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so near and indissoluble is their relation. IIPOσÝKEL SÝTOVEV ὡς χρέα κληρονομίας διαδέχεσθαι τῆς πονηρρίας τὴν καλασιν. Plut. de Sera Numin. vindicta.

5. The measure of any penalty, is the demerit of the of fence; it is a rendering to men, as for their works, so according to them :f

Nec vincet ratio hoc, tantundem ut peccet, idemque

Qui teneros caules alieni fregerit horti

Et qui nocturnus Divum sacra legerit. Adsit
Regula, peccatis quæ pœnas irroget æquas:
Ne scutica dignum horribili sectere flagello.

I shall not trouble the reader with the heathens apprehension of Rhadamanthean righteousness, and the exact rendering to every one according to his desert even in another world.

There is a twofold rule of this proportion of sin and punishment; the one constitutive, the other declarative. The rule constitutive of the proportion of penalty for sin, is the infinitely wise, holy, and righteous will of God. The rule declarative of it is the law.

For the first, it is his judgment that they which commit sin are worthy of death, Rom. i. 32. This the apostle fully declares; chap. ii. 5–10. The day of punishing, he calls the day of the revelation of the righteous judgment of God. That is, what his judgment is concerning the demerit of sin. The world shall then know, what in justice he requires for the due vengeance of it. And this according to his will; ver. 6. he will in his righteous judgment render to every one according to his deeds.

And here it is to be observed, that though there be an exceeding great variation in sin, in respect of degrees, so that some seem as mountains, others in comparison of them but as molehills, yet it is the general nature of sin (which is the creatures subducting itself from under the dominion of God, and dependance upon him), that punishment original is suited unto; whence death is appointed to every sin, and that eternal; wherein the degrees of punishment vary not the kind.

2. For the several kinds of punishment (I call them so,

Sat. lib. 1. S.—Vid. Catonis orat. apud Salust. Bel. Catalin.
eccatis tre sesse debere causas existimatum est. Una est quæ rovdeota
priveơi; dicitur: cum pœna adhibetur castigandi atque emendandi

in a general acceptation of both words) they are distinguished according to their ends and causes; the ends of punishments, or all such things as have in them the nature of punishments, may be referred to the ensuing heads.

1. The first end of punishment, is, the good of him that is punished, and this is twofold. 1. For amendment, and recovery from the evil and sin that he hath committed. This kind of punishing is frequently mentioned in Scripture; so eminently, Lev, xxvi. doth the Lord describe it at large, and insists upon it, reckoning up in a long series, a catalogue of several judgments: he interposing, ' But if ye shall not be reformed by these things, but will walk contrary to me,' as ver. 25. then will I do so and so, or add this or that pu nishment to them foregoing: and this in reference to the former end of their reformation, and the success of this procedure, we find variously expressed; sometimes the end of it in some measure was fulfilled, Psal. xviii. 32—35. sometimes otherwise, Isa. i. 5. 'Why should you be smit ten any more? you will revolt more and more;' intimating, that the end of the former smiting was to cure their revoltings. And this kind of punishment is called" voveσiá correction for instruction; and is not punishment in its strict and proper sense.

2. For the taking off of sinners, to prevent such other wickednesses as they would commit, should patience be exercised towards them. The very heathen saw, that he that was wicked and not to be reclaimed, it was even good for him, and to him, that he should be destroyed. Such a one as Plutarch says, was ἑτέροις γε πάντως βλαβερόν αυτῷ τε Blaßepúrarov, hurtful to others, but most of all to himself.' How much more is this evident to us, who know that future judgments shall be proportionably increased to the wickedness of men in this world; and if every drop of judgment in the world to come, be incomparably greater than the greatest and heaviest a man can possibly suffer in this life, or lose his life by, it is most evident, that a man may be

gratia, ut is qui fortuito deliquit, attentior fiat, correctiorque. Altera est, quam ii, qui vocabula ista curiosius diviserunt, ruwpíav appellant, ea causa animadvertendi est, quum dignitas authoritasque ejus, in quem est peccatum tuenda est, ne prætermissa animadversio contemptum ejus pariat, et honorem elevet, &c. vid. A. Gell. lib. 6. cap. 24.

Η Καὶ γὰρ ἡ νουθεσία καὶ ὁ ψόγος ἐμποιεῖ μετάνοιαν καὶ αἰσχύνην. Plut. de virtut.

punished with death for his own good; mitius punientur. This is koλaría. And this hath no place in human administrations of punishments, when they arise to death itself; men cannot kill a man, to prevent their dealing worse with him, for that is their worst; they can do no more says our Saviour; but accidentally it may be for his good. Generally kódariç, or κολασία, is, as 'Aristotle speaks, πάσκοντος ἕνεκα ; and is thereby differenced from ruwpía (of which afterward), which as he says, is τοῦ ποιοῦντος ἕνεκα ἵνα ἀποπληρωθή. Hence åkoλáσToç, is one not corrected, not restrained, 'incastigatus.' And therefore, the punishment of death cannot at all properly be kóλarıç: but cutting off by God to prevent farther sin, hath in it rì aváλoyov thereunto.

2. The second end of punishment, which gives a second kind of them in the general sense before-mentioned, is for the good of others, and this also is various.

