Baxter - Houston-Packer Collection BT70 .B397 1675

andVecreesofqod, &c. . gi.z W hisNeighbours are about him, who are due objets ; as a part of the fo-, ciety, like a Wheel in a Clock : The Creators will is before Nature, and . therefore before natural duty, as the Caufebefore the efec`t.. God could. have madebeafts inftead amen, who had owed him no more .tüan.beaus cari do. But fromtheNature of aMan coexiftentwith God, his faid du-. ties to God fo neeeflárily refult, that it could not be otherwife 5 nor did there needany fubfequent aft of Góds will to make that duty. 644. Butthofe. that .are not Duties by Nature, mutt, have moreover a further aftof.Gods will as fignified to make them .fo 3 As. the Mofaical. Ceremonies, our Sacraments, &c. . . 645. And many Natural Laws and duties are mutable, towards: one another, becaufe the veryNattire and :Natural Locationor Order of the' Things from which they did refult, are mutable ; And a word of God can make a change : when yet before fuchantecedent mucatión,the duty wuft be duty fill. 646. As to Mr. Ratherfords oft faying that Omnis,á`tua entitativus (implex eft moraliter. de fe inc1 erens, neque bonissneque malls ; And. then that per ahem. fimplicemhe meaneth fuel), as includenot the object,. Itis ludicrous orvain talk. Therezs no fuch Aft as bathnotan objeft, any more than phyfical form without matter. Quicunque movet, aliquid mo- vet ; ,uicunque intelligit,. out visit, aliyuìd intelligit autvult, (vel few. ipfum vel aliad.) An AFtwithout its objea is but apartial or inadequate. Generical conceptos of that Al f whichbath an objeft ; or an abflrafl par- tial notionof analt. Why then doth he talk of that which is not Had he raid that every aft is in the drft infant rations, or abftraít-partial conception, an Aïi in genere, before itbe intelligible as this or that act, about this orthat objet, he had fpoken intelligibly asother men do. . 647. Such another queftion many called Arminians much ufe, Whe -; ther Jufticebe. be eternally good ? Or An'dentar rationes boni & main. sterna & indifpen¡abiles ? which needs no other folution than this loft: There is no fuch thing as an Uooiverfal, extent per fe.andsot in force Individual: And fo no fuch thing asLove, Juftice, erc. Bonum, Malum, which is not alicujus 3ulitia, Bonum, d'c. , There was no, Creature from Eternity being Juft or unjuft, good or bad. But Gods perfelt Nature might be called Eternally 3uft,: in that he mule neceffarily be Tuft, if he had been agovernour : And neceffarily was MI,when he freely became a governour. And allo' this' propofition was Eternally true, (if there were eternally propofitions) [Si Honaioes ex Brent, 3uftitia in ipfis de- bita foret: & goandocunque Homes !sterile, 3taJtitia in ipfis debita fos- rit. ] But when all the fence of thefe queftions is no. more, but what Duties are natural, and what fuperadded ( called Pofitive,) and what natural duties are immutable and what mutable; its an . unhappinefs that I the world 'Irma be troubled with fuch uncouth forms, of fpeech as make the (Iueftionunintelligible, till unravelled. . t .648. Asto Rutherfords chargeof Camero and his.followers in France, r Amyraldtes, be. with Semipelagianifm and Arminianifm and filthy opini- ons, it is but the effet of the good mans overw.èening, and conceitednefs of his own apprehenfions, which mutt be allowed or.enduredin molt of thefe contenders ; And the fruits of fuch difputes is like to belittle better. But the worthy praifesofBlondel, Dallaus,Placeuz,capyelloes,Amyraldus, Te- ftardus , be. (hall furvive fuch reproach.. And :athoufandpieties it is, to read i good;man Voluminoufly proving God to be a wilier, offins . exi- ftence, anda prime-predetermining Cause of all prohibited Volitions and alts, and reproaching the Jefuits, Lutherans, Arminians and Socinians as This he himfelfconÈef fedi pug. 329, 33ô. Vid. Durand. r. d. 38. g; 4.1. 9,1o, Siot.3.: d. 37. q. r. Gabr. 3..d; S7. a. 2. Suarez a'e Legib. 1.2. c.rg. Aquin. r,2ë q-94- a.;. drq. rco. a.4< WhetherJuflice -c. be eternally good or have rationemboni aternam But that Gods owneteí nal perfeaion hails in it that root of humane virtue (truth, juflice, &c.) which therefore analogically have the fame name (our ha- lm Gods I age) I would. prove to the Reader by thisweighty reafont Becaufe elfe we rave no certainty that Gods word is true : For all our certainty is hence, hat God cannot lye. But f Veracity be not in God, we cannot prove that. And if tiehave. not that which is eminenter ,c3aaf ice, cioS, e Vic. han sh wVe erapof tha-h iv