Existence and Attributes of God, Discourse 11 (2 of 4)

Existence and Attributes of God · Discourse 11 (2 of 4)

p. 5123. How deteſtable is every thing to him that is in the Sinners poſſeſſion? The very Earth, which God had made Adam the Proprietor of, was Curſed for his ſake, Gen. 3.17, 18. It loſt its Beauty, and lies languiſhing to this day; and notwithſtanding the Redemption by Chriſt, hath not recovered its health, nor is it like to do, till the compleating the Fruits of it upon the Children of God, Rom. 8.20, 21, 22. The whole Lower Creation was made ſubject to Vanity, and put into Pangs upon the Sin of Man, by the Righteouſneſs of God deteſting his Offence. How often hath his implacable Averſion from Sin been ſhewn; not only in his Judgments upon the Offenders Perſon, but by wrapping up in the ſame Judgment thoſe which ſtood in a near relation to them? Achan, with his Children and Cattle, are overwhelmed with Stones, and burned together, Joſh. 7.24, 25. In the deſtruction of Sodom; not only the grown Malefactors, but the young Spawn, the Infants (at preſent uncapable of the ſame Wickedneſs) and their Cattle were burned up by the ſame Fire from Heaven; and the Place where their Habitations ſtood, is at this day, partly a heap of Aſhes, and partly an Infectious Lake, that choaks any Fiſh that ſwim into it from Jordan, and ſtifles (as is related) by its Vapor any Bird that attempts to fly over it. Oh, how deteſtable is Sin to God, that cauſes him to turn a pleaſant Land, as the Garden of the Lord (as it is ſtyled Gen. 13.10.) into a Lake of Sulphur; to make it both in his Word and Works, as a laſting Monument of his abhorrence of Evil!

4. What deſign hath God in all theſe Acts of Severity and Vindictive Juſtice, but to ſet off the luſtre of his Holineſs? He teſtifies himſelf concerned for thoſe Laws, which he hath ſet as Hedges and Limits to the Luſts of Men; and therefore when he breaths forth his fiery Indignation againſt a People, he is ſaid to get himſelf Honour: As when he intended the Red Sea ſhould ſwallow up the Egyptian Army, Exod. 14.17, 18. which Moſes in his Triumphant Song Ecchoes back again, Exod. 15.1. Thou haſt triumphed gloriouſly; gloriouſly in his Holineſs, which is the glory of his Nature; as Moſes himſelf interprets it in the Text. When Men will not own the Holineſs of God in a way of Duty, God will vindicate it in a way of Juſtice and Puniſhment. In the deſtruction of Aarons Sons, that were Will-worſhippers, and would take Strange Fire, Sanctified and Glorified are coupled, Lev. 10.3. He glorified himſelf in that Act, in vindicating his Holineſs before all the People, declaring, that he will not endure Sin and Diſobedience. He doth therefore in this Life more ſeverely puniſh the Sins of his People, when they preſume upon any act of Diſobedience; for a Teſtimony, that the nearneſs p. 513and dearneſs of any Perſon to him, ſhall not make him unconcern'd in his Holineſs, or be a plea for Impurity. The End of all his Judgments, is to witneſs to the World his Abominating of Sin. To Puniſh and Witneſs againſt Men, are one and the ſame thing, Micah 1.2. The Lord ſhall witneſs againſt you; and it is the Witneſs of Gods Holineſs, Hoſ. 5.5. And the Pride of Iſrael doth teſtifie to his face: One renders it, the Excellency of Iſrael, and underſtands it of God; the word foreign which is here in our Tranſlation Pride, is rendred Excellency, Amos 8.7. The Lord God hath ſworn by his Excellency; which is Interpreted Holineſs, Amos 4.2. The Lord God hath ſworn by his Holineſs. What is the iſſue or end of this Swearing by Holineſs, and of his Excellency teſtifying againſt them? In all thoſe Places you will find them to be ſweeping Judgments: In one, Iſrael and Ephraim ſhall fall in their Iniquity; in another, He will take them away with Hooks, and their Poſterity with Fiſh-hooks, and in another, He would never forget any of their works. He that puniſheth Wickedneſs in thoſe he before uſed with the greateſt Tenderneſs, furniſheth the World with an undeniable Evidence of the Deteſtableneſs of it to him. Were not Judgments ſometimes poured out upon the World, it would be believed, that God were rather an Approver, than an Enemy to Sin.

To Conclude, Since God hath made a ſtricter Law to guide Men; annex'd Promiſes above the merit of Obedience, to allure them; and Threatnings, dreadful enough to affright Men from Diſobedience. He cannot be the Cauſe of Sin, nor a lover of it. How can he be the Author of that which he ſo ſeverely forbids; or love that which he delights to puniſh; or be fondly Indulgent to any Evil, when he hates the Ignorant Inſtruments in the Offences of his Reaſonable Creatures?

III. The Holineſs of God, appears in Our Restoration. 'Tis in the Glaſs of the Goſpel we behold the Glory of the Lord **2 Cor. 3.18.2 Cor 3:18, that is, the Glory of the Lord, into whoſe Image we are changed; but we are changed into nothing, as the Image of God, but into Holineſs: We bore not upon us by Creation, nor by Regeneration, the Image of any other Perfection: We cannot be changed into his Omnipotence, Omniſcience, &c. but into the Image of his Righteouſneſs. This is the pleaſing and glorious ſight the Goſpel Mirror darts in our eyes. The whole Scene of Redemption, is nothing elſe but a diſcovery of Judgment and Righteouſneſs, Iſai. 1.27. Zion ſhall be redeemed with Judgment, and her Converts with Righteouſneſs.

1. This Holineſs of God, appears in the manner of our Reſtoration, viz. by the Death of Christ. Not all the Vials of Judgments, that have, or ſhall be poured out upon the wicked World, nor the flaming Furnace of a Sinners Conſcience, nor the Irreverſible Sentence pronounc'd againſt the Rebellious Devils, nor the Groans of the Damned Creatures, give ſuch a demonſtration of Gods Hatred of Sin, as the Wrath of God let looſe upon his Son. Never did Divine Holineſs appear more beautiful and lovely, than at the time our Saviours Countenance was moſt marr'd in the midſt of his Dying Groans. This himſelf acknowledges in that Prophetical Pſalm, Pſal. 22.1, 2. when God had turned his Smiling Face from him, and thruſt his ſharp Knife into his heart, which forced that Terrible cry from him, My God, my God, why haſt thou forſaken me? he adores this Perfection of Holineſs, v. 3. But thou art holy: Thy Holineſs is the Spring of all this ſharp Agony, and for this thou Inhabiteſt, and ſhalt for ever inhabit the Praiſes of all thy Iſrael. Holineſs drew the Vail between Gods Countenance and our Saviours Soul. Juſtice indeed gave the ſtroke, but Holineſs order'd it. In this his Purity did ſparkle, and his Irreverſible Juſtice manifeſted, that all thoſe that commit Sin are worthy of death; this was the perfect Index of his Righteouſneſs ††Rom 3.2….Rom 3:2, that is, of his Holineſs and Truth; then it was that God that is Holy, was ſanctified in Righteouſneſs, Iſai. 5.16.

It appears the more, if you conſider,

1. The Dignity of the Redeemers Perſon. One that had been from Eternity; had laid the Foundations of the World; had been the Object of the Divine Delight: He that was God bleſſed for ever, becomes a Curſe: He who was bleſſed by Angels, and by whom God bleſſed the World, muſt be ſeiz'd with Horrour: The Son of Eternity muſt bleed to death. Where did ever Sin appear ſo irreconcileable to God? Where did God ever break out ſo furiouſly in his deteſtation of Iniquity? The Father would have the moſt Excellent Perſon, one next in order to himſelf, p. 514and Equal to him in all the glorious Perfections of his Nature**Phil 2.6.Phil 2:6, Die on a Diſgraceful Croſs, and be expoſed to the flames of Divine Wrath, rather than Sin ſhould live, and his Holineſs remain for ever diſparaged by the Violations of his Law.

2. The near Relation he ſtood in to the Father. He was his own Son that he delivered up, Rom. 8.32. His Eſſential Image, as dearly beloved by him as himſelf; yet he would abate nothing of his Hatred of thoſe Sins imputed to one ſo dear to him, and who never had done any thing contrary to his Will. The ſtrong Cries utter'd by him, could not cauſe him to cut off the leaſt Fringe of this Royal Garment, nor part with a Thred, the Robe of his Holineſs was woven with. The Torrent of Wrath is open'd upon him, and the Fathers Heart beats not in the leaſt notice of Tenderneſs to Sin, in the midſt of his Sons Agonies.††Lingend. Tom. 3. p. 699, 700. God ſeems to lay aſide the Bowels of a Father, and put on the garb of an Irreconcileable Enemy. Upon which account, probably, our Saviour in the midſt of his Paſſion gives him the Title of God; not of Father, the Title he uſually before Addreſt to him with, Math. 27.46. My God, my God; not, My Father, my Father; why haſt thou forſaken me? He ſeems to hang upon the Croſs like a diſinherited Son, while he appear'd in the garb and rank of a Sinner. Then was his Head loaded with Curſes, when he ſtood under that Sentence of Curſed is every one that hangs upon a Tree, Gal. 3.13. and look'd as one forlorn and rejected by the Divine Purity and Tenderneſs. God dealt not with him, as if he had been one in ſo near a Relation to him. He left him not to the Will only of the Inſtruments of his Death, he would have the chiefeſt blow himſelf of bruiſing of him, Iſai. 53.10. It pleaſed the Lord to bruiſe him: the Lord, becauſe the power of Creatures could not ſtrike a blow ſtrong enough, to ſatisfie and ſecure the Rights of Infinite Holineſs. It was therefore a Cup temper'd and put into his hands by his Father; a Cup given him to drink. In other Judgments he lets out his Wrath againſt his Creatures; in this he lets out his Wrath (as it were) againſt Himſelf, againſt his Son, One as dear to him as himſelf. As in his making Creatures, his Power over Nothing to bring it into Being appear'd; but in pardoning Sin he hath power over himſelf; ſo in puniſhing Creatures, his Holineſs appears in his Wrath againſt Creatures, againſt Sinners by inherency: But by puniſhing Sin in his Son, his Holineſs ſharpens his Wrath againſt him who was his Equal, and only a reputed Sinner: As if his Affection to his own Holineſs, ſurmounted his Affection to his Son: For he choſe to ſuſpend the breakings out of his Affections to his Son, and ſee him plunged in a ſharp and Ignominious Miſery, without giving him any viſible Token of his Love; rather than ſee his Holineſs lie groaning under the Injuries of a Tranſgreſſing World.

