accompanies every being. But in the concrete it is far otherwise, where that saying of our Saviour often takes place, (Matthew xxvi. 24): _Woe unto that man by whom the Son of Man is betrayed. It had been good for that man, that he had not been born._ I add, that there is an analogical justice and mercy due even to the brute beasts. _Thou shalt not muzzle the mouth of the ox that treadeth out the corn._ And, _a just man is merciful to his beast_. (_f_) “But his greatest error is that which I touched before, to make justice to be the proper result of power. Power doth not measure and regulate justice, but justice measures and regulates power. The will of God, and the eternal law which is in God himself, is properly the rule and measure of justice. As all goodness, whether natural or moral, is a participation of divine goodness, and all created rectitude is but a participation of divine rectitude, so all laws are but participations of the eternal law from whence they derive their power. The rule of justice then is the same both in God and us: but it is in God, as in him that doth regulate and measure; in us, as in those who are regulated and measured. As the will of God is immutable, always willing what is just and right and good; so his justice likewise is immutable. And that individual action which is justly punished as sinful in us, cannot possibly proceed from the special influence and determinative power of a just cause. See then how grossly T. H. doth understand that old and true principle, that the will of God is the rule of justice; as if by willing things in themselves unjust, he did render them just by reason of his absolute dominion and irresistible power, as fire doth assimilate other things to itself, and convert them into the nature of fire. This were to make the eternal law a Lesbian rule. Sin is defined to be that which is done, or said, or thought, contrary to the eternal law. But by this doctrine nothing is done, nor said, nor thought, contrary to the will of God. St. Anselm said most truly, ‘then the will of man is good, and just, and right, when he wills that which God would have him to will.’ But according to this doctrine, every man always wills that which God would have him to will. If this be true, we need not pray, _Thy will be done in earth as it is in heaven_. T. H. hath devised a new kind of heaven upon earth. The worst is, it is an heaven without justice. Justice is a constant and perpetual act of the will, to give every one his own; but to inflict punishment for those things which the judge himself did determine and necessitate to be done, is not to give every one his own; right punitive justice is a relation of equality and proportion between the demerit and the punishment. But supposing this opinion of absolute and universal necessity, there is no demerit in the world. We use to say, that right springs from law and fact; as in this syllogism, every thief ought to be punished, there is the law; but such