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1. For the good of them that may be like minded with him that is punished; that they may be deterred, affrighted, and persuaded from the like evils. This was the end of the punishing of the presumptuous sinner; Deut. xvii. 12, 13. That man shall die, and all the people shall hear, and fear, and do no more presumptuously.' The people;' that is, any among them that was like minded unto him that was stoned and destroyed. So in some places they have taken lions that have destroyed men, and hung them on crosses, to fright others that should attempt the like. Hence 'exemplum,' is sometimes put absolutely for punishment, because punishment is for that end. So in the Comedian, Quæ futura exempla dicunt in eum indigna;' on which place Donatus, graves pœnæ, quæ possunt cæteris documento esse, exempla dicuntur.' And this is a tacit end in human punishment. I do not know that God hath committed any pure revenge unto men; that is, punishing with a mere respect to what is past. Nor should one man destroy another, but for the good of others. Now the good of no man lies in revenge. The content that men take therein, is their sin, and cannot be absolutely good to them. So the philosopher,' 'nemo prudens punit quia peccatum est, sed ne peccetur; revocari enim præterita non possunt, futura prohibeantur:' and Rom. xiii. 4. 'If ye do that which k Terent. Eunuch, act. 5. sce. 4.

Arist. Rhet. 1.

I Sen.

is evil, be afraid,' &c. See what he hath done to others, and be afraid.

2. It is for the good of others, that they may not be hurt in the like kind, as some were by the sin of him who is punished for it. This seems to be the main end of that great fundamental law of human society, 'Let him that hath killed by violence be killed, that the rest of men may live in peace.' And these kinds of punishments in reference to this end are called Tapadɛiyuara," "examples;' that others by impunity be not enticed to evil, and that the residue of mer may be freed from the harm that is brought upon them, by reason of such evils.

Hence the historian says, that commonwealths should rather be mindful of things done evilly, than of good turns; the forgetfulness of the latter, is a discouragement to some good, but of the former an encouragement to all licentiousness. Thus Joseph suspecting his espoused consort, yet refused Tapaderyμaríoal, to make an open example of her by punishment. And these punishments are thus called from their use, and not from their own nature; and therefore, difer not from κολασίαι and τιμωρίαι, but only as to the end and use from whence they have their denomination.

3. The good of him that punisheth is aimed at, and this is proper to God. Man punisheth not, nor can, nor ought, for his own good, or the satisfaction of his own justice; but 'God made all things for himself, and the wicked for the day of evil;' Prov. xvi. 4. Rom. ix. 22. and in God's dealing with men, whatever he doth unless it be for this end, it is not properly punishment.

This is ruwpía, 'vindicta noxæ;' purely the recompensing of the evil that is committed, that it may be revenged. This, I say, in God's dealing is properly punishment, the revenge of the evil done, that himself, or his justice may be satisfied, as was seen before, from Rom. ii. 7-9. Whatever of evil God doth to any, which is therefore called punishment, because it partaketh of the general nature of punishment, and is evil to him that is punished; yet if the intendment of

Naturale jus talionis hic indicatur. Grot. in Gen. ix. 6.

• Inde παραδειγματικὸς συλλογισμὸς, et παραδειγματικὸν ἐνθυμεμα. • Matt. i. 19. • Κολάσατε δὲ ἀξίως τούτους τε καὶ τοῖς ἄλλοις συμμάχοις παράδειγμα σαφές κατα Thcare. Thucid. lib. 3.

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God be not to revenge the evil past upon him, in a propor tion of law, it is not punishment properly so called. And therefore it will not suffice to prove that believers are, or may be punished for sin, to heap up texts of Scripture, where they are said to be punished, and that in reference to their sin; unless it can be also proved, that God doth it ‘animo ulciscendi,' and that their punishment is 'vindicta noxæ,' and that it is done τοῦ πονοῦντος ἕνεκα ἱνὰ ἀποπληρωθή: but of this I am not now to treat. The reader may hence see What punishment is in general; what are the ends of it, and its kinds from thence; and what is punishment from God, properly so called. It is 'vindicta noxæ, animo ulciscendi, ut ipsi satisfiat:' and this kind of punishment was the death of Christ which is to be proved.

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3. That the death of Christ was a punishment properly so called, which is the third consideration of it, as I said, is next to be proved. Of all the places of Scripture and testimonies whereby this may be demonstrated, I shall fix only on one portion of Scripture: and that is, Isa. liii. What in particular shall be produced from thence, will appear when I have given some general considerations of the chapter, which I shall do at large, as looking on that portion of Scripture as the sum of what is spoken in the Old Testament, concerning the satisfactory death of Jesus Christ.

1. This whole prophecy from ver. 13. of chap. lii. which is the head of the present discourse, is evinced to belong to the Messias, against the Jews.

1. Because the Chaldee paraphrast, one of their most ancient masters, expressly names the Messias, and interprets that whole chapter of him; 'Behold,' saith he, 'my servant the Messias shall declare prudently.' And the ancient rab→ bins, as is abundantly proved by others, were of the same mind. Which miserably entangles their present obdurate masters, who would fix the prophecy upon any, rather than on the Messias. Seeing evidently, that if it be proved to belong to the Messias in thesi, it can be applied to none other in hypothesi, but Jesus of Nazareth.

2. Because they are not able to find out, or fix on any one whatever, to whom the things here spoken of, may be accommodated. They speak indeed of Jeremiah, Josias, a righteous man in general, the whole people of Israel, of

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