194 'I:b~., Myjl:erie af.ti!e Lo.11e of God 411d OU{ jelves, opened. Nolitio~ ) •> h~th b~en clfewheJe opened at large. Sin is not Good to the Univcrle, nor any part of the bep..my 1 Qf thf: Crta~ure ; Go~ neither w.ilkt·h ir, Caufe.th it or Lovcth it. Obj~fr. AJ, leajt he ha;h nogreat Love to Holinefi iH thofi perfonJ, that .he never givub it to. Other· wiJC be would work_ it itJ them• . tbt[w. He cannot Jove th>t e~ij!mr which cxifieth not. Nor doth he any further Will to give it rhc:m, than to Command it, and give them all neceffary means and perfwalions to it. But what if God m~ke but one Si(n? Will you Jay, that he h.ath· no great ·Love to a Sun, that w,il\.make no mo1e' What if he IT!a.~e no more Worlds? .Doth.that pr.o.ve that he hath no great loveto a world? He lovet\1 the World, the Sun, and fa the Saints, which he hath made. And he d_oth not fo far love Suns,,Qr.. WorlPs, or Sa.ints, as to make as many Suns, oi: Worlds, or Saints as fooli{h V\' its would J1re.lc~i.be ~nto him. Our Q!efiion is, what Being God lov~th, and we fhould moft love, as being Bc(\.and Likefl him, and nor what he fhould give a Being to that is not. .,. ObJett. ,Q. I:folinc,fi ir but a1t Accident, an~ the perfon H,the. ji,bjlance, and~ Better than lhe Accident: And Pr· Tw~fs oppH.gn.c.th on fi~cb accJJun.tuhe fayhtg ofArrninius, That GoP lozmb Ju.ftice bttter t!Jan ·:·~ jujl,nutt, b~eti!-IJ[e it i§ forJujfice that he loveth tbem• .Attffl!• ). A6jl011t ·~d Porph)<ie have not fo clearly made known to us the nature of thofe things or '.\'<?.QC? which thty ate ple~fed to caii.Aecidents, as.that we fhould lay any great firefs upon the" ~aymgs about them: Another will fay, that Goodnrfi it fdf is but an Accidenr, and moll will call n •a Mode; and the·y l"i\l{ay, that,thcl"uh/lance is better than .the Mode.or Accident,and therefore hetltr than Good,eji it [e)£: AJ1d .would this, think you, be good arguing >·'Difiinguith then between Phyiieal Goodne[~ ol~ei~1g, ir;~.tbc foul, both as,a Subftance, and as a Formal Vertue; and the Pcr[efli:v~, or Mo· daJ, qu!litative or gradual Goodnefs .: And then confider,that the later alway prcfuppofeth the tormer: w\lcre the.,e is hloUnds, .there is ,the fub£\ance, with its Phylical Goodne!S, and the perfcCl:ive, Modal or Moral Goodnefs too: But where there is no Holinefs, the.te is only a fubfiancc deprived of its Modal Moral G9odne,fs. Aod is not b01h bttter than om, and a perfeCt•heing, than an ;,.perfdll t}nd a,s to Arminillf faying, He cannot mean that God lovet\1 Righwufneji without a fubjc[i or fub!lance, hme. tlta,n a fubjeUwithout Kiglmoufneji : For there is no fuch thing to love, as Kighte· oufnefs without a fubjetl:: (Though there<may bean abllralled difiintl: conception of ir.) 11 there· fore the Ql.!.eftion b.e only, Whe.ther Gud love the fame man beuer, as he is a Man, or as he is a Saint, I a;11wer, he,hath a Love to each..which is fuitab;le to its kind. He hath fuch complacency in the fubliance of a Serpent., a Man, a Devil, as is agreeable to their being; that is, as they b~ar the na'~ral impreffions of his creating perfections, yet fuch as may fiand with their pain, dearh aud mi{ery. l3ut he ha~ ·fuch a complacency in the actual HoUncfs, Love and Obedience of men and Angels, as that he ta.keth the perfon that hath them , to be meet for his fervice, and· glory, and ever)atting felicity and delight in him, as being qualified for it. So that Gods Love mull be de– nomipativeJy difiingui£hed_from_the bbjc:d:; and fo it is a Love of Nature, and a LoVe of the Mo– ral pt:rfelii0111 ofNature: The firfi Love is t-hat by which he lovcth a man, bccaufc-he is a man, and fo all.other creatures: The fec011d Love istthat by which he loveth ,a good m.JH, bccau{C he is Good or Holy. And if it will comfort you:~ ihat God loveth your beiug without your perftmons or vin,ue, \<it it comfort .you in pain, and"death, and. flell, that he continucth your being without your 1reU being or felicity• . Objed. 7· 4ll Goodncfr or Hofineji is [ome onu Goodncji or Holincfs (as heahh is) And as it ;, the perjims wellfare and .perfellion, fo it iJ given for the perfons fake: Thirefore tbe perfon a1 tbe tinis cui, and uttnojl End, is bett~r than the thing given bUn, and fo mort ami.able. Anfw. That all G.oodnefs is fome ones Goodnefs, provet\1 but that fomc one is the SubjeCl: or Being that is 0ood, but not that toBe, is .better than to be Good as fuch. And as he is in £0me re· fpetl: the finu <¥i, for whom it is, an.d fo it is Good to him; yet he and his Goodnefs are for a higher end, which is the pleafing of God in the dcmonllration of his•Goudnefs. That therefore is belt, which mofi demonfirateth Gods Goodnefs. And there is no fubjetl: or fubMnce without its accidents or modes: And that per[on that is not Good and Holy, is BJd and Unholy : Therefore the quefiion fhould be, Whether a ptrfon bad and unholy, be more amiable than a pedon good and holy, that hath both Phylical and Moral Goodnefs. And£or all that the name ofan Accident maketh ACl:ion feem below the perfon; yet it mull be alfo faid, that the per[o11 alld hi< faculties; are for 4fJion, as being but the fubllance in a perfeCt Mode, and that Ad:ion i! for higher ends than the ptr· fons being or fdicity. Object. 8. Love it nothing but bcnevnlence, Velle bonum alicui ut ci bene fir. But wiN iJ it·tb.tt would not wijh good to God, that is to be blcffed at hl Hl . But how can boliittfi thm be loved, hut r.Jthrr the perfon for hM holint{s; becaufc we cannot wiJb it good, but only to be rrbat it is. Anfw. The definition is falfc, as hath been Chewed, and as the infiance pi.ovcth: cl(e a man could not be faid to loveLj;:atning, Virtue, or any quality, but only to love the per(on that wanrethir, or hath it. Bur Love is a Complacency, and benevolence is but its etfcd: or antecedenr. z, The un– holy wi(h not good to God, for they would all depofe him from his Godhead : They would nor have him to be a hater of their fin ,, nor to be their Holy and Righteous Govcrnour and Judge. Object. 9· It U betur lo Be "man, thnugb a jin11er and miferab/e i;r HcU, th.m not to bt at all. El[e Go4 would never ordain, catt{c or permit it• .A.nfw. r• It is better to the highell ends, Gods Glory and the Univerfal Order, to be a punijhed man, than to be nothing (when God will have it fo ) : Becaufe Punilhment as to t¥fc highefi ends is good t
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