SERMON I.

IN these words I shall take notice of two things, which are to my present purpose, viz.

First, An objection against the reasonable­ness and justice of God's charging that on men as a crime, and punishing them for that, which an­swers some very good end, and is, in the event, greatly to his glory. This we have in the 5th verse. But if our unrighteousness commend the righteous­ness of God, what shall we say? Is God unrighte­ous who taketh vengeance? When the apostle says, [Page 2] I speak as a man, he means, that in these words, he states an objection that blind, sinful men were ready to make.^* And this obj [...]ction is more particularly stated in the 7th verse. For if the truth of God hath more abounded through my lie unto his glory, why yet am I also judged as a sinner? The question is, How G [...]d can justly find [...]ult with, and punish that un­righteousness and wickedness of men, which is the occ [...]sion of the exercise and manifestation of his righ­teousness, truth and holiness; by which there is made a bright display of his glory? How can that conduct of m [...]n, which answers such good purpo­ses, be hated, condemn'd and punished by God? If sin is so much for God's glory, then surely sin is on the whole a GOOD, and consequently the more sin there is, the better. Why then does God forbid it? Why is he angry with the sinner? And where is the justice of punishing him for it? Does not this give full licence, yea, the greatest imaginable en­couragement to sin? If such great good comes of sin, then let us do evil that good may come. ^†

Secondly, The objection rejected as groundless, absurd and impious. Ver. 6. God forbid! For [Page 3] then how shall God judge the world? As if the a­postle had said, ‘Such a suggestion is to be rejected with abhorrence as absurd and blasphemou [...] ▪ as 'tis directly against God the righteous judge of the world.—’

Some suppose that the whole of the 8th verse is an answer to the foregoing objection, which the a­postle gives in these words; by shewing where the objection would lead them, if granted to be just, v [...]z. that we ought to commit sin, because God made it the occasion of good, and would some way turn it all to his glory.^* But I rather think, with Mr. Lo [...]ke and others, ^† that these words, And not ra­ther—Let us do evil that good may come, are a con­tinuation of the objection; and that the words, As we be slanderously reported, and as some affirm that we say, which are a parenthesis; together with the last words, Whose damnation is just, contain the a­postle's answer. He rejects it as an unjust and ground­less consequence from the premises, which was the doctrine of the apostle, viz. that sin was the occasion of God's glory, and so of the greatest good. And condemns those who made this objection and practised upon it, by this short and severe sentence, Whose damnation is just.

But be this as it will, whether the objection is con­tinued in the 8th verse, or is the whole of it the a­postle's answer, the passage taken together holds forth the following truth, which I design to make the subject of my discourse from these words, viz.

I shall endeavour to prove and illustrate these propositions in their order.

PROP. I. Sin may be, and actually is the occa­sion of great good.

This is supposed in the passage of scripture on which the doctrine is grounded. The apostle does not deny, but im [...]licitly grants, that men's unrigh­teousness commends the righteousness of God; that the truth of God does by men's lies and wicked­ness, abound to his glory; and so that evil or sin is the occasion of good.

But we are not le [...]t to learn this truth from this passage only: The holy bible abundan [...]ly reveals to us, not o [...]ly that sin may be the occasion of good; but that i [...] actually is so, by becoming the means of promoting the g [...]od of man in man▪ instances, and advancing the declarative glory of God.

The bible is full of instances of this, a few of which I will mention.

[Page 5]We have an instance, in the sin of Ioseph's bre­thren, in selling him into Egypt. 'Tis expresly said (Gen. l.20.) God meant it unto good. i. e. God intended good by their wickedness. And God's end was abundantly answer'd. By this, and what Ioseph suffer'd in a state of bondage, in consequence of i [...], he was fitted for that honourable and useful station God designed him for. This was the means of providing for God's church and people, and sav­ing them alive; as well as preserving the kingdom of Egypt in the time of famine. This sin of Io­seph's brethren therefore was one means by which God fulfilled his covenant [...] promises to his people, and so was the occasion of his truth's abounding to his glory. And this was the means of God's name becoming great, through the land of Egypt, and was an introduction to all the mighty works God did there, and in the wilderness, in the deliverance of Israel from Egypt, and their return to the land of Canaan; and so was one necessary and important step towards all that glory God obtain'd hereby, and all that good which his church received. Thus this evil was the means of good, and the sin of Ioseph's brethren in selling him into bondage, had a [...]rai [...] of good consequences attending it, and was the occa­sion of more good than I have time now particu­larly to mention; yea, more than can be easily reckon'd up, or even conceived of.

We have another instance in the wickedness of Pharoah, king of Egypt. Pharoah was an instance of remarkable wickedness. He cruelly oppress'd the children of Israel, he bid open defiance to JE­HOVAH, and repeatedly refus'd to obey him, and regard his prophets and messengers, though they wrought many miracles and wonders before his eyes, [Page 6] to convince him that they were sent by the omni­potent governor of the world. Yea, though when in sore distress, by the hand of God, that was heavy upon him, he repeatedly confessed his sin and promised reformation, if God would deliver him; yet he as often hardned his heart, and broke all his promises. And after the Israelites were go [...]e out of Egypt, with a mighty hand, not only by his leave, but his urgent desire, he soon hardens his heart, and pursues them, resolv'd to take revenge. What an instance of cruelty, pride, obstinacy, da [...]ing pre­sumption and impiety was Pharoah▪—Yet God made all his wickedness the occasion of good: Good to his people, and the glory of his great name. For this we have God's own express declaration. (Exod. ix. [...].) And in very deed, for this cause have I rai­sed thee up, for to shew in thee my power, and that my name may be declared throughout all the earth. This was the end God had in [...] up Pharoah, in preserving him, and suff [...]g him to go on and g [...]w thus great in wick [...]ness; that by de­stroying him a [...] last, and delivering his people from his oppressive hand, he might besto [...] the good on his church, he had in store for them, and fulfil his promises to Abraham, Isaac and Iacob; and that in s [...]ch a way as to get to himself a great name through all the earth. And this end was answer'd; God triumphed gloriously in the destruction of Pha­roah and his host, and in the salvation of his people from their hand.

Again, the sin of the Iews and Gentiles in put­ting our Lord Iesus Christ to death, was the occa­sion of great good. The death of Christ, consider'd in all it's consequences, was one of the most glori­ous events that ever happen'd; most necessary for [Page 7] the good of men, and most for the glory of God. Now the death of Christ, so full of good to man, and so much to the glory of God, was brought a­bout by the wickedness of man; yea, one of the greatest instances of wickedness that ever was: And not only so, but it could be brought about no other way. If the son of God must die, he must be put to death b [...] the hands of wicked men. Surely no christian who hopes for salvation by the death of Christ, which was effected by the wickedness of man, can doubt but that greatest sin has been the occasion of the greatest good.

The [...]ast instance of this kind which I shall menti­on, is the unbelief and obstinacy of the Iews as a peo­ple and nation, when the gospel was preach'd to them after the ascension of Christ. This was the occasion of the calling of the Gentiles, of their hav­ing the unsearchable riches of Christ preach'd to them: And so being engrafted into the stock from which the Iews were broken off by unbelief. St. Paul considers the matter in this light in the XI. chap. of his epistle to the Romans. He says, Thro' their fall salvation is come to the Gentiles. That the fal [...] of them was the riches of the world, and the diminishing of them, was the riches of the Gentiles. Verses 11, 12. He speaks of the Gentiles as hav­ing obtained mercy through their unbelief. Verse 30. And in this view of the case, cries out in the 33. verse, O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! Thus the sin and unbelief of the Iews was the occasion of mercy and salvation to the Gentiles. We Gentiles may now consider ourselves as reaping the benefit of the unbelief and fall of the Iews, and this day are in possession of the good that is come to us by that means.

