A14095:617
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.
And shall we never line to compare the nature of God to the vain imaginations of such vain things? Yet seeing you will take your course, we will take liberty to consider it. And thus you proceed, For let the eternal be but thus imagined, to be an intellectual sphere, capable of momentany motion or revolution throughout this World, and the indivisible coexistence of his infinity to every part of time and place, will be very conceivable. Very conceivable, you say; but first let us try, whether this conceit of yours contain any conceivable truth. For if it doth not, are we not well advanced to the conceiving of Gods eternity, by comparing it to such impossibilities? And first you were as good bid us imagine God to be an intellectual body, as to be an intellectual Sphere.
And shall we never linne to compare the nature of God to the vayne imaginations of such vayne thinges? Yet seing you will take your course, we will take libertie to consider it. And thus you proceede, For let the eternall be but thus imagined, to be an intellectuall spheare, capable of momentany motion or revolution throughout this World, and the indivisible coexistence of his infinitie to every part of time and place, will be very conceavable. Very conceavable, you say; but first let us try, whether this conceyte of yours conteyne any conceavable truthe. For if it dothe not, are we not well advanced to the conceaving of Gods eternitie, by comparing it to such impossibilities? And first you were as good bid us imagine God to be an intellectuall body, as to be an intellectuall Spheare.
For a Sphere is a body, either physical or mathematical, that is, a body at least of quantitative dimensions. The world indeed is Spherical, and God is in every part of it; but will ⟨p. 227⟩you therefore conceive the nature of God to be Spherical also, and his form altered, upon the making of the World, from that it was before?
For a Spheare is a body, eyther physicall or mathematicall, that is, a body at least of quantitative dimensions. The world indeede is Sphericall, and God is in every part of it; but will