A14095:830
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.
For whereas before there was only a double knowledge found in God, the one antecedent to his will which they called scientia simplicis intelligentiae, whereby he understood his own essence, and therewithal all necessary truths, and all things possible; the other subsequent to the will of God, which they called scientia visionis, and hereby he knoweth all things past, present, and to come, all which they acknowledge to be dependant upon the will of God; the Jesuits have of late years devised a middle knowledge between th•se two, and it consists in knowing not things necessary, nor th•ngs contingent, that have been, are, or shall be, but in knowing what would be in such or such a case; as for example, what a man in such a case, thus or thus moved and induced unto good or evil, would do or not do
For whereas before there was onely a double knowledge found in God, the one antecedent to his will which they called scientia simplicis intelligentiae, whereby hee understood his owne essence, and therewithall all necessary truths, and all things possible; the other subsequent to the will of God, which they called scientia visionis, and hereby he knoweth all things past, present, and to come, all which they acknowledge to be dependant upon the will of God; the Iesuits have of late yeares devised a middle knowledge betweene th•se two, and it consists in know•ng not things necessary, nor th•ngs contingent, that have beene, are, or shall be, but in knowing what would be in such or such a case; as for example, what a man in such a case, thus or thus moved and induced unto good or evill, would doe or not doe
And the ground hereof they make the infinity of Gods knowledge, as I remember Vasquius expressly professeth so much, and so (as well they may) make this infinity of Gods knowledge the ground of knowing all future contingents. For although Suarez takes upon him to confute Palatius, who as he hath maintained that God knows future contingents