A14095:877
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 I have found by experience that many talk of the liberty of Gods will in proportion to our liberty; Now our liberty consisteth in an indifferency of entertaining different acts of will. But we shall foully err if we entertain any such conceit of the liberty of Gods will. For the act of Gods will being all one with Gods will, and Gods will being his essence, and his essence being one most simple act, it was ever impossible that there should be any thing found in God which now is not, or that any thing should not be found in God which now is. You will say then was it not possible that other things might have been decreed by God then are? Yes undoubtedly even Judas might have been an elect, and Paul a reprobate. Yet other things thus decreed should not ⟨p. 358⟩have been decreed by any other act in God then now is in God, for the reason above specified, and that for ought I know so received by School Divines, as denied by none. And this is a mystery I confess, wherein we must content our selves with the [Greek or Hebrew], & leave to inquire how this may be; for we are uncapable of that. Only we can prove that the course of things that now is, in whole and part hath no necessary derivation from God, but merely contingent, and accordingly proceeded from the free will of God, yet everlastingly determining this course of things that now we see; and having everlastingly determined it, this will of God concerning this course of things, hath everlastingly continued immutable unto this day, and so shall for ever.
For I have found by experience that many talke of the libertie of Gods will in proportion to our libertie; Now our libertie consisteth in an indifferency of intertayning different acts of will. But we shall fowly erre if we intertaine any such conceyt of the libertie of Gods will. For the act of Gods will being all one with Gods will, and Gods will being his essence, and his essence being one most simple act, it was ever impossible that there should be any thing found in God which now is not, or that any thing should not be found in God which now is. You will say then was it not possible that other things might have bene decreed by God then are? Yes undoubtedly even Iudas might have bene an elect, and Paul a reprobate. Yet other things thus decreed should not ⟨p. 358⟩have beene decreed by any other act in God then now is in God, for the reason above specified, and that for ought I know so received by Schoole Divines, as denyed by none. And this is a mystery I confesse, wherein we must content our selves with the , & leave to inquire how this may be; for we are uncapable of that. Onely we can prove that the course of things that now is, in whole and part hath no necessary derivation from God, but meerly contingent, and accordingly proceeded from the free will of God, yet everlastingly determining this course of things that now we see; and having everlastingly determined it, this will of God concerning this course of things, hath everlastingly continued immutable unto this day, and so shall for ever.