A27004:434
The reasons of the Christian religion the first part, of godliness, proving by natural…
The reasons of the Christian religion the first part, of godliness, proving by natural evidence the being of God ... : the second part, of Christianity, proving by evidence supernatural and natural, the certain truth of the Christian belief ... / by Richard Baxter ... ; also an appendix defending the soul's immortality against the Somatists or Epicureans and other pseudo-philosophers.
London: printed by R. White for Fran. Titon, 1667
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1§. 8. No man can reasonably fear lest his true obedience to such a Governor should prove his final detriment or hurt: but if it did, it were nevertheless our duty to obey.
1§. 8. No man can reasonably fear lest his true obedience to such a Governour should prove his final detriment or hurt: but if it did, it were nevertheless our duty to obey.
- 1Plus apud bonos pietatis jura quàm omnes opes valent. Justin. Hist. l. 3. Because God hath penalties to promote obedience, all Religion is called, The fear of God. Laertius saith of Cleanthes, Cum aliquando probro illi daretur, quod esset timidus: At ideo, inquit, parum pecco. Fear is a preserving cautelous passion, though it make not a good man of it self, but as joined with Love.Plus apud bonos pietatis jura quàm omnes opes valent. Justin. Hist. l. 3. Because God hath penalties to promote obedience, all Religion is called, The fear of God. Laertius saith of Cleanthes, Cum aliquando probro illi daretur, quod esset timidus: At ideo, inquit, parum pecco. Fear is a preserving cautelous passion, though it make not a good man of it self, but as joyned with Love.
1. No man can reasonably think, that God is less able to reward, protect and encourage his subjects in their duty, than any Tempter whatsoever in their disobedience. And no man can think that he is less wise to know how to perform it: nor can any think that Infinite Goodness is less disposed to do good to the good, than any Tempter whosoever can be to do good to the evil. These things being all as clear as light it self to the considerate, it must needs follow, that no reason can allow a man to hope to be finally a gainer or saver by his disobedience to his Maker, or to fear to be a loser by him.