A27004:718
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
Part 1 › Chapter 14: That there is a Life of Retribution after this.
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.
Let it also be noted, that Paternal Government hath evermore Rewards in the strictest sense; that is, a special favour and kindness showed to the Child that is specially obedient; and so the rest according to their measures. But the Kingdom of God is A PATERNAL KINGDOM as is proved. That God will make in his Retributions a just difference between the good and bad, is proved from his Justice in Government: If his Laws make no difference, then men are left at liberty to keep or break them, nor can it rationally be expected that they should be kept: Nor could he be said ⟨p. 122⟩so much as to love or approve, or justify the obedient more than the rebellious:1 But so unholy a Nature, and so indifferent between sin and duty, and so unwise and unjust in governing, is not to be called God. Either he justly differenceth, or he doth not Govern.
Let it also be noted, that Paternal Government hath evermore Rewards in the strictest sense; that is, a special favour and kindness shewed to the Childe that is specially obedient; and so the rest according to their measures. But the Kingdom of God is A PATERNALL KINGDOM as is proved. That God will make in his Retributions a just difference between the good and bad, is proved from his Justice in Government: If his Laws make no difference, then men are left at liberty to keep or break them, nor can it rationally be expected that they should be kept: Nor could he be said ⟨p. 122⟩so much as to love or approve, or justifie the obedient more than the rebellious:1 But so unholy a Nature, and so indifferent between sin and duty, and so unwise and unjust in governing, is not to be called God. Either he justly differenceth, or he doth not Govern.
- 1Persuasum hoc sit à principio hominibus, Dominos esse omnium rerum ac moderators Deos: eaque quae gerantur, eorum geri ditione atque numine — Et qualis quisque sit, quid agat, quid in se admittat, quâ meant, quâ pietate colat Religionem, intueri, Piorumque & impiorum habere rationem. Cicero de leg. 2. ☝