A14095:1008
A discovery of D. Jacksons vanity. Or A perspective glass, whereby the admirers of…A discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of…
A discovery of D. Jacksons vanity. Or A perspective glass, whereby the admirers of D. Jacksons profound discourses, may see the vanity and weakness of them, in sundry passages, and especially so far as they tend to the undermining of the doctrine hitherto received. Written by William Twice, Doctor of Divinity, as they say, from whom the copy came to the pressA discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of D. Iacksons profound discourses, may see the vanitie and weaknesse of them, in sundry passages, and especially so farre as they tende to the undermining of the doctrine hitherto received. Written by William Twisse, Doctor of Divinitie, as they say, from whom the copie came to the presse
Amsterdam: printed by the successors of Giles Thorp, 1631
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.
Why do you not proceed in expressing the good opinion you have of a natural man, even of the worst of men, and say that they have a desire to repent, to please God, to be holy, to be religious? Continuance in sin was wont to be called altera natura, and secunda natura; and the Prophet justifieth it, where he saith, Can a black Moore change his skin, or a 1Leopard his spots? then may ye also do good, that are accustomed unto evil. The sight of Gods judgements causing fear, may restrain from evil, like as an hedge of thorns, crossing a mans 2way, may hinder him from finding his paths: But as for impulsions unto goodness, in a man abandoned unto his lusts, and who, as the Apostle speaks, commits sin with greediness, 3and is grown to [Greek or Hebrew], I know none. And Seneca seems to be your only Oracle for this; a proper master for a Christian Divine to rely upon. And yet upon the scanning, Seneca alleged by you in this place, I find pleads against you, rather then for you, as who plainly professeth, that They who err in matters of life and manners, are delighted with their errors; every criminal person is delighted with his crime, one sola•th himself in adultery, another delights in over-reaching others, and in theft. He saith, that naughtiness is afraid of darkness it self, which may restrain from evil, I confess, but this gives no evidence of any impulsion unto goodness, no more then his last conclusion, that naughtiness may be safe, but never secure. Which conclusion sieves you for a passage to the next Section.
Why doe you not proceed in expressing the good opinion you have of a naturall man, even of the worst of men, and say that they have a desire to repent, to please God, to be holy, to be religious? Continuance in sinne was wont to bee called altera natura, and secunda natura; and the Prophet justifieth it, where hee saith, Can a blacke Moore change his skinne, or a 1Leopard his spots? then may ye also doe good, that are accustomed unto evill. The sight of Gods judgements causing feare, may restrain from evill, like as an hedge of thornes, crossing a mans