[Page 8]Thus we have consider'd some instances in which great good has been brought about by the evil of sin, according to the express declaration of the holy scripture. I might turn you to many other instances of this kind, which I pass, as these I have mention'd set this matter, I think, in a plain and incontestible light.

And since God has in some instances, yea in so many, over-ruled the sin of man, to bring ab [...]ut some great good, who can say that he does not so with regard to every sin that men commit? Yea, have we n [...]t reason to think, and even be sure that this is actually the case? May we not conclude, may we not be confident, that all the sin which takes place among men from the fall of the fi [...]st created pair, to the end of the world, shall some way or other be over-ruled by God to answer some good end? If God does it in one instance, why may he not, yea why will he n [...]t, in every instance? He who is infinite in wisdom and power, can over-rule all sin for g [...]od, as well and as easy as any one sin. A [...]d our not being able to see h [...]w he does it, or how it can be done, is no o [...]j [...]ction at all. Surely we don't think to limit infinite wisdom and power, by our own scanty conceptions. The in­stances of this recorded in scripture, which we have been considering, are a specimen and pledge of what God can do; and doubtless of what he actu­ally does with respect to sin in general, yea every instance of it that takes place. These instances on record are a proof that sin is not in it's own nature such a thing, as that it cannot be improved by in­finite wisdom to bring about great good. And if it is not, so in it's own nature, nothing can make it so, we have reason to think.

[Page 9]AND if God is wise and powerful enough, and so can make sin in general, yea every instance of it, answer some good end; may we not suppose that he actually does it? If God does not want wis­dom and power to do it; we cannot think he will neglect it, or suffer sin to fail of answering a good end, through want of care and attention to this matter. No surely; 'tis not a matter of indiffer­ence with God, whether sin answers a good end or a bad one, or none at all. To suppose this, would be to suppose the infinitely holy God perfectly in­different about good and evil; yea, perfectly in­different about the most interesting and important affair in the universe▪ Which would be the most unworthy thought of God, as well as the greatest absurdity.

But as it is of importance that we should all form our opinion right in this matter, let us again turn to the bible, and see what further light we can get there in this point.—And here we may observe the following things:—

I. The bible leads us to look upon the GOSPEL, or the way of salvation by Christ, as a method God has taken to bring good out of the evil of sin in general. The gospel is founded in the sinfulness of man, and takes all it's glory from it; and sin is the occasion of all the good that comes to man, and all the glory that comes to God by it. The great work of the Saviour of the world, is TO BRING GOOD OUT OF EVIL. And I think, the scrip­ture leads us to consider the benefits of the gospel as a greater good than would have been, had there been no sin. The scripture don't represent the work of redemption, as what God has wrought to mend and patch up, as well as he could, a world that is spoil'd and ruin'd by sin; as if there would [Page 10] have been more good in the world, upon the whole, if there had been no sin, and so no redemption by Christ. No, the work of redemption is represented in scripture as contriv'd and laid out before the world was made, and as the most glorious of all God's works; far more glorious than the work of creation.

Jesus Christ is said to be ordain'd to the work of redemption, before the foundation of the world. (1 Pet. i.20.) And the glorious way of salvation, which is called the wisdom of God, is said to be ordain'd before the world. (1 Cor. ii.7.) Christ's church and people are said to be chosen in him be­fore the foundation of the World. (Eph. i.3, 4.) The great favour that comes to believers by the gospel, is said to be given to them before the world began (1 Tim. 1.9.) Thus the scripture leads us to consider the work of redemption as originally design'd by God before he made the world, as his greatest and most glorious work; in a view to which he made all things at first. Therefore all things are said to be made for Christ. (Col. i.16.) For by him, [i. e. Christ] were all things created that are in heaven, and that are in earth, visible and invisi­ble, —all things were created by him, and FOR HIM.

The new creation, i. e. the work of redemption, is said to be far more glorious than the first crea­tion. (Isai. lxv.17, 18.) For behold, I create new heavens, and a new earth: And the former shall not be remembred, nor come into mind, &c. Now the sin of man is the occasion of these new hea­vens and new earth: For the glory of Christ and his works could not have been, had not sin took place. Thus sin in general is the occasion of all that good which is comprized in the work of re­demption, [Page 11] which, according to scripture, so much exceeds all the good which was in the first creation. The world, consider'd as fallen or sinful, and re­deem'd by Christ, is better and far more glorious than it was, consider'd as without sin, according to scripture. Thus we are taught, that God's greatest and most glorious work, is to bring good out of evil, to make sin in general, which is the greatest evil, the means of the greatest good.—I pro­ceed to observe,

II^dly. The scripture not only teaches us, that good is brought out of sin in general, by the work of redemption; but also, That God makes the sin and final obstinacy of those that perish eternally, the occasion of great good. That God designs good by this evil, and brings good out of it. This we are particularly taught in Rom. ix.22. What if God willing to shew his wrath, and make his power known, endured with much long-suffering, the vessels of wrath fitted to destruction? Here we are taught, that God's end in bearing with sinners, and suffer­ing them to go on in sin to destruction, is the manifestation of his power and wrath: i. e. his own glory: And that he makes their sin and ruin the occasion and means of it; and so brings good out of this evil, even their sinfulness and ruin. And doubtless, the good obtain'd is greater than the evil by which it is brought about; for we can't reconcile it to the wisdom of God, that he should suffer a greater evil, for the sake of a less good. If God suffers sinners to go on to destruct­ion, that he might hereby shew his wrath, and make his power known; then it is not only certain that God makes the sin and ruin of those that perish, the occasion and means of his own glory; but 'tis also certain, that he counts his glo­ry [Page 12] so great a good, as to overbalance all that evil which he suffers to take place, as a means of that good: So that, upon the whole, there is more good than if there had been no evil. I say, we are sure of this; for to suppose the contrary, is to impeach God's wisdom: For to suffer a greater evil, for the sake of a less good, is as if one should part with a thousand pounds for the sake of ten, or as the means of procuring one penny. Or as if he should endure a million degrees of pain, for the sake of one degree of pleasure; which, upon the whole, is worse than nothing at all; and is really preferring evil to no e­vil, or a greater evil to a less: Which is the same with choosing evil for evil's sake; and cannot be supposed of the wise and holy God, without blasphemy.

Indeed, the instance of Pharoah, which we have before consider'd, is a specimen of all obstinate, im­penitent sinners. As God raised him up; i. e. suf­fer'd him to go on to such a degree of wickedness, 'till he was ripe for destruction, that in him he might shew his power, and cause his name to be declared throughout all the earth: So he suffers all sinners that finally perish, to go on 'till they are fitted for destruction, that he may glorify himself in them. And 'tis from the instance of Pharoah, and what God says of him, which St. Paul mentions in the 17th verse, that he is led to say what he does of finally impenitent sinners in general, in the text under con­sideration.

