A14095:1100
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.
CHAP. XIIII.
Of Gods infinite love to mankind.
Of Gods infinite love to mankinde.
Your theme runs in an indefinite current as touching the object of Gods love; but it appears by your discourse ensuing, that you have a farther reach, and do extend this love of God towards all and every one. For by the last clause of the first section it appears, that you conceive the notion of love infinite to bespeak as much, namely, that therefore it must extend to all and every one. And this reason of yours is soon dispatched, in less then two lines; all the rest of your first section is wide enough from the mark you shoot at, and yet unsound enough in many particulars. First you maintain that blessing and cursing both cannot proceed out of the ⟨p. 483⟩mouth of God. Secondly, that God is the author of being to all, and therefore loves all. Thirdly, that in as much as he gives being to all, he loves all. For he hateth nothing that he hath made. All these I will examine in their order.
YOur theame runnes in an indefinite current as touching the object of Gods love; but it appeares by your discourse ensuing, that you have a farther reach, and doe extend this love of God towards all and every one. For by the last clause of the first section it appeares, that you conceive the notion of love infinite to bespeake as much, namely, that therefore it must extend to all and every one. And this reason of yours is soone dispatched, in lesse then two lines; all the rest of your first section is wide enough from the marke you shoot at, and yet unsound enough in many particulars. First you maintaine that blessing and cursing both cannot proceed out of the