Nor does this dependance of the relations of things on the will of God, destroy the nature of relations, or make them doubtful, any more than the existence of things depending on the _power_ of God, destroys the certainty of their existence, or renders it doubtful. For as God cannot make things to exist, and not to exist at the same time, though their existence depends upon his power, so neither can he make things to have such relations, and yet not to have such relations at the same time, though their relations depend upon his will. So that the ascribing the relations of things to the will of God, brings no uncertainty to those duties of life, which flow from such relations, but leaves the state of nature with all its relations, and the duties which flow from them, in the greatest certainty, so long as nature itself is continued; and when that either _ceases entirely_, or is only _altered_, it is not to be wondered at, if all its relations cease, or are altered with it. Our author says, _Dare any one say, that God’s laws are not founded on the eternal reason of things?_¹ ¹ Page 425. * I dare say it with the same assurance, as that his _existence_ is not founded on the _eternal existence_ of things. And that it is the same extravagance to say, that God’s laws are founded on the _eternal reasons_ of things, as to say, that his _power_ is founded on the _eternal capacities_ of things. For the _capacities_ of things have just the same _solidity_ and _eternity_, as the relations of things have, and are just such _independent realities_ as they are: and are just the same _proper materials_ to found the omnipotence of God upon, as the relations of things are, to found his infinite wisdom upon. And as we can say, that the _omnipotence_ of God in preserving and supporting the creation, will certainly act _suitably_ to itself, and _consistent_ with that omnipotence which first made things be what they are, and put nature into such a state as it is in; so we can say, that the _infinite wisdom_ of God in giving laws to the world, will act _suitably_ to itself, and _consistent_ with that wisdom which at first made the nature and relations of the rational world be what they are. But then as the _omnipotence_ of God, though it acts suitably to the state of the creation, and the nature of causes and effects, which it first ordained, yet cannot be said to be founded upon the nature of causes and effects, because neither causes nor effects have _any nature_, but what they _owe_ to omnipotence; so the infinite wisdom of God, though in giving laws to the world, it acts _suitably_ to the natures and relations of rational beings, yet cannot be said to be _founded_ upon such relations, because such relations are the _effects_ of the divine wisdom, and owe their existence to it.