He who can understand God's dealings with Pha­roah, and is reconciled to his suffering him to go on to so great a degree of wickedness, that he might glorify himself in him, and can see God's righteous­ness and wisdom in bringing this good out of Pha­roah's wickedness; he will easily see how God makes the sin of all that are finally impenitent, a means of [Page 13] his own glory; and suffers them to go on to de­struction, that he may answer this end.—

If any should say, ‘Though God glorified him­self by the great wickedness and obstinacy of Pha­roah, and does so by the sin and destruction of all that perish; yet God would be more glorified, and he would obtain a higher and better end, if neither Pharoah, nor any sinner went on in wickedness to final impenitence and destruction:’ I say, if any should say so; I think, they would contradict the scripture-texts we are considering, or at least deny God's wisdom in his conduct in these instances. God says, he suffer'd Pharoah to go on to the length he did in sin, 'till he was ripe for ruin, that he might glorify himself thereby. Now, if he would have had more glory, or as much if Pharoah had not gone on as he did; then God did not take the best method, and use the best means to glorify himself by Pharo­ah: And therefore did not act wisely in seeking to glorify himself by Pharoah's obstinacy and ruin: For wisdom consists in choosing the best means, to answer the best end. This may be applied to final­ly impenitent sinners in general.

IIIdly. The scripture teaches us, that God makes ALL the sins of men, from the beginning to the end of the world, to answer some good end. This we are particularly taught in the 76th psalm, 10th verse. Surely the wrath of man shall praise thee: The re­mainder of wrath shalt thou restrain.

By the wrath of man we are to understand the wickedness of men in general, by which they vio­lently oppose God, and all that is good. 'Tis here said, that all this wrath shall praise God; i. e. shall be to his honor and glory: So that that wrath, that wickedness of man which would not answer this end, God will effectually restrain, and not suffer to take [Page 14] place. So that by this scripture we are assured, that God is glorified by all the sin that is in the world: God makes it all the occasion of this good. And the reason why God lays the restraints on men that he does, and so prevents there being more sin than there is, is because more sin would not answer this end: For God will have nothing in his world but what he can bring good out of, and turn to his own glory.

Another text which I think is full to this purpose, is that noted one (Gen. iii.15.) AND IT SHALL BRUISE THY HEAD. i. e. The seed of the wo­man shall bruise the serpent's head. Which is as much as to say, that Christ shall utterly and compleatly disappoint and defeat the devil, in what he had done in introducing sin into the world. But this he would not do, if he did not turn all the sin which the devil had been the means of bringing into the world, into good, by making it the occasion of more, or at least as much good, as there would have been if there had been no sin. If there is one instance of sin, which is not turn'd to good, the devil is not herein disap­pointed and defeated; but is gratified finally: His end is answer'd, and 'tis so far just as he would have it. So far he is not conquered by Christ; but he gains his point, and is conqueror himself. If the de­vil has in any degree marr'd and spoil'd the world, and made it upon the whole worse than it would have been if he [...] not introduced sin into it, not­withstanding what Christ has done to defeat him; then he has so far gain'd his point, and succeeded in the thing he aim'd at: And therefore so far he is not defeated, but conquers and reigns.

So that these words hold forth this truth, in the strongest light; viz. That all the sin in the world, is by Christ made the occasion of good; yea that [Page 15] Christ will make sin the occasion of so much good, that the world shall be at least as good a world,^* as if sin had never been introduced: So that satan shall not gain his end in one point, in the least degree; but shall be wholly defeated.

This is the way in which Christ bruises the ser­pent's head, viz. by bringing good out of evil. And the more good he makes sin the occasion of, the more effectually is satan defeated: The greater is Christ's conquest, and the more he triumphs o­ver the devil. If Christ is able to make sin the oc­casion of so much good, as that God shall be more glorified, and this be a much better world, than if sin had never come into it; this will be the most deadly and dreadful bruise to satan's head, that can be brought upon it. This will be an overthrow that the devil dreads above all things. To see God greatly glorified, and the world made much better by sin, by which satan sought to dishonour God, and spoil his world; yea to see sin made the means of making God more glorious, and this a better world than could have been if sin had not been introduced: So that sin becomes the occasion of something di­rectly opposite to that which satan aims at, and seeks to accomplish: and which he above all things hates, and desires to destroy: For satan, I say, to see things turn out so, will be above all things crossing and de­structive to him; and must be the most effectual, the greatest and most glorious conquest over him that can be. This is to bruise his head in the highest degree. There is nothing the devil dreads so much as this; and therefore to prevent things coming to this pass, he has been exerting all his powers, and making un­wearied [Page 16] attempts in all ages. And therefore we may be sure Christ will accomplish this, if he can. He will so bring things about, that God shall be more glorified, and this shall be, upon the whole, a much better world, than if the devil had never at­tempted to dethrone God, and ruin man: And will make sin, by which the devil sought to spoil this world, and rob God of his honour, the occasi­on and means of bringing this about. I say, we may be sure Christ will do this IF HE CAN, and that to a wonderful and even infinite degree. And surely no christian can doubt of his power to do it. For this end he came into the world, and became the seed of the woman; for this he hung and died on the cross, by which he spoiled principalities and powers, and triumphed over them. By this he will effectually and gloriously destroy the works of the devil, and put all his enemies under his feet.

Thus we see how the scripture represents God as making sin the occasion of good; even so as here­by to bring about more good, than would have been without it: And that every instance of sin answers some good end, by the wise, over-ruling hand of God. The matter seems to be abundantly plain according to scripture.

But there may be some yet stumbled at this; it being strange and unaccountable to them, that this should be, upon the whole, a better world, than it would have been, had not sin and misery enter'd into it: It being to them one of the greatest para­doxes, that That, which in itself is the greatest e­vil, should be productive of the greatest good; the occasion of so much glory to God, and good to the world.

But such, if any there are, are desired to consider the following things.

[Page 17] First, Our not being able to see how this is, or can be done, is no argument that God cannot do it. Surely infinite power and wisdom can do this, tho' infinitely beyond us. Doubtless God knows how to do this, Who disappointeth the devices of the craf­ty, so that their hands cannot perform their enter­prize. Who taketh the wis [...] in their own crafti­ness: And carrieth the counsel of the froward head­long. (Iob v.12, 13.) This is the peculiar glory of God's wisdom, that 'tis able to bring such good, out of such evil.

Secondly, Let such consider, how shocking and dreadful the thought must be, to suppose, that God has permitted that to come into the world, which has in a measure spoiled it; so that he can by no means remove the evil, recover the damage, and make his world as good as it was before! How could God look on and see this, and be unconcern'd, and possess his infinite felicity? Surely this must grieve him to the heart, in a literal sense, and make him heartily repent, that he had made a world for satan to destroy; to destroy, so that he never could perfectly recover it!

Should some one of a nice and elegant taste, build a stately palace, and furnish it with every thing pleasant and delightful: And when he had done, his enemy should come and deface it, and throw it into the utmost confusion and deformity; and place, in the midst of it, something exceeding ugly to the view, and most offensive and loathsome to the smell: and he should be unable to remove it, or so contrive to make it answer some good end to himself, as totally to disappoint his enemy; surely this must be very grievous to him. Instead of beauty and pleasure, he must endure the mortifica­tion of a most ugly sight, and nauseous, abominable [Page 18] smell; while he has no way to help himself. He would wish a thousand times, he had never struck a stroke to that building; but wish in vain. Now if we suppose God's world is, upon the whole, the worse for sin, do we not represent him to be in the case of such an one, or rather infinitely worse!

