being in the least degree the cause of the evil. I shall recur again to this simile hereafter. For example,God saw that the mind of David was so elated and puffed up by the increase of his power, that even without any external impulse he was on the point of giving some remarkable token of his pride; he therefore excited in him the desire of numbering the people he did not inspire him with the passion of vain glory, but impelled him to display in this manner, rather than in any other, that latent arrogance of his heart which was ready to break forth. God therefore was the author of the act itself, but David alone was responsible for its pride and wickedness. Further, the end which a sinner has in view is generally something evil and unjust, from which God uniformly educes a good and just result, thus as it were creating light out of darkness. By this means he proves the inmost intentions of men, that is, he makes man to have a thorough insight into the latent wickedness of his own heart, that he may either be induced thereby to forsake his sins, or if not, that he may become notorious and inexcusable in the sight of all; or lastly, to the end that both the author and the sufferer of the evil may be punished for some former transgression. At the same time, the common maxim, that God makes sin subservient to the punishment of sin, must be received with caution; for the Deity does not effect his purpose by compelling any one to commit crime, or by abetting him in it, but by withdrawing the ordinary grace of his enlightening spirit, and ceasing to strengthen him against sin. There is indeed a proverb which says, that he who is able to forbid an action, and forbids it not, virtually com

6

mands it. This maxim is indeed binding on man, as a moral precept; but it is otherwise with regard to God. When, in conformity with the language of mankind, he is spoken of as instigating, where he only does not prohibit evil, it does not follow that he therefore bids it, inasmuch as there is no obligation by which he is bound to forbid it. Psal. lxxxi. 11, 12. my people would not hearken to my voice, and Israel would none of me so I gave them up unto their own hearts' lust, and they walked in their own counsels.' Hence it is said, Rom. i. 24. wherefore God also gave them up to uncleanness,'-that is, he left them to be actuated by their own lusts, to walk in them; for properly speaking God does not instigate, or give up, him whom he leaves entirely to himself, that is, to his own desires and counsels, and to the suggestions of his ever active spiritual enemy. In the same sense the Church is said to give up to Satan the contumacious member, whom it interdicts from its communion. With regard to the case of David's numbering the people, a single word will be sufficient. For it is not God, but Satan who is said to have instigated him. 2 Sam. xxiv. 1. 1 Chron. xxi. 1. A

*But they shift it; he permitted only. Yet silence in the law is consent, and consent is accessory.' Tetrachordon. Prose Works, II. 9. "Yea, but to permit evil, is not to do evil. Yes, it is in a most eminent manner to do evil; where else are all our grave and faithful sayings, that he whose office is to forbid and forbids not, bids, exhorts, encourages?' Ibid. 182.

† As if they would confine th' Interminable,
And tie him to his own prescript,

Who made our laws to bind us, not himself.

Samson Agonistes, 307.

Perrexit autem ira Jehova accendi in Israelitas, quum incitasset adversarius Davidem in eos, &c. Version of Tremellius. Our authorized

similar explanation applies to the passage in 2 Sam. xii. 11, 12. behold, I will raise up evil against thee out of thine own house,'-that is, the evil of punishment, and I will take thy wives before thine eyes, and give them unto thy neighbour,'-that is, I will permit thy son to go in unto them, according to the counsel of Ahithophel; for this is the meaning of the word give, as has been just shown. As to the popular simile of the stumbling horse, the argument drawn from it is itself a lame one; for the sinner, if he be really instigated, is not instigated simply to act, as in the case of the horse, but to act amiss,-or in other words, he is instigated to stumble, because he stumbles.* In both the instances above adduced, God had determined to punish openly the secret adultery of David: he saw Absalom's propensity to every kind of wickedness; he saw the mischievous counsels of Ahithophel, and did nothing more than influence their minds, which were already in a state of preparation for any atrocity, to perpetrate one crime in preference to another, when opportunity should offer; according to the passage of Proverbs quoted above, xvi. 9. a man's heart deviseth his way; but Jehovah directeth his steps.' For to offer an occasion of sinning, is only

‘a

translation renders the passage differently. The anger of Jehovah was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.

