 general^ and not as having any fpecific ratio * 
 of any virtue 5 but that which anfwers to the 
 ratio of any particular virtue in God, confifls 
 in the exercife of the fame. For inftance, 
 mercy is properly attributed to God, fo far as 
 it denotes the higheft perfedion in the will of 
 Godi tht particular ratio or quality of which, 
 viz. ^ dijpofition of ajftjiing the mijerable, with 
 <i compajfion of their mifery^ is found not al- 
 together as to fome, as to others, altogether 
 and only in the exercife of the above-men- 
 tioned perfedlion f ; but it is called a proper 
 attribute of God, becaufe, by means of it, fome 
 operation is performed agreeable to the nature 
 of God, which, in refpe6t of his other attri- 
 butes, his will would not produce. This kind, 
 therefore, of the divine attributes, becaufe 
 they have proper and formal objedls, thence 
 only derive their formal and fpecific ratios. 
 But all thefe obfervations upon juftice mufl 
 be briefly examined and explained, that we 
 may arrive at the point intended. 
 
 * That is, any diilinguiihing fort or quality, 
 f In the general fparing mercy of God , the particular 
 quality of mercy, viz. " a difpofition of affiiiing the 
 miferable with a compalTion of their mifery," is not wholly 
 found, becaufe there are many of mankind towards whom 
 this difpofition of allilling is never effeftually exerted; 
 but in the pardoning mercy of God to his people, it is 
 fully and gloriouily diiplayed. 
 
 CHAP. 
 
12 
 
 CHAP. 11. 
 
 ^he umverfal jujliceof God — ^he idle fancies of 
 the Schoolmen — ^e arguments of Durandus 
 againfl commutative juftice — Suarez's cenfure 
 of thejcholaftic reajonings — His opinion of Di- 
 vine Juflice — "The examination of it — A de^ 
 Jcription of univerfal juflice from the Jacred 
 writings — Adivifion of it in reJpe5fof its egrejs 
 — Re^itude of government in God — what^ and 
 ef what kind — Definitions of the philojophers 
 and lawyers — Divijions of the juflice of go- 
 'vernment — A caution refpe5fing theje — Vindi- 
 catory juftice — 'The opinions of the partifans 
 — An explication of the true opinion — IVho 
 the adverjaries are — l^he ftate of the contro* 
 verfy further confidered. 
 
 Sect, I. \\7^E are firft then briefly to treat 
 
 of the univerjal juftice of God ; 
 or of his juftice confidered in itfeif, and 
 abfolutely, which contains in it all the di- 
 vine excellenciis. The Schoolmen, treading 
 in the fteps of the Philofophers, who have 
 acknowledged no kind of juflice which has not 
 naturally fome refpedl to another obje^^ are for 
 the inoft part filent concerning this juftice. 
 
 And 
 
( 13 ) 
 
 And once, hy the way to take notice of thefe, 
 on this as almofl on every other fubjefl^ they 
 are ilrangely divided. Duns Scotus, Du- 
 randus, and Poludamus, deny that there is 
 commutative jiiftice in God.* 
 
 For the mafler of the fentences hinnfelf 
 calls God an impartial andjuft diftrihutor^ but 
 fays not a word of commutation, Thomas 
 Aquinas f, andCajetan, do the fanne; though 
 the latter fays, *^ that fome degree of commuta- 
 tive jujiice is difcernible." So alfo Ferorari- 
 enfis, on the fame place: and Scotus, in the 
 third book of his treatife, of Nature and Grace^ 
 chap. vii. Durandus, in particular, contends, 
 with many arguments, that this kind of juftice 
 ought not to be afTigned to God. Firft^ be- 
 cauie that this juflice obferves an equality be- 
 tween the thing given and received, which 
 cannot be the cafe between us and God. 
 And, Jecondlyy becaufe that we cannot be of 
 any fervice to him, (which he proves from 
 Romans xi. 2^, Job xxii. 3. and xxxv. 7, 
 • Luke xvii. 10.) whereby he can be bound to 
 make an equality with us by virtue of commuta- 
 tion. And, thirdly^ becaufe that we cannot 
 make an equal return to God for benefits re- 
 ceived. And, finally, that as there is no proper 
 commutative juflice between a father and his 
 
 * Palud. on the ^ent, book 4. diJiinSi. 46. 
 
 f Thomas firll page of queft. 21 ♦ and Cajetan 2. z. 
 ^u. 61. ^.4. 
 
 children^ 
 
( 14 > 
 
 children, according to Ariftotle's * opiniorr> 
 muchlefs can it fubfiit between God and us. 
 
 Sect. IL But the fame Durandus likewife 
 denies to God diftributive juftice f, becaufe 
 he is not indebted to any one : he, however, ac- 
 knowledges fome mode of diftributive juftice } 
 and Pefantius J follows his opinion. 
 
 But Gabriel, on thsfame^dijiinofiony aflerts, 
 commutative juftice to be inherent in God; 
 for there is a certain equality, as he fays, be- 
 tween God and man, from the acceptation of 
 God the receiver. Proudly enough faid in- 
 deed ! But what (hail we fay of thefe trifiers ? 
 They refemble thofe advocates in Terence, 
 "whofe opinion, after Demipho, embarraffed by 
 the cheats of Phormio the fycophant, had 
 afked, he exclaims, " H-^ell doncy Gentlemen^ I 
 €Lm now in greater uncertainty than before ^ So 
 intricate were their anfwers, and refembling 
 the practices of the Andabatse ||. 
 
 Sect. III. Hence Suarez himfelf, after he 
 had reviewed the opinions of the Schoolmen 
 concerning the juftice of God, bids adieu to 
 them all, declaring, " ^hat the exprefficns of 
 Scripture had greater weight with him than their 
 fhilofophic human arguments. But with much 
 labour and prolixity, he infifts that both dif^ 
 
 * Eth. b. 8. c, 8. t On dift. 46. 
 
 X In. 2. 2. Thomas. § A work to which he alludes. 
 II A kind of Fencers who fought on horfcback hood- 
 ^'inked. 
 
 tributivi 
 
( 15 > 
 
 irihutlve and commutative juftice are to be af- 
 cribed to God, that fo he might pave the way 
 for that rotten fidlion concerning the merits of 
 Roman Catholics with God ; a dodrine which, 
 were even all his fuppofitions granted, ap- 
 pears not to follow, much lefs to be confirmed*. 
 This opinion of Suarez, concerning vindicatory 
 juftice^ as it is defer vedly famous in fcholaitic 
 theology, we think proper to lay before you 
 in few words. 
 
 Sect. IV. In his difcourfes, concerning the 
 juftice of God-fy he contends that the affe5iicn ^ 
 of punifhing, which he calls " a perfe5Hon 
 elicitive% of the acl of punijljtngy' is properly and 
 formally inherent in Godj and it is fo, becaufe 
 it hath a proper objed, viz.^iopunifli the guilt 
 of (in which is honourable ^ nor does it in- 
 clude any imperfection, and therefore that 
 fome formal and proper divine attribute ouo-ht 
 to conefpond to tnate.H'ed:. 
 
 Sect. V. He further maintains^ that this 
 affe61:ion o{ purdfloing is neither commutative nor 
 dijiributive juftice. His conciufions here I do 
 not oppofe, though I cannot approve of many 
 of his reafonings and arguments. In fme, he 
 contends, that vindicatory juftice in God is 
 the fame with tmiverfaiy ox legale or frovidential 
 
 * Suarez*s Ledures " of the Juilice of God." 
 f Se6l. 5. X Orqualityo 
 
 ^ §^ That is, inducing to, or drawing forth the a(5l of pu- 
 jiiihing. 
 
 Pftke^ 
 
( I6 ) 
 
 jufikey which Vv^e call the juftice of government. 
 But he makes a dillionourable and bafe con- 
 clufion, from a diftindion about the per- 
 fons punifhed, viz. into fuch as are merely paj- 
 five fuffererSi and fuch as fpontaneoujly Jubmit 
 themjelves to puni/hment^ that they may fatisfy 
 t\it punitory juftice of God : reajoning in fuch a 
 manner, that after he has forced the whole 
 dodrine concerning the commutative and diftri- 
 /'///iwjufticeof God, to become fubfervient to 
 that facrilegious and proud error, concerning 
 the merits of man with God, and even of one 
 from the fupererogation of another ; he ftre- 
 nuoufly endeavours to eflablifh a confiftency 
 between this do6lrine of vindicatory juftice, 
 and a fidtion, nol lefs impious and difgraceful 
 to the blood of Chrift, which cleanjeth us from 
 allfin-i about penal fatisfadions to be performed 
 by fuch ways and means as God hath never 
 prefcribed, or even thought of. 
 
 Dejinit in pifcem mulier formofafupenie. HoR. 
 
 Sect. VI. Difmiffing thefe bunglers, (who 
 know not the righteoufneis of God) then, from 
 our dilTertation, let us attend to the more furc 
 word of prophecy. That word every where 
 aflferts God to be juft^ and poffefled of fuch 
 juftice as denotes the univerjal re^itude, and 
 perfedion of his divine nature. His ellence 
 is moft wife, moft perfed, moft excellent, 
 moft merciful, moft bleffed : that, in fine, is 
 the juftice of God, according to the Scriptures, 
 viz. confidered abfolutely, and in itfelf : nor 
 
 would 
 
( 17 ) 
 
 would the Holy Scriptures have us to under- 
 Hand any thing elfe by Dhme Jufthe, than the 
 ■pG'iJcer and read'mefs of God to do all things rightly 
 and becomingly i according to the rule of his wif- 
 dom^goodnefS) truth ^ mercy ^ and clemency, Kence 
 the above-mentioned Sophids agree, that 
 juflice, taken precifeiy, and in itfeif, and ab*» 
 ftracling it from all human imperfedions, 
 fimply means perfection without intrinfic im.- 
 perfe6tion: for it is not a virtue that rules the 
 fajjlonsy but dire6ts their operations. 
 
 Sect. VII . Hence it prefides, as it were, in 
 all the divine decrees, adions, works and words, 
 of whatfoever kind they be : there is no egrejs 
 of the divine will ; no work or exercife of pro- 
 vidence, though immediately and diilin6lly 
 breathing clemency^ mercy ^ anger y truths or wif- 
 dom, but in refped: thereof, God is eminently 
 faid to he jufiy 2iX\^ jo execute juftice. Hence, 
 I fa. li. 6. He is faid to bt jujl, and bringing 
 falvation. Rom. iii. 25, 26. Jufl in pardoning 
 fin, Pfalm cxliii. 11. Jujl in avenging and 
 punifoing fin. Rom. iii. 5, 6. Jufi in all the 
 exercijes of his ftipr erne right and dominion Job 
 xxxiv. 12, 13, 14. P.om. ix. 8, 14, 15. He is 
 jud, in fparing according to his fnercy. Jult in 
 funifhing according to his anger and wrath. \n 
 a word, whatfoever by reafon of his rights he 
 doeth or worketh according to the counfel of 
 his willy whatever proceeds from his fait hfuU 
 72eJS) raercy^grace^ Uve^ cle'mencyy anger ^ and ev^en 
 
 fiom 
 
( i8 ) 
 
 from his fury, is faid to be done h, through , and 
 lecaiije of his juftice^ as the perfedlion inducing 
 to, or, the caufe effed;ing and procuring fuch 
 operations. It is evident then, that juflice, 
 univerfally taken, denotes the higheil reditudc 
 of the divine nature, and a power and promp- 
 titude of doing all things, in a manner becom- 
 ing and agreeable to his wifdom, goochejsy and 
 righL 
 
 Sect. VIII. The more folemn egrelTes of 
 this jufticc, to vfhich all particular a6ts may 
 be eafily reduced, have been already pointed 
 out : but equity in Isgiflationy fidelity and truth in 
 declarations y and the promifes annexed to 
 them, in which God is often faid to be juft, 
 and to execute juilice, I think may be paifed 
 over, as being too remote from our purpofe* 
 But as it appears that fome Hght may be 
 thrown on this fubje6l, which we are now 
 treating of, from the confideration of the re-* 
 lation of re^itude and divine wijdoniy that is, 
 of univerfal juflice to government and judg" 
 ment, we mud fay a few words on that head. 
 
 Sect. IX. But re6litude o( gcvernf/ient, to 
 which that juflice ^/^^/i/^/W/y correfponds, is 
 that which Philofophers and Civilians unani- 
 moufly agree to be the higheft excellence, 
 though they have varioufly defcribed it. Ai if- 
 totle calls it " a habit by which men are capable 
 of doing jujl things, and by %vhich they both will 
 
 and 
 
C 19 ) 
 
 4ind dojujl things *;" attributing to it aptitvJey 
 ivill, and a^flon. Cicero f calls 'w,"-^ an affei^'wn 
 of themindy giving to every one his due-, under -• 
 ilanding by affe^ion not any paiTion of the 
 mindj but 3. habit. The Civilians underfland 
 by it, " a conji ant and perpetual will) ^Jfigning 
 to every one his due" The propriety of their 
 definition, we leave to themfelves. That con- 
 flant and perpetual will of theirs, is the fame 
 as the habit of thephilofophers^which, whether 
 it be the proper genus i ofthis virtue, l^t Lo^ 
 gicians determine. Again, as they conftantly 
 attribute three a(Pcs to ri^/ht, which is the ob- 
 je6l of juftice, viz. to live honejtly, to hurt nO" 
 body^ and to give every one his dut -, how comes 
 it to pafs that they define juftice by one ad, 
 when doubtlefs it r'efpedls ail right : therefore 
 it is, they fay, that " to give every one his due^ 
 is not of the fame extent in the definition of 
 juftice, and in the defcription of the a6ls of 
 right. 
 
 Sect. X. But let them both unite in their 
 fentiments as they pleafe, neither the habit or 
 affe5iion of the Philofophers, nor the living 
 honejtly^ and hurting iiobody, of the Civilians, can 
 be affigned to God. For in afcribing the per- 
 fection of excellencies to him, we exclude the 
 ratio of habit or qualityy properly fo called. 
 
 * Ethics^ Book 5. chap. i. f De Finibus. 
 J Or clafs . 
 
 and 
 
( 20 ) 
 
 and every material and imperfecl mode of 
 operation. He muft be a mortal man, and 
 fubjed: to a law to whom thefe things ap- 
 ply. 
 
 Sect. XI. Moreover thofe, ([ fpeak of our 
 own countrymen) who divide this juftice of 
 government into commutatroe and dlftrihutive^ 
 rob God entirely of the commutativSy which 
 confifcs in a miutual giving and receiving. 
 For who fir ft hath given any thing to hira ? Who 
 made thee to differ from another ? He giveth no 
 account of his matters. But d'lftrihiUivey which 
 belongs to him as the Supreme Governor of 
 all things, v/ho renders to every one his due, 
 is proper to himfelf alone. This we have 
 above afferted to be the juflice of government^ 
 or judgment. Of this juflice of government y 
 frequent mention is made in the facred writ- 
 ings, // is that perfe^ion of the Divine Being, 
 whereby he dtreSfs all his actions in governing and 
 admirdftring created things, according to the rule 
 of his reiiitude and wifdom. But this excellence, 
 or habitude for a6Lion in no wife differs from, 
 univerjal jiftice, unlefs in refped of its relation 
 to another being. But what is a law to us in 
 the adminiftration of things, in God is his 
 right, in conjundtion with his moft wife and 
 juft will. For God, as it is faid, is a law unto 
 him.feif. To this juftice, are thefe paiTages to 
 be referred, Z<rph. iii. 5. 2 Chron. xii. 6. 
 Pfalm vii. 9. Jer. xii. i, 2. Tim. iv. 8. 
 
 v/ith 
 
( 21 ) 
 
 %vith almoft innumerable others. But In all 
 the effeds and egrefies of this juftice, God is 
 Juflifxed, not -from the reafon of things, but 
 from his dominion and fupreme right. Thus, 
 Jobxiv. 14. and xxxiii. 12, 13. andxxxiv. 12, 
 13, 14. And this is the firft egrefs of the di- 
 vine rectitude in zvorks, ^ 
 
 Sect. XII. The other egrefs of this jufticc 
 is in judgment, the lafl member of the divi- 
 fions of which above-mentioned, viz. that by 
 which God punifnes the crimes of rational 
 beings, to whom a law hath been given, ac- 
 cording to the rule of his right, is the 
 vindicatory juftice of which we are treating. 
 
 Sect. XIII. Here again, reader, I would 
 wifh to put you in mind, that I by no meana 
 afTert many fpecies of univerfal jnfiicey or fo to 
 fpeak, particular ov Jpecial jujiicesj as diilindl 
 perfections in God, which others feem to do ; 
 but one only, viz. the univerfal and ejfential rec^ 
 titude of the divine nature, and therefore I 
 maintain that this vtvy vindicatory juftice itjelf 
 is the reftitude and perfection of the Deity 
 varioudy exercifed. 
 
 Sect. XIV. SomiC of the fchoolmen, how- 
 ever, agree with me in opinion; for Cajetan* 
 upon Thomas grants, that vindicatory jiiftice^ 
 in a public perfon, differs nothing from legal 
 and univerfal juftice. Although he maintains 
 that there is a peculiar /pedes of jufiice in a pri- 
 
 * Queit. ji. 2, 
 
 vate 
 
( 22 ) 
 
 vate perfon ; a pofition which, I confefs, I do- 
 not iinderftand, fince punifhment, confidered 
 as punifhment, is not the right of a private 
 perfon. God certainly does not punilh us, as 
 being injured, but as a Ruler and Judge. But 
 again, concerning this juftice, another queftion 
 arifes, " whether it be natural to God, or, an ef- 
 Jential attribute of the divine nature ; that is to 
 fay, fuch, that the exiftence of lin being ad- 
 mitted, God muft neceflariiy exercife it, be- 
 caufe it fuppofes in him a conllant and immu- 
 table will to punifh fin: fo that while he a6ls 
 confident with his nature, he cannot do other- 
 wife than punifh and avenge it? Or, whether 
 it be a free afl of the divine will, v/hich he 
 may exercife at pleafure ? On this point The- 
 ologians are divided. We fhall confider what 
 has been determined on the matter, by the mod 
 notorious enemies of divine truth, and efpeci- 
 ally by thofe of our own times. 
 
 lit. Then, they own, ^^ That fuch a kind of 
 juflice is applicable to Gody which, were he 
 always inclined to exercife, he might, confiflent 
 with ri'^ht, deftroy all finners, without waiting 
 for their repentance, andfo let no fin pafs unpii- 
 nijhed,'^ 
 
 2dly. " That he will not pardon any fins, hut 
 thofe of the penitent'^ 
 
 Nor do they deny, fo far as I know, 
 3dly. " That God hath determined the pu^ 
 
 nifhment 
 
( 23 ) 
 
 mjlomenf offin^ hy the rule of his right and wif^ 
 domr 
 
 But they deny, 
 
 I ft. That perfedlon by which God piinlflies 
 fins, either to be his juftice, or to be fo called 
 in Scripture; but, only anger ^ fury^ or fiei'ce 
 indignation:, exprefllons, denoting in the cleareft 
 manner, the freedom of the divine will in the 
 a5f of puniJJoing, Although fome of Socinus's 
 followers, among whom is Creliius^ have de- 
 clared openly againd him on this point. 
 
 Again, they deny, 
 
 2dly. That there is any fuch attribute inT 
 God as requires a fatisfadlion for fins, which 
 he is willing to forgive; but maintain, that he 
 is entirely free " to yield up his clairn of right y^ 
 as they phrafe it, at pleafure; that therefore 
 'Divine fuftice ought, by no means, to be rec- 
 koned among the caufes of Chrift's deaths 
 nay more, fay they, fuch a kind of juftice may 
 be found in the epiftles of Ifcariot to the Pha- 
 rifees, (they are the words of Gitichius) but 
 is not to be found in the Holy Scriptures, 
 
 Sect. XV. Such are the opinions of thofe 
 concerning whom we are difputing at this 
 prefent day, whether they be heretics; cer- 
 tainly they are not Chriilians. Between their 
 fentiments and ours on this point, there is the 
 ^widefl: difference : for we affirm, " the juflice 
 hy which God punijhes fin, to be the very ejfenttal 
 r solitude of Deity itfelfy exerci/ed in the punijh^ 
 
 ment 
 
( 24 ) 
 
 mc'^f of fins y according to the rule of his wifdoMy 
 and which is in itfelf no more free^ than the divine 
 ejfence. 
 
 Sect. XV^I. This kind (?/ juftice Soclnus 
 oppofes with all his might, in almoft all his 
 writings, but efpecialiy in his Geological 
 Lectures of the Saviour ^ Book I. chapter 
 i. &c. Mofcorovius alfo on the Racovian 
 Catechifm, chap. viii. quell. 19. Odorodius, a 
 mod abfurd heretic, in his Inltitutions, chap, 
 xxxi. and in his Diiputations to Tradelius- 
 Volkelius, of the true religion^ Book V. chap, 
 xxi. Alfo Crellius, the mod acute and learned 
 of all the adverfaries, in that book which he 
 wifhed to have prefixed to the DilTertations 
 of Volkelius, chap, xxviii. and in his Vindi- 
 cations againil Grotius, chap. i. In a little 
 work alfo, entitled, " Of the Caufes of the 
 Death of Chrift," chap. xvi. He purfucd the 
 fame obje6l in almoft all his other writings, 
 both 'polemical and dogmatical^ and likewife in 
 ills commentaries i a very artful man, and 
 one that employed very great diligence and 
 learning in the v/orft of caufes. Michael Gi- 
 tichius has the fame thing in view, in his 
 writings againft Parasus, and in his difpute 
 with Ludovicus Lucius, in defence of his firft 
 argument, a moft trifling fophift, a mere 
 copieft of Socinus, and a fervile follower of 
 his mafter. Of mightier powers too rife up 
 againft us, Valentinus Smalcius againft Fran- 
 
 cheus. 
 
C 25 ] 
 
 cheus i and, who is laid to be ftiil alive, the 
 learned Jonas Schlicftingius, All thefe, with 
 the reft of that herd, place all their hopes of 
 overturning the dodlrine of the fatisfadion of 
 Chriflj in oppofmg this jufcice. 
 
 Sect. XVIII. But thefe are not the only 
 adverfaries we have to do with : there are 
 Others, pious, worthy and very learned di- 
 vines, who, refpedling the point of Chrift's 
 fatisfadion, are mod fl:rid:iy orthodox -, and 
 who, though they cannot find in their hearts 
 diredly to deny that fuch an attribute or 
 power is eiTenciai to God: yet maintain all 
 its egrefies, and its whole exercife, refpedting 
 fin, to be fo free and dependent on the mere 
 free motion and good pleafure of the Divine 
 will, that fhould not that oppofe, God mighi^ 
 by his nod, by his wordy without any trouble, by 
 other modes and ways, bePides the fatisfaduion 
 of Chriit, (if only it Teemed proper to his wif- 
 dom) take away, pardon, and make an end of 
 fin, without infii6ling any penalty for the tranf- 
 greffion of his law. And this, it is laid, was 
 the opinion of Auguftine. By which (I will 
 fay) rafh and daring affertion, (be it fpoken 
 without offence, for they are truly great men) 
 by their nod and breath they fufpend and 
 difperfe the very fcrongefl arguments, by 
 which the adverfaries feel them.felves moil 
 hardly pufbed, and by v^hich ihQ bel'ef of 
 Chriii*s fatisfadlion is flrongiy fupported j and 
 C deliver 
 
deliver np our moft holy caufe, I had almoll 
 laid, defencelefs, to be the fpoi t of the Phi- 
 liitines. Nay, not very long ago, it has been 
 difcovered and lamented by the orthodox, 
 that very confiderable alTiftance has been im- 
 prudently given by a learned countryman 
 of our own, to thefe Aliens^ who defy the armies 
 of the living God, *^ For^ if we could hut get rid 
 cfthisjufiice^ even if we had no other fr oof y' fays 
 Socinus, *^ that human fiof ion of Chriji' sfatisfa^ion 
 would be thoroughly expofed, and would vanifh,'* 
 Soc. of the Saviour, Book III. Chap. i. &c. 
 Sect. XIX. Of our own countrymen, 
 the only one I know is Rutherford, a Scotch 
 divine, who roundly and bokiiy aiTerts, 
 *' Punitive jujiice to be a free a5i of the Divine 
 will :" nor is he content with the bare aflertion, 
 but fupported chiefly by his arguments, to 
 whom the Schoolmen are io much indebted, 
 he defends i\\q fallacy y againft both Cameron 
 and Fpetius, thefe two thunderbolts of theologi- 
 cal wjir ; though, in my opinion, neither with 
 a force of argument nor felicity of ifliie equal 
 to his opponents. But both the one and the 
 others grant, " that God hath decreed to let no 
 fin pafs unpunijhed without a fatisf action: hut 
 that decree being Juppojed, with a la-w given, and 
 afan5lion of the fame by threateningSy that a fa- 
 tisfa5lion was necejfary:'* but, that punitive 
 jultice necejjarily requires the punifliment of 
 all fins, according to the rule of God*s right 
 
 and 
 
[ 27 3 
 
 and wlfdom, this is what they deny, and en- 
 deavour to overturn. 
 
 Sect. XX. But to me, thefe arguments 
 are altogether aftonilliing ; viz. that ftn-pu-^ 
 niJJding jujlice Jloould be natural to God, and yet 
 that God, fin being fuppojed to exijl, may either. 
 
 EXERCISE IT, OR NOT EXERCISE IT. They 
 
 may alio fay, and with as much propriety, 
 that truth is natural to God-, but upon a fuppo- 
 fition that he wtvt to converfe with man, he 
 MIGHT EITHER USE IT, OR NOT *. or, that Omni- 
 potence is natural to God -, but upon a luppoli- 
 tion that he were inclined to do any work 
 without himfeif, that it were free to him to a5i 
 OMNIPOTENTLY, OR NOT : or, finally, that 
 fin-punifhing juftice is among the primary caufes 
 of the death of Chrift, and that Chrifl was fet 
 forth as a propitiation, to declare his righteouf- 
 nefsj and yet that, that juftice required not the 
 puniJJrment of fin. For if it ihould require it, 
 how is it poffible that it fhould not neceffarily 
 require it, fince God would be unjujl, if he 
 fhould not inflicb punifhment ? Or further, 
 they might as well ajfert, that God willed that 
 juftice fhould h^fatisfied by fo many and fuch 
 great fufferings of his fon Chrifl, when that 
 juftice required no fuch thing : nay more, that 
 fetting afide the free act of the Divine will, 
 SIN AND NO SIN are the fame with God, and 
 that ma'ns mortality hath not followed,- chiefly 
 as the confe^uence of fin, hut oi ihe will of God.^ 
 Cz Thefe 
 
[ 28 ] 
 
 Thefe, and fuch like difficulties, I leave to 
 the authors of this opinion (for they are very 
 learned men) to unravel. As to myfelf, they 
 fill me with confufion and aflronifhment. 
 
 Sect. XXI. But this 1 caanot forbear to 
 mention, that rhefe very divines, who oppofe 
 our opinion, when hard pufhed by their ad- 
 verfaries, perpetually have recourfe in their 
 difputations to this juflice, as to their y^^r^^ 
 anchor-, and affert, that without a fatisfadion, 
 God could not pardon fin, confiftent with his 
 nature^ juftice, and truth. But as thefe are 
 very great abfurdities, it would have feemed 
 ftrange to me, that any men of judgment and 
 orthodoxy fhould have been fo entangled in 
 fome o^tht^Q Jophijmsy as to renounce the truth 
 on .their account, unlejs I had happened at one 
 time r/iyjelf to fall into the fame fnare -, which, to 
 the praife and glory of that truth, of which I 
 am now a fervant, I freely confefs to have 
 been my cafe* 
 
 But to avoid miflakes, as much as pofTibJe, 
 in difcu (Ting the nature of this juftice, we will 
 make the following obfervations. 
 
 Sect. XXII. ift. There are fome attributes 
 of Deity which, in order to their exercife, re- 
 quire no determined objedt antecedent to their 
 ecrrefs : of this kind are wifdom and power. 
 Thefe attributes, at lead, as to their firft exer- 
 cife, muft be entirely free, and dependent on 
 the mere good pleafure of God onlvi fo 
 
 that 
 
[ 29 ] 
 
 that antecedent to their a6ting, the Divine 
 will is fo indifferent as to every exercife of 
 them, onobjecls without himlelf, that he might 
 even will the oppofite. But if we fuppofe that 
 God wills to do any work without himfelf, he 
 mufc adl o?7tmfotently and wijely. 
 
 There are again, fome attributes, which 
 can, in no wife, have an egrefs, or be exer- 
 Cifed without an objedl: predetermined, and, 
 as it were, by fome circumftances prepared for 
 them : among ihefe is punitive jufiice -, for the 
 exercife of which there would, be no ground, 
 but upon the fuppofition of the exiflence of 
 a rational being, and its having finned i but 
 thefe being fuppofed, this juftice muft necejfarily 
 adt according to its own rule. 
 
 Sect. XXIII. 2d. But that r^^/^ is not any 
 free a6t of the Divine will, but a Jwpreme^ in- 
 trinfic^ natural right of Deity ^ conjoined with 
 wijdoniy to which the entire exercife of this 
 juftice ought to be reduced. Thefe men, en- 
 tirely trifle then, who, devifing certain ahjurd 
 conclufions of their own, annex them to a 
 fuppofition of the necefTity of punitive juftice 
 as to its exercife: as for inftance, that God 
 ought to punijh fin to the full extent of his powery 
 and that he ought to pumfn every fin with eternal 
 punifh?nenti and that therefore he muji prefers e 
 every creature that fins to eternity^ and that he 
 cannot do otherwije, I fay they trifle ; for God 
 does not punifti to the utmoft extent ofhispower, 
 huty Jo f^r as is jujl ; and all modes and de- 
 C 3 grees 
 
T 30 1 
 
 grees of piiniihment are determined by the 
 Uandard of the Divine right and wijdom. 
 
 Whether that neceflarily requires that 
 every fm ihould be piinifhed with eternal pu- 
 nifhinentj let thofe inquire, Vv^ho choofe.— 
 Nobis non licet ejfe tarn dtfertis. 
 
 Sect. XXIV. 3d. But the exiftence of a ra- 
 tional creature, and the moral dependence 
 which it has, and muft have upon God, being 
 fuppofed, the firfl egrefs of this juftice is in 
 the coniiitution of a penal law ; not as a law 
 which, as was before obferved, originates from 
 the juftice of government, but as a penal 
 law. 
 
 For if fuch a law were not made necejfarily, it 
 might be poffible that God Ihould lofe his 
 natural right and dominion over his creatures, 
 and thus he would not be God ; or, that right 
 being efiablijhed^ that the creature might not be 
 fubjecl to him, which implies a contradidion, 
 jT&rlefs, than if you were to fay, that Abra- 
 ham is the father of IJaac^ but that, Ifaac is not 
 the Jon of Abraham, For, in cafe of a failure 
 in point of obedience, (a circumilance which 
 might happen, and really hath happened) that 
 dependence could be continued in no way, 
 but through means of a vicarious punifl-jment: 
 and there muft have been a penal law conlli- 
 tuted, neceffarily requiring that punifhment. 
 Hence arifes a fecondary right of punifhing, 
 which extends to every amplification of that 
 
 penal 
 
[ 31 ] 
 
 penal law, in whatever manner made. But' 
 it has a fccond egrefs in the inflidion of pu- 
 nilliment. 
 
 Sect. XXV. 4th. And here it is to be re- 
 marked, that this juftice neceflarily refpeft^ 
 funijjjment in general^ as including in it the na- 
 ture of pnnlQimenc, and ordaining fuch a vin- 
 dication of the Divine honour, as God can ac- 
 quiefce in : not the timey or degrees^ or fuch like 
 circurnftances of punifhment. Yea, not this, 
 or that fpecies of punifhment; for it refpe6ls 
 only the prefervation of God's natural right, 
 and the vindication of his glory; both which 
 may be done by punijhment in general ^ however 
 circumftanced. A difpenfation, therefore, 
 with puniiliment (efpecially temporary pu- 
 nifhment) by a delay of time, an increafe or 
 diminution of the degree, by no means pre- 
 judiceth the neceffity of the exercife of this 
 juftice, which only intends an infiidtion of pu- 
 nifhment in sreneral. 
 
 Sect. XXVI. 5th, But again, though we 
 determine " the egrejjes of this juftice to be necef- 
 Jarjy^ we do not deny that God exercifes it 
 freely : for that necefllty doth not exclude a 
 concomitant liberty^ but only an antecedent in- 
 difference. This only we deny, viz. that, fup- 
 pofing a finful creature, the will of God can be 
 indifferent (by virtue of the punitive juflice 
 inherent in it) to inflid, or not inflid punifh- 
 ment upon that creature, or to the volition of 
 C 4 punifh- 
 
C Zz ] 
 
 punifhment, or its oppofice. The whole of 
 Scripture, indeed, loudly teftifies againft 
 any luch indifference ; nor is it confident with 
 God's fupreme right over his creatures : 
 neither do they who efpoufe a different fide, 
 contend with a ?ing\Q word brought from 
 the Scriptures. But that God punillies fins 
 with a concGmitant liberty, becaufe he is of 
 all agents the moll free, we have not a doubt. 
 Thus his intelle(ftual will is carried towards 
 happinefs by an effential inclination antecedent 
 to liberty, and notwithftanding it wills hap- 
 pinefs with a concomitant liberty : for to a6l 
 freely is the very nature of the will; yea, it 
 muft neceffarily a6t freely. 
 
 Sect. XXVII. Let our adverfaries there- 
 fore dream as they pleafe, that we determine 
 God to be an abjolutely neceffary agents when he 
 is a moft free one ; and that his will is fo cir- 
 cumfcribed by fome kind of juftice, which we 
 maintain, that he cannot will thofe things 
 which, fetting the confideration of th3.t jujlice 
 afide, would be free to him. For, we ac- 
 knowledge the Deity to be both a neceffary and 
 free agent : neceffary in refpedt of all his acti- 
 ons, internally y or in refped; of the perfons /;/ 
 the Godhead towards one another : the Father 
 neceffarily begets the Son and loves himfelf : 
 as to tiiele and luch like adions, he is of all 
 neceffary agents the moil necellary. But in 
 rcfp/ed of the ads of the Divine will, which 
 
 have 
 
[ 33 ] 
 
 have their operations and efTeds upon exter- 
 nal objedcs, he is an agent abfolutely free, 
 being one, wbo worketb all things according to 
 the counjel of his own will. Butof thefe ads 
 there are two kinds ; for fome are abjolute, and 
 admit no refpecl to any antecedent condition. 
 Of this kind is his pirrpofe of creating the 
 world, and in it rational creatures, properly 
 adapted to know and obey the Creator, Be- 
 nefadior, and Lord of all. In works of this 
 kind, God hath exercifed the greatefl liberty: 
 his infinitely wife and infinitely free will is the 
 fountain and origin of all things. Neither 
 is there in God any kind of juftice, or any 
 other efTential attribute, which could pre- 
 fer! be any limits or meafure to the Divine 
 will. But this decree df creating being fup- 
 pofed, the Divine will undergoes a double 
 necejfity (fo to fpeak) both in refpedl of the 
 events and in refpedl of its manner of ading. 
 For in refpe6l of the events it is neceflary, 
 from the immutability of God, that the world 
 iliould be created : and in refpecl of the mau'^ 
 ner of doing it, that it fhould be done omnipo^ 
 tentlyy becaufe God is eflentially omnipotent i 
 and it being once fuppofed that he wills to 
 do any work without him.felf, he 7nufi do it 
 omnipotently. Yet, notwithflanding thefe 
 confiderations, in the creation of the world, 
 God was entirely a free agent : he exercifed 
 will and underfianding in adling, although the 
 
 C 4 choice 
 
[ J4 ] 
 
 choice of ading or not acting, and ofacllng 
 in one particular way or another, is taken away 
 by his i?nmutability and omnipotence. 
 
 Sect. XXVIII . There is another land of 
 the ad:s of the Divine will, which could have 
 no pofllble exiflence but upon a condition Jup^ 
 pojed. 
 
 This kind contains the egrefles and exer- 
 cife of thofe attributes which could not be ex- 
 ercifed but upon a fuppofition of other ante- 
 cedent a6ls; of which we have treated before. 
 Of this kind, are all the ads of the Divine 
 will, in which Juftice, Mercy, &c. exert their 
 energy. But thefe attributes of the Divine 
 nature are, either for the purpofe of pre- 
 ferving or continuing to God what belongs to 
 him of right, fuppofing that (late of things 
 which he hath feely appointed ; or for be- 
 llowing on his creatures fome further good. 
 Of the former kind is vindicatory jujiice, which, 
 as it cannot be exercifedbut upon the fuppofi- 
 tion of the exiflence of a rational being, and 
 of its fin ; fo, thefe being fuppofed, the Ju- 
 preme right and dominion of the Deity could 
 not be preferved entire, unlefs it were exer- 
 cifed. Of the latter kind \s> /paring mercy:, by 
 which God befl:ows an undeferved good on 
 miferable creatures. For fetting afide the 
 confideration of their mifery, this attribute 
 cannot be exercifed , but that being fup- 
 pofed, if he be inclined to beftow any unde- 
 ferved 
 
[ 3S 3 
 
 ferved good on creatures wretched through 
 their own tranfgrefTion, he may exercife this 
 mercy, if he will. But again, in the exer- 
 cife of that jujiice, although if it were not ro 
 be exercifed, according to our former hypo- 
 thefis, God would ceafe from his right and 
 dominion, and fo would not be God, flill he 
 is a free, and not an abfolutely neceffary 
 agent : for, he ads from will and underftanding,. 
 and not from an impetus of nature only, as fire 
 burns : and he freely willed that ftate and con- 
 dition of things, which being fuppofed, that 
 juftice mufh neceifarily be exercifed. There- 
 fore, in the exercife of it, he is not lefs free 
 than in fpeaking; for, fuppofmg, as I faid 
 before, that his will were to fpeak any thing,. 
 it is neceiikry that he fpeak the truth. Thefe 
 loud outcries, therefore, which the adverfa- 
 lies fo unfeafonabiy make againfl our opi- 
 nion, as if it determined God to be an ab/o^- 
 hitely necejfary agent in his operations ad extray, 
 entirely vanifh and come to nought. But we 
 will treat more fully of thefe things, when we 
 come to anfwer objeclions. 
 
 Sect. XXIX. Finally let it be obferved,. 
 that thepature oi mercy 2indijufiice are different 
 in refpeA of their exercife : for, betv/een the 
 a£f o^ mercy and its ohjeSf, no natural obliga- 
 tion intervenes; for God is not bound to any 
 one, to exercife any a6l of mercy, neither is 
 he bound to remard. cbedience v. for this is a. 
 
 debt 
 
[ 36 ] 
 
 dtbt due from his natural right, and from the 
 moral dependence of the rational creature, 
 and indifpenfabiy thence arifing. But between 
 the a5l oi juftice and its obje6l, a natural ob- 
 ligation intervenes, arifing from the indifpen- 
 fable fubordination of the creature to God, 
 which fuppofing difobedience or fin, could 
 not otherwife be fecured than by punifnment. 
 Nor is the liberty of the Divine will dimi- 
 niihed in any refped: more by the neceffary 
 egreffes of Divine Juftice, than by the exer- 
 cife of other attributes : for thefe necejfary 
 tgrejfes are the confequence, not of an abfo- 
 lute, but of a conditional necelTity ; viz. a ra- 
 tional creature and its fin being fuppofed, and 
 both exifting freely in refpect of God : but 
 the neceiTary fuppofitions being made, the 
 cxercife of other perfedions is alfo neceHary ; 
 for it being fuppofed, that God were difpofed 
 to fpeak with man, he muft neceiTai ily Ipeak. 
 according to truth. 
 
 CHAP. 
 
[ 37 1 
 
 CHAP. III. 
 
 A Jerks of arguments in Jupport of vindicatory 
 jujiice — Firji from the Scriptures — nree divi- 
 fions of the pajjages of Scripture — Ihefirfi^ con^ 
 tains thoje which reJpeB the purity and holincjs of 
 God — 'Thefecondy thoJe which rejpe5i God as 
 the Judge — What it is to judge with jufi ice — 
 The third:, thoJe zvhich rejpe5l the Divine Jw 
 preme right. 
 
 AJecond argument is taken from the general con- 
 Jent of mankind — A three- fold tejiimony of that 
 conjent — The Jrfty from the Scriptures—fome 
 tejtimonies of the Heathens — Thejecond, Jrom 
 the power of conjcience — Tejtimonies concern- 
 ing that power — The mark Jet upon Cain — The 
 exprejjion oj the Emperor Adrian, when at the 
 point of death — The confternatlon of mankind 
 at prodigies — The horror of the wicked, whom 
 even fictions terrify : — two conclujions. 
 
 The third teftimony, from the confejnon of all na- 
 tions — A vindication of the argument againjt 
 
 ■ Rutherjord — The regard paid to Jacrifices 
 am,ong the Nations— Different kinds of the 
 Jame — Propitiatory Jacrifces—Some injiances , 
 of them. 
 
 Sect. I. HPHESE preliminaries being thus 
 laid down to facilitate our en- 
 trance on the fubjedt, I proceed to denaon- 
 
 Urate 
 
E 38 ] 
 
 flratc, by a variety of arguments, both againfl: 
 enemies, and againft friends from whom I 
 diffent, that this punitive juftice is natural to 
 God, and necejjary as to its egrefles refpedl- 
 ing fin. But becaufe, fince the entrance of 
 fin into the world, God hath either continued, 
 or increafed the knowledge of himfelf, or 
 accommodated it to our capacities by four 
 ways, namely, by the written word, hy a ratio- 
 val conjcience, hy his works of 'providence ; and 
 laftly, by the per/on of J ejus Chriji his only -he- 
 gotten Son, and by the mydery of godlinefs. 
 manifefted in him ; we will ihew, that by eack 
 of thefe miOdes of communication he hath 
 revealed and made known to us this his juf- 
 tice. Our firft argument then is taken fi'om 
 the tejiimony of the Jacred writings, which in 
 almoft numberlefs places afcribe this vindica^ 
 /^ry juftice to God. 
 
 Sect. II. The pafiTages of Holy Scripture 
 ■which afcribe this jufiice to God, may be 
 clafifed under three divifions. The firfl con- 
 tains thofe which certify, " that the purity and 
 holinefs of Gcdj" hoftiiy oppofe and detefl fin. 
 Whether holinefs or purity be an attribute na- 
 tural to God, and immutably refiding in him,, 
 has not yet been called in queftion by our 
 adverfaries. They have not yet arrived at 
 fuch a pitch of madnefs. But this is that 
 univerjal perfe^icn of God, which, when he 
 cxercifes in puniHiing the tranfgreffions of his 
 
 crea- 
 
[ 39 ] 
 
 creatures. Is called vindicatory jiijiue. For 
 whatever there be in God perpetually inhe- 
 rent, whatever excellence there be eJj'erJial to 
 his nature, which occafions his difpleafure 
 with fin, and which necejjarily occafions this dif- 
 pleafure, this is that jufi ice of which we are 
 fpeaking. 
 
 Sect. III. But here firft occurs to us 
 that celebrated pafTage of the prophet Ha- 
 bakkuk, chap. i. verfe 15. " nou art of -purer 
 eyes than to behold evil, and canft not look on ini- 
 quity'^ The Prophet here afcribes to God the 
 greatefldeteftation,andfuchan immortal hatred 
 of fin, that he cannot look upon it ; but, with a 
 wrathful averfion of his countenance abomi- 
 nates and dooms it to puniiliment. But perhaps 
 God thus hates fin, becaufe he zvills it ; and 
 by an a6t of his will, entirely free, though the 
 ftate of things might be changed, without 
 any injury to him, or diminution of his elTen- 
 tial glory. But the Holy Spirit gives us a rea* 
 fon very different from this, viz. " The puri^ 
 ty of God's eyes : thou art of purer eyes than to. 
 h eh old evil y But there is no one who can 
 doubt that the Prophet here intended the ho- 
 linefsofGod: the incomprehenfible, infinite, 
 and moil perfed: holinefs or purity of God, is 
 the caufe why he hates and detefts all fin; and^ 
 t\\2itjuftice and holinefs are the fame as to the 
 common and general notion of them, we have 
 ihewn before,. 
 
 Sect,. 
 
C 4-0 1 
 
 Sect. IV. Of the fame import is the ad- 
 monition of Jofnua in his addrefs to the people 
 of Ifrael, chap. xxiv. 19. *^ I'e cannot Jerve the 
 Lordi (that is, he will not accept of a falfe 
 and hyprocritical worfhip from you) for he 
 is an holy God: he is a jealous God y he will 
 not forgive your trayifgrejfionsy nor your fms.'* 
 God then will not forgive tranfgreflionsj that 
 is, he will moft certainly punifli them, becaiife 
 he is moft holy. But this holinefs is the 
 univerfal perfection of God, v/hich, when ex- 
 ercifed in piinifhing the fins of the creatures, 
 is called vindicatory juflice -, that is, in relation 
 to its exercife and efFe(5ls , for in reality the 
 holinefs and jufiice of God are the fame ; 
 neither of v/hich, confidered in itfelf and ab- 
 folutely, differs from the divine nature; whence 
 they are frequently ufed the one for the other. 
 
 Sect. V. Moreover, it is manifefl:, that 
 God meant this holinefs in that prom.ulgation 
 of his glorious name, or of the effential pro- 
 perties of his Divine nature, made face 
 to face, to Mofes, in Exodus xxxiv. 5, 7. 
 which name he had alfo before declared, 
 chap, xxiii. 7. That, non-abfolution or "punifh- 
 ment denotes an external effed: of the Divine 
 will, is granted: But v/hen God proclaims this 
 to be his name," 'The Lor d^ The Lord God y &'c, 
 that will by no mans clear the guilty ^'^ he mani- 
 feflly leads us to the contemplation of that 
 excellence efientiaily inherent in his nature, 
 
 which 
 
[ 4T 1 
 
 which induces him to fuch an a^l : but that, 
 by whatever name it be difcinguifhed in con- 
 defcenfion to our capacities^ is the juftice that 
 we mean. 
 
 Sect. VI. That eulogium of Divine Juf- 
 tice by the Pfalmift, Pfal,^ v. 54, 6. favours 
 this opinion. ^^ For thou art not a God that 
 hafi pleajure in wickednejs : neither pall evil 
 d-well with thee : the foolijh froall 'not ft and in thy 
 fight: thou hatefi all the workers of iniquity : 
 thou fhalt deflroy them that fpeak leafng : the 
 Lord will abhor the bloody and deceitful man,'* 
 Butthofewho deny this hatred of fin and fln- 
 nersj and the difpofition to punifii them, to be 
 perpetually, immutably, and habitually inherent in 
 Godj I am afraid have never flricliy weighed 
 in their thoughts the Divine purity and holi- 
 nefs. 
 
 Sect. VII. To thtfecond clafs may be re- 
 ferred thofe paflages of Scripture v/hich af- 
 cribe to God the office of a Judge, and which 
 affirm that he judges, and v/ill judge, all things 
 with juftice. The firft which occurs is that 
 celebrated expreflion of Abraham, Gen. xviii. 
 2 5 . Shall not the Judge of all the earth do right ? 
 Thefe are not the words of one who doubts, 
 but of one enforcing a truth acknowledged 
 and confelTed among all ; a truth upon which 
 the interceffion of this faithful friend of God, 
 for the pious and juft inhabitants of Sodom is 
 founded ; for Abraham here afcribes to God 
 
 the 
 
[ 42 ] 
 
 the power and office of a^/zy^ J^^^^g^i in confe- 
 quence of which charadler, he mufb necefla- 
 riJy exercife judgment according to the diffe- 
 rent merits of mankind. This, the words in 
 the preceding claufe of the verfe, accompa-^ 
 nied with a vehement rejedlion and detefta- 
 tion of every fiifpicion that might arife to the 
 contrary, fufliciently demonftrate, " that be 
 far from jhee to do, viz. to /lay the righteous 
 with the wicked. God then is a Judge and a 
 juil one ; and it is impofiible for him not to 
 exercife right or judgment. But that juftice 
 wherev/ith he is now endowed, and by which 
 be exercifeth right, is not a free a6b of his will 
 (for who would entertain fuch contemptible 
 thoughts even of an earthly judge) but a ha- 
 bit or excellence at all times inherent in his 
 nature. 
 
 Sect. VIII. But this fupreme excellence 
 and general idea which Abraham made men- 
 tion of and enforced, the Apoftle again 
 afterwards fupports and recommends, Rom. 
 iii. ^, ^. " Is God unrighteous who taketh 
 vengeance ? God forhid^ for then how fhall God 
 judge the world "i Unlefs he were y//yf , how 
 fhall he judge the world ? Therefore this mod: 
 righteous of all judges, exercifeth juftice in 
 judging the world, " hecaufe he is jufiy 
 
 Sect. IX. For why flic.ild God fo often 
 be faid to judge the world y/(/?/>' and in juftice^ 
 unlefs his juftice were that perfection, whence 
 
 this 
 
[ 43 ] 
 
 this righteous and jufl judgment flows and is 
 derived, A6ls xvii. 31. " he hath appointed a 
 day^ in the which he will judge the world in right e^ 
 oujnejs^ by that man zvhor/i he loathe ordained ;— 
 and in Rom. ii. 5. The day of the laft judg- 
 ment is called, " the day of wrath^ and of the 
 revelation of the rigloteous judgment of God,'^ 
 
 Sect. X. But again, on this very account 
 the juflice of God is celebrated, and he 
 himfelf, in an efpecial manner, is faid to be 
 jufi^ becaufe he infli6ls punifhment, and exer- 
 cifes his judgments according to the demerits of 
 fmners. Rev. xvi. 5, 6. " Thou art righte^ 
 cuSy O Lord J which art ^ and wafi^ and jh alt be^ 
 becaufe thou hajl judged thus -, for they have fhed 
 the blood of Saiyits and Prophets^ and thou hafi 
 given them blood to drink : for they are worthy J** 
 
 But ail retaliation (or z, crime proceeds from 
 vindicatory jujl ice -, but that God exercifes that 
 juftice, and is thence denominated jufb, is evi- 
 dent. The Holy Spirit eftabiiOies this truth 
 in the plaineft words, Pfal. ix. 4, 5. where he 
 glorioufly vindicates this juflice of God,— 
 *' Thou haft maintained my right and my caufe^ 
 fays the Pfalmifb, thou fatt eft on the throne judg- 
 ing right. Thou haft rebuked the heathen^ thou 
 haft deftroyed the wicked^ thou haft put out their 
 name for ever and ever, God exercifeth juflice 
 and determines caufes, as he fits upon his 
 throne^ that is, as being endowed with fupremc 
 
 judi- 
 
 ¥v* 
 
[ 44 I 
 
 judiciary power, and that, as he is a Judge cf 
 righteoufne/s, or moft righteous Judge, Pfal. cxix. 
 ijy. Righteous art thou, Lord, and upright 
 are thy judgnients. 
 
 Sect. XI. It now rennains, that we 
 take a view of one or two of thofe paffages of 
 Scripture which, in confideration of this Di- 
 vine Jiifdce, aliert the infliction of punifrmnenc 
 for fin in itfelf^ and as far as relates to the 
 thing itfelf to be juft. To this purpofe is that 
 of the Apofble to the Rom. chap. i. 34." JVho 
 knowing the judgment , or juftice, of God, that they 
 which cornmit Juch things are worthy of death. ^^ 
 Whatever, or of what kind foever thatjuftice 
 or right of God may be, of which the Apollle 
 is fpeaking, it feems evident that the three 
 following properties belong to it. 
 
 I ft. That it is univerfally acknowledged, 
 nay, it is not unknown, even to the moft 
 abandoned of mankind, and to thofe fchools 
 of every kind ofwickednefs which the Apoftle 
 is there defcribing. Whence they derive this 
 knowledge of the Divine law and juftice, fhall 
 be made appear hereafter. 
 
 2d. That it is the cauje^ Joiirce and ride of 
 all punilliments, to be inilidled. For this 
 is the right of God, " that thofe who com- 
 mitfin are worthy of death'' From this right 
 of God it follows, *^ that the i%ages of sveryfin 
 is death. 
 
