A14095:1163
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.
That reason of yours drawn from the conformity to the courses of our heavenly Father, whereon you so much insist, I have already showed how little it serves your turn. Now I will show you how in another respect it is rather repugnant, then consonant to your Tenet. For that example of conformity is only in an indefinite consideration, thus; We must pray not only for our friends, and them that love us, but also for them that are our enemies, and hate us, and persecute us; like as God doth good unto the just and wicked, and not only to the just and good. To our desires you say we must add our endeavours, that saving truth may be imparted to all. It seems you have not failed herein. Now I would gladly know▪ what those endeavours of yours have been hitherto, whereby you have endeavoured, that saving truth may be imparted to the inhabitants of terra Australis incognita, or to the Negroes, or to the Tartarians, yea or the Turks, Saracens, or Arabians. Hitherto you have seemed to dispute thus: God will have it our duty to pray for the salvation of all: therefore God willeth the salvation of all; but now you dispute in a quite contrary manner, thus: God wills that all should come to the knowledge of his truth, therefore we must desire and endeavour that his saving truth may be imparted unto all. The consequence of your former argument is utterly untrue, as I have already showed; and as Austin long ago discoursed, mans will in an holy manner ⟨p. 518⟩1may be contrary to the will of God; and again in a most unholy manner may the will of man be concurrent with the will of God. As it is the duty of the child to pray for the life of the father, though God will have the father to dye, and not live: On the other side, a wicked child wisheth the death of his father in an ungracious manner, yet it may be that herein he concurreth with the will of God, supposing (as it may well be) that God willeth the death of the father at the same time that the son wisheth it.
That reason of yours drawne from the conformity to the courses of our heavenly Father, whereon you so much insist, I have already shewed how little it serves your turne. Now I will shew you how in another respect it is rather repugnant, then consonant to your Tenet. For that example of conformity is onely in an indefinite consideration, thus; Wee must pray not onely for our friends, and them that love us, but also for them that are our enemies, and hate us, and persecute us; like as God doth good unto the just and wicked, and not onely to the just and good. To our desires you say wee must adde our endeavours, that saving truth may be imparted to all. It seemes you have not failed herein. Now I would gladly know what those endeavours of yours have beene hitherto, whereby you have endeavoured, that saving truth may be imparted to the inhabitants of terra Australis incognita, or to the Negroes, or to the Tartarians, yea or the Turkes, Saracens, or Arabians. Hitherto you have seemed to dispute thus: God will have it our duty to pray for the salvation of all: therefore God willeth the salvation of all; but now you dispute in a quite contrary manner, thus: God wils that all should come to the knowledge of his truth, therefore wee must desire and endeavour that his saving truth may be imparted unto al. The consequence of your former argument is utterly untrue, as I have already shewed; and as Austin long agoe discoursed, mans will in an holy manner