4. verse and wheras in an other place he calleth certain tymes seculare the 2. to Timothie the 2. Chapter and 9. verse to Titus the 1. Chapter and 2. verse vnlesse that wee confesse that all these thinges had a certeine time of beginning and beeing What are these eternall and seculare tymes what ugnifieth this woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there not vnderstod therby a laying of the foundacions in time and doth hee not terme those times seculare whiche passed away and must bee numbred from the moment and pricke of time wherein all these thinges began to bee made In which point Sainet Augustine agréeth with vs in his booke againste the Priscillianists the 6. chapter To bee shorte howe shoulde the ages of those auncient men Adam Enoch Noah also the time of the vniuersall flood bee knowne how far distant it is since the beeginninge of the woorlde if there were no beeginning of time in which the world was made In so much as I meruaile what shoulde mooue certaine Ecclesiasticall writers to doubt thereof and specially S. Augustine a man so much exercised in the scriptures as namely in his booke of Genesis vpon the letter althoughe also afterwarde hee bee altogither variable in defending the same and manye times diuerse and dissentinge from him selfe S. But ther bee some that obiect two auctorities which are repugnaunt to your opinion whereof the first is that which is written in the 18. chapter and 5. verse of Ecclesi GOD made althing at once wherevnto I praye you to answere first M. It shall bee an easie matter so to doe For if I lyste I coulde aunswere that which as I suppose wee haue already agreed vpon that the auctoritie of this booke is farre to bee remooued and separated from the Diuine canonicall Scriptures And therefore it prooueth nothing Howbeit I had rather say that that is true which is confirmed by the woordes of the texte and that the place is corruptly translated in this maner God made all thinge at once for the meaninge of the aucthours woordes is this Hee that liueth for euer made all thinges togither hee saith altogither Wherfore wee are taught to acknowledge one onely aucthour and creatuor of all thinges as Ireneus sayth in the 4. booke and 21. chapter it is not there affirmed that all thinges that are created had there beeing beeginninge or were all made in one moment or that they were frō euerlasting or without beeginning of time This is therfore the signification of this woorde Pariter togither to wit that the power to create all thinges is giuen to one and not to many For the same booke in the 16. Chapter and 25. verse setteth downe howe that created things were disposed and made in certein order and time Howbeit I am not ignorant howe much the signification and readinge of this onely woorde Pariter togither did oftentimes trouble S. Augustine in the 5. booke and 3. Chap and also in his 6. booke and 6. Chapter of Genesis vpon the letter ▪ and also many other of the Fathers Thus haue you mine answere to your firste obiection to wyt that for at once you must vnderstande togyther Nowe tell me your other aucthoritie S. They alleage also that whiche is written in S. Iohns Gospell the 1. chapter and 1. verse In the beginnyng was the woord Now if you think that this woord beginnyng is to bee referred to time then must you most impiously affirme that the woord or the Sun of God which is signified thereby had his beeginning in some time and is not eternall M. Truely wee should bee hardly vrged by so great auctoritie of the Scripture vnlesse the matter it selfe whereof wee intreate did minister vnto vs the dissoluing and exposition of this difficultie Wee haue alreadie declared howe that the signification of this woord principium or beeginnyng is sundrie wherfore it ought too bee taken accordyng to the reason and nature of the thyng whereof wee dispute And you see how S. Iohn plainly saith that this woord or Sunne of GOD was not created in the beginning but that it was in the beeginning when God created all thinges so that S. Iohn setteth this his In the beginnyng was against the saying of Moses and creation of all things where the Scripture speaketh thus In the beginnyng God created heauen and not thus in the beginning was heauen And moreouer S. Iohn teacheth that the same woord of God is also the same god And that woord sayeth hee was god But that whiche is God can haue no beeginning of tyme Wherfore the same is most falsly expounded and vnderstoode of time and beeginnyng of existencie in Christ And therefore this woord Beeginnyng hath