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God; or fomething which causes the same a or is an inducement thereunto,

2. And since the alienation of the Hearts affection from God, is in respect of God an aversion 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 desire of some temporal Benefit, or Pleasure, which is preferred before him; 'tis manifest that in these two, Aversio à Deo,

Converfio ad Creaturam, an aversion froni God, and a conversion to the Creature, is contained the whole Evil that befall man As man, or a rational Creature made to enjoy everlasting Bliss, since nothing else can make him fail of being eternally happy.

3. And forasmuch as the Evil which isan Aversion from God, is a meer Privation of that Love of God which the Soul ought to have towards him, "riş plain that actual Evil ( called by Divines Malum Culpa actua. lis, or Peccatum actuale) cannot be placed in an Ayersion from God, but in a Converfion to the Creature.

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


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

5. But this notwithstanding, fince it is not postble, but that the Soul which immo. derately affects the Creature, or the fatisfyingiàn inordinate Desire, must of necessity have its due Affection to God hîndred or abated thereby, 'tis evident that in every inordinate, immoderate Conversion to the Greature, there is always necessarily impli. ed and involved an aversion 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 same time, is plainly répugnánt and impossible) in regard of which it is properly finful, or formally a Transgresion of the Law of God.

6. Hence it coines to pass that the ex, ternal Ad conceived to be prohibited by the Divine Law, is no real Breach thereof, save only when, and as it impedes or dimimisheth. the Souls duc Affection or Love, which of right it ought to have to God, in


order to its own Felicity; as Thall bereafter in the explication of the seventh and Eight' Commandments (Se&.19.) be made appear.

7. In the greatest Alienation therefore of the Heart from God, is the greatest lin"; which Alienation because it befalls the Damned, in that theirAversion from God is perpetual, the Damned are the greatest Sinners.

Object. 1. Sin is the Transgression of the Law of God. 'I John 3. 4. and the Transgreffion of the Law is therefore linful, be. cause it is repugnantto the Divine Will, and 'an Offenće to God.

Solut. The Definition of Sin given by the Bleffed Apostle must needs be infallibly

true ; but the reafon offered, why the Transgression of the Law is sinful, is'none of the Apostles, and its truth may very well be que- . stioned. For in cafe Gods Will had been absolutely see against Sin, rather than it should have been ever in the World, neither the Author nor Actors' of it had received a Being, since he was the Maker and Creator of them both. And therefore ir is not in respect of any Injury, Harm, or Inconvenience whatfoever that can befall the Almighty, who is infinitely above the reach of any Displeafüre or Annoyance porsible to be done unto him) by the commit


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ting of Sin, that he forbids it; but because
ịt is mischievous and hurtful to the Crea-
ture in many respects, as hath been set forth
in the three preceding Se&tions last part. So
that the Reason why the Creator gave Man
a Law to observe, was not simply this, that
he required Obedience should be given to
whatsoever he commanded, but that Man
through Obedience to the Law (which is a
Rule, that, if rightly observed, will make
him happy) might reap the Benefit of the
due Observance of it, as from this subse-
quent Argument will (i think) be evinced.
Tho Obedience is due to be performed, but
in respect of some Command given to be 0-
beyed; no Command is to be given to be o-
beyed, but in respect of some good End where.
unto it tends; for to command a thing
either to no End at all, or to a bad End,
would be irrational; since to do the for-
to do the latter would be plain. Peryerf-
ness; both which, since they are infinitely
seinote and estranged from the Nature of
God, 'tis impossible he should command 4-
my thing bụt for a good End. And foraf-
much as he is utterly incapable of receiving
any manner or measure of Good, by rea-
fon of his infinite Self-perfection ; he can-

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not possibly 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 Creatuse, he does it for this fole End, that the Creature may be benefited thereby, in case a fincere and cordial Obedience be performed unto it.

Object. 2. Jf God cannot possibly give a Command but such 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 Disobedience to his Will, with. out respect had to [dine or other definite Good to be obtained by fulfilling the Command, should be a sin.

Solut. That God cannot possibly give a Command but for some good End and Purpose, and that he himself is incapable of receiving any good, hath been proved before. But it doth not thence follow, that bie çannot com.and a thing to be done without respect had to some 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 submit with readiness and chear



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