A14095:187
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.
I had thought it had been a more congruous speech, to say, that God by his power & will made the Heavens, & so doth preserve and contain them rather then by his essence. For in respect of essence, only such things are attributed unto God, as do necessarily belong unto him; as for example that he is, eternal, unchangeable, omnipotent, most wise, most good. But no sober man would say (I think) that God is the creator, preserver, container of all things by his essence. But these attributes belong unto him by the freedom of his will. I nothing doubt, but that if the World were a thousand times bigger then it is, God should be as intimately coexistent to every part of it, as he now is to any part of this Heaven & Earth, which we now see. For all things that live or move or have any being, do & must live, & move, & have their being in him. But yet, as it is by his will that he made them, and not by his essence: so it is by his will, and not by his essence, that he doth preserve them.
I had thought it had bene a more congruous speeche, to say, that God by his power & will made the Heavens, & so dothe preserve and conteyne them rather then by his essence. For in respect of essence, only such thinges are attributed unto God, as doe necessarily belong unto him; as for example that he is, eternall, unchangeable, omnipotent, most wise, most good. But no sober man woulde say (I thinke) that God is the creator, preserver, conteyner of all thinges by his essence. But these attributes belong unto him by the freedome of his will. I nothing doubt, but that if the World were a thousand times bigger then it is, God should be as intimately coexistent to every part of it, as he now is to any part of this Heaven & Earthe, which we now see. For all thinges that live or moove or have any beinge, doe & must live, & moove, & have their beinge in him. But yet, as it is by his will that he made them, and not by his essence: so it is by his will, and not by his essence, that he dothe preserve them.
You pursue the phrasifying of your own conceits according to your own pleasure: But where do you find in Tertullian or Philo the penetration of Gods essence thorough all things? Yet I confess Anselm saith, that Natura Dei penetrando cuncta continet; and whether you took it hand over