another signification in that place too wit that by whiche S. Iohn excludeth all beeginnyng of time to the ende that so far as our mindes are able by thinkyng too looke backe and to stretche foorthe themselues wee may not withstanding beeleue moste assuredly that beefore that woorde and Sunne of GOD had beeing and had a distinct substance from the Father By whiche meanes of speaking eternitie is accustomably signified in the Scriptures as it appeareth in the 8. of the Prouerbes And also by the selfe same testimonie of S. Iohn it is declared how that all these thinges were made and brought foorthe in the beeginning of tyme for they were not in the beeginning as was the woorde but they were made for asmuch as they were not in the beeginning The xvi Chapter That the worlde came of it selfe S. NOw since you haue prooued that the worlde had a beeginning of beeing I praye you declare whether it came of it selfe or of some other M I suppose there is no man though hee bee but slenderly learned in the Scriptures that doubteth concernyng this poinct to wit that the worlde came not of it selfe but of another to wit of god For if it came of it selfe it should also bee immortall and eternall and not made in tyme For it were then of abilitie to minister force vnto it selfe to endure perpetually and it should also haue alwayes bene And besides this it should bee a god For what soeuer is of it self and hath life substance must needs be god Forasmuch as the Creatour differeth frō the creature in that respect especially in that the Creatour is and subsisteth by his own power and vertue and the creatures onely by his power and assistance Worthily therfore S. Augustine in his Enchiridion No man saith hee can bee of hymself The omnipotencie of the Creator and the vertue of hym that is omnipotent and possesseth all thyng is the cause of euery creatures subsisting Whosoeuer therefore shall deny this to wit that this world was made by the wil and power of God but will contende that it had the force and vertue in it selfe of beeing plainly repugneth against the whole sacred Scriptures For there is no thing almost better knowne or more oftner inculcated into our eares than that God is
principles and causes of their beeyng and compoundyng And likewise that is the Generall part of naturall Philosophie which sheweth vs the generall maner and order of preseruyng and increasyng of all thynges beecause it deliuereth vnto vs all thynges in generall And these poinctes for the more part are comprehended in the first chapiter of Genesis S. Whiche is then the Particulare part M. That whiche diligently setteth doune the peculiare natures operations properties and effectes of euery kinde which are seuerally distinguished in these created and visible thynges as for example What is the Nature of a Man what of an Horse what of euery kinde of liuyng Creature with the operations also of Trees and Hearbes These thynges are partly conteined in the rules of Phisick and partly also in those treatises whiche by the Auctours thereof are intitled by the names of Histories of liuyng thynges and of Plantes and suche like certaine partes whereof and sparkes are founde shinyng heere and there dispersed in holie Scripture as it were beautifull precious stones Howbeit the whole historie general discourse of these thinges is not conteined in the Scripture since that Salomons Bookes whiche were written copiously of the Nature of all thynges are through the negligence of men perished ¶ The seconde Chapiter Whether Naturall Philosophie bee meete for a Christian S. IS there any profite in Naturall Philosophie M. Yea manifolde But that I may not run ouer them all for thei are almoste infinite I wil alledge fiue onely The first is that thereby wee knowe God not onely to bee the Creator of all thinges but also to bee euerlasting omnipotent and mercifull c. The seconde that by it wee learne the thynges that are created with their operations and natures The third for that therein wee see ourselues and perceiue what wee are of what thynges and partes wee consist and eche part of ours that is to saie what maner of thing our Soule is and what likewise is the state and condition of our bodie which all men do confesse to bee the best profitabliest moste excellēt knowledge of all other The iiii that wonderyng at in our myndes and beholdyng with our eyes these woorkes of God so greate so many so wonderfull beyng thervnto holpē by none other meanes than by this Arte wee are with greate zeale and affection stirred vp to set foorth the won̄derfull