A14095:908
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.
So likewise concerning the salvation of Gods Elect, who ⟨p. 373⟩are yet surviving, if God hath decreed it, seeing his will is both unchangeable, and unresistible, their salvation must needs be immutable, to speak in your phrase, but to speak in mine own phrase, it necessarily followeth herehence that they shall be saved.
So likewise concerning the salvation of Gods Elect, who ⟨p. 373⟩are yet surviving, if God hath decreed it, seeing his will is both unchangeable, and unresistible, their salvation must needs bee immutable, to speake in your phrase, but to speake in mine owne phrase, it necessarily followeth herehence that they shall be saved.
There is to way to help this, but by maintaining that Gods decrees are not absolute but conditional; but it seems you dare not venture upon this assertion in plain terms, though the face of your tenet bespeaks such a course: And in another Treatise of yours you talked of a certain disjunctive decree of God. It were a commendable thing in you to deliver your self plainly of your meaning; for otherwise you will be guilty of something else besides a corrupt judgement. And indeed if you would deal plainly, and maintain that God hath decreed salvation or damnation to none absolutely, but to all conditionally, and withal by sound arguments confirm it, there should be no further question; we would willingly subscribe that no mans salvation should come to pass immutably, as you speak, or necessarily, as we speak; no not so much as in respect of Gods decree; if so be God hath decreed salvation to no man absolutely, but conditionally; and that in such sort as that he may be either saved or damned as he will. But then withal you must maintain that God hath decreed to give no man faith and repentance more then another; but left it indifferently to their free wills whether they will believe and repent or no.
There is to way to help this, but by maintaining that Gods decrees are not absolute but conditionall; but it seemes you dare not venture upon this assertion in plaine termes, though the face of your tenet bespeakes such a course: And in another Treatise of yours you talked of a certaine disjunctive decree of God. It were a commendable thing in you to deliver your selfe plainly of your meaning; for otherwise you will be guilty of something else besides a corrupt judgement. And indeed if you would deale plainly, and maintaine that God hath decreed salvation or damnation to none absolutely, but to all conditionally, and withall by sound arguments confirme it, there should be no further question; we would willingly subscribe that no mans salvation should come to passe immutably, as you speake, or necessarily, as we speake; no not so much as in respect of Gods decree; if so be God hath decreed salvation to no man absolutely, but conditionally; and that in such sort as that he may bee either saved or damned as he will. But then withall you must maintaine that God hath decreed to give no man faith and repentance more then another; but left it indifferently to their free wills whether they will beleeve and repent or no.