Truth tried: or, animadversions on a treatise published by the Right Honorable Robert Lord Brook, entituled, The Nature of Truth, its vnion and vnity with the soule. Which (saith he) is one in its essence, faculties, acts; one with truth. By I. W.

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Title
Truth tried: or, animadversions on a treatise published by the Right Honorable Robert Lord Brook, entituled, The Nature of Truth, its vnion and vnity with the soule. Which (saith he) is one in its essence, faculties, acts; one with truth. By I. W.
Author
Wallis, John, 1616-1703.
Publication
London :: Printed by Richard Bishop, for Samuel Gellibrand at the Signe of the Brazen Serpent in Pauls Church-yard,
1643.
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Subject terms
Brooke, Robert Greville, -- Baron, 1607-1643. -- Nature of truth.
Truth -- Early works to 1800.
Cite this Item
"Truth tried: or, animadversions on a treatise published by the Right Honorable Robert Lord Brook, entituled, The Nature of Truth, its vnion and vnity with the soule. Which (saith he) is one in its essence, faculties, acts; one with truth. By I. W." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A97067.0001.001. University of Michigan Library Digital Collections. Accessed May 28, 2024.

Pages

Objectio. 1. Chap. 11.

But now least by making the Soules Operations to be the Soules Es∣sence, he should make so many Soules as there be Acts; (which is in∣deed a good Consequence;) he is put upon another invention, to make all these operations to be but One; the second action is but the same with the former: (So that with him, one sinfull Act is all one with a continued Course of sinning.) And therefore tells us, that actions per∣formed in distinct Times and Places are not therefore distinct actions, because Time and Place are Nothing, but meerly imaginary.

But this paister is not large enough to cover the sore; For, it is true indeed, different actions may receive an externall denomination from difference in Time and Place, but they receive not their difference from hence, but from themselves: Time and Place can neither make diffe∣rent things to be the same, nor the same to be different. A man is the same to day that he was yesterday, the same at London that he was at York▪ yet both Time and Place be different: Againe, two Angels be∣ing

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at the same time coexistent in the same place are not therefore the same Angel. So that whether time and place be any thing or nothing, yet this Man is not the other Man, this Action is not the other Action.

But if difference of Time and Place be only imaginary; then why do we deny to the Papists, that Christs Body is corporeally present in the Sacrament? since if it be any where, it must be every where, all places being indeed the same, admitting onely of an imaginary diffe∣rence. Why doe we cry down the Lutheran Consubstantiation, as ab∣surd? for if severall bodies may be in severall places, then may they be in the same place, if difference of Place be only imaginary: If the same body may be at severall times in severall places, why not at the same time? since difference of Time is only imaginary.

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