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…

And I presume you will not deny this, though thereby you shall contradict your self, in respect of that Tenet, which here you cast upon your Adversaries, & disavow as an error & ignorance. I say, contradict your self, unless you distinguish those things, which in this your Tenet, you deliver without distinction, and confound as your manner is. But by your leave, whatsoever God hath decreed, that shall come to pass, & that in such sort, as supposing his decree, it shall be impossible to be otherwise; neither will we fear your censures of error & ignorance, no nor your presumptuous consequences of involving enmity against your sweet disposition, of the all-seeing and unerring providence of God; thus with words as sweet as butter, & as soft as oil you would work in your Reader an opinion of your devotion to Godward, to prevent suspicion of ill affection to his providence, when you turn out All decreeing, & put in Allseeing in the place of it. Whereas before you made show, as if you excepted not against our ⟨p. 7⟩Tenet of Gods decreeing all things, but only against the manner of it, & his so decreeing all things. But be not deceived, God is not mocked. Let us ever fear to mask profanes, with the visor of devotion, & do not you think with the smoke of words, in such sort to dazzle the eyes of your intelligent Reader as to disable him to discern your deeds in their proper colours. Neither have you any colour for this your Tenet in denying God to have decreed all things, but only in respect of sin. And what reason have you to range sin amongst the number of Things, without distinction, considering; it is rather a mere privation of some thing, then contains any positive thing therein. Yet, as I said before, your opinion were tolerable, did you maintain all other things to be decreed by God besides sin. But your opinion is, that God decreeth contingency, but not the things contingent, which is in effect to deny in plain terms that God hath decreed that any Man shall believe, or repent, or perform any gracious action. God foreseeth these things, but decreeth them not; this is your foul opinion, in that opposition to the prerogative of Gods grace. For if God by his grace & holy spirit doth work men unto faith & repentance (in showing, mercy unto whom he will) then undoubtedly he did decree thus to work them.

And I praesume you will not deny this, though therby you shall contradict your selfe, in respect of that Tenet, which here you cast upon your Adversaries, & disavowe as an errour & ignorance. I say, contradict your selfe, unles you distinguishe those thinges, which in this your Tenet, you deliver without distinction, and confound as your manner is. But by your leave, whatsoever God hath decreed, that shal come to passe, & that in such sort, as supposing his decree, it shall be impossible to be otherwise; neyther will we feare your censures of errour & ignorance, noe nor your praesumptuous consequences of involvinge enmitie against your sweete disposition, of the all-seieng and vnerring providence of God; thus with wordes as sweete as butter, & as soft as oyle you woulde woorke in your Reader an opinion of your devotion to Godward, to praevent suspicion of ill affection to his providence, when you turne out All decreeing, & put in Allseeing in the place of it. Wheras before you made shewe, as if you excepted not against our