A14095:668
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 you give this reason, for in things we can lay any necessity upon, we can tell well enough how to dispose of them to the end which we seek. As uncouth an assertion as hath passed from the mouth or pen of any man. For we manifestly perceive that the difference of artificial operations in the World, doth not arise from the difference of mens powers, but merely from the difference of their skill and Wisdom in several trades.
And you give this reason, for in thinges wee can lay any necessitie upon, wee can tell well enough how to dispose of them to the end which we seeke. As uncouth an assertion as hath passed from the mouth or penne of any man. For we manifestly perceave that the difference of artificiall operations in the World, doth not arise from the difference of mens powers, but merely from the difference of theire skill and Wisedome in severall trades.
2. You do not well to confound power with strength; for strength is only power natural; but there is a civill power goeth beyond that. And there is no question to be made, but Wisdom is to be preferred before the strength of the body, by how much the qualities of the mind are to be preferred before the qualities of the body. But where civill power is supreme that ruleth over the wisest Counsellors. No question God is as infinite in Wisdom as in power. But I take it to be very absurd to say that Gods wisdom is greater then his power. For is it possible that God by his wisdom can think of any course fit to be done for the setting forth of his glory which his power were not able to effect? and seeing you confess his power to be infinite as well as his wisdom, what should move you to maintain the one to be greater then the other, I can not devise. Princes have guides to govern them, which yet are not therefore greater than they, but inferior by far. But in God, his wisdom and power, though different notions, yet the substance of them is all one and precisely one in God. The same is the proportion between ⟨p. 243⟩infinite wisdom and power infinite, as between sinite wisdom and power finite. But finite wisdom doth not evacuate finite power; therefore neither doth infinite wisdom evacuate the necessity of infinite power.