A14095:695
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.
I can as hardly believe that fertility of invention is of power to keep men from impatience. In my opinion patience as all other moral virtues, depends rather upon judgement then invention, though formally it is a quality of the will as all moral virtues are, and not any habit of the understanding. But suppose he miscarry in all, then a mans patience must needs bid farewell to invention to support it, and it is high time to rely upon judgement. Yet I trust patience which must have her perfect work, (Jam. […].) may have course in this case also; though it be an hard matter you say to keep ⟨p. 256⟩from foul play, if the game whereat a man shoots be fair, and good, and most of his strings already be broken. It is good they say to have two strings to a mans bow. A virtuous man hath more then two, you suppose as much, for you suppose many to be broken yet not all. And surely virtue is not virtue if it keep not from foul play.
I can as hardly beleeve that fertility of invention is of power to keepe men from impatience. In my opinion patience as all other morall vertues, depends rather upon judgement then invention, though formally it is a quality of the will as all morall vertues are, and not any habitt of the understanding. But suppose he miscarry in all, then a mans patience must needes bidd farewell to invention to support it, and it is high time to relye upon judgement. Yet I trust patience which must have her perfect worke, (Iam. 〈…〉.) may have course in this case allso; though it be an hard matter you say to keepe ⟨p. 256⟩from fowle play, if the game whereat a man shootes be fayre, and good, and most of his stringes allready be broken. It is good they say to have two stringes to a mans bowe. A vertuous man hath more then two, you suppose as much, for you suppose many to be broken yet not all. And surely vertue is not vertue if it keepe not from foule play.
The Stoics maintained that a virtuous man might descend into Phalaris bull, without the interruption of his happiness. We Christians are taught, and disciplined to rejoice even in tribulation, and mark well our bow strings, because tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed in our hearts by the Holy Ghost that is given unto us. [Greek or Hebrew]