A14095:622
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.
If it were a motion, is it fit to attribute motion unto God? Is it fit to maintain that God moves from place to place? Again the motion of an intellectual nature as intellectual, is rather the motion of the understanding in knowing things, then motion local from place to place. And it is true, that all things done in time and place are known unto God, but without all motion so much as in the understanding. For even in the understanding of God, there is no change, much less motion. Lastly by moving through the World in an instant, he shall be coexistent to every part of place & that in an instant, but how shall we conceive hereby, any coexistence of his to every part of time, as well to all parts of time past, and time to come, as to the time present?
If it were a motion, is it fitt to attribute motion unto God? Is it fitt to maynteyne that God mooves from place to place? Agayne the motion of an intellectuall nature as intellectuall, is rather the motion of the understanding in knowing things, then motion locall from place to place. And it is true, that all thinges done in time and place are knowne unto God, but without all motion so much as in the understanding. For even in the understanding of God, there is no change, much lesse motion. Lastly by mooving through the World in an instant, he shallbe coexistent to every part of place & that in an instāt, but how shall we conceave herby, any coexistence of his to every part of time, as well to all parts of time past, and time to come, as to the time present?
The light of the Sun is diffused thorough all, let us suppose, thorough all the world, therefore it shall be coexistent to every place, but not to every part of time, but only to the present. ⟨p. 228⟩But is it not your meaning that Gods eternity should be diffused not so much thorough the world; for that belongs to his immensity; but rather thorough the time of the world, from the beginning thereof, to the end of all durations successive without end (for you do maintain that successive duration shall have no end?) Certainly this seems to be your meaning, and then indeed, it is no hard thing to conceive Gods eternity to coexist with all parts of time past, present & to come, if so be we conceive it diffused thorough them all, as God is coexistent to all parts of this World, if he be diffused thorough them all (which is your phrase, and not mine, and utterly disclaimed by Durandus.)