A14095:343
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 you may remember that your excellent Mr. Plotinus, whom you so much magnify, confines his discourse of time to things generable, as if he meant the Angels were free from such a division of duration as is made by prius and posterius; How much more God? But of such a division as I speak; the Angels cannot be free from it being ⟨p. 173⟩creatures; but only God, who is ens necessarium, of necessary being; And therefore his continuance or duration is impossible to be divided from his continuance to morrow, because it is absolutely impossible, that it should ever cease: and therefore whensoever time and place, and things contained in them shall exist, & as long soever as they shall exist, God must necessarily coexist with them, and it is impossible it should be otherwise: But before time and place had course, though God did exist, yet did he not coexist with them; So likewise before time to come doth exist, and the things that are to exist therein, it is impossible that God should coexist with them.
And you may remember that your excellent Mr. Plotinus, whome you so much magnifie, confines his discourse of time to things generable, as if he meant the Angells were free from such a division of duration as is made by prius and posterius; How much more God? But of such a division as I speake; the Angells cannot be free from it being ⟨p. 173⟩creatures; but only God, who is ens necessarium, of necessary being; And therefore his continuance or duration is impossible to be divided from his continuance to morrow, because it is absolutely impossible, that it should ever cease: and therfore whensoever time and place, and things conteyned in them shall exist, & as long soever as they shall exist, God must necessarily coexist with them, and it is impossible it should be otherwise: But before time and place had course, though God did exist, yet did he not coexist with them; So likewise before time to come doth exist, and the things that are to exist therein, it is impossible that God should coexist with them.