3. The Value he puts upon his Holineſs, appears further, in the Advancement of this Redeeming Perſon, after his Death. Our Saviour was Advanc'd, not barely for his Dying, but for the reſpect he had in his Death to this Attribute of God. Heb. 1.9. Thou haſt loved Righteouſneſs, and hated Iniquity: therefore God, even thy God, hath Anointed thee with the Oil of Gladneſs, &c. By Righteouſneſs is meant this Perfection, becauſe of the oppoſition of it to Iniquity. Some think [Therefore] to be the final Cauſe; as if this were the ſenſe, Thou art anointed with the Oil of Gladneſs, that thou mighteſt love Righteouſneſs, and hate Iniquity. But the Holy Ghoſt ſeeming to ſpeak in this Chapter, not only of the Godhead of Chriſt, but of his Exaltation; the Doctrine whereof he had begun in Verſe 3. and proſecutes in the following Verſes; I would rather underſtand [Therefore,] For this cauſe, or reaſon, hath God anointed thee; not, to this end. Chriſt indeed had an Unction of Grace, whereby he was fitted for his Mediatory Work; He had alſo an Unction of Glory, whereby he was rewarded for it. In the first regard, it was a qualifying him for his Office; in the ſecond regard, it was a ſolemn Inaugurating him in his Royal Authority. And the Reaſon of his being ſetled upon a Throne for ever and ever, is, becauſe he loved Righteouſneſs. He ſuffered himſelf to be pierced to Death, that Sin, the Enemy of Gods Purity, might be deſtroy'd; and the Honour of the Law, the Image of Gods Holineſs, might be repair'd and fulfilled in the Fallen Creature. He reſtored the Credit of Divine Holineſs in the World, in manifeſting by his Death, God an irreconcileable Enemy to all Sin; in aboliſhing the Empire of Sin, ſo hateful to God, and reſtoring the rectitude of Nature, and new framing the Image of God in his choſen Ones.

p. 515And God ſo valued this Vindication of his Holineſs, that he confers upon him, in his Humane Nature, an Eternal Royalty and Empire over Angels and Men. Holineſs was the great Attribute reſpected by Chriſt in his dying, and manifeſted in his Death; and for his Love to this God would beſtow an Honour upon his Perſon, in that Nature wherein he did vindicate the Honour of ſo dear a Perfection. In the Death of Chriſt, he ſhewed his Reſolution to preſerve its Rights. In the Exaltation of Chriſt, he evidenced his mighty pleaſure for the Vindication of it. In both, the Infinite value he had for it, as dear to him as his Life and Glory.

4. It may be further conſidered, that in this way of Redemption, his Holineſs in the hatred of Sin, ſeems to be valued above any other Attribute. He proclaims the value of it above the Perſon of his Son; ſince the Divine Nature of the Redeemer is diſguiſed, obſcur'd and vail'd, in order to the reſtoring the Honour of it. And Chriſt ſeems to value it above his own Perſon, ſince he ſubmitted himſelf to the Reproaches of Men, to clear this Perfection of the Divine Nature, and make it Illuſtrious in the eyes of the World. You heard before, at the beginning of the handling this Argument; It was the Beauty of the Deity, the Luſtre of his Nature, the Link of all his Attributes, his very Life; he values it equal with Himſelf, ſince he ſwears by it, as well as by his Life. And none of his Attributes would have a due Decorum without it: 'Tis the glory of Power, Mercy, Juſtice, Wiſdom, that they are all Holy. So that though God had an Infinite tenderneſs and compaſſion to the Fallen Creature, yet it ſhould not extend it ſelf in his relief to the prejudice of the Rights of his Purity: He would have this triumph in the Tenderneſs of his Mercy, as well as the Severities of his Juſtice. His Mercy had not appeared in its true colours, nor attain'd a regular End, without Vengeance on Sin. It would have been a Compaſſion, that would (in ſparing the Sinner) have encourag'd the Sin, and affronted Holineſs in the Iſſues of it: Had he diſperſed his Compaſſions about the World without the regard to his Hatred of Sin, his Mercy had been too cheap, and his Holineſs had been contemn'd. His Mercy would not have Triumph'd in his own Nature, whilſt his Holineſs had ſuffered: He had exerciſed a Mercy with the impairing his own Glory.

But now in this way of Redemption, the Rights of both are ſecured, both have their due luſtre: The Odiouſneſs of Sin is equally diſcovered with the greateſt of his Compaſſions; an Infinite Abhorrence of Sin, and an Infinite Love to the World march hand in hand together: Never was ſo much of the Irreconcileableneſs of Sin to him, ſet forth, as in the moment he was opening his Bowels in the Reconciliation of the Sinner. Sin is made the chiefeſt Mark of his Diſpleaſure, while the Poor Creature is made the higheſt Object of Divine Pity. There could have been no motion of Mercy, with the leaſt Injury to Purity and Holineſs. In this way Mercy and Truth, Mercy to the Miſery of the Creature, and Truth to the Purity of the Law, have met together; the Righteouſneſs of God, and the Peace of the Sinner, have kiſſed each other, Pſal. 85.10.

II. The Holineſs of God in his Hatred of Sin, appears in our Justification, and the Conditions he requires of all that would enjoy the benefit of Redemption. His Wiſdom hath ſo temper'd all the Conditions of it, that the Honour of his Holineſs is as much preſerved, as the Sweetneſs of his Mercy is experimented by us. All the Conditions are Records of his exact Purity, as well as of his condeſcending Grace. Our Juſtification is not by the Imperfect works of Creatures, but by an exact and Infinite Righteouſneſs, as great as that of the Deity, which had been Offended: It being the Righteouſneſs of a Divine Perſon, upon which account it is call'd the Righteouſneſs of God; not only in regard of Gods appointing it, and Gods accepting it, but as it is a Righteouſneſs of that Perſon that was God, and is God. Faith is the Condition God requires to Juſtification; but not a dead, but an active Faith, ſuch a Faith as purifies the heart ††James 2.22. Acts 15.9.Jas 2:22Acts 15:9. He calls for Repentance, which is a Moral retracting our Offences, and an approbation of contemn'd Righteouſneſs and a violated Law; an endeavour to regain what is loſt, and to pluck out the heart of that Sin we have committed. He requires Mortification, which is called Crucifying; whereby a Man would ſtrike as full and deadly a blow at his Luſts, as was ſtruck at Chriſt upon the Croſs, and make them as certainly die, as the Redeemer did.

p. 516Our own Righteouſneſs muſt be condemned by us, as impure and imperfect: We muſt diſown every thing that is our own, as to Righteouſneſs, in reverence to the Holineſs of God, and the valuation of the Righteouſneſs of Chriſt. He hath reſolved, not to beſtow the Inheritance of Glory, without the Root of Grace. None are partakers of the Divine Bleſſedneſs, that are not partakers of the Divine Nature: There muſt be a renewing of his Image, before there be a viſion of his face **He…. 12.14.. He will not have Men brought only into a Relative ſtate of Happineſs by Juſtification, without a Real ſtate of Grace by Sanctification. And ſo reſolved he is in it, that there is no admittance into Heaven of a ſtarting, but a perſevering Holineſs; Rom. 2.7. a patient continuance in well doing: Patient under the ſharpneſs of Affliction, and continuing under the Pleaſures of Proſperity. Hence it is that the Goſpel, the reſtoring Doctrine, hath not only the motives of Rewards to allure us to Good, and the danger of Puniſhments to ſcare us from Evil, as the Law had; but they are ſet forth in a higher ſtrain, in a way of ſtronger engagement, the Rewards are Heavenly, and the Puniſhments Eternal: And more powerful Motives beſides, from the choicer Expreſſions of Gods Love in the Death of his Son. The whole Deſign of it is to re-inſtate us in a reſemblance to this Divine Perfection; whereby he ſhews what an Affection he hath to this Excellency of his Nature, and what a deteſtation he hath of Evil, which is contrary to it.

3. It appears in the actual Regeneration of the Redeemed Souls, and a carrying it on to a full perfection. As Election is the effect of Gods Soveraignty, our Pardon the fruit of his Mercy, our Knowledge a ſtream from his Wiſdom, our Strength an impreſſion of his Power; ſo our Purity is a beam from his Holineſs. The whole work of Sanctification, and the preſervation of it, our Saviour begs for his Diſciples of his Father, under this Title, John 17.11, 17. Holy Father, keep them through thy own name, and ſanctifie them through thy Truth; as the proper Source whence Holineſs was to flow to the Creature: As the Sun is the proper Fountain whence Light is derived, both to the Stars above, and Bodies here below. Whence He is not only called Holy, but the Holy One of Iſrael, Iſai. 43.15. I am the Lord your Holy One, the Creator of Iſrael: Diſplaying his Holineſs in them, by a new Creation of them as his Iſrael. As the rectitude of the Creature at the firſt Creation was the effect of his Holineſs; ſo the Purity of the Creature, by a New Creation, is a draught of the ſame Perfection. He is called the Holy One of Iſrael more in Iſaiah, that Evangelical Prophet, in erecting Zion, and forming a People for himſelf, than in the whole Scripture beſides. As he ſent Jeſus Chriſt to ſatisfie his Juſtice for the expiation of the Guilt of Sin; ſo he ſends the Holy Ghoſt for the cleanſing the filth of Sin, and overmaſtering the power of it: Himſelf is the Fountain, the Son is the Patern, and the Holy Ghoſt the immediate Imprinter of this ſtamp of Holineſs upon the Creature. God hath ſuch a value for this Attribute, that he deſigns the glory of this in the renewing the Creature, more than the happineſs of the Creature; though the one doth neceſſarily follow upon the other, yet the one is the principal Deſign, and the other the conſequent of the former: Whence our Salvation is more frequently ſet forth, in Scripture, by a Redemption from Sin, and Sanctification of the Soul, than by a Poſſeſſion of Heaven††Tit. 2.11, 12, 13, 14, and many other places.Titus 2:11Titus 2:12Titus 2:13Titus 2:14.

