Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	eternal_a	see_v	6,178	5	3.7252	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36500	De causa Dei, or, A vindication of the common doctrine of Protestant divines concerning predetermination i.e., the interest of God as the first cause, in all the actions, as such, of all rational creatures, from the invidious consequences with which it is burdened by Mr. John Howe in a late letter and postscript of God's prescience / by T.D.	Danson, Thomas, d. 1694.	1678 (1678)	Wing D211; ESTC R5533	63,368	142

And whoever coined it which I take it was Hugo de S. Victore few of our Divines but have used it that have dealt in any Controversie which gave an occasion for it And why should Mr. H. charge them with a concealment of a good meaning which they have so often discovered If Mr. H. only dislkes the terms I should not contend with him for I can give him their sense in others from the learned Davenant The will of God termed voluntas simplicis complacentiae i. e. the will of simple complacency which is the same with vol. signi and that which is termed voluntas absoluta or essicax i. e. an absolute or efficacious will which is the same with vol. beneplaciti may well stand together God wills that all men believe and be saved with the will of complacence God wills and decrees to permit that some continue in unbelief and be not saved but perish with the Absolute will The former will in effect is but a conditional will As if the Apostle had said God will have all men to be saved if all men shall believe in Christ and to believe in Christ is an act so well pleasing and so agreeable unto Gods will that wheresoever it is found it shall be rewarded But notwithstanding the extent of this will unto all men there is in God an absolute will of permitting some to continue in their unbelief and so perish Dav. ag Hoard p. 220. But it must be observed that whereas the most learned Bishop seems to attribute a Conditional will to God above he afterwards explains himself Meer or purely conditional Decrees agree not with the perfection of the Divine Nature The speeches therefore cited out of Scripture He that believes shall be saved c. do not imply a Conditional Will in God suspended for any moment of time and then post purificatam conditionem i. e. after the Condition performed becoming an absolute and effectual will c. But these conditional Decrees are grounded on some absolute revealed Decree of God to the Performance whereof he hath tied himself For example it is an absolute Decree of the Divine Will published in the Gospel that whosoever believeth c. shall be saved From hence is derived that mixt conditional Decree If Cain Judas or any other believe they shall be saved Now such mixt conditional Decrees carry no contradiction to the absolute c. who seeth not these Propositions may well stand together I will that if Judas repent and believe he shall have remission and salvation I will not to give to Judas the gift of repentance of faith and of eternal life Id. p. 225 226 227. I have said enough to obviate M. H's exagitation of the terms Vol. signi beneplaciti which are not worth the trouble of transcribing 6. But M. H. adds And of these faults the application of the distinction of Gods secret and revealed Will unto this case though it be useful in many is as guilty Let. p. 108. Rep. 1. As to this I say as the aforesaid Bishop Davenant of M. Hoard Mr. H. should first have rightly set it down and then have tried his strength in confuting it and I shall add his explication of it We say that there is in God a true will revealed in the Gospel of saving all men that shall believe and a true will liking embracing rewarding faith holiness perseverance in all men whomsoever without distinction of persons And this is the Will call'd Voluntas simplicis complacentiae or signi which neither decreeth nor determineth any thing infallibly concerning the being or not being of such good acts in this or that singular person This Will we know and therefore we call it his revealed will There is also in God a secret will of bringing some men to faith perseverance and the Kingdom of heaven and of not bringing others to any of these this Will we know not and therefore we call it the secret Will Dav. ag Hoard p. 221 only 't is to be noted that when the Reverend Bishop says This secret will of God we know not it must be understood with reference to the particular persons whom God intends to work faith c. in for we know in general that there are some persons whom God will be thus good unto I add this to prevent a Cavil which may seem very acute to them that use it If God's will of good pleasure or absolute will be secret how come we to know it or if it be revealed how is it secret And then the members of the distinction are confounded as Mr. H. objects p. 107. who should have done well to have told us in what cases it is useful though not in the present case For I dare offer my self to disprove the use of it in any case upon the same grounds that Mr. H. can the use of it in this Rep. 2. And yet when Mr. H. hath so solemnly declared his dislike of our distinction he owns it himself but in other words which are the explication of our terms And whereas it may be thought to follow hence that hereby we ascribe to God a liableness to frustration and disappointment that is without pretence The resolve of the Divine will in this matter viz. the holiness and salvation of all men being not concerning the event what man shall do but concerning his duty what he should and concerning the connexion between his duty and his happiness Let. p. 112. Now to leave Mr. H. inexcusable for the impertinency of his exception against our Distinction let us see how Dr Twisse a man that much used this distinction and therefore blamed by Mr. H. explains it There is no contradiction says he between these two wills Divine For Voluntas signi is improperly called a Will for it signifies only mans duty or what he should do as what will be pleasing to God if it be done But Voluntas beneplaciti is properly and simply a will viz. whereby is decreed whatsoever shall come to pass by Gods either efficiency or permission Twisse Vind. Gr. l. 1. p. 1. § 12. p. 140. It is evident to any intelligent Collator that M H's and Dr. Twisse's sense is the same and so Mr H. hath blamed himself in blaming Twisse 7. And if it should be insisted that in asserting God to will what by his Laws he hath made become mans duty even where it is not done we shall herein ascribe to him at least an ineffectual and imperfect will as that which doth not bring to pass the thing willed It is answer'd that Imperfection were with no pretence imputable to the Divine will meerly for not effecting every thing whereto it may have a real propension Let. p. 115 116. Reply We had need tread warily here for our way is strewed with Daggers I mean with terms repugnant to each other 1. If God be understood but to will mans duty not the event his obedience to it there 's no colour for the Objection