A14095:427
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.
All things generable come from matter only as touching their material parts, not as touching their forms; neither can they be said so properly to spring from it, as to be compounded of it. But from God all things spring in the way of an efficient cause, yea the matter it self also, and that out of nothing.
All thinges generable come from matter only as touching their materiall parts, not as touching their formes; neyther can they be sayde so properly to spring from it, as to be compounded of it. But from God all things spring in the way of an efficient cause, yea the matter it selfe allso, and that out of nothing.
If matter be most unlike him, in wanting the true unity of entity, other things belike have this; And if they have unity of entity, it is to be hoped they have true entity also, verity being the property of entity, as well as unity, and consequently they may be said to have a true being, which you heretofore, & that very often have made proper and peculiar unto God.
If matter be most unlike him, in wanting the true unitie of entitie, other things belike have this; And if they have unitie of entitie, it is to be hoped they have true entitie allso, veritie being the propertie of entitie, as well as unitie, and consequently they may be sayde to have a true beinge, which you hertofore, & that very often have made proper and peculiar unto God.
I wonder why you make the Creator and essence it self to be terms of equal signification; whereas God is not the creator of all things by his essence, but by his freewill rather.
I wonder why you make the Creator and essence it selfe to be termes of equall signification; wheras God is not the creator of all things by his essence, but by his freewill rather.