A14095:985
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.
They which fetch light beyond the Sun, must be content with Star-light; and they which cannot satisfy themselves with day light, but seek for star-light, they are well enough served if they go to bed darkling. We commonly say, Life is sweet, and it is a truth, not because it is a principal stem of being, in my judgment, (for reason is a more principal stem of being then it) and yet is life as sweet to creatures unreasonable, as to creatures reasonable. And you confess that the appetite of preservation, of it self is natural unto all; yet it cannot be denied but that life is subject to sour things as well as sweet: whereupon some have said, Non est vivere sed valere vita. And [Greek or Hebrew]. Better eye out then always aching; and better once dead then always dying. Nay the hope of a better state, without ⟨p. 410⟩all others consideration, may make this life of ours distasteful unto us, I desire to be dissolved, saith S. Paul, and to be with Christ, I am not of your opinion, in your construction 1of the Maxim, Omne ens qua ens est bonum, as if the meaning were, that it is good it self, for that which is good, and that whereunto a thing is good, should be rather different then the same, for the terms of relation, must be distinct. Your instances, are very incongruous, you should say, that poison is good to it self, not to the asp, for the asp is a different thing from his own poison, and so is the Adders sting, from the Adder. And as sure I am that even of poison, good use may be made for the service of man; And the Scorpion cures the wound, that is made by his own sting: And even of the Adders sting, God the Creator of it, hath a good use even in stinging, and the heathen Man in this kind observes the providence of God when he saith: [Greek or Hebrew], [Greek or Hebrew].
They which fetch light beyond the Sunne, must bee content with Starre-light; and they which cannot satisfie themselves with day light, but seeke for starre-light, they are well enough served if they goe to bed darkling. Wee commonly say, Life is sweet, and it is a truth, not because it is a principall stemme of being, in my judgment, (for reason is a more principall stemme of being then it) and yet is life as sweet to creatures unreasonable, as to creatures reasonable. And you confesse that the appetite of preservation, of it selfe is naturall unto all; yet it cannot be denyed but that life is subject to soure things as well as sweet: whereupon some have said, Non est vivere sed valere vita. And . Better eye out then alwais akeing; and better once dead then alwaies dying. Nay the hope of a better state, without