Thirdly, We would do well to consider, whether if we don't allow that every instance of sin is the occasion of some great good to over-balance it; o [...] whether by supposing, that on the whole, the world is worse for sin, we do not really set something up above God, to rule with him, and even over him, in some degree.

According to the scripture representation of this matter, which we have been considering, God is supreme. He is in the heavens, and hath done what­soever pleased him. He doth his will in the army of heaven▪ and among the inhabitants of the earth: And NONE CAN STAY HIS HAND. He has all things in his hand, and orders all events in his world; and lets nothing come into it, or take place there, but what is to answer some good end, and serves to make the world better, more perfect and excellent than it would have been without it.

But if si [...] has, by coming into the world, marr'd and spoil'd it, so that it will eternally be a worse, or less perfect and excellent world, than it would have been if sin had not enter'd; then surely sin did not come in by God's permission: but it was thrust in by some one so powerful, that God could not pre­vent it; and therefore so far was, and continues to be, above and superiour to the Most High!

The devil design'd to rob God of his honor, and spoil the world he had made, by introducing sin into it; and so to out-do God, and be above him in this instance; and, as it were, take it out of [Page 19] God's hands, and reign in it himself. And so far as God, upon the whole, looses any honor by what the devil has done, so far as this world is, upon the whole, worse, so far the devil has obtain'd his end, has out-done the Most High, and reigns and tri­umphs, and will do so to all eternity. Surely none would knowingly represent God in such a dishonor­able light, and ascribe such honor and power to the devil and wicked men; but would much rather say, ALL honor and power belong unto God; and re­joice that God is above men and devils in the thing wherein they deal most proudly: And herein disco­vers himself to be greater than all others, that would desire to be gods.

Having thus endeavour'd to illustrate and con­firm this proposition, I shall now make some re­flections on what has been said, by way of inference.

I. This view of the matter helps us to a short, easy and satisfactory way of accounting for God's suffering SIN to come into the world, and permit­ting it to prevail and abound as it has done. And indeed, it cannot be accounted for in any other way.

Some of the heathen, in order to account for sin's coming into the world, have supposed it to be go­verned by two opposite independent principles or beings, a good one, and an evil one: And that all sin and evil is from the evil being, which the good being cannot prevent; and so has no hand, even in permitting sin.

And some who have the advantage of divine re­velation, give but a very little better account of the matter; while they suppose God could not prevent sin taking place among his creatures: That God made a number of intelligent creatures, that he could not controul and keep from sin, if he con­tinued them in being, and free agents, and treated [Page 20] them according to the nature and capacity of such. And so the world has been in a great measure spoil'd and ruin'd by SIN, introduced by the Free agency of the creature, which could not be restrain'd and controul'd by God. But how this can be recon­ciled with the scripture, or the wisdom, supremacy, and infinite happiness of God, I think they have never yet shewn.

But if God saw that sin's entering into the world, would be the best means of answering the greatest and best ends, would be the occasion of the greatest good, a means of the world's becoming better, more excellent and glorious than otherwise it would be; then it is easy to see why he should determine to suffer it to take place, even though at the same time he knew how to prevent it, and could easily have done it. For the sake of the great good, which God saw SIN would be the [...]ccasion of, by his dis­posal, he was quite willing to suffer it to take place among his creatures, and therefore permitted it.

OBJECTION. Is not this to make God do evil that good may come, which St. Paul greatly con­demns in the text?

ANSWER. By no means. Surely God does not do evil in permitting his creatures to sin, but on the contrary, acts wisely and holily herein. The creature does the evil, and not GOD. The crea­ture's aims and ends in committing sin, are wicked and vile; but God's aims and designs in permitting the creature thus to act, are wise and holy. There­fore God does not do evil that good may come; but all He does is good.

OBJ. But does not this represent God as willing and chusing SIN, and so taking pleasure in it? [...]o suppose which, would be the highest blasphemy.

[Page 21]ANS. This does not represent God as taking pleasure in sin, and willing and chusing it for it's own sake, in itself consider'd; but he is willing sin should take place, for the sake of something else, viz. The great good that it will be the occasion of pro­ducing. This is nothing contrary to God's hating sin infinitely, consider'd as 'tis in itself, in it's own nature, as consisting in the disposition, views and aims of the sinner; as such, it is the abominable thing which God hates.

There seems to be no great difficulty in making this distinction. We are obliged to make the same, with regard to natural evil, or pain and suffering. This is as truly (tho' not in the same sense and de­gree, I say, as really contrary to God's nature and will, in itself consider'd, as moral evil. Yet God is so far reconciled to it, for the sake of the good to be obtained by it, that he is quite willing it should take place; yea, inflicts it in millions of instances, with his own hand. Thus it pleased God to bruise his own son, to put him to the most amazing pain and torture; not because he delights in pain and misery, in itself consider'd; but he chose thus to put his son to pain, for the sake of the good to be answer'd thereby. In this view of things, God was quite willing his son should suffer, and was pleased with it. Whereas, if there had been no good to be answer'd thereby, it would have been infinitely con­trary to God's nature and will, that his son should be put to such extreme pain. Thus the permis­sion of sin can be accounted for, as easily as we ac­count for the sufferings of Christ, and in the same way: viz. That God chose they both should take place, and therefore suffer'd them to take place, for the sake of the great good they are the means of.

[Page 22]If any should say, ‘seeing God chose that his own son should be put to the most extreme suf­ferings, and looked on and was pleased with it: And seeing he will inflict such amazing pain on the damned to all eternity; it seems that the pain and misery of his creatures suits him, is agreeable to his will, and he really takes pleasure and de­light in it.’ I say, if any one should argue in this form, he would talk as consistently, and as much to the purpose, as he who says, ‘That seeing God chose to permit sin, therefore sin is agreeable to his will, and he delights in it.’ —Both may be easily answered thus:—God wills neither sin nor misery for their own sake; they being, in themselves con­sider'd, abstracted from all connections and conse­quences, most contrary to his nature and will: And was there no good end to be answer'd by sin or misery, God would have forever kept them both out of his world; but since they become the occasi­on and means of so much good, he suffers them both to take place.

If God had no good end to answer by the sin of man, he would have taken eff [...]ctual care to keep him from sin: But as he intended to make this evil the occasion of so much good, he willingly suffer'd it to take place. ^*

[Page 23]II. This view of things affords matter of support and comfort in the darkest times, when sin prevails and abounds most in the world.

He who rules supreme in the heavens, and has all things, even the heart of kings and all men in his hand; who is the father of the creation, and has a heart full of benevolence [...]o the universe, and is therefore steadily and wisely seeking it's good by all he does, and by all he permits; He will bring good out of all this evil: and therefore permits it because 'tis the best, the wisest way to accomplish his benevolent designs. What reason then has the benevolent heart to sink and despond, though sin abounds and threatens to bear all down before it; and every thing is to his view in the utmost disor­der and confusion? Let such confide in infinite wis­dom and goodness, and rejoice at rest. Let them cast all their care on the LORD, and trust in him: Trust, I say, in the LORD, and he will bring it to pass. All things, thus under God's direction and government, are well, order'd in the best manner, [Page 24] to answer the best ends: and God will bring more good out of those things, which to us have the most dark and threatning aspect, than our hearts can ea­sily devise or wish; though how and in what way, is to us perfectly inconceivable.

