A26883:582
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 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.
320. Yet Gods Law may be said to have a permissive Act, that is, He may declare [This I permit you to do, or leave indifferent] as to political permission. And as to Physical permission, I have showed before, that some positive removal of Impediments, are sometimes called non impedire, or permission: But permission it self as such is no act.
320. Yet Gods Law may be said to have a permissive Act, that is, He may declare [This I permit you to do, or leave indifferent] as to political permission. And as to Physical permission, I have shewed before, that some positive removal of Impediments, are sometimes called non impedire, or permission: But permission it self as such is no act.
321. VIII. The distinction of Vol. Beneplaciti & signi is old and common: But not a distinguishing the Acts of Gods will, but rather his Volitions from the signs of them. For it is his Voluntas beneplaciti that there shall be such signs.
322. The five signs commonly named by the Schoolmen are Praecipit ac prohibet, permittit, consulit, implet. And the older Schoolmen say that these are called Gods Will Metaphorically only, yea by a remote sort of Metaphor, they being not mans will properly but metaphorically 1only when applied to man, and accordingly called Gods will. But some of the latter say that they are proper signs of Gods real will. The truth is, they that first used this distinction seem to have intended only Gods Government, if not his word alone with the performance of it, by Voluntas signi, (of which next.) Indeed the whole sensible world and all things in it, is some way or other a sign of Gods will: especially the nature of man himself, with the nature of all creatures about him, and the order in which he standeth to them; which is therefore called, The Law of Nature.