 3d. That 
 
C 45 ] 
 
 3d. That it Is natural and effentialtoGod. 
 For although in refpedl of its exercije^ it may 
 have a handle, or occafion, from fome things 
 external to the Deity, and in refpe6t of its 
 efFefls may have a meritorious caufe, yet in 
 refpedl oVix.'s^Jource and root^ it refpedls himfelf^ 
 as its fubjedl, if God be abfolutely perfecl: 
 if belonging to any other being, it cannot agree 
 to him. 
 
 You will fay that this right of God is free : 
 but I deny, that any right of God, which ref- 
 pedls his creatures, can, as a habit inherent in 
 his nature, be free, though in the exercife of 
 every right, God be abfolutely free \ neither 
 can any free act of the Divine will tovv^ards 
 creatures be called any right of Deity, it is 
 only the -exercife of fome right. But an ad: is 
 diflinguifhed from its habit or root. 
 
 Sect. XII. And now it appears evident, 
 that this right is nox.t\\2,tJupreme right or ahjclute 
 dominion of God, jwhich, under the primary 
 notion of a Creator ^ muft be neceffarily af- 
 •cribed to him ; for it belongs not to the 
 /upreme Lordy as fuch to inflifi: punifhment, 
 but as Ruler or Judge » 
 
 The fupreme dominion and right of God 
 over his creatures, no doubt, fo far as it fup- 
 pofes dependence and obedience, necefiarily re- 
 quires that a vicarious punifhment Ihould be 
 appointed, in cafe of tranfgreffion or difobe- 
 diences -but the vtvy appointment of punifh- 
 
[ 46 ]■ 
 
 ment, as well as the inflidVion of it, flows from 
 his right as the Governor -, which right, con- 
 fidered with rejpe^ to tranfgrejfions, is nothing 
 elfe than vindicatory jujiice. The Apoftle 
 therefore fignifies that, that is, the juftice al- 
 ways refident in God as a Legijlator^ Ruler, and 
 y^i^<? of ail things, which by common prefump- 
 tion, even the mofl abandoned of mankind 
 acknowledge. 
 
 Sect. XIII. To thefe may be added two 
 other pafTages which occur in the writings of 
 the fame Apoflle, 2 Theif. i. 6. " Seeing it is a 
 righteous thing with God to recompence tribulation 
 to them that trouble you -,'' a recompence of tribulati^ 
 on is a real peculiar acl oi vindicatory juftice-, but 
 that belongs to God as he isjuft. Thence the 
 puniihment of fin is called in Heb. ii. 2. 
 " Ajuft recompence ofrewardy' and by Jude v. 7. 
 *^ the vengeance, or juftice, i?/* eternal fire '^ Be- 
 caufe, viz. it follows from that juftice of God, 
 that fuch crimes are juftly recompenfcd by 
 fuch a punifhment. 
 
 Sect. XIV. But we will not be further 
 troublefome in reciting particular proofs ^ 
 from thofe already mentioned, and from others 
 equally fbrong, we thus briefly argue ; that to 
 that being, whofe property it is " to render 
 unto every one according to his worksy not to 
 dear the guilty, to condemn finners worthy of death, 
 and to infliii the fame upon them, to hate fin, 
 and who will in no wife let fin pafs unpunifhed, 
 
 and 
 
C 47 ] 
 
 and all this, hecai'Je he is juft, and hecauje his 
 jufticefo requires,'' fin-punifliing jiifticej natu- 
 rally belongs, and that he cannot adt contrary 
 to that juflice. 
 
 But the pafTagesof Scrip tu re juft now men- 
 tioned, with many others, aflert that all thefe 
 properties above recounted, belong to and 
 are proper to God, hecauje he is juft: there^ 
 fore, this juftice belongs to God, and is natural to 
 him. 
 
 Sect. XV. It matters not what we af- 
 firm of vindicatory juftice ; whether that it he 
 meant of God effentially, and not only denomi- 
 natively, that it has an abfolute name (for it is 
 called holinejs and pirity) that we have it ex- 
 prefTed both in the ahftra^i and concrete \ for 
 what is more than that, it is affirmed exprefsly, 
 direclly, and particularly, oftimes in the paf- 
 fages above mentioned, that it requires the pu- 
 nifhment of finners, that it implies a conftanc 
 and immutable will of punifhing every fin ac- 
 cording to the rule of Divine wifdom and right: 
 impudent to a high degree indeed then muft 
 Socinus have been, who hath maintained that, 
 that perfedlion of Deity by which he punifheth 
 fin, is not called j/^zV^, but always anger ox fury. 
 Anger indeed and fury, analogically and effec- 
 tively, belong to juftice. 
 
 So much for our Jirji argument. 
 Sect. XVI. T\iq univerjal confent of man- 
 kind furnifhes us with 2ifecond', from which we 
 may reafon in this manner ^ — what common 
 
 ofmions 
 
C 43 ] 
 
 opinions and the innate conceptions of all ajjign 
 to God^ that is natural to God. But this cor revive 
 juftice is Jo aJfigneJ to God ; therefore this jujlice 
 is natural to God. 
 
 The major propofition is evident ; for v/hat 
 is not natural to God, neither exifts in him by 
 diny mode of habit , or mode of affe^fion^ but is 
 only a free a6l of the Divine will; and the 
 knowledge of that can by no means be natu- 
 rally implanted in creatures: for whence fhould 
 there be an tin iverjal previous conception of an adt 
 which might either take place, or never take 
 place. No fuch thing was at the firft 
 engraven on the hearts of men, and the fabric 
 of the world teaches us no fuch thing. 
 
 But the minor propofition is eftablifhed by a 
 three-fold proof ift. By the teftimony of the 
 Scripture. 2d. By the teftimony of every fin- 
 ner's confcience. 3d. And by that oixht public 
 confent of all nations. 
 
 Sect. XVII. The Holy Scriptures ceftify 
 that fuch an innate conception is implanted by 
 God in the minds of men. Thus the Apoftle 
 to the Rom. chap. i. 32. who knowing thejudg- 
 ment of God y that they zvho do fuch things are zvor^ 
 thy of death. He is here fpeaking of thofe 
 nations that v/ere the moft forfaken by God, 
 2in^ delivered over to a reprobate mind: yet even 
 to thefe he afcribes fome remaining knowledge 
 of this immutable right of God^ which renders it 
 
 necef- 
 
( 49 ) 
 
 neceflary, that every tranfgrellion flioiild re- 
 ceive Its j lift recompeitce of reward^ and that fin- 
 ners iliould be deferving of death in fuch a 
 manner, that it would be unworthy of God 
 «iot to inflitl it ; that is to fay, although the 
 operations of this obferving and acknowledging 
 principle fhould often become very languid, and 
 be even almofc entirely overwhehned by abound- 
 ing wickednefs ; for what they know naturally 
 as brute heafts^ in thoje things they corrupt them- 
 fehesy yet, that mankind mull ceafe to exifl: be- 
 fore they can altogether lofe this inr atr fenfe of 
 Divine n>,6/ and judgment. Hence the Barbari- 
 ans conclude againfl: Paul, then a prifoner, and 
 in bonds, feeing the viper hanging on one of 
 his hands, that " No doubt he zvas a murderer^ 
 whoiny though he had ejcaped the Jea^ yet^'ven- 
 geance fuffered not to live. Here they argue, 
 fiom the effect to the caufe, which in 
 matters relating to moral, .good or evil, they 
 could not, unlefs convinced in their confcien- 
 ces, that there is an inviolable connexion be- 
 tween fin and punifhment, which they here 
 afcribe to jujiice. 
 
 Evidences of God's Justice, from Pagan 
 
 WRITERS. 
 
 Sect. XVIII. Jufcice am,ong them, ac- 
 cording to thei r jV?^///^^r;j 1 '"^ ^Q^ggy^ which was 
 particularly favoured S'yTff^'BifT^or the peo- 
 ple, was the <^^'-'S]}£3£..,2L.S£^'^ whom he 
 let over the affairs oTTnmtalsT^ avenge the 
 D injuries 
 
( 50 ) 
 
 injuries which they fhoiild do to one another, 
 and to inflid: condign punifhment on. all thole 
 who fhould iinpioully offend againft the gods. 
 
 Hence, Hefiod fpeaking of Jupiter, fays. 
 
 He married a fecond ivife, the fair Themij, %vho brought 
 
 forth the Hours , 
 And Eunomiay and yuj} ice. Sic. 
 Who jhouldnAjatch d* er the aitions cf mortal ?nen. 
 
 Hesiod in Theoc. 
 Again, the fame Author fays, 
 
 fuftice is a Virgin, defended from Jupiter, 
 Chafe, and honour"* d by the heavenly deities ; 
 A7id Hvhen ar.y one hath injured her, 
 Indiretily comjnitting the injury. Sec. 
 
 _^.; Hesiod in Oper. 
 
 -^ 
 
 Alfo, Orpheus in the Hynnns, 
 
 1 /tng the eye of jufice, n.vho loo kef h behind her, and is fair. 
 Who like^vife fits upon the facred throne of fovereign Jupiter , 
 As the at'enger rf the unjuf. 
 
 Plence, thefe common fayings, 
 
 God hath a juil eye ; 
 
 God hath found the tranfgrelTor, 
 
 In all which, and in numberlefs other fuch 
 paiTages, the wijejl men in thoje limes of igno" 
 7'ancey have announced their fenfe of this 
 ^'indicatory Jujtice. 
 
 And 
 
( 51 ) 
 
 And among the Latins, the following paiTa- 
 ges prove their fenle of the fame 
 
 Afpiciunt oculis, Sec. 
 
 ^be gods abo'i'C behold the a^airs of mortals ivith impartial 
 eyes, 
 
 Raro antecedentemy Sec, 
 
 Sehio?n haih Punijb^nent, through lamenefs offoot^ left off" 
 pnrfuit of the ^vickeu raan^ though he hath had the fart of 
 her, Ko RACE. 
 
 Alfoj that celebrated refponfe of the Del- 
 phic Oracle, recorded by iEiian ; 
 
 But Di--vifie fiijlice traces cut thefources of crimes^ 
 
 Nor can it be a-uoided e-ven by the defendants of "Jupiter ; 
 
 But It hangs o^uer the heads of the ^wicked themjel-ves, and 
 
 over the heads cf their 
 Children ; and one difajier to their race is follo^-wed by and her. 
 
 All which aliert this Vindicatory Jujlice, 
 
 Sect. XIX. This then, as Plutarch fays, 
 is the antient faith of mankind j or in the 
 words of Ariftotlcj " opinion concerning 
 God," which Dion Priifsenlis calls " a very 
 ftrong and eternal perfuafion, from time immemc - 
 rial received^ andJtiU remaining among all na^ 
 tions'^ 
 
 Sect. XX. Secondly, The confciences of 
 all mankind concur ro corrobate this truth \ 
 bur the caufe which has numherlejs witnejfes to 
 fupport it, cannot fail. Hence, not only ttv^. 
 flight, hiding places, and fig-leaf aprons of 
 our Primogenicor, but every word -of dire 
 D -2 mean- 
 
( S2 ) 
 
 meaning and evil omen, as terror, horror, tre- 
 mor, and whatever elie harraiTes guilty mor- 
 tals, have derived their origin. Confcious to 
 themfelves of their wickednefs, and convinced 
 of the Divine dominion over them, this idea, 
 above all, dwells in their minds, that he with 
 whom they have to do, is fupremeiy jull, and 
 the avenger of ail fin. From this confidera- 
 tion, even the people of God have been in- 
 duced to believe, that death muft inevitably 
 be their portion, Ihould they be but for once 
 filled in his prefence. Not that the mafs of the 
 body is to us an obfcurc and dark prilbn, (as 
 the Platonift's dreami) whence, when we ob- 
 tain a view of Divine things, being formerly 
 enveloped by that mafs, it is immediately fug- 
 gefted to the mind, that the bond of union 
 between mind and body muil be inftantly dif- 
 folved. 
 
 Sect. XXI. It muil indeed be acknow- 
 ledged, that through fin we have been tranf- 
 formied into worms, moles, bats, and owls ; 
 but the caufe of this general fear and difmay, 
 is not to be derived from this fource. 
 
 The jitjiice and purity o{ God, on account 
 of which he can bear nothing impure or filthy 
 to come into his prefence, occurs to finners 
 miinds : wherefore, they thJnk of nothing elfe, 
 but of a prefent God, of punifhment pre- 
 pared^ and of deferved penalties to be imme- 
 diately inflicted. The thought of the Deity 
 
 buriling 
 
( S3 ) 
 
 burfting In upon the mind, immediately every 
 finner (lands confeilcd a debtor, a guilty and 
 felf-condemned criminal. Fetters ^ ^pyijcris^ 
 rods, axes, and Jire, without delay, and v/ithout 
 end, rife to his view. Whence, Ibme have 
 judged the mark let upon Cain to have been 
 feme horrible tremor, by Vv^hich, being con- 
 tinually fhaken and agitated, he was known to 
 all. Hence too theie following verfes ; 
 
 Whither flyeji thou E'nceladus ? Whate-ver coajls thou Jlmlt 
 
 arri--ve en, 
 'Thou'voilt alujjays be imdsr the eye of Jupiter, 
 
 And thefe. 
 
 As every one's conjcience hj fo in his heart he 
 conceives hope or fear, according to his aclions, 
 
 ' ^his is the firft^ punifrornent, that even in 
 
 his ozvn judgment, no guilty per/on is acquitted, 
 
 Tou may think that we have pajfed 
 
 over thoje whom a guilty conjcience holds abafbedy 
 and lafroes with its inexorable Jc cur ge \ the 7nind^ 
 the executioner Jhaking thejecret lajlo. 
 
 See Ycs3. ON Idol. Book I. Chap. II. 
 
 'Tis the faying of a certain Author, that 
 punijhment is coeval with injujiice\ and, that 
 the horror of statural conjcienct is not terminated 
 by the limits of human life. 
 
 Sunt aliquid manes : hthum non cmniafinit, 
 hucida que e-vicios effugit Umbra Rcgos, 
 
 * Or, Chief. 
 
 D 3 The 
 
( 54 ) 
 
 'The foul hfomethingy death ends 7ioi all. 
 
 And the light J'pint ej capes the -uanquijhed funeral pile. 
 
 Sect. XXII. Hence the famous verfes of 
 uidrian^ the Roman Emperor, fpoken on his 
 death- bed i 
 
 .Aiiimnlanjagula-^ hLi>idula, 
 Hrfpes comefque corpnris, 
 ^a- nunc abibis in loca ? 
 Pallidulaf rigida, nudula. 
 Nee (utfolesj dab is j oca. 
 
 ^* Alas, my foul, thou pleafing companion 
 *■* of this body, thou fleeting thing, that art 
 •* now deferting it ! Whither art thou flying ? 
 *^ To what unknown fcene ? All trembling, 
 *^ fearfiil, and penfive I What now is become 
 " of thy former wit and humour ? Thou ihalt 
 ^' jell and be gay no more." 
 
 Translated thus by Pope. 
 
 ** Ah fleeting fpirit ! wandering fire, 
 
 ** That long had warm'd my tender breaft, 
 
 " Mull thou no more this frame inlpire? 
 *' No more a pieafmg chearful guefl? 
 
 ** Whither, ah whither art thou flying ! 
 •- *' To what dark undifcover'd fhore? 
 ** Thou ieem'ft all trembling, fliiv'ring, dying, 
 " And wit and humour are no more!'* 
 
 " That which is truly evil," fays Tertuliian, 
 " not even thofe who are under its influence, 
 " dare defend as good. All evil fills nature 
 " with fear, or fname. Evil doers are glad 
 
 " CO 
 
( Si ) 
 
 " to Ire concealed ; they avoid making, their 
 '* appearance 3 they tremble when appre- 
 '' hended/' Hence the Heathens have re- 
 prefented Jove himfelf, when confcious of any 
 crime, as not free from fear. We find Mer- 
 cury thus fpeaking of him in Plautus : 
 
 Etenim ilk, &Cr 
 
 ^* Even that Jupiter, by whofe order I come hither, 
 
 ** Dreads evil no lefs than any of as ; 
 
 '' Being himfelf defcended from a human father and 
 
 *' mother, 
 *^ There is no reafon to wonder, that he fhould fear for 
 
 '* himfelf." 
 
 Sect. XXIII. Hence too, mankind have 
 a dread awe of every thing in nature that is 
 grandy unii/ual, 2ir\ajirange -, as thunders, h'ght- 
 enings, or eclipfes of the heavenly bodies ; 
 and trem.ble at every prodigy, fpe(51:re, or 
 comet J nay, even at the hob-goblins of the 
 night, exclaiming, like the woman of Sarepta, 
 upon the death of her fon, " IVhat have I to 
 do with thee ? Art thou come to me to put me in 
 remembrance of my iniquities ? Hence, even 
 the moil abandoned of men, when vengeance 
 for their fins hangs over their heads, have con- 
 fefTed their fins, and acknowledged the Divine 
 Juftice. 
 
 It is related by Suetonius, that Nero, that 
 
 difgrace of human nature, juft before his 
 
 death, exclaimed, " My wife, my miOther, 
 
 D 4 and 
 
( 56 ) 
 
 and my father, are forcing me to my* end/' 
 Mod defervedly celebrated too is that expref- 
 fion of Mauricius the Capadocian, when Hain 
 by Phocas, *' Juil art thou, O Lord, and thy 
 judgments are righteous/' 
 
 Sect, XXV. But moreover, while guilty 
 man dreads the confequences of evil, which he 
 knovvs he has really comjmitted, he torments 
 and vexes himfelf even with ridiitious fears^ 
 and bugbears : hence thefe verfes of Horace y 
 
 S omnia ^ terrores magicos, miraculayfagas, 
 NoitKin-js LemursSiportenta cue Tb^Jjalaftnxit, 
 
 Ideas for the m.oil part ridiculous : but as 
 x\\t old proverb lays, ''•Tis hut reajonahle that 
 they fljould 1:0 ear the fetters which themjehes have 
 forged. Hence the guilty trembling mob is 
 impofed upon, and cheated by imjpoflors : by 
 vagrant fortune-tellers and ailrologers. If 
 any illiterate juggler fhall have foretold a year 
 of darknefs, alluding, viz. to the night-feafon 
 of the year, the conlternation is as great, as if 
 Hannibal were at the gates cf the city. The 
 ftings of confcience vex and goad them, and 
 
 * Hi; mother, Agrippa, had poifoned herlaft hufband, 
 the Emperor Claudius, to make way for his fucceflion; and 
 Nero rewarded her, by caunng her to be murdered. He 
 likewife caufed his wile, Oclavia, and his tutor, Seneca, 
 to lofe their lives; and was, in every relpecl, perhaps one 
 of the greatefl monllers cfwickednefs that ever difgraced 
 human nature. 
 
 their 
 
( 57 ) 
 
 their minds have fuch prefentiments of Divine' 
 Juftice, that they look upon every new pro- 
 digy as final, or portentous of the final con- 
 fummation. I pafs over obferving, at pre- 
 fent, that, if once a convidtion of the guilt of 
 any fin be carried home to the mind, this fo- 
 lemn tribunal cannot thoroughly be diflodged 
 fi'om any man's bofom, either by difmal Ibli- 
 tude, or by frequent company ^ by affluence 
 of delicacies, or by habits of wickednefs and 
 impiety ; nor, in fine, by any endeavours after 
 the pra6tice of innocence. The Apoftle in 
 his Epiftle to the Romans, chap. ii. enters 
 more fully into this fubjed. Two things, 
 then, are to be concluded from what has been 
 faid that mankind are guilty, and that they 
 acknowledge. 
 
 Sect. XXVI. ifl. "That God hates fm, as 
 contrary to hmJeJf, and that therefore 'tis inipoffible 
 for a /inner, withjafety, to appear before him. But 
 if God hate ftn, he does it either from his yiature^ 
 or becaufe he fo wills it : but it cannot be be- 
 caufe he wills it^ for in that cafe he might not 
 will it : a fuppofi^tion moft abiurd. And in- 
 deed, that afiTertion of Socinus, is every way 
 barbarous, abominable, and moft unworthy of 
 God, v/herein he fays, " I rnaiyitain that our 
 damnation derives its origin:, not from any juftice 
 of God, but from the free will of God.'' Socinus 
 " of the Saviour.'' chap. viii. p. 3. But if 
 D 5 God 
 
( 58 ) 
 
 God hate fin hy nature^ then ly nature he is 
 juft, and vindicatory juilice is natural to him. 
 
 Sect. XXVII. 2d. "That our Jin s are debts y 
 and therefore ijvejhun the fight of our creditor. But 
 I mean fuch a debt, as with relation to God*s 
 fupreme dominion, implies in it a perpetual 
 right of punifhment; and fuch is the fccond 
 proof of the minor propofition of the fecond 
 argument. The third remains. 
 
 Sect. XXVIII. The public confent of all 
 nations furnifhes the third proof of this truth. 
 There are writers indeed who have affirmed, a 
 thing by no means credible, that fome nations 
 have been fo given up to a reprobate mind^ that 
 they acknowledge no Deity. Socinus hath 
 written, that a certain Dominican Friar, a wor- 
 thy Iioneft man, had related this much to him- 
 jelf oftlie Brafilians, and other natives of Ame- 
 rica. But who can afTure us that this Friar has 
 not'falfiBed, according to the ufual cuftom of 
 travellers, or that Socinus himfelf has not in- 
 vented this flory, (for he had a genius fertile 
 in falfehoods) to anfwer his own ends; but let 
 this matter reft on the credit of Socinus, who 
 was but little better than an infidel. But no- 
 body, even by report, hath heard that there 
 exift any who have acknowledged the being 
 of a God, and who have not, at the fame 
 time, declared him to be jull, to be difpleafed 
 with fmners and fin, and that it is the duty of 
 mankind to propitiate him, if they would en- 
 joy his favour. Sect. 
 
( ^9 ) 
 
 Sect. XXIX. But a refpe6lable writer ob- 
 jecls, viz. Rutherford on Frovidence, chap. xxii. 
 p. '^^^, 'That this argument^ thaty that which men 
 know of God hy the natural -power of confcience^ 
 muft be naturally inherent in God^ is of no weight ; 
 fcvy fays hcj hy the natural power of confcience^ 
 men know that God does many good things freely y 
 without himfelf'y as for inftance^ that he has cre^ 
 ated the world -, that the fun rifes and gives light ; 
 and yet in theje operations God does not a^ from 
 any necejfity of nature. 
 
 Sect. XXX. But this learned man blunders 
 iniferably here, (as often elfewhere) in his ap- 
 prehenfion of the defign and meaning of his 
 opponents j for they do not ufe this argument 
 to prove that the ^^rc;^J of Divine Juftice are 
 neceffary^ but that jufiice itfelf is neccffary to 
 God, which Socinians deny. What is his an- 
 fwer to thefe arguments ? Mankind acknowledge 
 many things ^ fays he, whieh God dees freely. 
 To be fure they do, when he exhibits them* 
 before their eyes : but what follows from that ? 
 fo too they acknowledge that God punifhes 
 fin, when he punifhes it. But becaufe all 
 mankind, from the vs/orks of God, and from 
 the natural power of confcience, acknowledge 
 God to be good and bountiful, we may, with- 
 out hefitation, conclude goodnefs and bounty 
 to. be effential attributes of God ; fo iikewiie, 
 becaufe from the natural power of confcience, 
 and the conHderation of God's works of Pro- 
 
C 60 ) 
 
 vidence, they conclude and agree that God is 
 juft : we contend, that jujiice is natural to 
 God. 
 
 Sect. XXXT. But as mankind have tefti- 
 fied this confent by other methods, fo they 
 have efpecially done it hy fa crifices : concern- 
 ing which, Pliny fays, " That all the world 
 have agreed in them, although enemies or 
 ftrangers to one another." But fmce thefe 
 are plainly of ^ divine origin^ and inftituted to 
 prefigure (fo to fpeak) the true atonemicnt by 
 the blood of Chrift, in which he hath been the 
 Lamb flain from the foundation of the world ; 
 that is, frcjn the promife made of the feed of 
 the woman, and from the facrifice of Abel 
 which follov/ed, the ufe of them defcended to 
 all the poflerity of Adam; therefore, though 
 afterwards the whole plan and purpofe of the 
 inftitution was loft, among by far the greateft 
 part of mankind, and even the true God him- 
 felf, to whom alone they were due, was un- 
 known ; and though no traces of the thing 
 fignihed, namely, the promifed feed remained, 
 yet ftiil the thing itfelf, and the general notion 
 of appeafmg the Deity by facrifices hath fur- 
 vived all the darknefs, impieties, dreadful 
 wickednefs, puniHiments, migrations of na- 
 tions, downfalls, and deftru(5lions of cities, 
 ftatesj and people, in which the world for 
 thefe manv a2;es hath been involved, tor a 
 confcioufnefs of fin, and a kn^<: of divine and 
 
 aveng- 
 
( 6i ) 
 
 avenging jnflice, have taken deeper root in 
 the heart of man, than that they can by any 
 means be eradicated. 
 
 Sect. XXXII. There were four kinds 
 of facrifices among the Gentiles. Firfiy the 
 propitiatory or peace-making facrifices; for by 
 thofe, they thought they could render the 
 gods propitious, or appeaje them ; or avert 
 the anger of the gods, and chain peace with 
 them : hence thefe verfes on that undertaking 
 of the Greeks in the exordium of Homer. 
 
 But let fome Prophet, or fome facred fage. 
 
 Explore the caufe of great Apollo's rage : 
 
 Or learri'the vvalieful vengeance to remove 
 
 By myilic dreams ; for dream.s defcend from Jove. 
 
 If broken vows this heavy curfe have laid. 
 
 Let altars fmoke, and Hecatombs be paidi 
 
 So heaven atoned fhall dying Greece reflore,. 
 
 And Phcebus dart his burning fnafts no'more. 
 
 Pope's Homer,. 
 
 They v/ere defirous o^ appeafing Apollo by 
 facrifices, v/ho had inflicted on them a lamen- 
 table mortality. To the fam.e purpofe is 
 that paflage of Virgil, 
 
 The Prophet * iirft with facrifice adores 
 
 The greater gods ; their pardon then implores. Sec. 
 
 Dry den's Virc 
 
 Hence too that lamentation of the perforr 
 in the Penalus of Plautus, who cauid aot make 
 fatisfadlion to his gods. 
 
 * Viz. Helenus ^neid, Book III. 
 
 '^ Unhappy 
 
( 62 ) 
 
 " Unhappy man that I am/' fays he^ " to- 
 " day I have facrificed fix lambs to my much- 
 '^ incenfed gods, and yet I have not been 
 *^ able to render Venus propitious to me : and 
 *^ as I could not appeafe htr^ I came inftantly 
 « off.'' 
 
 Sect. XXXIII. And Suetonius, fpeaking 
 of Otho, fays, he endeavours^ by all kinds of p- 
 aculary JacrificeSi to profitiate the manes of 
 Galba, by whom he had feen hunfelf thruft dcivn 
 and expelled. And the fame author affirms of 
 NerOj 'That he had been inflru5ied that Kings 
 were wont to expiate the heavenly prodigies by the 
 flaughter of fome illuftrious vi5iim^ and to turn 
 them from themf elves upon the heads of their nobles. 
 Though this perhaps rather belongs to the fe- 
 cond kind. But innumerable expreffions to 
 this purpofe are extant both among the Greek 
 and Latin authors. 
 
 Sect. XXXrv\ The fecond kind were the 
 expiatory or purifying facrifices, by which fins 
 were faid to be atoned^ expiated ^ and cleanfedy 
 and finnei-s purified^ purged^ and made defirous 
 af peace y and the anger of the gods turned afide 
 and averted. It v/ould be tedious, and perhaps 
 fuperBuous, to produce examples: the learned 
 can eafily trace them in great abundance. The 
 other kinds were the Eucharifical and Prophetic 
 caly which have no relation to our prefent 
 purpofe. 
 
 Sect, 
 
( 63 ) 
 
 Sect. XXXV. In this way of appeafing 
 the Deity, mankind, I fay, formerly agi eed : 
 whence 'tis evident, that an imafe conception of 
 this ftn-avenging juftice is natural to all ; and, 
 therefore, that, that juftice is to be reckoned 
 among the elTential attributes of the Divine 
 nature, concerning which only, and not con- 
 cerning the free acts of his will^ mankind uni-> 
 verjally agree* 
 
 CHAP, 
 
 I 
 
( 64 ) 
 
 C H A P. IV. 
 
 ^he origin of human facrtfces — 'fheir ufe among' 
 the Jewsy Jffyrians, Germans ^ Goths y the 
 inhabitants of MarJeilleSj the Normans, the 
 FraficSy the Tyrians, the Egyptians^ and the 
 ant lent Gauls — 'Tejiimonies of Cicero and 
 Cdfar, that they were ufed among the Britons 
 and Romans by the Druids^^ A fi5iion of Ap-- 
 pio concerning the worjljip in the Temple of 
 Jerufalem — The names of feme perjons facri- 
 feed — The ufe of human Jacrifices among the 
 Gentiles y proved fro?n Clemens of Alexandriay 
 J)ionyfius of Halicarnajfiay Porphyryy Philoy 
 Eufebiusy TertulUany Euripides — Injlances of 
 human facrifces in the Sacred Scriptures — The 
 remarkable obedience of Abraham — WhoA the 
 neighbouring nations might have gathered from 
 that event — Why human facrifces vsei'e not in- 
 flltuted by God — The flory of Iphigenia — The 
 hiflory of Jephtha — F/hether he put his daugh- 
 ter to death — The caufe of the difficulty — The 
 impious facrifice of King Moab — The abomina- 
 hie Jupcrflition of the Rugiani — The craftinefs 
 of the Devil — Vindications of the argument — 
 The fame concluded. 
 
 Sect. !► T5UT it is ftrange to think what a 
 llir was made, by the antient ene- 
 my of mankind; to prevent any ray oflightref- 
 
 ped:ing 
 
( 65 ) 
 
 peiftlng die Wutfacri-ficej that was to be made in 
 the fulnefs of time, from being communicated 
 to the minds of men through means of this 
 univerjal ceremony and cufiom of Jacrifcing* 
 Hence^ he influenced the mod of the nations 
 to the heinous, horrible, and deteilable crime 
 of offering human facrifices, in order to make 
 atonement for themjelves^ and render God propi- 
 tious by fuch an abominable wickednefs. 
 
 Sect. II. But as it feems probable, that 
 fome light may be borrowed from the confi- 
 deration of t\\t(c J a cri fie es, in which, miankind, 
 from' t\iQ frefmnption of a future judgment, have 
 foclofely agreed, perhaps the learned reader will 
 think it not foreign to our purpofe to dwell a 
 little on the fubjecl, and to reckon up fome 
 examples. This ahcminationy prohibited by 
 God, under the penalty of a total extermina- 
 tion, was divers times committed by the jews, 
 running headlong into forbidden wickednefs, 
 while urged on by the (lings of confcience to 
 this infernal remedy. They offered their 
 children as burnt-facrifices to Mclochj that is, 
 to the Saturn of the Tyrians ; not' to the planet 
 of that name i not to the Father of the Cr^- 
 tan Jupiter \ but to the Saturn of tliC Tyrians^ 
 that is, to Baaly or to the vSun j and not by 
 making them to pafs between tv/o fires for 
 purification^ as fome think, but by burning 
 them in the m.anner of a v/hole burnt-offejirg. 
 Pfal. cvi. 2^^ 375 38. " And they ferved 
 
 " their 
 
( 66 ) 
 
 *' their idols which were a fnare unto them z 
 '^ yea, they facrificed their fons and their 
 " daughters unto Devils, and fhed innocent 
 '^ blood, even the blood of their fons and of 
 ■*' their daughters, whom they facri^ced unto 
 *' the idols of Canaan, and the land was poi- 
 " luted with blood." Almofl: the v/hole 
 world, during the times of that ignorance which 
 God winked at, paid court to the Devil. Since 
 then, it is abundantly evident, from thefe fa- 
 crifices, by what a fenfe of vindicatory jiiftice, 
 horror of punilhment, and confcioufnefs of 
 fin, mankind are conilrained : v/e muft enlarge 
 a little on the eonfideration of them. 
 
 Sect. III. Tacitus fpeaking of the Ger- 
 mans, fays, " Of the gods, they chiefly 
 *' worfhip Mercury, to whom, on certain 
 " days, they hold it as an article of religion 
 " and piety to facrifice human vidims : Mars, 
 *' they have always been accuftomed to ap- 
 *' peafeby a mofb cruel worfliip; for his vic- 
 " times were the deaths of the captives.'* 
 Jornandes affirms the fame of the Goths. 
 And thus Lucan writes in his fiege oi Mar- 
 Jeilles \ 
 
 « ►Here the facred rites of the gods 
 
 *^ are barbarous in their manner ; altars are 
 " built for deadly ceremonies, and every tree 
 " is purified by human blood." 
 
 And the fame author, in the Hxth book, 
 from his Precepts of Magic, hab thefe verfes. 
 
 I 'ulncre 
 
( 67 ) 
 
 Vulnere Ji 'ventrisy ^Sc, 
 
 *' If contrary to nature, the child be extraded througti 
 ** a wound in the belly, to be ferved up on the hot al- 
 '* tars. 
 
 Virgil bears witnefs that fuch facrifices were 
 offered to Phcehus or the Sun, 
 
 /Eneid X» 
 
 *' Next Lycas fell ; who not like others born, 
 *' Was from his wretched mother rip'd and torn ; 
 *' Sacred, O Phoebus ! from his birth to thee 
 
 Dryden's Virgil. 
 
 But Acofta alTerts, that infants are facrifi- 
 cedj even at this very time^ to the Sun^ in 
 Cujcum^ the capital of Peru. 
 
 And thus the Scriptures tefiify^ 2 Kings, 
 xvii. 29, 30, 31. 
 
 Howbeit^ every nation made gcds of their own^. 
 and put them in the hcujes of the high places^ 
 which the Samaritans had made^ every nation in 
 the cities wherein they dwelt ^ and the men of Ba- 
 bylon made Succoth-benoth^ and the men of Cuth 
 made Nergal^ and the men ofHa^nath made Afoi- 
 ma ; and the Avites made Nilhaz and T'artaky 
 and the Sepharvites burnt their children in fire 
 to Adrammelech and Anammelech the gcds of 
 Sepharvaim, 
 
 Sect. IV. Ditmarus, in his firft book, 
 teflifies, " that the Normans and Danes fa- 
 ^^ crificed yearly, in the month of January, 
 " to their gods, ninety-nine human crea- 
 
 «^ tures, 
 
( 68 ) 
 
 " tures;, as many horfes, befides dogs and 
 *^ cocks." But what Procopius, on the Go- 
 thic war writes^ is truly allonifning, viz. 
 " that the Francs made ufe of human victims 
 in his time, even though they then worHiip- 
 ed Chrift. Alas ! for fuch a kind of Chnf- 
 tianity. The practices of theTyrians/* Car- 
 thaginians, and Egyptians, in this refpedl, are 
 known to every one." And Theodoret lays, 
 *' that in Rhodes, fomiC perfon was facrificed 
 *^ to Saturn, on the fixteenth of the calends of 
 '^ November, which, after having been for a 
 " long time obferved, became a cuftom. And 
 ^' they ufed to referve one of thole who had 
 '* been capitally condemned till the feall of 
 '' Saturn." 
 
 Sect. V. Porphyry, " on Abltinence from 
 " Animals," relates thecuftoms of the Phoeni- 
 cians concerning this inatter. " The Phoe- 
 " nicians," fays he, " in great difaflers, either 
 " by wars, or commotions, or peftilence, ufed 
 "• to facrifice one of their deareft friends, or 
 *^ relations, to Saturn, devoted to this fate by 
 '^ tr.e common fuffrages." They were called 
 Phcenician^j from, the word^potng, which figni- 
 fies a rc't'/cnlour i. (pc/ivij, according to Ku^ta- 
 thius, is from ooj/o?, which fignifies tloud\ 
 thence the colour called ^civ/xg;?, or the purple 
 
 * Ccvicerr.ing tlie Tyrians, fee Ciirtiu^ book fourth, 
 and concerning the Cartliiigluians, fee Diodorus, boclc 
 tvventi&th. 
 
 colour. 
 
( 69 ) 
 
 colour. Hence, the learned conjeflure, that 
 the Phoenicians were the defcendants q{ EJaii 
 or Edom^ whofe name alfo fignifies red^ and 
 from whom alio the Red Jea was named. Edom, 
 then (poivjg and s^uO^aro?, mean the fame, viz. red. 
 Why may we not then conjecture, that the 
 Thamicians or Idumaans^ were firft led to this 
 cullom, from fome corrupt tradition concern- 
 ing the facriiicing qI Jjaac^ the father oi EfaUy 
 the leader and head of their nation. This, 
 at leaft, makes for the conjedture, that while 
 other nations facrificed enemies or ftrangers. 
 Porphyry bears witnefs that they facrificed cme 
 cf their dear eft friends or relations. But IJaac 
 was not to Abraham one of the dear eft ^ but the 
 only dear one. From fuch corrupt traditions as 
 thefe, it is not to be 'wondered, that the 
 confciences of men, ftruck with a fear of 
 puniiiiment, fliould have been encouraged to 
 perfeverc in fo cruel and fuperftitious a wor- 
 ship. 
 
 Sect. VL Concerning the antient Gauls, 
 ^?ehave the moft creditable evidences, Cicero, 
 and Julius Caefar \ the former of whom charges 
 them with the -praBice of offering human Jacri^ 
 ftceS:, as a horrid crime, and certain evidence 
 of their contempt of Deity. The other, 
 however, commends them on this very ac- 
 count, on thib fcore of a more fevere religion. 
 ^"' If at any time induced by fear, tliey think 
 *^ it neceffary that the gods fhould be ap- 
 
 " peafed^ 
 
( 70 ) 
 ^' peafed, they defiic their altars and temples 
 " with human vidims > as if they could not 
 " pradice religion, without firft violating it 
 ^^ by their wickcdneis. For who does net 
 ** know, that even at this day, they retain 
 " that favage and barbarous cultom of facri- 
 " ficing human beings ? thinking that the 
 *^ immortal gods can be appealed by the 
 " blood and wickednefs of m.an/* Cicero pro 
 Fonteio, But Csfar, the conqueror of the 
 Gauls, gives us a very different account of 
 thefe kind of facrifices ; *^ this nation, lays 
 " he, of all the Gauls, is the mofi devoted to 
 *^ religious obfervances \ and for that reafon, 
 *^ thole who labour under any grievous 
 *' diftemper, or who are converlant in dan- 
 *^ gers and battles, either facrifice human 
 *^ vidlims, or vow that they will facrifice 
 ^' them, and they employ the Druids as the 
 *^ condu6lors of fuch facrifices : for they have 
 *^ an opinion that, unlefs a human life be given 
 " for a human life, the heavenly Deities 
 " cannot be appeafed." Thefe laft words 
 feem to me to acknowledge a perfuafion that 
 muft have arifen from fome antient tradition, 
 about the fubftitution of the fon of man, in the 
 {lead offinners, as a propitiation for Jin, 
 
 Sect. VII. No doubt can be entertained 
 concerning the inhabitants of Britain, ^but that 
 chey were guilty of the fame pradices -, for 
 from them came the Druids^ the tirft promoters 
 
 of 
 
( 71 ) 
 
 of that fuperflltlon, not only in the GaidSi but 
 even in Italy, and in the city of Rome itfelf. 
 " The do6lrine of the Druids/' fays Csfar, 
 ■*' is thought to have been found in Britain, and 
 *' brought thence into Gaul: and now fuch as 
 *' are defirous to examine more particularly 
 ^^ into that matter, generally go thither for 
 ^^ the fake of information/* Book vi. of 
 the wars in GauL But Tacitus informs us 
 with what kind of facrifices they performed 
 their divine fervices there, in the fourteenth 
 Look of his annals. " When the ifland of 
 " Anglefea was conquered by Paulinus, a 
 ^' guard (fays he) was placed over the van- 
 " quifhed, and the groves devoted to cruel 
 " fuperftitions were hewn down; (the 
 *' fame was done by Csefar in the fiege of 
 " MarfeiUes; Liiran, book third) for it v/as 
 " an article of their religion to facrifice t! eir 
 " captives on the altars, and to confulc their 
 ■** gods by human entrails." 
 Hence that verfe in Horace. 
 
 Vifam Britamios hofpitibus feros, 
 " I will vifitthe Britons cruel to ilrangers.'^ 
 
 Sect. VIII. At which remote place*, the 
 Britons ufed to facrifice their guefts for vic- 
 tims ; yea, even in Rome itfelf, as Plutarch, 
 in his life of Marcellus teftlfies, they buried, 
 h'^ order of the high prieils, a man and woman 
 
 * Viz. Anglefea. 
 
( 72 ) 
 
 o/Gaul^ and a man and woman of Greece^ alive in 
 the cattle market, to avert fome calamity by 
 fuch a fatal facrifice. Whether this was done 
 yearly, as fome think^ I am rather inclined to 
 doubt. 
 
 Sect. IX. Of the fame kind was the re- 
 ligion of the Decii, devoting themfelves for 
 the fafety of the city. Hence a fufpicion 
 arofe, and was every where riunoured among 
 the Gentiles concerning the facjed rites of the 
 Jews, with which they w'ere unacquainted, 
 viz. " that they were wont to be folemnized 
 with human facrifices. For although after the 
 deftruclion of the Temple, it was manifeil 
 that they worfhipped the God of heaven only, 
 yet fo long as they celebrated the fecret myfie- 
 ries appointed them by God, Jofephus againft 
 AvfiG bears witnefs, that they laboured under 
 the infamy of that horiible crimiC, viz. of fa- 
 crificing human vi6i:ims, among thoje who were . 
 unacquainted with the Jewijh polity : where lie 
 aifo recites, from the fame Appio, a mofl ri- 
 diculous fiction about a young Greek captive, 
 being delivered by Antiochu.s, when he im.pi- 
 oufly fpoiled the Temple, after having been 
 fed there on a fumptuous diet for the ipace of 
 a year, that he might make the fatter avic- 
 *tim. 
 
 Sect. X. A cuftom that prevailed with 
 fom.e, not unlike this untruth about the young 
 Greek kept in the Temple, feems to have 
 
 given 
 
C 73 ] 
 
 sivcn rife to it. For thus Diodorns, in Book V. 
 writes of the Brutds, '' They fix up their ma- 
 " lefa6lors upon poles, after having kept them 
 " fiv^e years, (it feems they fattened much 
 " flower than at Jerufalem) and facriiice 
 ^^ them to their gods^ and with other firll 
 ^' fruits of the- year, offer them on large fu- 
 '^ neral piles." Theodoret alfo mentions 
 fomethino; of that kind concernino- the Rho- 
 dians, in the firft book of the Greek Affe^ions : 
 the words have been mentioned before. 
 
 But that young Greek, deftinedforfacrificey \n 
 Appio, has no name \ that is, there never was 
 any fuch perfon, 
 
 *^ But, friend, difcover faitiiful what I crave, 
 •■* Artful concealment ill becomes the brave; 
 *' Say what thy birth, and what the name you bore, 
 ** Impofed by parents in the natal hour.*' 
 
 * Pope's Homer's Odyjpy, Book VIII. 
 
 Sec. XI, But after having prepared the 
 plot, he ought not to have fliunned the tafk of 
 giving names to the adlors.. We have the 
 name of a Per/tan facrificed even among the 
 Thracians, in Herodocus, Book IX. *''^The 
 " Thracians of Apunthiura (lays he) havinr*- 
 " feized Oiobazus flying into Thrace, facri"^ 
 *^ ficed him after their cullom to Pieifrorus, 
 " the god of the country." 
 
 * The words in the origin il jpply much better to our 
 Author's meaning. See the/n, Od yss. Lib, Vill. v. 5 50. 
 
 E S£CT, 
 
t 74 ] 
 Sect. XIL There is ftill remaining, if I 
 rightly remember, the name of a Spanifh fol- 
 dier, a captive with other of his companions 
 among the Mexicans, well known inhabitants 
 of America^ who being facriiiced on a very- 
 high altar to the gods of the country, when 
 his heart was pulled out, if we can cre- 
 dit Peter Martyr, author of the Hiftory of 
 the Weft Indies, tumbling down upon the 
 fand, exclaimed, " O, companions ^ they have 
 murdered me,'" Clemens of Alexandria makes 
 mention ot' ^heopompus, a kingof the Lacede- 
 monians being facrificed by Arijhmenes theMeJ- 
 Jenian, His words, which elegantly fet forth 
 this cuftom of all the nations, we fhall beg 
 leave to trouble the reader with : "But now, 
 " when they had invaded all dates and nations 
 " as plagues, (he is fpeaking of D^miOns) 
 " they demanded cruel facrihces -, and one 
 *' Ariftomenes, a Meflenian, flew three hun- 
 *^ dred in honour of Ithometan Jupiter, 
 " thinking that he facrificed fo many Heca- 
 ^^ toinbs in due form, and of fuch a kind. 
 *^ Among thefe, too, was Theopompus, king 
 " of tht Lacedemonians, an illuftrious vic- 
 ^* tim. But the inhabitants of Mount Tau- 
 *« rus, vv^ho dwell about the Tauric Cherfo- 
 •^ ntk^ inftantly facrifice whatever fliip- 
 *^ wrecked ftrangers they find upon their 
 *^ coalls to Diana of Taurus.'* " Tiience, 
 ^^ ye iinhoJptaUe Jhores^ Euripides again and 
 
 *^ again 
 
[ 75 1 
 
 ^^ again bewails in his fccnes thef^jyour facri- 
 " fices." 
 
 CL':Kjns*s Exhortatioits to the Greeh> 
 
 Sect. XIII. But what he fays concerning 
 Euripides^ has a reference to the (lory of Iphi- 
 genia among the inhabitants of Taurus ; 
 * where, however, the Poet fignifies that fliC 
 detefted fuch kinds of facrifices ; for he intro- 
 duces Iphigenia, then Frieftefs of Diana, thus 
 bewailing her lot : 
 
 ^' They have appointed rne Prieftefs in 
 ^' tlieie temples, where Diana, the goddefs of 
 *' the feftival, is dclighied with fuch laws ; 
 " whofe name alone is honourable : but I fay 
 '^ no more^ dreading the goddefs. For I fa- 
 '* crifice, (and it long hath been a cuftom of 
 '^ the State) every Grecian that arrives in^ 
 '' this country.'* Eur. Iph, in Tauris, 
 
 - Thus far Clemens, who alfo demondrates 
 the fame thing of the Tbejfaliansy Lycians, Lef^ 
 Mans, Phocenfians, and Romans, from Monimus^ 
 Antoclides, Pythocles, and Demaratus. That 
 deed too of Agamemnon, alluded to by Virgil, 
 furnifhes another proof. 
 
 . Sanguine placajiis n^entosy et 'virgine c^fa^ &;c, 
 *' O, Grecians, when the Trojan fhores you fought, 
 ** Your pafTage with a virgin's blood was bought." 
 
 DryDEn's ViRG. 
 
 Sect. XIV. Tertullian alfo be^.rs witnefs 
 to this wickednefs : — ^' In Africa they openly 
 
 * In the play of Euripides, called Iphigenia in Tauris, 
 
 E 2 '' facri- 
 
t 76 ] 
 
 ^ facrificcd Infants to Saturn, even down to 
 <' the time of the Pioconfulate of Tiberius -, 
 " and what is furprifing, even in that moll re- 
 ■*' ligious city of the pious defcendants of 
 " yEneas, there is a certain Jupiter, whom, 
 -^' at his games, they drench with human 
 " blood." 
 
 'Tis notoricufly known, that in thejangutjmry 
 ^t?;«^j of the Romans, they made atonement 
 to the gods with human blood, namely, that 
 of captives, ^ut Eujebius^ Pamphilus enters 
 the moft fully of any into this matter : for he 
 fliews from Porphyry^ Pbllo^ Cle?nenSy Dionyfius 
 of HalicarnaJJia^ and Diodorus SiculuSy that this 
 ceremony of offering human Jacrifices was prac- 
 tifed all over the world. Porphyry, indeed, 
 £hews, at large, who inllituted this kind of 
 worfhip in different places, and who put an 
 end to it. Another very ingenious Poet 
 brings an accufation of extreme folly and 
 madnefs, againft this rite, in thefe verfes. 'Tis 
 a Plebeian addreffing Agamemnon : 
 
 Tu quum pro njitula, fiatuis dulcem AiiUde naiarn, 
 J Hie arasjfpargij'que tnola caput, hnprobcy Salj'a, 
 Re Slum anirni fer'vas f 
 
 When your own child you to the altar led. 
 And pour'd the falted meal upon her head; 
 When you beheld the lovely vklim flain. 
 Unnatural Fxither ! were you found of brain ? 
 
 • Blfliop of Cxfarea, in Paleftine, a very learned Pre- 
 date, and one of the greatelt writers of hb time. 
 
 Agamem- 
 
[ 77 ] 
 
 Agamemnon is introduced thus apologifing 
 for hTmfelf, on account of the utility and ne- 
 cefTity of the facrifice. 
 
 Veru7n ego, ut h ^rentes adverfo lit fore nwves • 
 Eriperetn, prudens placwvi /anguine Divos. 
 But I, while adverfe winds tempeftaous roar. 
 To loofe our fated navy from the ftiore. 
 Wifely with blood the powers divine adore. 
 
 Francis Horace. 
 
 The Plebeian again charges him with mad- 
 
 nefs : 
 
 Netnpe tuOifuriofeP 
 What ! your own blood, you madman ? 
 
 But Philoy in his firft book, relates that one 
 Saturn (there were many illufirious perfons of 
 that name, as well as of the name of Hercules) 
 when the enemies of his country were op- 
 prefTing it, facrificed at the altars his own daugh- 
 ter^ named Leudem^ which among them, viz, 
 the lyrianSj means only begotten, 
 
 I have little or no doubt but that this Saturn 
 was Jephthah the Ijraelite ; that their Hercules 
 was Jo/Jouay the celebrated Vojfms has clearly- 
 proved. Bookl. of Idol. 
 
 Sect. XVI. But as we have made mention 
 of Jephthah^ it will not be foreign to our pur- 
 pofe, briefly to treat of thefe three famous 
 examples of human Jacrtfices recorded in the 
 facred writings. The firfl is contained in that 
 celebrated hiftory concerning the trial of 
 Abraham : an undertaking lb wonderful and 
 a-ftonifhing, that no age hath ever produced, 
 or will produce its like. It even exceeds every 
 E 3 thing 
 
[ 78 ] 
 
 tiling that fahuhus Greece hath irrejumed in fiery, 
 A inoft indulgent and afFedionate father, 
 weighed down Vvith age,* is ordered to offer 
 his onh/ Ton;, the pillar of his houfe and flnnily, 
 the truft of Heaven-^ a fon folemnly pronriifed 
 him by God, the foundaticn cf the future churchy 
 m whom, according to the oracles of God, t?// 
 the natkns cf the earth were to he hleffedy this 
 mofl innocent, and mofb obedient fon, he is 
 ordered to offer as 2ihtirnt- offering: a dreadful 
 kind of facrifice indeed! which lequired, that 
 the victim fhould be firftyZ^/;;, afterwards cw/ in 
 peceSy and laftly burnt by the hand of a father ! 
 "What though the purpofe was not accom- 
 piihhed, God having gracioufly fo ordained it; 
 this obedience of the holy man is, Vtotw'nh' 
 jlar.ding^ to be had in everlafmig remembrance ! 
 And fbrafm.uch as he begun the tafk with a 
 fincere heart and unfeigned faith, the Holy 
 Spirit bears teftimony to him, as if he had 
 really offered his fon. Heb. xi. 17. By faith 
 Abraham^ when he was triedy offered up IfaaCy 
 and he that had received the promifes^ offered up 
 his only begotten. The fame of this rranfaclion, 
 no doubt, was fpread, in antient tim.es, over 
 
 * Abraham is novv faii to have been a hundred and 
 thirty-three years of age : for feme are of opinion that 
 Ifaac, at the time he was to have been facrificed, vvas 
 thirty-three years old: Jofephus fays, twenty-five. The 
 ]cv,'s'm Seikr Olam, thiity-fix. Nor is it any objcflion 
 that he is called Naar, lor fo Benjamin, the father of 
 many children iscaliedj Gen. xliii. 
 
 many 
 
C 79 ] 
 
 many of the Eaftern nations. But that diofc% 
 who were altogether ignorant of the communioa 
 and friendfhip which Abraham cultivated with, 
 tbe Lord, and yet were convinced in their con- 
 fciences, that a more noble lacrifice than all 
 cattle, and a more precious vicSlim was necef- 
 fary to be offered to God, (for if this perfuafion 
 had not been deeply impreiTed on their minds^ 
 the Devil could not have induced them to that 
 dreadful worjhip) aflumed the courage of 
 praclifing the fame thing, fi-om that event, 
 there is not any room to doubt. And further, 
 if any report were fpread abioad concerning 
 the Divine command and oracle which Abra- 
 ham received, the eyes of all would be turned 
 upon him as the wijeft and holiefto^ men, and 
 they would be led (perhaps) to conclude falfely 
 that God might be propitiated by fuch kind 
 of victims. For they did not thiSy from any 
 rivaljhrp of Abraham, whom they refpedled as 
 a v/ife and jufi; man; but being deceived by 
 that action of his, and endeavouring, at an ex- 
 piation of their own crimes, they did the fame 
 thing that he did, .but with a very different 
 end : for the offering up of Ifaac was a type of 
 the facriuiceof Jesus Christ. 
 
