2. Sin vilifies the ruling Wisdom of God, that prescribed the Law to Men. Although the dominion of God over us be Supreme and Absolute, yet 'tis exercised according to the counsel of his Will, by the best means,1 for the best ends: he is accordingly styled by the Apostle, The eternal King, and only wise God. 'Tis the glorious Prerogative of his Sovereignty and Deity, that he can do no wrong: for he necessarily acts according to the excellencies of his Nature. Particularly, his Wisdom is so relucent in his Laws, that the serious contemplation of it, will ravish the sincere minds of Men into a compliance with them. They are framed with exact congruity to the Nature of God, and his relation to us, and to the faculties of Man before he was corrupted. From hence the Divine Law being the transcript not only of Gods Will but his Wisdom, binds the understanding and will, our leading faculties, to esteem and approve, to consent and choose all his precepts as best. Now sin vilifies the infinite understanding of God with respect both to the precepts of the ••w, the rule of our duty, and the sanction annexed to confirm its oblig•••on▪ It does constructively tax the precepts as unequal, too rigid ••d severe a confinement to our wills and actions. Thus the impious Rebels complain. The ways of the Lord are not equal, as injurious to their liberty, and not worthy of observance. What St. James saith, to correct the ⟨p. 251⟩uncharitable, censorious Humour of some in his time,2 He that speaks evil of his brother, and judges his brother, speaks evil of the law and judges the law; as an imperfect and rash rule, is applicable to Sinners in any other kind. As an unskilful Hand by straining too high, breaks the strings of an Instrument, and spoils the Music, so the Strictness and Severity of the Precepts, breaks the harmonious Agreement between the Wills of Men and the Law, and casts an Imputation of Imprudence upon the Law-giver. This is the implicit Blasphemy in Sin.
2. Sin vilifies the ruling Wisdom of God, that prescrib'd the Law to Men. Altho the dominion of God over us be Supreme and Absolute, yet 'tis exercis'd according to the councel of his Will, by the best means,1 for the best ends: he is accordingly stiled by the Apostle, The eternal King, and only wise God. 'Tis the glorious Prerogative of his Sovereignty and Deity, that he can do no wrong: for he necessarily acts according to the excellencies of his Nature. Particularly, his Wisdom is so relucent in his Laws, that the serious contemplation of it, will ravish the sincere minds of Men into a compliance with them. They are framed with exact congruity to the Nature of God, and his relation to us, and to the faculties of Man before he was corrupted. From hence the Divine Law being the transcript not only of Gods Will but his Wisdom, binds the understanding and will, our leading faculties, to esteem and approve, to consent and choose all his precepts as best. Now sin vilifies the infinite understanding of God with respect both to the precepts of the ••w, the rule of our duty, and the sanction annext to confirm its oblig•••on▪ It does constructively tax the precepts as unequal, too rigid ••d severe a confinement to our wills and actions. Thus the impious Rebels complain. The ways of the Lord are not equal, as injurious to their liberty, and not worthy of observance. What St. James saith, to correct the ⟨p. 251⟩uncharitable, censorious Humour of some in his time,2 He that speaks evil of his brother, and judges his brother, speaks evil of the law and judges the law; as an imperfect and rash rule, is aplicable to Sinners in any other kind. As an unskillful Hand by straining too high, breaks the strings of an Instrument, and spoils the Musick, so the Strictness and Severity of the Precepts, breaks the harmonious Agreement between the Wills of Men and the Law, and casts an Imputation of Imprudence upon the Law-giver. This is the implicit Blasphemy in Sin.
- 11 Tim. 1.17
- 2James 4.11.
