In his proofs of the sixth argument, which this learned author adds to his former from Twisse, lie says, " There is neither reason nor
RUTHEEFOED EEVIEWED. 617
any shadow of reason in it, that the delay of punishment, or a dis- pensation with it, as to time and manner, can be determined by the free good pleasure of God, either one way or other, if to punish, or punishment in itself and absolutely considered, be necessary."
We have explained before what were our sentiments as to what relates to the distinction between punishment simply considered, and attended with particular chcumstances in the manner of its infliction. We affirm that a punishment proportioned to sin, according to the nile of the divine justice, from God's natural right, and from his essential justice and holiness, is necessarily inflicted, to vindicate his glor}^, establish his government, and preserve his perfections entire and undiminished: and God himself hathi'evealed to us that this just recompense of reward consists in death eternal ; for " the righteous judgment of God is, that they who commit sin are worthy of death." It is just, then, and consequently necessary, that that punishment of death, namely, eternal, should be inflicted. But as God, though a consuming fire, is a rational or intellectual fire, who, in exercising the excellencies or qualities of his nature, proceeds with reason and un- derstanding, it is free to him to appoint the time, manner, and such- like circumstances as must necessarily attend that punishment in general, so as shall be most for his own glory and the more illustri- ous display of his justice. But when Rutherford says, somewhat dog- matically, that " there is neither any reason nor shadow of reason in this," let us see what solidity there is in the arguments by which he supports his assertion : —
" The determination of an infernal punishment, as to its manner and time, and consequently as to its eternal duration, will then de- pend on the mere good pleasure of God ; therefore, God can deter- mine the end and measure of infernal punishment ; and therefore he is able not to punish, and to will not farther to punish, those con- demned to eternal torments: therefore, it is not of absolute necessity that he punishes." But here is nothing but dross, as the saying is, instead of a treasure. The time concerning Avhich we speak is of the infliction of punishment, not of its duration. He who asserts that an end may be put to eternal punishments expressly contra- dicts himself. We say that God hath revealed to us that the punish- ment due to every sin, from his right and by the rule of his justice, is eternal; nor could the thing in itself be otherwise, for the punish- ment of a finite and sinful creature could not otherwise make any compensation for the guilt of its sin. But as it is certain that God, in the fiist threatening, and in the curse of the law, observed a strict impartiality, and appointed not any kind of punishment but what, according to the rule of his justice, sin deserved; and as the apostle testifies, that " the righteous judgment of God is, that they who commit sin are worthy of death;" and we acknowledge that death
G18 A DISSERTATION ON DIVINE JUSTICE. [PAET II.
to l)e eternal, and that an injury done to God, infinite in respect of the object, could not be punished, in a subject in every respect finite, otherwise than by a punishment infinite in respect of duration; — that the continuation or suspension of this punishment, which it is just should be inflicted, does not undermine^ the divine liberty, we are bold to afiirm, for it is not free to God to act justly or not. But Ave liave shown before how absurd it is to imagine that the divine omnipotence suffers any degradation, because upon this supposition he must necessarily preserve alive a sinful creature to all eternity, and be unable to annihilate it.
CHAPTER XVIII.
The conclusion of this dissertation — The uses of the doctrine herein vindicated — Tlie abominable nature of sin — God's hatred against sin revealed in various ways — The dreadful effects of sin all over the creation — Enmity between God and every sin — Threatenings and the punishment of sin appointed — The description of sin in the sacred Scriptures — To what great miseries we are liable through sin — The excellency of grace in pardoning sin through Christ — Gratitude and obedience due from the pardoned — An historical i'act concerning Tigranes, king of Armenia — Christ to be loved for his cross above all things — The glory of God's justice revealed by this doctrine, and also of his wisdom and holiness.
Let us at length put an end to this dispute ; and as all " acknow- ledging of the truth" ought to be " after godliness,"*^ we shall adduce such useful and practical evident conclusions as flow from this ti^ith, which we have thus far set forth and defended, that we may not be thought to have spent our labour in vain.
First, then, Hence we sinners may learn the ahominable nature of sin. Whatever there is in heaven or in earth that we have seen, or of which we have heard, whatever declares the glory of the Creator, also exposes this disgraceful fall of the creature. The genuine off- spring of sin are death and hell; for "sin, when it is finished, bringeth forth death." ^ That the heavens cast out their native in- habitants, namely, " the angels which kept not their first estate, but left their own habitation,"* etc; that the earth is filled with darkness, resentments, griefs, malediction, 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 most beneficent Creator, is "cursed."" Hence, the old world having but just emerged from the deluge, " the heavens and the earth which are now, by the same word are ke])t in store, reserved unto fire against the day of judgment and perdition of ungodly men."'