A14095:361
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 therefore the Apostle takes eternal power and Godhead to be terms equivalent. You say that in true Philosophical contemplation it is not one thing truly to be & always to be. There is a typographical error in this, if I be not deceived; and the sentence should run thus, It is but one thing truly to be and always to be. This I take to be your meaning, but I acknowledge no truth in it. For if this were true, then all creatures should have no true being; for certainly they are not always.
And therfore the Apostle takes eternall power and Godhead to be termes equivalent. You say that in true Philosophicall contemplation it is not onething truly to be & allwayes to be. There is a typographicall errour in this, if I be not deceaved; and the sentence should runne thus, It is but one thing truly to be and allwayes to be. This I take to be your meaninge, but I acknowledge no truthe in it. For if this were true, then all creatures should have no true beinge; for certenly they are not allwayes.
And if they have no true being, then they have no being at all, as afterwards yourself acknowledge this manner of consequence to be good. And albeit to have a being and to have a true being be all one, yet hence it follows not, that truly to be and always to be is all one. I grant that to be always, without beginning and without end, doth infer an independent being. But even true beings may be dependent; otherwise the beings of Angels and men made after the image of God were no true beings. For undoubtedly their beings are dependent beings.
And if they have no true beinge, then they have no being at all, as afterwards yourselfe acknowledge this manner of consequence to be good. And albeit to have a being and to have a true being be all one, yet hence it followes not, that truly to be and allwayes to be is all one. I grant that to be allwayes, without beginninge and without ende, dothe inferre an independent beinge. But even true beings may be dependent; otherwise the beings of Angells and men made after the image of God were no true beings. For undoubtedly theyr beings are dependent beings.