A14095:283
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.
And (by your leaves) motion drives it no more then rest: If the Heavens should stand still, yet might things continue still the same time that God hath appointed them, as well as in the case of their motion.
And (by your leaves) motion drives it no more then rest: If the Heavens should stand still, yet might things continue still the same time that God hath appointed them, as well as in the case of theyr motion.
Neither is it true, that our actual existence slides from us with time; our being still continueth the same, by you leave, and not our capacity of being only; For Socrates senex non differt a Socrate puero according to our University learning, which whether it be true Philosophy or no, let the Reader judge; I say, he differs not in substance, I do not say, he differs not in accidents: I doubt not but Socrates was ancienter in his old age, then in his child-hood, and different both in quantity of body, and quality of mind; But I see no reason but his existence was still the same: And as for capacity of being, I see no reason why that should have any place where being already is: As for substantial actuation of capacity of Being (which you make to be continual) after a man hath his being I know none; Neither am I conscious of any such desire; and it is strange to me, that you should be more privy to my desires then my self. I desire to increase in knowledge, and to grow in grace and goodness, and in favour with God and man.
Neyther is it true, that our actuall existence slides from us with time; our being still continueth the same, by you leave, and not our capacity of being onely; For Socrates senex non differt a Socrate puero according to our Vniversity learning, which whether it be true Philosophie or no, let the Reader judge; I say, he differs not in substance, I doe not say, he differs not in accidents: I doubt not but Socrates was auncienter in his old age, then in his child-hood, and different both in quantity of bodie, and quality of mind; But I see no reason but his existence was still the same: And as for capacity of being, I see no reason why that should have any place where being allready is: As for substantiall actuation of capacity of Being (which you make to be continuall) after a man hath his being I know none; Neyther am I conscious of any such desire; and it is strang to me, that you should be more privy to my desires then my selfe. I desire to encrease in knowledge, and to grow in grace and goodnes, and in favour with God and man.