IIO at, Whether things be goodbecaufe Godwtlleth them? or he will them becaufe they are good? * peles' non poffee obligate NI adhoe grmdteritátur fibi vonoiedire: maro enam an tenetan obedire, an non? fi fy)aábetnr prnpsfitarna pia teaetrr ii ton taneta .-sad eft impogibile confe.l.:entia pater 'aria jeneri aeon obedire, eft teneri adáliquid. Pet. de Alli- acot:q.t4.T. pet after he chinked' it poßïble for God to have made aRcafona!decrea- ture not obliged ; As if his very nature werenot obligatory : His infiance of theMad is vain ; for they ate not altually Reafonable. oc/am prefumptuouflÿ concludeth tint God could command a man so hateGod and make it meritorious, it being no contradiaion : His fol- lower Greg. airim. confu- ted' him; And camera - crnfis invalidated' the confutation, and leaver' it doubtful.Rut it isa con- tradit-tion to be a Hiatt, and not obliged by Na- ture toLove God ; And a cdntradietìon to be bound by nature to Love hint, and yet ftantena- turábound to hate him: And a_ conrradidion to Irate Ged andbe good or happy. Of the Nature, .I(,novoledge, Will firft that of (in, and then that of pant hment. So that man firft caufeth the finful ad, and then that it is quid prohibitum, and quidpenal refult from Gods will and Law made before. Now if God caufe not that fin which is a punifhment to our felves, he caufeth not that which is a punifhment to others s And yet fiappofing it, he maketh it a puniíhmentto us and them, on feveral accounts. 639. But thoughGod caufe not the fin, yet When he hath before in his Law threatned to withhold his grace and fpirit if we fin, without which grace and fpirit we will fin, If God now for former fin do deny us, or withhold that grace or helpwhich we need to keep us out of it, hè is morally and improperly faid to caufe that fin as a punifhmeist, becaufe that penallyhe refufeth orforbeareth to fave us from it, and fo permitteth it (as is faid.) 640. The Arminians grofly erre, if he cite them juftly, Remonfi. in Script. Synod. art. e. p. zoa. faying that Godmaypredetermine andpre-or- ilain the ohflinate and rebellions tofn by his penaljudgement, and yet thole fins arenot be reckoned tó themfor fins, nor zncrea fie, theirgtailt: unlefs the word [ fin ] be iifed equivocally : For to have fin and no fin, arc contra- ries: Whether God determine Ideots and Madmen to thofe a/tS which wouldbe fin inothers, ashe Both h`"ruits, I leave to others. 64e. I am wearyof purfuing thisñngratcful difpute. As to his con- groverfie againft Camero cap. zi. Whether Godmill fuJlice and holirieff be enure it iÍ geod, or whether it he good becaùfè God vodka/ it ? It troubleth meto read bitter and tedious dilputeiaboùt that which one eafie dittinfti- on putteth -paft all controverfie. Of things a!d extra Gods millis jfifl thè efficient, and then the ultimate end; as is oft faid: Gods will as effzcieüt gl ,tech fief] the Being and then the Order to all things: or elfe they could never be s hat they are All created Juftice and Holinefs is fuch, that is," Good (for c ocdriefi is their efence) becaufe Gods e icientmillmadethem fo : And then Gods fnal will taketh complacency in them or Loveth them becaufe they are fo. But if they talkof Goodnefs or 7uftice, &c. as it is in God, there is in him no efod and fo no caufe of himfelf or, any thing inhimfelf. 642. But force things God maketh moral duties by the very work of Creation, and Ordination of the World, without any other Law: And 'tilde are called Duties by the Law of Nature, becaufe the very Naturet `reraam is a Law, that is, a fignification of Gods will.confiituting mans du- ty. It is-mans effence to be Intellellual-free -agents It is impofliblé that fuch an-agent Created of God íhould not be Gods Creature, and Gods own, and difpofitively a-Moralgovernable agent, and that he fhould non owe God all that he is and bath and can do, and that God Mould not have thepes Dominii & Imperii over him, and7m ad fummum ejes Amorem*: it is a contradi&ion to he a CreatedMan, and not Gods Own, and his ob- liged Subjell and Beneficiary. Therefore it is a contradilhion that fub= miffion, obedience and Love fhouldnot be his Moral duty and good, and that felf-alienation, rebellion, or difobedience and hatred should be no fins. 643. To difpute then (as he doth with Camero and his follo«'- ers) Whether it be good ex nattera rei, or by Gods meet free-will r is a ftrange difpute, and of molt eafie refolution. Either they fpeak of Gods creating will, or of force other fubfequent rolit on. Man is made man by Gods free creating wilt : And the forefaid Relations, and duties are made finch by making bim Man. And the duties of Love and Ju- ftice to others are made fuch by his Creators placing himin aworldwhere his
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