Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15091	A defence of the Way to the true Church against A.D. his reply Wherein the motives leading to papistry, and questions, touching the rule of faith, the authoritie of the Church, the succession of the truth, and the beginning of Romish innouations: are handled and fully disputed. By Iohn White Doctor of Diuinity, sometime of Gunwell and Caius Coll. in Cambridge.	White, John, 1570-1615.	1614 (1614)	STC 25390; ESTC S119892	556,046	600

his goodnesse as one that is good but such as sinne he will punish as one that is iust The first therefore is called his ANTECEDENT will and GOOD PLEASVRE but the latter his CONSEQVENT will and PERMISSION arising because of vs. And this Permission againe is twofold the one Dispensatorie and correctorie to saluation the other Condemnatorie to finall iudgement Againe t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialog de Manich. prope fin Albeit God will condemne yet this he doth not according to his ANTECEDENT will but his CONSEQVENT That is an ANTECEDENT will which a mans wils of himselfe and that is a CONSEQVENT will which arises from the cause of the things that are done For God ANTECEDENTLY of himselfe wils that all men should be saued and come to the knowledge of his truth but when we sinne he will punish vs so much as he sees expedient And thus Gods ANTECEDENT will is of his goodnesse and his CONSEQVENT will of his iustice These are the words of Damascen expounding the manner how God will haue all men to be saued wherein he seemes to affirme fiue things touching the antecedent and consequent will of God First that his Antecedent wil is that whereby he wils a thing simply of himselfe of his owne goodnesse and nature not moued thereunto by any thing in the creature out of himselfe As when he wils the good and saluation of the elect His consequent will is that when he wils according to the disposition and nature or circumstances of the creature as it deserues for the manifestation of his iustice as when he wils the punishment of him that sins because in iustice sinne deserues punishment Secondly that Gods consequent will followes vpon the condition of the creature and vpon some cause therein going before in which regard it is called consequent that is a will ensuing after as when he wils the punishment of man after that man hath sinned against him Thirdly that the antecedent will of God is his good pleasure whereby he takes delight in that he wils but his consequent will is his permission suffering iudgement to be inflicted on them that sinne Fourthly that by this antecedent will God would all men to be saued and come to his kingdome and by his consequent will such to be punished as sinne against him Fiftly that God by his antecedent wil decrees onely good things according to his goodnesse and by his consequent will onely euill things according to his iustice in that he made no man to punish him but to participate his goodnesse From this sence of Damascen thus explicated I gather three things that ensue vpon it First that by Damascens iudgement the first roote of election should be foreseene merits and the first roote of reprobation should be the foresight of the reprobates sinne because none is either saued or refused but by a consequent will which will arises in God from the cause in the creature Secondly I gather that what God wils not simply of himselfe without the condition of the creature he wils not antecedently but consequently because all Gods antecedent will is simple and independant whereupon it o Hence it manifestly appeares that this Antecedent will in God is no Formall will because it works nothing followes that albeit God by his antecedent will would all men to be saued yet no man is saued by it forasmuch as all men are saued consequently vpon the condition of their workes Thirdly I gather that God willing to saue all by his antecedent will and yet de facto sauing none but by his consequent will arising from that which he sees or foresees in the creature it followes that the distinction of wils antecdent and consequent is not reall because according to the one of them God workes nothing And this touching Damascens owne exposition 8 Others expound the antecedent will to be vpon the first consideration of a thing and the consequent vpon the latter consideration thus as God considers man absolutely abstracting from euery thing that circumstantially belongs vnto him and representing him to himselfe onely as a creature he wils his good and saluation antecedently But considering him againe not onely according to his nature but also as he is a sinner or a iust man so he wils his saluation or damnation consequently according to that he findes in him u Tho. 1. p. q. 1● art 6. ad 1. Thus Aquinas expresses the distinction out of the Metaphysicks w As Gregor Arimin shewes at large ● 46. q. vnic ad 3. cleane contrary to Damascens yea x Pag. 306. e. in 1. part Tho. sayes Gregorie of Valence There is a manifest difference betweene this exposition of Thomas and the former of Damascen And this appeares sufficiently of it selfe which must be noted against my aduersarie because he ioynes Thomas and Damascen in a distinction wherein they are so far from agreeing that they are contrary and when he hath done talks of our ignorance and not vnderstanding 9 A third exposition is that which I noted in the margent of my y THE WAY p. 94. s booke that Gods antecedent will is when he supplies mankind with all such helpes and meanes whether of nature or grace as are sufficient to bring him to saluation But his consequent will is when he makes these meanes not onely sufficient but effectuall also and thereupon according to the merit of our workes conferres saluation and so he wils the saluation of all antecedently by giuing them the meanes and by consequence when he workes effectually that which men deserue This exposition as it is the best so is it the commonest a Occh. 1. d. 46. q. 1. Camerac q. 14. art 1. Bonau d. 47. q. 1. Dionys d. 46. q. 1. Dur. d. 47. q. 1. Clicton in Damasc orth fid l. 2. c. 29. and most vsed and in Gregories opinion the fittest but it differs really from the two former and falls in with the fourth interpretation of Saint Pauls words b Before n. 4. mentioned whereby God is said to will the saluation of all men onely voluntate signi and no further and how my aduersarie will like it I know not but whether he doe or no he may blush to see himselfe and his doctors thus vsing Damascens words and yet retaining so little of his meaning The which tricke if our aduersaries would lay by and as they vse the same termes and words of the Doctors so all of them in the magnified vnitie would retaine the same sence and definition of the words we should haue shorter worke with them and the ignorant should not be so deluded with colourable shew of antiquitie as they are Pag. 146. A. D. Let vs therefore imagine that there were an earthly Emperor or King who of his owne nature were most milde and gracious and who of his owne gracious and good disposition towards his subiects did desire with a true inward primarie or antecedent will that euery subiect he hath