A14095:682
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.
Now many times wit, & that in great measure, in trades, is found to be in a fools keeping. Nay what will you say; may not a man be wise to do evil, Jer. 8. 22. wise to satisfy his lust, wise to compass their own wicked ends; but shall he be accounted the wiser man for this? Hath not Aristotle delivered, that Incontinens non potest esse prudens, An incontinent man can not be a wise man? Last of all suppose that a man knows all that belongs to true wisdom, but will not practise it, like the Athenians, of whom it was sayde, sciunt quae recta sunt sed facere nolunt, shall not such a one be accounted one of Solomons fools in his proverbs? For are not the Moral virtues and recta ratio knit together indissolubly? But come we to the wisdom of God, Knowledge divine, as it comprehends all things, the name of wisdom best befits it, not as restrained to this or that particular. And why should it not be accounted wisdom, restrained to what particular you will, seeing he undoubtedly knows every particular, in most perfect manner▪ And but erst you profess that wisdom differs from knowledge only in the usefulness of things known, or in the more perfect manner of knowing them. The knowledge of God which is of himself, is the wisdom of contemplation. His knowledge of other things to be produced and ordered by him to the setting forth of his glory is the wisdom of action.
Now many times witt, & that in greate measure, in trades, is founde to be in a fooles keepinge. Nay what will you say; may not a man be wise to doe evill, Ier. 8. 22. wise to satisfie his lust, wise to compasse theire owne wicked endes; but shall he be accoumpted the wiser man for this? Hath not Aristotle delivered, that Incontinens non potest esse prudens, An incontinent man can not be a wise man? Laste of all suppose that a man knowes all that belonges to true wisedome, but will not practise it, like the Athenians, of whome it was sayde, sciunt quae recta sunt sed facere nolunt, shall not such a one be accoumpted one of Solomons fooles in his proverbs? For are not the Morall vertues and recta ratio knitt together indissolubly? But come we to the wisedome of God, Knowledge divine, as it comprehends all thinges, the name of wisedome best befits it, not as restrained to this or that particular. And why should it not be accoumpted wisedome, restrained to what perticular you will, seing he undoubtedly knowes every perticular, in most perfect manner And but erst you professe that wisedome differs from knowledge only in the usefullnes of thinges knowne, or in the more perfect manner of knowing them. The knowledge of God which is of himselfe, is the wisedome of contemplation. His knowledge of other thinges to be produced and ordered by him to the settinge forth of his glory is the wisedome of action.