 Sect. XVI. But from that right and do- 
 minion, which God naturally hath over all the 
 creatures, or from that fuperior excellence 
 and eminence, wherewith he is endowed and 
 conftituted, he mJght, without any degree or 
 £ 4 fufpi- 
 
[ 8o ] 
 
 fufplcion of injuflice or cruelty, exafl viAims 
 as a tribute from man -, but he hath dechired 
 his will to the contrary, Exod. xxxiv. 19, 20. 
 But thefrjilir.gs cf an ajs thoujhalt redeem with 
 a lamb: and the firft- horn of thy Jons thou [halt 
 redeem. Partly, left human blood, of which 
 he has the higheft" care, fhould become of lit- 
 tle account; but efpecially, becaufe all mjan- 
 kind in general being polluted with iniquities, 
 a type of his immaculate fon could not be 
 taken from among them. 
 
 Sect. XVII. But this hifcory, the falfifying 
 poets of the Greeks have corrupted, by that 
 fable of theirs, concerning the facrifice of 
 Iphigenia, begun by her father Agnmiemnon, 
 but Vv'ho was liberated by the fubftitution of a 
 doe* : hence, in Euripides, thefe words are 
 falfely applied to the virgin, deftined to be fa- 
 crificed, which, (the proper changes being 
 made) might with more propriety be fpoken 
 of Ifaac^ when adling in obedience to the com- 
 mand of God, and of his father. 
 
 * to TToirsp Trdpufj.i (Toiy &C. &C, 
 
 ** O, Father, I am here prefent, and I 
 -** cheerfully deliver up my body, for my 
 
 * Agamemnon, as the flory runs, had killed one of 
 Diana's" flags; and the goddefs would be appeafed on no 
 other terms than by the iacrif.ce of his daughter: but 
 after fhe was laid on the pile, Diana, pitying the virgin, 
 pui a doe in her room, and made Iphigenia lier Priellefs. 
 
 '^ country 
 
[ 8i ] 
 " country, and for all Greece, to be facrificed 
 " at the altar of the goddefs, by thoic who 
 " now condudt nne thither, if the oracle fo 
 " require/' 
 
 Euripid. Iphigenla in AuUsy near the end. 
 
 'Tis worth while to notice, by the way, the 
 life of the word Ziti^ \ the virgin to be facri- 
 ficed, declared, that fhe was willing fo appeafe 
 the anger of the gods, and fuffer puniihnnent 
 in behalf of or, tnftead of her country and all 
 Greece: and but a little before fhe is intro- 
 duced; exulting in thefe words, 
 
 Y.\i<T(n-v a,y.(pi vccovy &C. 
 
 " Invoke to her tcnnple, to her altar, 
 *^ Diana, queen Diana, the blefied Diana : 
 " for if it fhall be neceffary, by my blood and 
 " facrifice I will obliterate the oracle." 
 
 Sect. XVIII. Juflly celebrated too, in the 
 fecond place,, is the hiftory ofjepk^bah's facri- 
 ficing his only daughter, related by the Holy 
 Spirit in thefe words, Judges xi. 30, 31, 
 j^nd Jephtbah vowed a vow unto the Lordy and 
 Jaid, If thou fo alt without fail deliver the children 
 of Animon into mine hands ; then it fhall he^ that 
 whatjoever cometh forth of the doors of my houfe. 
 to meet me, when I return in peace from the chil- 
 dren of Ammon^ fhall fur ely he the Lord's^ and I 
 will offer it up for a burnt -offering. But when 
 he returned, " his daughter can:ie out to meet 
 him; and at the end of two months, he did 
 E £ witH 
 
C 82 J 
 
 xv'ith her according to his vow." If any palTage 
 ever puzzled both Jewifh and Chriftian inter- 
 preters, antient and modern, as well as all your 
 dijputants ii'pm^ and patchers up of coinnnon- 
 piace diiFicuities, this one has. For on the 
 one hand, here h is luppofed, that all offering 
 of hunnan facrifices is detefted and abhorred 
 by God j and to afcribe fuch a thing to a man 
 of piety, and one celebrated by the Holy 
 Spirit for his faith, many will not venture^ 
 But again, on the other hand, the words of 
 the hiilory, the circumftances, the grief and 
 lamentation of the father feem hardly capable 
 of admitting any other meaning. — But to me 
 thefe things are amhigucus,^ 
 
 Sect. XIX, Firft, It is evident, that a 
 grofs igfiorance of the law, either in m.aking the 
 vow, or in executing it, is by no means to be 
 afcribed to Jephthah, who was, though a mili- 
 tary iBan, a-man of piety, a fearer of God, and 
 well acquainted widi the facred writings. Now 
 then, if he fimply maade a vow ; that a com- 
 penfation and redemption, according to thi 
 valuation of the priefls, ought to have been 
 made, could not have efcaped him ; and there- 
 fore there was no reafon why he fliould fo 
 much bewail the event of avow, by which he 
 had engaged himfelf to the Lord, and to 
 
 * That is, the exprefTions relating to this fubje<Jl are 
 capable of more meanings than one ; and to afcertain the 
 right one, h attended with difficulties. 
 
 which 
 
E 83 ] 
 
 which he was hound: for he might both keep 
 \\\?> faithy and fixe his daughter y according to 
 the words of the law, Levit. xxvii. 21, 31. 
 
 Or if we fhoiiid conje6Lure, that he was fo 
 grofsly miflaken, and entirely unacquainted 
 with Divine matters, was there no Prieft or 
 Scribe among all the people, who, during that 
 time which he granted to his daughter, at 
 her ov/n requeil, to bewail her virginity, 
 could inflrudt this illuflrious leader, who had 
 lately merited fo highly of the commonwealth, 
 in the meaning of the lawy fo that he fhould 
 neither vex himfelf, render his family extin6t,. 
 nor worfliip God, to no purpofe, by a vain fu- 
 perdition ? I have no doubt then, but that 
 Jephthah performed his duty in executing his 
 vow, according to the precept of the lav*'^ 
 however m.uch he might have erred in his ori- 
 ginal conception of it. 
 
 Sect. XX. Nor is it lefs doubtful, m the 
 fecond place^ that Jephthah did not offer his 
 daughter as a burnt -offerings as the words of 
 the vow imply, according to the ceremony 
 and inititution of that kind of facrifiee : for 
 as thefe facrifices could be performied by the 
 Pricil only^ by killing the victim, cutting it ia 
 pieces, and conjumhig it by fire upon the altar i. 
 ofFices^ in which no Priefh would have mini- 
 ftered or aiTifled : fo alfo, fuch kind of facrifices 
 are enumerated among " the abominations to 
 ^'* the Lord which he iiaterh,'' Deut, xii. 3 1^. 
 
[ 84 ] 
 
 ^hou jJoalt not do Jo unto the Lord thy God : for 
 every ahombiation to the Lord which he hatethy 
 have they done imto their Gods : for even their 
 Jons and their daughters have they burnt in the fire 
 to their gods. 
 
 Sect. XXI. Nor does it feem probable that 
 Jephthah had dedicated his daughter to God, 
 that fhe llioiild perpetually remain a virgin : 
 for neither hath God initituted any iuch kind 
 ofworfhipj nor cou\d iht Jorced virginity of 
 the daughter by any means ever be reckoned 
 to the account of the father, as any valuable 
 confideration, in place of a viofim. 
 
 Sect. XXII. As then there were two kinds 
 oj things devoted to God: the firfi of which, was 
 of the clafs of thofe, which, as God did not 
 order that they fnould be offered in facrifice, it 
 was made a flatute, that they fhould be valued 
 by the Prieft, at a fair valuation, and be re- 
 deemed, and fo return again to common ufe. 
 The law of thefe is delivered, Levit. xxvii. i, 2, 
 6cc. And the Lord J'pake unto MoJes^Jaying^ Speak 
 unto the children of IJrael, and Jay unto theWy 
 when a man fhall make a ftngular vowy the per- 
 Jons fh all be for the Lordy by thy efiimation. And 
 thy ejiimation fhall bey of the male from twenty 
 years oldy even unto Jixty years oldy even thy efti- 
 mation fhlall be fifty fhekels of Jilvery after the 
 fijekel of the Jan5fuary, And if it he a female y 
 then thy efiimation fhall be thirty fhekels y Sfc. 
 And verfe 8, But if he be poorer than thy efii- 
 
 mation-y 
 
[ 85 ] 
 
 vtation, then he poall prejent himjelf before the 
 Friefl, and the Prieft Jhall value him : according 
 to his ability' that vowed [hall the Priejl value 
 him. 
 
 But the fecond kind of thefe were called 
 Chcereniy * concerning which it was not a fim- 
 ple vow, of which there was no redemption or 
 eftimation to be made by the Priefl : the law 
 refpe6ling thefe is given in the 28th and 29th 
 verfes of the fame chapter. Notwithjianding, 
 no devoted thing that a man Jhall devote unto the 
 Lord J of all that he hath^ both of man and beaft^ 
 ^id of the field of his foffeffion fhall be fold or re- 
 deemed: every devoted thing is mofl holy unto the 
 Lord, None devoted^ which fhall be devoted of 
 men^fhall be redeemed s but fhall Jurely be -put to 
 death. 
 
 The queflion to which of thefe two kinds 
 the vow ofjephthah belonged, creates, iflmif- 
 take not, the whole difficulty of the paflage.. 
 
 Sect. XXIIL That it belonged not to 
 the firft is as clear as the day 3 becaufe if we 
 fuppofe that it did, he might eafily have ex- 
 tricated himfelf and family from all grief on 
 that account by faying the eftimation mad.e by the 
 Priefi,lx. was then a Charem which,, by his vow, 
 Jephthah had vowed to the Lord, by no means 
 to he redeemed^ but accounted " moil holy un^ 
 
 * A thing or perfon fo devoted as not- to be rsdeemedv 
 
 to 
 
[ 86 ] 
 
 to the Lord:" as in verfes, 27, 28, before- 
 mentioned. 
 
 Sect. XXIV. But it is doubted, 
 whether a rational creature could be made 
 a Charem: but in fa6t there can hardly remain 
 any room for doubt : to the perfon who confi- 
 ders the text itfelf^ it will eafily appear: the 
 words are " every devoted thing is mod holy 
 unto the Lord : none devoted, which fliall 
 'be devored of men, lliall be redeemed, but 
 fhall Rirely be put to death.*' It is evident 
 from the foregoing verfe, that the words 
 " of men \ point not 2iZ the efficient caiij'e, but the 
 matter^ of the vov/ -, where, the fame words, 
 in the origi}!''\ cannot be otherwife rendered 
 than by r/or touching man ^ or by out of or from 
 among mankind or men, or of the clafs of men. 
 And all thofe writers interpret the words in 
 this fenfe, (and there are not a few of them 
 both among Jews and Chriflians) who are of 
 opinion, that the paiTage ought to be ex- 
 plained as relating to the enemies of God de- 
 voted to univerfal flaughter and deftru(5lion. 
 
 As Jephthah then had devoted his daughter 
 as a Ch^remy it feems hardly to admit of a 
 doubt that the caufe of his confternation and 
 forrow at meeting her was, becaufe, that ac- 
 
 * That is, point not at the perfons vowing, but at the 
 objefl of their vow, or at tke thing vowed or devoted by 
 thenj. 
 
 cording 
 
[ 87 ] 
 
 cordino; to the law he had flain her, havincr 
 devoted her to God in fuch a manner as not 
 to be redeemed. ' 
 
 Sect. XXV. It would be foreign to our 
 purpofe to agitate this queflion any further. 
 We iliall only fay then, that after having ma- 
 turely weighed ail the circumftances of the 
 text, and of the thing itfelf, according to the 
 meafure of our abilities, we have gone into 
 the opinion of thofe who maintain, that Jeph- 
 thah gave up his daughter to death, flie 
 being devoted to God in fuch a mianner, as 
 according to the law not to be redeemed^ 
 that fupreme Being, who has the abfolute 
 right and power of life and death, {o requir- 
 ing* it. The Theologians of both nations, f 
 who efpoufe this fide of the queilion, are both 
 numerous and renowned. Peter Martyr t^Ri- 
 fies that almoft all the more antient Rabbins 
 agreed in this opinion. Jofephus in his Anti- 
 quities follows them, although he hath not 
 determined Jephthah to be {tqq of blame. Of 
 the fathers, it is fufficient, for the m.atter is 
 not to be determined by votes, that Hieron in 
 
 * The author here ufes the words, '* at leaft interpre- 
 tative! y, before " fo requiring it:'' meaning thereby, as 
 I underfland him, that thejuft and proper interpretation 
 of thepaffage wherein this hiflory is recorded, and of the 
 others quoted, relating to vows, had clearly determined him 
 to adopt this opinion. 
 
 t That is, botli of the Jewiih and ChriHian perfua- 
 fion. 
 
 his 
 
[ 83 ] 
 
 his epiftle to Julian \ Amhroje on Jlrghufyy 
 book the jdj Augujiine. on the book of Judges; 
 and of thofe in later times, Peter Martyr in his 
 commentary on the i ith of Judges; and Ludo- 
 vicus Capellus, in that excellent treatife of his 
 coytcerning JephthaFs /^^j-;^, have either approv- 
 ed, or at leaft have not difTented from this opini- 
 on. WhatEpiphanius* relates concerning the 
 deification of Jephthah's daughter^ favours this 
 opinion : " In Sebafte, (fays he) which was 
 ** formerly called Samaria, having deified the 
 ^^ daughter of Jephthah, they yearly celebrate 
 " a folemn feftival in honour of her." Yea 
 more, the mcft learned agree that the fame 
 of this iranfadion was fo fpread among the 
 Gentile nations, that thence Horner^ Euripides^ 
 and others, lei zed the occafion of raifing that 
 fable about Agamemnon's facrificing his 
 daughter 3 and that there never was any other 
 Iphigenia than Jephthegenlay nor Iphianojfa f 
 than \(p^mvQL(T(Tx^\ or JephtheanafTa. 
 
 Sect. XXVI. But this was a kind of 
 human facrifice, by which, as God intended 
 to fhadow forth the true facrifice of his fon,; 
 
 * Patriarch of ConHantinople in the year 520. 
 
 f Iphianafla, as ftory fays, was daughter of Proctus, 
 king of the Argives, who preferring herfelf in beauty to 
 Juno, was ft ruck with fuch a madnefs as to believe herfelf 
 to be a cow : but was afterwards cured by Melampus, a fa* 
 mous phyfidan, to whom ihe was given in marriage. 
 
 X Or, than the daughter of Jephthah : far Ipliigcjiia, 
 fee.noteonpage 80. 
 
[ 89 ] 
 
 fo, the enemy of the human race aping the 
 almighty, and taking advantage of, and in- 
 fulting the blindnefs of mankind, and the 
 horror of their troubled confciences arifing 
 from a fenfe of the guilt of fin, influenced 
 and compelled them to the performance of 
 ceremonies of a fimilar kind. 
 
 Sect. XXVII. There is no need that we 
 fhould dwell on the third inftance of this 
 kind of facrifices that occurs in the facred 
 writings; viz. that of the king of Moab, dar- 
 ing the fiege of his city, offering up either 
 his own fon, or the kingof Edom's, upon the 
 wall, as he was a Heathen and a worfhipper 
 of Saturn, according to the cuftom of the 
 Phoenicians. Defpairing of his fiutation, 
 when it feemed to him that the city could no 
 longer be defended; and when he had no 
 hope of breaking through, or ofefcaping, he 
 offered his own fon, in my opinion, (for the 
 king of Edom had no firft-born to fucceed 
 him in the government, being himfelf only a 
 deputy king) as a facrifice to the gods of his 
 country, to procure a deliverance. The three 
 kings then departed from the city which they 
 were befieging, God fo dire6ling it, either 
 having entered into an agreement to that pur- 
 pofe, or becaufe of the war not being fuccef- 
 fully ended, (for the conje6lures on this point 
 are by no means fatisfadory) fome indigna- 
 tion having broke out among the troops 
 
 of 
 
[ 50 ] 
 
 of che Ifraelitesj who alio themfclves were 
 Idolaters.* See i Kings, chap. iii. verfe 26, 
 27. 
 
 Sect. XXVIII. We ihall conclude this 
 train of teftimonies with that noted account of 
 the Rugiani, certain inhabitants of an iQand of 
 Sclavonia, related by Albertus Crantziiis^ from 
 which we may learn the dreadful judgment of 
 God againil a hx^ Juperftition of Chriftians, 
 
 * Dr. GUI agrees Vv-ith our author, that the king of 
 Moab Kicriiiced his own ion ; and chinks that he might be 
 induced to offer him thus publicly on the wall, that it 
 ir;ig-ht be fssn by the camp of Ifrael, and move their coin- 
 paiiioa ; but radier that he did it as a religious atlion to 
 appeafe the Deity by a human facrifice j and that it was 
 oifered either to the true God, in imitation of Abraham, 
 or to his idol Chemofh, the fun. It was ufual with the 
 HeathiCrs, particularly the Phoenicians, when in ca- 
 lamity and diftrefs, to oSer up v/hat was moft dear and va- 
 luable to them, fee page 69. Dr. Gill ftems of opinion 
 that the caufe why the three kings broke up the fiege was, 
 that after triis barbarous and iliocking facrifice, the Moa- 
 bitJs became quite defperate,-and that the kings, feeing 
 them refolved to fell tlieir lives fo dear, and to hold out to 
 the lad man, thought iit, to raife the fiege. A very natu- 
 ral explication of tliefe words, ** and there was great in- 
 dignation agaiiifi Ifrael," if the indignation b.' underflooi 
 as applicable only to the Moabites : but the concluding 
 fentence of our author on this fubjecl items to imply it to 
 be his opinion, that there were alfo diilentions and indig- 
 nation in the allied army ; perhaps, between the Edomitcs, 
 the idolatrous Ifraelitcs, and the worihippcrs of the true 
 God, arifmg from the horrid fpedacle they had wic- 
 neued. This is only ventured as a conj^dure, that may 
 better account for the I'udden departure of the king^. 
 
 *^ Some 
 
[ 9' ] 
 
 " Some preachers of the Gofpel of Chrifl-, 
 *^ who and what they were the hiito:ian fhews, 
 " converted the whole ifland of the Rugiani 
 " to the faith : then they built an oratory in 
 " honour of our Lord and Saviour Jefus 
 " Chriil, and in memory of St. Vitus, Patron 
 " of Corveia. Butafter^ by divine permifli- 
 " on, matters were changed, and the Rugi- 
 *' ani fell off from the fairh, having inftantly 
 " expelled the Pricfts and Chriftians, they 
 ^' converted their religion into fuperditioni^ 
 ** for they v/orfhip St. Vitus, whom we ac- 
 ^* knowledge as a miartyr and fervant of 
 " Chrift, as God} nor is there any barbarous 
 " people under heaven, that more dread 
 " Chridians and Priefb : whence alfo, in pe- 
 " culiar honour of St. Vitus, they have 
 " been accu domed to faerifice, yearly, 
 " any Chritlian that may accidentally 
 " fall into their hands." A more horrible 
 iffue of Chriftianity finking into fuperfiition, 
 would, perhaps, be difficult to be found. But 
 we are now tired of dwelling on fuch horrid 
 rites and abomjinabie facrifices. ForailTiuch 
 then as we ourfelves are the offspring of thofe 
 who were wholly polluted with fuch facrifices, 
 and by nature not better or wifer than they ; 
 but only, through the rich, free and unfpeak- 
 
 * Their religion, at beft, had been contaminated with 
 the fuperiVitiona of the church of Rome. 
 
 able 
 
[ 9^ ] 
 
 able mercy of God, have been tranHated from 
 the power of darknefs, and the kingdom of 
 Satan, into his marvellous light, it is moft 
 evident, that by every tie we are bound to 
 offer and devote ourlelves wholly to Chrift our 
 deliverer, and moft glorious Saviour, *' who 
 " hath loved us; and who gave himfelf for 
 '^ us, that he might redeem us from all ini- 
 " quity, and purify to himfelf a peculiar 
 " people, zealous of good works."* 
 
 Sect. XXIX. Thus the prophecies con- 
 cerning the oblation of Chrift being but badly 
 underftood, mankind were feduced, through 
 theinftigation of the Devil, to pollute them- 
 felves with thefe inhuman and accurfed facri- 
 flees. Perhaps too, that moft artful feducer 
 had it in view, by fuch facrifices, to prejudice 
 the more acute and intelligent part ofman* 
 kind againft that life-giving facrifice, that was 
 to be deftrudlive of his kingdom : for, fuch 
 now held thefe atrocious facnftces anddetefta- 
 ble rites in abhorrence. However, to keep 
 the minds of men in fufpence, and in fub- 
 jedtion to himfelf, he did not fail from ano- 
 ther quaiter, by words, obliquely-, to ipread 
 abroad and fend forth ambiguous oracles, as 
 if fuch rites and facrifices were of no avail for 
 the expiation of fins: thence thefe verfes in 
 Gato's Diftichs \ 
 
 * I Epiitle to Titus, chap. i. verfe 14.. 
 
 Cum 
 
[ 93 ] 
 
 Cumjts ipfe nocctis moritur cur 'vid'ima pro te ? 
 Stultitia eji morte alteriiis fperare falutem. 
 
 ** Since it is thylelf that art guilty, why need nny 
 *"* vidim die for thee ? 'Tis madnefs to expedl falvaiion 
 ** from the death of another." 
 
 I have no doubt but that this laft verfe is a 
 diabolical oracle. 
 
 Sjtct. XXX. By fuch deceitful praflices 
 the old ferpent, inflamed with envy, and be- 
 ing himfelffor ever loft, bee aufe he could not 
 eradicate every fenie of avenging juftice, 
 (which is as a curb to reftrain the fury of the 
 wicked) frooi the nninds of men, wiilied to 
 lead them into mazes, that he m^ight ftill 
 keep them the flaves of fin^ and fubjed to his 
 own dominion. 
 
 Sect. XXXI. There have been, and ftill 
 are, fome of mankind, I confefs it, who, from 
 indulging their vices, zxtjeared in their conjci- 
 enceSi and whofe minds are become callous by 
 the pradice of iniquity J who, flattering them- 
 felves to their own deftru(5lion, have faifely 
 conceived, either that God does not trouble 
 himfelf about fuch things, or that he can be 
 eafily appeafed, and without any trouble. 
 Hence that profane wretch, introduced by 
 Erafmusy after having fettled matters with the 
 .Dominican commijfaries^ to a jolly companion 
 of his own, when he afked him, " whether 
 " God would ratify the bargain V anfwers, 
 ^^ I fear rather left the Devil fhould not ratify 
 
 " it. 
 
[ 94 ] 
 
 " it, for God by nature is eafy to be appeafcd." 
 It is from the lame idea, that many of the 
 barbarous natives of America idly fancying 
 that there are two Gods, one good^ and ano- 
 ther eviU f^yj that there is no need to 
 offer facriPices to the good one, becaufe be- 
 in^ naturally good, he is not difpofed to hurt 
 or injure any one: but they ufe all poffible 
 care, both by words and a6lions,and every kind 
 of horrible facrifice, to pleafe the evil one. 
 IJkewife thofe, who are called by Merfen- 
 nus deifts, exclaim, " that the bigots, or fu- 
 " perftitiouily religious, who believe in infer- 
 '^ nal punifhments, are worfe than Atheifts 
 " who deny that there is a God," So too, 
 fome new majlers among our own countrymen 
 talk of nothing, in their difcourfes, but of 
 the goodnefs of God : his Jupreme rights domi^ 
 nion, and vindicatory juftice^ are of no account 
 with them : but he himfelf knows how to pre- 
 ferve Ins glory and his truth pure and entire, 
 in fpiteofthe abilities, and without regard to 
 the delicacy of thefe fafhionable and dainty 
 gentlemen. 
 
 Sect. XXXII. But Rutherford, en Pro- 
 vldencey anfwers, that " the Gentiles formerly 
 borrowed their furgations and luftrations* from 
 
 * That IS, th?ir asfls or ceremonies of cleanfing or pu- 
 rifying themfelves from guilt by fucriticc or otherwife; 
 the latter word i^iore particularly means the operation of 
 cleanfing by water. 
 
 the 
 
[ 95 ] 
 
 the Jews, and not from tlie light of n^iMire ;" 
 but he muft be a mere novice in the know- 
 ledge of thefe matters, into whofe mind even 
 the llighteft: thought of that kind couid enter. 
 For 1 believe there is no one who doubts the 
 cuftom and ceremony of facrificing among the 
 Gentile nations to be much more ancient than 
 the Mofaic inilitutions. Nor can any one 
 imagine, that this univerfal cuftom among all 
 nations, tribes and people, civilized and bar- 
 barous, unknown to one another, differently 
 fituated and fcattered all over the v/orld, could 
 have firft arifen and proceeded from the infti- 
 tutions of the Jews. 
 
 Sect. XXXIII. " But, fays he, the 
 *^ light is dark, that a finful creature couid 
 ** dream of being able to perform a fatisfadi- 
 " on, and make propitiatory expiations to 
 " an infinite God incenfed, and fuch too as 
 ^^ would be fatisfaclory for fin :" yea, I fay^ 
 that a fmful creature could perform this is 
 falfe, and a prefumption only arifing fi'om 
 that darknefs which v/e are in by nature : but 
 notwithftanding it is true, that God muft be 
 appeafed by a propitiatory facrifice, if we 
 would that our fins Ihould be forgiven us ; 
 and this much he hath pointed out to ail man- 
 kind by that light of nature, obfcure indeed, 
 but not dark. Nor is it neceiTary, in order 
 to prove this, that we fhould have recourfe to 
 the fabulous antiquities of the Egyptians, the 
 
 very 
 
( 96 ) 
 
 very inodeft writer of which, Manetho, the 
 High Prieft of Heliopolis, who lived in the 
 time of PtoleiTiy Philadelphus, arid took his 
 hillory from the Seriadic Hieroglyphic al * obe- 
 lifks, writes, that the Egyptian empire had 
 endured to the time of Alexander the Great, 
 through 31 dynallies,-]- containing apeiiodof 
 five thoufand three hundred and fifty-three 
 years : this is the fum of the years according 
 to that writer, as Scaligcr collects it, to which 
 Vojjius has added two years. But other Egyp- 
 tians have been, by no means, fatisRed with 
 this period of time. " For, from Ifiiis and 
 " Ifis, to the reign of Alexander, who built a 
 " city of his own name in Egypt, they reckon 
 " more than ten thoufand years; and as fom.e 
 " write little lefs than thirteen thoufand 
 " years," fays Dicdorus -, during which peri- 
 od of time, they fay that the fun had four 
 times changed his courfe, for that he had 
 twice rifen in the weft, and fet in the eaft : 
 which things, though they may fcem the 
 
 * Hieroglyphics are embkms or pi»^ures that were ufed 
 in the firft method of writing ; but after characters were 
 introduced, they became generally unintelligible, and con- 
 tributed much to promote idolatry. They were ufed by 
 the Egyptian priefts to conceal the myitcries of their reli- 
 gion from the vulgar, and were thence called hierogly- 
 phics, i. e. facred engravings or carvings. They were 
 originally engraven or carved on walls and obelifks. 
 
 f A dynalry, in hillory, means a fucceflion of kings in 
 the fame line. 
 
 dreams 
 
( 97 ) 
 
 dreams of madmen, ftridly and properly 
 underdood ; yet feme very learned men en- 
 tertain a hope, by means of the diftuKftion of 
 the years which the Egyptians vii'cd, and the 
 defcription of their feftivals, of reconciling 
 them with the truth of the Holy Scriptures, 
 
 Sect. XXXIV. But pafiing over thefe 
 things, it can hardly be doubted, that Jupiter 
 Jmmon^ among the Egyptians, was no other 
 than Cham the ion of Noah^ and Bacchus 
 Noah himifelf ; and that Vulcan, am^ong other 
 pations, was Tubal Cain -, to ainvhom^ and to 
 others, facrinces were offered before the birth 
 of Mojes, What too do they fay to this ? that 
 Job, am.ong the Gentiles, offered burnt-offer* 
 ings before the inflitution of the Mcjaic cere- 
 monies: fee chap. i. 5. xlii. 8. And Jethro, 
 the pried of Midian, offered a burnt-offering 
 and facrifices tr> God, even in the very camp 
 of the Ifraelites in the wildernefs, Exodus viii. 
 Either then the facrifice of Cain and Abel, or 
 that of Adam himjelf and Eve, confiding of 
 thofe beads, of w^hofe fxins coats were made 
 to them by God,* and by v/hofe blood the 
 covenant was ratified, which could not have 
 been made with them after their fall without 
 diedding of blood, gave the fird occafion to 
 mankind of difcharging that perfuafion, con- 
 
 * Gen. ill. 21. Unto Adam alfo, and to his wife, did 
 the Lord God make coats of ikins and cloathed them. 
 
 F cernlng 
 
( 6.^ ) 
 
 cerning the necefilty of appeafing the offended 
 Deity, which hath arifen from the lightof na- 
 ture, through this channel of facrificing. Yea, 
 it is evident that this, innate notion concerning 
 vindicatory juftice, and the obfervation of its 
 exercife.-and egrefs have given rife to all divine 
 worfliip. Hence that expreffion, primus in 
 crhe Deos fecit timor : fear firfl created gods^ 
 And hence thefe verfes in Virgil^ fpoken by 
 king Evander. 
 
 Non h^cfolennia nobis y l^c^ 
 
 Tliefe rites; thefe alt?.* s, and this feaft, O King! 
 From no 'vavi fears, or fuperftition fpring ; 
 Or blind devotion, or from blinder chance ; 
 Or heady zeal, or brutal ignorance : 
 But fiv'd from danger, with a grateful fenfe, - 
 The labours of aged v/e recompence. 
 
 But I do not mention thefe things, as if it 
 were my opinion that facriftces are prefcribed 
 by the law of nature :* but, from the agree- 
 ment of mankind in the ceremony of facrific- 
 ing, I maintain, that they have poffeffed a 
 
 * The moll of the Romifh clergy, fays our author, 
 maintain this opinion, that io they may pave the way for 
 eilablifhing the blafphemous facrince of the mafs. Thus 
 Lefs : *' on JulHce and Right :" Suarez, book 2. however, 
 is of a different opinion ; *' for, (fays he) there is no natu- 
 ral precept, from which it can be fufficiently gathered that 
 a determination to any particular mode of that worOiip is 
 at all necefTarv to good morals." In page 3, of his Theol. 
 on quell. 8. d'illina 71. fed. B. 
 
 conftant 
 
( 9) ) 
 
 conftant fenfe of fin and vindicatory jutlice, 
 difcovering co them more and more of this rite, 
 from its firft commencement, by means gf 
 tradition. 
 
 Sect. XXX7. But to return from this 
 digrellion : it appears, that fuch a prefumption 
 of corre6live jurtice is implanted in all by na- 
 ture, that it cannot by any means be eradica- 
 ted j but fince thefe univerfal conceptions by 
 no means relate to what may belong, or not 
 belong to God at his free pleafure, it follows 
 that fin- avenging jiiilice is natural to God ; 
 t\\t point that was to be proved. 
 
 Sect. XXXVI. I fnall only add, in one 
 word, that an argument from the confent of 
 all, is by confent of all allowed to be very 
 ftrong. For thus, fays the Philofopher, 
 *^ what is admitted by all, we alfo admit ; 
 ■*^ but he who would deflroy fuch faith can 
 ^* Jiimfelf advance nothing m.ore credible." 
 
 Aristotle, NicoiM. 2>'^, 
 
 And Hefiod fays, 
 
 ** That fentiment cannot be altogether 
 ^* groundlefs, which many people agree 
 ** in publifhing." And " when we difcourfe 
 " of the eternity of the foul, (fays Seneca) the 
 *^ confent of mankind is confidered as a 
 ^^ weighty argument ; I content myfelf with 
 *' this public perfuafion/' 
 
 Seneca* Ep. 117. 
 
 And again, Ariftotle fays, 
 
 F 2 "It 
 
( 100 ) 
 
 *' It Is a very flrong proofs if all fliall agree 
 ^' in what we lliall lay." And thatobiervation 
 of another author concurs, " the things that 
 " are commonly agreed on are worthy of cre- 
 " dit." And here endeth the fecond argu- 
 ment. 
 
 1 
 
 CHAP. 
 
( lor ) 
 
 CHAP, V. 
 
 The third argvmv.kt — This Dhhie attrihuti 
 ' demonjirated an the vjorks of Providences^ 
 'That pq/fage of the /ipoftle to the Remans^ 
 chap. i. iS. confidered — Anger — 'what it is — 
 The definitions of the Philofophers — The opinion 
 of La^antius ccnceraini the anger of God—-^ 
 /Inger often ajcrihed to God in the Holy Scrip- 
 tures— -In whatfenje this is done — The Divine 
 anger denotes ^ ift. The effect of anger — idh. 
 The 'will of punifmn^'—tVhat that 'will is in 
 Gcd—Why the jufttce of God is exprefed by 
 anger — The manifeftation of the Divine anger 
 ^what it is — Ho'w it is revealed from Heaven 
 — The fum of the a rgument — The Fourth 
 Argument — Vindicatory Jnflice revealed in 
 the crcfs of Chrifl—The attributes of God^-^ 
 
 - How difplayed in Chrift-^Heads of other argu-^ 
 ments — The conclufion, 
 
 TT remains then, that v/e fnould now confider, 
 in the third place, what tedinnony God has 
 given, and is flill giving to this eiTential attri- 
 bute of his in the works of Providence. This 
 Paul takes notice of, Ronn. i. i8. For the 
 wrath of God (fays he) is revealed from Heaven 
 againfi all ungodlinefs and iinrtghteoufnefs of 7nen^ 
 who hold the truth in unrightecufnefs, 
 
 F J Sect. 
 
( 102 ) 
 
 Sect. II. The Phiiofopher, Arlliotle, fays, 
 that anger is, '* A defire of puriifhing on ac- 
 *' count of an apparent negledl."* A defini- 
 tion, perhaps, not altogether accurate. Seneca 
 fays, that Ariilotle's definition of anger, that 
 it is " A defire of requiting pain," differs but 
 little from liis own, viz. " That anger is a 
 ** defire of infiiding punifhment." Book I. of 
 Jn^er^ chap, iii. where he difcuffes it with 
 great elegance, according to the maxims of 
 the Stoics. But Ariftotle reckons ccopy'n(rica>-f 
 among vices, or extremes^ in the 7th chap, of 
 the 2d book of his Ethics to Ntcomedes, But 
 Phavorinus fays, that " Anger is a defire to 
 " punidi the perfon appearing to have injured 
 ** you, contrary to what is fit and proper." 
 But in whatever manner it be defined, it is be- 
 yond a doubt that it cannot, properly fpeak- 
 ing, belong to God. La6lantius Firmianus, 
 therefore, is lafhed by the learned, who, in his 
 Book " of the Anger of God^'' chap. iv. in re- 
 futing the Stoics, who contend, that Anger 
 ought not in any manneii whatever to be af- 
 cribed to God, has ventured to afcribe to the 
 Deity commoticns and affc^ions ofmind^ but fuch 
 as diXt jiifi and good. Suarez, liov/ever, excu- 
 fes him, in his difputation " of the Divine 
 Jiifiice,"' Sed-. V. and contends, that the 
 
 * Book VIII. chap. 5. of his Topics. 
 f A deprivation of Irafcibility. 
 
 nature 
 
( 103 ) 
 
 nature of Anger is very Ipecially prefervcd in 
 the dilpofition of punidiing offences. 
 
 Sect. III. But however this matter be, 
 certain it is, that God aflumes no affe6lion of 
 our nature fo often to himfelf, in Scripture, 
 as this: and that too, in words, which for the 
 mod part, in the Old Teftament, denote the 
 greateft commotion of mind. Wrath, fury, 
 the heat of great anger, indignation, hot 
 anger, fmoking anger, wrathful anger, anger 
 appearing in the countenance, inflaming the 
 noilrils, roufmg the heart, flam.ing, and con- 
 fuming, are often afligned to him, and in 
 v/ords too, which, among the Hebrews, cx- 
 prefs the parts of the body aftedled by fuch 
 commotions.* 
 
 In fine, there is no perturbation of the mind, 
 no commotion of the fpirits, no change of the 
 bodily parts, by which either the materiality^ 
 Qx formality\ (as they phrafe it) of anger is ex- 
 preffcd, when we are mod deeply affe6led 
 thereby, which he has not aflumed to him- 
 felf. 
 
 Sect. IV", But fince with God " There is 
 
 4. Dcut. xiii. 17. Jodi. vii. 26. Pfalm 
 Ixxviii. 4.9. Ifaiah xili. 9. Deut. xxix. 24. judges ii. 14. 
 Pfalm Ixxiv. i. andixix.24. Ifaiah xxx. 30. Lam. ii. 6. 
 Ezek. V. 15. Ifaiah xxxiv. 2. 2Chron. xxviii. 11. Ezra x., 
 14. Hab. iii. 8, 12. 
 
 f The materiality of anger is, what is eflentially ne- 
 celTary to conftitute anger ; the formality means its exter- 
 nal marks and characters, 
 
 F 4 no 
 
( ^^4 ) 
 
 no variablenefs, neither fhadow of turning,'^ 
 beyond ail doubt ic will be worth while, ilridly 
 to examine what he means by this defcription 
 of his moft holy and unchangeable nature, fo 
 well accommodated to our weak capacities. 
 Every material circumltance, iuch as, in us, is 
 the iommoticn of the hlcod, and gall about the 
 hearty and hkewife thofe troubielbir.e affec- 
 tions of forrow and fain^ with which it is ac- 
 com.panied, being entirely excluded, we fhali 
 confidcr, what this anger of Gt?^/ means. 
 
 Sect. V. Firfi^ Then ir is manifefl, that by 
 the anger of God, the effe^s of anger are de- 
 noted. God is not unrizhteous who taketh ven- 
 geance^ Rom. iii. 5. And it is faid, Ephef. v. 6. 
 Becauje of theje things y the zvrath of God ccmeth 
 upon the children of difobedience, i hat is, God 
 will moil affuredly punifli them. Hence the 
 frequent mention of the wrath to come\ that is, 
 the lad and everlailing punifiiment. Thus, 
 that great and terrible day, in which God will 
 judge the world by that man whom he hath or^ 
 dainedy is called /^^ day of his wrath ^ becaufe it 
 is the day of the revelation of the righteous judg^ 
 rnent of God, Rom. ii. 5. And he is faid to be 
 How to VvTath, becaufe he oftentinies proceeds 
 jlcivNy as it teems to us, to inPiicl: punifivmenc, 
 or recompence evil. Bur. perhaps, this difn- 
 culty is better obviated by Peter, who removes 
 every idea of fiownejs iromi God, but afcribes 
 
 to 
 
( loS ) 
 
 to hiin pal lence and long-Juffering in Chrifl to- 
 wards the faithful i and of this difpenfation, 
 even the whole world, in afecondary fenfe, are 
 made partakers, ne Lord is not flacky fays he, 
 concerning his projnije, (the promife^ viz. of a 
 future judgment) <^j- /£//;?(? men count flacknejsy 
 hut is long-Juffering to us-ward^ not willing that 
 any fJooidd perijh, but that all jhould come to re- 
 pentance, 2 Peter iii. 8, 9. 
 ■ Sect. VI. Nay, the thi-eatening of punifh- 
 ment is fometimes defcribed by the words 
 anger, fury, wrath, and fierce v/rath. Thus, 
 Jonah iii. 9. Who can tell if God will turn and 
 repent^ and turn away from his fierce anger ^ that 
 we perifh not ; that is, whether he may not, 
 upon our humiliation and repentance^ avert from 
 us the grievous punifhment denounced by the 
 Prophet. 
 
 Sect. VII. But, fecondly, // deyiotes a con- 
 Jlant and immutable will in God of avenging and 
 punifljingy hy a jujl ptmijhmenty every injury ^ 
 tranfgreffion^ and fin. And htnc^ that expref- 
 fion, Rom. ix. 22, What if God willing to fhew 
 his anger -y that is, his jufticey or conftarit will of 
 punifhing finners: for when any external ope- 
 rations of the Deity are defcribed by a word 
 denoting a human aiFedtion that is wont to 
 produce ,.fuch effects, the Koly Scripture 
 means to point out to us fome perfe(5i:ion per- 
 petually refident in God, whence thele ope- 
 F 5 rations 
 
( T06 ) 
 
 rations flow, and which is their proper and* 
 next principle. 
 
 Sect. VIII. And what is that perfe6tion 
 but this jujlice, of which we are difcourfing ? 
 For we muft remove far from God every idea 
 of anger, properly fo called, which in refped: 
 of its caufes and effedls, and of its own na- 
 ture, fuppofes even the greateft perturbafiony. 
 change^ and inquietude of ail the affections, in its 
 fubjed; and yet we are under the necelTity 
 of afcribing to him a nature adapted to effeft 
 thofe operations, which are reckoned to belong 
 to anger. But fince the Scriptures teftify, that 
 God works thefe works, as he is jiifi^ and be- 
 iaufe hetsjuft^ (and we have proved it above) 
 it plainly appears that, that perfe6lion of the 
 Divine nature is nothing elfe but this Vindica- 
 tory Juftice. Whence Thomas Aquinas af- 
 ferts j-, *^ That anger is not faid to be in God, 
 *^ in allufion to any pafllon of the mind, but 
 " to the judgment or decifions of his juftice." 
 Nay, that anger may not only be reduced to 
 juftice, but that the words themfelves are fyno- 
 nimous, and that they are taken fo in Scrip- 
 ture, is certain. Pfalm vii. 6, 9. Jrije^ O Lord, 
 in thine anger ^ lift up thyjelf becauje of the rage of 
 mine enemies: and awake for me to the judgment 
 
 * That is, ^e principle from which they iramecUately 
 
 -f Quefl. 47. Article i. 
 
 that 
 
( 107 ) 
 
 that thou haft commanded. O let the zvickednefs 
 of the wicked come to an end ; but eftablifto the 
 juft : for the righteous God trieth the heart and 
 reins. To judge in anger, or with juftice, 
 are phraies of the fame innport. Pfalm Ivi. 7. 
 Shodl they ejcape by iniquity ? in thine anger caft 
 dozvn the people, God, Or, injuftice, caft 
 them down, becaufeof their iniquity. Thus, 
 when he juilly deflroyed the people of Ifrael 
 by the King of Babylon, he fays, it came to 
 pafs through his anger. 2 Kings xxiv. 20. 
 for through the anger of the Lord^ it came to 
 pafs in Jerufalem and Judah, until he had caft 
 them out from his prefence, that Zedekiah rebelled 
 againft the King of Babylon, 
 
 Sect. IX. But the Apoftle fays, that this 
 anger or punitory juft ice is revealed viom. Heaven. 
 The Apoftle ufes the fame word here, that is, 
 tranflated, revealed, in the preceding verfe, 
 when fpeaking of the rmniftikB.non or revela- 
 tion of the rightectfnefs of faith m the Gofpel. 
 Therefore, fome have been of opinion, that 
 the Apofile here afferts, that tliis very anger 
 of God is again and again made known and ma- 
 nifefl:, or openly declared in the Gofpel againft 
 unbelievers. But to what purpofe then is there 
 any mention made of Heaven, v/hence that 
 m.anifeftation or revelation is faid to have been 
 made. The Apoftle, thereforcj ufes the word 
 in a different fehfe in the 1 8th verfe from that 
 which it is ufed in, in the preceding. There 
 
 ii 
 
( io8 ) 
 
 it means " a manifeilation by the preaching of 
 the v/oi'd j" here it fignifies 2,declaraiicn by ex^ 
 amples-y and therefore a certain perfon hath^ not 
 improperly, tranflated the word, is laidopen^ or 
 clearly appears ; that is, is proved by number- 
 lefs inflances. Moreover, this verfe is the prin- 
 cipal of the arguments, by which the Apoftle 
 proves the neceflity of jufi/Jjcation by faith in 
 the remijfion of fins through the blood of Chrift ; 
 becaufe that all have finned, and thereby ren- 
 dered God their open and avowed enemy. 
 
 Sect. X. The Apoftle then affirms, that 
 God hath taken care that his anger againfl fin^ox 
 that his juflice Ihould appear by innumerable 
 examples of punifhments infli6led,on mankind 
 for their fins, in his providential government of 
 the world ; and that it fhould appear in fo 
 clear a manner, that there fhould be no room 
 left for conjedures about the matter. Not 
 that punifhment is always inflidled on the 
 wicked and impious, while in this world, or 
 at leafl that it appears to be fo, for very many 
 of them enjoy all the pleafures of a rich and 
 flourifhing outward eftatCi but befides, that he 
 exercifes his anger on their confciences, as we 
 proved before ^ and that the external good 
 things of fortune, as they call them, are only 
 ^fattening of them for the day of flaughteri 
 even in this life, he oft-times, in the middle of 
 their career, exercifes his fevere judgments 
 againft the public enemies of Heaven -, the 
 
 monfters 
 
C 109 ) 
 
 monfters of the' earth, the archlte6ls of 
 wickednefs, funk in the mire and fikh of their 
 vices ; and that too, even to the entire ruin and 
 defolationboth ofwholenations,and of particu- 
 lar individuals, whom, by a remarkable punifh- 
 ment, he thinks proper to make an example 
 and fpedlacle of to the world, both to angels 
 and to men. 
 
 Sect. XL Therefore, although G^^ '^c////;;^ 
 to Jhew his wrath ^ and to make his "power knowriy 
 (not in that way only, viz. by exercifing pub- 
 lic punifhments in this life, of which we are 
 now fpeaking) endured with much long-fuffering 
 the vejfels of wrath, fitted to deJtru5lion: and 
 though he fhould not inftantly dart his light- 
 enings againfl all, and every individual of the 
 abandoned and prophane, yet mankind will 
 eafily difcern * what the mind and thoughts of 
 God are, what his right and pleafure, and of 
 what kind his anger andjuflice are with regard 
 to every fin whatever. Therefore the Apoille 
 aflirms, that the anger of God, of which he 
 gives only fome inftanccs, is by thefe judg- 
 ments openly declared againfl all unrighteouj- 
 nefs and iingodlinejs of men whatever ^ whether 
 they fail in the worfhip and duty which they 
 owe to God, or in the duties v^hich it is in- 
 
 * Viz. from thofe inftanees of punifhment whicii he is 
 pkafed, in his wifdom, fonjetimes openly and awfully to 
 ii^flicl upon the wicked. 
 
 eumbent 
 
( iio ) 
 
 cnmbent on them to perform to one another. 
 Moreover^, that the Jolemn revelation of this 
 Divine Juftice conrifts, not only in thofe 
 judgments which fooner or later he hath exer- 
 cifed upon particular perfons, but alfo in the 
 whole feriesof his Divine difpenfations towards 
 men, in which, as he gives tefbimony both to 
 his goodnefs and patience, inafmuch as he 
 makeih his fun to Jhine on the evil and the goody 
 and Jendeth rain on the juft and the itujuft *, and 
 leaves nothimjelf without a witnejs^in that he doth 
 goody and gives us rain from Heaveny and fruitful 
 JeafcnSy filling cur hearts with food and gladnej's ; 
 fo aifo he gives equally clear figns and teftimo- 
 nies of his anger, feverity, and indignation, or of 
 hh punitory jullice. Hence, on account of the 
 eiiicacy of the Divine anger, exercifing its 
 power and influence far and near, this vifible 
 world, as if the very fuel of the curfc, is ap- 
 pointed as the feat and abode of all kinds of 
 mifery, grief, lamentation, cares, wrath, va- 
 nity, and inquietude. Why need I mention 
 tempefts, thunders, lightenings, deluges, pef- 
 tilences, with many things more, by means of 
 which, on account of the wickednefs of m^an, 
 univerfal nature is llruck with horror. All 
 thefe, beyond a doubt, have a refpecl to the 
 revelation of God's anger, or jufiice againll the 
 unrighteoufnefs and ungodlinefs of men. 
 
 * Matt. V. 46. and Ads xiv. 17. 
 
 Slot. 
 
( III ) 
 
 Sect. XII. Moreover, the ApoPde tefti- 
 fies this revelation to be rc\2idiQ from Heaven, 
 Even the moft abandoned cannot bur obferve 
 piinifhments of various kinds making havock 
 every where in the worlds and innumerable 
 evils brooding, as it were, over the very tex-» 
 ture of the univerfe. But becaufe they wifh 
 for and defire nothing more ardently, than 
 either that there were no God, or that he paid 
 no regard to human affairs, they either really 
 afcribe, or pretend to afcribe all thefe things to 
 chance, fortune) the revolntiGns of the ftars and 
 their influence-, or finally, to natural caufes. In 
 order to free the minds of men from this per- 
 nicious deceit of Atheifm, the Apoftle afnrm.s 
 that all thefe things come to "p-d^h fror/i Heaven ':, 
 that is, under the dire5lion of Gcd, or, by a Di- 
 vine power and providence punifhing the fins 
 and wickednefs of men, and manifeflino; the 
 juflice of God. Thus, The Lord rained upon 
 Sodom and upon Gomorrah brimftone and fire from 
 the Lord out of Heaven^ Gen. xix. 24. Which 
 cities, by that punifoment infiided on \htn\from 
 Heaven, he hath (tt up as an example, in every 
 future age, to all thofe who fhould afterwards 
 perfevere in the like impieties. To thefe 
 confiderations add, that the Apoflle, from this 
 demonflr ation of the Divine anger from Heaven 
 agalnfi the fins of men, argues the necefTity of 
 appointing an atonemient through the blood 
 ^f Chrifli verfes235 24, 25, which would by 
 
 no 
 
( 112 ) 
 
 no means follow^ but upon this fuppofition 
 that, that anger of God was fuch that in could 
 not be averted without the intervention of an 
 atonement. 
 
 Sect. XIII. But not to be tedious, 'tis 
 evident that God, by the works of his provi- 
 dence, in the government of this world, gives 
 a moft copious teftimony to his Vi^idicatory 
 Jujiicey not inferior to that given to his good- 
 nefs, or any other of his attributes ; which 
 teftimony, concerning himfelf and his nature, 
 he m^akes known, and openly exhibits to all 
 by innumerable examples conftantly provided, 
 and appointed for that purpofe. He then who 
 fhall deny this juftice to oe eflential to God, 
 may for the fame reafon reje(5t his goodnefs 
 and long-fuffering patience. 
 
 Sect. XIV. The fourth argument fhall be 
 taken from the revelation of that name, glory 
 and nature which God hath exhibited to us in 
 and through Chrift. John i. i8. No man hath 
 Jeen God at any time \ the only hegotten Son, ivho 
 is in the bojom of the Father, he hath declared 
 him — Him who, though he be light itfelf> 
 and dwelleth in light inaccelTible, yet in re- 
 fpedt of us, who, without Chrift, are natu- 
 rally blinder than moles, is covered with 
 darknefs. In creation, in legifiation, and in 
 the works of Providence, God indeed hath 
 plainly marked out and difcovered to us cer- 
 tain traces of his power, wifdom^^ goodnefs,^ 
 
 juftice. 
 
