God; or fomething which caufes the fame or is an inducement thereunto,

2. And fince the alienation of the Hearts affection from God, is in refpect of God an averfion from him; and that it is evident there can be no averfion from God, (in whom there is not any the least appearance of evil) but through the inordinate defire of fome temporal Benefit, or Pleafure, which is preferred before him; 'tis manifeft that in these two, Averfio à Deo, &Converfio ad Creaturam, an averfion from God, and a converfion to the Creature, ist contained the whole Evil that befall man as man, or a rational Creature made to enjoy everlasting Blifs, fince nothing elfe can make him fail of being eternally happy.

3. And forafmuch as the Evil which is an Averfion from God, is a meer Privation of that Love of God which the Soul ought to have towards him, 'tis plain that actual Evil (called by Divines Malum Culpa actualis, or Peccatum actuale) cannot be placed in an Averfion from God, but in a Converfion to the Creature,

4. Yet in regard it would be no hindrance to man's Felicity however ftrongly his Soul were addicted to any temporal Good, provided the Soul's Affection to God were not Ģ 3

any

any thing abated thereby, 'tis clear that Sin formally taken is that Evil which is an Averfion from God, and that the Converfion of the Heart to the Creature, or the inordinate Love of the World and worldly Vanities, is Sin materially only (and not formally) confidered.

5. But this notwithstanding, fince it is not poffible, but that the Soul which immoderately affects the Creature, or the fatisfying an inordinate Defire, muft of neceffity have its due Affection to God hindred or abated thereby, 'tis evident that in every inordinate, immoderate Converfion to the Greature, there is always neceffarily impli ed and involved an averfion from God, (because to love two Things, God and the World chiefly, that is, God above the World, and the World above God both at the fame time, is plainly répugnant and impoffible) in regard of which it is properly finful, or formally a Tranfgreffion of the Law of God.

6. Hence it comes to pafs that the external Act conceived to be prohibited by the Divine Lam, is no real Breach thereof, fave only when, and as it impedes or diminifheth the Souls due Affection or Love, which of right it ought to have to God, in

order

order to its own Felicity, as fhall hereafter in the explication of the feventh and Eighth Commandments (Sect.19.) be made appear.

7. In the greatest Alienation therefore of the Heart from God, is the greateft fin; which Alienation because it befalls the Damned,in that their Averfion from God is perpetual, the Damned are the greateft Sinners.

Object.. Sin is the Tranfgreffion of the Law of God. 1 John 3. 4. and the Tranf greffion of the Law is therefore finful, becaufe it is repugnant to the Divine Will, and an Offence to God. Jaw Ju.

Solut. The Definition of Sin given by the Blessed Apostle mult needs be infallibly true; but the reafon offered, why the Tranf greffion of the Law is finful, is none of the Apoftles, and its truth may very well be queftioned. For in cafe Gods Will had been abfolutely fet against Sin, rather than it fhould have been ever in the World, neither the Author nor Actors of it had received a Being, fince he was the Maker and Creator of them both. And therefore it is not in refpect of any Injury, Harm, or Inconvenience whatfoever that can befall the Almighty, (who is infinitely above the reach of any Difpleafure or Annoyance poffible to be done unto him) by the commitG 4

ting

ting of Sin, that he forbids it; but because it is mischievous and hurtful to the Creature in many refpects, as hath been fet forth in the three preceding Sections laft past. So that the Reason why the Creator gave Man a Law to obferve, was not fimply this, that he required Obedience fhould be given to whatsoever he commanded, but that Man through Obedience to the Law (which is a Rule, that, if rightly obferved, will make him happy) might reap the Benefit of the due Obfervance of it, as from this fubfequent Argument will (i think) be evinced. Tho Obedience is due to be performed, but in refpect of fame Command given to be obeyed; no Command is to be given to be obeyed,but in refpect of fome good End whereunto it tends; for to command a thing either to no End at all, or to a bad End, would be irrational; fince to do the former would be an impertinent Vanity; and to do the latter would be plain. Perverfnefs; both which, fince they are infinitely remote and eftranged from the Nature of God, 'tis impoffible he fhould command any thing but for a good End. And foraf much as he is utterly incapable of receiving any manner or meafure of Good, by reafon of his infinite Self-perfection; he can

not

not poffibly require Obedience from his Creature for any Good, either of Profit or Pleasure expected to redound thereby to himself. And therefore whenever he gives a Law or Command to his Creature, he does it for this fole End, that the Creature may be benefited thereby, in cafe, a fincere and cordial Obedience be performed unto it.

Object. 2. If God cannot poffibly give a Command but fuch only as tends to the Good of the Creature, it will not be in his Power to command a thing of that nature, that fimple Difobedience to his Will, with out refpect had to fome or other definite Good to be obtained by fulfilling the Command, fhould be a fin.

Solut. That God cannot poffibly give a Command but for fome good End and Purpose, and that he himself is incapable of re ceiving any good, hath been proved before. But it doth not thence follow, that he cannot command a thing to be done without refpect had to fome or other express definite Good; because he may command a thing purely indifferent in it felf, to the intent that men by yielding Obedience to his Command for the Commands fake, may be inured to fubmit with readiness and chear

fulness