and Decrees ofClod, &c. power of the Divine will. Such is the Volition of the being of all the Creatures. . 316. The Schoolmencontention whether the Son be freely begotten, and the Holy Ghoft freely proceed, arifeth from theambiguity of ti4e word [free ; ] whichI will not trouble you with. 317. Yet all agree that Gods Volitions are all eternaIl, and therefore eternally neceffary meditateexiftentie. 313. And fome think it bell to fay that they, are.refpehively to be called bothNecefary and Free ; Becaufe Gods will chop that which his zvifdem et fawwas B, and he mull neceffarilychoofe the Beg. But we muff not behere too bold in-our Conclufions. 3 c9. VII. The difti6 Lionof an efficient and permifvewill is no bet- ter, nor other, than that of aVolition and noVolition. But todiftinguifh the Efficient and Permeive Ad, implyeth a falfhood, Thar Permion as . fuch is anAt . 320. Yet Gods Law may be raid to have a permiffve Äcß, that is, tie may declare [. This ¡permit you to do, or leave indifferent ] as to political permi7ón. And as to Phyfical permiJlion, Ihave Ihewed before, that fome pofitive removal of Impediments, are fometihws called non impedire, or permion: Butpermion it felf as fuck is no ace. 3z r. VIII. The diflinerion of Vol. Beneplaciti b fign is old and common : But not a diftinguifhing the .41-isof Gods will, but. rather his Vo. litions from the fignsof them. For -it is his Voloontan beneplaciti that there fball be fuckAns. 322. The fivefigns commonly named by the Schoolmen are Pracipit ac probibet, permittit, confulit, implet. And the older Schoolmen fay that thefe are called Gods Will Metaphorically, only, yea by a remote fort of Metaphor, they being not mans will properly but metaphorically only when applyed to man, and accordingly called Gods will. But Come of the latter fay that they are proper figns of ,Gods real, will. The truth is they thatfirfi tiled this diltindlion teem to have intended only Gods Government, if not his word alone with the performance of it, by Vo- luntas ftgni, (of which next.) Indeed, the whole fenfible world and all things in it, is force way or other a.fign of Gods .will : efpecially the na- ture of man himfelf, with the nature of all creatures about him, and the order in which he flandeth to them ; which is therefore called, TheLaw of Nature. 323. PhyIcal Permii/on is no pofitive fign, nor of a pofitive will (as' afore opened:) But Legalpermion may be. . 324: Thediftinótion betweenpracipit and confulit would be vain, but' that Ago. and forme others expound confulit by Perfwading. For God counfelleth to nothingbut what is Bell ; and that which is Belt, precept ( even natural) maketh it ourDuty to choofer But Precept going befòre And Making Duty, Perfwading-counfel may come after and urge us to perform it. 325. Gods Voluntas fgni b Beneplacid are never contrary pro- perly taken: Nor doth he give us- any falfe fign of his Will ; And therefore his word is alwayes true : But there are many things which ignorance mifjudgeth to be a 'fign of force Divine Volition, which they fignifie not ; and force dark fgnes which are not eafily underflood. If men miflake Gods works or word, the fign was not falle, but theirexpoRion of it. Butof this next. Aqú. r. etl q19. art. 11,12. FVolune taAoDafurmiur a4P.rAo- prie ; dr. tune f:gnat ,duum belneplacitum, quod 'nonoft.aliadquamipfe De- 'vcs volens, s. Improprie dr metaphorice pro aliquo fieno cites, &c. H 2 326. IX: For this read Alliaco ib. further after cited : And his citation of Gregor. that Voluntas beneplaciti is refjella remplexi Voli- tio, profecutio aut fuga, Aut fimplex camplacentia dr difplicentia,.'dz eft ipfe Dea oprate& connotationeme
RkJQdWJsaXNoZXIy OTcyMjk=