[181]. See Dr. Clarke’s Scripture-doctrine, page 198.
[182]. See Quest. lix. lxvii. lxxii. lxxv.
[183]. “Certainly, it is not to be understood, in a literal or strict sense, that He does, all that is done. ‘Far be it from God,’ says Elihu, ‘that he should do wickedness: and from the Almighty, that he should commit iniquity.’ Doing wickedness, and committing iniquity, are synonymous phrases: but to impute to the Most High, any thing like what is commonly meant by either of these phrases, is evident blasphemy.
“Nor are we to imagine, certainly, that God makes his creatures do, whatever is done by them, in any such manner as is inconsistent with their own proper agency. Rational creatures certainly act; and act as freely, as if there were no being above them to direct their steps, or to govern their actions. When God works in men, to will and to do that which is good; they, nevertheless will and do it themselves; and are really praise-worthy. And he does not, surely, so influence any to evil, as to render them unactive, involuntary, or undeserving of blame.
“Nor do I believe it true, literally and strictly speaking, that God creates, whatsoever comes to pass; particularly darkness, and moral evil.
“But this must not be taken for granted, nor hastily passed over: because, however indisputable, it is disputed. There are some among us, and some who are deservedly in reputation for wisdom, and general soundness in the faith; who appear to be of opinion, that God is the direct Author—the immediate Cause—the proper Creator, of all evil, as well as of all good—of all sin, as well as holiness, in heart and life—in thought, word, and deed.
“This opinion, however, notwithstanding my high esteem and particular friendship for some of the holders of it, I am not yet ready to adopt, for several reasons.
“1. To suppose that the actions of men, whether virtuous or vicious, are created, seems to confound all distinction between creation and Providence; or rather, wholly to exclude the latter.
“The work of creation, we used to think, was God’s making creatures and things, at first; or giving the beginning of existence to matter and minds, with their various properties, instincts and organizations. And that God’s works of Providence, were his preserving things already made, and governing all their operations. But according to this new philosophy, creation is all; Providence is nothing. For what preserving and governing of creatures or actions can there be, when every creature and every action, is every moment created anew? An action, a thought, or volition, whether good or evil, is a new and strange kind of creature, or created thing. But, in a theological view, the question before us is of chief importance, as it respects moral evil. I add, therefore;
“2. It appears to me, that to suppose God the Creator of sin, whether in principle or action, is hardly reconcilable with his perfect holiness. ‘Doth a fountain send forth, at the same place, sweet waters and bitter?’ Can darkness proceed from Him, as its proper source, in whom there is no darkness at all?