Indeed, as God could not create a Rational Creature, without intereſting this Attribute in a ſpecial manner; ſo he cannnt reſtore the Fallen Creature without it. As in creating a Rational Creature, there muſt be Holineſs to adorn it, as well as Wiſdom to form the deſign, and Power to effect it; ſo in the reſtoration of the Creature, as he could not make a Reaſonable Creature unholy; ſo he cannot reſtore a Fallen Creature, and put him in a meet poſture to take pleaſure in him, without communicating to him a reſemblance of himſelf. As God cannot be Bleſſed in himſelf without this Perfection of Purity; ſo neither can a Creature be bleſſed without it. As God would be Unlovely to himſelf without this Attribute; ſo would the Creature be unlovely to God, without a ſtamp and mark of it upon his Nature. So much is this Perfection one with God, valued by him, and intereſted in all his Works and Ways.

p. 517IIIThe third Thing I am to do, is to lay down ſome Propoſitions in the defence of God's holineſs in all his acts, about or concerning ſin. It was a prudent and pious advice of Camero, Not to be too buſie and raſh in Inquiries and Concluſions about the reaſon of God's Providence in the matter of ſin. The Scripture hath put a bar in the way of ſuch Curioſity, by telling us, that the ways of God's Wiſdom and Righteouſneſs in his Judgments are unſearchable **Rom. 11.33.Rom 11:33: Much more the ways of God's Holineſs, as he ſtands in relation to Sin, as a Governour of the World; we cannot conſider thoſe things without danger of flipping: Our Eyes are too weak to look upon the Sun without being dazled: Too much Curioſity met with a juſt check in our firſt Parent. To be deſirous to know the reaſon of all God's proceedings in the matter of Sin, is to ſecond the Ambition of Adam, to be as wiſe as God, and know the reaſon of his actings equally with himſelf. 'Tis more eaſie, as the ſame Author ſaith, to give an Account of God's Providence ſince the Revolt of Man, and the Poyſon that hath univerſally ſeiz'd upon Human Nature, than to make gueſſes at the manner of the fall of the firſt Man. The Scripture hath given us but a ſhort Account of the manner of it, to diſcourage too curious Inquiries into it.

'Tis certain that God made Man upright; and when Man ſinned in Paradice, God was active in ſuſtaining the ſubſtantial nature and act of the Sinner while he was ſinning, though not in ſupporting the ſinfulneſs of the Act: He was permiſſive in ſuffering it: He was Negative in withholding that Grace which might certainly have prevented his Crime, and conſequently his Ruin; though he withheld nothing that was ſufficient for his Reſiſtance of that Temptation wherewith he was aſſaulted. And ſince the Fall of Man, God as a wiſe Governour is directive of the Events of the Tranſgreſſion, and draws the choiceſt Good out of the blackeſt Evil, and limits the ſins of men, that they creep not ſo far as the evil Nature of men would urge them to; and as a righteous Judge, he takes away the talent …rom idle Servants, and the Light from wicked ones, whereby they ſtumble and fall into Crimes, by the inclinations and proneneſs of their own corrupt Natures, leaves them to the Byas of their own vitious habits, denies that grace which they have forfeited, and have no right to challenge; and turns their ſinful actions into puniſhments, both to the Committers of them, and others.

1. Propoſition. God's holineſs is not chargeable with any blemiſh for his creating man in a mutable ſtate. 'Tis true, Angels and Men were created with a changeable Nature; and though there was a rich and glorious ſtamp upon them by the Hand of God, yet their Natures were not uncapable of a baſe and vile Stamp from ſome other Principle. As the Silver which bears upon it the Image of a great Prince, is capable of being melted down, and imprinted with no better an Image than that of ſome vile and monſtrous Beaſt. Though God made Man upright, yet he was capable of ſeeking many inventions, Eccl. 7.29. yet the hand of God was not defiled by forming Man with ſuch a Nature. It was ſutable to the Wiſdom of God to give the Rational Creature, whom he had furniſht with a power of acting righteouſly, the liberty of choice, and nor fix him in an unchangeable ſtate without a trial of him in his Natural; that if he did obey, his obedience might be the more valuable; and if he did freely offend, his offence might be more inexcuſable.

1. No Creature can be capable of immutability by Nature. Mutability is ſo eſſential to a Creature, that a Creature cannot be ſuppoſed without it: You muſt ſuppoſe it a Creator, not a Creature, if you allow it to be of an Immutable Nature. Immutability is the property of the Supream Being. God only hath immortality, 1 Tim. 6.16. Immortality, as oppoſed not only to a natural, but to a ſinful death; the word only appropriates every ſort of Immortality to God, and excludes every Creature, whether Angel or Man, from a Partnerſhip with God in this by Nature. Every Creature therefore is capable of a Death in ſin. None is good but God, and none is naturally free from change but God; which excludes every Creature from the ſame Prerogative; and certainly if one Angel ſinned, all might have ſinned, becauſe there was the ſame root of Mutability in one as well p. 518as another. 'Tis as poſſible for a Creature to be Creator, as for a Creature to have naturally an incommunicable property of the Creator. All things, whether Angels or Men, are made of nothing, and therefore capable of defection**Suarez. V…l. 2. p. 5.8.; becauſe a Creature be…ng made of nothing, cannot be good per eſſentiam, or eſſentially good, but by participation from another. Aga…n, every Rational Creature, being made of nothing, hath a Superior which created him and governs him, and is capable of a Precept; and conſequently capable of Diſobedience as well as Obedience to the Precept, to tranſgreſs it as well as obey it. God cannot ſin, becauſe he can have no Superior to impoſe a Precept on him. A Rational Creature, with a liberty of Will and power of Choice, cannot be made by Nature of ſuch a mould and temper, but he muſt be as well capable of chuſing wrong, as of chuſing right; and therefore the ſtanding Angels, and glorified Saints, though they are Immutable, 'tis not by Nature that they are ſo, but by Grace, and the good pleaſure of God; for though they are in Heaven, they have ſtill in their Nature a remote power of ſinning, but it ſhall never be brought into act, becauſe God will always incline their Wills to love him, and never concur with their Wills to any evil act. Since therefore Mutability is eſſential to a Creature, as a Creature, this changeableneſs cannot properly be charged upon God as the Author of it; for it was not the term of God's creating act, but did neceſſarily reſult from the Nature of the Creature, as unchangeableneſs doth reſult from the Eſſence of God. The brittleneſs of a Glaſs is no blame to the Art of him that blew up the Glaſs into ſuch a faſhion; that imperfection of brittleneſs is not from the Workman, but the Matter: So though changeableneſs be an Imperfection, yet it is ſo neceſſary a one, that no Creature can be naturally without it: Beſides, though Angels and Men were mutable by Creation, and capable to exerciſe their Wills, yet they were not neceſſitated to evil; and this mutability did not infer a neceſſity that they ſhould fall; becauſe ſome Angels, which had the ſame root of changeableneſs in their Natures with thoſe that fell, did not fall, which they would have done, if capableneſs of changing, and neceſſity of changing were one and the ſame thing.

2. Though God made the Creature mutable, yet he made him not evil. There could be nothing of evil in him that God created after his own Image, and pronounced good, Gen. 1.27, 31. Man had an ability to ſtand, as well as a capacity to fall: He was created with a principle of acting freely, whereby he was capable of loving God as his chief Good, and moving to him as his laſt end; there was a beam of Light in man's Underſtanding to know the Rule he was to conform to, a harmony between his Reaſon and his Affections, an original Righteouſneſs: So that it ſeem'd more eaſie for him to determine his Will to continue in Obedience to the Precept, than to ſwerve from it; to adhere to God as his chief Good, than to liſten to the Charms of Satan. God created him with thoſe advantages, that he might with more facility have kept his eyes fixt upon the Divine Beauty, than turn his back upon it; and with greater eaſe have kept the Precept God gave him than have broken it. The very firſt thought darted, or impreſſion made by God upon the Angelical or Human Nature, was the knowledge of himſelf as their Auhtor, and could be no other than ſuch whereby both Angels and Men might be excited to a love of that adorable Being that had framed them ſo gloriouſly out of nothing: And if they turned their Wills and Affections to another Object, it was not by the direction of God, but contrary to the impreſſion God had made upon them, or the firſt thought he flaſht into them: They turned themſelves to the admiring their own Excellency, or affecting an advantage diſtinct from that which they were to look for only from God. 1 Tim. 3.6. Pride was the cauſe of the Condemnation of the Devil. Though the Wills of Angels and Men were created mutable, and ſo were imperfect, yet they were not created evil. Though they might ſin, yet they might not ſin, and therefore were not evil in their own Nature. What reflection then could this Mutability of their Nature be upon God? So far is it from any, that he is fully cleared, by ſtoring up in the Nature of Man ſufficient Proviſion againſt his departure from him. God was ſo far from creating him evil, that he fortified him with a knowledge in his Underſtanding, and a ſtrength in his Nature to withſtand any Invaſion. The Knowledge was exerciſed by Eve in the very Moment of the Serpents aſſaulting her; Gen. 3.3. Eve ſaid to the Serpent, p. 519God hath ſaid, ye ſhall not eat of it: And had her thoughts been intent upon this God hath ſaid, and not diverted to the motions of the Senſitive Appetite and Liquoriſh Palate, it had been ſufficient to put by all the Paſſes the Devil did, or could have made at her. So that you ſee, though God made the Creature Mutable, yet he made him not evil. This clears the Holineſs of God.

