A14095:199
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.
His existence is no greater then it was, nor hath no larger bounds then it had; but creatures are supposed to exist by the power of God, more then formerly did exist. And yet the omnipotency of God hath pitched a circumference to Gods coexistence with his creatures, and that is the circumference of the world. For without it God seems to have no coexistence with his creatures but all within. And albeit God could make the world greater and greater, yet still it should be but finite, & as there should be a circumference of all creatures existing, so likewise of Gods coexisting with them. To say, that God only truly is, is one of the paradoxes. That God alone is id quod est, that is, that whatsoever is attributed unto God, is essential to him, not accidental, I have often read. But that God only, truly is, I never read but in your writings. In him we live, and move, and have our being saith Saint Paul: but this by your subtle commentary must be understood with a distinction: In him we live but not truly; in him we move but not truly, in him we have our being but not truly. That God contains all things, and is not contained in any thing, we easily grant. Spheres do contain by way of place; but I hope, you will not say, that God in such sort contains any thing; though therefore called by the Hebrews [Greek or Hebrew], because he containeth all ⟨p. 124⟩things. And yet certainly, there is no Sphere contains so much, but that a square figure may contain as much, though not under the same limits. And can any man make doubt, but God could make a World of a square figure, that should contain as much as this World doth, though in this case the Circumference of the World should be greater then now it is? But because that all things cannot comprehend God, therefore you say, He is rightly resembled to a sphere, whose Circumference is no where.
His existence is no greater then it was, nor hathe no larger boundes then it had; but creatures are supposed to exist by the power of God, more then formerly did exist. And yet the omnipotency of God hathe pitcht a circumference to Gods coexistence with his creatures, and that is the circumference of the world. For without it God seems to have no coexistence with his creatures but all within. And albeit God coulde make the world greater and greater, yet still it shoulde be but finite, & as there should be a circumference of all creatures existing, so likewise of Gods coexisting with them. To say, that God only truly is, is one of the paradoxes. That God alone is id quod est, that is, that whatsoever is attributed unto God, is essentiall to him, not accidentall, I have often read. But that God only, truly is, I never read but in your writings. In him we live, and moove, and have our being saythe Saint Paul: but this by your subtile commentary must be understood with a distinction: In him we live but not truly; in him we moove but not truly, in him we have our being but not truly. That God conteynes all things, and is not conteyned in any thing, we easily grant. Spheares doe conteyne by way of place; but I hope, you will not say, that God in such sort conteynes any thinge; thoughe therfore called by the Hebrewes , because he conteynethe all