praises of God and to giue him thankes Whiche thing happened also vnto Galene yea although he were a prophane Philosopher that after hee had described the Nature of one of Gods woorkes that is to saie of Man and the partes of his bodie hee was enforced yea almoste against his will to syng an Himne to god Heerehence it commeth that suche multitude of hymnes so many Epodes and songes of praise so many Psalmes are written and celebrated The v. that wee vnderstandyng these thinges maie easily and plainly expounde and freely enter into many places of holie Scripture whiche vnto suche as bee ignorante of these matters are not onely obscure but also cannot possibly bee attained vnto or by any meanes vnderstoode Wherefore S. Augustine writeth that Naturall Philosophie is verie profitable and necessarie for a christen diuine What shall I speake of the singulare pleasure whiche this knowledge bringeth vnto the minde of the great cōmodities whiche it ministreth vnto the life of man S. How doe you prooue these thinges to bee true M. Specially out of these places of holie scripture The whole 104 Psalme The 136. and 145. Psalme 10. verse The 147. and 148. Psalmes Iob the 12. chapiter and verse 8. 9. 10. and the 36. Chapiter and 24. 25. 26. verses The 14. Chapiter of the Actes and 17. verse The first Chapiter to the Romanes and 20. verse Unto these moreouer maie bee added the 7. Chapiter of the booke of Wisedome and 9. verse with the nexte followyng and likewise the 13. Chapiter and 1. verse and the nexte followyng Likewise the holie Fathers S. Basill S. Chrisostome S. Ambrose in their Exameron or woorke of sixe daies doc teache the same thyng And moreouer the holie and absolutely learned father S. Augustine in his booke of christian doctrine and in the viii booke of Gene. vpon the letter the viii chapiter S. But there be certain obiections made declaryng that the knowledge of Naturall Philosophie is not onely vnprofitable but also vnwoorthie for a christian yea that it is hurtfull and dangerous for hym M. Yea truely And although many men haue gathered sundrie yet all of thē maie bee referred specially vnto twoo kindes of argumentes whiche are alledged againste the knowledge of these thynges whereof the firste is framed ab auctoritate from auctoritie The second a ratione turpi from reason and vnseemelinesse or from a moste hurtfull consequent S. Declare them M. First thei gather sundrie sentences partly out of the Scriptures and partly out of the Ecclesiasticall Fathers out of whiche afterwarde thei frame their reasons and make their conclusions S. Whiche bee thei M. Out of holie scripture this is specially alledged which is written in the Booke of Ecclesiastes or of the Preacher the 1. Chapiter and 15. verse in these woordes I set my harte to seeke and to finde out with wisedome whatsoeuer thyng is doone vnder heauen This euill exercise hath GOD giuen to the Sonnes of men to occupie them selues therein Unto whiche thei ioyne that saiyng of S. Paule the 1. to the Corinthians the 1. Chapiter and 20. verse God hath made foolishe the wisedome of this worlde with other suche places like vnto these whiche maie easely bee answered S. How I praie you M. Forsoothe that that in the Booke of the Preacher is not spoken absolutely but onely in comparison of the true woorshippyng of god Neither doeth Salomon cōdemne or disprooue the true knowledge of the nature of thinges whiche GOD gaue vnto hym as a greate benefite of all other moste surpassyng for then should hee haue bin of all men the moste vnthankfullest man to God and in respecte whereof hee was then greatly esteemed of by the Queene of Saba and other Princes neere vnto hym Howbeeit this knowledge of Naturall Philosophie if it bee compared with true Godlinesse if with faithe if with the true feare of GOD if with inwarde regeneration of the mynde if with the knowledge of euerlastyng life and saluation surely in comparison of these thynges it is but a light busiyng of the minde vnfruitfull rather weariyng vs then relieuyng or comfortyng our consciences For it bryngeth not the true felicitie as faithe to Godwardes doeth although a manne consume his whole life in it and as it were tyre his minde aboute it And as touchyng the place of S. Paule I see not how it oppugneth the knowledge of Naturall Philosophie seeyng S. Paule condemneth the wisedome of the worlde not the wisedome concernyng the worlde and thynges created But that is called the wisedome of the world whiche is wholy ruled by the counsell and iudgement of the
