A14095:994
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 conclude with telling us the causes why men are not so happy as they might be. The one is, you say, That they do not believe the eternal happiness of their Creator to be absolutely infinite, as his other attributes are. The other, That they do not consider that the absolute infinity of this his eternal happiness, is an essential cause of goodness unto all others, so far as they are capable of it. As for the first of these, what Heathen Philosopher, that acknowledged the making of the world, that acknowledged a God, did ever doubt of his eternal happiness, and that as infinite as any other of his attributes. As touching the other, doth not Callimachus acknowledge as much, when he saith, [Greek or Hebrew]? Doth not Aristotle acknowledge felicity to be from God; and did this make them as happy as they might be? It is true indeed, their goodness they conceived to be from themselves. Debt vitam debt opes, animum mihi ipse parabo.
You conclude with telling us the causes why men are not so happy as they might be. The one is, you say, That they doe not beleeve the eternall happinesse of their Creator to bee absolutely infinite, as his other attributes are. The other, That they doe not consider that the absolute infinitie of this his eternall happinesse, is an essentiall cause of goodnesse unto all others, so farre as they are capable of it. As for the first of these, what Heathen Philosopher, that acknowledged the making of the world, that acknowledged a God, did ever doubt of his eternall happinesse, and that as infinite as any other of his attributes. As touching the other, doth not Callimachus acknowledge as much, when he saith, 〈non-Latin alphabet〉? Doth not Aristotle acknowledge felicity to be from God; and did this make them as happy as they might be? It is true indeed, their goodnesse they conceived to be from themselves. Det vitam det opes, animum mihi ipse parabo.
And do not you I pray concur with them in this, even in this place? For although you carry it in general terms, when you say, he is the cause of all goodness, yet by that which followeth ⟨p. 416⟩