( 113 ) 
 
 juftice, andlong-lufferance. Bntbeiides, that 
 there are Ibme attributes of his nature, the 
 knowlege of which could not reach the ears 
 of finners but by Chri{l3 fuch as *^ his love to 
 his peculiar people, his fparing mercy, his free 
 and faving grace :" and even, others which 
 he hath made known to us in fome meafure, 
 by the ways and means above-m.encioned, we 
 could have no clear or faving knowledge of> 
 unlefs in and through this fame C h rill, j " for in 
 " him are hid all the treafures of v^ifdom and 
 " knowledge:" in him, God hath fully and 
 clearly exhibited himfeif to us to be loved, 
 adored, and known ; and that not only in re- 
 gard of his heavenly dodtrine, /';? which he hath 
 brought life and immortality to light through the 
 Gojpel*. God finifhing the revelation of 
 himfeif to mankind, by the miifnon and 
 miniftry of his Son 3 but alfo exhibiting both 
 in the perfon of Chrili, and in his mediato- 
 rial office, the brightnefs of his own glory, 
 and the exprefs image of his perfon, he glori- 
 fied his own name, and manifeiled his nature, 
 to ail thofe at lead, " v/ho being engrafted 
 *' into Chrift, and baptifed into his Ipirit,'' 
 enjoy both the Father and the Son. But m 
 the whole matter of falvation by the Mediator, 
 God-man, there is no excellence of God, no 
 effential property, no attribute of his nature, 
 the glory of 'which is the chief end of all his 
 
 * 2 Tim.i. 10. 
 
 works, 
 
( M4 ) 
 
 works, that he hath more clearly and emi- 
 nently difplayed than this Punitory Jiiftice, 
 
 Sect. XV. " It was for the difplay of his 
 '* juftice, that he fet forth Chrifl as a propi- 
 " tiadon through faith in his blood. He 
 " fpared him not, but laid the puniihment of 
 *^ us all upon him. It was for this that he 
 " v/as pleafed to bruife him, to put him to 
 " grief, and to make his foul an offering for 
 " fin." 
 
 Sect. XVI. The infinite wifdom of God, 
 his inexpreffible grace, free-love, boundlefs 
 mercy, goodnefs, and benevolence to men, 
 in the conftitution of ilich a Mediator, viz. a 
 God-mar? J are not more illuPaiouily difplayed, 
 to the aftonifhment of men and angels, in 
 bringing finful man from death, condemnation, 
 and a^ ft ate of enmity, into a ft ate of life, of 
 faivation, of glory, and of union and com- 
 munion with himfelf, than is this Punitcry 
 Jufiice^ for the fatisfadlion, m.anifeftation and 
 glory of which, this whole fcheme, pregnant 
 with innumerable myfteries, v/as infticuted. 
 But that attribute,, whofe glory and mianifefta- 
 tion God intended and acconiplillied both ,"n 
 the appointment of his only ^begotten Son to 
 the oflice of Mediator, and in his ip.iflion, 
 muft be natural to him. And there is no need 
 of arguments to prove, that this was his 
 Vindicatcry Jujlice, Yea, fuppofing this juj' 
 
 ticey 
 
( r<5 > 
 
 fwe, and all regard to it entirely ^Qt afide, the" 
 glory of God's love in fending his fon, and 
 ddi-vering him up to the death for us all^ which 
 the Scriptures fo much extolj is manifeftly 
 much obfcured, if it do not rather totally dif- 
 appear. For what kind of love can that 
 be which God hath Ihewn in doing what there 
 was no occafion for him to do ? 
 
 Sect. XVII. We v/ill not at prefent en- 
 ter fully into the confideration of other argu- 
 ments by which the knov/ledge of this truth is 
 fupported ; among which that of the neceiTity 
 of affigning to God, (obferving a jufl: analogy) 
 whatever perfe<5tions or excellencies are found 
 among the creatures^ is not of the leaft im- 
 portance. Thefe we pafs^ partly tb.at we may 
 not be tedious to the learned readtr; partly, 
 becaufe the truth Eows in a channel, already 
 fuaiciently replenifhed v/ith proofs. It would 
 be eafyj however, to fliew that this juftice de- 
 notes the highefi perfe6rion j and by no means 
 includes any im^perfection, on account of which 
 it (hould be excluded from the Divine nature : 
 neither in thedennitionof itdoes onei(?/<^ occur 
 that can im.ply any imperfedlion ; but dXl perfec- 
 tion :,ftmple or formal J fimply ^ud formally is found 
 in God. But V7 hen t h is ^^//^^^zy;ns employed 
 in any operation refpedting another being, and 
 having for its objedtthe comm.on good, it ne- 
 ceflarily acouires the nature of juftice. 
 
 lihall 
 
( n6 ) 
 
 I fhall not be farther troublefome to my 
 readers; if what has been already faid amount 
 not to proof fufficient, I know not what is 
 fufficient. I urge only one teftimony more 
 from Scripture and conclude. 
 
 It is found in Heb. x. 26. For if we fin 
 wilfully after that we have received the knowledge 
 of the truth y there remaineth no more facri fee for 
 JinSi but a certain fearful looking for of judgment y 
 and fiery indignation. But, perhaps God will 
 pardon without any facrifice : the Apoftle is of 
 a contrary opinion ; where there is no facrifice 
 for fin y he argues, that from the very nature 
 of the thing, there muft he a looking for ofjudg- 
 ment and fiery ir.dignation i the very point that 
 v/as to be proved. 
 
 Sect. XVI II I could heartily wilh that 
 fome finner, whofe confcience, the hand of 
 the omnipotent God hath lately touched, whofe 
 Jore ran in the night and ceafed noty and whofe 
 Joul refiifed to he comfort ed^ whofe grief is hea- 
 vier than the fand of the fea^, in whom the ar- 
 roivs of the Almighty ftick faft^ thepoifon where- 
 ofdrinkcth up thefpirit^^ were to eftimate and 
 determine this difficult and doubtful difpute. 
 Let us, I fay, have .recourfe to a perfon, who 
 being convinced, by the fpirit, of his dehts to 
 God, is weighed down by their burden, while 
 the fliarp arrows of Chrift are piercing the 
 
 * Job vi. 3, 3, 4. 
 
 heart. 
 
[ 117 ] 
 
 lieart, Pral. xlv. 5. and let iis inform him, 
 that God, wiih the great eft eafe by his nod, or 
 by the light touch of his finger, fo to fpeak, 
 can blot out, hide and forgive all his fins. 
 Will he reft fatisfied in fuch a thought ? Will 
 he immediately fubfcribe to it ? Will he not 
 rather exclaim, 1 have heard many Juch things^ 
 m'ljerahle comforters are ye all ?* nayy ye are prea- 
 chers of lies y phyficians of no value. . The terrors 
 of the Lord which furround me, and befet me 
 day and night, you feel not -, I have to do 
 with the moft juft, the moft holy, the fu- 
 preme Judge of all, who will do rights and will 
 by no means clear the guilty. T herefore my days 
 are conjumedlike fmoke^ and my hones are burnt as 
 /in hearth : my heart isjmitten and withered like 
 grafs : Jo that I forget to eat my bread. By rea- 
 fon of the voice of my groaning^ my bones cleave to 
 myJkin.-\ I am affii5led and ready to die from 
 my youth up; while IJuffer thy terrors ^ I am dif- 
 ira^ied. I'hy fierce wrath goeth over me, thy 
 terrors have cut me off; j: I wifh I were hid in 
 the grave, yea, even in the pit j unlefsthe Judge 
 himfelf, fay to me. Deliver him from going down 
 to the pity I have found a ranfom §. Indeed, 
 when the recolle(5lionof that very melancholy 
 period comes into mind, when firft God was 
 pleafed by his fpirit effed:ually to convince 
 
 * Job vi. 2. f Pfal. cii, 3, 4, 5. 
 
 1 Pfal. Ixxxviii. 15, 16. § Job xxxiii. 24. 
 
 the 
 
C "8 ] 
 
 the heart of me, a poor finner of fin, and 
 when the whole of God's concroverfy with me 
 for fin is again prefented to my view, I can- 
 not fufficiently wonder what thoughts conld 
 pofi^efs thofe men, who have treated of the 
 remiiTion of fins, in fo very fiight, 1 had al- 
 mofb faid, contemptuous a manner. But 
 thefe reflexions are rather foreign to our pre- 
 (exit bufinefs. 
 
 CHAP 
 
( 119 ) 
 
 C H A P. VI. 
 
 Another head of the first part ^//^^ differ tat'ion 
 — Arguments for the necejfary egrefs of Vindi- 
 catory Jufiice from the fufpofition offn — The 
 
 frji argument — God's hatred of fin — What — ■ 
 Whether God hy nature hates fin, or he- 
 cauje he wills fo to do — T!eftimonies from Holy 
 Scripture — Dr. 'Twifs's anJwer'—Thefum of it 
 —i'be fame obviated — The relation between 
 obedience as. to reward^ and fin as to punifh- 
 ment^ not the fame — Jufiice and mercy, in re^ 
 
 Jpe^ of their exercije, different — The Jecond 
 argument — The defer iption of God in the Scrip- 
 tures, in refpe£f of fiin — In what fenfe he is 
 called a ccnjuming fire — Twijs*s anfwer re- 
 futed--* The fallacies of the anfwer^ 
 
 Sect. L \17E have fulEciently proTed, if 
 i be not miftaken, that fm- 
 punifning juiliGe is natUx'-ai to God. The op- 
 pofite arguments^ mor-e numerous than 
 weighty, Ihall be considered hereafter. We 
 are now to prove the fecond part of the quef- 
 tion, viz. that the exiilence and fin of a ratio- 
 nal creature being fuppofed, the exereife of 
 this juftice is neceffary. And granting what 
 follows from what we have already. faid con- 
 cerning 
 
[ 120 ] 
 
 cerning the nature of juftice, (tipecially from 
 the firll argument) our proofs mufl neceflarily 
 be conclufive : the firft is this. 
 
 Sect. II. He who cannot but hate all fin, 
 cannot but puniili fin -, for to hate fin is, as to 
 the affe^icHy to will to punlfh it i and as to the 
 effe^y the punifhment itfeif. And to be rn- 
 able, not to will the punifhment of fin, is the 
 fame with the necefllty of punifhing it : for he 
 who cannot but will to punifh fin^ cannot but 
 punifii it. For our God is in the heavens^ he 
 hath done what/oever he pleajeth^ Pfal cxv. 3. 
 Now, when we fay that God neceflarily pu- 
 nifhes fin, we mean, that on account of the 
 redtitude and perfedlion of his nature he can- 
 not poflfefs an indifference of will to punifh. 
 For it being fuppofed that God hates fin, he 
 mud hate it either by nature, or by choice ; 
 if it be by nature, then we have gained our 
 point; if by choice, or becaufe'he wills it, 
 then it is pofllble for him not to hate it i nay, 
 he may evenjufi:ly will the contrary, or exer- 
 cife a contrary a(5l about the fame objedl: for 
 thofe a6ls of the Divine will are mod free, viz. 
 which have their foundation in the will only : 
 that is to fay, that it is even pofilble for him to 
 love fin; for the Divine will is not fo inclined 
 to any objed, but that if it fhould be inclined 
 to its contrary, that might, confident with juf- 
 tice,bedone. This reafoning Durandus agrees 
 £0, and this, Twifs urges as an argument: 
 
 ihe 
 
[ 121 3 
 
 the concbfion then mud be, that God may 
 |ove fin, confidered as fin : 
 
 Credat Appelles. 
 
 The foils of circumcifion may receive 
 
 The wond'rous tale, which I ill all ne'er believe. 
 
 Francis Horace, 
 
 Yo\\ God hates all workers of iniquity^ Pial.v. 
 5. He calls It the abominable thing that he hafeth, 
 Jer. xliv. 4. BcTides thefe, other palTages of 
 Scripture tedify that God hates fin, and chat 
 he cannot but hate it. Thou art of 'purer eyes 
 than to behold evlU and cayifi not look on iniquity y 
 Hab. i. 13. On account of the purity of 
 God's eyes, that is of his hohnefs^ an attribute 
 which none hath ever ventured to deny, he 
 cannot look on iniquity ^ that is, he cannot but hate 
 it, 'Thou art not a God that haft pie ajure in zvick- 
 ednejs, fays the Pfalmifb, Pfal. v. 4, 5. that is, 
 thou art a God who hateil all wickednefsj for 
 evil (halt not dwell with thee, and the fooUJh 
 floall not ftand in thy fight ^ thou hateft all the 
 workers of iniquity. Is it a free act of the Di- 
 vine will that he here defcribes, which mio-ht 
 ormight not be executed without any injury 
 to the holincfs, purity and juiiice of God ? or, 
 the Divine nature itfeif, as averfe to, hating, and 
 punilliing every fin ? Why Ihall not th.e foohih 
 ftand in God's fight ? is it becaufe he. freely 
 wills to punifh them? or, becaufe our God, 
 to ail the workers of iniquity is a confurning 
 G fircj> 
 
[ 122 ] 
 
 iire? Not that the nature of God can wax hot 
 at the fight of fin, in a natural manner, as fire 
 doth after the combudible materials have been 
 applied to it j but, that punifliment as natu- 
 rally follows fin, as its confequence, on ac- 
 count of the prefilng demand of jufi:ice, as 
 fire con fumes the fuel that is applied to it. 
 
 Sect. III. But it is not without good rea- 
 fon that God, who is love, fo often teltifies in 
 the Holy Scriptures his hatred and abominati- 
 on of fin, thewickedy and him that loveih violence y 
 his Jculhatethy Pfal. xi. 5. Speaking of finners, 
 Levit. xxvi. 30. he fays, and my Joul jhall ab- 
 hor you. He c^lls Cm that abominaMe thing — 
 there is nothing that God hates butfin, and be- 
 caule of fin only, other things are liable to his 
 hatred. In what fenfe pafTions and afi^edions 
 are afcribed to God, and what he would have 
 us to underfi:and by fuch a defcription of his 
 nature and attributes, is known to every body. 
 But of all the afi:e6lions of human nature, ha- 
 tred is the m.ofi: refi:iefs and turbulent, and to 
 the perfon who is under its influence, and who 
 can neither diveil himfelf ofit, nor give a fa- 
 tisfaclory vent to its motions, the mofi: tor- 
 menting and vexatious. For as it takes its rife 
 from a difagreemcnt with and diflike of its ob- 
 jed, fo that obje6t is always viewed as re- 
 pugnant and offenfive : no wonder then, that 
 it fhould roufe the moft vehement commotions 
 
 knd 
 
and bitterctl fenfations. But God, who enjoys 
 eternal and infinite happinels and glory, as he 
 is far removed from any fuch perturbations, 
 and placed far beyond all variablenefs or flia- 
 dow of change, would not affume this ^^'^^'//i?;/ 
 fo often, for our inftruttion, unlefs he meant 
 clearly to point out to us this fupreme immu- 
 table and conftant purpofe of punifhing fin, 
 as that monfter, whofe property it is to be the 
 object of God's hatred, (that is, of the hatred 
 of infinite goodnefs) to be natural and elfential 
 to him. 
 
 Sect. IV. The learned Twifs anfwers, 
 *' I cannot agree, that God by nature equally 
 *^ punifhes and hates fin, unlefs you mean that 
 *^ hatred in the Deity to refpecSt; his v/illas ap- 
 '' pointing a punifhment for Cm : in which 
 fenfe I acknowledge it to be true, that God 
 equally, from nature and neceffiiy, punifhes 
 and hates fin: but I deny it to be necef- 
 " fary that he ihould either fo hate Cin^ 
 " or punifli it ; if hatred be underflood 
 " to mean God's difpleafure, 1 maintain that 
 *' it is not equally natural to God to puniih 
 " fin, and to hate it ; for we maintain it to be 
 " neceifary that every fm fliould difpleafe 
 *^ God ; but it is not neceliary that God iliould 
 " puniili QV(^ry fin." The fum of the anfwer is 
 this, God's hatred of fm is taken either for 
 his v/ill of punifhing it, and fo is not natural 
 to God, or for his difpleafure, on account of 
 G 2 fin^ 
 
 C( 
 
 cc 
 
[ in ] 
 
 i^n, and fo is natural to him : but it does not 
 thence follow, that God neceilarily puiiifhes 
 every fin, and that he can let no fin pals un- 
 punifhed. 
 
 But, fnft^ this learned gentleman denies 
 what has been proved \ nor does he deign to 
 advance a word to invalidate the proof: he 
 denies that God naturally hates fin, hatred 
 being taken for the will of punifhing; but this 
 we have before demonftrated both fromScrip- 
 tuie and reafon. It would be eafy indeed to 
 elude the force of any argument in this man- 
 ner. Afterv/ard he acknowledges, that every 
 fin mud neceflarily be difpleafing to God ; 
 this then depends not on the free-will of God, 
 but on his nature ; it belongs then immutably 
 to God, and it is altogether impofiible that 
 it fhould notdifpleafe him. This then is fup- 
 pofed, that fin is always difpleafing to God, 
 but that God may or may not punifli it, but 
 pardon the fin, and cherifii the finner, thougii 
 his fin eternally difpleafe him \ for that de- 
 pends upon his nature, which is eternally im- 
 mutable. Nor is it pofTible, that what hath 
 been fin, Ihould ever be any thing but fin. 
 From this natural difpleafure, then with fin, 
 we may with propriety argue to its necelTary 
 punifhmenti otherwife, what meaneth that 
 defpairing exclamation of alarmed hypocrites? 
 Who among us Jball dwell with th^ devouring 
 
 firet 
 
[ '-^5 T 
 fire ? Who amorizft us Jball dwell iJ^ith e-'ccrlaft' 
 ing burnings ^ ? 
 
 The learned Dodor reHorts^ " Obedience 
 ^^ mufl neceflariiy pleafe God, but God is not 
 " bound by his juflice neceirarily to reward 
 " ir." But the learned gentleman will hardly 
 maintain, that the proportion between obedi- 
 ence as to reward, anddiibbedience as to pu- 
 nifhment, is thefamej for God is bound to 
 reward no man for obedience performed, for 
 that is due to him by natural riglu. iaike 
 xvii. lo. So likewije ye, when ye fball have do7ie 
 all thoje things which are ccinmanded ycUy Jay\ 
 We are imp' cfit able jerv ants : we have done that 
 which was our duty to do, Pfal. xvi. 2. My 
 goodnejs extendeth not unto thee. But every man 
 owes to God obedience, or is obnoxious to a 
 vicarious punifhment ; nor can the moral de- 
 pendance of a rational creature on its creator 
 be otxherwife preferved. ne wages of f,n is 
 death \ but the gift of God is eternal life:, Rom. 
 vi. 23. 
 
 Sect. V. Away then widi all proud thoughts 
 of equalling the proportion between obedience 
 as to reward, and fin as to punifhment. Who 
 hath fir fi given to him, and it fo all be reccrnpenfed 
 unto him again? For of him, and through him^ 
 and to him are all things^ to "whom be glory for 
 every Araen^ Rom. xi. 25, 26, What haft thouy 
 
 * Ifaiahxxxiii. 14. 
 
 G ^ O man J 
 
[ J--6 ] 
 
 O nuvu thai then haft net received? But If then 
 haft received it, vjhy deft, thou glo7\\ as if thou 
 hadft notseceiied it ? i Cor. iv. 7. God re- 
 quireth nothing of lis but what he hath for- 
 merly given us, and therefore he has tvtvy 
 right to require it, although he were to beftow 
 no rev^ards. What ? Doth not God obferye 
 • a jufl proportion in the inflidion of p»ini(h- 
 mientSj fo that the degrees of punifhment, ac- 
 cording to the rule of his juftice fhould not 
 exceed the demerit of the tranfgreflion ? 
 Shall 'dot the Judge of all the earth do right ? 
 But beware. Dr. Twifs, of afTerting, " That 
 ** there is any proportion between the eternal 
 *' fruition of God, and the inexpredible par- 
 *^ ticipation of his glory, in which he hath 
 ^'^ been graciouOy pleafcd, that the reward of 
 *' our obedience fnould confift, and the 
 " obedience of an infignificant reptile, almoft 
 " lefs than nothing." Whatever dignity or 
 happinefs we arrive at, we are flili God's 
 creatures. 
 
 It is impofTible, that he who is blefled for 
 ever and ever, and is fo infinitely happy in his 
 own eiTential glory, that he ftands in no need 
 of us, or of our fervices ; and who, in requiring 
 all that we are, and all that we can do, only 
 requires his own, can, by the receipt of it, be- 
 come bound in any debt or obligation. For 
 God, I fay, from the beginning, flood in no 
 need of our praifej nor did he create us that 
 
 he 
 
[ 127 ] 
 
 he might have creatures to honour him, but 
 that ap-reeable to his croodnefs he mio;ht con- 
 
 o o o 
 
 duvft: us to happinels. 
 
 Sect. VI. But he again retorts, and main- 
 tains,"^ That God can punilli where he does 
 " not hate; and therefore he m.ay hate and not 
 '* punilh ; for he punifbed his moft holy Son, 
 ^* whom, God k)rbid, that we fliould fay he 
 ^' ever hated." But befides, that this mode of 
 arguing, from oppofices, hardly holds good ia 
 theology J. though God hated not his Son 
 when he puniibed him, pei-fonally conbdered, 
 he however hated the fins, on account of which 
 he punifned him., (and even himfelf bibiticu- 
 tively confidered with relj^cit to the effefl of 
 fm) no lefs than if they had been laid to any 
 frnner : yea, and from this argument it follows, 
 that God cannot hate fm, and ?tot punifn it ; 
 for when he laid fins, which he hates, to the 
 charge of his moft holy Son, whom, he loved 
 with the higheft love, yet he could not but 
 punilh him. 
 
 Sect. VII. The reprefentation or defcrip-^ 
 tion of God, and of the Divine nature, in 
 refped; of its habitude * to fm, which the 
 Scriptures furnifh us with, and the defcription 
 of fm, v/ith relation to God and his juitice, 
 
 * Habitude means the ilate of a perfon or thing, with 
 relation to fomething elfe : the liabitude of the Divine 
 nature with refpedl to iin, is a difpofition topunifh it. 
 
 G 4 fupply 
 
[ 1^8 ] 
 
 fupply us with a fecond argument. They call 
 G-od a ccnjumingfire * ^ o. Gcd who will by no 
 means clear the guilty f. 
 
 They reprefent fin as that ahcminable thing 
 which he hateth^ % which he will dejlroy, as the 
 fire devour eth thefiuhhle^ and the flame conjumetb 
 the chaffr As then confuming fire cannot but 
 burn and confume ftubble, wh^n applied to it, 
 io neither can God do otherwife than punifh 
 fin, that abominable things which is confuming 
 or deftroying it, whenever prefented before 
 him and hisjuflice. 
 
 Sect. VHI. But the very learned Twifs 
 replies, *^ That God is a confuming fire, but 
 *^ an intelligent and rational one, not a natural 
 *' and infenfible onej and this (fays he) is 
 " m.anifefi from this, that this fire once burnt 
 ** fomething not § confumable, namicly, his 
 
 " own 
 
 * Rom. xii. 29. Deut. iv. 24. Ifaiah xlii. 13. 
 
 f F:lxod. xxxiv. 7. X Jerem. xliv. 4. Ifa. v 24. 
 
 § The word in the original is comhujlibiky n-.eaning 
 fomething that hfufceptible eft and confumahle by fire. It 
 muft be evident to every one that the phrafe is ufed in al- 
 luiion to the metaphor, x^hich reprei^nts God ay a confum- 
 ing f re. The Sen of God then was not, flriflly and pro- 
 perly ipcaking, cor.Jlmahle, or jOjcepfibIc of lhlsfire\ that is, 
 he was by no means the objecl of the Divine anger, or 
 punifnment, confidcred as the Son of God, and without 
 ;iny rehition to mankind ; but on the contrary, was the 
 beloved of his Father, v.ith whom he was always well 
 pltafed : but ho was liable to the z^Q^iSO? this fre, that is, 
 of God's vindicatory julUce, as our reprefentative and fe- 
 deral 
 
[ 129 ] 
 
 '^ own Son, In whom there was no fin; which 
 '^ (fays he) nnay ferve as a proof, that this 
 '* fire may not burn what is conlumable, 
 *^ when applied to it." 
 
 But, in my opinion, this very learned man 
 was never more unhappy in extricating him- 
 felf : for firft he acknowleges God to be " a 
 conjiimmgfire, though a rational and intelligent 
 cne^ not a natural and infenfible one; but the 
 comparifon was made between the events of 
 the operations, not the modes of operating. 
 No body ever faid that God a6ls without Jerife^ 
 or from ahfolute neceflity, and principles of na- 
 ture, without any concomitant liberty; but 
 although he acls by will and underftanding, we 
 have faid that his nature as necelTariiy requires 
 him to puniih any fin committed, as natural 
 and infenfible fire burns the combuftible mat- 
 ter that is applied to it. But the learned gen- 
 tleman does not deny this, nay, he even con- 
 firms it, granting that, with refpecl to fin, 
 God is a c onf liming fire:, though only an intelli- 
 gent and rational one. 
 
 Sect. IX. I am forty that this very learned 
 Author fhould have ufed the expreffion, 
 *' 'J'hat this fire burnt Jomeihiyig not ccnfumaMey 
 *^ when hepunifhed his mod: holy and weli-be- 
 
 deral head. And every fmner is confumahle by this fre, 
 that is, is properly, and naturally the object of Divine 
 wrath and pviniihment. 
 
 G 5 loved 
 
[ I30 ] 
 
 loved Son :'* for God did not punifli Chrift as 
 his moil holy Son, but as our Mediator, and 
 the Surety of the covenant, '^Z?i?;72^^ made fin for 
 us, though he knew no fin-, furely, he laid upon 
 him cur fins y before the chajiifement of our peace 
 was upon him: but in this fenfe he was very 
 fufceptible of the efFe6ls of this fire, viz. when 
 confidered as bearing the guilt of all our fins^ 
 and therefore it was that by fire the Lord did 
 plead with him *, therefore, what this very 
 learned man alTerts, in the third place, falls to 
 the ground \ for the conclufion from fuch a 
 very falfe fuppofition muft neceflarily be 
 falfe. We go on to the Third Argument, 
 
 * Ifa. ixvi. i6i 
 
 CHAP. 
 
[ 131 ] 
 
 CHAP. VII. 
 
 ^he third argument — I'be non -puni/hment of Jin is 
 contrary to the glory of God's juftice — Like-wife 
 of his holinejs and dominion — A fourth argu- 
 ment — ne neceffity of a JatisfaBion being 
 made by the death of Chrifi — No necejfary 
 cauje, or cogent reafon for the death of Chrijiy :^ 
 according to the adverfaries — T^he obje^lion re- J 
 futed — ^he ufe of Jacrifkes — 7he end of the] ' 
 FIRST VA.'Ki: of the differ tation. 
 
 Sect. I./^UR third argument is this :^^'Tis. 
 ^^ " abfolutely neceflary that God 
 " fhould preferve his glory entire to all eter- 
 ** nitys but fin being fuppofed, without any 
 " punifhment, due to it, he cannot preferve 
 " his glory free from violation 5 therefore, 'tis 
 *' neceflary tliat he fhould punifh it." Con- 
 cerning the ;;^^^'i?r* propofition;, there is no dif- 
 
 *^ Our author here fpeaks in the language and reafons in 
 the manner of Logicians, the prevalent modeofreafoningat 
 the tirrie when he wrote : for the fake of thofe unacquainted 
 with that art, it may not be improper to obferve, that the 
 above argument is what they call 2l fyllogifm \ and that a 
 fyllogifm confiUs of three propofitions : the iirll is called 
 the major, thefecond the minor, 2ind the third the conclufion. 
 In the above aro;ument ths nmjnr proportion is, " it is 
 abfolutely necefiary that God Ihould preferve his glory en- 
 tire to all eternity,'* The minor is, " But fm being fup » 
 pofed, without any puniihrnent due to it, he cannot pre- 
 ferve his glory free from violation." The conclvJion isj- 
 " Therefore it is neceflary that he ihould punilh it." The 
 minor is fometimes called the afTumption, and fometimes , 
 the conclufion is fo named. They are both incluied under - 
 this title by our author in the following fentence. 
 
 |3Ute3; 
 
E 132 ] 
 
 pnte ; for all acknowledge, not only that it is 
 neceiTary to God, that he fhould preferve his 
 glory, but that this is incumbent on him by a 
 necejfity of nature^ for he cannot but love him- 
 felfi he is Jehcvah^ and will not give his glory to 
 another *. The truth of the ajfumption is no 
 lefs clear, for the very nature of the thing it- 
 felf proclaims, that the glory of juftice, or of 
 holinefs, and dominion, could not otherwife 
 be preferved and fecured, than by the punilh- 
 ment of (in. 
 
 Sect. II. For firfb, the glory of God is dis- 
 played in doing the things that are j^^?; but 
 in omitting thefe, it is imipaired, not lefs than 
 in doing the things that are contrary. He that 
 jiifiifieth the wicked^ and he that ccndemneth the 
 jiift, even they ' both are an ahcmination to the 
 Lord *. Shall net the Judge cf all the earth 
 do right ? or, what hji{(l ? But it is a righte- 
 ous or juft thing with God to reccmpenfe tribulation 
 to thedi/oledient -f, and to punijh tho/e, who , on 
 account of fin ^ are zvorthy of death, Suppofe 
 then that God fhould let the difobedient, 
 whom it is a jufi thing for him to punifh, go 
 iinpunidied, and that thofe who are worthy of 
 death ftiould never be required to die, but 
 that he fiiould clear the guilty and the wicked, 
 although he hath declared them to be an abo- 
 mination to him 3 where is the glory of his 
 
 * Ifa. xlii.8. 
 * Prov. xvii. 15. f 2 Thelf. i. 6. Rom. I. 32. 
 
 juftice ? 
 
C ^23 1 
 
 jyflice ? That it is moil: evident, tliat God 
 thus punifhes. becaufe he is juji, we have 
 proved before. " Is God unrighteous or 
 urijufty who taketh vengeance ? God forbid ; 
 for then, how fhall God judge the world ?" 
 " And he is righteous, or juft^ becaufe he 
 hath given thenn blood to drink, who were 
 worthy of it*i" " and would be fo far mt- 
 juft, were he not to inPiidc punilhment on thofe 
 deferving it." 
 
 Sect. III. Secondly, A proper regard is 
 not fhewn to Divine hclinejsy nor is Its glory 
 manifefted, unlefs the punifhment due to fiji 
 be inflidled. Holinefs is oppofed to lin, '* for 
 *' God is of purer eyes than to behold evil^ 
 " and cannot look on -j- iniquity ;" and is the 
 caufe why he cannot let fin pafs unpunifhed^ 
 " Ye cannot ferve the Lord j for he is an holy 
 *^ God : he will not forgive your tranfgref- 
 " fions, nor your fins J," faid Jofhua to 
 the Ifraelites. For why ? Can any thing 
 innpure and polluted ftand before his holy 
 Majefty? He himfeif declares the contrary, 
 " That he is not a God that hath pleafure in 
 *' wickednefs i that, evil iliall not dwell with 
 " him ; that the fooJifn fhall not ftand 
 " in his fight ; that he hateth all the work- 
 ^' ers of inic^uity." And that, " there fhall 
 " in no wife enter into the New § Jerufalcm, 
 " any thing that defileth, neithei* whatfoever 
 
 * Rom. iii. 5. Rev. xvi. '^i 6, y. f Hab, i. 13, 
 X Jolh. xxiv. 9. § Ffai. v. 4, 5, 6. Rev. xxi. 27. 
 
 worketh 
 
[ 134 ] 
 
 " vvorketh abomination^ or makerh a lie * ." 
 Nor can Jesus Christ prefent his church to 
 his Father, '^ till it be fandlified and cleanfed, 
 *^ with the wafhing of water by the word, and 
 ^* made a glorious church, not having fpot or 
 " wrinkle, or any fuch thing -, but holy, and 
 ** without blemifh." And we are injoined tobe 
 holyy becaufe he is holy, " But all things are 
 " to be purged with blood, and without Ihed- 
 " ding of blood, there is no remiffion f/' 
 
 Sect. IV. Thirdly, We have fufficiently 
 fhewn above, that the natural dominion which 
 God hath over rational creature^, and which, 
 they by fin renounce, could not otherwife be 
 preferved, or continued, than by means of 2ivi" 
 carious punijhmcnt. And now let impartial 
 judges decide, whether it be necejfary to God, 
 " That he Ihould preferve entire the glory of 
 his jujlicey holinefs, and Jupreme dominion y or 
 not r 
 
 Sect. V. Fourthly, And which is a prin- 
 cipal point to be confidered on this fubjed,, 
 were the opinions of the adverfaries to be ad- 
 mitted, and v/ere we to fuppofe that God, 
 might will the falvation of any finner, it will be 
 difficult, if not impoflible, to affign any fuffi- 
 cient and nece^ary caufe of the death of Chrift. 
 For, let us fuppofe that God hath impofed on 
 mankind a law^ ratified by a threatening of 
 eternal death ; and that they, by a violation of 
 that lawy have deferved the punifliment threat- 
 * Eph, V. 26, 27. f Heb. ix. 22. 
 
 ened,. 
 
C 135 1 
 
 ened, and confequently are become liable to 
 eternal death. Again, Let us fuppofe, that 
 God in that threatening, did not exprejsly in- 
 tend the death of the finner ; but afterwards 
 declared whaty and of what kind he willed that: 
 the guilt of fin fhouid be, and what punifJo- 
 meni he might juftly inflict on the finner, and. 
 what the finner himfelf ought to expedV, (all 
 which things flow from the free determination 
 of God) but-that he might by his nod, wordy 
 without anytrouhUy though no Jatisfa5iion were 
 either made, or received, without the leaft di- 
 minution of his glory, and without any 
 aflront or dilhonour to any attribute, or any" 
 injury or difgrace to himfelf, confident with 
 the prejervation of his right y dominion^ zndjufiicey. 
 freely pardon the fins of thofe whom he might 
 will to fave > what fufficient reafon could be 
 given, pray then, why he fhouid lay thofe fins 
 lo eafily reynijfible to the charge of his moft 
 holy Son, and on their account fubje6l him to* 
 fuch dreadful fufi^erings ? 
 
 Sect. VI. While Socinians do not acknow- 
 ledge other ends of the whole of this difpen- 
 fation and myflery, than thofe which they 
 afljgn, they will be unable, to all eternity, to 
 give any probable reafon, why a mod merciful 
 and jufl God fhouid expofe a moil innocent 
 and holy man, who was his own Son, hy way 
 of eminence^ and who was introduced by him- 
 felf into the world in a preternatural manner, 
 as they themfelves acknowledge, to afllidions 
 
 and 
 
m 
 
 [ 136 ] ii 
 
 and fufferlngsof every kind, while among the 
 living he pointed out to them the way of life, 
 and at laft to a cr^elj ignominious^ and accurjed 
 death. 
 
 Sect. VII. I very well know that I can- 1 
 not pretend to be either ingenious or quick- I 
 fighted i but refpe6ling this matter, I am not 
 afhamed to confcls my dulnefs to be fuch, that 
 I cannot fee that God, confiflient with thepre- 
 fervationof his right and glory entire, could, 
 without th"?4ntervention of a ranfom, pardon 
 fins, as if juftice did not require their punifh- 
 ment, or that Chrifb had died in vain. For why ? 
 " Hath not God fet him forth to be a propiti- 
 *' ation for the demonftration, or declaration of 
 " his iin - punching juftice V But how could 
 xhvx iuilice be demonftrated by an a6lion 
 which it did not require ? Or, if the adion 
 miglit be omitted without any diminution of 
 it ? If God would have been infinitelyjufl: to 
 eternicy, nor would have done any thing con- 
 trary and Oifenfive to juflice, though he had 
 never innicled punilliment upon any fin ? 
 Could any ruler become highly famed and ce- 
 lebrated on account of his juflice, by doing 
 thofe things, which, from the right of his do- 
 minion, he can do without injufiicey but to the 
 performance of which he is no way obligated 
 by the wV///^ of jufiice? But if the adverfaries 
 fuppofe, that, when God freely made a law for 
 his rational creatures, he freely appointed a 
 punifhment for tranfgrefiion^ freely fubftituted 
 
 Chria 
 
t 137 ] 
 
 Chrifl: in the room of tranfgreflbrs : in fine, 
 that God did all thefe things, and the like, 
 becaufejo it ^leafed him, and chat therefore we 
 are to acquielce in that moil wife and free- 
 will of his difpofing all things at his pleafure; 
 they fhould not find me oppofmg them ; unlefs 
 God himfelf had taught us in his word, '* that 
 fin is that abominable thing wliich his foul 
 hateth," which is affrontive to him, which en- 
 tirely cafteth off all regard to that glory, ho- 
 nour and reverence v,/hich are due to him -, and 
 that to the finner himfelf, it is fomething evil 
 and bitter, *' for he fhali eat of the fruit of his 
 doings^ and be filled w^ith his own counfels ;" 
 and that God, with refped to fmners, is a con-- 
 Juming fire^'' an everlafting burning, in which 
 they fhall dwell \ that " he will by no means 
 clear the guilty,'' that he judgeth thofe who 
 are 'worthy of deaths and by his juft judgment 
 taketh vengeance on them \ and that, there- 
 fore, " without the fliedding of blood, there 
 can be no remiffion," and that without a vic- 
 tim for fin, there remaineth to Hnners, " no- 
 *' thing but a fearful looking for of judgment 
 " and fiery indignation, that fhall confume 
 " the adverfaries \' and that He had appointed, 
 from the beginning, his only begotten Son, 
 for the declaration and fatisfaftion of his jufiiice, 
 and the recovery of his glory, to open the 
 way to Heaven, other wife fliut, and to remain 
 fhut for ever \ if I fay God had not inilrudled 
 us in theje andjuch like truths from his word, 
 
 I fhould 
 
C 138 ] 
 
 I fhould not oppofe them: but thefe. being 
 clearly laid down in the wordy we fotemnly de- 
 clare our belief, that no fmner could obtain the 
 rcmilTion of his fins, provided that we ace dif • 
 pofed to acknowledge God to bey'/!//?, without 
 * a price of redemptmi. 
 
 Sect. VIII. Perhaps, fome one will fay, 
 it doth not follovv^ from the death of Chriit, 
 that God necefTarily puniflieth fin, for Chriit 
 himfelfj in his agony, placeth the pajftng away 
 of the cup among things fcffible. All thingSy 
 (faith he) Father ^ are pojjible with thee. Let 
 this cup pajs from me. 
 
 I anfvver; 'tis well known, that the v/ord 
 impoffibility may be confidercd in a two- fold 
 point of view : the firft is in \i{it\i abfolute, 
 which refpe6ls the abfolute power of God, ante- 
 cedent to any free a6l of the Divine will j in 
 this refpe<fl, it was not impoflible that, that cup 
 fhould pafs from Chrifl:. Thefecond is condi^ 
 tionaly which refpedls the power of God, as di- 
 re5fed in a certain order ^ that is, determined, and 
 (if I might fo phrafe it) circumfcribed by 
 fome ad of the Divine will ; and in this fenfe 
 it was impoflible : that is to fay, it being fup- 
 pofed, that God v/illed to pardon any fins to 
 Tinners, it could not be done without laying 
 their punifhment upon the Surety ; but we do 
 not purfue this argument further at prefent^ 
 
 * Or ranfom. 
 
 becaufe 
 
[ 139 ] 
 
 ^ becaiife we intend to refume it again in the 
 confideration of the doctrine of Chrift's fatis- 
 faClion. 
 
 ScCT. IX. There are yet many arguments 
 very proper for eflablifhing the truth on our 
 fide of the queflion, which we choofe not to en- 
 ter on largely and on fet purpofe, left we fhould 
 be rireioine to the reader; perhaps^ however^ 
 it will be judged worth while briefly to llietch 
 out fome heads of them, and annex them^ to the 
 former arguments concerning juftice and the 
 exercife thereof. The ift. is to this purport- 
 
 Sect. X. A fecond ad prefuppofes a firft: 
 and a conftant manner of operating proves a 
 habit. A fign alfo expreffes the thing lignified, 
 Becaufe God doeth good to all^ we believe 
 him to be good and endowed with fupreme 
 goodnefs. For how could he fo conftantiy 
 and uniformly do good, unlefs he himfelf were 
 good? Yea, (rom fecond acls the Holy Scrip- 
 tures fometimes teach t\\t firft \ as for inftance, 
 that God is the living God, becaufe he giveth 
 life to all ; that he is goody becaufe he doeth 
 good : why may we not alfo fay, and that he 
 h jufty endowed with that juftice of which we 
 are treating, becaufe " God perverttth not 
 "judgment; neither doth the Almighty pervert 
 ^'juftice;"* but " the Lord is righteous, and up- 
 *' right are his judgments," a conftant then and 
 
 * Job, viii. 3. Pfal. cxix, 137. 
 
 uniform 
 
[ 140 ] al 
 
 uniform courfe of juft operation in punidiing 
 fins proves puniicry jiijiice to be elTentially in- 
 herent in God. From his law, which is the 
 fign* of the Divine will, the fame is evident. 
 For the nature of the thing fignifed is, 
 that it refembles the fign appointed for the 
 purpofe of expreffing it. That the fame thing 
 may be faid of the anger y fury and Jeverity of 
 God hach been lliewn above. Rom. i. 8. 
 
 Sect. XL A fecond. It i^ not the part of a 
 juft judge, of his mere good pleafure, to let the 
 wicked pafs unpuniOied : " he that juilifieth 
 ** t\iQ wicked is an abomination to the Lord," 
 and " woe to them that call evil good." But 
 God is a jufc judge: but one, who is not liable 
 to render a reafon, you will fay, and who is by no 
 m^dLnsfubje^i to a law. But the nature of God 
 is a law to itfelf : he cannot lie,becaufe he him- 
 felf is truth', nor adt unjuilly, becaufe he is 
 juji. Such as God is by nature, fuch is he in 
 the adts of his will. 
 
 Sect. XII. A third. The argument, from 
 the im-mutable difference of things in themfelves, 
 is of very confiderable weight. For that which 
 is/in, becaufe it deftroys that fubjeclion of the 
 creature which is due to the Creator, cannot 
 even, by the omnipotence of God, be made to 
 be not fin. 'To hate the fupreme good implies 
 a contradidlion. But if from the nature of the 
 
 That Is, which Qieweth what the Divine will is. 
 
 thing 
 
t '4t ] 
 
 'things Hn be fin, in relation to the fupreme 
 perfection of Go(^j from the nature of the thing 
 too it is its own punifhment. Yea, God hath 
 ordered children to obey their parents y becaufe this 
 is right j^ 
 
 Sect, XIII. A fourth, The adverfaries ac- 
 knowledge, " that God cannot fave the im- 
 penitent and ohftinately wicked, without injury 
 to the glory and holinefs and perfe(5lion of his 
 nature :" why fo ? the juilice of God, fay 
 they, will not fuffer it ; but what kind of jiiftice 
 is that, I advj which can regard certain modes 
 and relations of tranfgrefllon or fm, and will 
 not regard the tranfgreffion or fin itfelf ? 
 
 Sect. XIV. A fifth, God punifhes fin either 
 becaufe he fimply wills it, or becaufe it is jufi 
 that fm fhould be punished. If becaufe he 
 fimply wills it, then th^ will of God is the 
 alone caufeof the perdition of a fmful crea- 
 ture. But he himfeif tcfl'ifies to the contrary, 
 viz. that man's ruin is of himfelf^ ** O Ifrael-j* 
 *^ thou hafl deflroyed thyfelf j but in me is thy 
 ^^ help." Again, juflice does not require that 
 the things which God doeth of his mere good 
 pleafure fhould come to pals, more, than that 
 they fhould not come to pais. But if it be not 
 more jufl that fins fhould be punifhed, than 
 that they fliould not be punifhed, it is certain 
 that the non-punifhment or free pardon of fin 
 
 *■■ In the original juil:, \, Hof xiii. 9. 
 
 is 
 
[ 142 ] 
 
 is more agreeable to the goodnefs, gYace, love 
 and compaffion of God, than the infli^lion of 
 pimifliment j how then comes it to pafs, that 
 difregarding thefe attributes, he fhould freely 
 will that which no effential property of his na- 
 ture requires ? If then fin be fin, becaufe God 
 wills it ; if the tranjgrejfion of the law deferve 
 punilliment becaufe God wills it \ and the pu- 
 nidiment be at length infli6led becaufe God 
 wills it \ the order of things, or the condition 
 which they are in by virtue of their refpe6l and 
 relation to the dominion and perfe^ion of God, 
 requiring no fuch thing, why pray, fhould we 
 either hate or abhor fin, when the bare will of 
 God alone is to be confidered, both in reflect 
 of the decree which llippofes that there is no- 
 thing in fwy and which implies no change of 
 the ftate of things, and alfo in refpedl of its 
 execution ? But if God punifh fin, becaufe, by 
 virtue of his natural jufbice it is juft that ic 
 fhould be punifhed, then it is unjuil not to 
 punifh it. But is God unjiifi P God forbid, 
 
 StcT. XV. I am truly alliamed of thofe 
 Divines, who have nothing more commonly 
 in their mouths, both in their difputations and 
 difcourfes to the people, than '^ that God 
 might by other means have provided for the 
 fafety and honour of his juftice, but that, that way 
 -by the blood of his fon was more proper and 
 becomino;. So faid AuQ-ufline of old : but what 
 then ? Of that abjolute power, which they 
 
 dream 
 
 '^ 
 
( U3 ) 
 
 dream of, by which he might, without any 
 intervening facrifice, forgive fins, not the 
 lead fyllable is mentioned in the whole lacred 
 writings : nor am I afraid to affirm that a more 
 convenient device to weaken our faith, love 
 and gratitude cannot be invented. Away then 
 with fuch fpeculations which teach that the 
 m.yftery of the love of God the Father, of the 
 blood of Jefus Chrift,of the grace of the Holy 
 Spirit are either indifferent, or at lead were 
 not neceffary for procuring and beflowing fal- 
 vation and eternal glory on miferable finners. 
 But it is manifeft, that by fuch artifices Soci- 
 nians endeavour to overthrow the whole heal- 
 ing and heavenly doclrine of the Gofpel : my 
 foul come not thou into their Jecret, But, that 
 God fhould inftitute fo many expiatory typical 
 facrifices, and attended with fo great labour 
 and coft, with a fandion of fevere punifh- 
 ments upon delinquents, with this view only 
 to communicate infiru^ion^ and to ferve to 
 lead us to Chriil, though they could in no wife 
 take away the guilt of fin ;* that he fhould ap- 
 point his own fon, not only to death, but to a 
 bloody, ignominious, accurfed death, to be in- 
 flicted with fuch fname and difgrace as hath 
 not been purged away through fo many gene* 
 
 * Heb. r. .i.. There the Apoftle argues for the necejjitv 
 of the fatisfadlion of Chrift, which he could not, if 
 the guilt of fm could have been taken away by any other 
 way whatever, • -^ , ' 
 
 ' ' ' rations 
 
[ U4 ] 
 
 rations that have pafTed fince that death, even ^ 
 to the prefent time; that Jehovah himielf f 
 fhould have been pleafed to bruile him, to piic 
 him to grief; that he made his own fword to 
 awake againll him, and forfook him ;* that * 
 God, I lay, fhould have done thele and luch 
 like things, without being induced to it by 
 any neceflary caufe, let thole who can, com- 
 prehend and explain. 
 
 * See Ifa. liii. x. 
 
 END or PART FIRST 
 
 C H A P, 
 
[ 145 ] 
 
 PART SECOND. 
 
 CHAP. VIII. 
 
 Ohje5flons of the adverjaries anjwered — ne I^a- 
 covian Catechijm particularly confidered — ^e 
 force of the argument for the JatisfaMion of 
 Chrifty froai punitory juftice — ^e Catechifts 
 deny that juftice to he inherent in God^^And 
 alfo fparing mercy — ^heir firft argument 
 weighed and refuted — Juftice and Mercy o.re not 
 cppofte—Two kinds of the Divine attributes 
 ^— Their fee ond and third arguments^ with tht 
 anfw4rs annexed. 
 
 Sect. I. TT is now time to meet the objec- 
 tions of the adverfaries, and fo at 
 length put an end to this difpiite, as far as re- 
 gards the fubjedt matter of it, ah'eady drawn 
 out to fuch a length, and yet farther to be con- 
 tinued. We mufl firfl: \\\tn encounter the So- 
 cinians themfelves, on whofe account v/e firil 
 engaged in this undertaking; and afterwards 
 we fhali compare notes with a few learned 
 friends. But as * very lately the Racoviaa 
 
 * This Treatife was publiPaed in Latin, in the year 
 1653- 
 
 H cateGmfm 
 
E h6 ] 
 
 catechifm of thefe heretics hath been repeat- 
 edly printed among us, we fhall firft confider 
 what is to be met with there in oppofition to 
 the truth which we ailerc. 
 
 Sect. II. The Socinians grant in that ca- 
 techifm of theirs, the argument for the fatis- 
 faClion of Chrifl, drawn from the nature of 
 this punitory juftice*' to beplaufible in appear- 
 ance j" yea, they mufb necefTarily acknowledge 
 it to be fuch as that they cannot even in ap- 
 pearance oppofe it, without being guilty of 
 the dreadful facrilege of robbing God of his ef- 
 fential attributes 3 and therefore they deny 
 either /bis jujtice or /paring mercy to be natu- 
 rally inherent in God \ and they endeavour to 
 defend the robbery by a threefold argument. 
 'T\\iL\x jirft is this : "as to mercy, that it is 
 " not inherent in God in the manner that they 
 " think,"* is evident from this confideration, 
 " that if it were naturally inherent in God, 
 «^ God would not wholly punifli any iin ; as in 
 " like manner, if that juftice were naturally 
 ^^ inherent in God, as they think, God could 
 ^* forgive no fm : for God can never do any 
 " thing againft what is naturally inherent in 
 " hini. As for inftance, as wiidom is natu- 
 " rally inherent in God, God never doeth any 
 
 * Let the reader remember that the compilers of the 
 Rocovian catecliifm are now fpeaking, and that the words 
 " they think" allude to the fentimenis of the orthodox. 
 
 " thing 
 
C 147 3 
 
 '^ thing contrary to it, but whatfocver he do- 
 *^ eth, he doeth all things wifely. But as it 
 *^ is manifeit that God forgives and punifhes 
 " fins Vv^hen he will, it appears, that fuch a 
 '^ kind of mercy and juftice as they think of, 
 *^ is not naturally inherent in God, but is the 
 " effetfl of his own wilL" 
 
 Sect. III. I anfwer, ift. that we have 
 laid it down as a fixed principle tliat mercy 
 is eilential to God, and that the nature of it in 
 God is the fame with juftice vve willingly grant. 
 Rutherford alone hath afierted that mei'cy is 
 clTential to God, but that this juji ice is a f^ee 
 2idi of the Divine will. The falfity and folly 
 of his alTertionj let himfeif be anAverable for; 
 the thino; foeaks for itfelf. To fpeak the 
 truthj jullice is attributed to Go*^ properly and 
 by way of habit ^ mercy only analogically and by 
 way oi affetiicn : and in the firft covenant God 
 paved no way for i\\k^ difplay of his mercy, 
 but proceeded in that which ledftraight to the 
 glory of his juftice : neverthelefs we maintain 
 the one to be no lefs naturally inherent in God 
 than the other. " But if it were naturally in- 
 herent in God, fay ^caz Catechiils, God would 
 not pu nidi any fin." Vvhy, I fay ? mention 
 fomeplea. " Eecaufe, (fay they) God cannot 
 ^^ do anything contrary to v/hat is naturally 
 " inherent in himi ; but it is msnifcil tlrat God 
 " puniPnes fin." But v/hofe fins doth God pii« 
 nilli f The fins of the impenitent^ the unbe- 
 H2 iievi ng 
 
[ 148 ] 
 
 lievlng, the rebellious, for whofe offences the 
 juiiice of God hath never been fatisfied. But 
 is not this contrary to mercy ? Let every ^^'///? 
 judge then be called cruel j the pu?7ijh7ne7tt of 
 fin then is contrary to mercy, either in refpe6t 
 of the inflicliGn of the funijldment itfelf, or becaufe 
 it fuppofes in God a quality oppofite to mer- 
 cy : the contrariety is not in refpe6l of the in- 
 fli6lion of punifiimicnt ; for between an exter- 
 nal a6l of Divine power and eternal attributes 
 of Deity, no oppofition can be fuppofed : nor 
 can it be, becaufe punifnment fuppofes fome 
 quality in God oppofite to mercy., for that which 
 is oppofite to mercy is cruelty: but God is free 
 from every fufpicion of crusty, yet he pu- 
 nifnes the fins of the impenitent, ?.s the Soci- 
 nians themfelves acknowledge. 
 
