A14095:620
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.
Secondly, you will have us imagine God to be capable of momentany motion, or revolution throughout the World? Now consider I pray, what a congerie of wild conceits are involved here. Is a revolution, a motion throughout the world? Every man knows a revolution to be a turning round. The orbs of the heavens have their revolutions, but do they thereby move throughout the World? or rather keep their places, & each moveth only about the bodies that are within the compass thereof.
Secondly, you will have us imagine God to be capable of momentany motion, or revolution throughout the World? Now consider I pray, what a congerie of wilde conceytes are involved here. Is a revolution, a motion throughout the world? Every man knowes a revolution to be a turninge round. The orbes of the heavens have theyr revolutions, but doe they therby moove throughout the World? or rather keepe theyr places, & each mooveth only about the bodies that are within the compasse therof.
Again you know momentany motion is a thing impossible. And that which doth so move round as you would suppose it, doth rather rest then move. For to be in the same place where it was immediately before is the definition of local rest. And your self have confessed it may be called a cessation from motion, and do affect rather to call it a rest, a permanency, a stability.
Agayne you knowe momentany motion is a thing imposible. And that which dothe so moove round as you would suppose it, dothe rather rest then moove. For to be in the same place where it was immediately before is the definition of locall rest. And your selfe have confessed it may be called a cessation from motion, and doe affect rather to call it a rest, a permanency, a stabilitie.
If it were a motion, is it fit to attribute motion unto God? Is it fit to maintain that God moves from place to place? Again the motion of an intellectual nature as intellectual, is rather the motion of the understanding in knowing things, then motion local from place to place. And it is true, that all things done in time and place are known unto God, but without all motion so much as in the understanding. For even in the understanding of God, there is no change, much less motion. Lastly by moving through the World in an instant, he shall be coexistent to every part of place & that in an instant, but how shall we conceive hereby, any coexistence of his to every part of time, as well to all parts of time past, and time to come, as to the time present?