A14095:305
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.
You tell us of actuations, draughts, and replenishments derived from the fountain of life to fill capacities, and internal desires; all which together with the several branches of time you speak of, and their references to the actuations after mentioned, are so many hobgoblins unto me: what are the parts of time, I seem to understand, time past, time present, and time to come, but what the Several branches are, I know not.
You tell us of actuations, draughts, and replenishments derived from the founteyne of life to fill capacities, and internall desires; all which togeather with the severall branches of time you speake of, and theyr references to the actuations after mentioned, are so many hobgoblins unto me: what are the parts of time, I seeme to understand, time past, time present, and time to come, but what the Severall branches are, I know not.
The fountain of life is it, that which brings natures possible into act of being? But how hereby he can be said to satiate their internal desires, I comprehend not: For while a thing is only possible, •t neither hath, nor can entertain any desire of being. Perhaps you may say, that when things are, they may desire continuance: And it is the fountain of life, that as he made all things, so he doth perpetuate them so long ⟨p. 161⟩as he thinks good. But what mystery, the deciphering of this actuation or perpetuation doth contain, so available to the definition of the several of time, I therefore know not, because you have not vouchsafed the enucleation hereof unto your Reader.
The founteyne of life is it, that which brings natures possible into act of being? But how hereby he can be sayd to satiate theyr internall desirs, I comprehend not: For while a thing is only possible, •t neyther hath, nor can enterteyne any desire of being. Perhaps you may say, that when things are, they may desire continuance: And it is the founteyne of life, that as he made all things, so he doth perpetuate them so long