A14095:713
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.
For what is more contingent then the apprehension of a Traitor, yet this you say God may ordain, and in this case it is absolutely necessary that it shall come to pass. But let us consider what you have to say to it. I hope you will remember your own interpretation of it, namely that it must necessarily come to pass in respect of Gods decree, and so by your own profession not only a contingent thing, but a free action, may be said to come to pass necessarily, to wit in respect of Gods decree, as for example, the apprehension of a Traitor which is as free an action as any, you might have been pleased to have framed the proposition thus, whatsoever God hath decreed to come to pass, must necessarily come to pass. For you cannot be ignorant that God doth as well decree that some things shall not come pass, as that other things shall come to pass. As for example Ezek. 20. 31. O house of Israel as I live saith the Lord God I will not answer you when I am asked 32. Neither shall that be done that cometh into your mind: for ye say we will be as the heathen and serve wood, and stone, and Isaiah. 37. 33. Thus saith the Lord concerning the coming of Assur. He shall not enter into this city, nor shoot an arrow there, nor come before it with shield, nor cast a mount against it. Now we are ready to attend the discovery of this fallacy, this simple fallacy.
For what is more contingent then the apprehension of a Traytour, yet this you say God may ordeine, and in this case it is absolutely necessary that it shall come to passe. But let us consider what you have to say to it. I hope you will remember your owne interpretation of it, namely that it must necessarily come to passe in respect of Gods decree, and so by your owne profession not onely a contingent thinge, but a free action, may be sayd to come to passe necessarily, to witt in respect of Gods decree, as for example, the apprehension of a Traytor which is as free an action as any, you might have beene pleased to have framed the proposition thus, whatsoever God hath decreed to come to passe, must necessarily come to passe. For you cannot be ignorant that God doth as well decree that some thinges shall not come passe, as that other thinges shall come to passe. As for example Ezek. 20. 31. O house of Israel as I live sayth the Lord God I will not answere you when I am asked 32. Neyther shall that be done that cometh into your minde: for yee say we will be as the heathen and serve wood, and stone, and