A14095:1091
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.
As for that, Him that honoureth me, I will honour, it is merely 1dependent upon the will of God. For all confess, that God can annihilate the holiest creature that is, secluding his ordinance to the contrary, and in this case should be nothing guilty of iniquity.
As for that, Him that honoureth me, I will honour, it is meerly 1dependent upon the will of God. For all confesse, that God can annihilate the holiest creature that is, secluding his ordinance to the contrary, and in this case should be nothing guiltie of iniquitie.
At length you come to the point, and demand, Whether God doth intend thus well to all? but because the nearer you come to the light, by a true stating of the question, the more your deviations from the truth are like to be discovered, therefore you forthwith obscure it. For whereas the conformity you spake of before, requires, that as we are bid to be merciful unto all, so should God be merciful unto all likewise. And so the question, to come to an issue, should be this, Whether God intends thus well to all, or no? You decline this; and whereas the proper place of Gods liberty and carriage of himself according to the mere good pleasure of his will, is not in designing destruction or salvation unto whom he will, (for the case is clear, that God doth not determine, that destruction or salvation shall befall any, but according unto congruous dispositions preceding, at least in persons of ripe years,) but only in the dispensation of his grace and mercy, showing it towards whom he will, and denying it to whom he will; you again decline this state of the question, and propose it only of Gods wishing well to all, or destruction unto some.