They who have a sincere regard for God's honor, and a tender concern for his church and interest in the world, need some special support in dark and e­vil times. When satan and wicked men prevail, and the world lies, as it were, in ruins, and looks no more like God's world; and the interest which they have most at heart, and is in a sense their ALL, seems to be almost given up and lost. I say, when things are in such a situation, the hearts of God's people must sink and be disconsolate, if they had no special and sure support. But this they have in the truth before us. Though God is a God that hideth himself, and his way is in the sea, his path in the great waters, and his footsteps are not known: Tho', in this respect, they walk in darkness, and have no light; yet they may trust in the name of the LORD, and stay themselves upon their God; being assured that the wrath of man shall praise him: And the remainder of wrath he will restrain. Yea, they may, even in such times, REJOICE; rejoice that the LORD reigneth, who looks on, and suffers things to take the course they do, because he intends to bring GOOD out of all this evil. Let Israel then rejoice in him that made him: Let the children of Zion be joyful in their KING. AMEN.

SERMON II. SIN'S being the Occasion of GREAT GOOD, no Excuse for Sin, or Encouragement to it.
DOCTRINE.

THOUGH sin is the occasion of great good; yet this affords no excuse for sin, or the least encouragement to it.

PROP. I. Sin may be, and actually is, the oc­casion of great good.

PROP. II. This affords no excuse for sin, or en­couragement to it.

In the preceeding discourse, the first proposition was proved and illustrated. The second now comes under our consideration.

This proposition, I am sensible, is greatly opposed by many. We often hear it said by one and ano­ther, ‘If sin is the occasion of so much good, if [Page 26] it is, on the whole, such an advantage to the universe; if God is hereby glorified, and the world is, all things consider'd, better than if sin had never enter'd into it: Then sin is no crime, and men have all imaginable encouragement to sin, &c.’ It seems strange that such persons can be ignorant that they are the very successors of those, who made the objection St. Paul is confront­ing in our text; and are risen up in their stead, to oppose Christ and his apostles. That they may be sensible of this, and that such language, which militates so directly against all God's ways to a sin­ful world, may be no more heard, and their mouths effectually stopped, is what I am now endeavouring.

I hope therefore, I shall have the serious and close attention of all my hearers, while I endeavour to confirm and illustrate this truth, and set it in as clear and striking a light as I am able.

And I shall attempt this by calling in the united help both of scripture and reason.

FIRST, I desire it may be observed, that the truth of this proposition is clearly and abundantly taught in scripture.

The holy bible, the best of books, the best, and only infallible guide to us fallen creatures, in this dark, sinful world, in these important matters, af­fords us sufficient light and help in the point before us: And therefore in enquiring into it, I shall en­deavour to keep your eyes on this book, and build all my arguments upon it. To the law and to the testimony: If they speak not according to this word, it is because there is no light in them. (Isai. viii.20.)

The scripture not only teaches us in general, that sin is most unreasonable, and altogether inexcusable; most offensive to God, and of most dangerous con­sequence, pernicious and destructive to those who [Page 27] commit it: I say, it not only teaches this; but also, that those very instances of sin, which have been the occasion of the greatest good, were, at the same time, very offensive and provoking to God, and brought his awful judgments upon those who were guilty of it; and in many instances proved the means of their destruction.

What says, the scripture of the sin of Ioseph's brethren?—Though God meant it unto good, and it was the occasion of so much good, their own con­science, which was the candle of the Lord, God's witness in their breasts, accused them of guilt, and charg'd it home upon them, when they were in dis­tress. (Gen. xlii.21, 22.) And even after they saw and shared in some of the great good that came of this evil, they don't excuse themselves for what they had done; neither did their father Iacob, to his dying day, excuse them. But the guilt of this sin, still lies on their consciences; and they, by the di­rection of Iacob their father (which is as though God had directed them) go and confess their sin to Ioseph, and ask his forgivness. (Gen. l.15, 16, 17.) And though Ioseph forgave them, so far as he had any c [...]ncern with it; yet he plainly intimates, that they were very guilty in God's sight, and must have pardon of him, or they would be undone. (See verses 19, 20, 21.) And Ioseph said to his bre­thren, fear not: For am I in the place of God? &c. As if he had said, "Fear no evil from me; I shall not take vengeance on you, for your injurious treat­ment of me; I will not put myself in God's place: Vengeance belongeth unto God, and therefore I will not avenge myself. But you had need to see to it that your peace is made with God, or you may expect to feel his vengeance."

[Page 28]We have another instance of this in Pharoah. His sin, as we have heard, was the occasion of great good. Yet his conduct is represented as exceeding vile and criminal; most offensive and provoking to God, and that for which he was at last dreadfully destroyed.

And the Iews putting our Lord Iesus Christ to death, which was the occasion of such infinite good, is represented as the most horrid crime, infinitely provoking to God, and of destructive consequence to them as a nation. Of Iudas, who had a great hand in this by betraying him unto them, our Lord says, It had been good for that man, if he had not been born. (Mat. xxvi.24.) His own conscience soon felt the weight of his crime; and in the ut­most horror he confess'd, he had sinned in betraying innocent blood; cast the money he had received as the reward of his iniquity, down in the temple, and went away and hang'd himself; and went straight to hell, which the scripture speaks of as his own place. (Act. i.25.) And there he now is, welter­ing in that burning lake, as a due reward for that horrid crime. It avails him nothing to plead, "That thus it must be that the scripture might be fulfilled." It does not in the least extenuate his crime, nor is it any relief to him, that the innocent blood which he betray'd, washes away the sin of the world, and has become the salvation of thous [...]ds. And the Jews as a nation, by the hand they had in this, brought upon themselves the high displeasure of heaven, and most severe and awful judgments; which I have not room here particularly to mention.

Thus we see that the sins of men, which, accord­ing to scripture, God over-rules for the greatest good, are at the same time exceeding criminal, and very provoking to God; and greatly expose men [Page 29] to God's wrath, and often bring it upon them. From which it appears, that God being judge, sin's becoming the occasion of the greatest good, does not at all extenuate or lessen the crime; or render those that commit it the less guilty, or afford any excuse to them; and therefore, that there is not from hence the least encouragement to sin. We here see how God looks upon the matter, and how he will treat men in such cases: And we are sure his judgment is according to truth; and consequently, that the proposition we are upon, is true. Therefore they who think that if good comes of sin, so far sin is excusable, and there is no harm or danger in com­mitting it, are under a great and sad delusion.

But, if it be needful, yet farther light may be offer'd, in this matter, from the holy scripture. This will appear to all that will observe, That 'tis the vileness and inexcusable criminalness of sin, and the ill-desert of the sinner that is the very occasion, in many instances, of its answering the good end it does, according to the account the bible gives of the mat­ter. So that if the sin was in any degree excusable, and did not render the person that is guilty of it in­finitely ill deserving, and so justly expose him to the dreadful wrath of God, it could not answer the good end it does. This is plain, because the good end that sin answers, in many instances, is the dis­play of God's glory, by his pouring out his wrath on the sinner, and punishing him for it.—We have an instance of this in Pharoah. One great and good end answer'd by his sin, was by God's taking occa­sion thereby to shew his power, and cause his name to be declared th [...]ughout all the earth, by pouring out his wrath on Pharoah, for his sin: And there­fore if Pharoah had not deserved this wrath for his sin, this end could not have been answer'd by it. [Page 30] So we are told (Rom. ix.22.) that the great good that is answer'd by sinners obstinacy and final im­penitence, is by God's shewing his wrath, and mak­ing his power known in punishing them eternally for their wickedness. What if God willing to shew his wrath, and make his power known, &c. If sin was not infinitely criminal, and did not render those guilty of it infinitely ill-deserving, it would not fit them for that destruction in which God shews his wrath, and makes his power known.

