Piscator’s opinion of this controversy — How far we assent to it — Twisse’s arguments militate against it — How God punishes from a natural necessity — How God is a “consuming fire” — God’s right, of what kind — Its exercise necessary, from some thing supposed — Whence the obligation of God to exercise it arises — Other objections of Twisse discussed.
The consideration of what our justly celebrated antagonist hath advanced against Piscator,1 whom he declares to hold the first place among the theologians of the present day, and to shine as far superior to the rest as the moon doth to the lesser stars, shall put an end to this dispute. He has chosen Piscator’s notes upon his Collation of Vorstius,2 as the subject of his consideration and discussion. In general we are inclined to give our voice in favour of the sentiments of Piscator; but as the disciples of Christ ought to call none on earth master in matters of religion, we by no means hold ourselves bound to support all the phrases, arguments, or reasons that he may have used in defence of his opinion. Setting aside, then, all anxious search after words, expressions, and the minutiæ of similes, which I could wish this distinguished writer had paid less attention to, we will endeavour to repel every charge brought against our common and principal cause, and to place this truth, which we have thus far defended, as we are now speedily hastening to a conclusion, beyond the reach of attacks and trouble from its adversaries.
The first argument, then, of Piscator, to which he replies, is taken from that comparison made in Heb. xii. 29, between God in respect of his vindicatory justice and a “consuming fire.” From this passage Piscator concludes, “That as fire, from the property of its nature, cannot but burn combustible matter when applied to it, and that by a natural necessity; so God, from the perfection of his justice, cannot but punish sin when committed, — that is, when presented before that justice.” What he asserts, with regard to a natural and absolute necessity, we do not admit; for God neither exerciseth nor can exercise any act towards objects without himself in a natural manner, or as an agent merely natural. He, indeed, is a fire, but rational and intelligent fire. Although, then, it be no less necessary to him to punish sins than it is to fire to bum the combustible matter applied to it, the same manner of operation, however, accords not to him as to fire, for he worketh as an intelligent agent; that is, with a concomitant liberty in the acts of his will, and a consistent liberty in the acts of his understanding. We agree, then, with Piscator in his conclusion, though not in his manner of leading his proof.3 The objections made to it by the learned Twisse we shall try by the standard of truth.
First, then, he maintains, and with many laboured arguments, that God doth not punish sin from a necessity of nature, which excludes every kind of liberty. But whom do these kinds of arguments affect? They apply not at all to us; for Piscator himself seems to have understood nothing else by a “natural necessity” than that necessity which we have so often discussed, particularly modified: for he says, that “God doth some things by a natural necessity, because by nature he cannot do otherwise.” That is, sin being supposed to exist, from the strict demands of that justice which is natural to him, he cannot but punish it, or act otherwise than punish it; although he may do this without any encroachment on his liberty, as his intellectual will is inclined to happiness by a natural inclination, yet wills happiness with a concomitant liberty; for it would not be a will should it act otherwise, as freedom of action is the very essence of the will. But the arguments of Twisse do not oppose this kind of necessity, but that only which belongs to inanimate, merely natural agents, which entirely excludes all sorts of liberty, properly so called.
Let us particularly examine some of this learned gentleman’s arguments: “If,” says he, “God must punish sin from a necessity of nature, he must punish it as soon as committed.” Granted, were he to act by such a necessity of nature as denotes a necessary principle and mode of acting; but not if by a necessity that is improperly so called, because it is supposed that his nature necessarily requires that he should so act. As, for instance: suppose that he wills to speak, he must, by necessity of his nature, speak truly, for God cannot lie; yet he speaks freely when he speaks truly.
Again: “If,” says he, “God punished from a necessity of nature, then, as often as he inflicted punishment, he would inflict it to the utmost of his power, as fire burns with all its force; but this cannot be said without blasphemy.”