* Atqui, inquies, id fit quia sunt mali, non quia Dei concursus eos tales reddat, veluti cum agaso armentum equorum aut asinorum claudorum agitat, causa quidem est incessus illorum, sed vitium ipsis adhærens est causa cur claudicarent. Respondeo istam similitudinem claudicare, nec posse applicari primo hominis peccato, quo cætera omnia inevitabiliter fluere existimant. Nullus enim tunc in eo erat defectus, qui efficeret ut Deo ad agendum impellente male ageret.' Curcell. Institutio, IV. 2. 3.

to manifest the wickedness of the sinner, not to create it. The other position, that God eventually converts every evil deed into an instrument of good, contrary to the expectation of sinners, and overcomes evil with good,* is sufficiently illustrated in the example of Joseph's sale by his brethren, Gen. xlv. 8. Thus also in the crucifixion of Christ, the sole aim of Pilate was to preserve the favour of Cæsar; that of the Jews to satisfy their own hatred and vengeance; but God, whose hand and counsel had determined before every thing that was to be done,' Acts iv. 28. made use of their cruelty and violence as instruments for effecting the general redemption of mankind. Rom. xi. 11. 'through their fall salvation is come unto the Gentiles.' 1 Cor. xi. 19. there must be also heresies among you, that they which are approved may be made manifest among you.' Philipp. i. 12, 14. the things which happened unto me have fallen out rather unto the furtherance of the gospel.'

Again, as God's instigating the sinner does not render him the author of sin, so neither does his hard

.... If then his Providence

.......

Out of our evil seek to bring forth good-.

Paradise Lost, I. 162.

Who seeks

To lessen thee, against his purpose serves

To manifest the more thy might; his evil
Thou usest, and from thence creat'st more good.

VII. 613. See also XII. 470.

Denique providentia divina circa peccatum jam commissum se exerit, non tantum puniendo ipsum ex severitate, aut condonando ex misericordia, sed etiam ad bonum aliquem finem inservire faciendo, contra perpetrantis intentionem. Ita Deus usus est venditione Josephi, ad conservandum familiam patris et regnum Egypti, ne fame perirent; et scelere Judæorum Jesum morti tradentium, ad generis humani redemptionem.' Curcell. Institutio, III. 12. 8.

ening the heart or blinding the understanding involve that consequence; inasmuch as he does not produce these effects by infusing an evil disposition, but on the contrary by employing such just and kind methods, as ought rather to soften the hearts of sinners than harden them. First, by his long-suffering. Rom. ii. 4, 5. despisest thou the riches of his long-suffering ....but after thy hardness and impenitent heart treasurest up unto thyself wrath ?' Secondly, by urging his own good and reasonable commands in opposition to the obstinacy of the wicked; as an anvil, or adamant, is said to be hardened under the hammer. Thus Pharaoh became more furious and obdurate in proportion as he resisted the commands of God. Exod. v. 2. 'who is Jehovah ?' vii. 2. 3. thou shalt speak all that I command thee....and I will harden Pharaoh's heart.' Isai. vi. 10. make the heart of this people fat,' that is to say, by the repeated inculcation of the divine commands, as in xxviii. 13. the word of Jehovah was unto them precept upon precept....that they might go and fall backward.' Thirdly, by correction or punishment. Ezek. iii. 20. when a righteous man doth turn from his righteousness and commit iniquity, and I lay a stumbling-block before him, he shall die.' Jer. v. 3. thou hast stricken them, but they have not grieved....they have made their faces harder than a rock.' The hardening of the heart, therefore, is usually the last punishment inflicted on inveterate wickedness and unbelief in this life. 1 Sam. ii. 25. they hearkened not unto the voice of their father, because the Lord would slay them.' God often hardens in a remarkable manner the powerful and rebellious princes of this world, in