3. Therefore it follows, That though God created man changeable, yet he was not the cauſe of his change by his fall. Though Man was created defectible, yet he was not determin'd by God, influencing his Will by any poſitive act to that change and apoſtacy. God placed him in a free poſture, ſet life and happineſs before him on the one hand, miſery and death on the other: As he did not draw him into the Arms of perpetual Bleſſedneſs, ſo he did not drive him into the Gulph of his Miſery**Amyral. M… …a…. Tom. 1. p. 615, 616.: He did not incline him to Evil. It was repugnant to the Goodneſs of God to corrupt the Righteouſneſs of thoſe Faculties he had ſo lately beautified him with. It was not likely he ſhould deface the beauty of that Work he had compos'd with ſo much Wiſdom and Skill. Would he by any Act of his own make that had, which but a little before he had acquieſced in as good? Angels and Men were left to their liberty and conduct of their Natural Faculties; and if God inſpir'd them with any Motions, they could not but be Motions to good, and ſuted to that righteous Nature he had endued them with. But it is moſt probable that God did not in a Supernatural way act inwardly upon the Mind of Man, but left him wholly to that Power which he had in Creation furniſht him with. The Scripture frees God fully from any blame in this, and lays it wholly upon Satan as the Tempter, and upon Man as the Determiner of his own Will. Gen. 3.6. Eve took of the Fruit, and did eat; and Adam took from her of the Fruit, and did eat. And Solomon, Eccl 7.29. diſtinguiſheth God's Work in the Creation of Man upright, from Man's Work in ſeeking out thoſe ruining inventions. God created Man in a righteous ſtate, and Man caſt himſelf into a forlorn ſtate. As he was a Mutable Creature, he was from God; as he was a changed and corrupted Creature, it was from the Devil ſeducing, and his own pliableneſs in admitting. As Silver and Gold and other Metals, were created by God in ſuch a form and figure, yet capable of receiving other forms by the induſtrious Art of Man: When the Image of a Man is put upon a piece of Metal, God is not ſaid to create that Image, though he created the Subſtance with ſuch a Property, that it was capable of receiving it: This Capacity is from the nature of the Metal by God's Creation of it, but the carving the Figure of this or that Man is not the Act of God, but the Act of Man. As Images in Scripture are called the Work of mens hands, in regard of the imagery, though the Matter, Wood or Stone, upon which the Image was carv'd, was a Work of God's Creative Power. When an Artificer frames an excellent Inſtrument, and a Muſician exactly tunes it, and it comes out of their hands without a blemiſh, but capable to be untun'd by ſome rude hand, or receive a crack by a ſuddain fall, if it meet with a Diſaſter; is either the Workman or Muſician to be blam'd? The ruin of a Houſe, cauſed by the waſtfulneſs or careleſneſs of the Tenant, is not to be imputed to the Workman that built it ſtrong, and left it in a good Poſture.

2. Propoſition, God's Holineſs is not blemiſht by enjoyning Man a Law, which he knew he would not obſerve.

1. The Law as not above his ſtrength. Had the Law been impoſſible to be obſerved, no Crime could have been imputed to the Subject, the fault had layn wholly upon the Governour; the Non-obſervance of it had been from a want of ſtrength, and not from a want of will. Had God commanded Adam to fly up to the Sun, when he had not given him Wings, Adam might have a will to obey it, but his Power would be too ſhort to perform it. But the Law ſet him for a Rule, had nothing of impoſſibility in it; it was eaſie to be obſerved; the Command was rather below, than above his ſtrength; and the ſanction of it was more apt to reſtrain and fear him from the breach of it, than encourage any daring Attempts againſt it: He had as much power, or rather more, to conform to it, than to warp from it; and greater arguments and intereſt to be obſervant of it, than to violate it; his All was ſecured by the one, and his Ruin aſcertained by the other. p. 520**1 Joh. 5.3.1 John 5:3The Commands of God are not grievous; from the firſt to the laſt Command, there is nothing impoſſible, nothing hard to the original and created Nature of Man, which were all ſumm'd up in a love to God, which was the pleaſure and delight of Man, as well as his Duty, if he had not by inconſiderateneſs neglected the dictates and reſolves of his own Underſtanding. The Law was ſuted to the ſtrength of Man, and fitted for the Improvement and Perfection of his Nature: In which reſpect the Apostle calls it good, as it refers to Man, as well as holy, as it refers to God††Rom. 7.12.Rom 7:12. Now ſince God Created man a Creature capable to be governed by a Law, and as a Rational Creature endued with Underſtanding and Will, not to be govern'd according to his Nature without a Law; was it congruous to the Wiſdom of God to reſpect only the future ſtate of Man, which from the Depth of his Infinite Knowledge, he did infallibly foreſee would be miſerable, by the wilful defection of Man from the Rule? Had it been agreeable to the Wiſdom of God to reſpect only this future ſtate, and not the preſent ſtate of the Creature; and therefore leave him lawleſs, becauſe he knew he would violate the Law? Should God forbear to act like a wiſe Governour, becauſe he foreſaw that Man would ceaſe to act like an obedient Subject? Shall a righteous Magiſtrate forbear to make juſt and good Laws, becauſe he foreſees, either from the diſpoſitions of his Subjects, their ill humour, or ſome Circumſtances which will intervene, that Multitudes of them will incline to break thoſe Laws, and fall under the Penalty of them? No blame can be upon that Magiſtrate who minds the Rule of Righteouſneſs, and the neceſſary Duty of his Government, ſince he is not the Cauſe of thoſe turbulent Affections in Men, which he wiſely foreſees will riſe up againſt his juſt Edicts.

2. Though the Law now be above the ſtrength of man, yet is not the holineſs of God blemiſht by keeping it up. 'Tis true, God hath been graciouſly pleaſed to mitigate the ſeverity and rigour of the Law by the entrance of the Goſpel; yet where men refuſe the terms of the Goſpel, they continue themſelves under the Condemnation of the Law, and are juſtly guilty of the breach of it, though they have no ſtrength to obſerve it. The Law, as I ſaid before, was not above mans ſtrength, when he was poſſeſſed of Original Righteouſneſs, though it be above mans ſtrength, ſince he was ſtript of Original Righteouſneſs. The Command was dated before man had contracted his Impotency, when he had a power to keep it as well as to break it. Had it been enjoyned to man only after the fall, and not before, he might have had a better pretence to excuſe himſelf, becauſe of the impoſſibility of it; yet he would not have had ſufficient excuſe, ſince the impoſſibility did not reſult from the Nature of the Law, but from the corrupted Nature of the Creature. It was weak through the Fleſh, Rom. 8.3. but it was promulg'd when man had a ſtrength proportion'd to the Commands of it. And now ſince man hath unhappily made himſelf uncapable of obeying it, muſt God's Holineſs in his Law be blemiſht for enjoyning it? Muſt he abrogate thoſe Commands, and prohibit what before he enjoyned, for the ſatisfaction of the corrupted Creature? would not this be his ceaſing to be holy, that his Creature might be unblameably unrighteous? Muſt God ſtrip himſelf of his Holineſs, becauſe man will not diſcharge his Iniquity? He cannot be the cauſe of ſin, by keeping up the Law, who would be the cauſe of all the unrighteouſneſs of men, by removing the Authority of it. Some things in the Law that are intrinſecally good in their own Nature are indiſpenſable, and it is repugnant to the Nature of God not to Command them. If he were not the Guardian of his indiſpenſable Law, he would be the Cauſe and Countenancer of the Creatures Iniquity. So little reaſon have men to charge God with being the Cauſe of their ſin, by not repealing his Law to gratifie their Impotence, that he would be unholy if he did. God muſt not loſe his Purity, becauſe man hath loſt his, and caſt away the Right of his Soveraignty, becauſe man hath caſt away his Power of Obedience.

3. God's foreknowledge that his Law would not be obſerv'd, lays no blame upon him. Though the foreknowledge of God be infallible, yet it doth not neceſſitate the Creature in acting. It was certain from Eternity, that Adam would fall, that men would do ſuch and ſuch Actions, that Judas would betray our Saviour; God foreknew all thoſe things from Eternity; but it is as certain that this p. 521foreknowledge did not neceſſitate the will of Adam, or any other Branch of his Poſterity, in the doing thoſe Actions that were ſo foreſeen by God; they voluntarily run into ſuch Courſes, not by any impulſion. God's Knowledge was not ſuſpended between certainty and uncertainty: He certainly foreknew that his Law would be broken by Adam; he foreknew it in his own Decree of not hindering him, by giving Adam the efficacious Grace which would in…allibly have prevented it; yet Adam did freely break this Law, and never imagin'd that the foreknowledge of God did neceſſitate him to it: He could find no cauſe of his own ſin, but the liberty of his own will: He charges the occaſion of his ſin upon the woman, and conſequently upon God in giving the woman to him**Gen. 3.12.Gen 3:12. He could not be ſo ignorant of the Nature of God, as to imagine him without a foreſight of future things, ſince his knowledge of what was to be known of God by Creation, was greater than any mans ſince, in all probability. But however, if he were not acquainted with the Notion of God's foreknowledge, he could not be ignorant of his own act; there could not have been any neceſſity upon him, any kind of conſtraint of him in his action that could have been unknown to him; and he would not have omitted a Plea of ſo ſtrong a nature, when he was upon his Trial for Life or Death; eſpecially when he urgeth ſo weak an Argument to impute his Crime to God, as the gift of the Woman; as if that which was deſign'd him for a help, were intended for his ruine. If God's preſcience takes away the liberty of the Creature, there is no ſuch thing as a free action in the World, (for there is nothing done but is foreknown by God, elſe we render God of a limited underſtanding,) nor ever was, no not by God himſelf ad extra: For whatſoever he hath done in Creation, whatſoever he hath done ſince the Creation, was foreknown by him; he reſolved to do it, and therefore foreknew that he would do it: Did God do it therefore neceſſarily, as neceſſity is oppos'd to liberty? As he freely decrees what he will do, ſo he effects what he freely decreed. Foreknowledge is ſo far from intrenching upon the liberty of the will, that predetermination, which in the notion of it ſpeaks ſomething more, doth not diſſolve it: God did not only foreknow, but determine the ſuffering of Chriſt††Acts 4.27, 28.Acts 4:27Acts 4:28. It was neceſſary therefore that Chriſt ſhould ſuffer, that God might not be miſtaken in his foreknowledge, or come ſhort of his determinate decree: But did this take away the liberty of Chriſt in ſuffering? Eph. 5.2. Who offered himſelf up to God; that is, by a voluntary act, as well as deſign'd to do it by a determinate Counſel. It did infallibly ſecure the event, but did not annihilate the liberty of the Action, either in Chriſt's willingneſs to ſuffer, or the Crime of the Jews that made him ſuffer. God's preſcience is God's previſion of things ariſing from their proper Cauſes: As a Gardiner foreſees in his Plants the Leaves and the Flowers that will ariſe from them in the Spring, becauſe he knows the ſtrength and nature of their ſeveral Roots which lye under ground, but his foreſight of theſe things is not the cauſe of the riſe and appearance of thoſe Flowers. If any of us ſee a Ship moving towards ſuch a Rock or Quick-ſand, and know it to be govern'd by a negligent Pilot, we ſhall certainly foreſee that the Ship will be torn in pieces by the Rock, or ſwallowed up by the Sands; but is this foreſight of ours from the Cauſes, any cauſe of the effect, or can we from hence be ſaid to be the Authours of the miſcarriage of the Ship, and the loſs of the Paſſengers and Goods? The fall of Adam was foreſeen by God to come to paſs by the conſent of his Freewill in the choice of the propoſed Temptation: God foreknew Adam would ſin, and if Adam would not have ſinned, God would have foreknown that he would not ſin. Adam might eaſily have detected the Serpents fraud, and made a better Election; God foreſaw that he would not do it; God's foreknowledge did not make Adam guilty or innocent; whether God had foreknown it or no, he was guilty by a free choice, and a willing neglect of his own Duty. Adam knew that God foreknew that he might eat of the Fruit, and fall and dye, becauſe God had forbidden him; the foreknowledge that he would do it, was no more a cauſe of his Action, than the foreknowledge that he might do it. Judas certainly knew that his Maſter foreknew that he ſhould betray him, for Chriſt had acquainted him with it, John 13.21, 26. yet he never charg'd this foreknowledge of Chriſt with any guilt of his Treachery.

