John Crellius treats this subject at great length, and with his
1 John i. 9 ; Rom. iii. 24-20.
2 The argument from 1 John i. 9, -which would resolve justice simply into a modification of benevolent feeling, and confound it with a disposition to forgive, is sufficiently met by the considci'ations urged by our author. The reply to the inference founded on the woixls "just," and " the justifier of him which helieveth in Jesus," Rom. iii. 20, is not so clear. The question turns upon the import of Vixai's. Two passages are quoted by Socinians in proof that it may denote clemency or mercy; and if iu this sense exclusively the term ■were applicable to the Divine Being, no argimient for the necessity of a proper atonement could be founded on the texts that speak of the justice of God. The p!is:-agos urged by the Socinians with this view are Matt. i. 1 9 and Rom. iii. 20. A/xa/«j, however, in it3 primary meaning, signifies, " observant of rule and custom," " having a respect to order and decency;" as when Chciron, in contrast with his ruder brethren (II. xi. 832), is de- scribed as ^iKaiirctrot xtvravfuv. In this sense, the term admirably befits the state of mind in which Joseph must have been when he discovered the condition of Mary, and before the truth was supcrnaturally exi)lained to him. In its secondary meaning, lixaio; signifies equal, just, fair, every shade of meaning it bears coming under the category of riyht or cqui/y; and in no instance of which we are aware can it be ren- dered as expressive of clemency or mercy. In the two passages to which an appeal is made, the adversative force of ko.) is overlooked, "just, and yet not willing," "just, and yet the justifier." 'J'hat xa.) fro(inently conveys this antithetic meaning luiyht be proved from several passages, such as John vii. 19, Mark xii. 12, etc. See AViner's "Idioms of the Greek Language," part iii. chap. v. s. 57. — I'd.
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usual artifice and acuteness, in his first book " Of tlie True Relio-ion " prefixed to the works of VolkeHus on the same subject.^
First, then, he asserts, " That God hath a power of inflicting and of not inflicting punishment, but that it is by no means repugnant to di- vine justice to pardon the sinner whom by his right he might punish."
But here Crelhus (which is a bad omen, as they say) stumbles in the very threshold, supposing punishment to be competent to God as he hath, or is endowed with, an absolute and supreme dominion over the creatures. God never punisheth, or is said to punish, as using that power. It is the part of a governor or judge to inflict punishment; and the Scriptures furnish sufficient evidence that both these relations belong to him in the infliction of punishment : "There is one Lawgiver, who is able to save and to destroy." "He maintaineth vight, and sitteth in his throne judging right." He is ''judge of all the earth." He is the supreme "judge." " He hath prepared his throne for judgment; and he shall judge the world in righteousness, he shall minister judgment to the people in righteousness." He is "judge of the earth," who will "render a reward to the proud." He is "Jehovah, our judge, our laAvgiver, and our king;" and " God the judge of all."^ In all the acts of his absolute dominion and supreme power God is most free ; and this the apostle openly asserts with regard to his de- crees making distinctions among mankind in respect of their last end, and the means thereto conducing, according to his mere good l^leasure : see Kom. ix. Moreover, in some operations and dispensa- tions of providence concerning mankind, both the godly and ungodly, I acknowledge that God frequently asserts the equity and rectitude of his government from that supreme right which he possesseth and may exercise. " Behold, God is greater than man. Why dost thou strive against him? for he giveth not account of any of his matters. Yea, surely God will not do wickedly, neither will the Almighty pervert judgment. Who hath given him a charge over the earth? or who hath disposed the whole world? If he set his heart ujDon man, if he gather unto himself his spirit and his breath; all flesh shall perish together, and man shall turn again unto dust."^
But that God punishes omissions and avenges transgressions, as the supreme Lord^ of all, and not as the Ruler of the universe and
' Chap, xxiii., title, " Of the Power of God," p. 181, etc.
' James iv. 12 ; Ps. ix. 4 ; Gen. xviii. 25 ; Ps. 1. 6, ix. 7, 8, xciv. 2 ; Isa. xxxxiii. 22, Heb. xii. 23, etc. ^ Job xxxiii. 12, 13, xxxiv. 12-15.
* As supreme Lord of the tiniverse he excrciseth an uncontrolled dominion, doing " in the army of heaven, and among the inhabitants of the earth," Avhatsoever secmeth good unto him ; but as the Kulcr and Judge of the world he distributcth impartial justice, "giving to every one according to his works." The force of this argument, then, is this, — That in viewing God as punishing sin, we are not to consider him as supreme Loi'd, who may exercise an absolute and uncontrolled will, but as a righteous Judge, bound by a law to administer justice, and by a law foitnded in his uatiirc, neces- sarily requiring him so to do. — Tk.