A14095:1033
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.
yet the earth is filled with his goodness, in as much as God provides for every thing that which is good for it; so that whatsoever we partake of for our comfort, we call it Gods goodness, for as much as things which are good to us, are derived to us from God, and therein we have a taste of his goodness towards us, in that he doth good unto us. Your last position I have heretofore spoken of, and showed the incongruity of it. That which is good, and that whereunto it is good, must be different; but the entity of any thing is not different from it self, and therefore it cannot be good unto it self, as you affirm.
yet the earth is filled with his goodnesse, in as much as God provides for every thing that which is good for it; so that whatsoever we partake of for our comfort, wee call it Gods goodnesse, for as much as things which are good to us, are derived to us from God, and therein we have a taste of his goodnesse towards us, in that he doth good unto us. Your last position I have heretofore spoken of, and shewed the incongruity of it. That which is good, and that whereunto it is good, must be different; but the entitie of any thing is not different from it selfe, and therefore it cannot be good unto it selfe, as you affirme.
8. God is [Greek or Hebrew] serus irarum, slow to wrath, even against sinners that dishonour him to his face. But to say he is never swayed to sudden revenge, is a more bold assertion then sound. Did not Zimri and Cosbi perish in their incestuous act, and give up both lust and ghost together, without leisure to enjoy their sin, much less respite for repentance? Perhaps you will say their persons were formerly forborne, notwithstanding former sins, though the vengeance of God cannot be denied to be most sudden. So perished Herod in his pride, and Balthasar in his revellings, and the Israelites in ⟨p. 438⟩the wilderness; while the meat was in their mouths, and the delicate flesh of Quails lay between their teeth, the heavy wrath of God came upon them, and before they could swallow their sweet morsels, sent them to the graves of lust to be swallowed by them.