The divine life in three treatises

1. Hence we must conclude and reverently and willingly confess that further then he voluntarily doth oblige himself to us, it is impossible that God should be our Debtor; and consequently that upon terms of commutative Justice we should Merit any thing of God. For what can we render to him but his Own? And how should he (properly and Antecedently) be indebted to and for his Own?

1. Hence we must conclude and reverently and willingly consess that further then he voluntarily doth oblige himself to us, it is impossible that God should be our Debtor; and consequently that upon terms of commutative Justice we should Merit any thing of God. For what can we render to him but his Own? And how should he (properly and Antecedently) be indebted to and for his Own?

2. And we must conclude, that (antecedently to his Laws and promise) it is impossible that God can do us any wrong, or any thing that he can do can be guilty of injustice: For Justice giveth to all their Own; and therefore it giveth Nothing to us from God, but what he voluntarily giveth us himself, which therefore is first a gift of Bounty, and but secondarily a Due in Justice.

3. And therefore we must hence learn, that God may do with his own as he list. And therefore we must take heed that we repine not at any of his Decrees or Providences, or any passages concerning them in his word. Much may be above us, because our blindness cannot reach the reasons of his ways; but nothing is unreasonable or evil; For all proceedeth from ⟨p. 111⟩Infinite Wisdom and Goodness, as well as from Omnipotency; As no man must feign any thing of God, and say [This is his Decree, or Word or Providence; and therefore it is good,] when there is no such thing revealed to us; so when we find that it is indeed Revealed, our Reason must presently submit, and undoubtedly conclude it reasonable and good. Yet is there no cause from hence to fear, lest God should condemn the innocent, or break his promises, and deny us the reward; nor is there any hope to wicked men that he should violate his peremptory threatenings, or (as they call it in their selfish language) be better then his word: Because though God have an Absolute Propriety, and therefore in regard of his interest or Power, may do what he Will, yet he is essentially also most Wise and Good, and accordingly hath fitted all things to their use, and taken upon him the Relation of our Governor, and as it were obliged himself by his Laws and Covenants, and declared himself to be most Just; and showed us hereby that he Will do nothing contrary to these. As there is no contradiction, but most perfect Unity in Gods Omnipotency, Wisdom and Goodness; his Dominion or Propriety, his Kingdom, and Paternity; so shall there be no contradiction, but a perfect Concord of all these in the exercise. He therefore that as our King or Governor, hath undertaken to advance the Godly, and destroy the wicked, will not by the exercise of his Absolute Dominion, deny himself, nor be unfaithful to his people or to his rules of Government.