A14095:1124
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 you seem to give a reason, in saying that God is loving kindness it self. But I pray consider, is he not justice it self also as well as loving kindness? and is it against the nature of Justice to punish sinners? no nor against his loving kindness neither. For I hope that no attribute of God is contrary to another, though according to their different notions, some actions are more suitable to the one, then to the other. And why man should have more special consideration here then Angels, I know no reason. For if you say that God is the father of man, in as much as he hath created him, by the same reason he may be the father of the ignoblest creature that is. To say that God is the father of man, in as much as he made him after his own image, this is no more true of man, then of Angels, even of the very Angels of darkness. And men also are borne the children of darkness, and so continue until the time that God calleth them, and enlighteneth them. Or will you say that in special sort he is the father of man, by way of redemption; yet I find hitherto in your discourse no intimation of this fatherhood. But will you say that all and every one have redemption in Christ through his blood? you may as well say, that all and every one have the 1remission of their sins in Christ thorough his blood. For this is it which in Scripture phrase is meant by redemption. Arminius who maintains that Christ dyed for all and every one, professeth plainly, that the immediate effect of Christs passion is but this, that God now may, his Justice nothing hindering him, give pardon of sins and salvation, upon what condition he will. Which upon the matter is all one, as if he should say, that seeing faith and repentance are the conditions whereupon God gives forgiveness of sins, none but such as believe and repent do obtain the forgiveness of sins, ⟨p. 498⟩that is, do obtain redemption in Christ, through his blood. Now consider, are not faith and repentance the gifts of God? It cannot be denied but they are; the Scriptures evidently 2give testimony hereunto, namely that faith is the gift of God, that repentance is the gift of God. And doth God give faith and repentance unto all? All experience of the world doth manifest that he doth not; no nor so much as the outward means unto all, whereby faith and repentance are wrought.