concerning this matter in the 1. booke of Genesis ad literam and 9. chapter S. But these things are referred to the Sunne when it is sayd that the Lord created all thing by his woord so that Christe is ment by the woorde for by him all thinges were made Coloss the 1. chapter and 16. verse M. I will not much contende herein so that they will graunt mee that as the Sunne is called the woorde so likewise that woorde was a signe and token of his presence power and person and also of his woorking Whiche doeth likewise distinguishe the Father from the Sunne S. Why did God speake commaund them to be made M. Hee commaunded to the intent that the thinges that were afterward made might be knowne not to haue bin made by the Water or Earth out of whiche they came or the heauens or to bee short by the vertue or power of any creature ▪ but by the commaundement of the Lord onely and the power of his woord Wherfore let vs giue prayse vnto hym for all thinges that are created And he spake not that hee could not haue fourmed all thinges by the vertue and decree of his alonely will who hadde already made Heauen and Earth without speaking of any word but when as it pleased God to reueale manifest himself outwardly by his works hee vsed those meanes wherby hee willeth and commaundeth himselfe to bee most certeinly knowne to wit his woorde voice The summe and scope of this word is Christ y euerlasting Sūne of y euerlastīg father who was afterward manifested in y flesh therfore hereof they do rightly gather y Christ the Sunne of God did woorke in the creation of the world For ther is a threefold meane booke wherby God reuealeth himself vnto vs to wit the booke of creatures y boke of scripture the boke of life That which is called y booke of scripture is far more sure true and plentifull thā the other two therfore God doth especially propose and commende the same vnto vs And finally to confirme myne opinion I alledge that whiche Ireneus sayeth That God created all thyng with his word that is to saye with his voice in his seconde booke and 5. chapter and that also whiche is written by Tertullian in his 4. booke againste the Marciomtes in these woordes Is it altogether incredible how the power of the creatour should procure the remedie of one transgression with his woord who by his word hath brought foorth so great a mole of the world In whiche saiyng doubtlesse the woord is taken for the voice and in the 1. chapter and 3. verse of the Epistle too the Hebrues the Scripture vseth the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The. xxxv Chapter Of the light which was vsed at the creation of the world S. WHat say you is secondly to be obserued and considered of in declaring the creation M. The light For God made that as a necessarie thyng for the creatyng of his other woorkes S. Whyso M. Both that by appliyng as it were a Candle or other light that confused mole might bee seen and diuided into meete partes and members and also bicause it was necessarie that some firie qualitie should bee applied vnto that moyste matter too warme it and to make it frutefull For all thinges that are in this inferiour world are engendred by a firie heate as it were by a warme and woorking father And therefore that first light was created to bee the continuall and common Nurse and moother and fountaine of the externall and accidentall liuely heate whiche God prepared as an instrument to bring foorth all other things withall Not that God was not able to see all things that were in the greate mole who at this present beholdeth the most secret thinges and obscurest darkenesse and from whom there is nothing hid not also that he needed that kind of meane who of himself is Almightie but to the intent we might vnderstand how great wisedome it was that created these visible things and what second causes of them hee appointed first which now wee doe behold to woorke in them And finally how in the making of these visible thinges hee vsed moste conueniently other thinges of the same kinde which at this day are the naturall and instrumentall and chief and principall causes of the engendryng of all thinges For there are three thinges of them too wit moist earth and that shining bright and liuely heate which is appliable and conuenient for all thinges in that all thinges haue that naturall heate in them This is therefore the second thing whiche I suppose needfull to bee considered in the meanes and maner of creating the world ¶ The. xxxvi Chapter That God made this worlde without any payne or wearisomenesse vnto him S. WHat do you thirdly consider M. This