A14095:357
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.
This lettuce fits not your lips like to the former; because, belike you cannot find by this, that time past & future should be present unto God; as you conceive to find by the former; but you will never be able to make it good.
This lettice fitts not your lips like to the former; because, belike you cannot find by this, that time past & future should be present unto God; as you conceave to find by the former; but you will never be able to make it good.
4. Yet Plotin is your Oracle in Philosophy beyond all, who gives, as you say, a more deep apprehension of it in fewer terms, saying Aeternitas est vita infinita, which you render thus, Eternity is infinity of life: Like as if when man is defined to be a reasonable creature, you should render it thus, A man is the reasonableness of a creature.
4. Yet Plotin is your Oracle in Philosophy beyond all, who gives, as you say, a more deepe apprehension of it in fewer termes, saying Aeternitas est vita infinita, which you render thus, Eternity is infinitie of life: Like as if when man is defined to be a reasonable creature, you should render it thus, A man is the reasonablenes of a creature.
We all grant, nothing in God is past, of that which belongs to God by denomination from within, nothing is to come. Only things without God are such as they may be both past, present, and to come, successively. I do not mislike that saying of Plotius, to wit that when we say God is always, we breed in our minds a wandering imagination of plurality or divisibility of duration. But yet so long as we understand Gods duration though indivisible yet equivalent to divisible succession in things without, there is no error, in which respect we may justly say with scripture God was, and is, and is to come, in as much as he was coexistent with things past, when they were existent, is coexistent to things present shall be coexistent to things to come.