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…

3. You have discoursed so long of infinity, that your discourse seems to be transfigured into it. For the sentence, wherewith you begin this Section, hath no end, no way out of it. Had the evaporation of proud fantastic melancholy, eclipsed the lustre of his glorious presence, in that late prodigious questionists brain, which would bring us out of the sunshine of the Gospel, into old Egyptian darkness. Here your Reader becomes erect, to understand, what then: But you falling upon giving a reason of the last clause, by way of parenthesis, utterly forget to make up the sense of your former sentence. This Questionist you speak of, seems by that which followeth, to be Vorstius. For his opinion is, that of enclosing God in the Heavens, and excluding his essential presence from this inferior World, which was (as you report) first brought forth in Egypt. So that it seems, the Egyptians were long ago troubled with this disease, arising from the evaporations of proud fantastic melancholy, as well as Vorstius; yea and some Nations too. You say indeed it was not propagated to many Nations, thereby implying, it was propagated unto some. Only few Philosophers of the better sort entertained it (as you say) except Aristotle or the Author of the book De Mundo. You would say, I take it, that no Philosophers of the better sort entertained it, except Aristotle &c. as it lieth, your sentence is incongruous. But ⟨p. 106⟩herein, you say, Vorstius did dissent from them, in that he held that God was and is every where by his power and immediate Providence. This error of his, you censure as exceeding gross and unsufferable in that he makes Gods infinite power, wisdom, and goodness in whole sweet harmony, Divine Providence especially consisteth, but as Agents or Ambassadors to his infinite Majesty: as if his infinite Majesty only were full compeer to his essence; unsitting to be employed abroad, or to keep residence any where save in the Court of Heaven. Concerning Vorstius, I profess, I never found any such sufficiency in him, especially for Metaphysical discourse, as should make any man zealous of salving his reputation.

3. You have discoursed so long of infinitie, that your discourse seemes to be transfigured into it. For the sentence, wherwith you beginne this Section, hathe no ende, no way out of it. Had the evaporation of proud phantasticke melancholy, eclipsed the lustre of his glorious presence, in that late prodigious questionists brayne, which would bring us out of the sunshine of the Gospell, into olde Aegyptian darkenes. Here your Reader becomes erect, to understande, what then: But you falling upon givinge a reason of the last clause, by way of parenthesis, utterly forget to make up the sense of your former sentence. This Questionist you speake of, seemes by that which followeth, to be Vorstius. For his opinion is, that of enclosing God in the Heavens, and excluding his essentiall presence from this inferior World, which was (as you report) first brought foorthe in Aegypt. So that it seemes, the Aegyptians were long agoe troubled with this disease, arising from the evaporations of proud phantasticke melancholy, as well as Vorstius; yea and some Nations too. You say indeede it was not propagated to many Nations, therby implyinge, it was propagated unto some. Only fewe Philosophers of the better sort enterteyned it (as you say) except Aristotle or the Author of the booke De Mundo. You woulde say, I take it, that no Philosophers of the better sort enterteyned it, except Aristotle &c. as it lyethe, your sentence is incongruous. But