A14095:296
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.
It is great pity the pages of your book be not stored with the word Mystery; for they are nothing almost but mystery; This is delivered not only of men, but of all creatures generable: Why then, all creatures generable have a list to draw or suck more of their proper being from the fountain of eternity, then they do or can suck: Surely you charge them with that they are nothing guilty of; For, not to speak of stones and metals nor of vegetables; How doth it appear there is any such desire in brute creatures, whether beasts or birds or fishes• that neither know eternity, nor their own proper being, nor what it is to suck more of it at once then is fit.
It is great pitty the pages of your booke be not stored with the word Mystery; for they are nothing almost but mysterie; This is delivered not only of men, but of all creatures generable: Why then, all creatures generable have a list to drawe or sucke more of their proper being from the fountayne of eternity, then they doe or can suck: Surely you charge them with that they are nothing guilty of; For, not to speake of stones and mettalls nor of vegetables; How doth it appeare there is any such desire in brute creatures, whether beasts or birds or fishes• that neyther know eternity, nor their owne proper being, nor what it is to suck more of it at once then is fitt.
And as for my self amongst reasonables, one though a poor one, having some knowledge both of eternity in the way of Christian Divinity, and of my proper being in the way of natural Philosophy; yet what it is to suck more of my portion of being at once then God think fit, I am utterly ignorant, and therefore cannot be conscious to my self of any such transgression: Suppose the durance of my being in the appointment of God be between 50. and 60. years, do I desire or can I desire to enjoy these 60. years in the space of 20. or is it possible by the almighty power of God that I should? I grant the knowledge and goodness I have arrived unto by Gods grace in the space of 50. years, I might have arrived unto in the space of 40. Yet am I not conscious of any desire I had of this: But this is only my accidental being, and therefore deserveth not simply to be accounted my proper being.