A14095:61
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.
Materia prima was accounted in 1our University, to have dimensions in determinatas, and that it received the determination thereof from forms, but by the operation of Agents, in their several generations. I confess nature it self is but the effect and instrument of God, who is the God of nature as well as of grace. But yet whether every thing that hath bounds of nature, as the World hath, doth hereby evidence and infer the creation thereof, is such a question, wherein Aristotle and his followers did peremptorily ⟨p. 34⟩maintain the negative; and the Scripture it self do the impute unto faith, our acknowledgement of the Creation.
Materia prima was accoumpted in 1our Vniversitie, to have dimensiones in determinatas, and that it receaved the determination therof from formes, but by the operation of Agents, in their severall generations. I confesse nature it selfe is but the effect and instrument of God, who is the God of nature as well as of grace. But yet whether every thinge that hathe boundes of nature, as the World hathe, dothe herby evidence and inferre the creation therof, is such a question, wherin Aristotle and his followers did peremtorily ⟨p. 34⟩maynteyne the negative; and the Scripture it selfe do the impute unto faithe, our acknowledgement of the Creation.
- 1Zabarell. de materia prima.
4. Now we come to the scanning of your second Principle, 1Whatsoever hath no cause of being, can have no limits or bounds of being. This in part hath evidence of truth thus, Whatsoever hath no efficient cause of being, the same hath no beginning of being. But if it proceed of limits of essence, or of quality, or of quantity, it requires help of reason to make it good. For as many as denied the World to have a beginning, denied as it seems, that it had any cause of being; and thought the being thereof to be by necessity of nature. Yet did they maintain that the World had limits of quantity, and quality. For they maintained that Infinitum magnitudine was absolutely impossible, as Aristotle by name. By your distinction following, of diverse ways whereby being may be limited, you make no mention of limitation by having a beginning thereof; which yet hath been the chief, if not only limit, which hitherto you have mentioned.