 Sect. IV. But that punitory juflice, fay 
 they, w'hich you affign as the fource of pu- 
 nifniTient, is oppofite to mercy. How, I fay, 
 can that be r Punitory juftice, eflentiaily con- 
 fidered, is the very perreftion and reclirude of 
 God itfelf, eiTentially confidered : and the ef- 
 fence of mercy, lb to fpeak, is the lame. But 
 the effence of God, which is mod fimple, is not 
 oppofed to itfelf: moreover, both have their 
 actual egrefles by means of the a6ts of the Di- 
 vine v/iii, Vvhich is always one alone and felf- 
 confiftent. Objeclively confidered, I acknow- 
 ledge they have different, but not con- 
 trary effects: for to punifh the impenitent 
 f^uilty, for whom no fatisfaclion hath been 
 
 ^ made. 
 
[ 149 ] 
 
 made, is not contrary to the pardoning of 
 thole who believe and are penitent, through 
 the blood of the Mediator, which was fned for 
 the remiflion of fins. In one word, it is not 
 neceffary, that, though adlions be contrary, 
 the eifential principles fliouid alfo be con- 
 trary. 
 
 Sect. V. But they again urge, ^*" wifdom 
 " is naturally inherent in God, and he never 
 *^doeth any thing contrary to it ; for whatfoever 
 " hedocth, he doeth all things wifely.'' We 
 anfwer, " it hath been proved before that the 
 puniihment of fin is not contrary to mercy. 
 But they urge fomething further, and infmu- 
 ate that God not; only cannot act contrary to 
 his wifdom, but' that in every work he exer- 
 cifeth it : whatfoever he doeth, fay they, he 
 doeth wifefy." But the nature of all the Divine 
 attributes, in refpedl of their exercife, .is not 
 the fame : for fom.e create and confcitute an 
 objedl to themfeives, as power * and wifdom^ 
 which God mud neceifarily exercife in ail his 
 works ', fome require an objed: conilituted for 
 their egrefs 3 and for thefe it is fjflicient, that 
 no work be done that is oppofite, or deroga- 
 tory to their honour : of this kind are mercy 
 and juilice, as was faid before. 
 
 Thus far concerning mercy. 
 
 * See pages 28 and 29. 
 
 H 3 Sect. 
 
[ 150 ] 
 
 Sect, VI. The obie<5lions that they bring 
 againitjuftlceare eafily anfwered: " Ifjufticebe 
 '* naturally inherent in God, fay they, then he 
 *^ could let no fin pafs unpunifhed." We readily 
 grant that God paffes by no [in unpimifned, 
 nor can do ir. He forgives our fins, but he 
 doth not abfolutely let them pafs unpuniihed : 
 every (in hath lis juft reccmpence of reivardy ei- 
 clier in t\\c /inner, or x.viq Jurety : but to pardon 
 fin for which jujllce hath been fatisfied, is no 
 wife contrary to juilice : that the nature of 
 ' jiifiice nnd mercy, in refpedt of their relation to 
 their object, is different, hath been fliewn be- 
 fore.* Such is thcir/r/? argument : th^fecofid 
 foJloxvs, which is this : 
 
 Se<^. VII. " That juftice, which the ad- 
 " verifries oppofe to mercy, fay they, whereby 
 '^God puniiliethii.nS;the Sacred Scriptures no 
 *^ where point out by the name ofjuilice, but call 
 ^* it the anger and fury of God.'* We anfwer, 
 in {be jirj^ place y that it is a very grofs miilake, 
 that we cppofe juftice to mercy. Thefe Gate- 
 chifts have need themfelves to be catechized. . 
 
 In thQ fecorid pV^ce J let thofe, who fhall 
 ■pieafe to confult the pafiages formerly men- 
 tioned and explained on this head, determine, 
 whether the Sacred Scriptures call this juftice 
 by its own proper name or not ?f in the tbird 
 
 * Seepages 35 and 36. 
 f This point is treated, at great length, and clearly 
 proved in the 3d chapter. 
 
 place i 
 
[ >5i 3 
 
 place ; anger or fury arc, in rcalltyj as to their 
 eifedls, reducible tojuftice : hence that which is 
 called wrath or ^;/^^r in Rom. i. 18. in the 
 thirty-firft verfe is called judgment.* Such is ^ 
 xhQiv Jecondy and now follov/s the third argu- 
 ment. 
 
 Sect. VIII. " When God forgives fins, 
 ^ it is attributed in Scripture to his juftice. 
 *' If we confefs our fins, he is faithful and jufl 
 *' to forgive us our fins, and to cleanfe us 
 " from all iniquity. f Being juftified freely 
 " by his grace through the redemption thac 
 *' is in Jefus Chrid, v/horn God hath fct forth 
 " to be a propitiation through faith in his 
 *^ blood, to declare his righteoufnefs for the 
 " remiffion of fins that are paft, through the 
 " forbearance of God ; to declare, I lay, at 
 " this time his righteoufnefs : that he might 
 •' be jufl, and thejuftifier of him that believeth 
 *^ in Jefus.*' We anfwer ; that we have al- 
 ready fiiewn, at great length, that juftice, uni- 
 verfally taken, is the perfedion and re6litude 
 of God, and has various eo-reffes both in words 
 and in deeds^ according to the conftitution of 
 the objecls about which it may be employed \\ 
 hence effedls diilindl and in fome mealure dif- 
 ferent, are attributed to the fame virtue. But 
 
 * The original word means a jufl fentence, or righteous 
 judgment. 
 
 f I Johni. 9. Rom. iii, 24, 25, 26. 
 X See pages 8, 9, 10. 
 
 H 4 the 
 
[ 152 ] 
 
 the juftice, on account of which, God is faid 
 to forgive fins, is the jufiice of faith fulnejs^ which 
 has the foundation of its exercife in this puni- 
 tory juftice, to which, when fatisfied, God who 
 cannot lie, promifes the forgivenefs of lins 
 through Jefus Chrifl:, which pronnife beyond 
 all doubt he will perform, becaufe he is faith - 
 fid diXidjufi, And thus vanifhes in fnnoke all 
 that thefe unhappy Catechifls have fcraped to* 
 gether againft this Divine truth. 
 
 CHAP. 
 
[ ^53 ] 
 
 CHAP. IX. 
 
 Crellius ta^zen to tajk — Uis firfi mlftake' — God 
 doth not puwJJo fins as being e-ndowed with J'u^ 
 freme dominion— -The firfi argument of Crellius 
 — ^he anfwer — 'The trafiflation of pinifimnent 
 upon Chrifty in what viezv made by God — Whe- 
 ther the remijfion of fins ^without a fatisfaSfion 
 made^, could take place, without injury to 
 him to whom puyilfibment belongs — Whether 
 every one can refiign his right — -Right twofold 
 -—ne right of deht^ what : a.nd what that of 
 government" -A natural and pcfiitive light—- 
 Pofitive right, what:— a defcripion alfoofna^ 
 tural right — Concejfious of Crellius, 
 
 Sect. I. /CRELLIUS treats this fiibje6!: at 
 ^^ great length, and with his ufual 
 artifice and acutenefs in his firftbook /^ of the 
 true religion/' prefixed to the works of Volke- 
 lius on the fame fubje^l.* 
 
 Sect. II. Firft then he aiTerts, '^ that God 
 *^ hatha power of innidling rvnd of not inflifl- 
 ^^ ing punirnment ; but that it is by no means 
 " repugnanttoDivinejufiiv-re^to pardon the fin- 
 *^ ner whom by his right he might puhilh." 
 
 * Chap. xxiiL Ti'de^ '" Ox^the Po-y^'er of God ;" pao-e 
 8i. &c. ^ "" 
 
 B s SscT. 
 
C ^54 ] 
 
 Sect. III. Bun here Crelllus, which is a 
 bad omen, as they lay, ftumbles in the very 
 threfliold ; fuppofing punJIliment to be com- 
 petent to Gody as he hath, or is endowed with 
 an abfolute and fupreme dominion over the 
 creatures. God neverpuniflieth, or is faid to 
 pun i ill, as ufing that power : it is the part of a 
 governor or judge to infli6l punifhment, and 
 the Scriptures furnifli fufficient evidence that 
 both thefe relations belong to him in the inflic- 
 tion of punifliment. " * There is one Law- 
 <« giver, who is able to fave and to deftroy. He 
 *' maintaineth right, and fitteth on his throne 
 " judging right. He is Judge of all the earth. 
 " He is the fupreme Judge. He hath pre- 
 " pared his throne for judgment, and he 
 *^ Ihall judge the world in righteoufneis : he 
 *^ fnall minifter judgment to the people in 
 " righteoufnefs. He is Judge of the earth, 
 " who will render a reward to- the proud. He 
 *' is Jehovah oiir Judge, our Lawgiver, and 
 " our King. And God the Judge of all." In 
 all the a(fts of his abfolute dominion and fu- 
 preme power, God is mod free, and this the 
 Apoftle openly aflerts with regard to his decrees 
 making diftindions among mankind, in re- 
 peat of their laft end and the means thereto 
 
 * Jam. iv. 12. Pfal. ix. ^, 5. Gen. xviii. 2^* 
 Pfal. I. 6. Pfal. ix. 8, 9. Pfal. xciv. 2. Hcb. xii- 
 
 con- 
 
[ ^SS ] 
 
 conducing, according to his mere gocd plea* 
 fure i fee Rom. ix. Moreover, in fome ope- 
 rations and dilpcnlations of providence con- 
 cerning mankind, both the godly and ungod- 
 ly I acknowledge, that God frequently alTerts 
 the equity and reditude of his government, 
 from that fupreme right which he poffefTeth, 
 and may exercife. 
 
 " • — Behold, * God is greater than man. 
 " Why dofl thou ftiive againft him j for he 
 <« giveth not an account of any of his matters." 
 '^ Yea, furely, God will not do wickedly, 
 '^ neither will the Almjghty pervert judg- 
 *^ ment. Who hath given him a charge over 
 " the earth ? or who hath difpofed the whole 
 " W'Ofld : if he fct his heart upon man, if he 
 " gather to himfelf his fpirit and his breath; 
 '^ ail flefh fhall perifh together, and m.an fliall 
 *' return again unto duft!" 
 
 But that God funljldes cmijficns^ and avenges 
 tranfgreflions, as the fupreme -j- Lord of all, 
 
 and 
 
 * Job xx:dli. 12, 13. 
 f As fupreme Lord of the univerfe^ he exercifeth an 
 WTicontrouicd dominion^ doing ** in the ar-mies of hea- 
 njerii and among the mhabita.nts of the earthy ij.:haffcs-oer 
 feemeth gocd utito him,^^ But as the Ruler and fudge of the 
 world, he diftributeth imparda} juRice, ' ' gii'tng tc e--i;ery one 
 according to his vjorks,:^ Tae force of this argument taen 
 is this, that in viewing God, as puuiiliiiig fin, we are not 
 to confider hiin as a luprem.; Lord, who may exercife an 
 
 abfoliite 
 
[ 156 ] 
 
 and not as the Rider of the univerfe diwd judgd 
 of the world, is an opinion fupporced by no 
 probable reafon, and by no teflimony of Scrip- 
 ture. But let us hear what Crellius himfelf has 
 to fay ', he thus proceeds. 
 
 Sect. IV. He injures none, ^^ Whether he pu- 
 ** nifti or cio not puniih ; if fo be that the queftion 
 " is only refpecling his right : for the punifh- 
 *^ ment is not owing to the offending perfon, but 
 *' he owes it y and he owes it to him upon whom 
 '^ the whole injury will ultimately redound, 
 *^ who in this matter is God ; but if you con- 
 *^ fider the matter in itfelf, every one has it in 
 " his power to profecute his right, and likewife 
 " not to profecute it, or to yield up of it as 
 " much as he pleafes : for this is the nature of 
 " a proper and fovereign right." Jnf, It is 
 eafy to be feen, that the ioxvntr fallacy diffuies 
 its fibres through the whole of this reafoning. 
 For the rights a difpenfation with which he 
 maintains to be lawful, he affirms to be a Sove- 
 reign righty or the right of a Lord and Mafter ; 
 but this right is not the fubje6l in queftion. It 
 is a P^uler and Judge to whom punifliment be- 
 longs, and who repays it^ I would not, indeed, 
 deny that God's fupreme and/c'Z'^r^/g-;/ right 
 has a place in the matter of the fatisfac- 
 tion made by Chrift in our ftead : for although 
 
 abfolute and uncontrouled will ; but as a righteous Judge, 
 bound by a law to adminifter juHice, and by a Liw found- 
 ed in his nature, necejjarily requiring him fo to do. 
 
 to 
 
[ IJ7 ] 
 
 to inflicl pnnlfliment be the office of a Ruler 
 and Judge, * yet the very trannation of guilt 
 from us upon Chrifl:, conftituting h'xmfm for 
 us, is a mofr free a6l, and an a 61 of firprenae 
 power; unlefs, perhaps, the acceptance of the 
 promife made by the Surety, belong of right 
 to him as Ruler, and there be no other ad ta 
 be affigncd to God. 
 
 Sect. V. But let us confider thefe argu- 
 menus of Crellius feverally. '' He injures no 
 " one, fays he,whetherhe punifh or not:'* But 
 an omiffion of the infiiclion of punifh ment, 
 where it is due, cannot take place without m- 
 jury to that juftice on which it is incumbent 
 to inilidl the punirhment. " For he that jufti- 
 *^ fieth the Vvicked, is an abomaination to the 
 " Lord.'* j* And a heavy woe is pronounced on 
 them " that call evil good, and good evil." 
 It is true, that God neither injures nor can in- 
 jure any one, either in what he hath done, or 
 might do : ^^ for who hath firft given to him, 
 " and it inall be redored to him again." Nor is 
 it lefs true, that he will not, yea, that he cannot 
 do injury to his ov^n juftice, which requireth the 
 punifhment of every fm. An earthly judge may 
 oftentimes fpare a guilty perfon without injury 
 to another, but not without injuftice in him- 
 
 * That both thefe Relations y viz, of a Ruler and Judge^ 
 are to be affic-- e-i to God^ the Scriptures amply tellify» 
 Seepage 41, &c. 
 
 t Prov. x^4i. 15. Ifa. v. 2.0, 
 
[ 158 ] 
 
 felf ; yea Crellius afTerts, that God cannot for- 
 give the fms of ibme fmners , riameiy, the cow 
 tumacioiiSy without injury to hinrifelf i for this, 
 as he fays,' would be unworthy of God, But 
 •we are fine, that every fin, without exception, 
 fetting afide the confideration of the redemp- 
 tion by Chrid, would be attended with contu- 
 macy for ever : were it not for that confidera- 
 tion then, it would be unworthy of God to 
 pardon the fins of any finner. 
 
 Sect. VI. Crellius adds, " Punifhment is 
 '^ not owing to the finner, but he owes it, and 
 ^^ owes it to him, on whom all the injury will 
 ** ultimately redound, who is God. But be- 
 caufe puniihment is not owing to the finner, but 
 he owes it to the Ruler, it doth not follow, 
 that the Ruler may not inflidV that punifhment : 
 puniflimcnt, indeed, is not fo owing to thefn- 
 ner that an injury would be done him, v/ere it 
 not inflicled : the debt of a finner is not of fuch 
 a kind, that he can afk or enforce the payment 
 of it: and 3, debt, properly fpeaking, implies 
 fuch a condition.* But the finner hath merit- 
 ed punifhment in fuch a manner, that it is jufl 
 he fnould fufer it \ but again, the infiidion 
 
 of 
 
 * The debt of a finner is not any valuable confiderarion 
 due /o him, as a debt is to a creditor; but due hy him as 
 a debt is by a debtor : and in confequence of the failure of 
 payment, punifnmcnt becomes due to him, i. e. is or may 
 be infliiled in vindication of violated juftice; but this is 
 what he could not either ciainij or would wilh to receive. 
 
[ 159 ] 
 
 ofpunilliment belongs not to God, as Injured ^ 
 which Crcllius fignities, but as he is the Ruler \ 
 of all, and the Judge of finners^to whom it be- 
 longs to preferve the good of the whole ^ and the 
 dependance of his creatures on himfelf. 
 
 Sect. VII. He thus proceeds : " But if 
 *^ you confider the thing in itfelf, every one 
 " has it in his power to profecute his rights- 
 "and likewife not to profectite it, or to yield 
 " up of it as much as he pleafes."' AnJ. As 
 Socinus himfelfj in his third hook " of the Savi- 
 our, chap. 2d/' hath afforded an opportunity to 
 all our Theologians who have oppofed Socinia- 
 nijm^ of difcuffing this foolifh Axio?n^ '^ that 
 everyone may recede from his right \' we fhall 
 ^nfwer but in fev/ words to thefe pofiticnr of 
 Creliius, and to the conclufions which he 
 there drav/s. as flowdng from them. 
 
 Sect. VIII. There is then a double right:; 
 
 in the firfl place, that of a debt; in the fecond. 
 
 place, that of goverinnent : what is purely a 
 
 debt, may be forgiven ; for that only takes 
 
 place in thofe things, v/hich are of an indifferent 
 
 right', the profecurion of which neither nature 
 
 nor juftice obliges. There is alfo a debty though 
 
 perhaps improperly fo called, the right of 
 
 which it is unlawful to renounce j but our fins^, 
 
 in refpe6l of God, are not debts only, noY p'o^ 
 
 ferly^ but raetaj^/horically * fo called, 
 
 * Sin is moft accurately defined by cur Weflmini1:er 
 Divines, in that inimitable compendiuin of found dodlrine. 
 The Shorter Catechifm^ to be " any want of conformity 
 "KntOj or tranfgreifion of the law of God." 
 
 Sect. 
 
[ i6o ] 
 
 Sect. IX. The right of government, more- 
 over, is either natural o- po/iihe ; the pcfitive 
 righ' of government, fo to fpeak, is that which 
 magiPiratcs have over their fubjefts; and he 
 who affirms that they can recede wholly from 
 this right, mull be either a madman or a fool; 
 but this right, as far as pertains to its exercife 
 in refpe^l of the infiiclion of punifhment, 
 either tends to the good of the whole republic, 
 as in ordinary cafes ; or, as in fome extraordi- 
 nary cafesj gives place, to its hurt: for it is 
 poffible that even tiiC exa5fton of punifhment, 
 in a certain condition of a llate, may be hurt- 
 ful : in fuch afituation of things, the Ruler or 
 Magiftr.^te has a power not to ufe his right of 
 govcrnmient, in refpedb of particular crimes ; 
 or rather, he ought to ufe it in fuch a manner 
 as is the mod likely to attain the end : for he 
 is bound to regard principally the good of the 
 'whole; and the fafety of the people ought to 
 be his fupreme law. But he who affirms, that 
 in ordinary coJ?s a magiflrate may renounce his 
 right, when that renunciation cannot but turn 
 out to the hurt ol' the public good, is a Gran- 
 ger to aij right. The fame perfon may alfo 
 aiTarm, that parents may renounce their right 
 over di^ir children, fo as not to takeanycare at 
 all about them j and that they might do fo law- 
 fuiiy, that is, confident with honour and decen- 
 cy. Yea, this is not a cejfation from the pro/ecu- 
 tion of rights hut from the performance of a duty : 
 
 for 
 
C i6i 3 
 
 for the right of government fuppofes a duty: 
 For rulers are not a terror to good ivorksy 
 hut to the evil : wilt thou then not he afraid of the 
 power F do that which is good^ and thou [Jo alt 
 have praije of the fame : for he is the minijier of 
 God to thee for good. But if thou do that which 
 is evily he afraid, for he heareth not thejword in 
 vain : for he is the mintfier of God, a revenger to 
 execute wrath upon him that doeth evil,^ The 
 qneftion is not what magiftrates do, but what 
 as the guardians and proteclors of the law they 
 ought to do. See Pfal. ci. 8, 
 
 Sect. X. There is alfo a natural right of 
 government: fuch is the Divine right over 
 the creatures : the right, I fay, oi God over 
 rational creatures is natural to him, therefore 
 immutable, indifpen fable, and which cannot by 
 any means be derogated : thence too the debt 
 of our obedience is natural and indifpenfable, 
 nor is there any other kind of obligation to 
 punifhment. God, from the very nature of the 
 thing, has dominion over us, and our fub- 
 je^tion to him, is either by obedience or a vi- 
 carious punifhment, which fucceeds in cafe of 
 any omiiTion or tranfgrefTion on our part, as 
 Crellius himfelf acknowledges. Thofe then 
 who fay, that it is f'^tt to God to ufe this right 
 or not, as he pleafeth, may as well fay, that 
 it is free to God, to be our God and Lord or 
 
 * Rom. xiii. 3, 4. 
 
 not. 
 
[ i62 J 
 
 nof. For the demand of obedience^ and the 
 exa6lion of punilliment, equally belong to God. 
 But the Judge of the univerfe exerclfes his 
 right; and his perpetual right, whence finners 
 are accounted worthy of death, he cannot but 
 preferve unimpared and entire. 
 
 Sect. XI. The remaining objections which 
 are interfperfed here and there in that book of 
 his *^ concerning God/' againfl: the vindicatory 
 jufciceof God, either fall in with thofe which 
 have been mentioned " from the Racovian 
 Catechifin," or fliall be reduced to the order 
 of thofe which follow. 
 
 Sect. XII. We think proper, by way of 
 conclujGon, to annex fome conceffionsof Crelli- 
 iis. '^ There is (fays he) a certain regard to honor 
 ^^ with which God himfelf cannot difpenfe.*" 
 Every tranfgrellion then of that regard hath a 
 puniiliment coeval with itfelf, which, from the 
 juftice of God muft necefTarily be inflicted. 
 Yea, fays he, neither the holinefs nor majeily 
 of God permit that his commands fhould, in 
 any refpeCt, be violated with impunity. f But 
 the holinefs of God is natural to him : an ef- 
 fential then and neceiTIiry attribute of God re- 
 quires the punifhment of finners : but he him- 
 felf further adds, " it is unworthy of God to 
 *^ let the wickednefs of obllinate finners pais un- 
 
 ^ Book I. chap, xxlii page'iSo. Of the True Religion, 
 f Book 1. chap, xxviii. 
 
 " punidied 
 
[ 1^3 ] 
 
 '^ punillicdtfor this is the firfb and perpetual ef^ 
 ^^kS: of Divine feverity, not to pardon thofe 
 *^ who do not repent.*" But we know for cer-- 
 tain, that all Tinners would continue obftinate 
 to all eternity, unlefs God be pleafed, for 
 Chrift's fake, to renew thenri by his omnipo- 
 tent grace to repentance : Creliius then grants, 
 that it is unworthy of God to let the fins of 
 thofe pafs unpunilned, for whom Chrift hath 
 not made fatisfadion. He again teilifies alfo, 
 that God hates and abhors all fm :t and grants 
 that the mode of condudiing the punifhment of 
 fin is derived from the Divine Jufcice.J But 
 the thing itfelf is from that fame being, from 
 whom the mode or manner of it is derived : 
 if the mode of punifhment be from Divine 
 Juflice, the puniihrnent itfelf can flow from 
 no other fource. 
 
 * Chap. xxlL iSd. and chap, xxviii. 
 f Chap. XXX. 3, 9, 
 X Chap. i. page 78 of hlsAnlvyer to Grotius, 
 
 CHAP. 
 
[ 1^4 ] 
 
 CHAP. X, 
 
 ^he opinion ofSocinus confidered^Whathe thought 
 of our prefent queftion^^ viz. that it is the hinge 
 on which the whole controverjy^ concerning the 
 Jatisfa5fion of Chrifl turns — His vain hoafting^ 
 as if having difproved this vindicatory jufticcy 
 he had fnatched the prize from his adverjaries 
 — Other clear proofs of the fatisfa^ilon of Chrifi 
 '-^I'hat it is our duty to acquiefce in the re- 
 vealed will of God — The truth not to he for- 
 faken^^ Mercy andjuflicenot oppofite — Vain dif- 
 tin5lions of Socinus concerning Divine Juftice — 
 ^he conft deration of thefe diflin^ions — His firfi 
 argument againft vindicatory jujiice'— The folu^ 
 tion of it — ne anger -and fever ity of God — 
 JVhat — Univerjal and particular jiificey in 
 what they agree — The falfe reajcning and vain 
 hoafling of the adverjary^ 
 
 Sect. I. TTT'E come now to Socinus 
 
 VV himielf. Jn almoft all his 
 
 writings he oppofes this punitory juftice. We 
 
 Ihall confider what he hath written ao^ainft 
 
 o 
 
 * Viz. Whether vindicatory juflice be efTential and na- 
 tural to God, a>id the exercife of it, or the puniihment of 
 fin, confequently neceHary? See page 2d. 
 
 Covetus, 
 
( i65 ) 
 
 Covetus, in that Treatife of his entitled, 
 *^ Of Jefus Chriil the Saviour;" and what 
 he only repeats in other places, as occafion 
 required. In the firft book, and firll chapter f 
 and alio in the third book, and firfb chapter of 
 that work, exprefsly, and of fet purpofe, he op- 
 pofes hinnfelf vehemently, and with all his 
 might, to the truth on this point. But becaufe 
 he very well underftood, that, by the eftab- 
 iilhment of this jullice, a knife is put to the 
 throat of his opinion, and that it cannot be 
 defended, (that is, that noreafon can be given 
 why Chrift our Saviour is called Jesus 
 Christ) he maintains that the whole contro- 
 verfy concerning the fatisfaction of Chrift 
 hinges on this very queftion. The reader 
 will perceive from the arguments already ufed, 
 that i am of the fame opinion. For, it being 
 granted that this jufliice belongs to God, not 
 ^ven Socinus^ though doubtlefs a man of a great, 
 very artful, and fertile genius, could devile any 
 way of obtaining falvation for finners without a 
 Jatuf action. For had he either found out one, 
 or tv^n feigned It upon a fuppojltion^ he would 
 not have wanted the effrontery of irnpofing it 
 on the minds of the credulous and fanaiky 
 which, however, he no where hath attem.pted. 
 Sect. IL But on the other hand, gal- 
 lantly fuppofing that he had removed this juf- 
 tice out of the way, as if the bunneis were en- 
 tirely fettled, and the ilrong tower of his ad« 
 
 verfaries 
 
[ i66 1 
 
 verfaries deflroyed, he highly glories in the 
 triumphs acquired for himfeif and his follow- 
 ers: FoTi fays he, having got rid of this jujlice^ 
 had we no other argument, that human Jitlion of 
 thefatisfaBion of Jejus Chrifl muft be thoroughly 
 deteBed and totally vaniflo. This vain boafting 
 of his, the learned and pious have long ago 
 fuiHciently checked by innumerable teftimo- 
 nies from Scripture. 
 
 Sect. III. And forafmuch as the fad: is 
 abundantly clear, that Chr'ift hove our fins, God 
 laying the'm uponhim^ and that by his latisfa6lion 
 he purchafed eternal fahation ; though it had 
 even pleafed God to keep the caufes and rea- 
 fons of this infinitely wife tranfadion, hid to 
 all eternity, in the abyfs of his own goodnefs 
 and wifdoin, it would have been our duty to 
 acquiefce in the infinite holinefs and wifdoni 
 of his will. So alfo it Is beyond any doubt, 
 that no helfjs of our faith are to be defpifed and 
 that no revelations of the Divine nature and 
 will are to be negie6led, by which our merciful 
 Father leads us into a more intimate and fav- 
 ing knowledge of this myftery o^ holinefs. 
 
 Sect. IV. We alfo, to whom the mod fa- 
 cred depfj of this Divine truth hath been com- 
 mitted, would immediately judge ourfelves 
 unworthy of it, Ihould we fpontaneoufly betray 
 any ont point or jot of it, much Icfs {o flrcng a 
 pillar o( o\n faith and hope to its adverfaries. 
 Though then we have other unanfwerable 
 
 pr 
 
 00 
 
 fs 
 
C 167 ] 
 
 proofs of the fatisfadlion of Chrlfl, which the 
 gates of hell (hall in vain oppofe, and number- 
 lefs teftimonies o^ the God who camwt lie ^ fo 
 that we may fuppofe Socinus is only idly in- 
 fulting thofe, who grant that God ^jjighl for- 
 give (in without any intervention of a fatisfac- 
 lion, but that he would not, an expreflion 
 which I by no means approve, we however 
 think it necellary that this bulwark of puni- 
 toi-y jultice, a point beyond all doubt of the 
 laft importance to the caufe, however it Ihall 
 bedifpofed of, ihould be defended if om the in- 
 fults of advcrfaries. 
 
 Sect. V. In the firfb place then, in the 
 ill chapter of the beforementioned book, when 
 going to difpute againft this juftice, hejwpfojes^ 
 that according to our opinion^ it ii oppojed to ?nsrcy, 
 mid that it is contrary to it : and builds upon 
 ..this faife fuppofition, through the whole of 
 his treatife, both in making his objeclions and 
 anfwers. I acknowledge that he feized the 
 opportunity of m.aking this blunder from Cove- 
 Uts, againft whom he is combating, who im- 
 properly and inaccurately hath faid, that this 
 juftice is oppofed to mercy, becaufe they have 
 different eife6ts ; but we have formerly flievv'n, 
 that they are neither ejentially, nor abfually^ nor 
 effe5fively oppofite, as both of them are the 
 very perfection of Deity itfelf, but that they 
 are only diftinguiftied as to their objecl, and 
 not ajs to their lubjeft. In all the fophifms 
 
 then 
 
( i68 ) 
 
 then, in which he afterwards endeavours to 
 prove, that the Scripture acknowledges no 
 fuch jnftice in God, as is oppofed to mercy, 
 he trifles through a perpetual miftake of the 
 argument. But that juilice which we mean, 
 he fays, is two-fold, in God. " The firft, as 
 *^ he fays, is that, by which he punifhes and 
 " deilroys the wicked and ungodly, that is, 
 ^' thofe who obflinately perfevere in wicked- 
 '^ nefs, and who are not led from a repentance 
 ^' of their fins to have recourfe to God. The 
 " fecond is that, by which, even thofe, whorn 
 " in his great goodnefs he approves as juH, 
 *^ were he fo to will it, could not itand in his 
 *' prefence." 
 
 Sect. VI. But he again affirms in the fame 
 chapter, ^^ that the juftice of Gcd is two -fold -, 
 that one kind he always nfes when he funifhes 
 ahandonedly wicked and objlinate fimtersyfometimes 
 according to his law ; the other kind when he 
 pinifhes finners neither ohflinatey nor altogether 
 deJperatCy but whofe repeyitance is not expe5fed. 
 And of both thefe kinds of juftice he brings 
 feme proofs from Scripture. 
 
 Sect. VII. That punitory juftice is one 
 alone and individual, we affirm ; but that it 
 is varioufly exercifed, on account of the 
 difference of the objeds about which it is 
 employed, we acknowledge : but this, by 
 no means proves it to be two-fold^ for he ought 
 not, among men, to be faid to be endowed 
 
 with 
 
[ i69 ) 
 
 with a two- fold juftice, who renders different 
 recompences to thofe who merit differently. 
 But his whole treatife, from beginning to end, 
 is difgracefully built on a miilaken and faifcly 
 alTumed principle : for he fuppofes, that 
 *^ every fin fhall not receive icsjuft recompence 
 of reward," from Divine Jullice ; but that God 
 funi/Jjes fome fins, and can punifli others only 
 if he pleafe. From an exceeding defire to 
 exclude all confideration of the ficisfailion of 
 Chrift entirely, in the matter of intiiding pu- 
 niihment for fins, he Humbled againO; this 
 ilone: for God mofl certainly will finally pu- 
 nifli the impenitent to all eternicy; becaufe he 
 is juft, and becaufe there is no facrifice for their 
 fins : nor is it lefs true, that God calls out and 
 deftroys many," who are ilrangers to the cove- 
 nant of grace, not waiting for their repentance^ 
 but that he efteclually leads others to repen- 
 tance ; not becaufe he exercifeth a. twofold juf- 
 tice, but becaufe his judicehath beenfatisned for 
 the fins of the latter by Chrift, whereas it is not 
 fo with regard to tht former/' See Rom. xxiii. 
 5. But becaufe he would not acknowledge the 
 foundation for that difiiuoficny which may be 
 ieen in the a6ls or exercife of the Divinejuilice 
 concerning finners, to 'be laid in the blood of 
 Chrift, he hath feigned a /zyi?-/?'/^ juftice, and 
 a two-fold mercy oppofed to it, of which th'tvo. 
 is not the moft diftant mention made in the 
 Sacred Scriptures -, and v/hich ought not hy any 
 I means 
 
[ lyo ] 
 
 iTjeans to be afcribed to the Divine naturCi 
 which is in itfelf ?noft fimple. 
 
 Sect. VIII. But coming to himfelf again, 
 he denies that in the Hiced writings there is 
 any mention at all made of" any kind of jujlice 
 that is oppcfed to mercy /' we, indeed, have 
 never laid that juflice is oppojed to mercy ; but 
 as it clearly appears, that it is his wifh to deny 
 to God the whole of that kind of juflice, 
 whence in punifhing fins he is faid, or may be 
 faid to be juil:, (which punilliment is an effect 
 different from the pardon of fin that flows 
 from mercy) we choofe not to contend about 
 words. Let us fee then what kind of argu- 
 ments ne produces to fupport his robbing God 
 of this eilential attribute. Ke fays, ^^ that the 
 word jufticey when applied to God in the Jacred 
 writings^ is never ofpcfed to mercy ^ hut chiefiy^ and 
 for the moft part:, means reclitude and equity J^ 
 
 Sect. IX. It hath been already feveral times 
 fhevvn, that juflice and mercy are not oppofite. 
 We have likewife demonfcrated by many proofs 
 adduced before, that the redtitude or fupreme 
 perfcdion of the Divine nature, is often called 
 juflice in Scripture : but this, I am fure, is by 
 no mxans of advantage, but of much hurt to 
 the caufe of Socinianifm. Let him proceed 
 then. 
 
 Sect.X. " But that, (lliys he) which is op- 
 " pofed to mercy, is not named juflice by the 
 ^^ facred writers j but is called fevcrity, or an- 
 
 " gcr, 
 
[ 171 ] 
 
 *' ger, or fui y, or vengeance, or by fome fucli 
 ^* name." 
 
 Sect. XI. But our opponent avails himfelf 
 nothing by this afTertion ; for that which is falfe 
 proves nothing. By that, which he fays, is op- 
 pofed to mercy i he underftands that vir^i^e m 
 God, by which he puniflies fms and Tinners ac- 
 cording as they deferve. But that this is never 
 called y^//V^ in Scripture i or that God is not 
 thence faidto bey"///, is fo ma nifeftly falfe, that 
 no body would dare to affirm it, but one de- 
 termined to fay any thing in fupport of a bad 
 caufe. Let the reader but confult the pafTages 
 adduced on this head in the third chapter, 2,nd he 
 will be aftonifhed at the impudence of the man. 
 But all are agreed, that anger, fury, and v/ords 
 denoting fuch troubled affe^ions, ought not 
 properly to be afcribcd to God, but onJv in 
 refpecl of their efredls : though analogically 2ind 
 redumively * they belong to corredi.e juftice; 
 becaufe, in exercifing his judgments, God is 
 faid to ufe them : but they do not denote any 
 perfedion inherent in God, any flirther than 
 they can be reduced to juftice^ but only a 
 certain mode of certain divine adions : for God 
 doth not punifn fins becaufe he is angry, but 
 becaufe he is juft; although in the punifa- 
 ment of them, according to cur conception 
 of thing-s, he difcovers ano;er. 
 
 Sect. XII. He next proceeds to produce 
 fome paiTagcs, in order to pYove that the juf- 
 * i.e. by conrsquencs. 
 
 I 2 ticc 
 
[ i7^> ] 
 tice of Godj in the facred writings, viz. that 
 univerjal juftice^ which we have before de- 
 icribed, is often ufed for the infinite reftitiide 
 of the Divine nature (what no body ever de- 
 nied) where, in mentioning xhcjuftice of faith - 
 fulnefs and remime^'ative ]\^^\cti agreeable to his 
 faithjiilnefs^ which always hath refpe6t to the 
 covenant of grace, ratified and eftablifhed in 
 the blood of Chrifl, God is faid to far don 
 fins, and to reward thofe that believe accord- 
 ing to his jiijiice ■ * and thence he con- 
 cludes, " that a jufliice, oppoied to mercy, by 
 " which God mud punifli fin, is not inherent 
 " in God.*' For zv hat, fays he, is mere agree- 
 able to the Divi^'ie nature, and ccnfequently more 
 equitable and juft, than to do good to the wretched 
 and dejpifed race of mankind, though unworthy ^ 
 ^.nd freely to make them partakers of his glory, 
 
 ScET. XIII. This furely is trifling in a feri- 
 ous matter, if any thing can be fo called, for 
 even novices will not bear one to argue 
 from a pofition ot univerfal jufiice to a negation 
 oi particular juflice : much lefs (hall we readily 
 aflentto him, who maintain, that i\\-3it particular 
 jufiice is by no means diftinguifhed from the 
 univerfal re6litude of the Divine nature \ but 
 that that reditude is fo called, in refpefl of 
 the egrelles, that it has, in confequence of the 
 fuppofition of fin: but it is confonant with 
 found do6trine, ""Uhat that which is agreeable to 
 
 the 
 
 * Many palTages of this kind are adduced by our author 
 in ch;ip. 
 
[ 173 ] 
 
 the Divine nature, fhould be confidered alio as 
 righteous and juft;" and this Socinus acknow- 
 ledges. We agree, that it is agreeable to the 
 Divine nature to do good to Tinners -, but at 
 the fanne time we dare not deny, '"^ that the 
 right of God is, that thofe who tranfgrefs arc 
 worthy of death :^' both which properties of his 
 nature, he hath very clearly demonftrated in the 
 fatisfadion of Chrift; " whom he hath Jet forth 
 to be a propitiation, through faith in his blood, 
 to declare his righteoufnejs for the remijjlcn of fins,''' 
 whom, v/hile ihe heretic rejc6lech, he zvalketh in 
 darknefs, a (Iranger to the true and faving 
 knowledge of God, and eng:aged wholly in his 
 
 own vain imaginations. 
 
 Sect. XIV. But iS'^iri/^^/j", as if having achieved 
 fome great exploit, at length thus concludes — ► 
 That punitory juftice is not a virtue inhe- 
 rent in God, or a divine quality or proper- 
 ty, but the efFed of his will^ and that that 
 juftice, by which God always punifhes impe- 
 " nitent finncrs, is fo called, not properly, but 
 ^^ by accident, viz. becaufe it is agreeable to 
 *' truejuftice or rectitude. " We have already 
 confidered the arguments that he has produc- 
 ed in fiipport of this opinion: whether they be 
 of fuch v/eight, that they fhould induce us to 
 deny this juftice ; and whether, " to punifh fin- 
 ners be efiential and proper to God, or only 
 accidental,'* let the readers, from what hath 
 been faid on the fubjedt, determine. So m.uch 
 for our firft fKirmifh with Socinus. 
 
 13 CHAP. 
 
[ 174 ] 
 
 CHAP. XL 
 
 ^he arguments of Socinus agalnft Punitory Jujlice 
 weighed — Afalje hypothefis of his — Sins^ in 
 what Jenfe they are debts — Ihefrji argument 
 of SccinuSy in which he takes for granted vjh at 
 ought to have he en proved — A trifling Juppo- 
 fition Juhftituted for a proof— Whether that ex^ 
 cellence^ hy virtue of which God punifoes finsy 
 le called Juflice in the Scriptures — The f eve- 
 
 ~ rity of God, what — Qur opponent' s Jeccnd ar^ 
 gument — // labours under the fame deficiency 
 as the fir fl — It is not oppofite to mercy to punifh 
 the guilty — 1'here is a diftinolicn between a5fs 
 and habits — Our opponent confounds them — 
 The raercy of God infinite, Jo alfo is his juftice 
 — A diftinciion of the Divine attributes — In 
 pardoning fins through J ejus Chrifi, God hath 
 exercijed infinite jufiice and infinite mercy"^ 
 The concluf^on of the conteft with Socinus, 
 
 Sect. I. TN the third part, 2iV\^firfi chapter of 
 his Treatife, being determined to 
 contend, to his ntmodj againfl: xhft fiat i sf action 
 ofChriii", hennaintainsj " That God, confift- 
 '^ ent with his right, could pardon our fins, 
 " without any' real fatisfadion received for 
 *' them." And he endeavours to fupport the 
 afiercion, chiefly by the following argument, 
 
 viz. 
 
[ 175 ] 
 
 viz. " That God is onr creditor, that our fms 
 *' are debt3, which we have contrailed with' 
 " him ; but that every one may yield up his 
 " right, and more cfpecially God, who is the. 
 ^' fupreme Lord of all, and extolled in the 
 *^ Scriptures for his liberality and goodnefs, 
 " Hence, then it is evident, that God can par- 
 " don fins without any fatisfadlion received ; 
 '^ and that he is inclined to do fo, he ufes his 
 *^ bed endeavours afterwards to prove/* 
 
 Sect. II. But becaufe he forefaw that his 
 firil Jup-pofitiofii the foundation of his whole 
 future reafoning, was too much expofed and 
 obnoxious to the Divine Juftice, he labours 
 hard, in iht firjl chapter y to remove that out 
 of the way entirely. Let us attend then to 
 his reafoning, and follow Ynraftep by ftep. For 
 if he have not infuperably, and beyond all con- 
 futailon proved, that God can forgive fins 
 without a fatisfa6lion ; what he afterwards ar- 
 gues concerning the will^ liberality ^ and mercy 
 of God, will become of no weight or confide- 
 ration^ yea, the foundation being defiroyed, 
 the whole edifice, or Babylonifn tower, muil: 
 inftantly tumble to the ground. He thus 
 proceeds. 
 
 Sect. III. " But you will fay, it is necef- 
 " fary that God fhould take care to fatisfy his 
 ^^ juftice, which he cannot, even himfelf, re- 
 *'' nounce, unlefs he, in a manner, deny him- 
 
 I 4 M' 
 
[ 176 ] 
 
 .AnJ. You are right, Sccimis : we do affirm, 
 agreeable to the Holy Scriptures, that the 
 jiiitice of God is in liich a manner natural to 
 him, that if it be necefiary that he fliould pre- 
 ferve the glory of his effential attributes un- 
 diminiOied, he cannot but indijpenjahly exaft 
 the punilhment of every fin and tranfgreffion 
 <jf his law, and render a'juft recommence of re- 
 ward to all linners, or to their furety : and 
 therefore we contend, that without a fatisfac- 
 tion made, no one could obtain the remiOion 
 of fins, and eternal falvation : let us fee, SO'- 
 tinusy what you have to cppofe to this. 
 
 Sect. IV. " All along from the begin- 
 " ning of this anfwer, (fays he) I have fuf- 
 ** ficiently fhewn, that that juftice which you 
 " contend ought at all events to be fatisfied, 
 " is not inherent in God, but is the effe6l of 
 " his own will 5 for when God punifhes fin- 
 *^ ners, that we may call this work of his by 
 *' fome worthy name, we fay that he then ex- 
 *' ercifeth juftice : wherefore, there is no need 
 <^ that God fhould either provide for the fatis- 
 ** fadion of that jufiice, or renounce it." 
 
 Sect. V. JnJ. We have already confidered 
 what Sccinus lays, in the beginning of his 
 Treariie, againfl: the juftice of God: if I 
 rriftake nor, we have fiiewn, that the heretic 
 had loft his labour^ and that it is fir beyond his 
 power to dethrone (i'-x Deity ; for he fitteth on 
 
 his 
 
[ 177 ] 
 
 his throne judging * righteou^y. But we dimi- 
 nutive beings have Xiotfirft^ or of our own ac- 
 cordy maintained, that God xsjujly and that 
 he exercifeth juftice in the punifhment of lin- 
 ners, " That we might call his work by fome 
 *^ worthy namei" but the Judge of all the 
 earth himlelf, the God of Truth, in almofl: 
 innumerable places, gives this teftimony of 
 himfelf in the facred records, and thefe ought 
 always to be the only, as they are the infalli- 
 ble guide of our judgments. 
 
 Diflrufting ttien what he has formerly af- 
 ferted, (or it being mianifeftly of no weight) 
 he attempts again, by other fophifms, to efta- 
 biifh the reafoning which he had formerly be- 
 gun. And he thus proceeds. 
 
 Sect. VI. *' But befides the arguments 
 " v/hich I have already ufed to prove, that that 
 " juilice is not inherent in God, it chiefly ap- 
 " pears from this, that were it naturally re- 
 " lident in God, he could never pardon not 
 " even the lead tranfgretTion to any one; for 
 " God never doeth any thing, nor can do any 
 " thing that is oppofire to the qualities inhe- 
 " rent in him : as for inilance, as v/ifdom and 
 " equity are naturally inherent in God, that 
 "juftice never doeth, or can do any thing 
 " contrary to wifdom and equity, as we have 
 " i^t^ above, &c." 
 
 ^ pr. 
 I S Sect. 
 
[ 178 ] 
 
 Sect. VII. The intelligent reader can ea- 
 fily perceive, that Socinus proves nothing by 
 this argument, but that he even ablurdly adds 
 heap upon heap to his oyNnJuppcfiiion', or that 
 with a bold effrontery, he takes for granted 
 the thing to he determined. It is, indeed, our 
 opinion, that God cannot pafs the fmallefl fin 
 zinpinipedi and that he cannot, becaufe he can 
 do nothing that is oppofite to the qualities in- 
 herent in him. But this our opponent brings 
 forward as a great abfurdity, that muil bear 
 againft us in fupport of our own caufe, but 
 without even any appearance of a proof. 
 But we have before demonflrated the fcate of 
 the matter to be thus : that God neither ac- 
 tually pardons any fin, without a fatisfa6lion 
 made, or can pardon it, without an infringe- 
 ment of his jullice, by which he condemns 
 fmners worthy of death. So that, as God 
 never doth, nor can do the things which are 
 oppofite to his equity and wifdom -, fo he 
 neither doth, nor can do thole which are op- 
 pofite to his juflice. But to pardon the fins 
 of believers, on account of the fatisfadion of 
 Chrift, *' whom he hath fet forth as a propitia- 
 " tion through faith in his blood, to declare 
 " his. righteoufnefs," is not oppofite to his 
 juftice. Butthefefeem abfurdities to Socinus^ 
 and why fliould not they ? For we preach Chrift 
 erucijledi unto the Jews a ftumbling blcck, and 
 
 unto 
 
[ 179 ] 
 unto the Greeks foolijimejs -, — hut this preaching 
 cf the crofs is to them that perijij foolifhnejs *. 
 
 Sect. VIII. Yea, in common equity, no- 
 thing could be mentioned more unequitable 
 and unwife, than this would be oppofite to 
 juftice, viz. not to pardon thofe fins for which 
 that juftice hath been am.ply fatisfied : and 
 muft then this heretic, not only, for nothings 
 fubftitute his own mofl abfurd, yea, execrable 
 opinion, viz. " That Jefus Chriil hath not 
 ^* made fatisfaftion for our fins, nor borne 
 *^ their punifhment ; that is, that he was not 
 " made fin for us, that v/e miight be m.ade the 
 *^ righteoufnefs of God in him?" an opinion 
 neither proved, nor that will ever be proved, 
 to all eternity; but alfo infmuate it as a proof 
 of another error, which that. alone, it is evi- 
 dent, firft begot in his miind. Indeed, I 
 cannot fufficiently wonder, that fome, by the 
 fophifms of fuch difputantSj are fo eafily 
 transform.ed to another gofpel, ^^ forfaking 
 " him who called them to the grace of 
 « Chriil." 
 
 Sect. IX. " But that juftice, (fays Socinus) 
 <^ which, as v/e have ieen before, in the facred 
 *^ writings, is not called juflice, but feverity or 
 " vengeance, or by fome fuch nam.es, fo far as 
 " it is oppofed to mercy, is nothing elfe but to 
 " punifn fins -, but to puniili fins, and co par- 
 
 * I Cor, chap. i. 
 
 '^ don 
 
[ i8o ] 
 
 *' don fins, are entirely oppofite to one ano- 
 «^ th€r." 
 
 A fine painter's Ihew-board, but void of truth— 
 
 Sect. X. Anf. What the adverfary fo often 
 
 yelps out, is totally without foundation, viz. 
 that that jullice is never called by its proper 
 nanne in the Scriptures. It is not only called 
 by its own name, but is alfo called purity and 
 hollneJSy which are efiential attributes of the 
 Deity. It is called Jcverity^ vengeance^ and 
 ange7\ but only improperly, and analogically, and 
 in refpect of the effedls which it produceth. 
 What he afferts too of this juftice, viz. that it is 
 nothing elfe but to purnjh fin, very improperly 
 confounding a habit, an a^, and an effe5i, is 
 altogether without foundation, and moft ab- 
 furd. 'The Lord is juji, and his judgements are 
 righteous : the Judge of all the earth dceth right. 
 And in fine, it is falfe, that this jujiice is oppojed 
 to mercy* For it is beyond any doubt, that 
 different operations and effeds may, in diffe- 
 rent views, be afcribed to one and the fame 
 righteous principle. To punififms, and topar^ 
 donfifis, unlefs fpoken in the fame point of 
 view, are not oppofed to one another. God> 
 indeed, pardons to us thofe fins which he pu- 
 nilhed in our furety -, which foolijJoneJs of God 
 is ivifer than * men, 
 
 ♦ I Cor. i. — See notes on Chap. XI. Sed. X. 
 
 Sect. 
 
t i8i ] 
 
 Sect. XI. Our opponent thus proceeds: 
 " If thatjuftice be inherent in God; that is, 
 « if there be any property in Gody which is 
 " altogether inclined exprefsly to punifh any 
 " fins of mankind whatfoever, whether peni- 
 " tent or impenitent, he neither fpares, nor 
 " can fpare any one ^ for as to what you 
 " Teachers in the Church have devifed, that 
 " according to this juftlce, he can punilli fin, 
 '* even though the fmner fhould not be pu- 
 " nifhed j that is quite inconfiftent with this, 
 " and every other kind of juftice." 
 
 Sect. XII. Our opponent again idly fan- 
 cies, that we are hard preiTed by this conclu- 
 fion : we grant, yea, v/cfolemnly believe and de- 
 clare, " That becaufe of his juftice, God 
 *^ can never fpare any fmner, unlefs he ex- 
 " prefsly punilli his fins in another.'' But he 
 artfully and fnrewdly endeavours to load our 
 opinion with prejudice, infinuating, " That 
 " God then could not even fpare the penitent," 
 But we believe all repentance of fm to be 
 founded in the fatisfadion and blood of Chrifl; 
 for, him Cod hath exalted with his right hand to 
 he a Prince and a Saviour ^ to give repentance to 
 IJraely and forgivenejs * of fins, God then 
 both can fpare the penitent, and according to 
 the promifes cf the Gofpel, moft certainly 
 doth fpare them: thofe, viz. for whofe fins, 
 
 * Ads 
 
 fatis* 
 
[ i82 ] 
 
 fatlsfadllon hath been ' made through the 
 blood of Chrift, who gave himjelf a ranjomfor 
 them : but, that to punifh fin, without the de- 
 linquent's being punilhed, is neither contrary 
 to this, nor to any other kind of juftice, abfo- 
 lutely confidered, through Divine help, fhall 
 be demonPcrated in its proper place. 
 
 Sect. XJIL Hitherto our opponent hath 
 difcovered nothing but mere fancies, vain re- 
 petitions, abfurd allegations, and a fhameful 
 ignorance of the argument. He thus pro- 
 ceeds : ^' But fhould you fay, that by the fame 
 " reafoning it may be proved, that mercy is 
 " not inherent in God ; for if it were, he 
 could never infiicl punifhment on any, as 
 mercy is nothing elfe, but to pardon thofe 
 '^ who have offended. I will anfvver, as J 
 " have (lightly noticed before, that it is very 
 *^ true, that mercy, fo far as it is oppofed to 
 '^ thatjuftice, that is, to feverity and vcngc- 
 *^ unccy is not inherent in God, but is the ef- 
 *^ feci of his v/ill : when then the Sacred Scrip- 
 ^' tures teftify, that God is merciful, they 
 '^ rr^iean nothing more, than that God very 
 *' often, and very eafily pardoneth fin, if at 
 *^ lead they fpeak of this mercy ; for there is 
 *^ another kind of Divine mercy, of which, 
 ** according to the old tranflation, mention is 
 V frequently m^ade in the facred v.'ritings, 
 *^ which ought rather to be called goodnefs, 
 " and hath a more extenfive figniiication ; 
 
 (( 
 
 fo 
 
[ i83 ] 
 
 " for it comprehends the whole Divine bejie- 
 ^' ficence^ whether it be exercifed in the par- 
 *' don of fin, or in communication of any 
 " other kind of benefit to mankind." 
 
