A26883:1417
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.
SECT. VII. The Antecedent and consequent Will of God, &c.
102. The distinction of Gods Antecedent and Consequent Will, used by Damascene, is by many applied to this controversy, but by none that I have read sufficiently explained, which is the cause that so many good men reject it, because they misunderstand it. It's truly said, that by his Antecedent Will, God would have all men to believe, repent and be saved, but by his Consequent Will, he will have all condemned whom he doth condemn. But then it must be understood, that this distinction i• not applied to the Will of God, as he is merely an Absolute Proprietary, or Benefactor, but as he is the King or Rector of the world; and so his Legislation is his Antecedent Will, and his Judgment is his Consequent Will. And no man of Religion can deny, either that Gods Law is the signification of his Will, or his Will signified, or that his Judgment and •• cution is his Will declared; or that Gods Law of Grace doth conditionally give pardon and salvation to all, antecedently to man's performance or rejection of the condition, or that God condemneth Infidels consequently to their Infidelity. The Law Antecedently to Mans part acted, saith, He that believeth shall be saved; and the Sentence consequently to his fact, saith, Judas an unbeliever or impenitent, shall perish. And thus the distinction hath no doubt or difficulty.
102. The distinction of Gods Antecedent and Consequent Will, used by Damascene, is by many applyed to this controversie, but by none that I have read sufficiently explained, which is the cause that so many good men reject it, because they misunderstand it. It's truly said, that by his Antecedent Will, God would have all men to believe, repent and be saved, but by his Consequent Will, he will have all condemned whom he doth condemn. But then it must be understood, that this distinction i• not applyed to the Will of God, as he is meerly an Absolute Proprietary, or Benefactor, but as he is the King or Rector of the world; and so his Legislation is his Antecedent Will, and his Judgment is his Consequent Will. And no man of Religion can deny, either that Gods Law is the signification of his Will, or his Will signifyed, or that his Judgment and cution is his Will declared; or that Gods Law of Grace doth conditionally give pardon and salvation to all, antecedently to man's performance or rejection of the condition, or that God condemneth Infidels consequently to their Infidelity. The Law Antecedently to Mans part acted, saith, He that believeth shall be saved; and the Sentence consequently to his fact, saith, Judas an unbeliever or impenitent, shall perish. And thus the distinction hath no doubt or difficulty.