A14095:685
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.
And all this while you confine Gods knowledge to the particulars of his own making. But what think you of the particulars of mans or the devils making, in the most wicked, and sinful courses that have been, are, or shall be in the World.
And all this while you confine Gods knowledge to the perticulars of his owne making. But what thinke you of the particulars of mans or the divills making, in the most wicked, and sinfull courses that have beene, are, or shall be in the World.
Are not these also known unto God, and are these likewise matter of divine contemplation in respect of the Creators power, or skill manifested therein: We acknowledge the wisdom of God to be excellent in the composition of the meanest worm. Of some likewise we see excellent use as of the bee, & silkworm; of others we do not, yet we believe that his wisdom being infinite, he doth nothing in vain; he hath use of every thing, though we know it not. And we take notice of a double knowledge the one called scientia visionis, whereby he knows all things that are, nor such only but even all such as have been, or shall be, the other called scientia simplicis intelligentiae, whereby he knows all things possible so far forth as they are knowable, and between these two knowledges, there is a great deal of difference, though you seem to confound them.
Are not these allso knowne unto God, and are these likewise matter of diyine contemplation in respect of the Creators power, or skill manifested therin: We acknowledge the wisedome of God to be excellent in the composition of the meanest worme. Of some likewise we see excellent use as of the bee, & silkeworme; of others we doe not, yet we beleive that his wisedome being infinite, he doth nothing in vaine; he hath use of every thing, though we know it not. And we take notice of a double knowledge the one called scientia visionis, whereby he knowes all things that are, nor such onely but even all such as have beene, or shall be, the other called scientia simplicis intelligentiae, whereby he knowes all thinges possible so farr forth as they are knowable, and betweene these two knowledges, there is a greate deale of difference, though you seeme to confounde them.