A14095:1084
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.
We have parents both natural and spiritual, and masters and magistrates whom we must honour; God hath none such to honour. We by our authority may not take away the life of any, be he never so great an offender; God may take away the life of any, be he never so innocent, without any blemish to his holiness. Matrimonial chastity is a virtue commendable in a Christian; but this virtue is of so base a condition, that the divine nature is not capable of it, as who hath no lusts at all to order; like as on the contrary, the very Devils themselves, being Spirits, are no way obnoxious to unchastity. The like may be said of temperance, and intemperance in the use or abuse of Gods creatures through gluttony ⟨p. 473⟩and drunkenness. Tis theft for us to take any mans goods from him against his will; it is not so with God, who can send any man as naked out of the world, as he brought him into the world, without any prejudice to the reputation of his justice. And seeing he is not capable of any manner of concupiscence, either of the eye or of the flesh, (for he is a Spirit, 1and not a body or flesh) nor in the way of pride of life: the contrary conditions cannot be in the way of any commendable virtues attributed unto God. In a word, all the goodness that is in God, is essential unto him; our goodness, whatsoever we be, is but accidental unto us: and therefore, 2when we are exhorted to be holy as he is holy, and perfect as God is perfect, it tends only to this, even to set before us certain actions of God, as patterns and precedents to imitate him therein; and that only so far forth as they are suitable and congruous inducements to the performing of Gods commandments, not to affect any conformity of nature with the deity. For what conformity can there be between the nature of a creature, and the nature of his Creator? But Saint Peter telleth us, we are made partakers [Greek or Hebrew]. 3I have observed some to have rendered this passage thus, We are made partakers of a godly nature; and the godliness of our nature undoubtedly consists in obeying the will of God; according to that of the Apostle, This is the will of God, even your sanctification. And what godliness can be greater,