A14095:512
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.
This is to be present unto God, in esse cognito. But you have another wild conceit of the coexistence, both of things past and of things to come with God, & that for this present, which turn of yours this will nothing serve that God knows all things.
This is to be present unto God, in esse cognito. But you have another wilde conceyt of the coexistence, both of things past and of things to come with God, & that for this present, which turne of yours this will nothing serve that God knows all things.
Last of all as touching this manner of knowledge which you attribute unto God, it is nothing decent.
We confuse, we may indifferently consider the course of the World past, either from the beginning unto this present day, or from this present day rising upwards unto the beginning of the World; because our understanding is of such a nature, as to consider things in succession one after another. But Gods understanding, as you well know, is of no such nature, as to consider things one after another; for so you should maintain succession in the nature of God, and consequently subject him unto time.
We confusse, we may indifferently consider the course of the World past, eyther from the beginning unto this present day, or from this present day rising upwards unto the beginning of the World; because our understanding is of such a nature, as to consider things in succession one after another. But Gods understanding, as you well know, is of no such nature, as to consider things one after another; for so you should maynteyne succession in the nature of God, and consequently subject him unto time.