ministration, it will more clearly appear why a deed of this kind may be attributed to God.

XXI. Last in the discussion follow the punishment and the pardon of sin, by which acts Divine Providence is occupied about sin already perpetrated, as it is such, not as it is an act: for sin is punished and pardoned as it is an evil, and because it is an evil. (1.) The PUNISHMENT of sin is an act of the Providence of God, by which sin is recompensed with [pana] the chastisement that is due to it according to the righteousness of God. This punishment either concerns the life to come, or takes place in the ages of the present life: the former is an eternal separation of the whole man from God; the other, which is usually inflicted in this life, is two-foldcorporal and spiritual. The punishments which relate to the body, are various; but it is not necessary for our purpose to enumerate them at present. But spiritual punishment deserves to be diligently considered: for it is such a chastisement of sin, as to be also a cause of other [sins] which follow, on account of the wickedness of him on whom it is inflicted. It is a privation of grace, and a delivering up to the power [mali] of evil [or the evil one.] (i.) Privation of Grace is two-fold according to the two kinds of grace, that which is Habitual* and that which is Assisting. The former is the taking away of grace, by blinding the mind and hardening the heart. (Isai. vi, 9, 10.) The other, is the withdrawing of the assistance of the Holy Spirit, who is wont inwardly to help our infirmities," (Rom. viii, 26,) and outwardly to restrain the furious rage of Satan and the world, by employing also the ministration and [custodia] care of good angels. (Heb. i, 14: Psalm xci, 11.) (i.) A delivering up to the power of evil is, either "giving sinners over to a reprobate mind," and to the efficacy of error, (Rom. i, 28; 2 Thess. ii, 9–11,) or to the desires of the flesh and to sinful lusts, (Rom. i, 24,) or to the power of Satan, "the god of this world," (2 Cor. iv, 4.) "who worketh powerfully in the children of disobedience.”

*This word is used in its logical not in its ordinary signification.

(Ephes. ii, 2.) But because from this punishment arise many other sins, and this not only according to the certain knowledge of God, by which he knows that if he thus punishes they will thence arise, but likewise according to his purpose, by which he resolves so to punish as, on account of more heinous sins thence committed, to punish with still greater severity; therefore these expressions occur in the scriptures: "But I will harden the heart of Pharaoh, that he shall not let the people go; he shall not hearken unto you, that I may lay my hand upon Egypt." (Exod. iv, 21; vii, 4.) "Notwithstanding, the sons of Eli hearkened not unto the voice of their father, because the Lord would slay them." (1 Sam. ii, 25.) "But Amaziah would not hearken to the answer of Joash king of Israel; for it came of God, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom." (2 Chron. xxv, 20.) This consideration distinguishes the governance of God concerning sins, so far as it is concerned about those sinners who are hardened, or those who are not hardened.

XXII. The PARDON or remission of sin is an act of the Providence of God, by which the guilt of sin is forgiven, and the chastisement due to sin according to its guilt is taken away. As this remission restores, to the favor of God, the man who had before been an enemy; so it likewise causes the Divine administration concerning him to be afterwards entirely gracious so far as equity and justice require: that is, through this pardon, he is free from those spiritual punishments which have been enumerated in the preceding paragraph; (Psalm li, 10-12 ;) and though not exempt from corporal chastisements, yet he is not visited with them through the anger of God as the punisher of sin, but only through [affectu] the desire of God thus to declare that he hates sin, and besides so to chastise as [ne incidatur] to deter him from falling again into it. (2 Sam. xii, 11-13.) For which reason, the government of Providence with regard to this man is entirely different from that under which he remained before he obtained remission. (Psalm exix, 67; 1 Cor. xi, 32; Psalm xxxii, 1-6.)

XXIII. From those topics on which we have already

treated, it is clearly evident, we think, that, because evils have entered into the world, neither Providence itself, nor its government respecting evil, ought to be denied. Neither can God be accused as being guilty of injustice on account of this his governance; not only because he hath administered all things to the best ends; that is, to the chastisment, trial, and manifestation of the godly-to the punishment and exposure of the wicked, and to the illustration of his own glory; (for ends, alone, do not justify an action;) but, much more, because he has employed that form of administration which allows intelligent creatures not only [sponte] of their own choice or spontaneously, but likewise freely, to perform and accomplish their own motions and actions.

DISPUTATION X.

ON THE RIGHTEOUSNESS AND EFFICACY OF THE PROVIDENCE OF GOD CONCERNING EVIL.

Respondent, GERARD ADRIANS.