 Sect. XIV. It hath been fnewn ah'eady, 
 that it is not proved by fuch reafoning as this, 
 that juftice is not inherent in God ; nor from 
 the force of fuch an argument will it eafily ap- 
 pear, that the Divine mercy fuffers any de- 
 gradation : what he fuppofes, in the firfl place, 
 is altogether without foundation, namely, 
 ^hat the Divi?7e mercy is nothing elje than to for" 
 give offenders^ v/hereas in this, an external cf- 
 fed: of that mercy is only fhewn, which is itfelf 
 an elTential property of the Divine nature 5 for 
 he'pardoneth fins, becaufe he is merciful. The 
 fuppofition aifo is groundlefs, That if mercy 
 were inherent in Gcdj he could never infii^ punifio- 
 went on any. For to infii6l punifhment on the 
 imipenitent, and thofe for Vv'hofe fins the Di- 
 vine Juftice hath in no manner been fatisned, 
 is not oppofite to mercy. 
 
 Sect. XV. For mercy in God is not difytn- 
 fathy^ or condolence with the m if cries of others^ 
 with an inclination of afTiiling them, a virtue 
 which oft-times borders near upon vice, but is 
 that fupreme per-fc^tion of the Divine nature, 
 whereby it is naturally difpofed to aff ft the 
 miiferable, and which, the proper fuppofitions 
 * being made, and the glory of his other per- 
 
 * That is, the exiilence and mifery of a rational crea- 
 ture being fuppojTed, 
 
 fedions 
 
[ iH ] 
 
 feftlons preferved, he willingly exercifeth, 
 and is inclined to exercife. But this is not op- 
 poled to the jiijiice of God; neither is it an 
 efFedlofhis free-will, (which exprefTionj con- 
 cerning the exercife of y;/y?zV^5 our opponent 
 foolifhly wrefts to the virtue itfclf) but a na- 
 tural attribute of the Deity. What he adds 
 concerning a two-fold mercy of God, are idle 
 fancies: for the /paring mercy of which we are 
 difcourfing, by no means differs from that be- 
 nignity, grace, or goodnefs of God, of which 
 he makes mention ; for that very benignity^ 
 with refpedl to the fpecial egreffes, which it 
 hath towards miferable finners, from the free- 
 will of God, is that very mercy itfelf. That 
 aflei tion of his too muft alfo be noticed, hy the 
 wayy viz. 'That God very eafily pardoyieth fm^ 
 which, as it is a very precious truth, if a regard 
 be had to the oblation and fatisfaclion of his 
 Son; ib, fimiply fpoken of him, who hath- 
 threatened death to every tranjgrefficn^ and 
 whofe right it is, x\\2X finners fljoidd be worthy of 
 deathy all, whoibever, (hall be cited before his 
 tribunal, aliens and ftrangers to Chrift, will 
 find to 'be without foundation, and an abfolute 
 falfehood. 
 
 Sect. XVI. " But it is evident, (fays he) 
 " that neither the judice, nor mercy, of which 
 " we are treating, are inherent in God, from 
 " what we read, viz. ^'hat he is the Loru Gcdy 
 
 mer- 
 
[ '85 ] 
 
 ^' cifiil and gracious , long pffering and ahundani 
 in goodnejsj* " which plainly fliews that thefe 
 «^ two, viz. his lono-.fuffenno; or flowncfs to am- 
 " ger, and his abundant goodnefs or great 
 *^ mercy, are the effects of his will, the one 
 *^ of which is furpafied in greatnefs by the 
 " other J and they cannot confiil with one ano- 
 " ther ; and they are linnitted : whereas thole 
 " qualities which are truly inherent in God^^ 
 I ^' have no limit, and are all confident with 
 I " one another, and in refpecl of their great- 
 I /' nefs, are all abfolutely equal/' 
 j Sect. XVII. Our opponent again very 
 ; improperly applies a comparifon made be» 
 i tween external a^fsy to the internal habits thera- 
 'Jehes, Tlmtj anger and compaj/ionj which are 
 I only attributed to God effe5iively^ ?iYt free effe6ls 
 of the Divine will liynited as to their oljeSl^ and 
 unequal, which cannot be exercifed about the 
 fame per/on^ in their highefl degree, we acknow- 
 ledge. 
 
 But there is no reafon that what is applica- 
 ble to ads, or rather to effeds, fhould alfo be 
 I applicable to the perfe(ftions whence thefe flow. 
 I But in that pomulgation of the glory or name 
 j of God which we have in Exodus xxxvi. and 
 6th, he ihews what and of what kind his difpofi- 
 I tion is towards thofe whom, viz. he hathpurcha- 
 j fed as his peculiar people through Jefus Chrifti 
 I 
 
 * See Exodas xxxiv. 6. and Numbers xiv. i8. 
 
 and 
 
[ i86 ] 
 
 and what patience^ longfuffering and compafTion 
 he is difpofed to exercife towards them :* but 
 in refpect of all other finners, he concludes, 
 that he will by no means dear the guilty ^ or deli- 
 ver them from the guilt of fin, which, indeed, 
 ftrikes at the very root of Sociniamjm : but to 
 conclude from this, that the Divine perfedlions 
 are oppofite, one to another, unequal, or fur- 
 palTing one another in greatnefs, is only the 
 extreme folly of one, ignorant of the righteouj- 
 nejsy or jufbice, of God, and going about to ejiahlijh 
 a right eoufnefS) or juftice, cf his own. He pro- 
 ceeds thus. 
 
 Sect. XVIII. ^^ Hence it is manifcfb how 
 " grievoufly they err, who affirm both this 
 " juftice and mercy of God to be infinite : for 
 " as to judice, being deceived by the appear- 
 " ance of the word, they fee not^ that they fay 
 " no m.ore than this, that the feverity and an- 
 " ger of God are infinite, contrary to the 
 " mofl exprefsteftimonies ofthe Sacred Scrip- 
 " tures, which, as we have jufl: now faid, de- 
 " dare God to be How to anger : that Divine 
 " Judice which bath no limit, is not this of 
 '^ which we are difcourfing i but that which 
 " alone, as we have feen before, is diftin- 
 " guifned by this illuflrious name in Scrip- 
 ^' ture, and which by another name may be 
 *^ called re6licude and equity. I his indeed is 
 
 * See 2 Peter iii. g, &c. 1 
 
 '^ inherent 
 
[ 187 J 
 
 *' inherent in God, and is moil confpiciious in 
 *^ all his works i and by virtue of this alone, 
 ^^ as we Ihall Tee hereafter, even, ifwehadno 
 *^ other proof, that human fi6lion of the fatis- 
 " fadlion of Chrift, would be thoroughly de- 
 " tefled and vanifh." 
 
 Sect. XIX, Our opponent here ferves up 
 again nothing but his old difh varioufly drefied, 
 and repeatedly refufed: v/e declare jufiice to 
 be infinite, not deceived by the ibew of a 
 word, but being fo taught by the exprefs tef- 
 timonies of the Sacred Scriptures, and by the 
 inoft convincing and unanfwerable arguments -, 
 and we folemnly maintain it, not only with re- 
 gard to tbaf univerjal juft'ice v/hich may be 
 called reSlitiide^ (though im-properly) but alfo 
 concerning that 'particular fin-avengir.gjuftice, 
 which we deny to differ either effencially or 
 fubjedlivelyj- from the former : but that, anger 
 OYjeverity^ fo far as they denote ejje^s of Di- 
 vine Juftice, or puniihment inPiidted, are in- 
 finite only in duration. " Seeing it is a right- 
 " eous thing with God, to take vengeance on 
 " them who know him not, and that obey 
 " not the Gofpel of our Lord Jefus Chrift; 
 ^^ who fliall be punifhed with everlafting d^i- 
 *^ tru6lion from the prefence of the Lord, and 
 " from the glory of his power.*'* But in re- 
 fpe(5l of that Divine excellence which they 
 
 * See 2 TheiT. i. 6, 8j, 9, 
 f That is, as It reiatei to God, who is the fubjed of it. 
 
 point 
 
[ i88 1 
 
 point out, we affirm them to be in every re-- 
 fpcct infinite. 
 
 Sect. XX. But it v/puld be altogether 
 fuperfluous, here ag-.in to repeat what we have 
 before clearly fettled concerning this jujlice^ or 
 again to recite the texts of Scripture formerly 
 adduced. The fum is this : fin -avenging juftice 
 dilFers not in reality, from that univerfal juftice^ 
 which our opponent does not deny to be per- 
 petually inherent in God, and a natural attri- 
 bute : it is only dillinguifhed from it, in re- 
 fped of its egrefs to its own proper obje(5t ; for 
 the egreffes of juilice againil: lin, flow from 
 the moil holy perfedion of Deity icfelf. But 
 anger and feverity, io far as they may be re- 
 duced to that juftice which is manifefted in 
 them, are alfo infinite; in refpett of their ef- 
 fe^s-y they have their limits affigned them by 
 the wifdom and juftice of God: thefe things, 
 hov/ever, have been proved before. 
 
 Sect. XXI. But let the pious reader 
 judge, whether our opponent, who hath pre^ 
 Jumedto call^ thehigheft myftery of the Gofpel, 
 the alone foundation of the falvation of finners^ 
 the darling jewel of our religion, the greateft 
 teftimony of the Divine love, our vi6lory over 
 the Devil, Death and Hell, a human fi^ion^ 
 had fufiicientcaufe to annex fo dreadful an ex- 
 prefTlon to the conclufion of this fo long con- 
 tinued debate. He adds, in the lajl place, 
 
 StCT, 
 
C i89 ] 
 
 Sect. XXII. " But as to mercv, that is 
 
 " the pardon of fins, how dare they affirm that 
 
 *^ to be infinite, when it is evident fronn the 
 
 " whole of Scripture, that God doth not al- 
 
 ^* ways ufe it, but frequently exercifeth ven- 
 
 " geance and feverity. Why, but becaufe they 
 
 " have fo fhockingly blundered, that they have 
 
 ^^ not attended to this, that'thefe are only diffe- 
 
 ^^ rent efFe6ls of the Divine will, but are not any 
 
 " properties, and have perfuaded themfelves, 
 
 " that both of them are inherent in God : but 
 
 ^^ how could they ever entertain fuch a perfua- 
 
 " fion, when, as we have faid, the one deftroys 
 
 " the other ? But this they deny, and main- 
 
 " tain that God exercifed both of them per- 
 
 *' fe6tly in the falvation procured for us by 
 
 ^' Chrifl, which will more clearly appear from 
 
 " what follows to be not only falfe, but ridi- 
 
 " culous. Mean time let them tell us pray, 
 
 '^ when God punilhes the guilty, but efpeci- 
 
 *^ ally w^hen he doth not even grant them time 
 
 " to repent, what kind of mercy he exercifeth 
 
 " towards thefe ? But if God doth many 
 
 " things, in which not even any trace of that 
 
 ^^ miercy appears, although he be faid to be 
 
 ''' merciful and full of compaffionin Scripture, 
 
 ^^ muft we not fay that he doeth many things, 
 
 *^ in which that juftice is by no means difcern- 
 
 /^ ible, to which he is faid to be exceeding 
 
 ^^ flow ? We muft then conclude, according to 
 
 ^^ our opinion, that there is no fuch juftice in 
 
 " God 
 
[ 190 ] 
 
 '^ God, as exprefsly diflates the neceflary pu- 
 " nifhment of fin, and which he hath not a 
 " power to renounce. And fince this is the 
 *' cafe, it is abundantly evident, that there is 
 '^ no reafon why God cannot freely pardon the 
 " fins of whom foe ver he may pleafe, without 
 " any fatisfaflion received." 
 
 Sect. XXIII. Anfwer: On thefe heads a 
 few obfervations fhall fuffice : id. it is affirm- 
 ed, without any Ihew of reafon, that mercy in 
 God is not infinite, becaufe fometimes he ex- 
 ercifeth feverity, that is, that God cannot be 
 called merciful, if he punifh any guilty and 
 impenitent finners : to prove mercy to be an 
 cfTential property of God, it is fufficient, that he 
 exercifes it towards any : for in this very mat- 
 ter, that ought to be fet down as a natural per- 
 fection in God, which is the proper and im- 
 mediate fource and ground of that operation. 
 Which attributes have no egrefs but towards 
 obje6ls placed in paicicular circumftances -, nor 
 have they any effe6ls, without fome free act of 
 the Divine will* intervening : nor does ic 
 any more follow that the effects of mercy ought 
 to be infinite, if it be itfeif infinite, than that 
 the works of God ought to be immenfei becaufe 
 Immenfity is an elTential property of his na- 
 ture. 
 
 * See Rom. ix. 
 
 Sect, 
 
[ 191 ] 
 
 Sect. XXIV. 2d. By what argument 
 will our opponent prove, that the relation be- 
 tween tnercy diud juftice is, in fuch a manner, the 
 fame, that becaule God exercifeth no mercy 
 towards fome, that is, fo as to pardon their fins, 
 that therefore he fhould not account it neceffa- 
 ry to exercife jiifiice towards every fin ? We 
 have form-erly mentioned in what view they are 
 difcind; namely, that God is bound to exer- 
 cife mercy to none : but that, he cannot but 
 exercife hisjuftice towards finners, (provided 
 he be inclined to be juft) if he would preferve 
 his natural right and dominion over his crea- 
 tures, and the holinefs dcnd purity of his nature 
 un-injured and entire -, for difobedience would 
 take away all dependance of the creature on 
 God, unlefs a compenfation were made to him 
 by a vicarious punifhment : but according to 
 the Sacred Scriptures we maintain, that God 
 exercifed both the one and the other, both 
 juilice and mercy 3 in juftly piinijhing Chrifty in 
 mercifully pardoning fins which he laid upon him^ 
 to us, who deferved everlafting punifhment ^ 
 which things, though they may be ridiculous to 
 Socinus (for the things of the fpirit of God are 
 fooiifhnefs to him) no Divine truth however, 
 of any kind whatever, is more frequently, more 
 plainly, or more clearly declared in the facred 
 writings: For all have finned^ and come fiort of 
 the glory of God -, being juftified freely by his 
 [grace f through the redempttGn that is in Chrifi 
 
 Jejus, 
 
[ 192 ] 
 
 Jejus^ whom God hath fet forth to he a propitiation 
 through Jaith in his blood; to declare his right e^ 
 oujnejsfor the remijjion of fins that arepafi, through 
 the forbearance of God: to declare, I fay^ at this 
 time his righteoujnejs : that he might he juft^ 
 and the jujlifier of him, who believeth in J ejus, '^ 
 But, fetting the confideration of Chriit alto- 
 gether afide, there is no doubt, but that So- 
 cinus would carry off the prize in this conteft. 
 But while it is reckoned worth while to have 
 any regard to him, it is eafy to perceive that 
 this heretic ufes nothing but continued falfe 
 reafonings and falle conclufions. For it is 
 made evident to us in Chrift the Son, how, 
 and by what means, God, infinitely merciful 
 and infinitely juft, adling on the principles of 
 ftrid juftice with fome, and of mere grace 
 with others, but in exercifing both the one 
 and the other, bochjuftice and mercy, in and 
 through the Mediator ; the one indeed, in his 
 own proper perfon, and the other towards 
 thofe for whom he was Surety, hath declared 
 himfelf. 
 
 But while Socinus defpifed and fet at nought 
 him and his grace, is it to be wondered at, 
 «' if he became vain in his imaginations, and 
 ** that his foolifh heart was darkened ?" 
 
 Sfxt. XXV. For what need I fay more ? 
 doth not God exercife fupreme and infinite 
 
 ♦ Rom. iii. 2j, 24, 25, 26. 
 
 mercy 
 
[ 03 3 
 
 in mercy towards us miferable and lofl finncrs, 
 in pardoning Gur fins through Chrifl: ? Have we 
 deferved any (uch thing, who, afct^r doing ail 
 that we can do, even when roufed and affifted 
 by his grace, are ftill unprofitable fervants? 
 Did we appoint a lacriftce, that his anger 
 inig-ht be averted, and that an atonement to 
 his juftice might be made, rrom our own ilore- 
 houfe, Iheep-fold, or herd ? Yea, when wc 
 v/ere enemies to him, alienated from his life, 
 "withcut helti and without fir engtby dead in trej- 
 fajfes and in fins ^ knowing of no fuch thing, 
 wijfhing for, or expeding no fuch thing, he 
 himfelf made Chrifi to he fin fcrus who knew no 
 fin: that he might free us fro?n the wrath to 
 come i that an expiation being made for our 
 fins, we might be prefented blamelefs before 
 him, to the praif^ and the glory of his grace. 
 But whether he fnewed the ftri6left juftice and 
 feverity towards ouv furety^ over wl-om he ex- 
 ercifed a mod gracious care, both on his own* 
 account, and for our fakes, and whom he did 
 not fpare, fhall afterwards be confidered. 
 
 Sect. XXVI. Whether then, when our op- 
 ponent^ relying on thefe Ribtiities of his, con- 
 cludes, " Thitt there is nojufticein God which 
 ** dictates the necefuty ofpuni llilng fm ; and that 
 *' therefore, there is no reafon why God can- 
 
 * Behold my fervant ■vjhom J uphold \ mine sJc'5i in ivhom 
 vijfoul ddlghteth„ Ifa. 
 
 K '' not 
 
{ 194 ] 
 
 " not freely pardon the fins of whomfoever lie 
 "may pleafe, without any fatisfadlion re- 
 " ceived i" and then, as if he had accom- 
 plifhed a glorious achievement, triumph^ 
 over the crofs of our Lord and Saviour Jefus 
 Chrift, be not ading the part of a moft 
 filly trifler, and ablurd heretic, let the 
 reader determine. But as all the arguments 
 vi'hich he afterwards ufesagainft the fatisfadion 
 of Chriil, have their foundation, in this mofi 
 falfefuppcfitio7u which the Scriptures, as hath 
 been fliewn, fo often contradict, and on which 
 he always depends in all his difputations; 
 whether thofe have afled for the interefl of the 
 church of God, who have voluntarily furren- 
 ri-^red to him this impregnable tower of truth, 
 which he hath in vain laid fiege to^ that he 
 might with greater audacity carry on his at- 
 tacks upon the Gofpel, is well known to God. 
 We, as we hope, inftru6led by his word, en- 
 tertain very different fentiments from theirs on 
 this point. 
 
 Sect. XXVII. But when our opponent 
 has come to the conclufion of this difpule, he 
 introduces miany fictions about the mere good- 
 will of Gody in pardoning fins, abcut his ceafing 
 from his rights without injury to any one, about 
 the injuflice of thejubftitution of ajurety^ in the 
 room of finners : all which arguments, as they 
 depend on a falfe foundation, yea, on a moft 
 
 bafe 
 
C 195 J 
 
 bafe error, it would be eafy here to fliew; hovv 
 vain, falfe, and abfurd cliey are ; unlefs wc 
 had determined, with God's will, to explain 
 thedodrine of the fatisfadion of Jelus Chriil, 
 the greateft treajiire of tlieGofpel, and to de- 
 fend and vindicate it from the irijud calum- 
 nies of heretics, in the proper place and time. 
 
 K 2 CHAP 
 
[ 196 3 
 
 CHAP. XIL 
 
 The progrefs of the difpute to the Theologians of 
 our own country — The fupreme authority of 
 Divine Truth — Who they are, and what kind 
 of tnen^who have gone into factions about this 
 matter — The Coryphaus of the adverfaries^ the 
 very illuftrious Twif—The occafwn of his pub- 
 lifting his opinion — The opinion of the Arminians 
 "^The effects of the death of Chrifi, what — 
 Twifs acknowledges punitory juflice to be natu- 
 ral to God — The divifion of the dfpute with 
 Twijs — Maccovius^s anfwers to the arguments 
 of Twifs — The plan of our difputation. 
 
 Sect. I. XX/E come now tothofe, and the 
 confideration of their opinion, 
 who * agreeing with us concerning the/^//j- 
 fa5fion of Jefus Chrift, as revealed in the 
 Scriptures, yet, it being fuppofed that God 
 willed the falvation of finners, contend, that 
 the whole necejjity of it flowed from the mofl free- 
 will oi God ; though they by no means deny 
 fin-avenging juftice to be natural to God, 
 
 * They agree, that the fatisfaftion by Chrifi is the way 
 of falvation revealed in the Scriptures ; but that it is fo, 
 becaufe God willed it ftiould be 'io: and deny, that there 
 was any neceffity for fuch a fatisfadion iirifing from the 
 nature of Divine Juftice* 
 
 Sect. 
 
[ 197 1 
 
 Sect. II. But thofe who maintain this op:- 
 nion are fo numerous and refpe"able, and men 
 who have merited lb highly of the church of 
 God, that, although the free man of Chrift\ and 
 taught to call no ?nan en earth mnfter^ hi matters 
 of religion^ unlefs 1 luid on my fide, no: fewer, 
 2ind equally famous rciQUy I fhould have a religi- 
 ous fcruple, publicly to differ from them. I 
 acknowledge, that every, even the leaft parti- 
 cle of Divine Truth is furnifhed from Hea- 
 ven with authority towards every difciple of 
 Jefus Chrifl, who is the ivayy the Ufe^ and the 
 truthy of holding it fad in the love and admi- 
 ration of it, and of enforcing its claim, defence 
 and declaration, even though the whole 
 world ihould rife up againfl: him. But, per- 
 haps, it would be unbecoming in one who 
 v/ould chearfully enter as a difciple, to oppofe 
 fuch great learned men, and thofe too fo well 
 trained to the field of difpute, unlefs fupported 
 by the dignity and fuffrages of others, not in- 
 ferior even to thefe in merit. 
 
 Sect. III. But if modefty muft be vio- 
 lated, all v/ill agree, that it ought to be vio- 
 lated in the caufe of Truth -, and efpecially, 
 as 1 perceive, that the authority of fome 
 Theologians is of fo great weight with many 
 of our countrymen, that not having duly 
 weighed and pondered the matter, but relying 
 on thisy they go into the opinion, contrary to 
 that which we have undertaken to defend. 
 K 3 Con- 
 
[ '98 ] 
 
 Confidei ing it of importance to weigh the argu- 
 ments which theic very illitfirious men have 
 iiled, although I kntv^ my {<i\f not only U7jequal 
 to the tadc, but tliat in marfh^lhng the line for 
 iuch a controverfey, I am not deferving of 
 rv^en a third or fourth place from the van, 
 having been only accuftomed to the popular 
 mode of declaiming ^ however, 1 do not fear 
 to engage in this undertaking, v>hatever it be; 
 nothing doubting, but that from my attempt, 
 tliough weaky the readers will eafily perceive,^ 
 that the Truth might triumph glorioufly, were 
 zny one furnifli^ed with better abilities to come 
 forward in its defence. 
 
 Sect. IV. But here, firfl:, of all the antago- 
 nifts, and who indeed is alm.oft equal to thtm 
 all, the very learned TiviJ's oppolcs himfelf to 
 US; concerning whofe opinion, in general^ a 
 few things are to be premifed, before we come 
 to t\\t anfwers of objections. 
 
 Sect. V. The confideration of Arminius's 
 opinion concerning the efficacy of the death cf 
 Chrijly and its efficiency, gave occafion to this 
 learned man of firft publifhing his own fenti- 
 ments. i^rm.inius contends, " That Chrift, 
 ** by his fatisfaction only accompliihcd this 
 *' much, that God now, confiilent with the 
 " honour of his juflice, (as it had been fatis- 
 '* fied) might pardon nnncTs, if he willed lb 
 '' to do." 
 
 This 
 
[ 1 99 1 
 
 This moll: abfurd opinion, fo highly dero- 
 gatory to Divine grace, and the merit of 
 the death of Chrift, this illuftrious man was 
 inclined to differ from, fo far, that he main- 
 tained, that, that confideration, viz. " That 
 '^ God could forgive fins, his juftice not op- 
 '^ pofing it, (as having been fatisfied) had no 
 " place among the effects of Chrift's death." 
 
 Sect. VI. But Arminius is the only one, 
 fo far as I know, among our opponents of 
 this opinion: and he himfelf, in alTerting 
 it, is fcarcely uniform and felf confiftent : I 
 may venture to ?.ffirm, that of his followers 
 there are none, unlefs it be fome mean fKulker, 
 whofwears by the v/ords of his mailer. The 
 opinion of Corvinus, which Twifs afterwards 
 d'ifcufies, is plainly different. Epifcopius, 
 like-wifej after Arminius^ the Coryfhaiu of that 
 cauje-i and by far its moft nolle champicn, defends 
 this w try fencimenn of this learned man. The 
 Pelagian tribe have becom.e reconciled Vv'ith 
 the Socinians, rather than brandifn any m^ore 
 that very fliarp-pointed weapon which cut the 
 throat of their own defperate caufe. 
 
 Sect. VII. Nor can I at all fee how this 
 Divine truth of ours fliould contribute to the 
 fupportof x^rminianijln, as this illuftrious zvriter 
 feems to fignify : for is he who fays that Chrift 
 by his death and fatisfad:ion effedled this. 
 That God might forgive fins ■) his juftice not otto- 
 K 4 ^ing. 
 
[ ^^00 ] 
 
 ftngy bound alio to affirm, that he ac- 
 compiilhed nothing further? God foibid. 
 Yea, he who without ixv^t confideration of the 
 oblation of Chrill, could not hut pinifn finSy 
 (that oblation being made) cannot piinilh 
 thofe fins for which Ch.rift offered * himfelf. 
 Yccij that b.e is more bound in flricl right, and 
 in juilicc, in refpecft of JefusChrift, to confer 
 grace and glory on all thofe for whom he 
 died J I have, in its proper feafon, elfev/here 
 demonftrated. 
 
 Sect. VIII. The learned Twifs grants, 
 " That punitory^ or fin-avenging juilice, is 
 " natural to God; or that it is an effentialat- 
 *' tribute of the Divine nature.'* This he 
 vtry eloquently maintains ; and feveral times, 
 when it is introduced by the f adverfaries, 
 whom he fcleded, to refute, he gives his fuf- 
 frage in its favour. But what elfe is that 
 juilice, but a conftant will of pun!f]>iTTg every 
 fin, according to the rule of his right ? The 
 learned Gentleman then grants, " That an 
 " immutably conftant will of punifhing every 
 " fin, is natural to God : how then is it pof- 
 " fible that he ihouid notpuniil^ it ? For ijoho 
 " hath cfpcfed his ivill ?'' 
 
 Sect. IX. There are two parts of the 
 Twifnan coni:roveify. The/;}'? is contained 
 
 I 
 
 * Rom. ili. z^i 24, 25. 
 I Viz. Pifcator and Lubbjrtus. 
 
 in 
 
[ ^01 ] 
 
 in four principal arguments^ fnpported by va- 
 rious reafons, in which he attacks this fenti- 
 menr, viz. " That God cannot, without a fa- 
 " tisfaclion, forgive fm." In i\\t Jecond^ he 
 endeavours to anfvver the arguments of Pif- 
 cater and Lubbertus, in confirmation of this 
 point; and he interfperfes, every where, ac- 
 cording to his cuflom, a variety of nev/ argu- 
 ments on the fubje^t. We fhall briefly con- 
 fider what this learned man hath done in both 
 parts. 
 
 Sect, X. As to what relates to the firil or 
 introductory part, perhaps our labour may ap- 
 pear fuperfiuous. The judiciGUs Maccovius 
 hath, with great fuccefs, performed this tafk^ 
 giving, by no means, trifling, but rather, for 
 the mofl: part, very folid anfwers to the^c four 
 argumeritSy which Twifs calls his principal ; 
 and in a very plain and perfpicuous man- 
 ner, as was his general cuflom, in all his wri- 
 
 tings. 
 
 Sect. XI. But neither the plan of our 
 work periTiits us to withdraw from this under- 
 taking, though unequal to it ; nor perhaps 
 hath F^Iaccovius fatisfied his readers in every 
 particular. Indeed, forne things feem ne- 
 ceiTary to be added, that this controverfy with 
 Twifs may occafion no trouble to any one for 
 the future. This veteran leader then, fo well 
 trained to the fchoiaflic field, going before, 
 K 5 and 
 
[ 202 ] 
 
 and pointing us out the way, we fl:iall, with 
 your good leave. Reader, briefly try thefe ar- 
 guments by the rule of Scripture and right 
 rcafon -, and I doubt not, but we ihall clearly 
 demonftrate, to all impartial judges of things, 
 that this learned man hath by no means proved 
 what he intended. 
 
 CHAP. 
 
[ 203 J 
 
 CHAP. XIII. 
 
 fwifs's firft argument — His anjuver — A trifling 
 view of the 'Divine attributes — Whether God 
 could ^ by his abjolute power forgive flyis without 
 aJaiisfaSiion : to let fins pafs unpurtifded^ im- 
 plies a contradiulion ; aiid that two- fold — 
 IVhat thefe coniradiSllons are — Whether God. 
 may do^ what 7nan may do F — Whether every 
 man may renounce his right ? — Whether God. 
 cannot forgive fins hecaufe of his juftice ? — 
 I'hefeccnd argument — Its anjwer — Diftin^ions- 
 of neceffity — God doth no work^ without him.- 
 Jelf from abfolute neceffty — Conditional ne^ 
 ceffty — Natural neceffity two -fold — God doth 
 not punifo to the extent of his power, but to. 
 the extent of his juftice — Gcd akvays a5fs with 
 a concomitant liberty — An argument of ths 
 illuftrious Voffius confidered—God a confuming 
 fir e^ but an mtelleofual one — An exception of 
 ^fvjifs's-— Whether independent of the Divine 
 appointment ^ fin would merit punifhment ? — 
 In pun foment J what things are to be conff- 
 dered- — 'The relation between obedience as to re- 
 ward^ and difobedience as. to purdfmnent not 
 the fame-- The comparijcn hstvjeen Mercy and. 
 Jufiice, by Voffius^ improperly infiituted. 
 
 Sect. L H^HE firO: argument of this greai 
 
 man is this : " If God cannot 
 
 ** forgive fins without a farlsf^^dion^ 'tis either 
 
 *^ becaufe 
 
[ ao4 ] 
 
 " becaiife he cannot, on account of his jufllce, 
 " or becaufe he cannot by his power: but 
 ** neither of thefe can be affirmed/' 
 
 Sect. II. AnJ, That enumeration of the 
 Divine attributes, as to the prefent caufe, is 
 mere trifling; for what God cannot do, in 
 refpe6t of one attribute, he can do in refpedt 
 of none: or, in other words, that which can- 
 not be done, becaufe of any one effential pro- 
 perty, cannot be done, becaufe of them all. 
 As for inflance, if there be any thing which 
 God cannot do, in refpedb of truthy he can- 
 not do that in any manner, or in any refpecl. 
 In theadts of the Divine will, purely free, the 
 cafe is otherwife ; for, in a divided Jenjcy God 
 may do any thing, (that is, he may create 
 new worlds) which, if a decree of creating 
 this, and no other, he Juppojedy he could not 
 do. But the objedls prefented to any attri- 
 bute of the Divine nature, admit not of va- 
 rious refpe6i:s, but are in their own kind abfo- 
 lutely neceffary : ihereforey we deny the minor, 
 ^Neither in refped of Ji^fiicey nor in refped of 
 powery can this be done. 
 
 Sect. III. But our learned antagonift leads 
 the proof of it through its parts; and firft, 
 after a marginal animadverfion on a certain 
 dream of Pifcator's, he affirms, that it can- 
 not be maintained, that God cannot forgive 
 fins by his power without a fatisfadion. 
 
 Sect. 
 
[ 205 ] 
 
 Sect. IV. " For (fays he) if God by his 
 " might, or abiblute power, cannot pardon 
 " fin, then it is abfolutely impoffible for fin 
 ''to be pardoned, or not to be puniihed; 
 '^ therefore, not to pardon Cm, confiils of con- 
 " tradidory terms ; the contradidion then 
 " ought to be (hewn, as none appears from 
 " the formal terms. And on the other 
 " hand, it is evident, that man not only can 
 " pardon, but that it is his duty to pardon 
 *' his enemies, when they tranfgrefs againfl 
 « him." 
 
 Sect. V. Jr/f. The ficn-punifljment of fin, im- 
 plies a contradiclion ; not mdt^d. fcrmally, and 
 in the terms, but virtually, and eminently, in re- 
 fpedl of the thing itfelf: for, in the fir fi f lace, 
 it implies, thai: God is the Lord of ynankind, by 
 a natural and indifpenfable right, but that 
 mankind are not fubjeft to him., neither as to 
 obedience, nor as to puniforiient ; which would 
 be the dired cafe, if fin fhould pafs with im- 
 punity. For that natural and neceffary de- 
 pendance being cut ofi', (which alfo in another 
 refped is mioral) which accords to a rational 
 creature in refped of its creator, diud fupreme 
 Lord, which really comes to pafs^by means of 
 fin, it cannot be renewed, or made amends 
 for, hut by punijhment. In the fecond place, 
 to bate fin, that is, to will to punifh it, and not 
 to hate fin, to will to let it pafs unpunifhed, 
 are manifeilly contradictory. 
 
 Sect, 
 
[ 206 ] 
 
 Sect. VI. If you fay that God hath it m 
 his power, not to hare fm, you fay that he 
 hath the contra' y in his power, that is, that 
 he can love fin ; for if he hate fin, of his free- 
 will, he may will the contrary. For the Divine 
 will is not fo deternninately inclined tov/ards 
 any fecondary objtct, by any thing in itfelf, 
 that can julliy oppofe its inclination to its op- 
 pofite; thisScoLiis maintains, and Twifs agrees 
 with him. But to zviil good, and to lovejujlice^ 
 are not lefs natural to God, than to be him- 
 felf. Here then a double contradidion in that 
 alTertion of this very learned man, viz. " That 
 *' God can forgive fin, abfolutely, without 
 *^ any ratisfa<?l:ion received.'* 
 
 Sect. W\. " But it is manifefl:, (fays 
 " he.) that man not only can pardon, but 
 *' tlui: it is his duty to pardon his enemies, 
 *' and therefore, this does not imply a contra- 
 " diaion." 
 
 Anfwer: The fuppofition is denied, that 
 God may do^ 'what man may do. That learned 
 man raifes this objection hirnfelf, that man may 
 fiuy which God cannot doy and at great length, 
 and with much erudition, explains away this 
 example. V^ut as this inftance of T^wj/s's is 
 not quite fatisfa^tory to us, we think proper 
 to proceed in a different manner. 
 
 Sect. VIII. I fay then, in the firft place, 
 that Divine and human forgivenefs are plainly 
 of a different kind ; the forgivenefs of man only 
 
 refpeds 
 
[ 207 ] 
 
 refpe6Vs the hurt, the forglvenefs of God re- 
 fpeds the guilt. Man pardons fins, ^o far as 
 any particular injury hath been done himfelf ; 
 God pardons fm, as the good of the univerfe 
 is injured. Secondly, neither is it in the pow- 
 er of any man to let fins pafs unpunifhed, yea, 
 of none abfolutely, to whom the right of pu- 
 niihing is competent; for although a fri- 
 vate perfcn may recede from his right, v/hich, 
 for the moil part, is of charity; yet it is, by 
 no means allowed to a public per/on to renounce 
 his right, which is a right of government, ef- 
 pecially if that renunciation fbould in any 
 way turn out to the hurt of the public. In 
 the third place, then, I fay that, that ivftance is 
 nothing to the purpofe i for although a private 
 perjon may at certain times renounce his right 
 and dominion in certain cafes, and ought to do 
 fo, it doth not follow from, that that God, whofe 
 right and dominion is natural and incUJpenJahle, 
 and which he cannot renounce unlefs he deny 
 himjelfy can do the fame. In the fourth place, 
 iki't non-punifriment of fm, is an injury to 
 the univerfe ; for tlie glory of Divine Juilice 
 would be affronted wish impunity. 
 
 Sect. IX. Our celebrated antagoniil pro- 
 ceeds to the confideration of Divine Juftice : 
 ^* but neither (fays he) can it be confidently 
 *' faid, that God cannot do this becaufe of his 
 " jufbice; if it be fuppofed, that he can do it 
 *' by his power." But Scotus reafons v/ith 
 
 more 
 
[ 208 ] 
 
 more judgment and accuracy on this point. 
 " The Divine will is not io inclined towards 
 " any fecondary obje6l, by any thing in itfelf, 
 '* (fays he) that can oppofe its being juftly 
 " inclined towards its oppofite, in the fanne 
 *^ manner as without concradidion it may will 
 " its oppofite i otherwile, it may will abfo- 
 " lutely and not juftly, which is inconfiftent 
 *' with Divine perfedlion." 
 
 Sect. X. Anlwer : We maintain that 
 God, from his nature cannot do this -, and 
 therefore, that he cannot either by his power 
 or his jiifiice ; and as our learned antagonift: 
 produces no argument to prove that God can 
 do it without refiftance from his juftice, but 
 what flows from this falfe fuppofition, that he 
 can do it by his power, it is not neceftary to 
 give ourfclves any trouble on this head. But 
 to ScoiHs we anfwer : the Divine will may in- 
 cline to things oppofite, in refpedt of the egref- 
 fes of all thofe Divine attiibittes which ccnfti^ 
 tute and create objecls to themfelves ; but not 
 in refpedt of thofe attributes which have no 
 egrefs towards their obje6ls, but upon a condi- 
 tion Juppofed : as for inftance, God n\3.y juftly 
 fpeak or net [peak ^\i\\ man: but it being fup- 
 pofed that he wills to fpeak, the Divine will 
 cannot be indifferent, v/hether he fpeak truth 
 or not. So much for \(\%Jirft principal argu- 
 ment. 
 
 Tht Jecond is this : 
 
 Sect. 
 
[ 209 1 
 
 Sect. XI. *^ If God cannot let fin pais 
 *' unpunilhed, then he mud punifn it, from 
 *^ an abfoiute neceiTit'y : but this no one can 
 *^ maintain confitlent v/ith reafon." 
 
 Sect. XII. This confequence the learned 
 Doctor fuppofes, without any argument to 
 fupport it : but we deny the confequence, nor 
 will he ever be able to prove, that there is no 
 other kind of neceffity but an abfoiute necef- 
 fity. There is alfo a neceffity arifing from a 
 Juppofed cGnditiGn, and which deprives not the 
 agent of a concomitant liberty. God could 
 not but create the world ; but God did not 
 create the world from an abfoiute nececeffity^ al- 
 though it was necelTary, upon a Juppofition^ that 
 it fhould be created. It is necelTary that God 
 inould fpeak /r^//y, but he doth not fpeak from 
 an abfoiute neceffity j but it being fuppofed 
 that he wills to fpeak, it is impoffible, that he 
 Hiould not fpeak truly. We fay therefore, 
 that God cannot but punifn fm, or, that he 
 neceifarily punifhes fin, not, however; from 
 an abfoiute neceffity of nature, as a fuher 
 begets a fon, but upon the fjppofitions* be- 
 fore mentioned, by a neceffity which excludes 
 an antecedent indiffer ere Cy but not a concomitant 
 liberty in the agent , for in puniffiing fins he 
 ads by volition, and with underftanding. , 
 
 * Viz. That he willed to create a rational being, and to 
 permit it to tranfgrefs the law of its Cieation. 
 
 S^CT, 
 
[ ^10 1 
 
 Sect. XIII. " But that neceflity, (you 
 *^ will fay) of what kind foever it be, fiov/s 
 " from the nature of God, not his will or 
 " decree." But all neceflity of nature feems 
 to be abfolute. I acknowledge, indeed, that 
 ail neceaity of nature, confidered in the firft 
 a^y and thing fignified, is abfolute in its 
 kind ; but in xhtjecond a5f, and in its exercife, 
 it is not fo. The reader will eafily perceive 
 now, that our very learned antagonift had no 
 reafon for freely fuppofing that confequence, 
 which I reckon the very loweft of all the de- 
 vices he has fallen upon. 
 
 Sect. XIV. '' U then (fays he) God muil 
 " punifh fin from a natural necefTity, he muft 
 '* neceflarily puniih it, to the extent of his 
 *^ power; but this, with great accuracy, he 
 " fhevvs to be abfurd, by a variety of argu- 
 '^ ments. 
 
 Sect. XV. JnJ, Maccovius hath, fometlme 
 ago, very clearly anfwered this reafoning. 
 We rejedl his confequence^ as built upon 2i faije 
 Juppcfition, For that necelilty, from which 
 God punifheth fin, does not require that he 
 (hould punifh it to the extent of his power, but 
 Jo far as isjufl. We do not conceive God to be 
 a fenfelefs. inanimate agent, as if he aded 
 from principles of nature, after a natural man- 
 ner, without a concoiPiitant liberty ; for he 
 doth all things freely with undcrftanding and 
 by volition, even thofe things which, by fup.- 
 
 pofition 
 
[ 2" ] 
 
 pofitlon^ he doeth necefTarily, according to ~ 
 what his mod holy nature requires. 
 
 Sect. XVI. The argument which the ce- 
 lebrated Vcjpuis ules againft our opinion is of 
 no greater weight. " Every agent, (fays that 
 '^ very learned man,) that a6ls naturally, ads 
 " upon an object naturally receptive of its 
 *^ action ; wherefore, if to puniih were natu- 
 " ral, viz. in that acceptation which necef- 
 *^ fity carries v>^ith it, fuch adlion could not 
 " pafs from the perfon of a fmner, to another 
 " perfon." 
 
 Sect. XVII. But this learned man is 
 mifcaken, when he imagines that we affirm 
 God to htjiich a natural agent ^ as muft, with- 
 out fenfe, and immediately operate upon the 
 objed that is receptive of it, in a * manner 
 altogether natural, and without any concomitant 
 liberty J that is, without any free adt of under- 
 Handing or volition. For although God be 
 2i conjuming fre^ he is an intellectual one. Nor 
 is a fmner alone an objecl properly receptive of 
 the exercife of God's vindicatory juftice, as he 
 hath committed the tranfgrelTions in his ov/n 
 perfon \ for antecedent to every a6t of that 
 jiiilice, properly fo called, in refped of the 
 eled, God appointed a Surety, and this 
 Surety being appointed, and all the fins of the 
 ele(ft laid upon him, he in their room and 
 
 * As fi^e doth uDon wood, &c. 
 
 (lead, 
 
[ 212 1 
 
 Head, is the proper objed of this vindicatory 
 juiVicCj fo far as relates to their fins. 
 
 Sect. XVIII. But ri£;//j thus replies, "if 
 
 * God punifh, as far as he can, with juflice; 
 ' thnt is, as far as fin defcrves; then it mull be 
 ^ either as far as fin defcrves, according to the 
 
 * iiCQ conflitution of God; or without any re- 
 
 * gardto the Divine conftitution. If according 
 
 * to the Divine confiitution, this is nothing 
 ' elfe but to aflert, that God punifhes not fo 
 ^ far as he can ; but fo far as he wills. If 
 
 * without any regard to the Divine conftituion, 
 ^ then without the Divine conftitution, fin fo 
 ' deferves puni{hment,that God ought to punifh 
 ^ fin, becaufe of his juilice: but I conclude 
 ' this to be falfe in this manner: if difobedi- 
 ^ ence deferve punilhment in this manner, 
 ' that is, without the Divine conflitution ; 
 ^ therefore obedience will alfo,inlike manner, 
 ^ deferve a reward, without the Divine con- 
 ' Ititution ; for no reafon can be fliewn, that 
 ' any one fiiould maintain that even Angels 
 ^ have merited by their obedience, that God 
 ' iliould reward them with celeilial glory. '* 
 
 Sect. XIX. But although thefe arguments 
 zre/peciousy yet fi:rictly confideied, they have 
 no greater weight than thofe already difcuf- 
 fed ; for in the puniQiment of fin two things 
 are to be confidered : ifl:. The punifhment 
 itfelf, fo far as it is in its own nature Ibme thing 
 grievous and troublefome to the creature ; and 
 
 proper 
 
[ 213 ] 
 
 proper to recover the violated right of God* 
 In this rcfpeft, we fay, that fin merits punifh- 
 nient antecedently to every free act of the Di- 
 vine will, or to the Divine coyiftitution : or, if 
 you would rather have it thus exprefTcdi " that 
 it is juft that God fhould inflidt punifiiment, 
 confidered as fuch, on the tranfgreflbr, with- 
 out regard to any free confbitution ; for, if with- 
 out regard to fuch a co7iftitutiony fin bey///, and 
 evil, evil I and unlefs it be fo, to hate the great- 
 efi and beft of beings, may be the higheft vir- 
 tue, and to love him the greateft vice^ why 
 may not punifl:iment be due to it, without re- 
 gard to fuch a confideration? adly. Inpunijh- 
 menty the modcy time^ and degree^ are fpecially to 
 be confidered : in refpe6l of thefc, God pu- 
 niihes fin according to the Divine conftitution; 
 for the jujiice of God, only demanding puniJJo- 
 ment in general^ as including in it the nature of 
 punifhment, nothing hinders but that God 
 fhould freely appoint the mode and degree of 
 it ; he punifhes them becaufe it '\^ jufir-^hTit he 
 fhould do fo; and confequently, indifpenfably 
 neceflary: he puniilies, in one mode or in 
 another, in one degree or in another ; becaufe 
 according; to his wifdom he hath determined 
 freely fo to do. — What we underftand by 
 modes and degrees of punilhment, fhall be after- 
 wards explained. 
 
 Sect. XX. ^' But, (fays our celebrated an- 
 tagonift) if difobedience thus defer vcs punifh- 
 
[ 214 ] 
 
 *^ ment, why fliould not obedience in like 
 '•^ manner deferve a reward? for no reafon to 
 ^' the contrary can be afligned." I wifh this 
 learned man had not lb exprefied himielf ; for 
 he will never be able to prove that the relation 
 between chediencey as to revoard^ and d'ljohediencey 
 as to fumfhmenty is the Jame : for between ol^e- 
 dience and the reward, there intervenes no na- 
 tural obligation : God is brought under an 
 obligation to no one, for any kind of obedi- 
 ence j "/cr after we have done ally we are Ji ill 
 unp' cfit able Jerv ants .'^ But God's right, that ra- 
 tional creatures fhould be fubjeft to him, either 
 by obedience or a vicarious punifhmcnt, is in- 
 difpenfable. In a v/ord, obedience is due to 
 God, in fuch a manner, that from the nature of 
 the thing, he can be debtor to none, in con- 
 ferring rewards : but difobedicnce would def- 
 troy all dependance of the creature upon God, 
 iinlefs a recompence be made by punifliment. 
 Sect. XXI. The celebrated VoJJlus again 
 reafons improperly, in the pafTage before 
 quoted, from a comparifon made between y///'- 
 tice and mercy, " The queftion is not, (fays 
 *' he) whether it be juft that a fatisfa<fticn be 
 " received ; but whether it be unjuft that it 
 '^ Ihould not be received : for it doth not fol- 
 **.]ov/, that if God be merciful in doing one 
 ** thing or another, that he would be unmer- 
 " ciful in not doing it." 1 acknowledge, that 
 it does not follow i for although mercy be na- 
 tural 
 
[ 215 ] 
 
 tural to God, as to the habits yet becaiife there 
 is no natural obligation between it and its pro- 
 per objed, it is, as to all its a<5ts, entirely {rttx 
 but the nature of the thing, about which it is 
 eiTiployed, is not indifpenlabie; as we have 
 fhewn before to be the cafe with regard to juf- 
 tice. — So much for the learned T^i^^'^s Jec end 
 .argument^ with the confideration of it« 
 
 CHAP. 
 
[ 216 I 
 
 CHAP. XIV. 
 
 'Twifs's third argument — A difpenfation with re-- 
 gar d to the punifioment offiriy what, and of what 
 kind — The nature of poiipment, and its cir- 
 cumflances — 'The inflance of this learned oppo- 
 nent refuted — ^he confideraticns of rewarding 
 and punijhing, different — How long, and in what 
 Jenje God can difpenfe with the punifioment due 
 to fin — God the fupr erne Governor of the Jewifh 
 polity, alfo, the Lord of all — The fourth ar- 
 gument of Twijs — The anfwer — Whether God 
 can infiih punijhment on an innocent perfon — In 
 what Jenfe God is more willing to do a5fs of 
 kindnefs than to punifJj — JVhat kind of willing- 
 nefs that affertion refpe^s — The conclufion of the 
 anfwer to Twifs's principal arguments. 
 
 Sect. I. 'T^HE third argument is this : " God 
 *^ can inflid a milder punifliment 
 " than fin defcrves; therefore he can by his 
 " abfolute power, iufpend the punifhment al- 
 " together." 
 
 Anf I anfwer, that the punifhment which a 
 fin deferves, may be confidered in a two-fold 
 point of view, ifi. As by mens of it God 
 compels to order a difobedient creature, that 
 hath c?ft off its dependance on his fupreme 
 aud natural dominion, in fuch a manner that 
 
 his 
 
[ 217 ] 
 
 his will may be done with that creature that is 
 itlelf unwiUing to do it: and in this point of 
 view he cannot infli6l a r/iore mild puniflimf nC 
 than fm deferves. Yea^ properly fpeaking in this 
 refped, it cannot be f.iid to admit of degrees^ 
 either milder or more Jevere. And in this fenfe 
 alone we deny the foregoing propofition, 2dly. 
 It may be confidered in this other point of 
 view, viz. as God, for the greater manifefta- 
 tion of his glory, hath alTigned to it modes ^ de- 
 grees^ and other circumftances ; but if punilh- 
 ment be confidered in this view, we ^zny the 
 * fequel : for though it be granted that he ex- 
 ercifeth liberty as to ifhe modes and degrees^ as 
 thefe flow from the free appointment of God, 
 it doth not follow, that the puniihment itfelf, 
 fo far as the nature of punilhment is preferv- 
 ed in it, and which takes its rife from the na- 
 tural juftice of God, can be altogether dif- 
 penfed with. 
 
 Sect. II. What fays owv learned ant agonlfl to 
 this? Fie fuppofes the author of the Ju^plement 
 his opponent, and difculTes his opinion in a 
 variety of fubtle reafonings, in his anfwer con- 
 cerning the extent and different degrees of juf- 
 tice But he confefles that thefe have no relation 
 to Pijcator: and, as they are of no avail to the 
 argument, we therefore pafs over the confide- 
 ration of them 
 
 * Viz, *' That God, by his abfolute powerj oan rufpeni 
 ^e punifhment of fm altogether. 
 
 L Sect. 
 
i 218 ] 
 
 Sect. III. But this learned gentleman has 
 •flill fomething to oppofe to our reaibningj 
 for he thus proceeds : "God may reward bc- 
 ^' yond meriti therefore he may punifli lels than 
 *^ what is merited." But this realbn is evi- 
 dently of no force : for, befides that arguments 
 from oppofites do not always hold good in 
 theology, as hath been Hiewn in various in- 
 fiances by Maccoviusy we have before demon- 
 flirated at large, that the relation between re^ 
 miiner at ing grace diXid.'^' pmiitory juftice is not the 
 fame. Moreover, thefe confiderations all along 
 arile not from the nature of punifhment, but 
 from its degrees ; about which we have no con- 
 troverfyj for we have never faid that God, in 
 punifliing fins, a6]:s without any concomitant 
 liberty which refpedls thofe degrees. 
 
 Sect. IV. But forafmuch as -j- Socinmis ar- 
 gue from the divine difpenfations with regard 
 to the punifliment of fins, to the free pardon of 
 them without any fatisfaclion, we mufl fay a 
 few things in reply to this argument of our 
 learned a^ntagonift^ as he feems pretty near a 
 kin to themj and as they are lb very eager 
 
 * That is, then- relation to their objctfls, or their quah*- 
 ties conlidered in this point of view, is different: Divine 
 JufticenecefTarily operates towards its objeft to puniih the 
 finner, otherwife it would not be juftice; but as no crea- 
 ture can merit any thing of God, it depends on God's good 
 pleaure whether he bellow rewards or not. 
 
 f Crellius, ** of the True Religion," p. 308. 
 
