A14095:344
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.
But whereas you say in your parenthesis, that had the Heavens been everlasting, their revolutions nevertheless should have been truly numerable, and therefore terminable; It is true, I confess, of some of them, as 10. 40. 60. 100. 1000. &c. but impossible that all should; For had the Heavens been everlasting, their motions undoubtedly had been innumerable, neither could we ever come to the first number while we could.
But whereas you say in your parenthesis, that had the Heavens bene everlasting, theyr revolutions neverthelesse should have bene truly numerable, and therefore terminable; It is true, I confesse, of some of them, as 10. 40. 60. 100. 1000. &c. but impossible that all should; For had the Heavens bene everlasting, their motions undoubtedly had bene innumerable, neyther could we ever come to the first number while we could.
Secondly you say all things contained in their circuit should have gotten somewhat which before they had not, and this something, you say is either addition of duration, or (which is all one) continuance of their first existence, or new acts of life, or sense, or reason.
Secondly you say all things conteyned in their circuit should have gotten somewhat which before they had not, and this something, you say is eyther addition of duration, or (which is all one) continuance of theyr first existence, or new acts of life, or sence, or reason.
All very odd, and little or nothing congruous to things gotten by motion, without which nothing at all is gotten: Now every poor Scholar knows what is gotten by motion; For if it be motion local, a new site is gotten; If alteration, a new quality, if augmentation or diminution, a new quantity; If generation & corruption, the matter gets a new substantial form; Now where none of these are gotten, there is no addition of any new thing: And it is well known, that the Divine Essence is capable of none of these, neither of new place; nor new quality, not new quantity, nor new form substantial; Albeit he continueth for ever, and consequently there can be nether prius nor posterius to be divided in God: But yet because you entertain a wild conceit of Gods eternity indivisible; you would have his duration so,