L. THE consideration of evil, which is called "the evil f culpability" or "of delinquency," has induced many persons to deny the providence of God concerning creatures endowed with understanding and freedom of will, and concerning their actions. These persons have denied it for two reasons: (1.) They have thought that, because God is good and just, omniscient and omnipotent, he would have entirely prevented sin from being committed, if in reality [curaret] he cared by his providence for his rational creatures and their actions. (Mark x, 18; Psalm cxlvii, 5; Rev. iv, 8; Mal. ii, 17; iii, 14.) (2.) Because they can conceive in their minds no other administration of Divine Providence concerning evil, than such as would involve God himself in the culpability, and would exempt from all criminality the crcature, as if he had been impelled to sin by an irresistible act of God's efficiency. For this rea

son, then, since a belief in the Providence of God is absolutely necessary, (Luke xii, 28,) from whom a considerable part of his government is taken away if it be denied that he exercises any care over rational creatures and their actions; we will endeavor briefly to explain the Efficiency of Divine Providence concerning evil; and at the same time to demonstrate from this efficiency, that God cannot possibly be aspersed with the charge of injustice, and that no stain of sin can attach to him, on the contrary, that this efficiency is highly conducive to the commendation of God's [Justitia] righteousness.

II. But in sin are to be considered not only the act, (under which we likewise comprise the omission of the act,) but also "the transgression of the law." The act has regard to a natural good, and is called [materiale] the material cause of sin; the transgression is a moral evil, and is called [formale] the formal cause of sin. An investigation into both of them is necessary, when we treat upon the efficiency of God concerning sin for it is occupied about the act as it is an act, and as it is done against the law which prohibits its commission; and about the omission of the act as such, and as it is against the law which commands its performance. But this efficiency is to be considered: (1.) With regard to the beginning of sin, and its first conception in the heart of a rational creature; (2.) its [conatum] attempt, and, through this attempt, its perpetration; and, (3.) with regard to sin when finished. The efficiency of God concerning the beginning of sin is either its hindrance or permission; and, added to permission, the administration both of arguments and occasions inciting to sin; as well as an immediate concurrence to produce the act. The Divine efficiency concerning the progress of sin comprises its direction and determination; and concerning the completion of sin, it is occupied in punishing or pardoning.

III. The FIRST efficiency of God concerning sin, is HINDRANCE or the placing of a hindrance, which, both with regard of the efficiency and of the object, is three-fold. With respect to efficiency: For (i.) the impediment is either of sufficient efficacy, but such as does not hinder sin in the act. (Matt.xi, 21, 23; John xviii, 6.), (ii.) Or it is of such great efficacy as

to render it impossible to be resisted. (iii.) Or it is of an efficacy administered in such a way by the wisdom of God, as in reality to hinder sin with regard to the event, and [certo] with certainty according to the foreknowledge of God, although not necessarily and inevitably. (Gen. xx, 6.) With respect to the object, it is likewise three-fold: for a hindrance is placed either on the power, the capability, or the will of a rational creature. (i.) The impediment placed on the power, is that by which some act is taken away from the power of a rational creature, for the performance of which it has [affectum] an inclination and sufficient powers. This is done by legislation, through which it comes to pass that the creature cannot perform that act without sin. (Gen. ii, 16, 17.) (i.) The impediment placed on the capability, is that by which this effect is produced, that the creature cannot commit the deed, for the performance of which it possesses an inclination, and powers which, without this hindrance, would be sufficient. But this hindrance is placed on the capability in four ways: First. By depriving the creature of the essence and life, which are the foundation of capability. (1 Kings xix; 2 Kings i.) Seeondly. By the ablation or diminution of capability. (1 Kings xiii, 4; Rom. vi, 6.) Thirdly. By the opposition of a greater capability, or at least of one that is equal. (2 Chron. xxvi, 18-21; Gal. v, 17.) Fourthly. By the withdrawing of the object towards which the act tends. (John viii, 59.) (iii.) An impediment is placed on the will when, by some argument, it is persuaded not to will the perpetration of a sin, whether this argument be taken from the impossibility or the difficulty of the thing; (Matt. xxi, 46; Hosea ii, 6, 7;) from its unpleasantness or inconvenience, its uselessness or injuri ousness; (Gen. xxxvii, 26, 27;) and, lastly, from its injustice, dishonor, and indecency. (Gen. xxxix, 8, 9.)

IV. The PERMISSION of sin is contrary to the hindering of it. Yet it is not opposed to hindrance as the latter is an act which is taken away from the power of a creature by legisla tion; for, in this case, the same act would be a sin, and not a sin-a sin as it was an act forbidden to the power of the creature, and not a sin as being permitted, that is not forbidden.