A26862:36
Aphorisms of justification, with their explication annexed wherein also is opened the nature of…Aphorismes of justification, with their explication annexed wherein also is opened the nature of…
Aphorisms of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousness, faith, works, &c. : published especially for the use of the church of Kidderminster in Worcestershire / by their unworthy teacher Ri. Baxter.Aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of Kederminster in Worcestershire / by their unworthy teacher Ri. Baxter.
Hague: printed by Abraham Brown, 1655
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.
As we use to distinguish betwixt the legal will of the King publicly manifesting our duty in the Laws, and his personal private will; so must we do here.
As we use to distinguish betwixt the legall will of the King publickly manifesting our duty in the Laws, and his personall private will; so must we do here.
The necessity of this distinction is so exceeding great, that but little of the doctrinal part of Scripture can be well understood without it. The verity of it is also unquestionable: for none but the grossly ignorant will deny, that Event and Duty, Purpose and Law, are truly distinct, or that both these last are called in Scripture and common custom of speech, The Will of God.
The necessity of this distinction is so exceeding great, that but little of the doctrinall part of Scripture can be well understood without it. The verity of it is also unquestionable: for none but the grosely ignorant will deny, that Event and Duty, Purpose and Law, are truly distinct, or that both these last are called in Scripture and common custome of speech, The Will of God.
And therefore it is a senseless Objection, that we hereby make two wills in God, and those contradictory. For first, we only make them two distinct Acts of one & the same will: whereof that of purpose is less revealed, and doth less concern us, yet is most properly called his will, as being such as in man we call the Elicit Act of it: but that of precept is all revealed and doth more concern us; yet as it is in his Law it is only Metonymically called his Will, as being only the discovery of his Will properly so called.
And therefore it is a sencelesse Objection, that wee hereby make two wills in God, and those contradictory. For first, we only make them two distinct Acts of one & the same will: whereof that of purpose is lesse revealed, and doth lesse concern us, yet is most properly called his will, as being such as in man we call the Elicite Act of it: but that of precept is all revealed and doth more concerne us; yet as it is in his Law it is onely Metonymically called his Will, as being only the discovery of his Will properly so called.