A14095:1110
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.
You shall find it in Aquinas his sums, where his first objection is this; Videtur quod Deus nullum hominem reprobet. 1Nullus enim reprobat, quem diligit: sed Deus omnem hominem diligit, secundum illud Sap. 11. Diligis omnia quae sunt, & nihil odisti eorum quae secisti. Ergo Deus nullum hominem reprobate. It seems that God reprobates no man. For, no man reprobates him whom he loveth. But God loves every man according to that, ⟨p. 488⟩Wis. 11. Thou lovest all things that are, and hatest nothing that thou hast made. Therefore God reprobateth no man. And the answer he makes unto this objection followeth in this manner, Adprimum dicendum, quod Deus omnes homines diliget, & etiam omnes creaturas, in quantum omnibus vult aliquod bonum: 2non tamen quodcunque bonum vult omnibus. In quantum igitur quibusdam non vult hoc bonum, quod est vita aeterna, dicitur eos habere odio velreprobare. To the first is to be answered, that God loves all men, yea, and all creatures, for as much as he willeth some good to them all: but yet he willeth not every good to all. There-fore in as much as unto some he willeth not this good, which is life everlasting, he is said to hate them, or to reprobate them. And you might have been pleased to take notice, not only of that wise man (though as wise as Philo) who speaks herein of him that can neither deceive nor be deceived, but of that wise God, who is wiser then men and Angels, and can neither deceive nor be deceived, and affirmeth openly, that He hath loved Jacob and hated Esau; as also of the Apostle Saint Paul, who by the infallible direction of Gods Spirit, applies this to the disposition of God towards them before they were borne. And if to inflict the torments of hell upon these, or these for their sins be to hate them; surely to intend to inflict the torments of hell upon them for their sins, is to hate them. And seeing God from everlasting intended to do whatsoever he doth in time, it followeth, that from everlasting he did hate them.
You shall finde it in Aquinas his summes, where his first objection is this; Videtur quod Deus nullum hominem reprobet. 1Nullus enim reprobat, quem diligit: sed Deus omnem hominem diligit, secundum illud Sap. 11. Diligis omnia quae sunt, & nihil odisti eorum quae secisti. Ergo Deus nullum hominem reprobat. It seemes that God reprobates no man. For, no man reprobates him whom hee loveth. But God loves every man according to that,