Chapter 4, Section 1|

Wherefore Its Providential character is shown herein: that It preserves the nature of each individual, and, in making provision for the free and independent, it hath respect unto their state, providing, both in general and in 129 particular, according as the nature of those It cares for can receive Its providential benefactions, which are bestowed suitably on each by Its multiform and universal activity. 34. Thus evil hath no being, nor any inherence in things that have being. Evil is nowhere qua evil; and it arises not through any power but through weakness. Even the devils derive their existence from the Good, and their mere existence is good. Their evil is the result of a fall from their proper virtues, and is a change with regard to their individual state, a weakness of their true angelical perfections. And they desire the Good in so far as they desire existence, life, and understanding; and in so far as they do not desire the Good, they desire that which bath no being. And this is not desire, but an error of real desire. 35. By “men who sin knowingly” Scripture means them that are weak in the exercised knowledge 360 360 περὶ τὴν ἄληστον του ἀγαθοῦ γνῶσιν. and performance of Good; and by “them that know the Divine Will and do it not,” 361 361 Luke xii. 47 . it means them that have heard the truth and yet are weak in faith to trust the Good or in action to fulfil it. 362 362 In the previous section D. has maintained that all people ultimately desire the Good. Hence it follows that all sin is due to ignorance; for could we all recognize that which we desire we would follow it. This raises the question: What, then, does Scripture mean by speaking of men who sin knowingly? To this D. replies that wilful sin is wilful ignorance. It is the failure to exercise the knowledge we possess: as when we know a fact which yet is not actually present to our minds. We know (having been taught it) the desirableness of the Good, but we can shut this desirableness out from our minds and refuse to dwell upon it. In such a case we refuse to exercise our knowledge. And some desire not to have understanding in order that they may do good, so great is the warping or the weakness of their will. And, in a word, evil (as we have often said) is weakness, impotence, and deficiency of 130 knowledge (or, at least, of exercised knowledge), or of faith, desire, or activity as touching the Good. Now, it may be urged that weakness should not be punished, but on the contrary should be pardoned. This would be just were the power not within man’s grasp; but if the power is offered by the Good that giveth without stint (as saith the Scripture) that which is needful to each, we must not condone the wandering or defection, desertion, and fall from the proper virtues offered by the Good. But hereon let that suffice which we have already spoken (to the best of our abilities) in the treatise Concerning Justice and Divine Judgment : 363 363 This treatise is lost. a sacred exercise wherein the Truth of Scripture disallowed as lunatic babbling such nice arguments as despitefully and slanderously blaspheme God.