A14095:841
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 therefore though heretofore I thought of no other meaning of these words of yours then this, yet now by pondering better upon it I conceive you have a farther reach, and that of a mysterious nature: for as much as you are loath to utter it, and give an instance of that which you deliver. Yet why should you be loath to utter that which you presume no intelligent Christian will deny? This makes me look back again upon your words, to try whether I can start the mystery. And hereupon I discover other mysteries, though not the main; as when you say, We are able (after this necessity laid upon them by our selves) infallibly to foreknow and foretell. Now this speech is mysterious and imperfect: for you do not tell ⟨p. 340⟩us what we may foreknow and foretell whether it be the things themselves whereupon we have laid the necessity spoken of, or rather some things else; but neither of these things do you acquaint us with here. For if you had I should make no question, but if we might foreknow them, whatsoever they be, we might without any more ado foretell them, if we were not tongue-tied.
And therefore though heretofore I thought of no other meaning of these words of yours then this, yet now by pondering better upon it I conceive you have a farther reach, and that of a mysterious nature: for as much as you are loath to utter it, and give an instance of that which you deliver. Yet why should you be loath to utter that which you presume no intelligent Christian will deny? This makes me looke back againe upon your words, to try whether I can start the mysterie. And hereupon I discover other mysteries, though not the maine; as when you say, We are able (after this necessity layd upon them by our selves) infallibly to foreknow and foretell. Now this speech is mysterious and imperfect: for you doe not tell ⟨p. 340⟩us what we may foreknowe and foretell whether it be the things themselves whereupon we have layd the necessitie spoken of, or rather some thinges els; but neither of these thinges doe you acquaint us with here. For if you had I should make no question, but if we might foreknowe them, whatsoever they be, we might without any more adoe foretell them, if we were not tonguetied.