Weeks:
SERMON VI.
EPHESIANS 1:11
Who works all things after the counsel of his own will.
We proceed in the discussion of objections.
Objection 7. It is said, that God, in scripture, represents sin as contrary to his will, and. forbids it under the penalty of his severest indignation but this doctrine represents sin as taking place agreeably to his will; and if God represents sin as contrary, to his will, and at the same time teaches this doctrine he contradicts himself. It is said, that God, in scripture, expresses the greatest abhorrence of sin, but that if he has decreed the existence of sin, and employs his own agency in causing it to take place, then he must be well-pleased with sin; and therefore, he expresses an abhorrence which he does not feel, and acts a deceitful part. It is said, that God, in scripture says, that he wills not the death of the sinner; but that if this doctrine is true, he does will his death. And if he punishes his creatures for doing what he caused them to do, then he must delight in their misery: which represents God as a most wicked, false, cruel, and unfeeling tyrant.
Answer. Before we proceed directly to the consideration of this objection, let a few things be premised. First, let it be observed, that in order to make out a contradictions in the declarations of anyone, we must be certain than the words, which are supposed to contradict each other, are used, in both instances, in the same sense. For example, the scripture says, in one place, “Answer a fool according to his folly,” and in another place, “Answer not a fool according” to his folly.” Now, to make out a contradiction here,” we must be certain that the words are used in both places in the same sense for if they are used in different senses, the two passages may be perfectly consistent. Again, let it be observed, that an event may, at one time, be considered by itself alone, and spoken of in that point of view, without taking into consideration any of its connections and consequences; and it may, at another time, be considered, and spoken of with all its connections, consequences, relations, and dependencies. When spoken of in the former point of view, it is said to be spoken of a it is in itself considered j and when spoken of in tile latter point of view, it is said to be spoken of as it is upon the whole, all things considered. Once more, let it be observed, that a thing may sometimes be chosen for its own sake, without any reference to any other thing; and this is what is called being desirable in itself. As, for example, we choose happiness for its own sake, because it is desirable in itself. And again, a thing which is not desirable in itself; and which never could be chosen for its own sake, may be chosen for the sake of some other thing with which it is connected, and which may thereby be attained; and this is called being desirable on the whole. For instance, we may choose to suffer a small temporary evil, for the sake of some great and lasting good, which may thereby be attained. We may choose to suffer the pain of cutting off one of our limbs, which is very undesirable in itself; for the take of preserving our whole body from destruction. A wise and good parent may choose to inflict pain upon his undutiful child, not for its own sake, not because he delights in seeing his child suffer, for that is very undesirable in itself, but he chooses it for the sake of the child’s good, or for the good of the rest of his family, to deter them from the like disobedience. God chose that his Son should die, not for its own sake, be had no pleasure in the sufferings of his Son, in themselves considered, but he chose it for the sake of the salvation of sinners; he chose it, because, upon the whole considering the amazing worth of souls, and the great glory that will redound to his name from saving sinners, considering how much his law would be honored, and how clearly his hatred of sin would appear in the cross or Christ, all things being considered, he chose the death of his Son, as upon the whole a desirable event, though in itself considered nothing could be more undesirable. He chooses often to afflict his children in this world, not for its own sake, he does not delight in their sufferings, in themselves considered; but he does it for their good, he does it because all things considered it is desirable, and will prepare them. for a higher degree of happiness in heaven that they could otherwise enjoy. It must be evident that this distinction is well founded. For if it is riot, if God gave up his Son to die, and “put him to grief,” because he took pleasure in his sufferings, considered in themselves, if he afflicts his children in this world because he delights in their pain, he must be a malevolent being. But this is the character of Satan. Satan torments others because he delights in their misery in itself considered. This is pure malice, and cannot be ascribed to God. But if this distinction is well founded, as it certainly is, the way is prepared to remove the objection under consideration.