p. 5223. The third Propoſition. The Holineſs of God is not blemiſht by decreeing the eternal Rejection of ſome men. Reprobation in its firſt Notion is an act of preterition, or paſſing by. A man is not made wicked by the act of God; but it ſuppoſeth him wicked; and ſo 'tis nothing elſe but God's leaving a man in that guilt and filth wherein he beholds him. In its ſecond Notion 'tis an Ordination, not to a Crime, but to a Puniſhment; Jude 4. An ordaining to Condemnation. And though it be an eternal act of God, yet in order of Nature it follows upon the foreſight of the Tranſgreſſion of Man, and ſuppoſeth the Crime. God conſiders Adam's Revolt, and views the whole Maſs of his corrupted Poſterity, and chuſes ſome to reduce to himſelf by his Grace, and leaves others to lye ſinking in their Ruins. Since all Mankind fell by the fall of Adam, and have Corruption conveyed to them ſucceſſively by that Root whereof they are Branches: All men might juſtly be left wallowing in that miſerable Condition to which they were reduced by the Apoſtacy of their Common Head; and God might have paſs'd by the whole Race of Man, as well as he did the fallen Angels without any hope of Redemption. He was no more bound to reſtore Man, than to reſtore Devils, nor bound to repair the Nature of any one Son of Adam; and had he dealt with Men as he dealt with the Devils, they had had all of them as little juſt ground to complain of God; for all Men deſerved to be left to themſelves, for all were concluded under ſin: But God calls out ſome to make Monuments of his Grace, which is an act of the Soveraign Mercy of that Dominion whereby he hath mercy on whom he will have mercy, Rom. 9.18. Others he paſſes by, and leaves them remaining in that Corruption of Nature wherein they were born. If men have a power to diſpoſe of their own Goods, without any unrighteouſneſs, why ſhould not God diſpoſe of his own Grace, and beſtow it upon whom he pleaſes, ſince it is a Debt to none, but a free guift to any that enjoy it?**Amyral. defence de Calv. p. 145. God is not the cauſe of ſin in this, becauſe his operation about this is negative; 'tis not an action, but a denial of action, and therefore cannot be the cauſe of the evil actions of men. God acts nothing, but withholds his Power; he doth not enlighten their minds, nor encline their wills ſo powerfully, as to expel their darkneſs, and root out thoſe evil Habits which poſſeſs them by Nature. God could, if he would, ſavingly enlighten the minds of all men in the World, and quicken their hearts with a new Life by an invincible Grace; but in not doing it, there is no poſitive act of God, but a ceſſation of Action: We may with as much reaſon ſay, that God is the Cauſe of all the ſinful Actions that are committed by the Corporation of Devils, ſince their firſt Rebellion, becauſe he leaves them to themſelves, and beſtows not a new Grace upon them: As ſay God is the Cauſe of the ſins of thoſe that he overlooks and leaves in that ſtate of Guilt wherein he found them. God did not paſs by any without the conſideration of ſin; ſo that this act of God is not repugnant to his Holineſs, but conformable to his Juſtice.

4. Propoſition. The Holineſs of God is not blemiſht by his ſecret will to ſuffer ſin to enter into the World. God never willed ſin by his preceptive Will. It was never founded upon, or produced by any word of his, as the Creation was. He never ſaid, Let there be ſin under the Heaven, as he ſaid, Let there be Water under the Heaven. Nor doth he will it by infuſing any Habit of it, or ſtirring up Inclinations to it; no, God tempts no man, James 1.13. Nor doth he will it by his approving Will; 'tis deteſtable to him, nor ever can be otherwiſe: He cannot approve it either before Commiſſion or after.

1. The Will of God is in ſome ſort concurrent with ſin. He doth not properly will it, but he wills not to hinder it, to which by his Omnipotence he could put a bar. If he did poſitively will it, it might be wrought by himſelf, and ſo could not be evil. If he did in no ſort will it, it would not be committed by his Creature: Sin entred into the World, either God willing the permiſſion of it, or not willing the permiſſion of it. The latter cannot be ſaid; p. 523for then the Creature is more powerful than God, and can do that which God will not permit. God can, if he be pleaſed, baniſh all ſin in a moment out of the World: He could have prevented the Revolt of Angels, and the Fall of Man; they did not ſin whether he would or no: He might by his Grace have ſtept in the firſt Moment, and made a ſpecial impreſſion upon them of the Happineſs they already poſſeſſed, and the Miſery they would incur by any wicked attempt. He could as well have prevented the ſin of the fallen Angels, and confirmed them in Grace, as of thoſe that continued in their happy ſtate: He might have appeared to man, informed him of the Iſſue of his Deſign, and made ſecret impreſſions upon his heart, ſince he was acquainted with every avenue to his Will. God could have kept all ſin out of the world, as well as all Creatures from breathing in it; he was as well able to bar ſin for ever out of the World, as to let Creatures lye in the Womb of nothing, wherein they were firſt wrapped. To ſay God doth will ſin as he doth other things, is to deny his Holineſs; to ſay it entred without any thing of his Will, is to deny his Omnipotence. If he did neceſſitate Adam to fall, what ſhall we think of his Purity? If Adam d…d fall without any concern of God's Will in it, what ſhall we ſay of his Soveraignty? The one taints his Holineſs, and the other clips his Power. If it came without any thing of his Will in it, and he did not foreſee it, where is his Omniſcience? If it entred whether he would or no, where is his Omnipotence. Rom. 9.19. Who hath reſisted his Will? There cannot be a luſtful Act in Abimelech, if God will withhold his Power; Gen. 20.6. I withheld thee: Nor a curſing word in Balaam's Mouth, unleſs God give power to ſpeak it; Numb. 22.38. Have I now any power at all to ſay any thing? The Word that God puts in my mouth, that ſhall I ſpeak. As no Action could be ſinful, if God had not forbidden it; ſo no ſin could be committed, if God did not will to give way to it.

2. God doth not will ſin directly, and by an efficacious Will. He doth not directly will it, becauſe he hath prohibited it by his Law, which is a diſcovery of his Will: So that if he ſhould directly will ſin, and directly prohibite it, he would will good and evil in the ſame manner, and there would be Contradictions in God's Will: To will ſin abſolutely, is to work it. Pſal. 115.3. God hath done whatſoever he pleaſed. God cannot abſolutely will it, becauſe he cannt work it.**Riſpolis. God wills good by a poſitive decree, becauſe he hath decreed to effect it. He wills evil by a privative decree., becauſe he hath decreed not to give that Grace which would certainly prevent it.††Bradward. lib. 1 cap. 34. God wills it ſecundum quid. God doth not will ſin ſimply, for that were to approve it, but he wills it, in order to that Good his Wiſdom will bring forth from it. He wills not ſin for it ſelf, but for the event. To will ſin as ſin, or as purely evil, is not in the capacity of a Creature, neither of Man nor Devil. The Will of a Rational Creature cannot will any thing but under the appearance of good, of ſome good in the ſin it ſelf, or ſome good in the iſſue of it. Much more is this far from God,‖‖Aquin. cont. Gent. l. 1. c. 95. who being infinitely good, cannot will evil as evil; and being infinitely knowing, cannot will that for good which is evil. Infinite Wiſdom can be under no Errour or Miſtake: To will ſin as ſin, would be an unanſwerable blemiſh on God; but to will to ſuffer it in order to good, is the glory of his Wiſdom: It could never have peep'd up its head, unleſs there had been ſome decree of God concerning it. And there had been no decree of God concerning it, had he not intended to bring good and glory out of it. If God did directly will the diſcovery of his Grace and Mercy to the World, he did in ſome ſort will ſin, as that without which there could not have been any appearance of Mercy in the World: For an Innocent Creature is not the Object of Mercy, but a Miſerable Creature; and no Rational Creature but muſt be ſinful before it be miſerable.

