A14095:760
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.
As for the similitude, you use to represent unto us the wisdom of God by comparing of him unto a bird catcher, though you father it upon Augustine, yet in this case it is nothing worth. For though it be more then humane after many birds formerly caught to catch them all again; yet for God it is nothing, who is everywhere, and in whom every thing hath that being, that life, that motion which they enjoy. The hairs of our head we know are numbered; and therefore nothing strange that our thoughts should be, considering that our thoughts shall come into judgement, but our hairs shall not. And if we shall give an account of every idle word, as 1our Saviour hath professed unto us, why not as well of every idle thought? He shall make the counsels of the heart manifest, 1 Cor. 4. 5. but that the award of every thought is defined by God, I cannot tell how to believe: my reason is, because evil thoughts are not fit to be rewarded; and as for the evil thoughts of Gods children, shall not they be pardoned as well as their evil words and outward actions are, to wit, upon their repentance? For if we acknowledge our sins, God is faithful and just to forgive us our sins, 1 Joh. 1. 9. And Peter signified as much to Simon Magus conceiving evil thoughts also, when he said unto him, Repent of this thy wickedness, and pray unto God, that if it be possible the thought of thine heart might be forgiven thee, Act. 8. 22.
As for the similitude, you use to represent unto us the wisdome of God by comparing of him unto a bird catcher, though you father it upon Austine, yet in this case it is nothing worth. For though it be more then humane after many birds formerly caught to catch them all againe; yet for God it is nothing, who is everywhere, and in whom every thing hath that being, that life, that motion which they enjoy. The hayres of our head we know are numbred; and therefore nothing strange that our thoughts should bee, considering that our thoughts shall come into judgement, but our haires shall not. And if wee shall give an account of every idle word, as 1our Saviour hath professed unto us, why not as well of every idle thought? Hee shall make the counsels of the heart manifest,