Others have urged, that if the wicked were to live for ever, they would fin for ever: But this, fays our author, is mere prefumption. Who can fay, that if a man lived ever fo long, he would never repent? Befides, the juftice of God only punishes fins men have committed, not thofe they might poffibly have done.

32

Others therefore urged, that God gives men the choice of everlasting happiness and mifery; and that the reward promised to obedience, is equal to the punishment threatened to disobedience.---To which it was anfwered, that tho' it be not contrary to justice to exceed in rewards, that being matter of mere favour; it may be fo to exceed in punishments. It may be added, that man in this cafe has nothing to complain of, fince he has only his election.---But tho' this may fuffice to filence the finner, and make him acknowledge his destruction to be of himself, it does not fatisfy the objection from the difproportion between the crime and the punishment.---All the confiderations, therefore, hitherto alleged, proving ineffectual; our great author is left to folve the difficulty himself.

33

In order to this, he obferves, that the measure of penalties, with refpect to crimes, is not only, nor always taken from the quality and degree of the offence; much lefs from the duration and continuance of it; but from the reafons of government, which require fuch penalties as may fecure the obfervation of the law, and deter men from the breach of it.---Among men it is not reckoned injustice to punish murther, and many other crimes, which perhaps are committed in a moment, with perpetual lofs of eftate, or liberty, or life. So that the objection of temporary crimes-being punished with fuch long sufferings, is of no force.

In effect, what proportion crimes and penalties are to bear to each other, is not fo properly a confideration of juftice, as of wisdom and prudence in the law-giver, who may enforce his laws with what penalties he pleafes, without any impeachment of his injuftice which is out of the question

35

The primary end of all threatning is not punishment, but the prevention of it: God does not threaten that men may fin and be punished; but that they may not fin, and fo efcape: And therefore, the higher the threatning runs, the more goodness there is in it.

36 After all, it is to be confidered, fays the good archbishop, that he who threatens, has ftill the power of execution in his own hands.---There is this difference between promifes and threatnings; that he who promises, palles over a right to another, and thereby ftands obliged to him in jutice and faithfulnes, to make good his word: But it is otherwife in threatnings; he that threatens, keeps the right of punishing still with him, and is not obliged to execute what he threatned, any farther than the reafons and ends of government require.---Thus, God abfolutely threatned the deftruction of Nineveh; and his peevish prophet underftood the threatning to be abfolute, and was angry for being employed in a meffage that was not made good: But God understood his own right, and did what he pleafed, notwithstanding the threatning he denounced, and notwithilanding Jonah was fo touched in point of honour, that he had rather have perished, than Nineveh fhould have escaped.

3-7

See the Folic Sheet of Supplement to Cyclop. published herewith Col. 5.)

The End of Numb. III.

CAVE, at St John's Gate.

T

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