3. God wills the permiſſion of ſin. He doth not poſitively will ſin, but he poſitively wills to permit it. And though he doth not approve of ſin, yet he approves of that act of his Will, whereby he permits it. For ſince that p. 524ſin could not enter into the World without ſome concern of God's Will about it, that act of his Will that gave way to it, could not be diſpleaſing to him: God could never be diſpleaſed with his own Act: He is not as man that he ſhould repent, 1 Sam. 15.29. What God cannot repent of, he cannot but approve of: 'Tis contrary to the bleſſedneſs of God to diſapprove of, and be diſpleaſed with any act of his own Will. If he hated any act of his own Will, he would hate himſelf, he would be under a torture: Every one that hates his own acts, is under ſome diſturbance and torment for them. That which is permitted by him, is in it ſelf, and in regard of the evil of it, hateful to him: But as the proſpect of that good which he aims at in the permiſſion of it is pleaſing to him; ſo that act of his Will whereby he permits it, is uſhered in by an approving act of his Underſtanding. Either God approved of the permiſſion, or not; if he did not approve his own act of permiſſion, he could not have decreed an act of permiſſion. 'Tis unconceivable that God ſhould decree ſuch an act which he deteſted, and poſitively will that which he hated. Though God hated ſin, as being againſt his Holineſs, yet he did not hate the permiſſion of ſin, as being ſubſervient by the Immenſity of his Wiſdom to his own Glory. He could never be diſpleaſed with that which was the reſult of his Eternal Counſel, as this decree of permitting ſin was, as well as any other decree reſolved upon in his own Breaſt. For as God acts nothing in Time, but what he decreed from Eternity, ſo he permits nothing in time but what he decreed from Eternity to permit. To ſpeak properly therefore, God doth not will ſin, but he wills the permiſſion of it, and this Will to permit is Active and poſitive in God.

4. This act of permiſſion is not a meer and naked permiſſion, but ſuch an one as is attended with a certainty of the event. The decrees of God to make uſe of the ſin of Man for the glory of his Grace in the Miſſion and Paſſion of his Son, hung upon this entrance of ſin. Would it conſiſt with the Wiſdom of God to decree ſuch great and ſtupendous things, the event whereof ſhould depend upon an uncertain Foundation which he might be miſtaken in? God would have ſate in Councel from Eternity to no purpoſe, if he had only permitted thoſe things to be done, without any knowledge of the event of this permiſſion: God would not have made ſuch proviſion for Redemption to no purpoſe, or an uncertain purpoſe, which would have been, if Man had not fallen; or if it had been an uncertainty with God whether he would fall or no. Though the Will of God about ſin was permiſſive, yet the Will of God about that Glory he would promote by the defect of the Creature, was poſitive; and therefore he would not ſuffer ſo many poſitive acts of his Will to hang upon an uncertain Event; and therefore he did wiſely and righteouſly order all things to the accompliſhment of his great and gracious Purpoſes.

5. This act of permiſſion doth not taint the holineſs of God. That there is ſuch an act as permiſſion, is clear in Scripture; Acts 14.16. Who in times paſt ſuffered all Nations to walk in their own ways. But that it doth not blemiſh the Holineſs of God will appear,

1. From the nature of this permiſſion.

1. 'Tis not a Moral permiſſion, a giving liberty of toleration by any Law to commit ſin with impunity; when what one Law did forbid, another Law doth leave indifferent to be done or not, as a Man ſees good in himſelf. As when there is a Law made among Men, That no man ſhall go out of ſuch a City or Country without licenſe; To go out without licenſe is a Crime by the Law; but when that Law is repealed by another, that gives liberty for men to go and come at their pleaſure: It doth not make their going or coming neceſſary, but leaves thoſe which were before bound, to do as they ſee good in themſelves. Such a permiſſion makes a Fact lawful, though not neceſſary; a man is not oblig'd to do it, but he is left to his own diſcretion to do as he pleaſes, without being chargeable with a Crime for doing it, Such a permiſſion there was granted by God to Adam of eating of the fruits of the Garden, to chooſe any of them p. 525for Food, except the Tree of Knowledge of Good and Evil. It was a Precept to him, not to eat of the fruit of the Tree of Knowledge of Good and Evil; but the other was a Permiſſion, whereby it was lawful for him to feed upon any other that was moſt agreeable to his Appetite: But there is not ſuch a Permiſſion in the caſe of Sin; this had been an Indulgence of it, which had freed Man from any Crime, and conſequently from Puniſhment; becauſe by ſuch a Permiſſion by Law, he would have had Authority to Sin, if he pleaſed. God did not remove the Law, which he had before placed as a Bar againſt Evil, nor ceas'd that Moral Impediment of his Threatning: Such a Permiſſion as this, to make Sin Lawful or Indifferent, had been a blot upon Gods Holineſs.

2. But this Permiſſion of God in the caſe of Sin, is no more than the not hindering a ſinful Action, which he could have prevented. 'Tis not ſo much an Action of God, as a ſuſpenſion of his Influence, which might have hindered an Evil Act, and a forbearing to reſtrain the Faculties of Man from Sin; 'tis properly the not exerting that Efficacy, which might change the Counſels that are taken, and prevent the Action intended. As when one Man ſees another ready to fall, and can preſerve him from falling by reaching out his hand; he permits him to fall, that is, he hinders him not from falling. So God deſcribes his Act about Abimelech, Gen, 20.6. I withheld thee from ſinning against me, therefore ſuffered I thee not to touch her. If Abimelech had ſinned, he had ſinned by Gods permiſſion; that is, by Gods not hindering, or not reſtraining him by making any Impreſſions upon him. So that Permiſſion is only a withholding that Help and Grace, which (if beſtowed) would have been an effectual Remedy to prevent a Crime: And it is rather a Suſpenſion or Ceſſation, than properly a Permiſſion; and Sin may be ſaid to be committed not without Gods permiſſion, rather than by his Permiſſion.

Thus in the Fall of Man, God did not hold the Reins ſtrict upon Satan to reſtrain him from laying the Bait, nor reſtrain Adam from ſwallowing the Bait: He kept to himſelf that Efficacious Grace, which he might have darted out upon Man to prevent his Fall. God left Satan to his Malice of Tempting, and Adam to his liberty of Reſiſting, and his own ſtrength, to uſe that ſufficient Grace he had furniſh'd him with, whereby he might have reſiſted and overcome the Temptation. As he did not drive Man to it, ſo he did not ſecretly reſtrain him from it. So in the Jews Crucifying our Saviour; God did not imprint upon their Minds by his Spirit, a conſideration of the greatneſs of the Crime, and the horrour of his Juſtice due to it: And being without thoſe Impediments, they run furiouſly of their own accord to the Commiſſion of that Evil. As when a Man lets a Wolf or Dog out upon his Prey, he takes off the Chain which held them, and they preſently act according to their Natures††Lawſon, pag. 64.. In the Fall of Angels and Men, Gods Act was a leaving them to their own ſtrength: In Sins after the Fall, 'tis Gods giving them up to their own Corruption. The firſt is a pure ſuſpenſion of Grace; the other hath the nature of a Puniſhment, Pſal. 81.12. So I gave them up to their own hearts luſts. The firſt Object of this Permiſſive Will of God was, to leave Ang…ls and Men to their own liberty, and the uſe of their Free-will, which was Natural to them‖‖Suarez, Vol. 4. p. 414., not adding that Supernatural Grace, which was neceſſary, not that they ſhould not at all ſin, but that they ſhould infallibly not ſin: They had a ſtrength ſufficient to avoid Sin, but not ſufficient infallibly to avoid Sin; a Grace ſufficient to preſerve them, but not ſufficient to confirm them.

3. Now this Permiſſion is not the cauſe of Sin, nor doth blemiſh the Holineſs of God. It doth not intrench upon the Freedom of Men, but ſuppoſeth it, eſtabliſheth it, and leaves Man to it. God acted nothing, but only ceaſed to Act; and therefore could not be the Efficient cauſe of Mans Sin. As God is not the Author of good, but by willing and effecting it; ſo he is not the Author of Evil but by willing …nd effecting it: But he doth not poſitively will Evil, nor effect it by any Efficacy of his own. Permiſſion is no Action, nor the cauſe of that Action which is permitted; but the will of that Perſon who is permitted to do ſuch an Action, is the cauſe**Suarez, de Legib. p. 43.. God can no more be ſaid to be the cauſe of Sin, by ſuffering a Creature to act as it will; than he can be ſaid to be the cauſe of the not Being of any p. 526Creature, by denying it Being, and letting it remain Nothing: 'Tis not from God that it is Nothing, 'tis Nothing in it ſelf. Though God be ſaid to be the Cau…e of Creation, yet he is never by any ſaid to be the Cauſe of that Nothing which was before Creation. This Permiſſion of God is not the Cauſe of Sin, but the cauſe of not hindering Sin. Man and Angels had a Phyſical Power of ſinning from God, as they were created with Free-will, and ſupported in their Natural ſtrength; but the Moral power to ſin was not from God: He counſell'd them not to it, laid no obligation upon them to uſe their Natural power for ſuch an end. He only left them to their freedom, and not hinder'd them in their acting what he was reſolved to permit.

