A14095:166
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.
Last of all, to be every where by his power, is said to be in this respect, that his operation reacheth to every thing. Now who seethe not that this presence is rather in respect of his operation, and actual working, then of his power to work. And if we ascend to the ca•se of his operation, we must ascend not only to the power of God, but even to his wisdom, and goodness, as which is the cause of his operation, as well as his power. And if we look for some thing more proper, to admit this denomination then other, we must take notice of his will, rather then of his power, as which is the most immediate cause of his operation. For infinite power to be able to reach every possible effect, is no more, then to be able to produce it, or being produced to preserve it, or to work in it, or by it, whatsoever it pleaseth, which is nothing pertinent to the being of it, therein as in a place, which belongs to essence rather then unto power: For when I am said to be here and there, the meaning is not, my power is here or there, but my person, which is properly said of me, because I am a body, to which kind or natures, place properly belongeth. But as touching the essence of God, that being spiritual & infinite, it is not capable of any place to contain it, but rather it contains every thing: in which respect your self have already observed, that by the Hebrews he is called [Greek or Hebrew] place it self. Now Judge, whether God may be said in any congruity to contain bodies by his essence, or Spirits either created; and whether that were not to signify, that bodies and Spirits created, were of the essence of God. Neither is it proper to say, that God by his essence doth work either the creation or the conservation of outward things, but rather by his understanding, power, and will. For to work by essence, is to work in the way of natural Agents necessarily, but to work by wisdom & will, is to work after the way of free Agents, freely. If God were every where, (according to the saying reported and avouched by you) before there was any distinction of times; then surely God also was every where before there was any distinction of place. For certainly distinction of time, ⟨p. 112⟩and distinction of place began together.)
Last of all, to be every where by his power, is sayde to be in this respect, that his operation reacheth to every thinge. Now who seethe not that this presence is rather in respect of his operation, and actuall workinge, then of his power to worke. And if we ascend to the case of his operation, we must ascend not only to the power of God, but even to his wisedome, and goodnes, as which is the cause of his operation, as well as his power. And if we looke for some thing more proper, to admitt this denomination then other, we must take notice of his will, rather then of his power, as which is the most immediate cause of his operation. For infinite power to be able to reache every possible effect, is no more, then to be able to produce it, or being produced to preserve it, or to worke in it, or by it, whatsoever it pleasethe, which is nothing pertinent to the being of it, therein as in a place, which belongs to essence rather then unto power: For when I am sayde to be here and there, the meaning is not, my power is here or there, but my person, which is properly sayde of me, because I am a body, to which kinde or natures, place properly belongethe. But as touchinge the essence of God, that being spirituall & infinite, it is not capable of any place to conteyne it, but rather it conteynes every thinge: in which respect your selfe have allready observed, that by the Hebrewes he is called place it selfe. Nowe Iudge, whether God may be sayde in any congruitie to conteyne bodies by his essence, or Spirits eyther created; and whether that were not to signify, that bodies and Spirits created, were of the essence of God. Neyther is it proper to say, that God by his essence dothe worke eyther the creation or the conservation of outward things, but rather by his understanding, power, and will. For to worke by essence, is to worke in the way of naturall Agents necessarily, but to worke by wisedome & will, is to worke after the way of free Agents, freely. If God were every where, (according to the sayinge reported and avouched by you) before there was any distinction of times; then surely God allso was every where before there was any distinction of place. For certeinly distinction of time,