A14095:683
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 the Apostle breaks forth into admiration of the depth of Gods rich wisdom and knowledge. Piscator ⟨p. 250⟩thinks that by wisdom and knowledge one thing is meant. I am not of his opinion. The text seems to me to make against that construction; For thus it runs O the depth of the riches [Greek or Hebrew] both of the wisdom and knowledge of God. In saying both it plainly intimates that wisdom and knowledge are considered as two, and therefore distinct. I take the meaning to be thus. God by his wisdom discerneth courses most convenient; but by his knowledge he comprehendeth all, whether convenient or inconvenient. And because a man may be so far wise as to discern of courses proposed to the compassing of a certain end, which is the most convenient; Yet because he is not able to invent all courses, he may fail in wisdom, therefore I conceive it is said that God is rich both in wisdom and knowledge; because he doth not only judge what is fittest amongst few or many, but amongst all; For he knows all even the most inconvenient and disorderly courses; but by his wisdom he judgeth of the conveniency of them, and according to his good pleasure useth them. Your reason follows to show why the name of wisdom best besits the knowledge of God, and that is; For though many things known by him, whilst compared with others more notable, seem base and contemptible; yet not the meanest, but may be the object of divine contemplation to a Christian, that considers not the mere matter or form or physical properties, but the Creators power or skill manifested in it. You undertook to prove that Gods knowledge of all things might most fitly be called wisdom; to which purpose, you should prove, that God may justly be accounted wise in knowing them; that is, that it might afford just matter of such contemplation unto God, as might justly be called wisdom. But the reason you bring, meddles not at all with the contemplation of God, but with the contemplation of a Christian. For whereas in coherence you should say, it affords matter of wise contemplation unto God; you tell us tis an object of divine contemplation to a Christian.
And the Apostle breakes forth into admiration of the depthe of Gods rich wisedome and knowledge. Piscator ⟨p. 250⟩thinks that by wisedome and knowledge one thing is meant. I am not of his opinion. The text seemes to me to make against that construction; For thus it runnes O the depthe of the riches both of the wisedome and knowledg of God. In saying both it plainely intimates that wisedom and knowledge are considered as two, and therfore distinct. I take the meaning to be thus. God by his wisedome discerneth courses most convenient; but by his knowledge he comprehendeth all, whether convenient or inconvenient. And because a man may be so farre wise as to discerne of courses proposed to the compassing of a certeine ende, which is the most convenient; Yet because he is not able to invent all courses, he may faile in wisedome, therfore I conceave it is sayde that God is rich both in wisedome and knowledge; because he doth not only judge what is fittest amongst few or many, but amongst all; For he knowes all even the most inconvenient and disorderly courses; but by his wisedome he judgeth of the conveniency of them, and according to his good pleasure useth them. Your reason followes to shew why the name of wisedome best besitts the knowledg of God, and that is; For though many thinges knowne by him, whilest compared with others more notable, seeme base and contemptible; yet not the meanest, but may be the object of divine contemplation to a Christian, that considers not the mere matter or forme or physicall properties, but the Creators power or skill manifested in it. You undertooke to prove that Gods knowledge of all thinges might moste fittly be called wisedome; to which purpose, you should prove, that God may justly be accoumpted wise in knowinge them; that is, that it might affoorde juste matter of such contemplation unto God, as might justly be called wisedome. But the reason you bringe, medles not at all with the contemplation of God, but with the contemplation of a Christian. For whereas in coherence you should say, it affords matter of wise contemplation unto God; you tell us tis an object of divine contemplation to a Christian.