A14095:1037
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.
But he 1had not dealt so with every nation, neither had the Heathen knowledge of his laws. And the Apostle, who undoubtedly was canonical, to speak in your own phrase, hath plainly professed, that God hath mercy on whom he will, and whom he will he hardeneth.
But hee 1had not dealt so with every nation, neither had the Heathen knowledge of his lawes. And the Apostle, who undoubtedly was canonicall, to speake in your owne phrase, hath plainly professed, that God hath mercy on whom he will, and whom he will he hardeneth.
And as for the reason here used, drawn from this, that he is Lord of all, the Apostle himself taketh notice of it, but in a different manner, Rom. 10. 12. There is no difference between the Jew and the Grecian, for he that is Lord over all, is rich unto all that call upon him: and who are they that call upon him, but they that believe in him? for it followeth, How can they call upon him in whom they have not believed? Yet like as it is the part of parents, not only to bring children forth, but after to provide for their bringing up: so God doth not only make things, but also preserveth them: and for their preservation causeth the Sun to shine, and his rain to fall, as well on the wicked as on the just; always provided that even this providence of God is to be dispensed of no other right, but merely according to the good pleasure of his own will. For what grace was showed to infants, either unborn, or hanging ⟨p. 440⟩at their mothers breasts, which perished in the flood, and in the destruction of Sodom and Gomorrah by fire from heaven? and therefore though there were sixscore thousand persons in Nineveh that could not discern between the right hand and the left, and also much cattle, yet God was not bound to spare them. And can you doubt, but as many as these, if not in Sodom and Gomorra, yet at least, or rather many more, perished in Noah's flood. Yet by the way, this sparing of the Ninevites was but as touching salvation temporal, not spiritual.