A14095:513
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.
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.
Again, God doth not look out of himself in knowing the course of the World throughout; for he knew it as well what it might be, and what it should be before the World was made, as now he knows what it is, yet certainly before the World was, he knew it not by looking without him, for then there was nothing without him to look into.
Agayne, God doth not looke out of himselfe in knowing the course of the World throughout; for he knew it as well what it might be, and what it should be before the World was made, as now he knowes what it is, yet certainly before the World was, he knew it not by looking without him, for then there was nothing without him to looke into.