Christs eternal existence, and the dignity of his person asserted and proved in opposition…

1. From the nature of the thing: For there is such a Relation between the fault and the guilt, the sin and the punishment, that the one cannot be without the other: There can be no punishment without a preceding fault and crime: Therefore if the Judge will not impute the fault, there must needs be an immunity from punishment, for the cause being taken away, the effect ceaseth; and the sin committed by us, is the ⟨p. 6⟩Meritorious cause of punishment. If God will cover that, and overlook it, then forgiveness is a dissolving the obligation to punishment.

2. From the common Rule of speaking used among men; for surely the Scripture speaketh intelligibly. Now in the common way of speaking, he cannot be said to forgive or remit a fault, that exacteth the whole punishment of it. How can a Magistrate be said to forgive an offender, when the offender beareth the punishment, which the Law determineth? And what do men pray for to God, when they pray for the forgiveness of sins, but that they may be exempted from the punishment which they have deserved.

3. It would seem to impeach the Justice and Mercy of God, if he should exact the punishment where he hath pardoned the offence. His Justice, to flatter men with hopes of remitting the Debt, where he requireth the payment. His Mercy, in making such fair offers of Reconciliation, when still liable to his vindictive Justice; there may be indeed effects of his Fatherly Anger, but not of his vindictive wrath.

3. It would seem to impeach the Justice and Mercy of God, if he should exact the punishment where he hath pardoned the offence. His Iustice, to flatter men with hopes of remitting the Debt, where he requireth the payment. His Mercy, in making such fair offers of Reconciliation, when still liable to his vindictive Justice; there may be indeed effects of his Fatherly Anger, but not of his vindictive wrath.