[ ='9 ] 
 
 in wreuing every thing to favour their own fide 
 of the queilion. 
 
 Sect. V. The Divine difpenfation then, 
 with the punifhment of fins, refpecls either 
 temporary or ^/d-n;^/ punifhment; but a tempo- 
 rary punijhment may be confidered either in re- 
 fpe6l q{ monitory threats ^ox oi?, 'peremptory decree ^ 
 and both in refpecb of xkiztime of the infliction, 
 and of the degrees in thepunifhm.ent to be infl idl- 
 ed. But God, as the avenger of fin, is confidered 
 in Scripture in a two-fold point of viev/. ift. As 
 the Legijlator 3.nd fupreme Lord oiih^ Jewsy and 
 their common-wealth -, whofe ftate, fi'om that 
 circumfbance, Jofephus calls a * "Theocracy : or, 
 2dly, As the fupreme Lord and juil Judge of 
 the univerfe. If thefe confiderations be pro- 
 perly attended to, the fubtilties of Crellius are 
 eafily difTolved: for God, as t\\^ Legiflator and 
 fupreme Ruler of the Jewifli Republic, oftimes 
 difpenfed with temporary puniiliments, as de- 
 nounced in his threatenings j both as to the 
 place, degree, and time of their execution : 
 but God, as the fupreme Lord^ and jufl: Judge 
 of the univerfe, doth not difpenfe with the 
 eternal punijhment of fn, to he infilled at the 
 propel' and appointed time. — The learned Twifs's 
 fourth argument remains only to be confidered. 
 
 Sect. VI. " God is able, fays he, to inflidt 
 ^^ any torture, however great, even an infer- 
 ^'^ nal one, upon any peribn, without the con- 
 
 * A political conilitution, of which God was the head. 
 
 J-' -2 ^^ fideradoa 
 
[ 220 ] 
 
 ^^ fideration of any demerit; therefore, he Is 
 *^ alfo able, notwithftanding the greateft de- 
 ^* merit, to fufpend the greateft punlfhment 
 *^ whatever. The antecedent hath been prov- 
 ^^ ed.: the confequence from it is notorious; as 
 "God is more willing to do good than to 
 « punidi/' 
 
 Jbif, ift. We have before obferved, that this 
 mode of reafoning does not always hold good in 
 theology. Neither^ however, in the 2d place, 
 are .thefe oppofites, viz. to mfii^i torture^ and to 
 Jujpend puniJJoment : for torture and punifhment 
 arc different: but. to inflidt an infernal punifh- 
 ment upon any innocent perfon is a thing im- 
 pofiible ; for punifhment fuppofes a tranfgref- 
 fion; and therefore not to infli(5l punifhment up- 
 on a guilty perfon, is alfo impofTible; for tranf- 
 greffion, from the very nature of the thing, re- 
 quires punifhrnent: but it is aftonifhing, that 
 this learned writer fhouid infill on the proof of 
 the fequel, viz. " That God is more willing 
 '• to do good than to punifh," as he hath many 
 times, by very ftrong arguments, difallowed the 
 natural inclination of the Deity towards the 
 good of the creature : nor wiM he ever be able 
 to prove, that God is inclined to beftow fuch 
 kind of benefits on a finful creature, as are 
 oppofite to the punifhment due to fin, without 
 regard to Chrift, and his fatisfadbion : but that 
 difference refpefls a will, commanding and ex- 
 horting according to morality, not decreeing 
 or ading naturally. 
 
 Sect* 
 
[ ^--1 ] 
 
 Sect. VII. And thefe are what this learned 
 writer calls his principal argument s\ in which 
 he contends that God can let fm pafs nnpun- 
 ifhed> without any fatisfadtion. I hope, that 
 impartial judges, however great refpect they 
 may have for the name oi^zvifsj will not be 
 offended, that I have made thefe fhort anfv/ers 
 to his argiunents, as certainly they have been 
 conduced Vv'ithout violence or fcarcafmjandby 
 no means from any weak defire of attacking fo 
 very illujlricus a mavy for whofe many and great 
 qualities, none can have a <?rcater refDe6t : but 
 I have engaged in this talk from an earnefi 
 deure of prelerving, undiminifhed, the glory of 
 Divine Juftice, and of eflablifhing the neceffity 
 of the fatisfadion of Chriil, left the iVcn;^f^;/5 
 ihould wreft to their purpofe the arguments of 
 this learned man j on the principal of which 
 they place a principal dependance, and by 
 which they acknowledge that they have been 
 induced to adopt heretical opinions. 
 
 Sect. VIII. Our very learyied antagoynft add s 
 other arguments to thefe; fome of which have 
 been fatisfadorily anfwered by Maccovius ; 
 others belong not, according to our view of it, 
 to the prefent controverfy; and others will 
 come to be confidered in our vindication of 
 the arguments o{ Pifcator and Ltibbertuj^ im- 
 pugned by this celebrated writer, of which 
 we fhall take a fhort review -, and therefore 
 fnall not now enter into any particular confi- 
 deration of them. 
 
 L 3 C H A P„ 
 
t 2.2 ] 
 
 CHAP. XV. 
 
 ihe defence of Sibrandus Lubbertiis cigahift 
 Twi fs — ^e agreement of thefe very learned 
 men in a point of the ittmojl importance — A 
 vindication of his argument from God's hatred 
 cigainflfin — Liberality and juflice different — A 
 fcntiynent of Lubbertus undefervedly charged 
 with Atheijm — What kind of neceffity of opera- 
 tion we fuppoje in God: this pointed out — ^e 
 fophiflical reafoning of this learned writer — 
 Hczv God is bound to mo/nifefi any property of 
 his nature — 'The reafons of Lubbertus and 
 TwilVo objections to the fame ^confidered — T^hat 
 paffage of the apoftle^ Rom. i. 32. confider^ 
 ed and vindicated — His *" mode of difputing re^ 
 jc^ed. — ne force of the argument from Rom. 
 
 i, 32. The RIGHTEOUS JUDGMENT OF 
 
 God, what — Our federal reprejentative^ and 
 thcfe reprefeytted by hinh are one myftical body. 
 '-—An anfwer to Twifs's arguments j Exodus 
 XXX iv. 7 — 1 he learned writer's anjwer reff eff- 
 ing that paffage — A defence of the paffage — 
 Tunitory Jujlice a name of God — Whether 
 thoje for whom Chrifi hath made Jatisfa^lion^ 
 ought to be called guilty — Pfal. v. 5, 6, 7. the 
 fenje of that paffage con fidered — From theje three 
 pafages the argument is one and the fame — 
 Liibbertus's argument from the definition of 
 
 juflice^, 
 ^ Viz. Twifs's. 
 
[ ^^3 1 
 
 jiijlice, weighed — Hozv v'rndicatcry jiifike h 
 difiinguijhed from unlverfal — lihe natures of 
 liberality and juflice evidently different — Fu^ 
 nifjment belongs to God — In infilling ftinifh- 
 menty God vindicates his right — Will and ne- 
 ceffity^ zvhether they bs oppofite — 'J'he end of the 
 defence <?/Lubbertus. 
 
 Sect. I. 'T^HE learned "Tivifs, when about 
 to reply to the arguments 
 of LubbertuSy brings forward two afferti- 
 ons of his \ to the firll of vyhich he confencs, 
 but not to the latter. The firfl: maintains, 
 '^ Corrective jullice to be eirentiai to God;" 
 which he approves : and herein we congratu- 
 late this very learned man, that thus far, at 
 leafb, he alTents to the truth \ and in fo doing 
 hath given caufe to the Socinians to grieve. 
 But^ " that it is natural to God to hate and 
 " punifh fmj" which is hiibbertus's fecond 
 aflertion, he denies : the nicety of his difcri- 
 mination here is truly aftonifhing : for what 
 is God's hatred againft fin, but this corrective 
 juftice ? how then is it poUible that that juf- 
 tice fhould be natural to God, and the hatred 
 of fin not fo likewife ? I very well know that 
 the learned man will not allow that there is any 
 fuch affediion as hatred in God, properly fo 
 called. What is it then elfe, than the confiant will 
 ofpinifhing fin ? but that is the very vindicatory 
 juflice of which we treat. Befides, if to hate 
 L 4 fin 
 
( 224 ) 
 
 fni be not natural to God, then it is a thing free 
 and indifferent to him : he may then not hate 
 it; he may, according to the opinion of Sco- 
 tusy formerly mentioned as approved by Tzvifs, 
 will its contrary; that is, he may love and 
 approve of fin, though He he of 'purer eyes 
 than to behold iniquity. But, with good rea- 
 fon, he farther maintains, that " Mercy is ef- 
 '' fential to God, and yet that it is not necef- 
 " fary that he fhould fhew mercy to any one ; 
 " but of his free good pleafure he flieweth 
 *' mercy to whomfoever he fheweth mercy." 
 "VVe have again and again before fhevvn that 
 juftice and mercy, in rcfped of their exercife, 
 are different : God is under no obligation to 
 exerci/e mercy towards any one; but he owes 
 it to himXelf to prefer ve his own natural right 
 and dominion over his rational creatures : and 
 the learned orentleman cannot iliew that there 
 
 o 
 
 is any fuch obligation, arinng from the nature 
 of the thing itfejf, between remunerating juj" 
 I'icc and liberality^ on which he next infills, 
 and their objeds, as there is between cor- 
 rective juftice and its objecSts. 
 
 Srct.II. But he brings a grievous charge, 
 no lefs than even that of Atheipi^ againfl this 
 I'entiment o{ Lubber t us; and on a double ac- 
 count: for, ifl, he fays, *' that hence it fol- 
 ** lows, that God is a neceffary, and not a free 
 <«ao-ent:" and he calls that propofition, a 
 jf reading gangrene. But Theologians agree, and 
 
 wirhout 
 
[ ^25 ] 
 without any rifle of Atheifm, that God is, in 
 refpedt of his operations, within himjelf^ a ne- 
 ceflary agent. 2dly, If it be necelTary that 
 God fhould do any thing upon Joyne condition 
 Juppojedy is he therefore to be accounted a ne- 
 celTary, and not a free agent ? Perhaps never 
 any one hath made God more a neceflary agent, 
 than 'Twi/s himfelf doth ; for he every where 
 maintains, that upon the fuppofition of a de- 
 cree, it is neceflary that God fhould do all things 
 in conformity to it : which, however, I do by 
 no means mention as finding fault with. 
 Upon the fuppofition of a decree, for infiance^ 
 God could not but create the world j but is he 
 therefore to be called a neceflary agent in the 
 creation of the world ? By no means. But you 
 will fay, that necejjiiy flows from the free will of 
 God 'y but that which you dream of arijes from the 
 principles of his nature^ and therefore how widely 
 different ! I willingly grant, indeed, that the 
 decree of creating the world, fiov/ed from the 
 free v/ill of God ; but this being fuppofed, it 
 was neceflary to the Divine nature, which is 
 immutable, that it fhould be created^ Nor 
 do we afcribe any other kind of natural necef- 
 fity to God in punifhing fins. The decree of 
 creating rational ceatures bound to render him 
 obedience, andy3/^r liable to his right and do- 
 minion ; and that he v/illed to perm.it thefe 
 creatures to tranfgrefs the law of their creation^ 
 flowed merely from his free will: but thefe 
 
 L s things 
 
[ 226 -} 
 
 things being once fiippoied, it neceflarily be- 
 longs to the Divine nature, as it is jujl, to 
 punifh thofe who lb tranfgrefs : but that God 
 exercifeth a concomitant liberty in punifhino- 
 tl^em, we have feveral times allowed ; and we 
 have no doubt, but if tliis be Atheifmy it is 
 alfo Chrijlianity . 
 
 Sect. III. 2dly> "Is God at all bound, (fays 
 " our very learned antagonifl) or in any man- 
 " ner obliged to manifell his juftice, more than 
 *' to manifeft his mercy, munificence, and 
 " liberality ? It is evident that God is not 
 '^ bound to exercife any one property whatever,. 
 ^' more than another : wherefore, either all 
 *^ things muft be faid to be neceflarily perform- 
 " ed by God -, and even that the world was not 
 *^ made of his free will, but from a natural 
 *' neceflity; or that all things have been, and 
 *' ftill are, freely done by God." But befides 
 that, this reafoning is fophiflical s it injures not 
 our caufe. The whole matter may be clearly 
 explained in one word, God is not ahfolutely 
 bound to manifeji any property of his nature^ 
 m.uch iefs one more than another^ for this re- 
 fpedls the free purpofe of God; but upon a 
 condition Jup^ojed God may be more bound to 
 exercije one property than another ; for this re- 
 lates to its exercife. But none of us have faid 
 that it is neceflary that God fhould punifli fin, 
 becaufe he is necefiarily bound to demonftrate 
 his juilicci for in this very thing he demonf- 
 
 trates 
 
[ 227 1 
 
 trates his * juflice ; but it is necefTary that he 
 ihould punifh becaufe he is juft. The learned 
 writer then confounds the decree ofmanifefting 
 the glory of the Divine properties, to which 
 God is ablblucely bound by none of his proper- 
 ties, with the exercife of thefe properties upon a 
 condition Ju'p'pojed y which we have endeavoured 
 to prove to be neceflary, with relpedt to vin- 
 dicatory juftice. 
 
 Sect. IV. In what fenfe all things are faid 
 to be done by God necejfarily^ though he be a 
 free agent, hath been already explained. By 
 thefe arguments then, whereby he endeavours 
 to weigh down our opinion with prejudices, it 
 is evident that our antagonift hath nothing 
 availed hinnfelf : let us now fee whether he 
 hath been more fuccefsful in his replies to Lub^ 
 hertusy than in his fyftem of oppofition. 
 
 Sect. V. He briefly dates five arguments 
 of Lubhertiis , to each of which he anfwers in 
 order. 
 
 Sect. VI. That palTage of the apoflle to 
 the Romans, chap. i. 32. Who knowing the judges 
 menty i. e. that the juft right, or righteous 
 judgment of God is^ that they who do Jiich things- 
 are worthy of deaths is quoted as a proof of 
 this doctrine, by Lubber tus. '^wifs thus re- 
 pUes : *^ I acknowledge, that they who commit 
 ^^fuch things y are worthy of death: — but it by ao 
 
 f Rom. i. iB.» 
 
 means 
 
[ 228 ] 
 
 '* means follows from this, that it is nc" 
 ^^ ^ejfary that God fhouldpunifh them; which 
 *' 1 iliall demonftrate by a two-fold argu- 
 '* ment; for if that followed, it would follow 
 '^ that they who commit fuch things muft ne- 
 " celTarily bepunilhed; but the eled, becaufc 
 " of fin, are worthy of death j but they are not 
 '* punifhed at all, much lefs necefTarily. Will 
 " you fay, becaufe they who have committed 
 *^ fuch things are worthy of death, that there- 
 '* fore it is neceffary, from an abfolute necefTity, 
 *' that either they or others, that is, that either 
 '^ they themfelves, who are deferving of death, 
 *^ or fome one elfe, on their account, though 
 ^^ innocent, fhould bepunifhed ? Who can di- 
 <f gefl fuch a confequence as this ? Again, if 
 " they are worthy of death, then they fhall 
 " die the death ; either then a temporal 
 ^^ or eternal one : beyond all doubt, he will 
 " mifwer^ an eternal death. It is necefTary, 
 *^ therefore, that they fliould exifl to all eter- 
 '< nity, and by an abfolute necefTity ; to the 
 '^ end, that they may be punifhed to all eter- 
 " nity. And fo then God cannot annihilate a 
 ** creature/' 
 
 Sect. VII. But, with this great man's good 
 leave, neither his mode of difputing, viz. by 
 fubftituting a double argument in the place 
 of one folid and clear anfwer, is at all fatisfac- 
 tory ', nor are thefe argum.ents of any fervice 
 to his caufe ; the firfl of which is captious, and 
 not all folid 3 the other too nice and curious. 
 
 For, 
 
[ 229 1 
 
 For, ifl. Luhherlus doQS r.ot contend that God 
 cannot pardon fin without a fatisfadion, be- 
 caiife fimply, by fome reafon or other, finners 
 are worthy of death : but for this reafon only, 
 becaufe the righteous judgment, or juft right of 
 God is, that they who commit Juch things are wor- 
 thy of death \ and that therefore it would be 
 unjuft in God not to inflidt that punifhment -, 
 namely, becaufe, according to the juftice of 
 God, which T^ivijs himfelf acknowledges to be 
 natural and eflential to him, they are worthy of 
 death ; and therefore necefTarily to be punifh- 
 ed. But the arguments of l^wifs do not prove 
 the contrary ; for the Eledl themfelves are 
 worthy of death, and therefore necefTarily to 
 be punifhed \ not from an abfolute necelTity in 
 refpecl of the mode of afting in God the pu- 
 nifher, but in refpe6l of a condition fuppofed^ 
 and which excludes not the liberty of the 
 agent : that is to fay, God may inflid the pu- 
 nifhment due to one on another, after, in con- 
 fequence of his own right, and the confent of 
 that other, he hath laid the fins upon that 
 other, on account of which he inflidls. the pu- 
 nifhment; he might punifh the Eled, either 
 in their own perfons or in their furety ftanding 
 in their room and flead ; and when he is pu- 
 nifhed, they alio are puniflied : for in this point 
 of Vitw l\it federal heady and thofe reprefented 
 by him,, are not confidered as diflindl, but as 
 one : for although they are not. one in refped 
 
 of 
 
[ 230 ] 
 
 of perfonal unity, they are however o?iei that is, 
 one body^ in myftical union : yea, 07ie myftical 
 Christ;* viz. the/«rf(y is the heady thole re- 
 prefented by him the members \ and when the 
 head is puniflied, the members alfo are punifh- 
 ed. Nor could even he himielf be called a 
 furety abfolutely innocent; for although he 
 w-2iSproferly znd perfonally innocent, he was im- 
 J>utati-vely dindjubftitutively guilty. For God made 
 him to be ftn for us : t be laid the fins of us all 
 u^on him. 
 
 The fecond argument which this learned 
 writer ufes to confute the conclufion o{ Lubber - 
 tusy is of no greater weight : we are not in the 
 councils of God, fo that we can precifely pro- 
 nounce, with regard to his judgijients and his 
 ways : that God is able abfolutely to reduce to 
 nothing any creature that he hath created out 
 of nothing, no one can doubt ; but it being 
 fuppofed, that that creature is guilty of fin, 
 and that that fin, according to the right and 
 juftice of God, deferves eternal death, we, 
 with confidence maintain, that God, who can^ 
 not deny himfelf cannot reduce it to nothing, 
 neither is there any thing abfurd that can be 
 inferred from this. 
 
 Sect. 
 
 * See I Cor.xii. 12, Sec. '* For as the body is one, and 
 «' liath many members, and all the members of that one 
 f * body being many, are one body ; fo alfo is Chrilt, &:c.** 
 f 2 Cor. V. 21 » lfa.liii.6. 
 
C 231 ] 
 
 Sect. Y1 II. To the fecond proof brought 
 from the word of God, declaring himfelf by that 
 name of his — who will hy no means clear the 
 * guilty^ he anfwers, " 'Tis true that God will 
 <^ by no means clear the guilty; yet it is evi- 
 " dent that not a few are cleared by God : 
 " the guilty then, whom he doth not clear, 
 *' muft bethofe who have neither repented nor 
 ^f believed in Chriil, Hence it follows, that 
 **^ every one hath either been punilhed, or will 
 " be punifhed;, either in himfelf or in Chrift ; 
 « which we do not at all deny : but it doth not: 
 <f'at all follow hence, that God doth this from a 
 " neceffity of nature, for it is polTible that it 
 ** may proceed from, the free will of God; 
 «' neittier doth it belong to him to exercife 
 " his mercy and bounty from a neceffity of 
 " nature, but of his free will/' 
 
 Sect. IX. But ift. It is of no fervice 
 to his caufe, to urge, that God does not 
 punifli fome guilty finners in their own per- 
 fons, but clears them, when this learned mari 
 grants, yea contends that they have all been 
 punilhed in Chrift their head; by whom juf- 
 tice was fully fatisfied. adly. It hath been 
 fever al times fhewn before how God, from a 
 neceffity of nature, punifhes fin, and yet with 
 a concomitant liberty of will',, and the diffe- 
 rence between juftice and mercy, in relpedb 
 of their exercife and egrefs towards their pro- 
 per 
 
 J See Exod» xxxiv. 6tli and 7th verfes^ 
 
[ 232 ] 
 
 per cbje<^s, hath been ihewn; fo that we da 
 not think it proper to infift further on thefe 
 at prefent. Thefe confiderations then being 
 fet afide, it is evident that this learned man 
 has not attended to the force of the argument : 
 for that conclufion does not arife from the 
 paffage, that in refpecfi of the event God clears 
 none unpunifhed either in themfelves or in 
 their furety : an alTertion which no body but a 
 Socman fpeaks againfl -, but rather this, that 
 as punitory juflice is a natural attribute of God,, 
 a very confiderable portion of his eflential glo- 
 ry, yea, a well-known na?ne of God^ he can hy no 
 means clear the guilty^ unlefs he were to deny 
 himfelf, and deliver up his glory to another^ than' 
 which nothing is farther from God. But thofe, 
 for wh'om the Divine Juflice hath been, fatisfi- 
 cd by Chrift, ought not, in refped of the de- 
 mand of that juflice, to be called guilty; for 
 their obligation to punifhment, viz. the guilt 
 of fin, is taken away; fo that it is jufl with 
 God to deliver them from the wrath to come, 
 although it be free to him at what time he 
 may will, that that deliverance, in refpedl of 
 them, ihould take place, and be manifefled to. 
 their confciences, that Jo being juflijied by faithy 
 they may have peace with God. 
 
 Sect. X.To thefe verfes, cited hy Lubber^ 
 tus from the fifth Pfalm, * ver, 4th,. fth, and 
 
 6th> 
 
 * The words are, " For thou art not a God that hath 
 «' pleafurein wickediiefs ; neither ihall any evil dwell with 
 
 y thce^. 
 
[ 2J3 ] 
 
 6th, he thus replies, " The prophet is teftify- 
 *' ing, (fays he) that God hates all who work 
 " iniquity -, however, it is fufficientiy evident, 
 " that God does not punifh all who work ini- 
 '^ quitys for he does not punifh the eledl: I 
 " acknowledge, that God will in his own time 
 " deftroy all the wicked out of Chrift; but of 
 '^ his free will, and from no coniideration of 
 " necefljty, as he is an agent, entirely free." 
 
 Sect. XI. I am not altogether fatisfied 
 with this aflertion, " that God doth not punifh 
 " all who work iniquity ; neither does the in- 
 " (lance of the Eledt confirm it : for even the 
 " learned gentleman does not deny that all 
 " their fins have been punifhed in Chrift." We 
 maintain alone, that God cannot but punifh 
 every fin, becaufe he is juft : but whether he 
 choofe to do this in their own perfons, or in their 
 furety, refts entirely with himfelf : therefore, 
 it doth not derogate from his juftice, that he 
 transferred the fins of fome upon Chrift, and 
 punifhed them in him ; but they themfelves, 
 though perfonally guilty, before Chriil took 
 their guilt upon himfelf, are not however 
 punifhed, nor can be accounted guilty, in 
 refpe(5l of the judgment of God, their fins 
 not being imputed to them -, or they ought to 
 
 '* thee. The foolilh (hall not Hand in thy fight: thou 
 " hated all workers of iniquity. Thou llialc deftroy 
 *' them that fpeak leafing: the Lord will abhor the 
 <* bloody and deceitful man." 
 
 be 
 
[ 23+ } 
 
 be fald to have been punifhed in Chrifl their 
 head, with whom they are now clofely united. 
 In the fecond place, we have fhewn before, 
 and the learned orentkman acknowleds-es it, 
 that a free acl of the will may be confident 
 with fome regard to neccfiity. 
 
 Sect. XII. Allow me then^from thefe three 
 palTages of Scripture, cited by Luhhertus, to 
 colled: one argument only ; which, if I mif- 
 take not, no one of the various arguments of 
 our very learned antagonifb, nor even all of 
 them, will be able to overthrow. It Is to 
 this purpofe : " l( x\\2X juft right or righteous 
 *^ judgment of God be effential, viz. that which 
 ^^ is made manifefb and known to all by na- 
 ^' ture : * if his avenging juflice be fuch, that 
 ^^ he v/i!! by no means clear the guilty: f if, 
 " as he hates fin, fo he v/ill deftroy all the 
 *^ workers of X iniquity -, then it is natural to 
 ** God to punilh fin, and he cannot let it pafs 
 " unpunifhed j for he can do nothing contrary 
 " to his natural attributes, exercifed about 
 *' their proper objecfts: but the former part of 
 *' the argument is true, § fo alfo muft the 
 « latter." 
 
 Sect. XIII. "Qut Luhhertus likewife reafons 
 by an argument taken from, the common de- 
 
 * See Rom. i. 32. 
 
 f See Exod. xxxiv. a, 
 
 X Pfal. V. 4, -, 6. 
 
 § Being founded on the words of Scripture. 
 
 finltion 
 
[ ^-3S 1 
 finltion of juillce ; to which Tzvi/s alfo refers r 
 " Vindicatory jujlice, (lays he) is the eternal 
 '^ will of God, to give to every one his own > 
 " therefore it belongs truly or naturally to 
 '' God/' "Twifs cites thefe words from Ltih- 
 hertus', for his writings againft Vojfius I have 
 not by me at prefent. Now although this 
 juflly celebrated man fometimes agrees to this 
 conclufion, yet as he twitches the argument va- 
 rious ways, we fhall, as briefly as poffible, bring 
 it in regular order to a point. " Firft of all, 
 " (fays he) allow me to put you in mind that 
 'f that definition of juftice holds good 
 " only with regard to juftice in general , but 
 *^ not with regard to vindicatory juftice in 
 *' particular; for the whole of juftice is em- 
 ^^ ployed in giving to every cnc his own/' T 
 have faid before, that that definition of the Civi- 
 lians was not quite agreeable to me ; nor in 
 every refpedl fatisfadory : but the obje6tion 
 of Twijs's is of no v/eight ; for vindicatory 
 juftice is not diftinguifhed from univerfal juf- 
 tice, or juftice generally fo called, as to its 
 habit ; but only in refpecfl of its egrefs to its 
 proper objedl; and therefore nothing ought to 
 be included in the definition, which is not 
 found alfo in the thing itfeif. Although then 
 the learned opponent throws obftacles in the 
 way, he cannot deny that vindicatory juft.ice 
 is, " a will to give to every one his own, or 
 *^ what is due to hinu" 
 
 Sect, 
 
[ 236 1 
 
 Sect. XIV. '^ButleL Ltihhertus bethink him- 
 ** {^\^i, {(■2,yr'Twifs) whether the Divine bounty 
 " is not likewife the eternal will of the Deity 
 ** to give to fome, beyond what is their own ? 
 *^ v/ould it not then juftly follow that it is ne- 
 ^^ cefTary, and even from abfolute necefiity, 
 
 that he fnould exercife his bounty towards 
 
 " fome 
 
 Sect. XV. But neither is this comparifon, 
 between things difTnnular of the iiiiaileft ad- 
 vantage to our adverfrry^s caufe: for ift. 
 The objeds themfelves, about which thefe 
 attributes are employed, are very different: 
 for who does not fee that there cannot be 
 any comparifon formed, betzveen the giving 
 to every one according to his right, and giving 
 to feme beyond their right. That, to give to any one 
 beyond his right, is a mofl ivtt act of the will, 
 the thing icfelf declares : but to give to every 
 one his own, or what is due to him, the veiy 
 thing itfeif rec.uires. All acknov^'ledge that it 
 depends on the mere good pleafure of the 
 Deity, whether he may will to be bounte- 
 ous towards any: but who, but an impi- 
 ous wretch, would be bold enough to dif- 
 pute whether he may will to be juft towards 
 any? but befides, fuppofing a conftant w-ill 
 in the Deity, of giving to fome beyond 
 their right, or of beftowing on them m.ore 
 than they dcferve, in what refpedt it would not 
 be neceltiiry, the (queilion does not refpeft ab- 
 folute 
 
r 237 3 
 
 folutc ncoefllty) to him to exercife that bounty 
 towards thefe ibmc, I abfolutely do not com- 
 prehend. But, with regard to the Divine 
 bounty, and in what fenfe that is afcribed to 
 God, and what kind of habitude of the Divine 
 will it denotes, this is not the place^to enquire. 
 
 Sect. XVI. He ^^^/;; fays, " If hence it 
 *^ follow, that it is necelTary that God fhould 
 *' give to each his due, it will certainly be 
 " necefTary that he fhould give to each of us 
 ^^ eternal damnation^" 
 
 Sect. XVII. Thus: That punifhment be- 
 longs not to us, but to God himfelfj the 
 learned gentleman will afterwards acknow- 
 ledge : but God may give to every one his 
 own, or what is due to every one, in the in- 
 flidlion of punifhment, althougJi he do not 
 inflict it on the finners themfelvcs., but on 
 their furety, fubftituted in their room and ftead. 
 Thus he gives glory to his juftice, and does no 
 injury to us ; for no one can demand it as bis 
 right to be p'unifhed ; for no one hath a riglit 
 to require puniOiment, which is an involuntary 
 €vil i but rather becomes fubjecl: to the right 
 of another. 
 
 Sect. XVIII. To thefe he replies, « If 
 ■^^ juftice be only the will of giving to every 
 *^ one his own, it is not the nece0ity of giv- 
 ^Mngit." 
 
 But here the learned gentleman trifles 5 
 _for will and necefiity are not oppofed, as 
 
 a thiflg 
 
[ 23S ] 
 
 a thing itfelf may be prior, and the mode or 
 afFeclion of it poiteiior to Ibme other things, 
 either in the firil or fecond ad.* Neither hath 
 any one defined thejuftice of God by necefiity, 
 although from his juftice it is necelTary that 
 he fhouldadl juftly: though it be the will 
 of God, viz. '^ to give every one what is his 
 *^ due," yet it is a conilant and immutable 
 will \ which, as it differs not in any refpcd: 
 from the Divine Effence itfelf, mud exift ne- 
 ceffarilyj and a proper objed for its exercifc 
 being fuppofed, it mAiil necefiarily operate, 
 though it acl freely. 
 
 Sect. XIX. In the lad place then, this 
 celebrated writer denies, " That punimment 
 *^ can properly be called 0U7'Sy in fuch a fenfe, 
 *^ that from his will of giving to every one his 
 " own, it fnould be neceflary that God fhould 
 " inflicl it upon us finners; but he afferts, that it 
 ^* belongs to God, as having the full power 
 ^^ either of infiiding or relaxing it." That pu- 
 nifliment is ours, or belongs to us, cannot be 
 faid with propriety ^ it muit be traced to the 
 fource whence it hath its rife ; that is, whence it 
 isjuftthat it fhould be inflicted upon Tinners: 
 
 but 
 
 * God's will of giving to every man his own, was from 
 cverlafting, jullicc being an efleniicd attribute of his un- 
 changeable nature ; but 'tis only after the fuppofition of a 
 ratiorjal being that had fmned, that he mull necrjjarily, i. e. 
 from the very principles of his nature, exercife that will 
 towards fmners j and give them the \^ages of fm, viz. 
 Deatli. 
 
[ 239 ] 
 
 but this is the jufi right or righteous judgment 
 of God, Rom. i. yi, — Thus far then, it may 
 be reckoned among the things that belong to 
 God, as it is his jufrice that requires it (liould be 
 inflicted : but it does not follow, that God has 
 a full power of inflidling it, or relaxing it, 
 becaiife in this fenfe it may be accounted 
 among the things which belong to him : God 
 owes it to himfelf to have a proper regard to 
 the honour of all his own perfections. 
 
 Sect. XX. We choofe not to enter any far- 
 ther on the arguments which this learned writer 
 advances either in his difputations againil 
 Lubber t us, or in his anfwers to his arguments ; 
 partly, as they coincide with thofe mentioned 
 before, and have been confidered in the vindi- 
 cation of the arg-ument taken from the con- 
 nderation of God's hatred againft fin y and 
 partly as they militate only againft a natural 
 and abjolute neceffity ; which, in the prefent 
 cafe, we do not alTert, 
 
 CHAP. 
 
[ 240 ] 
 
 CHAP. XVI. 
 
 Pifcator*s opinion of this controverjy — How far 
 we ajfent to it — Twils's arguments militate 
 againfi it — How God punifhes from a natural 
 necejftty — How God is a confumingfire — God's 
 right y of what kind — Its exercije necejfary^ from 
 Jome thing fupp of ed — Whence the obligation of 
 God to exercije it arifes — Other objections of 
 Twifs dtfcujfed. 
 
 Sect. I. T^ H E confideration of what our 
 
 j^fib celebrated antagonifi hath 
 advanced againft Pifcator^ whom he declares to 
 hold xkitfirfi place among the Theologians of 
 the prefent day ; and to [bine asfarjuperior to the 
 reji, as the moon doth to the lejfer Jiarsy Ihall 
 pT3't an end to this difpute. He has chofen 
 Pijcator^ notes upon his collation of VorJiiuSy 
 as the fubjed; of his confideration and difcuf- 
 fion. In general we are inclined to give our 
 voice in favour of the fentiments of Pifcatcr 5 
 but as the difciples of Chriit ought to call none 
 on earth maftery in matters of religion, we 
 by no means hold ourfelves bound to fupport 
 ail the phrafesy arguments y or reafons that he 
 may have ufed in defence of his opinion. Set- 
 ting afide then all anxious fearch after words, 
 expreflions, &c. the minutiae of fimifies, which 
 
 I could 
 
[ 241 ] 
 
 I could vvifh this diftinguifhed writer had paid 
 lefs attention to ; we will endeavour to repel 
 every charge brought againft our common 
 and principal caufe -, and to place this truth, 
 which we have thus far defended, as vv'e are 
 now fpeedily haflening to a conciufion, beyond 
 the reach of attacks, and trouble from its ad^ 
 *vcrjaries. 
 
 Sect. IT. The firft argument then of P/,/i:^- 
 tor^ to which he replies, is taken from that 
 comparilbn made in Heb. xii. 2. between God, 
 in refped: of his vindicatory juftice, and aeon- 
 fuming fire. From this paffage Fijcator con- 
 cludes, " That as fire, from the property of its 
 " nature, cannot but burn combuilible matter 
 " when applied to it ; and that by a natural 
 ^^ neceffity ; fo God, from the perfedion of 
 " his juftice, cannot but pumfh fin when com.- 
 ''^ mitted ; that is, when prefented before that 
 " juftice." What he aflerts, with regard to 
 ^natural and abfolute neceffity, we do not ad= 
 mit ; for God neither exercifeth, nor can ex^^ 
 ercife any ad towards objeds without himjelf 
 in a natural manner, or as an agent merely 
 natural. He indeed is a/r^, but rational and 
 intelligent fire 3 although then it be no lefs 
 neceflary to him to punlfli fins, than it is to 
 fire to burn the comhuftihU matter applied to 
 It: the fame manner of operation, hovv'ever, 
 accords not to him as to fire, for he woiketh 
 as an intelligent sgentj that is^ with a conco- 
 M mi cant 
 
( ^42 ] 
 
 mitant liberty in the afts of his will, and a 
 confiilent liberty in the ads of his iinderftand- 
 ing. V/e agree then with Pifcator in his con- 
 clufion, though not in his manner of leading 
 his proof: the objections made to it by the 
 learned l^'wijs^ we fhall try by the flandard of 
 truth. 
 
 Sect. III. ift. Then he maintains, and 
 with many laboured arguments, that God 
 doth not pun ifh fin from a necejfity of 77 at urey 
 which excludes every kind of liberty. But 
 whom do thefe kind of arguments affedt ? 
 they apply not at all to us : for Pifcator him- 
 felf feems to have underfbood nothing elfe by 
 a natural neceffityy than that necefTity which we 
 have fo often difcufied, particularly modified. 
 For he fays, " That God doth fome things by 
 " a natural necefllty ; becaufe by nature he 
 *^ i^annot do otherwife." That is, fin being 
 fuppofed to exift. from the flri6l demands of 
 thatjuftice, v;hich is natural to him, he can- 
 not but puniili it, or a6b otherwile than pu- 
 niih it ; although he may do this, without any 
 encroachment on his liberty. As his intellec- 
 tual will is inclined to happinefs, by a natural 
 inclination, yet wills happinefs with a con-r 
 comitant liberty ; for it would not be a willy 
 ihoulditadl: otherwife, as freedom of adlion is 
 the very eflence of the will. But the argu- 
 ments of 'Twifs do not oppofe this kind of 
 neceflicy, but that only which belongs to in- 
 animate. 
 
[ U3 ] 
 
 animate, merely- natural agents j* which en- 
 tirely excludes all Torts of liberty, properly 
 io called. 
 
 Sect. IV. Let us particularly examine 
 fome of this learned gentleman's arguments. 
 ^^ If, (fays he) God mud punifh fin fvorci a ne- 
 ^^ ceffity of nature, he mull punifh it as foon 
 " as committed." Granted i were he to a<5l by 
 fuch a neceiTity of nature, as denotes a ne- 
 celTary principle and mode of ac^bing ; but not, 
 if by a neceitity that is improperly fo called, 
 becaufe it is fuppofed that his nature necefia- 
 rily requires that he fhould fo a6b : as for in- 
 ftance, fuppofe that he wills to fpeak, he muil 
 by neceflity of his nature fpeak truly, for God 
 cannot lici yet htjpeaks freely, -when he (peaks 
 truly. 
 
 Sect. V. Again, " If (fays he) God punifh- 
 *' ed from a neceiTity of nature, then, as often 
 ^' as he inflicted punifhment, he would inhi6t 
 *^ it to the utmoit of his power^ as fire burns 
 *' with all its force : but this cannot be laid 
 *^ without blafphemy." 
 
 Here again, this learned man draws ab- 
 furd conclufions from a falfe fuppofition. The 
 nature of God requires that he fliould punifh 
 as far as is juft, not as far as he is able. It is 
 neceflary, fin being fuppofed to exifl, that he 
 fhould infhd punifhment; not the greatefl 
 
 * As lire, wind, water, ^c. 
 
 M 2 that 
 
[ 244 ] 
 
 that he is able to infli^l, but as great as his 
 right 3.nd jiijiice require: for in ordaining pu- 
 nifhment he proceeds freely according to the 
 rule of tbefe. It is neceffary that the glory 
 of the Divine holinefs, purity ^ and dominion ^ 
 fhould be vindicated ; but in what manner^ at 
 what timey in what degree j cr by what kind of 
 pinijhment. belongs entirely to God ; and we 
 are not of his counfels-: but I am fully con- 
 fident, that the arguments laft urged by this 
 learned gentleman, may be anfwered in one 
 word. I fay then, God punifhes according to 
 what is due to fin by the rule of his right, not 
 to what extent he is able. As for inftance, 
 God does not ufe his omnipotence from an ab- 
 folute necelTity of nature ; but fuppofing that 
 he wills to do-any work without him/elf , he can- 
 not ad but omnipotently. Neither, however, 
 doth it hence follow, that God ads to the ut- 
 moft extent of his power j for he might have 
 created more worlds. We do not then affirm, 
 that God is fo bound by the laws of an abfclute 
 necejfityy that like an injenfible and merely ;/^//^- 
 ;v?/ agent, it would be imjpoflible for him, by 
 his infinite wifdom, to affign, according to the 
 rule and demand of his juflice, degrees modes, 
 duration and extenfion ofpunifhment j accord- 
 ing to the degrees of the demerit, or circum- 
 llances of the fin ; or even to transfer it upon 
 the Surety, who has voluntarily, and with his 
 own approbation, fubmitted himfclf in the 
 
 room 
 
[ us ] 
 
 room of Tinners ; but we only affirm, that his 
 natural and eflential juftice indilpenfibly re- 
 quires that every fin fhould have its juft re- 
 compence of reward : and were not this the 
 cafe, a fmful creature might emancipate itfelf 
 from the power of its Creator and Lord. 
 This very learned man havings according to 
 his ufual cuftom, introduced thefe prelimi- 
 nary obfervations, at length advances his an- 
 fwers to Pifcators argument; the nature and 
 quality of which we Ihall particularly con- 
 lider. That which he chiefly depends upon, 
 which he forges from the Scripture, that af- 
 ferts God, in refpe<5l of fm, to be a conjuming 
 firey we have examined in the proof of our fe- 
 cond argument, and have fhewn of how lirde 
 Vv^ei^htit is to invalidate the force of our ar- 
 
 Sect. VL To that affeveration o( Abraham y 
 *^ Shall not the Judge of all the earth do right ? he 
 thus anfwers, *' He will do right certainly ; but 
 " his own right, and will exerclfe it according 
 *' to his own free appointmient ; but without 
 " the Divine appointment, I acknowledge no 
 " right ', to the exercife of which God can be 
 " influenced by any kind of neceflity." 
 
 Sect. VII. Anf, That God exercifeth his 
 right, or doeth right, according to his ov/n free 
 appointment, may be admitted in a found 
 
 U 7 
 
[ U6 ] 
 
 fcnfe ; for in that exercife of his right he iifes 
 volition and undcrftanding : or more proper- 
 ly, he hath not appointed or deternnined fo to 
 ad i for fo to act is natural and effential to 
 him concerning the things about which there 
 is no free determination. It is indeed of the 
 free determination of God, that any right can 
 be exercifedj or any attribute manifeftcd -, for 
 he freely decreed to create creatures, over 
 which he hath a right; but he might not have 
 decreed it fo: and in every exercife of his rights 
 there are certain things which we have men- 
 tioned before, which '^^e not the obje6ls of 
 free determination : but that no right belongs 
 to God, without his Divine appointment, to 
 tht exercife of v.'hich he is bound, is alTerted 
 Vvithout probability, ar^d appears evidently 
 fiilfc ; for fuppofmg that God v/illed to create 
 rational creatures, does it depend upon his 
 free determination, that the righi of dominmi^ 
 and the exerciie of it fnould belong to him ? 
 If fo, God might be neither the Lord nor 
 God of his creatures; and a rational creature 
 may be neither creature nor rational ; for both 
 its creation and reaj'on fuppofe a dependance 
 c)!i, and rubjedion to fome Lord and Creator, 
 if the right then of dominion depended on the 
 fx^^ determination of God, then God might 
 freely and juftly determine that he would 
 neither have nor exercife fuch right : for he 
 might determine the contrary of that which he 
 
 hath 
 
 I 
 
C 247 ] 
 
 hsith freely deter mined, without any injuilice, 
 or any incongruity. From himfdf then, 
 and not from any one without himjelfy that is, 
 from his own nature, he receives the obliga- 
 tion to exercife his right, both of dominion and 
 of juflice: thus, by nature, he mud fpcak 
 truly, if he wills to fpeak. 
 
 Sect. VIII. " But I cannot, (fays this re- 
 '' nowned man) fufliciently exprefs miy alTo- 
 '* niljhment at this very grave Divine's ailer- 
 *^ tion,* viz. I hat God, without injury to his 
 *^ juftice^may v^^ill evil antecedently to whom- 
 ** foever he pleafes, (for which I do not find 
 '^ fault with him) but that he does not avert 
 *^ that God, for the fame, or a better reafon, 
 *^ might do good to a creature, notw^ithftand- 
 *' ing its demerit, by pardoning its fin.'' 
 
 Sect. IX. If by willing evil antecedently be 
 underftood his willing to inPiid: evil without 
 regard to the demerit of fin, 'tis a point too 
 intricate for me to determine : if the evil refer 
 to the infli5iion of it, I muft differ from this 
 learned Do6lor. If it refer to the willing-, the 
 aflertion avail not his caufe j for, if we fup- 
 pofe that Goci, without doing injury to any one, 
 without difhonouring any of his own attri- 
 butes, without regard to fm, hath decreed to 
 punifh a creature for the fin that it was to com- 
 mit; would it not thence follow, that God 
 
 * Viz. Pifcator's. 
 
 M 4 might 
 
[ 248 ] 
 
 might let fin pafs unpunifhed, In defpite both 
 of his own glory, and to the entire deftru6lion 
 of the dependance of rational* creatures: nor 
 is the following comment of our celebrated op- 
 ponent of any greater weight, viz. '^ That God 
 *^ would not be omnipotent, if he necefiarily 
 " punifhes fin ; for thence it would follow, that 
 ^^ God cannot annihilate a finful creature which 
 " he created out of nothings which, (fays he) 
 *^ is evidently contrary to om.niporence." 
 
 Sect. X. But how many things are there 
 which this learned gentleman himfclf acknow- 
 ledges, that God, with refpedl to his decree, 
 cannot do Vv'ithout any difparagemcnt to his 
 omnipotence : he could not break the bones 
 of Chrift. But the perfon muft be deprived 
 of reafon who would alTert, that this is any 
 diminution of the Divine omnipotence. If 
 then there be many things which God can-- 
 not do without any the fmalleft detracftion 
 from his omnipotence, becaufe by a free 
 determination he hath decreed not to do 
 them, is he to be thought lefs omnipotent, 
 fo to fpeak, becaufe he cannot, on account of 
 his juftice, let fins committed pafs unpunilh- 
 ed ? Is God not omnipotent, becaufe on ac- 
 
 * Becaufe if he punlflied a creature for fm merely, be- 
 caufe he willed or determined fo to do ; and not becaufe 
 the natur;^ of fm neceiTarily fo required ; he might as eafily 
 will the contrary, and confequently the fubordination of 
 the creature would be entirely Tub verted. 
 
 count 
 
[ 249 ] 
 
 count of his nature he cannot lie? Yea, he 
 would not be omnipotent if he could re* 
 nounce his right and juftice : for to per- 
 mit a finful creature to fhake off his natural 
 dominion^ is not a mark of omnipotence but 
 of impotence ; than which nothing is more, 
 remote from God. 
 
 Sect. XI. After having brought the dif- 
 pute thus far, and accurately weighed what 
 remains of Dr. Twijs's anfwer to PijcatoTy. 
 there feemed to me nothing that could occur 
 to give any trouble to an intelligent reader -, as 
 there is no reafon then either to give further 
 trouble to the reader or myfelf on this point, 
 we here conclude the controverfy : and this I 
 do with entertaining the ftrongeft hopes that 
 no perfon of difcretion, or who is unacquaint- 
 ed with the pernicious devices which almoft 
 every where abound, will impute it to m.e as 
 a matter of blame,, that I, a perfon of no con- 
 fideraticn, and fo very full too of employ- 
 ment, that I could devote only a few leifure 
 hours to this difputation, iliould have attacked 
 the Theological digreffion of a man fo vcryil- 
 luftrious and renowned ; not only among our 
 own countrymen, but even in foreign na- 
 tions j as the attack has. been made in the 
 eaufe of truth,. 
 
 M^ c: CHAP; 
 
[ 250 ] 
 
 CHAP. XVII. 
 
 jRut her ford reviezved — An overftght of that 
 learned man — His opinion of pinitory jujiice — 
 He contends that Divine Jujiice exifis in God 
 freely '^The confi deration of that ajfertion-^ 
 This learned writer and Twifs dijagree — His 
 fir ft arguynent — Its anfwer — I'he appointment 
 of Chrift to death two-foId^'The appointment 
 ofChrift to the mediatorial office^ an alt offu- 
 preme dominion — The piinifhment of Chrift an 
 a^ of punitory juftice — An argument of that 
 learned man^ eafy to anfwer — The examina- 
 tion of the fame — The learned writer proves 
 things not denied-, pajfes over things to he- 
 deyiied — V/hat kind of neceffity we after ibe ta 
 God in punifhing ftins — A neceffity upon a con- 
 dition fuppofed — PVhat theftuppofttions are upon 
 which that neceffity is founded — A difference 
 letween thofte things zvhich are neceffary by 
 a decree^ and thofte which are fto ftrom the 
 divine nature — The ftecond argument oft that 
 learned man — His chftcure manner oft writing 
 pointed out ^^ Juftice and Mercy different in re^ 
 Jpe5i oft their exercifte — JVhat it is to owe the 
 good oft punitory juftice to the univerfte — 'This 
 learned mans third argument — The anfwer--^ 
 Whether God could forbid ftin, and not under 
 the penalty oft eternal death — Concerning the 
 
 management 
 
[ 251 ] 
 
 management of funijhment in human ccurls 
 f7'om the Divine af-peintment — ^he manner of 
 it — What this learned author under fl an ds by 
 the internal court of God — "This learned au- 
 thor s fourth argument- All a5fs of grace have a 
 refpe^ to Chrift — His fifth argument-^The an- 
 Jwer — A dejfertation on the various degrees of 
 of punifhment — For what reafon God may a5f 
 unequally with equals — Concerning the delay 
 of punifhment J and its various dijpenfations . 
 
 Sect. I. HpHE confideration of the argu- 
 "^ ments advanced by Mr, Samuel 
 Rutherford* againft this truth which we are 
 now maintaining, jQiall conclude this difTer- 
 tation. He maintains, as I have obferved 
 before, ^^ That punitory juftice exifls not in 
 " God by neceiTity of nature, but freely." 
 And he has faidy that Twifs hath proved this, 
 by a variety of argumcntsj one of which, in 
 preference to the others, he builds on, as un- 
 anfwerable. 
 
 Sect. II. But, with this great man's leave, I 
 muft tell him, that T^wifs hath never even faid,, 
 much lefs proved," That punitory jufticeex- 
 " ifts freely in God, and not from a necefllty 
 « of nature r* nor, indeed, can it be faid by 
 any one, with any Hiew of reafon : for punitory 
 j/jfii c e ditSiOtQS the habi-t of jufticej nor is it 
 
 * In his book on ProvidencCj c|iap, xxii. page 345. 
 
 ie& 
 
[ 252 ] 
 
 lefs jujlice becaufe it is punitory. But be afTur- 
 ed the accurate 'Twijs hath never maintained 
 that any habit exifts in Godfreely, and not from 
 a neceffity of nature. We have before ac- 
 counted in what fenfe habits are afcribed to 
 God : even the more faQ;acious Socinians do 
 not fall into fuch a blunder; but they deny 
 fuch a habit to exift in God at all, and entire- 
 ly diveft him of this juftice. 'Tw'ifs indeed 
 maintains, that the exercije of that juftice is 
 free to God, but grants that juftice itfelf is a 
 natural attribute of God. The Sccinians, that 
 it is only a free adt of the Divine will; which 
 party this learned author favours, appears not 
 from his words, l^ by juftice he means the 
 habit, he fides with the Socinians: if the 
 a5f and exercije^ he is of the fame opinion with 
 "Twifsy although he expreftes his fentiments 
 rather unhappily. But let us confider this 
 learned writcr^s arguments. 
 
 Sect, IIL The firft, which he acknow- 
 ledges to be taken from TwiJs (the fame thing 
 may be faidof moft of his others) and which 
 he pronounces unanfwerable is this : " God 
 '^ gave up his moft innocent Son, our Lord 
 '^ Jefus Chrift to death, in confequence of his 
 *^ punitory juftice, and it was certainly in his 
 " power not to have devoted him to death ; 
 " for from no necefTity of nature did God de- 
 *' vote his Son to death ; for if fo, then God 
 *^ would not have been God, which is ab- 
 
 " furd. 
 
[ 25J I ^ 
 
 " furd ; for of his free love he gave him 'up 
 " to death." John iii. 6. Rom. viii. 32. 
 
 Sect. IV. As there Is no need of a fword 
 to cut this indijfoluhle knoty as he calls it, leC 
 us try by words what we can do to untie it. 
 I anfwer then, " The devoting of Chrift to 
 *^ death is taken in a two-fold fenfe : ift. For 
 " the appointment of Chrift to the office of 
 '^ furety, and to fufFer the punifhment of cur. 
 *^ fins in cur room and ftead. 2dly, For the. 
 " infliction of punifnment upon Chrift, now 
 " appointed our furety -, and our delivery 
 ^^ through his death being now fuppofed."' 
 