Surely all will see how, in this case, the scripture unites the ill-desert of the sinner, and his destruction for sin, with the good end answer'd by it; unites them, I say, so that they cannot be seperated. So that to say, sin's answering a good end, renders it excusable and harmless, is expresly, in words, to se­perate what God has joined together: Yea, things which are, in their own nature, inseperably united, so as necessarily to imply each other. If God's glo­rifying himself by punishing sin, renders sin harm­less, and not deserving of punishment; then here is the greatest contradiction. For if sin deserves no punishment, God cannot glorify himself in punish­ing it. So that, according to this, by the good end's being answer'd, it is at the same time, by it's being answer'd, absolutely defeated and not answered.

Thus full of c [...]ntradiction and absurdity is such a notion as this, viz. That if sin is the occasion of good, it deserves no punishment. And 'tis direct­ly contrary to those scriptures which represent the ill-desert of sin as essential, in order to answer the good end it does; and teach, that sin becomes the occasion of good, in many inst [...]ces, by it's render­ing men the proper subjects of divine wrath: Which it could not do, if it's being the occasion of good, render'd it harmless, and men excusable for com­mitting it.

[Page 31]But tho' the scripture is thus clear and express in this mater, yet there may be some, who don't see into the reason of it: They cannot see, why sin's being the occasion of so much good, does not re­present it as harmless, and afford encouragement to sin, that those good ends may be answer'd. I shall therefore,

SECONDLY, give the REASONS of it, and shew why it is so: Still directing your eye to the holy scripture, as our help and guide.

And here I ask your attention to the following particulars:

I. The good ends answer'd by sin, is no excuse for it, nor does in the least extenuate it's guilt, be­cause sin is still the same in it's own nature, as if it answer'd no good end. Sin, as it consists in con­tradiction to truth and reason, and the law of God, is in it's own nature most unreasonable, ugly and hateful, and therefore criminal and inexcusable; and the consequences of it, whether good or bad, alter not the nature of it. Tho' sin be the occasion of never so much good, yet 'tis in it's own nature a contradiction to truth and reason; and therefore is in itself odious, vile and criminal. Sin is therefore, consider'd in it's own nature, as consisting in the un­reasonable disposition, views and aims of the sinner, infinitely hateful to God; and he is at an infinite distance from feeling any temptation or encourage­ment to it. And therefore all the good God brings out of sin, does not in the least abate his hatred of it, or make him look upon it a whit the less cri­minal; and consequently does not at all abate his anger at the sinner, and disposition to punish for sin. And if men looked upon things in this light (as they do, so far as they see the truth) and had an answerable disposition of mind, they would not hate [Page 32] sin the less, because of the good that 'tis the occa­sion of, or imagine themselves at all the more ex­cusable therefor on this account. Moreover,

II. It is not owing to any good tendency in sin, in itself consider'd, that it becomes the occasion of good. As sin's being made the occasion of good, does not change the nature of it, so neither does it alter it's natural tendency. The natural tendency of sin, is to the greatest evil; it is big with infinite mischief. Sin aims and tends to dishonour God, and dethrone him; to fill the world with the ut­most disorder, confusion and misery; yea, even to spoil and destroy the universe: So as to make the whole, both creator and creatures, infinitely worse than nothing. Sin tends to make God infinitely dishonourable, and infinitely miserable, and would actually do so, if God was not able to prevent it. And it tends to make the creature eternally miserable, and it's tendency to this is so great and strong, that this would be the infallible consequence, if God did not interpose and prevent.

Now, God's over-ruling this, which tends to so much evil, which has an unalterable and almost infinite tendency to infinite evil, does not make this tendency to evil a whit more excusable, or the less vile and mischievous, as it is in itself; and there­fore in no degree removes the guilt and ill-desert of it. No thanks to sin, that any good comes of it: This is no argument in it's favour, as it is not owing to it's harmlesness or good tendency in itself, but to the over-ruling hand of God, who by his infinite wis­dom and unconquerable power, turns that to good, which in itself tends only to evil, and is full of dead­ly poison.

If the conduct of a man towards his neighbour, has a most direct tendency in itself to hurt and un­doe [Page 33] him, tho' the mischief is prevented by the o­ver-ruling providence of God, or the kind interpo­sition of some wise and able friend; yea, is by such interposition turn'd into the greatest good to him; this does not render such conduct in any degree the more harmless or excusable, or in the least lessen the guilt and ill-desert of it. This truth I suppose every one discerns, who is come to the years of dis­cretion, it being a plain dictate of common sense: And I see no difficulty in applying it to the case before us. If the person's conduct toward his neighbour, so full of mischief, and tending direct­ly to his ruin, looks not the better in itself, and is not in the least more excusable, for it's being over-ruled to the good of his neighbour; then surely, the good which God brings out of sin, affords no excuse for sin, which is in it's own nature and ten­dency, infinitely mischievous, and full of deadly evil. I proceed to observe,

III. As sin, in it's own nature and tendency, is as odious, vile and mischievous, as if no good came of it; so the disposition, aim and end of the sinner, is as hateful and vile, as contrary to God and all good, as if no good came of the sin he commits.

As sin in its own nature tends to mischief, so the sinner, who is the author of it, aims at that which is unreasonable, mischievous and destructive. If the sinner could have his will, none of the good which God brings out of sin would follow, but all the mischief imaginable. St. Paul tells us, "The carnal mind is ENMITY against God. (Rom. viii.7.) The disposition of the sinner, the whole bent of his mind is in opposition to God, and his glory, and all the good that God is seeking. Now the dis­position and aim of the sinner is not the better, be­cause God prevents the mischief sought taking place, [Page 34] and turns all into good; but the sinner's disposition and end in what he does, is as vile, inexcusable and deserving of God's wrath, as if no good had fol­lowed.

Thus, Ioseph's brethren thought evil against their brother; and were disposed to injure him. They car'd not for his welfare, but aim'd to put him in­to a state of servitude and misery, and thus prevent his dreams coming to pass. Therefore their dispo­sition and aim in what they did, was most unrea­sonable, and contrary to God's design, and so to all that good, which their selling him was the means of. And now, who can have a better thought of the conduct of Ioseph's brethren, or esteem their crime in selling him at all the less, because of the good which God brought out of it, so contrary to their intentions.

We are not wont, in the least to excuse men for their bad designs, and their attempts to do mischief, because they are not able to bring their designs to pass; and the mischief they aim at and attempt to do, does not actually follow. Yea, if their disposi­tion and endeavour to do mischief, is the occasion of good; this don't excuse them in our view.

One Verenus gave his neighbour a dose of poison, with an intent to take away his life; and thought he had effected what he aimed at: But, contrary to his expectation and desire, by means of the skil­ful application of an able physician, the poisonous dose did him no hurt; but on the contrary, became the mean [...] of removing a dangerous disease he la­bour'd under, and so of lengthening out his life many years. But no thanks to Verenus for all this: Not one was found, who excused him on the ac­count of the good his neighbour had received. No, the whole heighbourhood cried out of him as a [Page 35] guilty, murderous wretch. And verily in this they spoke the common sense of all mankind; for com­mon-sense teaches mankind, in judging how far any one is criminal, not to determine this so much by what is the consequence of what he has done, but by the deed itself which he has done, and his aim and design therein. ^*

IV. Though every sin is made the occasion of great good, yet this affords not the least encourage­ment to sin; because all do not share in this good; and no one that lives in allowed sin, has any evidence that it will be the occasion of good to him; but has reason greatly to fear the contrary.