2. The Holineſs of God is not tainted by this, becauſe he was under no obligation to hinder their Commiſſion of ſin. Ceaſing to act, whereby to prevent a Crime or miſchief, brings not a Perſon permitting it, under guilt, unleſs where he is under an obligation to prevent it: But God in regard of his Abſolute Dominion cannot be charged with any ſuch Obligation. One Man that doth not hinder the Murder of another, when it is in his power, is guilty of the Murder in part; but it is to be conſidered, that he is under a Tye by Nature, as being of the ſame kind, and being the others Brother by a communion of Blood; alſo under an obligation of the Law of Charity, enacted by the Common Soveraign of the World: But what tye was there upon God? ſince the Infinite Tranſcendency of his Nature, and his Soveraign Dominion frees him from any ſuch obligation; Job 9.12. If he takes away, who ſhall ſay, What dost thou? God might have prevented the Fall of Men and Angels, he might have confirm'd them all in a ſtate of perpetual Innocency; but where is the Obligation? He had made the Creature a Debtor to himſelf, but he ow'd nothing to the Creature. Before God can be charged with any guilt in this caſe, it muſt be proved, not only that he could, but that he was bound to hinder it. No Perſon can be juſtly charged with anothers Fault, meerly for not preventing it, unleſs he be bound to prevent it; elſe not only the Firſt ſin of Angels and Man would be imputed to God, as the Author, but all the ſins of Men. He could not be obliged by any Law, becauſe he had no Supeiour to impoſe any Law upon him; and it will be hard to prove, that he was obliged from his own Nature to prevent the entrance of Sin, which he would uſe as an occaſion to declare his own Holineſs ſo tranſcendent a Perfection of his Nature, more than ever it could have been manifeſted by a total excluſion of it, viz. in the Death of Chriſt. He is no more bound in his own Nature, to preſerve by Supernatural Grace his Creature from Falling, after he had framed him with a ſufficient ſtrength to ſtand; than he was obliged in his own Nature to bring his Creature into Being, when it was Nothing. He is not bound to create a Rational Creature, much leſs bound to create him with Supernatural gifts; though ſince God would make a Rational Creature, he could not but make him with a Natural Uprightneſs and rectitude.

God did as much for Angels and Men, as became a Wiſe Governour: He had publiſh'd his Law, back'd it with ſevere Penalties, and the Creature wanted not a Natural ſtrength to obſerve and obey it. Had not Man a power to obey all the Precepts of the Law, as well as one? How was God bound to give him more Grace, ſince what he had already was enough to ſhield him, and keep up his Reſiſtance againſt all the Power of Hell? It had been enough to have pointed his Will againſt the Temptation, and he had kept off the force of it. Was there any Promiſe paſt to Adam of any further Grace, which he could plead as a tye upon God? No ſuch voluntary Limit upon Gods Supream Dominion appears upon Record. Was any thing due to Man, which he had not? Any thing promis'd him, which was not perform'd? What Action of Debt then can the Creature bring againſt God? Indeed, when Man began to neglect the light of his own Reaſon, and became Inconſiderate of the Precept, God might have enlightned his Underſtanding by a ſpecial flaſh, a Supernatural beam, and imprinted upo… him a particular conſideration of the Neceſſity of his Obedience, the Miſery he was approaching to by his Sin, the folly of any ſuch Apprehenſion of an equality in Knowledge; he might have convinc'd him of the falſity of the Serpents Arguments, and uncas'd to him the Venom that lay under thoſe Baits. But how doth it p. 527appear that God was bound to thoſe Additional Acts, when he had already lighted up in him a Spirit, which was the Candle of the Lord, Prov. 20.27. whereby he was able to diſcern all, if he had attended to it. It was enough that God did not neceſſitate Man to ſin, did not counſel him to it; that he had given him ſufficient warning in the Threatning, and ſufficient ſtrength in his Faculties, to fortifie him againſt Temptation. He gave him what was due to him as a Creature of his own framing; he withdrew no help from him, that was due to him as a Creature, and what was not due he was not bound to impart. Man did not beg Preſerving Grace of God, and God was not bound to offer it, when he was not Petition'd for it eſpecially: Yet if he had begg'd it, God having before furniſh'd him ſufficiently, might by the right of his Soveraign Dominion have denied it without any Impeachment of his Holineſs and Righteouſneſs. Though he would not in ſuch a caſe have dealt ſo bountifully with his Creature, as he might have done; yet he could not have been impleaded, as dealing Unrighteouſly with his Creature. The ſingle word that God had already utter'd, when he gave him his Precept, was enough to oppoſe againſt all the Devils Wiles, which tended to invalidate that Word: The Underſtanding of Man could not imagine, that the Word of God was vainly ſpoken; and the very ſuggeſtion of the Devil, as if the Creator ſhould envy his Creature, would have appear'd ridiculous, if he had attended to the Voice of his own Reaſon. God had done enough for him, and was obliged to do no more, and dealt not Unrighteouſly in leaving him to act according to the Principles of his Nature.

To Conclude, If Gods Permiſſion of Sin were enough to charge it upon God, or if God had been obliged to give Adam Supernatural Grace: Adam, that had ſo capacious a Brain, could not be without that Plea in his Mouth, Lord, thou mighteſt have prevented it; the commiſſion of it by me could not have been without thy permiſſion of it: Or, Thou haſt been wanting to me, as the Author of my Nature. No ſuch Plea is brought by Adam into the Court, when God Tried and Caſt him: No ſuch Pleas can have any ſtrength in them. Adam had reaſon enough to know, that there was ſufficient Reaſon to over-rule ſuch a Plea.

Since the Permiſſion of Sin caſts no Durt upon the Holineſs of God, as I think hath been cleared, we may under this Head conſider Two things more.

1. That Gods Permiſſion of Sin, is not ſo much as his Reſtraint or Limitation of it. Since the entrance of the Firſt ſin into the World by Adam, God is more a hinderer than a permitter of it. If he hath permitted that which he could have prevented, he prevents a world more, that he might, if he pleaſed, permit: The Hedges about Sin are larger than the Outlets; they are but a few Streams that glide about the World, in compariſon of that mighty Torrent he dams up both in Men and Devils. He that underſtands, what a Lake of Sodom is in every Mans Nature, ſince the univerſal Infection of Humane Nature, as the Apostle deſcribes it Rom. 3.9, 10, &c. muſt acknowledge, That if God ſhould caſt the Reins upon the Necks of Sinful men, they would run into Thouſands of abominable Crimes, more than they do: The impreſſion of all Natural Laws would be raz'd out, the World would be a publick Stews, and a more bloody Slaughter-houſe; Humane Society would ſink into a Chaos; no Star-light of commendable Morality would be ſeen in it; the World would be no longer an Earth, but an Hell, and have lain deeper in Wickedneſs than it doth. If God did not limit Sin, as he doth the Sea, and put Bars to the Waves of the Heart, as well as thoſe of the Waters, and ſay of them, Hitherto you ſhall go, and no further; Man hath ſuch a furious Ocean in him, as would over-flow the Banks; and where it makes a breach in one place, it would in a Thouſand, if God ſhould ſuffer it to act according to its impetuous Current.

As the Devil hath Luſt enough to deſtroy all Mankind, if God did not bridle him; deal with every Man, as he did with Job, ruine their Comforts, and deform their Bodies with Scabs; infect Religion with a Thouſand more Errors; fling Diſorders into Common-wealths, and make them as a Fiery Furnace, full of nothing but Flame. If He were not Chain'd by that Powerful Arm, that might let him p. 528looſe to fulfil his Malicious Fury; what Rapines, Murders, Thefts, would be committed, if he did not ſtint him? Abimelech would not only Luſt after Sarah, but deflow'r her; Laban not only purſue Jacob, but rifle him; Saul not only hate David, but murder him; David not only threaten Nabal, but root him up, and his Family, did not God girdle in the Wrath of Man **Pſal. 76.1…. a… t… word Reſtrain ſignifies.Ps 76:1: A greater remainder of Wrath is pent in, than flames out, which yet ſwells for an Outlet. God may be concluded more Holy in Preventing Mens ſins, than the Author of Sin in Permitting ſome; ſince were it not for his Reſtraints by the pull-back of Conſcience, and infus'd Motions and outward Impediments, the World would ſwarm more with this Curſed Brood.

2. His Permiſſion of Sin is in order to his own Glory, and a greater Good. 'Tis no reflection upon the Divine Goodneſs to leave Man to his own Conduct, whereby ſuch a Deformity as Sin ſets foot in the World; ſince he makes his Wiſdom illuſtrious in bringing Good out of Evil, and a Good greater than that Evil he ſuffer'd to ſpring upMa…us bonum, …aith Bradward.. God did not permit Sin, as Sin, or permit it barely for it ſelf. As Sin is not lovely in its own Nature; ſo neither is the Permiſſion of Sin intrinſically good or amiable for it ſelf, but for thoſe ends aimed at in the Permiſſion of it. God permitted Sin, but approved not of the Object of that Permiſſion, Sin; becauſe, that conſidered in its own Nature is ſolely Evil: Nor can we think, that God could approve of the Act of Permiſſion, conſidered only in it ſelf as an Act; but as it reſpected that Event which his Wiſdom would order by it. We cannot ſuppoſe that God ſhould permit Sin, but for ſome great and glorious End; for it is the manifeſtation of his own glorious Perfections he intends in all the Acts of his Will. Prov. 16.4. The Lord hath made all things for himſelf; foreign hath wrought all things; which is not only his act of Creation, but Ordination: [For Himſelf,] that is, for the diſcovery of the Excellency of his Nature, and the Communication of himſelf to his Creature. Sin indeed in its own Nature hath no tendency to a good End, the Womb of it Teems with nothing but Monſters; 'tis a ſpurn at Gods Soveraignty, and a ſlight of his Goodneſs: It both deforms and torments the Perſon that acts it; 'tis black and abominable, and hath not a mite of Goodneſs in the Nature of it. If it ends in any good, 'tis only from that Infinite Tranſcendency of skill, that can bring Good out of Evil, as well as Light out of Darkneſs.

