A14095:759
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.
Consider yet farther what I pray you, was the end of Judas, which God did forecast in his creation? No doubt the setting forth of his own glory, but I desire to know whether he did intend to set it forth in Judas his salvation, or damnation. So likewise I desire to know what end God did forecast of Paul the Apostle in his creation? his glory I doubt not, but whether in his salvation or damnation. It seems by the genius of your Tenet, that God did neither intend the salvation of the one, nor the damnation of the other in their creation; but indifferently intended each of them should be saved or damned accordingly as they departed this life, either in impenitency or in repentance. Now if God did not intend the salvation of Paul, nor the condemnation of Judas at the time of their creation. I pray when did he begin to intend it? Say what you will, it followeth that these intentions of God were not eternal, and consequently neither the decrees of God are eternal; yet commonly you profess of Gods decrees that they are eternal and everlasting. Yet here I confess you may play fast and loose, and say they are eternal so far forth as they are without end, but they are not eternal so far forth as to be without beginning. But what mean you so directly to contradict the word of God, as you do if this be your opinion? For the Apostle professeth that mans election was made before the foundation of the world: yea ⟨p. 297⟩and touching the wicked, King Solomon professeth, that 1God made him against the day of evil.
Consider yet farther what I pray you, was the end of Iudas, which God did forecast in his creation? No doubt the setting forth of his owne glory, but I desire to know whether he did intend to set it forth in Iudas his salvation, or damnation. So likewise I desire to know what end God did forecast of Paul the Apostle in his creation? his glory I doubt not, but whether in his salvation or damnation. It seemes by the genius of your Tenet, that God did neither intend the salvation of the one, nor the damnation of the other in their creation; but indifferently intended each of them should be saved or damned accordingly as they departed this life, either in impenitency or in repentance. Now if God did not intend the salvation of Paul, nor the condemnation of Iudas at the time of their creation. I pray when did he begin to intend it? Say what you will, it followeth that these intentions of God were not eternall, and consequently neither the decrees of God are eternall; yet commonly you professe of Gods decrees that they are eternall and everlasting. Yet here I confesse you may play fast and loose, and say they are eternall so farre forth as they are without end, but they are not eternall so farre forth as to bee without beginning. But what meane you so directly to contradict the word of God, as you doe if this be your opinion? For the Apostle professeth that mans election was made before the foundation of the world: yea