A14095:102
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.
But to say that this being of the creature in God, cannot be with safety committed to the creatures own charge and custody, is a very wild phrase, and as much as if you should say, Gods infinite wisdom, & power, and essence cannot be committed with safety, to the creatures charge and custody: for nothing that is in the creature is formally in God; nothing that is formally in God, can be communicated to the creature.
But to say that this beinge of the creature in God, cannot be with safety committed to the creatures owne charge and custody, is a very wilde phrase, and as much as if you should say, Gods infinite wisedome, & power, and essence cannot be committed with safetye, to the creatures charge and custody: for nothing that is in the creature is formally in God; nothinge that is formally in God, can be communicated to the creature.
6. Howsoever Aristotle had implied his wit yet without grace it had never ended in his happiness. And yet I tell you, he hath done strangely herein, and in my judgement to the wonder of the World, in so much that I may wonder, that you take so little notice of it. But seeing he had only the book of Gods creatures, whereabout to exercise his wit, & to read God therein, and whereby his eternal power & Godhead is manifested; and you know, this book is written in a wondrous hard language, and requires many years study to attain to the understanding of it; & necessarily we must begin with the knowledge of the creatures: Therefore no marvel if he began with the knowledge of things visible; but thence he ascended to the discovery of things invisible. In his Physics he discovereth unto us, a first mover; and he hath Metaphysics as well as Physics; and in his 12. book especially he discourseth of the nature of this first mover, and that unto admiration. He showeth also the references of immaterial creatures unto him, and of material creatures unto them all. But as touching that reference which you glance at the reference of creation, he speaks nothing indeed thereof. For he believed it not; but as touching the opinion then current with some, of the making of the World out of a praejacent matter, he gave himself to the utter disproving thereof, in his 8. book of Physics. Undoubtedly he gave himself to the contemplation of this (whatsoever you out of cunning insinuate to the contrary, to make the better way, for the broaching of your conceits) yet never perceived, that the definition of infinity imagined by him in the