A14095:1062
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.
Nay, mark what Bradwardine professeth, suppose the wisdom of God shall represent this to be more congruous to be done then that, yet is not God hereby bound to prefer the doing of that before this. Ratio praeponderans est, qua dictat quod melius esset facere hoc quam illud, vel quod melius est, hoc facere 1quam dimittere, & talis ratio non movet, nec concludit voluntati divinae, nec eam determinat ad agendum. Posset enim Deus facere meliora quam facit & multa bona quae non facit. And concludes Homini tutum est semper ut conformet voluntatem suam rationi praeponderanti. Deus autem non potest sequi per omnia rationem praeponderantem, nisi faceret omnia possibilia, & horum quod libet infinitum, quod contradictionem includit. Sufficit igitur sibi in talibus pro ratione, voluntas, vel saltem ratio congruens & concomitans praelaxata. Yet the will of God is always reasonable: but mark what is the ground of this denomination, according to Aquinas, in 1. Quest. 19. Art. 5. Ad. 1. Voluntas Dei rationabilis est, non quod aliquid, sit Deo causa volendi sed in quantum vult unum esse propter aliud. Yet you would make the world believe that you fetch your divinity from the fountain, they that think otherwise never taste it but in trenches, yet where have you hitherto discovered the fountain from whence you take it?
Nay, marke what Bradwardine professeth, suppose the wisedome of God shall represent this to be more congruous to be done then that, yet is not God hereby bound to preferre the doing of that before this. Ratio praeponderans est, qua dictat quod melius esset facere hoc quam illud, vel quod melius est, hoc facere 1quam dimittere, & talis ratio non movet, nec concludit voluntati divinae, nec eam determinat ad agendum. Posset enim Deus facere meliora quam facit & multa bona quae non facit. And concludes Homini tutum est semper ut conformet voluntatem suam rationi praeponderanti. Deus autem non potest sequi per omnia rationem praeponderantem, nisi faceret omnia possibilia, & horum quod libet infinitum, quod contradictionem includit. Sufficit igitur sibi in talibus pro ratione, voluntas, vel saltem ratio congruens & concomitans praelaxata. Yet the will of God is alwaies reasonable: but marke what is the ground of this denomination, according to Aquinas, in 1. Quest. 19. Art. 5. Ad. 1. Voluntas Dei rationabilis est, non quod aliquid, sit Deo causa volendi sed in quantum vult unum esse propter aliud. Yet you would make the world beleeve that you fetch your divinitie from the fountaine, they that thinke otherwise never taste it but in trenches, yet where have you hitherto discovered the fountaine from whence you take it?