A27004:595
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.
§. 2. The duty which we specially owe to God in this highest Relation is LOVE: which as such is above obedience as such.
The difference of Understandings and Wills requireth Government and obedience, that the understanding and will of the superior may be a Rule to the subjects: But LOVE is a Concord of Wills; and so far as LOVE hath caused a concord, ⟨p. 103⟩there is no use for Government by Laws and Penalties:1 And therefore the Law is not made for a Righteous man as such, that is, so far as Love hath united his Soul to Virtue, and separated it from sin, he need not to be constrained or restrained by any Penal Laws: no more than men need a Law to command them to eat and drink, and preserve their lives, and forbear self-destruction. But so far as any man is unrighteous or ungodly, that is, hath a will to sin, or cross or averse to Goodness, so far he needeth a penal Law: which therefore all need while they remain imperfect.
The difference of Understandings and Wills requireth Government and obedience, that the understanding and will of the superiour may be a Rule to the subjects: But LOVE is a Concord of Wills; and so farr as LOVE hath caused a concord, ⟨p. 103⟩there is no use for Government by Laws and Penalties:1 And therefore the Law is not made for a Righteous man as such, that is, so far as Love hath united his Soul to Virtue, and separated it from sin, he need not to be constrained or restrained by any Penal Laws: no more than men need a Law to command them to eat and drink, and preserve their lives, and forbear self-destruction. But so far as any man is unrighteous or ungodly, that is, hath a will to sin, or cross or averse to Goodness, so far he needeth a penal Law: which therefore all need while they remain imperfect.