A14095:36
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.
This last argument is, that which Raymund Sebond doth 1so much dilate & insist upon. And whereof he is very confident, like as of the success of his undertakings in general; as namely to make a Man a perfect Divine, within the space of a month; and that without any knowledge to prepare him, so much as the knowledge of Grammar, & yet he shall not be proud of it neither.
This last argument is, that which Raymund Sebond dothe 1so much dilate & insist upon. And wherof he is very confident, like as of the successe of his undertakings in generall; as namely to make a Man a perfect Divine, within the space of a monthe; and that without any knowledge to prepare him, so much as the knowledge of Grammar, & yet he shall not be proud of it neyther.
- 1In his Theologia naturalis. In Prologo.
Vasquius further telleth us, that Aegidius was of opinion, 1that this truth, that there is a God, is a truth known of it self. And albeit Thomas Aquinas denieth it to be a truth per se notam quoad nos; Yet in it self he professeth that it is 2per se nota for as much as the predicate is included in the very nature of the subject. And to my judgement it seems also to ⟨p. 18⟩be so quoad nos, if it be duly considered & pondered what we understand by God, to wit the most perfect nature of all others. Now how is it possible, that that which is more perfect then all others, should not have being? And every man knows that, that which hath being, is more perfect, then that which neither hath, nor can have being, (such as is the nature of God, if it have no being.) For according to the Proverb, a live Dog is better then a dead Lyon.