A14095:1202
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.
5. But you will seem to gratify your opposites, by not carrying your self so rigorously critical, as to banish this distinction of voluntas signi and voluntas beneplaciti out of the confines ⟨p. 538⟩of Divinity. But therewithal you continue your former fiction, in the stating of our opinion, as if we maintained that God did will the salvation of all, by that will which is called voluntas signi, but not by that will which is called voluntas beneplaciti: whereas I know none of our Divines that do profess their opinion in that manner, but rather they utterly deny in plain terms, that God doth will the salvation of all. And in my judgement, the application of this distinction in this case, by some that are orthodox in the point of Predestination, as namely by Aquinas and Cajetan, is most unseasonable, And therefore we have small cause to fear the imputation you cast upon us, forsooth of canonization of Jesuitical perjuries, and deification of mental evasions or reservations; seeing it is only grounded upon a mere fiction of yours, fashioning our Tenet at your own pleasure most unseasonably, and most incongruously, in respect of our opinion, who grammatically and plainly profess, God willeth not the salvation of all men. And yet I am persuaded that in the end this canonization of Jesuitical perjuries, and deification of mental evasions or reservations, will justly light upon your self, according to the laws of your own making; and the tenor of your consequences, when you come to manifest wherein this distinction of voluntas signi, and voluntas beneplaciti may have place. Yet I purpose to consider well, how you carry your self in this imputation you cast upon us.
5. But you will seeme to gratifie your opposites, by not carying your selfe so rigorously criticall, as to banish this distinction of voluntas signi and voluntas beneplaciti out of the consines ⟨p. 538⟩of Divinity. But therewithall you continue your former fiction, in the stating of our opinion, as if we maintained that God did will the salvation of all, by that will which is called voluntas signi, but not by that will which is called voluntas beneplaciti: whereas I know none of our Divines that doe professe their opinion in that manner, but rather they utterly deny in plaine termes, that God doth will the salvation of all. And in my judgement, the application of this distinction in this case, by some that are orthodoxe in the point of Predestination, as namely by Aquinas and Cajetan, is most unseasonable, And therefore we have small cause to feare the imputation you cast upon us, forsooth of canonization of Iesuiticall perjuries, and deification of mentall evasions or reservations; seeing it is onely grounded upon a meere fiction of yours, fashioning our Tenent at your owne pleasure most unseasonably, and most incongruously, in respect of our opinion, who grammatically and plainly professe, God willeth not the salvation of all men. And yet I am perswaded that in the end this canonization of Jesuiticall perjuries, and deification of mentall evasions or reservations, will justly light upon your selfe, according to the lawes of your owne making; and the tenour of your consequences, when you come to manifest wherein this distinction of voluntas signi, and voluntas beneplaciti may have place. Yet I purpose to consider well, how you carrie your selfe in this imputation you cast upon us.