A14095:1178
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 to proceed; out of our Catechism you allege, that God the Father made us and all the world; now the Church our mother hath taught us, that God hateth nothing that he hath made. The book of Wisdom saith so indeed; but because of the little authority that book hath in matter of faith from God our Father, therefore you charge us with the authority of the Church our Mother. Now you are not ignorant, I suppose, whence the Church our mother taketh this, which hath its course amongst Papists, as well as amongst us. And you know of what authority Aquinas is amongst Papists; and what interpretation he makes of this place, though received to be canonical Scripture amongst them, I have already showed out of his Sums: God (saith he) loves all things, in as much as 1he willeth unto them some good or other: but in as much as he willeth not a certain good to some, to wit, eternal life, he is said to hate them, and reprobate them. And indeed God saveth both man and 2beast, as the Psalmist speaketh; and so he may be said to love them all; and so the Apostle acknowledgeth him to be the Saviour of all men, but especially of them that believe. And to profess ⟨p. 527⟩3ingenuously what I think, I see no cause of controversy hereabouts, if so be the question be rightly stated. For when we say, Christ died for mankind, our meaning is that Christ died for the benefit of mankind. Now let this benefit be distinguished and considered apart, and forth with contentious hereabouts will cease. For if this benefit be considered as the remission of sins, and the salvation of our souls; these being benefits obtainable only upon the condition of faith and repentance: As on the one side no man will affirm that Christ died to this end, namely, to procure forgiveness of sin and salvation to all and every one, whether they believe or no; so on the other side, none will deny, but that he dyed to this end, that salvation and remission of sin should redound to all and every one, in case they should believe and repent. For this depends upon the sufficiency of that price, which Christ paid to God his Father for the redemption of the world. But there be other benefits which Christ merited for us also, even the very grace of faith and of repentance. For all Gods promises are Yea and Amen in Christ;