A27059:152
Two disputations of original sin I. of original sin as from Adam, II. of…
Two disputations of original sin I. of original sin as from Adam, II. of original sin as from our nearer parents : written long ago for a more private use, and now published (with a preface) upon the invitation of Dr. T. Tully / by Richard Baxter.Two disputations of original sin I. of original sin as from Adam, II. of original sin as from our neerer parents : written long ago for a more private use, and now published (with a preface) upon the invitation of Dr. T. Tullie / by Richard Baxter.
London: printed for Robert Gibbs, 1675
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.
Obj. But God is an absolute Lord as well as a King or Ruler, and go. may do with his own as he list. Answ. His dominion or propriety is in order of nature antecedent to his Government or Kingdom, and so in that antecedent instant he may do with his own what he will; and so he may still: but then by becoming a Governor to the rational nature, he thereby signifieth that he will give to all according to their works, or moral aptitude; for God cannot be an unjust Governor; nor without justice. And his Laws do signify this yet more.
Obj. But God is an absolute Lord as well as a King or Ruler, and go. may do with his own as he list. Answ. His dominion or propriety is in order of nature antecedent to his Government or Kingdom, and so in that antecedent instant he may do with his own what he will; and so he may still: but then by becoming a Governor to the rational nature, he thereby signifieth that he will give to all according to their works, or moral aptitude; for God cannot be an unjust Governor; nor without justice. And his Laws do signifie this yet more.
Moreover, the contrary opinion overthroweth all our consolation, and leaveth us uncertain whether God will not damn all the godly; at least it denieth them any comfort from the light or law of Nature, and the ⟨p. 90⟩justice of God, though they had no sin of their own. For if God notwithstanding all his Governing Justice, may and do ordinarily kill the innocent because he is an absolute Lord, then he may damn the innocent hereafter for ought we know notwithstanding his governing justice: For instance, the adversaries must on the same grounds say, that for ought they know all infants that die in infancy are damned. For God may, no question, torment his own, as he is an absolute owner of them, as well as kill them. And if his natural justice give no security from damnation to the innocent, then neither can his righteous Laws, and then they can have no security at all: which is false and injurious to God and man.