A25291:257
The Marrow of Sacred Divinity
The marrow of sacred divinity drawn out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latin ... ; whereunto are annexed certain tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.The marrow of sacred divinity drawne out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latine ... ; whereunto are annexed certaine tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.
London: printed by Edward Griffin for Henry Overton, 1642
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.
46. If God should not determine of all things, his Will should not be simply & universally the first cause: and therefore they that think the contrary, must of necessity either make two first beginnings, or more then two, which is very far from all truth.
46. If God should not determine of all things, his Will should not be simply & universally the first cause: and therefore they that thinke the contrary, must of necessity either make two first beginnings, or more then two, which is very far from all truth.
47. But there is not the same reason of will as there is of Divine knowledge and power, for knowledge knows all things that may be known, and power can do all possible things, and they are stretched forth together beyond those things which actually have been, are, and shall be: but by his Will he willeth not all things he can will, but all things which he judgeth to be willed, and therefore actually to be hereafter: whence it is that although God may be called, Omniscient, and Omnipotent, yet he cannot be called Omnivolent.
47. But there is not the same reason of will as there is of Divine knowledge and power, for knowledge knowes all things that may be known, and power can doe all possible things, and they are stretched forth together beyond those things which actually have been, are, and shall be: but by his Will he willeth not all things he can will, but all things which he judgeth to be willed, and therefore actually to be hereafter: whence it is that although God may be called, Omniscient, and Omnipotent, yet he cannot be called Omnivolent.
48. Whatsoever God willeth in all these things, he is universally effectual: so as he can in no wise be hindered, or frustrated, whereby he cannot obtain what he wills. For if he should properly will any thing, and could not obtain it, he should not be most perfect and blessed.