Therefore God did not permit it as Sin, but as it was an occaſion for the manifeſtation of his own Glory. Though the Goodneſs of God would have appear'd in the Preſervation of the World, as well as it did in the Creation of it; yet his Mercy could not have appear'd without the Entrance of Sin, becauſe the Object of Mercy is a Miſerable Creature; but Man could not be Miſerable as long as he remained Innocent. The Reign of Sin opened a door for the Reign and Triumph of Grace, Rom. 5.21. As ſin hath reigned unto death, ſo might grace reign through righteouſneſs to eternal life: Without it, the Bowels of Mercy had never ſounded, and the raviſhing Muſick of Divine Grace could never have been heard by the Creature. Mercy, which renders God ſo amiable, could never elſe have beam'd out to the World. Angels and Men upon this occaſion beheld the ſtirrings of Divine Grace, and the Tenderneſs of Divine Nature, and the glory of the Divine Perſons in their ſeveral Functions about the Redemption of Man, which had elſe been a Spring ſhut up and a Fountain ſealed; the Song of Glory to God, and Good will to Men in a way of Redemption had never been Sung by them. It appears in his dealings with Adam, that he permitted his Fall, not only to ſhew his Juſtice in puniſhing, but principally his Mercy in reſcuing; ſince he proclaims to him firſt the Promiſe of a Redeemer to bruiſe the Serpents head, before he ſetled the Puniſhment he ſhould ſmart under in the World††Gen. 3.15, 16, 17.Gen 3:15Gen 3:16Gen 3:17. And what fairer proſpect could the Creature have of the Holineſs of God, and his Hatred of Sin, than in the edge of that Sword of Justice, which puniſhed it in the Sinner; but glitter'd more in the Puniſhment of a Surety ſo near Allied to him. Had not Man been Criminal, he could not have been Puniſhable, nor any been puniſhable for him: And the Pulſe of Divine Holineſs could not have beaten ſo quick, and been ſo viſible, without an exerciſe of his Vindicative Juſtice. He left Mans mutable Nature, to fall under Ʋnrighteouſneſs, that thereby he might commend the p. 529Righteouſneſs of his own Nature**Rom. 3.7.Rom 3:7. Adams Sin in its Nature tended to the ruine of the World, and God takes an occaſion from it for the glory of his Grace in the Redemption of the World: He brings forth thereby a new Scene of Wonders from Heaven, and a ſurprizing Knowledge on Earth: As the Sun breaks out more ſtrongly after a Night of Darkneſs and Tempeſt. As God in Creation framed a Chaos by his Power, to manifeſt his Wiſdom in bringing Order out of Diſorder, Light out of Darkneſs, Beauty out of Confuſion and Deformity; when he was able by a Word to have made all Creatures ſtand up in their Beauty, without the precedency of a Chaos: So God permitted a Moral Chaos, to manifeſt a greater Wiſdom in the repairing a broken Image, and reſtoring a deplorable Creature, and bringing out thoſe Perfections of his Nature, which had elſe been wrapt up in a perpetual ſilence in his own boſom††But of the Wiſdom of God in the permitting Sin in order to Rede…ption, I have handled in the Attribute of Wiſdom.. It was therefore very congruous to the Holineſs of God, to permit that which he could make ſubſervient for his own glory, and particularly for the manifeſtation of this Attribute of Holineſs, which ſeems to be in oppoſition to ſuch a permiſſion.

5. Propoſition: The Holineſs of God is not blemiſht by his concurrence with the Creature in the material part of a ſinful Act. Some to free God from having any hand in Sin, deny his concurrence to the Actions of the Creature; becauſe, if he concurs to a ſinful Action, he concurs to the Sin alſo: Not underſtanding, how there can be a diſtinction between the Act, and the Sinfulneſs or Viciouſneſs of it; and how God can concur to a Natural Action, without being ſtain'd by that Moral Evil which cleaves to it.

For the underſtanding of this, obſerve

1. There is a concurrence of God to all the acts of the Creature; Acts 17.28. In him we live, and move, and have our being. We depend upon God in our Acting, as well as in our Being: There is as much an efficacy of God in our Motion, as in our Production; as none have life without his Power in producing it, ſo none have any operation without his Providence concurring with it. In him, or by him, that is, by his Virtue preſerving and governing our Motions, as well as by his Power bringing us into Being. Hence Man is compared to an Ax, Iſai. 10.15. an Inſtrument that hath no action, without the cooperation of a Superiour Agent handling it: And the Actions of the Second Cauſes are aſcrib'd to God; the Graſs, that is the product of the Sun, Rain, and Earth, he is ſaid to make to grow upon the Mountains, Pſal. 147.8. and the Skin and Fleſh, which is by Natural generation, he is ſaid to cloath us with, Job 10.5. in regard of his co-working with Second Cauſes, according to their Natures. As nothing can exiſt, ſo nothing can operate without him; let his Concurrence be removed, and the Being and Action of the Creature ceaſe: Remove the Sun from the Horizon, or a Candle from a Room, and the Light which flowed from either of them ceaſeth. Without Gods preſerving and concurring Power, the courſe of Nature would ſink, and the Creation be in vain.‖‖Suarez, Metaph. part. 1. p. 552. All Created things depend upon God as Agents, as well as Beings, and are ſubordinate to him in a way of Action, as well as in a way of Exiſting. If God ſuſpend his Influence from their Action, they would ceaſe to act, (as the Fire did from burning the Three Children) as well as if God ſuſpend his Influence from their Being, they would ceaſe to be. God ſupports the Nature whereby Actions are wrought, the Mind where Actions are conſulted, and the Will where Actions are determin'd, and the Motive power whereby Actions are produced. The Mind could not contrive, nor the Hand act a Wickedneſs, if God did not ſupport the Power of the one in deſigning, and the Strength of the other in executing a wicked Intention. Every faculty in its Being, and every faculty in its Motion, hath a dependance upon the Influence of God. To make the Creature Independent upon God in any thing which ſpeaks Perfection, as Action conſidered as Action is, is to make the Creature a Soveraign Being. Indeed we cannot imagine the Concurrence of God to the good Actions of Men ſince the Fall, without granting a Concurrence of God to evil Actions; becauſe there is no Action ſo purely Good, but hath a mixture of Evil in it, though it takes its denomination of Good from the better part, Eccleſ. 7.20. There is no man that doth good and ſins not.

p. 5302. Though the Natural virtue of doing a ſinful Action be from God, and ſupported by him, yet this doth not blemiſh the Holineſs of God; while God concurs with them in the Act, he inſtils no Evil into Men.

1. No Act in regard of the ſubstance of it is Evil. Moſt of the Actions of our Faculties, as they are Actions, might have been in the ſtate of Innocency. Eating is an act Adam would have uſed, if he had ſtood firm, but not Eating to exceſs. Worſhip was an act that ſhould have been perform'd to God in Innocence, but not hypocritically. Every Action is good by a phyſical goodneſs, as it is an act of the Mind or hand, which have a Natural goodneſs by Creation; but every Action is not Morally good: The Phyſical goodneſs of the Action depends on God, the Moral Evil on the Creature.**…rald. de …ibero a…bit. p. 98, 99. There is no Action, as a Corporeal action, is prohibited by the Law of God; but as it ſprings from an Evil diſpoſition, and is tainted by a venemous temper of Mind. There is no action ſo bad, as attended with ſuch Objects and Circumſtances; but if the Objects and Circumſtances were changed, might be a brave and commendable Action: So that the Moral goodneſs or badneſs of an Act is not to be eſteemed from the ſubſtance of the act, which hath always a Phyſical goodneſs; but from the Objects, Circumſtances, and Conſtitution of the Mind in the doing of it. Worſhip is an Act good in it ſelf, but the worſhip of an Image is bad in regard of the Object. Were that act of Worſhip directed to God, that is paid to a Statue, and offered up to him with a ſincere frame of Mind, it would be Morally good. The Act in regard of its ſubſtance is the ſame in both, and conſidered as ſeparated from the Object to which the Worſhip is directed, hath the ſame real goodneſs in regard of its ſubſtance; but when you conſider this action in relation to the different Objects, the one hath a Moral Goodneſs and the other a Moral Evil. So in Speaking; Speaking being a motion of the Tongue in the forming of words, is an excellency belonging to a Reaſonable Creature; an Endowment beſtow'd, continued, and ſupported by God. Now if the ſame Tongue forms words whereby it curſeth God this minute, and forms words whereby it bleſſes and praiſes God the next minute; the faculty of Speaking is the ſame, the motion of the Tongue is the ſame in pronouncing the Name of God either in a way of Curſing or Bleſſing, James 3.9, 10. 'tis the ſame mouth that bleſſeth and curſeth; and the motion of it is naturally good in regard of the ſubſtance of the Act in both; 'tis the uſe of an excellent Power God hath given, and which God preſerves in the uſe of it. But the eſtimation of the Moral Goodneſs or Evil is not from the act it ſelf, but from the diſpoſition of the Mind. Once more, Killing as an act is good, nor is it unlawful as an Act: For if ſo, God would never have commanded his People Iſrael to wage any War, and Juſtice could not be done upon Malefactors by the Magiſtrate. A Man were bound to ſacrifice his life to the fury of an Invader, rather than ſecure it by diſpatching that of an Enemy. But killing an Innocent, or killing without Authority, or out of revenge, is bad. 'Tis not the Material part of the act, but the Object, Manner, and Circumſtance, that makes it good or evil. 'Tis no blemiſh to Gods Holineſs to concur to the ſubſtance of an Action, without having any hand in the Immorality of it, becauſe whatſoever is real in the ſubſtance of the Action might be done without Evil. 'Tis not Evil as it is an act, as it is a motion of the Tongue or Hand, for then every motion of the Tongue or Hand would be Evil.

2. Hence it follows, that an Act as an Act is one thing, and the Viciouſneſs another. ††Amyrald. p. 321, 322.The Action is the efficacy of the Faculty, extending it ſelf to ſome outward Object; but the Sinfulneſs of an act conſiſts in a privation of that Comlineſs and Righteouſneſs, which ought to be in an Action; in a want of conformity of the act with the Law of God, either written in Nature, or revealed in the Word. Now the Sinfulneſs of an Action is not the act it ſelf, but is conſidered in it as it is related to the Law, and is a deviation from it; and ſo it is ſomething cleaving to the Action, and therefore to be diſtinguiſh'd from the act it ſelf, which is the Subject of the Sinfulneſs. When we ſay, ſuch an Action is ſinful, the Action is the Subject, and the Sinfulneſs of the Action is that which adheres to it. The Action is not the Sinfulneſs, nor the Sinfulneſs the Action; they are diſtinguiſh'd as the Member, and a diſeaſe in the Member, the Arm and the Palſie in it: The Arm is not the Palſie, nor is the Palſie the Arm; but the Palſie is a Diſeaſe that cleaves to the Arm: So Sinfulneſs is a deformity that cleaves to an Action.