A14095:1023
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.
Touching your close, I say, to seek our own welfare with another's harm, is not to seek that which is good and right; yet in some cases another mans harm may be sought, without any transgression. For undoubtedly the Judge sinneth not in pronouncing the just sentence of condemnation upon a malefactor: no nor the Israelites neither, in robbing the Egyptians; nor Abraham, in going about to cut the throat of his own innocent child Isaac.
Touching your close, I say, to seeke our owne welfare with anothers harme, is not to seeke that which is good and right; yet in some cases another mans harme may be sought, without any transgression. For undoubtedly the Iudge sinneth not in pronouncing the just sentence of condemnation upon a malefactor: no nor the Israelites neither, in robbing the Aegyptians; nor Abraham, in going about to cut the throat of his owne innocent childe Isaac.
6. In the next place you discourse of the improvement of the force of temptations, which you say is wrought by inequality, partly of our natural propensions, partly of the means which minister their several contentments or annoyances. Herein you propose a distinction, but I do not find you very careful to follow it, and make it appear how you accommodate your self thereto. Great means of annoyances are apt to breed great fears, and fear is a strong passion hindering the course of reason, and of moral duty, according unto reason.
6. In the next place you discourse of the improvement of the force of temptations, which you say is wrought by inequality, partly of our naturall propensions, partly of the meanes which minister their severall contentments or annoyances. Herein you propose a distinction, but I doe not finde you very carefull to follow it, and make it appeare how you accommodate your selfe thereto. Great meanes of annoyances are apt to breed great feares, and feare is a strong passion hindering the course of reason, and of morall duty, according unto reason.