There are multitudes to whom sin is never the occasion of any good; but it proves to them an infinite evil, even their eternal undoing. They are not the better for all the good that God brings out of sin. They have no benefit of the good which their own sins are the occasion of; but sin proves to them (what it is in itself, and in its natural ten­dency) infinitely mischievous and destructive.

Thus it was to Pharoah. His wickedness was the occasion of great good; but he had none of the benefit of it. His sin was as pernicious and de­structive to him, as if it had answer'd no good end [Page 36] at all. This was the occasion of his dreadful over­throw, and no doubt, of his eternal perdition. This was the case with Iudas: He shar'd in none of the good his sin was the occasion of, but perished in his wickedness. And this is true of every finally im­penitent sinner. They see not when good comes, and have no part or lot in this matter; but by their sin become vessels of wrath fitted to destruction.

And no one that allows himself in sin, has any evidence that this will not be his case. Such have no reason to determine but that every sin they com­mit will cost them infinitely dear, as they may suffer God's wrath for it to all eternity. And this they have all reason to fear and expect, as the way of allowed sin is the way to destruction; as really so, as if sin never answer'd any good end. Yea, they know not but the next sin they commit will be their eternal undoing, as it may provoke God to swear in his wrath, that they shall never enter into his rest; to give them up to inevitable ruin.

Seeing then, the way of sin is the way to de­struction, and none that allow themselves in sin have any evidence, or any reason to expect, that sin will turn to their good; but have the greatest reason to fear and expect the contrary; they have no encou­ragement to sin, because God does over-rule all sin so as to make it the occasion of good: For what is this to them, so long as, so far as appears, they are like to have no part nor lot in it? Yea,

V. They are in the utmost danger of having sin become an unspeakably greater evil to them, than if God had not made it the occasion of so much good.

What God has done to bring good out of the evil of sin, makes sin vastly more dreadful to those that continue in it, than it would have been had not God done this. Their having the offers of salvation by [Page 37] Christ, in consequence of this, will render their con­tinuance in sin much more dreadful than otherwise it would be. And the good that sin is the occasion of by being a means of God's glory, and the advance­ment of the happiness of the blessed, will greatly ag­gravate their misery who continue in sin; and make it of vastly more awful consequence to them, than if none of this good had been brought out of sin.

This is evident; for the more God is glorified, the more his perfections are discovered to intelligen­cies, the more miserable they must be, who are doom'd to the eternal hatred and anger of this God; for the more they see of God, the more dreadful his wrath will be to them. And the more happiness the bles­sed enjoy, the more sensible the damned will be of what they have lost by sin; and consequently the more miserable.

Satan will doubtless be eternally more miserable, than if God had not taken occasion, by his introdu­cing sin into the world to glorify himself, and make this a better world than it was before. So all men that continue in sin to final impenitence, will be more miserable, the more good their sin is made the occasion of: So that this will be not only no good to them, but an infinite evil.

Now surely, that which makes the continuance in sin infinitely more dreadful than otherwise it would have been, gives it a more deadly sting, and so makes it more dangerous and awful, can be no encourage­ment to continuance in sin; but on the contrary, the greatest imaginable discouragement.

VI. God's bringing the greatest good out of the evil of sin, gives no encouragement or licence to sin, because the method God has taken to do this is so contriv'd, that at the same time it makes sin the oc­casion of good, it serves to shew the infinite hate­fulness [Page 38] and ill-desert of sin, and the awful consequen­ces of it to the impenitent sinner.

The greatest good that comes by sin, is brought about by the sufferings and death of Iesus Christ, the son of God. In this way the serpent's head is bruised, the works of the devil are destroyed, man is saved and God is glorified. The death of Christ redeems the world, and is the foundation of the new creation, which so much exceeds the old, by which the world is so much better and more glorious than it would have been if sin had never enter'd. Now by the sufferings and death of Christ, God has dis­covered his hatred of sin, his inflexible resolution to punish it, and the dreadfulness of his wrath, and so the awful consequence of perishing in sin, and set them in a most clear and striking light. God has shewed his strict and awful justice, his inflexible re­solution to punish sin; so that he will by no means clear the guilty, by punishing his own son, when he espoused the cause of sinners, and stood in their place. And in the sufferings of the son of God, is shewn the dreadfulness of God's wrath; and so the awful consequence of continuing in sin: For if these things are done in the green tree, what will be done in the dry? Thus God has contriv'd that the very method he has taken to bring infinite good out of sin, should be above any thing else a means of discovering how infinitely hateful and criminal sin is; and how certain and awful is the punishment of it: And so exhibit the greatest discouragement to sin, and the strongest motives to holiness.

God has given a more bright and affecting ma­nifestation to the world, of his hatred of sin; of the infinite ill-desert of it, and how destructive to the impenitent sinner, in the death of Christ, than could have been given in any other way. And [Page 39] now, how can God's thus making sin the occasion of good, be any excuse for sin, or afford the least encouragement to it? Surely, every considerate person must own, that G [...]'s thus bringing good out of sin, is so far from rendering sin excusable, or affording any encouragement to it; that hereby he has render'd sin most inexcusable, and done that, which tends above any thing else, to deter men from it.

Mankind have now, as I may say, infinitely more to teach them God's hatred of sin, and the infinite punishment it deserves, the certainty of God's pu­nishing it, and the dreadfulness of his wrath, than they would have had, had he not redeem'd the world by Christ. And does this encourage men in sin? Surely no—nothing could have been better contrived to make men stand in awe, and sin not. The grace of God that brings salvation from sin, and makes sin, the means of infinite good by the death of Christ, is so far from giving the least encouragement to sin, that it in the strongest manner, teaches men to deny all ungodliness, and every worldly lust, and to live soberly, righteously and godly in this present world. (Tit. ii.12.)

VII. The good that God brings out of sin, can be no encouragement to commit sin, because as far as a man is inclined to sin, so far his heart is oppo­site to that good which God brings out of sin: And on the other hand, as far as a person delights in, and has a heart to seek and promote that good which God brings out of sin, so far he has a heart to hate and forsake sin, and practise holiness.

It is therefore one of the greatest contradictions to suppose, that the good which God brings out of sin, should be an inducement or encouragement to com­mit sin. For this is for a man to take encourage­ment [Page 40] to commit sin, from holy views and ends; or to love and choose sin, out of love to holiness: Which surely is the greatest absurdity and contra­diction imaginable. 'Tis the same as to say, the more holy a man is, the more he is inclin'd to sin; or the more he is like God, the more he resembles the devil!

The good that God brings out of sin, suits and pleases his heart; and therefore 'tis a good, agreable to infinite holiness, as what that acquiesces in and seeks. And as far as men are pleased with, value and seek that good; so far they are conform'd to infinite holiness, i. e. are themselves so far holy: And therefore so far hate sin, and renounce it: So far they are dead to sin, sin is destroyed in them. Now, what a contradiction is it to say that that which destroys sin, and roots it out of the heart, is at the same time a motive and encouragement to sin; So far as a man sincerely desires and seeks the good which God brings out of sin, as what suits his heart; so far he acts from right motive, and a right end: And therefore so far is right, i. e. in the exercise of holiness; and consequently so far hates and renoun­ces sin, yea cannot sin. How then can this promote sin, and be an encouragement to it?

