1. They are absolute and perfectly free, — namely, in words.
2. They are necessary, — namely, in actions.
For the justice of God is neither altogether one of that kind of perfections which create and constitute an object to themselves, as power and wisdom do, nor of that kind which not only require an object for their exercise, but one pecviliarly affected and circum- stanced, as mercy, patience, and forbearance do; but maybe con- sidered in both points of view, as shall be more fully demonstrated hereafter.
1. For the first, it has absolute egresses in words (constituting, and, as it were, creating an object to itself); as, for instance, in words of legislation, and is then called equity ; or in words of declaration and narration, and is then called t7^uth. Both these ^ I suppose for the present to take place absolutely and freely. Whether God hath necessarily prescribed a law to his rational creatures, at least one accompanied with threats and promises, is another consideration.
2. There are respective egresses of this justice in deeds, and ac- cording to the distinctions above mentioned ; — that is to say, it is exercised either in the government of all things according to what is due to them by the counsel and will of God, or in judgments reward- ing or punishing, according to the rule of his right and wisdom; which also is the rule of equity in legislation, and of truth in the declara- tions annexed. In respect of these,^ I call the egresses of the divine justice necessary, and such that they could not possibly be other- wise; wdiich, by divine help, I shall prove hereafter: and this is the same as saying tliat vindicatory justice is so natural to God, that, sin being supposed, he cannot, according to the rule of his right, wisdom,
' Conditional.— Tk.
2 Namely, the egresses in words of legislation and in words of declaration and nar- ration.— Tr.
3 Namely, the egi-esses in the government of things according to what is due to thorn by the counsel of his will; or in judgments rewarding or punishing, according to tlic rule of his ridit and wisdom. — Tn.
500 A DISSERTATION ON DIVINE JUSTICE. [PART I.
and triitli, but punish, it. But antecedent to this whole exercise of the divine justice, I suppose a natural right, which indispensably requires the dependence and moral subjection of the rational crea- ture, in God, all the egresses of whose justice, in words, contain an arrest of judgment till farther trial, in respect of the object.
It now, then, appears that all these distinctions of divine justice respect it not as considered in itself, but its egresses and exercise only ; to make which clear was the reason that I departed from the beaten track. Nay, perhaps it would be a difficult matter to assign any virtue to God but in the general, and not as having any specific ratio^ of any virtue. But that which answers to the ratio of any par- ticular virtue in God consists in the exercise of the same. For in- stance : mercy is properly attributed to God, so far as it denotes the highest perfection in the will of God, the particular ratio or quality of which, — namely, a disposition of assisting the miserable, with a compassion of their misery, — is found not altogether as to some, as to others altogether and only, in the exercise of the above-mentioned perfection;^ but it is called a proper attribute of God, because by means of it some operation is performed agreeable to the nature of God, which, in respect of his other attributes, his will would not pro- duce. This kind, therefore, of the divine attributes, because they have proper and formal objects, thence only derive their formal and specific ratios. But all these observations upon justice must be briefly examined and explained, that we may arrive at the point intended.
CHAPTER 11.
Tlie universal justice of God — The idle fancies of the schoolmen — The arguments of Durandus against commutative justice — Suarez's censure of the scliolastic reasonings — Ilis opinion of divine justice — The examination of it — A de- scription of universal justice from the sacred wi'itings — A division of it in respect of its egress — Rectitude of government in God, what, and of what kind — Definitions of the philosophers and lawyers — Divisions of the justice of government — A caution respecting these — Vindicatory justice — The opi- nions of the partisans — An explication of the true opinion — AVho the adver- saries are — The state of the controversy farther considered.
We are first, then, briefly to treat of the universal justice of God, or of his justice considered in itself and absolutely, which contains in it all the divine excellencies. The schoolmen, treading in the steps of the philosophers, who liave acknowledged no kind of justice
* That is, any distinguishing sort or quality Tk.
» In the general sparing mercy of God, the particular quality of mercy, — namely, a disposition ot assisting the misorahle, •with a comjiassion ot their nuscry, — is not wholly found, hecjuisc there arc many of mankind towards whom this dis])osition of assisting is never cfl'cctually exerted; but, in the pardoning mercy of Cod to his people, it is fully and gloriously displayed. — Tii.