A14095:48
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 the limits & bounds of things according to their essence, are such, in respect whereof Entia are said to be fini•a, or infinita. Now in this latter sense, your proposition hath been very questionable, amongst the most learned Philosophers, that have been. For Aristotle and his Peripatetics never doubted, but that this visible World was finite.
But the limits & boundes of thinges according to their essence, are such, in respect wherof Entia are sayde to be fini•a, or infinita. Nowe in this latter sense, your proposition hathe bene very questionable, amongst the most learned Philosophers, that have bene. For Aristotle and his Peripatericks never doubted, but that this visible World was finite.
Yet that he did acknowledge a cause of it, is no where evident. Nay he opposeth Plato, & the rest before him, who ⟨p. 25⟩maintained, that the World was made, & so accordingly, that it had a beginning: whereby it seems, that he, denying the creation of the World, denied therewithal that the World had any efficient cause. And indeed, whosoever maintains, that the world had a beginning by creation, must therewithal maintain, that either it was made of something, or of nothing. You will not say that tis a thing evident that the World was made of some preexistent matter, which matter had existence without creation. For that is unto us Christians a manifest untruth. Therefore you must be driven to maintain, that it is a truth evident of it self, that the World was made originally out of nothing; or at least, that it may be immediately concluded evidently, by a principle, which is evident of it self; thus Whatsoever hath bounds of being hath been made, the World hath bounds of being: therefore it hath been made; and seeing it was not made of any thing preexistent; therefore it was made of nothing. Now what Wise man will acknowledge this discourse to be evident? considering how many Learned Philosophers conceived it to be a thing impossible, that any thing could be made out of nothing; as also considering that the H. Ghost imputeth the acknowledgement hereof, not to any natural evidence, but only unto faith, as where the Apostle saith, by faith we believe that the World was made, so that things which we