A14095:26
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.
SECT. I.
IN the first Section and before the first Chapter, according to exact method (as you profess) in reference unto your former Discourse, you propose two things to be enquired: 1. How this truth of Gods being most certainly known by internal experience unto some, may by force of speculative argument ⟨p. 12⟩be made manifest unto others. Secondly how his nature and attributes may be fitliest resembled. The latter of which two I should never have expected in a Philosophical, or Theological discourse. Yet I will prescribe to none, but give every vessel leave to vent his own humour, & to be delivered of such notions, wherewith his brains have been conceived. If we have any use to make of them, we may; if none, we are little the worse for that. Every being hath three passions denominating it. For there is a truth of it, there is a goodness of it, there is an unity of it. Therefore also all these are to be found in the being of God. But it seemeth not to be your meaning to speak of this truth, which is a passion of being, a simple term; but rather of the truth of this proposition, There is a good, to wit, how it may be made manifest by speculative argument, you desire to inquire; granting it to be most certainly known by internal experience, unto some, whereby unless you understand our Christian Faith, I discern not your meaning. Upon the first point, you will not have us to look for much as yet; and the reason you give, is enough to put us out of expectation of any thing at all. For albeit a desperate enemy despairing of his life, Is thereby the more animated to sight; yet an Adversary in discourse, by evidence of argument brought to despair of maintaining his Tenet, is not thereby the more provoked to dispute. And therefore I see no just restraint to hinder you from bestowing your best ability upon this argument, even in this place. And your self confess, that notwithstanding all this, you may proceed upon such advantages, as grounds of nature give you. And your main purpose extends no further.