A14095:837
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.
Henry the seventh of England was wont to say he desired ⟨p. 338⟩to look his dangers in the face: so I desire to know what my opposite hath to say against the truth I defend. I have been so long exercised in these points, and encountered such champions, that I have no cause to fear your colours, nor powder and shot neither: wherefore in the first place I answer, that the difference between knowledge finite and infinite doth not require that infinite knowledge should extend so far as to know things unknowable, for that were to extend beyond his object. But rather herein they differ, of things knowable, finite knowledge takes notice only of some; infinite knowledge comprehends all. Now things contingent till they are determined to come to pass, or not to come to pass, are not knowable that they shall come to pass, nor are knowable that they shall not come to pass; and consequently cannot be known that they shall come to pass, or known that they shall not come to pass.
Henry the seventh of England was wont to say he desired ⟨p. 338⟩to look his dangers in the face: so I desire to know what my opposite hath to say against the truth I defend. I have beene so long exercised in these points, and encountred such champions, that I have no cause to feare your colours, nor powder and shot neither: wherefore in the first place I answer, that the difference betweene knowledge finite and infinite doth not require that infinite knowledge should extend so farre as to know things unknowable, for that were to extend beyond his object. But rather herein they differ, of things knowable, finite knowledge takes notice onely of some; infinite knowledge comprehends all. Now things contingent till they are determined to come to passe, or not to come to passe, are not knowable that they shall come to passe, nor are knowable that they shall not come to passe; and consequently cannot be knowne that they shall come to passe, or knowne that they shall not come to passe.
For if the understanding of man doth apprehend a thing as future which is not future, herein he cannot be said to know but to err rather. Now that which in its own nature is only possible, cannot pass from this condition into the condition of a thing future, without some cause. Now you have showed no cause of this alteration, nor you list not to inquire into it, it is too hot for your fingers. For by inquiry it would be found that no cause hereof can be assigned, but only the will of God.