10. Yet was all this privation penal, in that God made Man such a creature, as that his own sin should become his punishment or ruin if he committed it, so that all Punishment is not determinatively of God, though Gods Antecedent Will did make that which by man is made a Cause. As in argument, God saith antecedently [If thou sin, thy own sin shall be thy torment and misery] and man saith [I will sin] Therefore it is Man that is the determining Cause of the Conclusion [My own s••, shall be my torment and misery]: So it is in Causation, God antecedently to man's sin, doth resolve [I will make Man such a Creature, with such a Mind, Conscience and Will, as that his Holiness shall be his Health, and Joy, and his immediate Receptive capacity of my favour and of his Communion with me, and of his title to my spirit and Glory: And that if he forsake me and his Holiness, in the very Nature of the thing, he shall lose all this Life, Light, and Love, Joy and Communion, and title to my Grace, and shall feel the torments of his own Conscience telling him of his sin and loss.] This is Gods Antecedent Law: Nay, this is Gods Antecedent Creation, to make man such a Creature. Now if man sin, his ow• sin doth ipso facto become his misery, and yet is not caused at all by Gods But yet that his Nature was made such as sin should prove a misery to▪ was Gods Work. And from that Antecedent Creation or Constitution the Relative form of a Punishment resulteth to the Sinner. Even as God saith [If thou Murder it shall be thy sin] or [Thou shalt not Murder] And man doth Murder: Here the Act that is sin is of man; but that the Relation of sin belongeth to that act, resulteth partly from the Law which forbiddeth it; and yet God is not the Cause of sin; though he Antecedently decreed, [Murder shall be sin if thou commit it.] So is it also with this sort of Punishment which is either sin it self, or the effect or result o• sin immediately.
10. Yet was all this privation penal, in that God made Man such a creature, as that his own sin should become his punishment or ruine if he committed it, so that all Punishment is not determinatively of God, though Gods Antecedent Will did make that which by man is made a Cause. As in argument, God saith antecedently [If thou sin, thy own sin shall be thy torment and misery] and man saith [I will sin] Therefore it is Man that is the determining Cause of the Conclusion [My own s••, shall be my torment and misery]: So it is in Causation, God antecedently to man's sin, doth resolve [I will make Man such a Creature, with such a Mind, Conscience and Will, as that his Holiness shall be his Health, and Joy, and his immediate Receptive capacity of my favour and of his Communion with me, and of his title to my spirit and Glory: And that if he forsake me and his Holiness, in the very Nature of the thing, he shall lose all this Life, Light, and Love, Joy and Communion, and title to my Grace, and shall feel the torments of his own Conscience telling him of his sin and loss.] This is Gods Antecedent Law: Nay, this is Gods Antecedent Creation, to make man such a Creature. Now if man sin, his ow• sin doth ipso facto become his misery, and yet is not caused at all by Gods But yet that his Nature was made such as sin should prove a misery to▪ was Gods Work. And from that Antecedent Creation or Constitution the Relative form of a Punishment resulteth to the Sinner. Even as God saith [If thou Murder it shall be thy sin] or [Thou shalt not Murder] And man doth Murder: Here the Act that is sin is of man; but that the Relation of sin belongeth to that act, resulteth partly from the Law which forbiddeth it; and yet God is not the Cause of sin; though he Antecedently decreed, [Murder shall be sin if thou commit it.] So is it also with this sort of Punishment which is either sin it self, or the effect or result o• sin immediately.