St. Paul argues in this manner, in answer to the same question we are upon. (Rom. vi.1, 2.) What shall we say then? Shall we continue in sin, that grace may abound? God forbid! (says he) How shall we that are dead to sin, live any longer there­in? Q. D. "This is an absolute impossibility. So far as you see and seek the glory of God in the ex­ercise of his grace; so far you are dead to sin, sin is kill'd and destroy'd in you: For the nature and tendency of sin is to dishonour God, and abuse and trample on his grace. How then can we that are [Page 41] dead to sin, as we are, if we desire God's glory in the exercise of his grace, live any longer therein? This would be to seek to destroy the very thing, we are at the same time seeking to promote; which is the greatest contradiction. As well may we talk of a dead man's performing the functions of life: Yea, as well may the actions of life spring from death, as their foundation and cause; and so a man live, purely because he is dead.—

The carnal mind, the heart of the sinner, is enmi­ty against God; and so is an enemy to the glory of God, and that happiness which consists in holiness, which God makes sin the occasion of. The heart of the sinner, I say, desires not this good, but is an e­nemy to it; and consequently the sinner never does any thing with a true design and desire to promote it. Therefore, though sin is the means of promoting this good; yet this neither is, nor can be any in­ducement to a man to commit sin; unless a man can desire to promote that which he hates, and is a­bove all things averse to; and out of a sincere desire to promote it, does that, which has a most direct ten­dency to the contrary, and is the most perfect exer­cise of enmity against it.

Thus we see it is absolutely impossible in the na­ture of things, that a man should do evil that good may come; or commit sin, that he may promote that good which God makes sin the occasion of: And therefore impossible in the nature of things, that the good which God brings out of sin, should be any encouragement to sin. Because so far as any one is a friend to that good, and desires and seeks it; so far he is an enemy to sin, and necessarily avoids it: And so far as he is disposed to sin, and loves it; so far he pays no regard to the good God brings out of it; but is an enemy to it. If therefore any one pretends, [Page 42] that he does evil that good may come of it; that the good which God brings out of sin is a motive and encouragement to him to commit sin; we are sure it is only a pretence, and cannot be true: But he commits sin, because he loves it, and seeks a good which is opposite to that which God seeks in per­mitting sin.

Joseph's brethren, being enemies to the fulfilment of his dreams, which God design'd to bring about by means of their selling him, could not be induced and encouraged to sell him for a slave, from a view of answering this end. No, they aim'd at some­thing directly contrary to this; and if they had pre­tended, they sold him into slavery, out of a desire that his dreams might be fulfilled; Ioseph would have known it was a piece of gross hypocrisy. For if they had desired his dreams should come to pass, they would have lov'd him, and been tender of him; and therefore would have had no heart to exercise that cruelty towards him, they were guilty of.

This may be further illustrated (if it is not plain enough already) in the instance of Pharoah. It was impossible that he should do as he did, if he had de­sir'd and sought the good God intended to answer by him. If he had desir'd that God's name should be glorified, and his church and people be safe and hap­py, he would not have refused to hearken to the GOD of the Hebrews, nor trample on his authority, and bid defiance to him as he did; but would have cheerfully obeyed all his commands. And he would not have oppressed Israel as he did: And therefore it was not possible he should commit the sin he did, with a design and desire that this good might come of it. No he was an enemy to that good which God design'd; and therefore acted like an enemy, and committed the great wickedness he did.

[Page 43]And this is the case with all that live in sin. They love sin, and commit it, because they are ene­mies to the good which God brings out of sin. On­ly make them friends to that good, and their aims and designs conformable to God's, and this will cure them of allowing themselves in sin, and make them renounce it forever. Therefore, I say, it is absolute­ly impossible that a man should allow himself in sin, that good may come of it; (I mean the good that God designs by sin.) And therefore whatever pre­tences any may make to this, we may be sure it is not so.—

Indeed, men aim at and seek GOOD, in all the sin they commit. Something, which appears to them to be good; which they aim to obtain by sin, is always the motive and inducement to sin. But this is always a good, which is not only of a differ­ent kind from that which God seeks, but directly contrary to it.

But here the following question may arise in the minds of some, viz.

QUEST. If God permits sin for the sake of the good he brings out of it; and so aims at this good in permitting sin: Why may not men aim at the same good in committing sin; and so sin for the same end for which God permits it? How can it be im­possible for a man to aim at the same thing in com­mitting sin, that God aims at in permitting it?

ANS. That this cannot be, is owing to the nature of sin itself. 'Tis because sin is what it is; viz. An opposition to God in his ways, his inclinations, ends and designs. In this, sin essentially consists; even in the opposition of men's hearts, in their in­clinations and ends, to God's inclination and designs. Therefore, when it is ask'd, Why a man cannot commit sin, for the same end, for which God per­mits [Page 44] it? It is just the same as to ask, Why a man may not have the same end and design that God has, in that very act which consists in opposing God's aims and designs? That is, Why a man's aims and designs may not be the same with God's, which at the same time are perfectly contrary thereto? Which is no o­ther than to ask, Why the most perfect contradicti­on may not be consistent?

The more men's inclinations, ends and designs, are conformable to God's, and the more they see what the inclination of God's heart is, and under­stand his ends and designs; the more they are pleas'd with them and with all God's ways, and the more they see God's wisdom in permitting sin: And therefore, the more pleas'd they are with his per­mitting sin, for the ends he does. But this is so far from making them like sin, or love it, and be well-pleased with it; that the more they are pleas'd with God's conduct in permitting sin, the more they hate sin, the more contrary it is to their hearts. God is infinitely holy in permitting sin: And the more ho­ly men are, and so, the more they hate sin, the more well-pleas'd they are with God's permitting sin, and the more they fall in with his designs herein.

St. Paul, now in heaven, approves of, and is pleas'd with God's permitting sin, for the sake of the good he makes it the occasion of, in a much higher degree than when on earth. He is perfectly pleas'd with it now. And the more he is pleas'd with it, and falls in with God's ends and designs herein, the further he is from sinning, and the more impossible it is that he should be guilty of it.

Thus I have endeavoured to lay before you, my hearers, the evidence of the proposition I undertook to prove. And now leave it with every one of you to judge for yourselves; Whether there is not evi­dence [Page 45] enough from scripture and reason, abundant­ly to convince every honest, attentive mind, that sin's being the occasion of the greatest good, affords no excuse for sin: And whether it has not been now even demonstrated, that this can give no encourage­ment to sin.

I have dwelt the longer on this point, because I think it of importance that it should be well under­stood. May the great head of the church grant that we all may be filled with the knowledge of his will, in all wisdom and spiritual understanding; that we may prove what is that good, and acceptable, and perfect will of God: And so have a heart to under­stand and approve all God's ways. AMEN.

SERMON III. The Holiness and Wisdom of GOD in the Permission of Sin, and his Will herein perfectly agreeable to his Revealed Will.

THAT sin is the occasion of great good, even so much, that there is more good in the uni­verse than would have been, had there been no sin: And that this being the case, affords no excuse for sin, or the least encouragement to it, are the truths which have been consider'd, illustrated and confirm'd in the foregoing discourses on these words. What now remains is the