A12186:591
Light from heaven discovering the fountain opened. Angels acclamations. Churches riches. Rich poverty. In…Light from heaven discovering the fountaine opened. Angels acclamations. Churches riches. Rich povertie. In…
Light from heaven discovering the fountain opened. Angels acclamations. Churches riches. Rich poverty. In four treatises. By the late learned and reverend divine, Rich. Sibs, Doctor in Divinity, Master of Katherine Hall in Cambridge, and sometimes preacher at Gray's-Inn. Published according to the authors own appointment, subscribed with his hand; to prevent imperfect copies.Light from heaven discovering the fountaine opened. Angels acclamations. Churches riches. Rich povertie. In foure treatises. By the late learned and reverend divine, Rich. Sibs, Doctor in Divinitie, Master of Katherine Hall in Cambridge, and sometimes preacher at Grayes-Inne. Published according to the authors owne appointment, subscribed with his hand; to prevent imperfect copies.
London: printed by E. Purslow and Richard Badger for N. Bourne, 1638
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.
The love that God bears towards man, hath divers terms, from divers relations, as it is a ⟨p. 281⟩propension in him to do good, so it is love. As it is his free, so it is his good pleasure or grace, as it is to persons in misery, it is mercy. The fountain of all is love. But as the object is diversely considered, so the terms be divers, good pleasure and grace imply freedom in the party loving, and mercy implies misery in the party loved.
The love that God beares towards man, hath divers termes, from divers relations, as it is a ⟨p. 281⟩propension in him to doe good, so it is love. As it is his free, so it is his good pleasure or grace, as it is to persons in miserie, it is mercy. The fountaine of all is love. But as the object is diversely considered, so the termes be divers, good pleasure and grace imply freedome in the party loving, and mercy implies misery in the party loved.
Now this free good will and grace, it is towards Men, towards man-kind, he saith not, towards Angels; it is more towards men, then (even) to good Angels (in some sort,) for now man is taken to be the Spouse of Christ, good Angels are not so: neither is it good will to evil Angels, for their state is determined, there is no altering of their condition: therefore God is called Philanthropos, not Philangelos; and the Scripture calls this Philanthropia, the love that God hath showed to men in Christ. Therefore we should have thoughts of God, as gracious, loving our nature, more then the Angelical nature in some respects.
Now this free good will and grace, it is towards Men, towards man-kind, hee saith not, towards Angels; it is more towards men, then (even) to good Angels (in some sort,) for now man is taken to be the Spouse of Christ, good Angels are not so: neither is it good will to evill Angels, for their state is determined, there is no altering of their condition: therefore God is called Philanthropos, not Philangelos; and the Scripture calls this Philanthropia, the love that God hath shewed to men in Christ. Therefore wee should have thoughts of God, as gracious, loving our nature, more then the Angelicall nature in some respects.