(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: —
[1.] It isybr the good of them that may he 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 pre- sumptuous sinner, Deut. xvii. 12, 13, "That man shall die; and all the people shall hear, and fear, and do no more pi-esumptuously." " The people;" that is, any among them that were 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, "Qure futura exem2:)la dicunt in eum indigna;"^ on which place Donatus, " Graves poense, quae possunt cseteris 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 con- tent that men take therein is their sin, and cannot be absolutely good to them. So the philosopher, " Nemo prudens punit quia pec- catum est, sed ne peccetur ; revocari enim preeterita non possunt, fu- tura prohibeantur;"^ and Rom. xiii. 4, " If thou do that which is evil, be afraid," etc.; — "See what he hath done to others, and be afraid."
[2.] It is for the good of others, that they may not he 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
> Arist. Ehet. i. ^ Tereiit. Eunuch, act. v. sc. 5, 1. 4. •'' Sen.
•1 " Naturalc jus talionis hie indicatur." — Grot, in Gen. ix. 6.
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i:apabiiy[j.ara, "examples,"^ that others by impunity be not enticed to evil, and that the residue of men 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 cra^aSs/y/i-ar/Va/, to make an open ex- ample of her by punishment, Matt. i. 19. And these punishments are thus called from their use, and not from their own nature; and therefore differ not from xoXac/a/ and riiJMflai, but only as to the end and use, from whence they have their denomination."
[8.] 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 " the Lord made all tilings for himself, yea, even the wicked for the day of evil," Prov. xvi. 4, Eom. 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 Tifiupia, " vindicta noxoe," 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 Eom. ii. 5-11, Whatever of evil God doth to any, — which is there- fore called " punishment," because it partaketh of the general nature of punishment, and is evil to him that is punished, — yet if the intend- ment of God be not to revenge the evil past upon him in a propor- tion of law, it is not punishment properl}^ 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 " vin- dicta noxse," and that it is done toij Tovovvrog si/sxa ha dTovkripuSTJ : 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 punish- ment from God, properly so called. It is " vindicta noxse, animo ulciscendi, ut ipsi satisfiat:" and this kind of punishment was the death of Christ; which is to be proyed.
Secondly, 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