 The devoting of Chrift to death, confi- 
 dered in the firft fenfe, w^e deny to be an adt. 
 of punitory juftice, or to have arifen from 
 that juftice. For that adl by which God 
 defiined his Son to the work of mediation, by 
 which, in refpe6l of their guilt, he transferred, 
 from us all our fins, and laid them upon Chrift, 
 are ads o^ Juprerne dominion^ and breathe love 
 and grace rather than avenging juftice. But- 
 the puniftiment of Chrift, made fin for usy. is. 
 an a5i of punitory juftice. Nor upon the fup- 
 pofition that he was received in our room as 
 our furety, could it be otherwifej and al- 
 though in drawing fuch confequences, I think^ 
 v/e ought to refrain as to what m.ight be pof- 
 fible, I am not, however, afraid to affirm,. that 
 God could not have been God, that is, juft 
 and true, if he had not devoted to death his 
 Son^ when thus appointed our mediator.. 
 
 Sect, 
 
[ 254 ] 
 Sect. V. Whatfhall we fay, when we con- 
 fider that even this learned man was aware of 
 this two-fold fenfe of the phrafe,(" the devoting 
 of Chrift to death/') he even had thoroughly 
 weighed that diftin^icv^ or elfe he is incon- 
 fiflent with, and fliamcfuily contradidls him- 
 felf; for in the beginning of the argument 
 he aflerts, " That the devoting of Chrift to 
 *' death has its rife from punitory juftice :" 
 but in the end, he fays, it was from " free 
 " love /' but certainly punifhing juitice is 
 not free love ; he muft then either acknow- 
 ledge a two-fold appointment of Chrift to 
 death, or he cannot be confiftent with 
 himfelf. But the pafTages of Scripture that 
 he quotes, evidently mean the appointment 
 of Chrift- to death, as we have explained it in 
 the firft fenfe of the phrafe. 
 
 Sect, VI. What reafon this learned man 
 had for fo much boafting of this argument, as- 
 unanfwerable, let the reader determine : to 
 me it appears not only very eafily anfwerable, 
 but far beneath many others, that one, difput- 
 ing on fuch a fubjed, muft encounter. 
 
 Sect. VII. But he introduces fome as- 
 making anfwers to his argument, who " af- 
 ** firm that Chrift was not innocent, but a 
 *' finner by imputation, and made fin for us, 
 *' and that it was necelfary, from the effential 
 "juftice of God, and his authority as enjoin- 
 " ing, that he ftiould make atonement for fin^ 
 *^ in himfelf, and in his ownperibn." 
 
 Sect> 
 
[ 255 ] 
 
 Sect VIII. I applaud the prucTcnce of 
 this learned man, who from no kind of ;;^- 
 cejjityy but freely y frames anfwers to his own 
 arguments : here he has exhibited fuch a one, 
 as no body but himfelf would have dreamed 
 of. For although what your difputants, or 
 this learned Divine, fighting with himfelf, fay 
 be true, he mufl however be a fool, who can 
 believe that it has any relation to the prefent 
 fubjed. To thofe adverfaries who urge, 
 " That God freely punifhes iin becaufe he 
 " puniihed his Son, who knev^ no fin, and 
 " who contend that God may equally not 
 " punifh the guilty, as puniih the innocent,'^ 
 we anfwer, that Chrift, though intrinfically and 
 perfonally innocent, yet as he was hy fuhfiitu- 
 tiofii and confequently legalty guilty, is na 
 inflance of the punifhment of an innocent per* 
 fon y for he was not punifhed as the mofb inno* 
 cent Son of God. PafTing over theie things. 
 then, and indeed they are of no import to the 
 prefent fubjed, he endeavours to prove, by 
 feveral arguments, that God laid, our fins up- 
 on Chrift, by conftituting him Surety, and 
 from no neceflity of nature : but even this ef- 
 fort is of no fervice to his caufe, for this we 
 by no means deny, fo that his labour is en- 
 tirely fuperfluous. At length, however, in 
 the progrefs of the difpute, this learned 
 gentleman advances fome argume^ats. that 
 ieem fuitable to his purpofe, 
 
 S.£CT» 
 
[ 256 ] 
 
 Si-CT. IX. " We readily grant, (fays hej 
 ^ upon fuppofition, that Chrilt was made our 
 ^' furety by the decree of God, that he could 
 " not be butpunifhed by God, and yet freely, 
 ^* as God created the world of mere free-will, 
 " though neceffarily, in refpecl of his immu- 
 " tability; for it cannot be that a free adion 
 " fhould impofe on God a natural or phyfical^ 
 " necefiity of doing any thing." 
 
 Sect. X. We have fliewn before what kind 
 of a necefTity we afcribe to God, in punifh- 
 ing fins. It is not an inanimate or merely 
 phyfical neceflity, as if God adled from prin- 
 ciples of nature in a manner altogether natu- 
 ral, that is, v/ithout any intervening a6l of 
 underftanding or will ; for he worketh all things, 
 according to the counjelofhis wilL But it is fuch 
 a necelTity as leaves to God an entire conco- 
 mitant liberty in a6ling; but which neceflarily, 
 by deftroying all antecedent indifference, ac- 
 Gomplifhes its objecl, viz. the punifhment of 
 fin, the jujiice^ holinejsy and 'purity of God, fo 
 requiring. But this neceffity, though it hinder- 
 €th not lk\t Divine liberty, any more than that 
 which is incumbent on God of doing any thing 
 in confequence of a decree from the immuta- 
 bility of his nature] yet It arifes not from a 
 decree, but from things themfelves, particular- 
 ly conftituted, and not as the other kind of ne-/ 
 cefTity from a decree only : and therefore, in 
 thofe things which God does neceflarily, mere- 
 ly from rhe fuppofition of a decree, he has a 
 
 regard 
 
[ ^57 ] 
 regard to the decree, accompliflies the thing 
 to be done, antecedently to the confideration 
 of any neceffity Incumbent on him^ but in 
 thole whole neceffity arifes from the demand 
 of the Divine nature, a decree only fuppofes a 
 certain condition of things, which being fup- 
 pofed, immediately and without any confider- 
 ation of any refpedt to a decree^ it is necelTary 
 that one or another confequence fhould follow. 
 As for inilance, after God decreed that he would 
 create the world, it was impoffible that he fhould 
 not create it, becaufe he is immutable : and 
 the decree immediately refpecled that very 
 thing, viz. the creation of it. But the necef- 
 fity of punifhing fin arifes from tht jufttce and 
 holinefs of God ; it being fuppofed that in con- 
 fequence of a decree, a rational creature ex- 
 iiled, and were permitted to tranfgrefs: but 
 he punilhes the tranfgreffion which he de- 
 creed to permit, becaufe he is juft, and not 
 only becaufe he decreed to punifh it. The 
 neceffity then of creating the world arifes 
 from a decree j the neceffity of punifhing fin 
 from juftice. 
 
 Sect. XL " But it is impoffible, (fays 
 " Rutherford) that a free aflion can impofe 
 *' a natural or phyfical necefiky of doing any 
 " thing upon God." 
 
 Sect. XII. But by a free a6l ion it can be 
 proved, that certain things may be placed 
 in fuch a conditionj that God could not but 
 
 exercife 
 
r 258 ] 
 
 cxercife certain a6ls towards thein, on ac- 
 count of the ftri6l dennand of fome attribute 
 of his nature, though not from a fhyfxal and 
 injenfwle necclTity, which excludes ail liberty 
 of adlion : for it being fuppofed, that in con-- 
 fequence of a free decree God willed to Ipeak 
 with man, it is necefiary from the decree that 
 he fhould fpeakj but that he fliould fpeak 
 truth is neceiTary from the neceiTity of his 
 nature. Suppofmg then a free adion, in 
 which he hath decreed to fpeak, a natural 
 necefTity o^ /peaking truths is incumbent on 
 Gody nor can he do ot'herwifc than fpeak 
 truth. Suppofmg fin to exift, and that God 
 willed to do any thing with regard to fin, (al- 
 though perhaps this is not in confequence of a 
 decree) it is neceffary, by necefTity of nature, 
 that he fhould do juftice^ that is, that he fnould 
 punifli it: for the righteous judgment of God is^. 
 that they who do Juch things y viz. who commit 
 fin, are worthy of death. There are certain 
 attributes of the Deity, which have no egrefs 
 but towards certain objedts particularly mo- 
 dified ; for they do not conftitute or create 
 objeds to themfelves, as other Divine attri- 
 butes do i but thefe obje6ls being once con- 
 flituted by a ^\xt a61: of the Divine will, they 
 mull neceflarily, for fuch is their nature and 
 manner, be exercifed. 
 
 Sect. XIII. What this learned writer further 
 adds in fupport of his argument, is founded on 
 
 a miftaken 
 
I ^59 1 
 
 a midaken Idea of the fubjed in queflion : 
 for as theneceffity ofpuniihing fin arifes from 
 the rigbl a.ndjujlice of Godj it is by no means 
 neceflary that he fhould punifh it In cne fub- 
 jed more than in another^ but only that he 
 fljould funijh it; and that thereby his right may 
 be reftored, and his juftice fatisfied. 
 
 Sect. XIV. The fecond argument of this 
 learned writer is this : " As God freely has 
 *' mercy on whom he will, for he is under 
 " obligation to none, and yet mercy Is eflen- 
 *' tial to him 3 fo God does not, by any ^it- 
 '^ ceffity of nature, owe punifhrniCnt to a fin- 
 *^ ner : althouo:h then man owe obedience to 
 *' God, or a vicarious compenfation by means 
 *^ of punifhment from the neceffity of a decree; 
 ** yet tiiofe who fay, that God, by neceiTity of 
 " nature, owes the good of punitory juftice to 
 ^^ the univerfe, which were he not to execute, 
 '^ he would not be God j thofe, I fay, indirect- 
 " ly deny the exiftence of a God." 
 
 Sect. XV. Although any one may per- 
 ceive that thefe affertions are unfubftantial, 
 unfounded, and more obfcure than even the 
 books of the Sybils; we Ihall, however, 
 make a few obfervations upon them. Jn the 
 firft place then, it muft be abundantly clear 
 from what has been already faid, that mercy 
 and juftice are different in refped of their ex- 
 ercife j nor need we now farther infill on that 
 point. But how this learned man will prove 
 
 thac 
 
[ q5o ] 
 
 thzt /paring mercy, which, as not only the 
 nature of the thing itfelf requires, but even 
 the Sociniayis with the orthodox agree, ought 
 to be viewed in the fame light as pmi- 
 /t^rj^' juftice, is eflential to God, v;hen he af- 
 firms punitory juftice to exifl: in God /r^c/y, I 
 cannot conjedure : but as there is no one 
 who doubts but that God does all things for 
 the glory and manifeftation of his own efTen • 
 tial attributes, why it fhould be more accept- 
 able to him in his admin iftration refpedting 
 fin committed, to exercife an a5i of the will 
 purely free, no excellence of his nature fo 
 requiring, than of an eflential property * to 
 do in all refpedls whatfoever he pleafeth; 
 and to fpread abroad its glory, it will be dif- 
 ficult to afilgn a reafon. God, I fay, has a 
 proper regard for the glory of his attributes j 
 and as mercy earneflly and warmly urges the 
 free pardon of fins, if no attribute of the 
 Divine nature required that they fhould be 
 punifhed; it is ftrange that God, by an a6l of 
 his will, entirely /r^^, fhould have inclined to 
 the contrary. But we have fhev/n before that 
 the Scriptures lay a more fure foundation for 
 the death of Chrifl. 
 
 Secondly, God does not owe to the finner 
 punifliment from a nccefTity of nature, but he 
 owes the inflidion of punifliment on account 
 .of im^ to his own right and juftice :. for thence 
 
 * \\z. Mercy. 
 
 the 
 
I 261 1 
 
 the obligation of a fmner to punifhment arifes ; 
 nor is the debt of obedience in rational crea- 
 tures refolvable into a decre^ in any other re- 
 fpe^ft than as it is in confequence of a decree, 
 that they are rational creatures. 
 
 Sect. XVL In the third place, the con- 
 clufion of this argument would require 
 even the Belian Swimmer's abilities to 
 furmount itj lb very puzzling and harili is 
 the didtion, that it is difficult to make any 
 fcnfe of it i for what means that fentence, 
 " That God, by a necefiity of nature, owes 
 " the good of punitory juftice to the uni- 
 ^^ verfe/* The good of the univerfe is the 
 glory of God himfelf: " to owe then the good 
 " of punitory juftice to the univerfe," is to 
 owe the good of an eflential attribute to his 
 own glory. But again, what is " the good of 
 " punitory] uftice ?" Juftice itfelf, or the ex- 
 ercife of it ? neither can be fo called with 
 any propriety. But if the learned author 
 mean this, that God ought to preferve his 
 own right and dominion over the univerfe, 
 and that this is juft, his nature fo requiring 
 him, but that it cannot be done, fuppofing £\n 
 to exift without the exercife of punitory ^iiftice ; 
 and then that thofe who affirm this, ind'redly 
 deny e exiftence of God, this is eafy for any 
 one to afferf:^ .i^: noi fo eaf/ to prove. 
 
 Sect. XVIJ. This learned author's third 
 argument is taken from fome abfurd confe- 
 
 quences 
 
[ 262 ] 
 
 qttences which he fuppofes to follov/ ffym otsr 
 opinion ; for he thus proceeds to reafon : 
 *^ Thofe who teach that fin merits puiiiih- 
 ^^ ment, from a necefTity of the Divine iia- 
 " ture, without any intervention of a free de- 
 *^ cree, teach at the fame time, that God can- 
 " not forbid fin to man, without necefiarily 
 " forbidding it under the penalty of eternal 
 " death. As if, (fays he) when God forbids 
 *^ adultery or theft in a human court, he 
 *' forbid them with a m.odification of the pu- 
 " nifhment, namely, that theft fhould not 
 " be punilhed with death, but by a quadruple 
 '^ reftitution, he could not forbid them with- 
 " out any fan^lion of a punifhment, and as 
 " he commands thefe to be punifhed by men, 
 '^ becaufe they are fins, why cannot he for 
 ^* the fame reafon manage matters fo in his 
 " own internal court, and fufpend all punilh- 
 " ment; and neverthelefs forbid the fame 
 *' tranfgreiiions ?" 
 
 A fine fhew of reafoning^ but there is no 
 real folid truth in it ; for all is falfe. 
 
 Sect. XVIIL In what fenfe fin deferves 
 punifiiment from the necefilty of the Divine 
 nature, we have already ihewn at large. 
 Neither, however, do we think oiirielves 
 bound to teach, that God could not forbid 
 fin but under the penalty of eternal death : for 
 %ve hold that not one or another kind of pu- 
 nifhment is necefTary; but that punifiiment 
 itfelf is neceflary j and the punifhment, ac- 
 cording 
 
I ^h 1 
 
 cording to the rule of God*s wifdom and juf- 
 tice is death. Moreover, a rational creature, 
 confcious of its proper fubjedlion and obedi- 
 ential dependence, being created and exifting, 
 -God did not account it at all neiejj'ary to forbid 
 it to fin by a free a6t of his will, under one 
 penalty or another \ for both thefe follow from 
 the vtxy fituation of the creature, and the or- 
 der q{ dependance^ viz. that it fhould not tranf- 
 grejs by withdrawing itfelf from the right and 
 dominion of the Creator ; and if it Ihould 
 tranfgre/sy that it (houid be obnoxious, and 
 expofed to coercion and punifhment. But it be- 
 ing fuppofed that God ihould forbid fin by an 
 -external legiflation,, the appointment of punifh- 
 ment, even though there Ihould be no men- 
 tion made of it, muft be coequal with the 
 prohibition. 
 
 Sect. XIX. '' But God, (fays he) in his 
 "^^ human court, forbids fin by a modification 
 *"*" of the punilhment annexed ; as for initance, 
 *^ theft, under the penalty of a quadruple ref- 
 *^ titution : why may he not do likewife in 
 " his own internal court, and confequently 
 *' fufpend all punifhment ?" 
 
 Sect. XX. There is no ne«d of much 
 dlfputation, to prove that there is nothing 
 found or fubflantial in thefe arguments. Th€ 
 modification of punilhment refpedls either 
 its appointment or inflidlion. Punifhment 
 itfelf is confidered either in refped: of its ge- 
 neral end, which is the punijhmmt of iranj" 
 
 greJlfiQ^^ 
 
[ 26+ ] 
 
 grejfion^ and has a regard to the condition of 
 the creatures with refpe6l to God^ or in re- 
 lpe6l of ^omt Jpecial endy and has a refped: to 
 the condition of the creatures among them- 
 felves. But whatever mcdificaticn pmijhment 
 may undergo, provided it attains its proper 
 end, by accompHfliing the objecl in view, the 
 nature of punifliinent is preferved no lefs than 
 if numberlefs degrees were added to it. As to 
 the eftablifhment of punifhment then in a hu- 
 man court, as it has not primarily and pro- 
 perly a refped to the puniflim.ent of tranf- 
 grelTion, nor a regard to the condition of 
 the creatures, with refpect to God; but with 
 refped to one another, that degree of 'puni[ioment 
 is juft, which is// and proper for accomplirn- 
 ing the propofed end. 
 
 Sect. XXL The punifhment then of theft, 
 by a quadruple reftitution had, in its appoint- 
 ment, no fuch modification conjoined with it, 
 as could render it unfit and improper in refpedt 
 of the end propofed, among that people to whom 
 that law concerning retributions was given : 
 but as the inflidion of punifhment, accord- 
 ing to the fentence of the law,, depended on 
 thtfupreme Ruler of that people, it belonged 
 to him to provide, that no temporal difpen- 
 fation with punifhment, exerciftd by hin , in 
 right of his dominion, fhould turn out tc the 
 injury of the commonwealth. 
 
 Sect. XXII. But hence this learned writer 
 concludes, " That in his own internal foium, 
 ** God may modify and fufpend puniflimcnt." 
 
 We 
 
[ 26s 3 
 
 We can only conjedlure what he means by 
 ^t internal court of God: From the juftice of 
 God the appointment of punilhment is deriv- 
 ed j but that is improperly called a court. How 
 far God is at liberty, by this juftice, to exercife 
 his power in pardoning fins, the Scriptures 
 fhew. " The juft right of God is, that they 
 *' who commit fin are worthy of death : but he 
 *^ may modify the punifliment," (fays our au- 
 thor.) But not even in a human court can 
 any fuch modification be admitted, as would 
 render the punifhment ufelefs in refped of its 
 end; nor in refped of God do we think any 
 degree or mode of punifhment neceffary, but 
 fuch as may anfwer the end of the punifh- 
 ment, fo far as refpe6ts the ftate of the crea- 
 tures with refpeft to God. Nor is any argu- 
 ment from a human court applied to the Di- 
 vine Juftice; nor from the modification the 
 Jufpenfton for a limited time ; nor from a fuf- 
 penfton to the total punifhment; all which 
 this learned author fuppofes, of any force. 
 
 Sect. XXIIL The fum of the whole is 
 this ; as we have laid it down, that God muft 
 neceflarily, from his right and juftice, infiicl 
 puniftiment on fin, fo far as this puniihment 
 tends to preferve the ftate of the creature's de- 
 pendance on its Creator, and proper and natural 
 Lord; fo whatever conftitutions or inflictions 
 of punifhment, with any particular modifica- 
 tion or difpenfation we have admitted, do not, 
 as the fupreme judgment of all is referved to 
 N the 
 
I ^^^ 1 . ] 
 
 the dcftincd time, at all operate againft our 
 opinion. 
 
 Sect. XXIV. The other reafons advanc- 
 ed by this learned author in lupport of this 
 argument, are not of fufHcient weight to 
 merit attention. It hath been clearly proved 
 already, that the fuppofirion of the pardon of 
 fin, without an intervening fatisfaclion, im- 
 plies a contradidion, though not in the 
 terms, in the very thing itfelf. Nor does ic 
 follow that God can, without any punifliment, 
 forgive fin; to avoid v/hich, all rational crea- 
 tures are indifpenfably bound, from his na- 
 tural right over them; becaufe any diftin- 
 guifhed adlion among mankind, to the per- 
 formance of which they are bound by no law, 
 may be rewarded ; there being no threatening 
 of punifliments for the ne^lef^l of it, annexed, 
 that has arefped to a privilege not due : by 
 fuch confequences drawn from fuch argiy- 
 ments, the learned gentleman will neither elbi« 
 blifh his own opinion, nor prejudice ours. 
 
 Sect. XXV. He proceeds in the fourth 
 place: "God (fays he) worketh nothing 
 " withciit himjelf^ from a neceflity of nature.'* 
 This objedion hath been already anfwered, 
 by a diftinclion of neccfilry into that which 
 is abfolute, and that which is conditional ; 
 nor fhall we aow delay the reader, by re- 
 peating what has been faid elfewliere. " But 
 '* :o punifn fin, (fays he) is not in any refped 
 
 *^ inorc 
 
[ 267 ] 
 
 ^^ more agreeable to the Divine nature, than 
 *^ not to punifh it ; but this is an a6l of grace 
 " and liberty j that is, an ad which God 
 '* freely exercifeth." 
 
 Sect. XXVI. But according to Rufher- 
 fordy it is much more dijagreeahky to fpeak in 
 his own words, to the Divine nature, lo punijb 
 fin, than not to punijh it : for not to punijh it, 
 or to forgive it, proceeds from that mercy, 
 which is eflentiaU but to punifo it from that 
 judice which is a free a6t of the Divine will : 
 but fuch things as are natural and necejfary 
 have a previous and v/eightier influence with 
 God, than thofe which are free, and may, or 
 may not take place. Our learned author 
 means, " that fetting afide the confideration 
 **" of his free decree, God is indifferent to 
 « inflidt punifhment, or not inflicl it." But 
 ty what argument will he m.aintain this ab- 
 furd expreflion ? Does it follow from this, 
 that God is faid in Scripture, to re/train his 
 anger ^ and not to cut off the wicked? But 
 furely he is not ignorant that fuch decla- 
 rations of Divine grace have either a refpedl 
 to Chrifl, by whom fatisfadion for fin was 
 made; or only denote a temporal fufpenfion 
 of punifhment, till the day of public and 
 general retribution. 
 
 Sect. XXVII. In the fifth place, he main- 
 tains, *^ that a natural neceiTity will admit of 
 •' no difpenfation, modification, or delay, 
 N J '' which 
 
[ 268 3 
 
 " which, however, it is evident, that God 
 " either ufes, or may iife, in the punilhment 
 of fin/' Anf. With refped to abjoiute necefTity, 
 which excludes all liberty, perhaps this is true; 
 but with refped to that necefTity which we 
 maintain, which admits of a concomitant li- 
 berty in adting j it is altogether without foun- 
 dation. Again, a dijpenfation with, or delay of 
 funijhmenty regards either temporary punifh- 
 ment, with which we grant that God may 
 freely difpenfe; when the immediate end of 
 that punifhment hath not a refpedt to the 
 creatures, in thatftateof fubje(5lion which they 
 owe to God : or, eternal punifhment, and in 
 refped of that, the time of infliding it, &c. 
 and freely to appoint it belongs entirely to 
 God : but that he fhould infiidl the punijli- 
 nientitfelf, is juft and necefTary. 
 
 Sect. XXVIII. Nor does that inflance^ 
 brought from the various degrees of punifh- 
 ment at all, avail him, viz. '^ That if God can 
 " add or take away one degree of punifhment, 
 ** then he may two, and fo annihilate the whole 
 *' punifhment:" for we are Ipeaking of punifh- 
 ment, as it includes in it the nature of punifh- 
 ment, and is ordained to preferve God's right 
 and dominion over his creatures, and to 
 avenge the purity and holhiejs of God -, not 
 of it, as in confequence of the Divine wifdom 
 and juflice being this or that kind of punifli- 
 iiicnt, or confiding of degrees : for thus far 
 
 extends 
 
extends that liberty which We afcribe to God 
 in the exercife of his juftice, that it belongs to 
 him entirely to determine according to the 
 counfel of his will, with regard to the de- 
 grees, mode, and time to be obferved in the 
 infli(5lion of punilhment : and no doubt but a 
 proportion of the punifhment to the faults is 
 obferved ; fo that by how much one fin ex- 
 ceeds another in quality, by ^o much one pu- 
 nilhment exceeds another punifiiment in de- 
 gree : and in the infliction of punifhment God 
 has a refpecl to the com'parative demerit of. 
 fins amon<^ themfelves. Vve acknowledi};e, 
 indeed, that God a6ls differently ivith 'perjons 
 in the Jame fituation ; but not without a reipedl 
 to Chrift and his fatisfadlion. The fatisfac- 
 tion of Chrift is not indeed the caufe of that 
 decree, by which he determined fuch a dif- 
 penfation of things 3 but the mediation of 
 Chrift, '' who was made fm for thofe to whom 
 ^^ their fins are not imputed," is the founda- 
 tion for the a5lual admimftration of the whole 
 of that decree, refpedling that part of it which 
 confifts in the difpenfarion of free grace and 
 fparing mercy. What this learned writer adds, 
 namely, " That not to punifli is fometimes 
 *^ an a6t of fevere juftice; and that therefore 
 " God does not punifh from a neceffity of 
 ^^ nature,'' is ^r ok\y Jophijlical \ (or not to 
 punijh denotes either the total removal of 
 punifhment altogether, as is the cafe with 
 N 3 the 
 
[270]. 
 
 the ekrt^ for whom Chrlfl died; which, ^o 
 fi^r fr.oin being an adt of fever e;^///<:^, that this 
 learned man will not deny to proceed from 
 the highefl: grace and mercy : or it denotes only 
 a fufpenfion of fonne /^;;2/>i?r^/ punifhment, and 
 for a Ihort tinae 5 to the end th^t Jtjmers mayfdl 
 up the meajure cf their iniquity. But this is not, 
 properly Ipeaking, not to punijhy but to punifli 
 in a different manner, and in a manner more 
 fevere than that to which it fucceeds. 
 
 Sect. XXIX. Whatobfervations our learn- 
 ed author adds in the clofe of his arguments, 
 are either fophiflical or very untheclogical : he 
 fiiys, viz. ^^ That God, influenced by our 
 /' prayers, averts even an eternal punifhment 
 " after that we have deferved. it:" but what ? 
 Is it to be imputed to our prayers^ that God 
 averts from us the wrath lo come? What 
 occafion is there, pray then, for the fatisfac- 
 tion of Chrift ? We have hitherto been fo 
 dull d^TidJlupid as to believe, that the turning 
 away from us of pun'^JIdment^ which has a re- 
 fpe(5i: to our faith and prayers^ confided in the 
 difpenfation of grace, peace, and the remifTion 
 of the fins, for which Chrift made fatisfadion ; 
 and that God averted from us no deferved 
 puniflim.ent but what was laid upon Chrift ; 
 JVh)o hath redeemed us from the curfe of the laWy 
 hy being made a curfe for us P 
 
 Sect. XXX. In his proofs of the fixth ar- 
 gument, which this learned author adds to his 
 
 former 
 
former from Tzvifs, he lays, " There is neither 
 " reafon, nor any ihadow of reafon in it, that 
 *^ the delay of punifhment, or a difpenfation 
 " with it, as to time and rnannerj, can be de- 
 *^termiaed by th^ free good pleailireof God, 
 " either one way or others i( topunijhy or pu- 
 " niihnient In icfelf, and abfolutely confider- 
 *^ ed, be necellary." 
 
 Sect. XXXI. \¥e have explained before 
 what were our fentiments, as to what relates 
 to the di(lin6lion between punijhment /imply 
 confidered, and attended with particular cir- 
 cumilances in the manner of its infiidtion. 
 We affirm, th;.t a puniHiment proportioned to 
 fm, according to the rule of the Divine Juftice, 
 from God's natural right, and from his efTen- 
 tial jiiftice and holinefs, is neceflarily inflic- 
 tc^d to vindicate his glory, eftablifh his govern- 
 micnt, and preferve his perfe6Lions entire and 
 und iminiili-ed : and God himfelf hath revealed 
 to us, that this juft reccmpence of reward con- 
 fifts in death eternal \ for the righteous judgment 
 of God is, that they who commit fm are worthy of 
 death. It \sjuft then, and confequently neceffary 
 that that punifliment of death viz. eternal fnould 
 be inPiicied ; but as God, though a confuming 
 fire, is a rational or inteUe£fual fire, who in exer- 
 cifing the excellencies or qualities of his nature, 
 proceeds with reafon and underflanding, it is 
 {^^Q to him to appoint the tim.ey manner^ and 
 fuch-like circumilances as mufi: neceflarily at- 
 N 4 ; tend 
 
[ 272 ] 
 
 that punilhment in general, fo as (hall be mofb 
 for his own glory, and the nnore illuftrioiis 
 dij-play of his juftice. But when Rutherford 
 ^^y^y "That there is neither any reafon, or 
 '* Ihadow of reafon in this 3" let us fee what 
 fohdity there is in the arguments by which he 
 fupports his afiertion. 
 
 Sect. XXIII. " The determination of an 
 " infernal punifhrnent, as to its manner and 
 *' time, and confequently as to its eternal 
 ** duration, will then depend on the mere 
 *' good pleafure of God : therefore, God can 
 ** determine the end and meafure of infer- 
 " nal puniflim.ent 3 and therefore he is able 
 *' not to punifli, and to will not farther to 
 *' punifh thofe condemned to eternal tor- 
 " mentsj therefore it is not of abfolute ne- 
 *' ceffity that hepimjljes'' But here is no- 
 thing but drois, as the faying is, inilead of a 
 treafure. The time concerning which we 
 fpeak, is of the infiiclion of punifhment, not 
 of its duration. He who alferts, that an end 
 may be put to eternal punitliments, exprefs:- 
 ]y contradids himfelf : we fay, that God hath 
 revealed to us, that the puniihment due to 
 every fin, from, his right and by the rule of his 
 judice, is eternal : nor could the thing in it- 
 felf be otherwife, for the punifhment of a 
 finite and fniful creature could not otherwife 
 make any compenfation for the guilt of its 
 fm : but as it is certain, that God in the frj} 
 
 threatening, 
 
[ 273 ] 
 
 threateniftgy and in the curfe of the law, ob- 
 ferved a ftridt impartiality, and appointed not 
 any kind of punifhnnent, but what according 
 to the rule of his juftice, fin deferved ; and as 
 the apoftle teftifies, That the righteous judg- 
 ment of God isy that they who commit fin, are 
 "worthy of death ;" and we acknowledge that 
 death to be eternal, and that an injury done 
 to God, infinite, in refpedl of the obje6l, 
 could not be punifhed in a fuhje^ in every 
 xefpedb finite, otherwife than by a punifhment 
 infinite in refpedt of duration ; that the con- 
 tinuation or fufpenfion of this punifhment, 
 which it is jufi: Ihould be infii6led, does not 
 undermine the Divine liberty, we are bold to 
 affirm : for it is not free to God to ad juflly 
 or not. But we have ihewn before how ab- 
 furd it is to imagine that the Divine Omnipo- 
 tence fufFers any degradation j becaufe upon 
 this fuppofition he muft necefi^arily preferve 
 alive 2l finfui creature to all eternity, and be 
 unable to annihilate it. 
 
 C H A P. 
 
[ 274 3 
 
 C H A P. XIII. 
 
 TJ:>e conclufion of this diJfertatlon'^'The uje of the 
 do5irine herein vindicated— God's hatred agaiyiji 
 Jin revealed in various ways — The dreadful 
 effeSls of fin all over the creation — Enmity be- 
 tween God and every fin — Threatenings and the 
 punifloment of fin appointed— The dejcripion of 
 fin in the Sacred Scriptures — To what great 
 mijeries we are liable through fiin — The ex* 
 cellency of grace^ in pardoning fin through 
 Chrifi — Gratitude and obedience due from the 
 pardoned — An hifiorical fa5i concerning Ti- 
 granes king of Armenia — Chrifi to be loved for 
 his crofs above all things — The glory of God's 
 juflice revealed by this do^rine; and alfo of 
 his wijdom and holinejs. 
 
 Sect. I. T ET us at length put an end to 
 this difpute \ and as all acknow^ 
 I edging of the truth ought to be after godlinejsy^ 
 we fhall adduce fuch ufeful and pradical evi- 
 dent conclufions, as flow from this truth which 
 we have thus far fet forth and defended, that 
 we may not be thought to have fpent our 
 abour in vain. 
 
 ♦ Titus i. v.. 
 
 Sect. 
 
[ 275 ] 
 
 Sect. II. FIrfi: then, hence we Tinners may 
 learn the abominable -nature of fin. Whatever 
 there is in heaven or in earth that v^e have feen, 
 or of which we have heard ; whatever declares 
 the glory of the Creator, alfo expofes this dif- 
 graceful fall of the creature. The genuine 
 offspring of fin are death and htW-, for ftriy 
 when it is finijhed hriugeth forth death, * That 
 the heavens cafl out their native inhabi- 
 tants, viz, the angels^ who kept not their fir Ji 
 eflatSy but who left their own habitations^ i^c. 
 That the earth is filled with darknefs, refent- 
 ments, griefs, maledidtion, and revenge, is to 
 be attributed entirely to this cankerous ulcer 
 of nature. Hence the wrath of God is revealed 
 from heaven. The earth, lately founded by a 
 mofr beneficent Creator, is f curfed. Hence 
 the old Vy'orld, having but jufl emerged from 
 the deluge, when the heavens and the earthy 
 which now are, by the fame word are kept in 
 fdorcy referved unto fire againft the day ofjudg^ 
 ment and perdition of ungodly men ^, 
 
 Sect. ill. Yea, forafmuch as in this ftate of 
 things which we have defcribed, as being per- 
 mitted by the will of God, the creature was 
 madefubjeof to vanity, there is none of the crea- 
 tures, which by its confufion, vanity, and in- 
 quietude does not declare this deteilable poi- 
 
 ^ * James i. 15. Jade 6. f Gen.iii. 17, % 2 Pet, 
 iii. 7, RojTQ. viii. 20. 
 
 fon 
 
C 276 ] 
 
 fon with which it is thoroughly infe6led, to be 
 exceedingfinfuL This is the fource and origin 
 of all evils to finilers themfelves 5 whatever 
 darhiejs^ tumult^ vanity^ favery^ fearful look- 
 ^^l f^^ of judgment^ and fiery indignation to 
 ccnfiime the adverfaries^ opprefTes, tortures, har- 
 ralFes, vexes, burns, corrupts, or kills ; what-, 
 ever from without penal, grievous, fad, dire, 
 dreadful, even the lafl unavoidable calamity it- 
 felf is all to be attributed to this prolific 
 parent of miferies. Some one perhaps will 
 wonder what this fo great a plague is j which 
 perverts the courfe of the creation, what crime, 
 'le;^^/ /^/W of inexpiable wickednefs, that it hath 
 procured to creatures, fo very highly exalted, 
 and created in the image of God to fhare of 
 his glory, after being banifhed from heaven 
 and paradife, an eternal deprivation of his 
 glory, punifhment to which no meafure or 
 end is appointed ; what hath fo incenfed the 
 mind of the mofl bountiful and merciful father 
 of all, and embittered his anger, that he 
 fhould bring eternal forrows on the work of 
 his own hands " and kindle a fire that fhould 
 " burn to the lowefl bottom, and inflame the 
 ** foundations of the mountains ?" 1 will tell 
 him in one word. 
 
 Sect. IV. Is it to be wondered at, that 
 God fhould be difpofed feverely to punifh 
 that which earneftly wiflies him not to be 
 Cod, and ftrives to accomplifh this with all 
 
 its 
 
C ^77 J 
 
 its might. Sin oppofes the Divine nature and 
 exiftence ; it is enmity againfi Gody and is not 
 an idle enemy -, it has even engaged in a 
 mortal war with all the attributes of God. He 
 would not be God if he did not avenge, by the 
 punifliment .of the guilty, his own injury. He 
 hath often and heavily complained in his 
 word, that by fin he is robbed of his glory and 
 honour i affronted, expofed to calumny and blaf- 
 phemy ; that neither his holine/s^ nor his juf- 
 tice, nor ?2ame 3 nor right, or dominion, are pre- 
 ferved pure and untainted. For he hath 
 created all things for his own glory, and it 
 belongs to the natural right of God to pre- 
 ferve that glory entire by the fubjedion of 
 all his creatures, in their proper ftations, to 
 himfelf: and fhall we not reckon that Cm is 
 entirely deflrudlive of that order which would 
 entirely wrefl that right out of his hands, and a 
 thing to be reilrained by the fevereft punifh- 
 ments ? Let finners then be informed, that 
 every the leajl tranjgreffion abounds fo much 
 with hatred againft God, is fo highly injurious 
 to him ', and fo far as is in its power, brands 
 him with fuch folly, impotence, and injuftice j 
 fo diredlly robs him of all his honour, glory, 
 and power, that if he wills to be God, he caa 
 by no means fuffer it to efcape unpuniftied. 
 
 Sect. V. It was not for nothing that on 
 that day on which he made man a living fotdy 
 he threatened him with dcath^ even eternal 
 
 death 5 
 
[ 278 ] 
 
 death ; that in giving bis law, he thundered 
 forth fo many dread execrations againft this 
 fatal evil : that he hath threatened it with fuch 
 punifhment, with fo great anger, with fury ^ 
 wrathy tribulation, and anguijh : that with a 
 view to vindicate his own glory, and provide 
 for the falvation of finners, he made his moft 
 holy Son, who was holy, harmlefs, undefiledy 
 cind feparate from ^ ftnners -^ — f,n and a curje 'y 
 and fubjecled him to that laft puniJJoment, the 
 death of the crofs, including in it the fatis- 
 fadlion due to his violated law. All thefe things 
 Divine Juflice required as neceiTary to the 
 prefervation of his honour, glory, wijdom, and 
 dominion : let every proud complaint of fin- 
 ners then be hufhed ifor we know that the judg- 
 merit of God is according to truth againfi them 
 that do f evil. 
 
 Sect. VI. But fm, in refpedl of the crea- 
 ture is /(?//)', madnefs, fury, blindnejs, hardnefsy 
 darhiefs, Jiupor, giddinefs, torpor, turpitude, un- 
 cleannejs, naflinefs, a Jiain, afpot, an apofiacy^ 
 degeneracy, a wandering from the mark, a turn- 
 ing afidefrcm the right path, a difeafe, a languor y 
 defiru^icn, DEAfU. In refpedtof the Creator, 
 \i\% a dif grace, an affront, hlafphemy, enmity y 
 hatred, contempt, rehelUon, an injury. In re- 
 fpedl: of its own nature it is poifon, a flench y 
 
 * Heb. XI. 2, 7. 2 Cor. V. 21. Gal. xiii. 13. 
 \ Rom. ii. 2. 
 
 dungy 
 
[ 279 7 
 
 dungi a vomits polluted hlocdy a plague, a psjlt^ 
 kfjce, an abominable things a curje ; which by 
 its moft pernicious power of metamorphofino-, 
 hath transformed ayigels into devils :, light into, 
 darknejs^ life into death y paradije into ^ defirt, a 
 pleafant, fruitful, blelTed world into a vain 
 dark, accurfed prifon -, and the Lord of All, 
 into a Servant ofjervants : which hath rendered 
 man the glory of God, an enemy to him/elfy 
 a wolf to others, hateful to God, his own de- 
 flroyer, the deilrudion of others, iht plague 
 of the world, a monfler, and a ruin ; attempt- 
 ing to violate the eternal, natural, and indif- 
 penfable right of God, to cut the thread of the 
 creature's dependance on the Creator, it in- 
 troduced with it this world of iniquity. 
 
 Sect. VII. Firfb then, to addrefs you^ 
 " V/ho live, or rather are dead, under the 
 " guilt, dominion, power, and law of fin :" 
 how fhali ye efcape the damnation of hd\ I 
 The judgment of God is^ that they who com- 
 mit thofe things, to which you are totally 
 given up, and which you cannot refrain from, 
 are worthy of death : // is a fearful thing to 
 fall into the hands of the living * God : fince it 
 is a jufb thing with him, to render to every ens- 
 according to his works : and who Ihali deliver 
 you out of his mighty hand ? Wherev/ith can 
 the wrath to come be averted t Wherewithal 
 
 * Heb. X. 31. 
 
 can 
 
t 280 ] 
 
 can you make atonement to fo great a Judge ? 
 Sacrifices avail nothing ; hence thofe words 
 in the prophet, which exprefs not fo much the 
 language of enquiry, as of confufion and afto- 
 nifhment. JVherewithall Jhall I come before the 
 Lord, and bow myjelf before the mofi high God ? 
 Shall I co?ne before him with buryit offerings ^ with 
 calves of a year old ? Will the Lord b^' pkafed 
 with thoufands of ramsy or with ten thoufands 
 of rivers of oil ? Shall I give my firfl-born for my 
 tranfgrefftons, the fruit of my body for the Jin of 
 my Joid? Would you attempt an obedience, 
 arduous and expenfive beyond all credibility ? 
 By fuch dreadful propitiations y by fuch dire and 
 accurfed facrifices, at the thought of which 
 human nature fhudders, would you appeafe 
 the offended Deity ? You are not the firfl 
 whom a vain fupeffiition and ignorance of the 
 juftice of God hath forced to turn away their 
 ears from the fighs and cries of tender infants, 
 breathing out their very vitals, your own 
 blood, in vain. Thefe furies, which now by 
 flarts, agitate us within, will, by their vain at- 
 tempts againfl the fnares of death, torment us 
 to all eternity : for God, the Judge of all, will 
 not accept oifacrifice, or offering, or burnt offer- 
 ings for Jin — with thefe he is not at all delighted ; 
 for the redemption of the foul is precious, and 
 ceafeih for ever^ * God cannot fo lightly ef- 
 
 f Pf. Uix. 8. 
 
 ceem 
 
i a8i ] 
 
 teem or dlfregard his holinefs, jufllce, and 
 glory, to which your fins have done fo great an 
 injury, that he fhould renounce thenn all for 
 the fake of hoftile confpirators ; unlefs there 
 fhould be feme other remedy quickly provided 
 for us I unlefs the Judge himfelf fhall provide 
 a lamb for a burnt-offering ; unlefs the gates of 
 a city of refuge ^zW be quickly opened to you, 
 exclaiming and trembling at the avenging 
 curfe of the law, unlefs you can find accefs 
 to the horjts of the altar. If God be to re- 
 m.ain bleiTed for ever, you mufh doubtlefs 
 perifn for ever. If then, you have the leail 
 concern or anxiety for your eternal ftate, 
 haflen, while it is called to-day^ to lay hold on the 
 hope that is fet before you. Give yourfelves up 
 entirely to him ; receive him whom God hath fet 
 forth as a propitiation ^ through faith in his blood i 
 that he might declare his right eou/nefs. But 
 what, and how bitter afenfeof fin, how deep 
 a humiliation, contrition and dejedion of 
 heart and fpirit, what felf-hatred, condemna- 
 tion, and contempt, what great felf indigna- 
 tion and revenge i what efteem, what faith in 
 the neceffity, excellence, and dignity of the 
 righteoufnefs dindfaiisfaMion of Chrift, efpeci- 
 ally if God hathgracioufly condefcended to 
 beftow his Holy Spirit, to convince men's hearts 
 of fin^ of righteoufnefs y and of judgment ^ (with- 
 out whofe effeduai aid and heart-changing 
 grace, even the mofl appoftte remedies appli- 
 ed 
 
[ 282 ] . 
 
 ed to this difeafe, will be in vain) and to ex- 
 cite and work fuch fentiments concerning the 
 tranfgreilion of the Divine LaWj the nature of 
 fiTij or the diibbedience of the creatures, yf 
 ferfuajicyi how fit and proper, thofe who have 
 ipiritual eyes will eafily perceive. 
 
 Sect. IX. To thofe happy perfons, whcje 
 fins are forgiven^ and to whom God will not tm- 
 •pute iniquity:, becaufe he hath laid their tranf- 
 grelTions upon Chrifl, the knowledge of this 
 Divine truth is as a fpur to quicken them to 
 the practice of every virtuCj and to fmcere obe- 
 dience: for in what high, yea infinite honour and 
 eftcem mud God be held by him, who, having 
 efcaped from the fnares of death, and the de- 
 llrudtion due to him, through his inexpreffible 
 mercy, hath thoroughly weighed the nature 
 of fin, and the coniequences of it, which we 
 have micntioned before ? for whofoever fliall 
 refled with himfelf, that fuch is the Quality 
 and nature of fin, and that it is lo impioufiy 
 inimical to God, that unlefb by fome means his 
 juftice befatisned by the pinijhnent of another ^ 
 he could not pardon it, or let it pafs unpu- 
 nifiied, will even acknowledge himfelf in- 
 debted to eternal love for the remifhon of 
 the leaft rranfgrefiion ; becaufe in inexpref- 
 fible o-race and o-oodnefs it hath been for- 
 given. And hence too we may learn, how 
 much beyond all other obje^fs of our affe5iiony 
 we are bound to love with our heart and foul, 
 
 and 
 
C 283 ] 
 
 and all that is within us, our dear and be- 
 loved deliverer, and mod merciful Saviour^ 
 Jesus Christj who hath delivered us from the 
 wrath to come. 
 
 Sect. X. When 'Tigranes^ fon of the king 
 oi Armenia y had faid to Cyrus that he would 
 purchafe his wife's liberty at the price of his 
 life, and Die was confequently fet free by Cyrus, 
 W'hile fonae were adnairing and extolling one 
 virtue of Cyrus, and fome another ; i^aQ being 
 aflced what fhe moft admired in that illuftrious 
 liero, anfwered, " My thoughts were not 
 turned upon him.'* Her hufband again alk- 
 ing her, " Upon whom then ?" She replied, 
 '^ Upon him who faid that he would redeem 
 " me from (lavery at the expence of his Life/' 
 Is not He then to be careiTed and dearly be- 
 loved, to be contemiplated with faith, love and 
 joy, who anfwered for our lives with his own : 
 devoted himfelf to punifhment : and at the 
 price of his blood, zvhile ^we were yet enemies, 
 purchafed us, and rendered us a peculiar peo-- 
 fie to himjelf? We, now fecure, may con- 
 template in his agony, fweat, iremrr, horror, 
 exclamations, prayers, crcjs, and blood, what is 
 God's feverity againft fin, v^^hat the punifh- 
 ment of the broken law and curfe are, Unlefs 
 God, the Judge and Ruler of all, after having 
 thoroughly examined the nature, hearts, hreafts, 
 ways, and lives of us all, had thence collect- 
 ed whatever was contrary to his law, improper, 
 
 unjuji 
 
C 234 ] 
 
 "Unjufty and impurely v/hatever difpleafed the 
 eyes of his purity, provoked his juftice, rouz- 
 ed his anger and feverity, and laid it all on the 
 fhoiilders of our Redeemer^ and condemned it in 
 his fiejh\ it had been better for us, rather than 
 to be left eternaily entangled in the fnares of 
 death and of the curfe, never to have enjoyed 
 this common air, but to have been annihi- 
 lated as foon as born. Wretched men that we 
 are, who JJoall deliver us from this moftmifer- 
 able ftate by nature ? Thanks he to God, through 
 €iir Lord Jejus Chrifi, May we always then be 
 fick of love, towards our deliverer : may he al- 
 ways be our beloved, who is white and ruddy ^ 
 and the chiefeft among ten thotifand. 
 
 Sect. XI. The acknowledging of this truth 
 has a refped not only to the manifeftation of 
 his juftice, but alfo of the wijdom, hoUnefsy 
 znd dominion of God over his creatures: for 
 that juftice, which in refpeft of its effed and 
 egrefs we call vindicatory, which as we have 
 before demonftrated is natural to God, and 
 efiential j and therefore abfolutely perfe6l in 
 itfelf, or rather perfe6lion itfelf; this very 
 truth, which we have thus far defended, evi- 
 dently illuilrates : as alfo his fupreme re6li- 
 tude in the exercife of it, when he fits on 
 his throne judging right eoufly, and how fevere a 
 judge he will be towards impenitent finners, 
 whofe fins are not expiated in the blood of 
 Chrift. That juftice is not a free ad of the 
 
 Divine 
 
[ 285 1 
 
 Divine will, which God may ufe or renounce 
 at pleafurci nor is fin only a debt of ours^ 
 which as we were unable to pay, he might 
 forgive, by only freely receding from his 
 right : for what reafon then could be affigned 
 why the Father of mercies fhould fo feverely 
 punifh his mod holy Son on our account, 
 that he might, according to juflice, deliver 
 us from our fins ; when without any difficul- 
 ty, by. one ad of his will, and that too a moflr 
 free and holy ad, he could have delivered 
 both himjelf, and us wretched finners, from 
 this evil? but it exifts in God in the manner of 
 a habit, natural to the Divine EfTence itfelf, 
 perpetually and immutably inherent in it\ 
 I which, from his very nature, he mufl necef- 
 ; farily exercife in every work that refpedeth 
 j the proper objed: of thisjuftices for fin is that 
 i ineffable evil, which would overturn God's 
 I whole right over his creatures, unlefs it were 
 punilhed. As then the perfedbion of Divine. 
 I Jujiice is infinite, and fuch as God cannot by 
 I any means relax, it is of the laft importance 
 I to finners ferioufly and deeply to bethink 
 ;|themielves how they are to ftand before 
 
 Ir Sect. XIL Moreover, the infinite wif. 
 
 Ijdom of God, the traces of which we fo clear- 
 
 'ly read in creation, legi/lation, and in the other 
 
 worKs of God, are hereby wonderoufly dif- 
 
 played 
 
played, to the eternal allonifliment of men and 
 angels : for none but an infinitely wife God, 
 could bring it about 5 that that which in its 
 own nature is oppofite to him, inimical, and 
 full of obflinacy, fhould turn out to his 
 higheil honour, and the eternal glory of his 
 grace. Yea, the Divine wifdom not only had 
 refpe6t to God himfelf, and to the fecurity of 
 his glory, honour, right, and jujiice, but even 
 provided for the good of miferabk finners, foe 
 their bell interefts, exaltation, and Jalvation \ 
 and from the impoifened bowels of fin itfelf. 
 Out of the eater came forth meat, and out of the 
 Jirong came forth fweetnefs ; by interpofing a 
 furety and covenant-head between fin and 
 the finner; between the tranfgreflion of the 
 law and its tranfgreifor, he condemned and 
 punifhedy/^/, reftored the law, and freed die 
 /inner both from fin, and from the law. He 
 hath abounded towards us in all wifdom and 
 prudence, Eph. i. 8. JVhen he 'made all men fee 
 what is the fcllowfhip of the myftery, which 
 from the beginning of the world hath been hid 
 in God, chap. iii. 9. For in Chrifi Jefus all 
 the treafures of wifdom and knowledge are hid^ 
 Col. ii. 3. 
 
 Sect. XIII. It will be read and attended to, 
 as an eternal miracle of God's providence, that 
 he lliould have made the captivity, or wicked 
 fale oijofeph, by means of fo many windings, 
 
 perplejLcd 
 
r 287 ] 
 
 perplexed mazes, and ilrange occurrences, 
 iflue at lad in his own exaltation and the pre- 
 fervation of his brethren, who impioufly fold 
 him. But if any one, though endowed with the 
 tongues of angels and of ynen^, fhould attempt 
 to defcribe this myflery of Divine wifdom^ 
 whereby it is evident that God exalts his own 
 name, and not only recovers his former ho- 
 our, but even raifes it, manifefls his jujlice^ 
 preferves inviolable his right and dominion in 
 pardoning fin, wherewith he is highly pleafed, 
 and incredibly delighted, (and unlefs this 
 heavenly difcovery, a truly God-like invention, 
 had intervened, he could not have pardoned 
 even the leaft fin) he muft feel his language 
 not only deficient, but the eye of the mind 
 overpowered with light, will fill him with 
 ewe and ajlonijhment : that that which is the 
 greatefl, yea the only difgrace and affront to 
 God, fhould turn out to his higheft honour 
 and glory I that that which could not be 
 permitted to triumph without the greatefl in- 
 jury to the juftice, right y holtnejs and truth 
 of God, fhould find grace and pardon to the 
 eternal and glorious difplay of juftice^ rights 
 holinefsy and truths was a work that required 
 infinite wifdom : an arduous tafk, and every 
 way worthy of God. 
 
 Sect. XIV. Finally. Let us conflantly 
 contemplate in the mirror of this truth, the 
 
 holineis 
 
( ^88 ) 
 
 holinefs of God, whereby he is of purer eyes 
 than to behold evil: in whofe prejence the 
 wicked Jh all not ft and : that we ourlelves may 
 l^ecome more pure in heart, and more holy 
 in life, Ipeech, and behaviour. 
 
 THE END. 
 

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MWW 
 
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