A14095:681
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.
This was a natural perspicacy in Solomon; for at this time he was very young, and had not as yet sought the Lord for that spirit of wisdom in government, as afterwards he did; And whereas you say, A man may know many things, and not be very wise; It is a truth, but a very mean truth. For a man may know many things, and yet be a very fool; and that more ways then one. For first few and many are terms of respect; and few things are many in respect of fewer. And though a man know never so much as these things, that nothing ⟨p. 249⟩at all conduce to wisdom; what wise man would expect that he should be any thing the wiser thereby? Again, nothing denominates a man simply wise, but that which makes him a wise man. Now a man may not only know many things, but be also wise in many things, and yet not deserve the name of a wise man. He may be a wise painter, a wise graver, wise to work in handicrafts (which is accounted wisdom, both in the phrase of God, and phrase of Aristotle) and yet all this while be far enough from a wise man. For he only is a wise man that knows how to govern himself and provide for himself.
This was a naturall perspicacy in Solomon; for at this time he was very younge, and had not as yet sought the Lord for that spirite of wisedome in government, as afterwards he did; And whereas you say, A man may know many thinges, and not be very wise; It is a truth, but a very meane truth. For a man may know many things, and yet be a very foole; and that more wayes then one. For firste few and many are termes of respecte; and few thinges are many in respecte of fewer. And though a man knowe never so much as these thinges, that nothing ⟨p. 249⟩at all conduce to wisedome; what wise man would expecte that he should be any thinge the wiser thereby? Againe, nothing denominates a man simply wise, but that which makes him a wise man. Now a man may not only knowe many things, but be allso wise in many thinges, and yet not deserve the name of a wise man. He may be a wise painter, a wise graver, wise to worke in handicrafts (which is accoumpted wisedome, both in the phrase of God, and phrase of Aristotle) and yet all this while be farre enough from a wise man. For he only is a wise man that knowes how to governe himselfe and provide for himselfe.