forsooth that GOD framed this so greate and huge a Mole of the worlde without anye payne or wearysomnesse at all that the Epicures neede not to feare leaste wee ascribe any greife and paine vnto God in that men are not able to finishe the least woorke that they haue to doe without some trauayle and wearinesse of bodye And therefore it plainely appeareth hereby howe greate the omnipotencie of God is aboue the strēgth of man This which I say is cōfirmed by Isay in the 40. chapt and 28. verse and likewise by S. Augustine in hys 4. booke de Genesi ad Literam and 8. chapter In somuch that it is sayde that all thinges that were created were suddeinly brought foorthe and appeared as it were in the twinckling of an eye Psalme 33. 9. chap. and Esdras the 4. booke the 6. chapter and 48. verse for nothing coulde withstande the pleasure and cōmaundement of God. The xxxvii Chapter The worlde was created by partes and not all at once S. WHat thinke you fourthly to bee obserued M. That this whole worlde was made by partes and in six dayes as Moses teacheth in the 1. chapter of Genesis as it appeareth also in the 4. booke of Esdras the 44. Chapter and the nexte folowinge and not made altogither at one instante And to the entente it may bee the better borne in memorie what was made vppon euery daye I my selfe made these verses folowing The first day made both heauen and earth pleasant glittring light The seconde streached out the space beetweene the waters quite ▪ The thirde diuided Sea from Lande and clad the earth with greene The fourth created Sunne Moone starres that bright do sheene The fifth brought foorth all feathered soules and fishes of the lake The sixt made Cattell in the fieldes then man the Lorde did make And after worke the seauenth to rest himselfe hee did betake S. But why did not god create al things togither in one day seeing hee is almightie M. Bicause hee is almightie hee needed not time for the establishing of this worlde as Sainct Ambrose saith in his 39. Epistle neither came it to passe
iudgement than to all the rabble of those blind Philosophers But as touching other I will obiect your greate honour and auctoritie for a shielde beetweene them and mee for my defence whiche auctoritie of yours beeyng by you purchased in the sight of all men by meanes of infinite benefites by you beestowed vpon the Churches of Boheme and Morauia is farre and wide renouined in the mouthes of all people and knowne vnto those nations that know not your person whiche also is easily able by the excellencie thereof to put to silence the slaunderous tongues of certein light persons And whereas all men whiche know you doe graunt and confesse that I doe not falsly attribute these prayses vnto you then your moste noble Sunne and no lesse heire to your vertues than successour to your goodes Iohn George prooueth and declareth the same VVho both of hys owne naturall inclination and by the instruction and diligence of the right learned and godly man Vuenceslaus Lauanus his scholemaster beeyng the expresse patterne and image of your vertue how greate the same vertues bee in you may bee by euery man easily perceiued And truely all wee that liue heere professe that wee are mutch beeholden vnto you for this cause for that you haue giuen vs a pleadge of youre singulare loue towardes vs namely your Sunne at whose handes wee expect all good things And in that you would haue this notable testimony of the agreement of your Churches with ours in the true and auncient fayth to bee extant in the sight of all men which that it may continually so remaine and neuer bee broken of through any contention amongest men wee cease not to make our prayers to Almightie god And that same desire whiche is in you to deserue well of all nations bee they neuer so farre of is not only a singulare vertue but also most worthy of a Christiā which aboue all other is most familiar and proper vnto you And although you doe farre excell in nobilitie of birthe as descendyng from the most auncient house of the Nachosij whom I suppose to bee the onely remainders of the moste renoumed stock of the Narisci and also of the moste stout and martiall family of the Moranians who are successours to the people called Marcomanni that were sumtyme fearefull enemies to the Romanes yea when they were in their most florishyng state amōg whom you enioye very large possessions notwithstanding your greate humanitie and gentlenes which is vnto you a peculiare vertue shal farre more excellently aduaunce your name among al ages And as touchyng my booke I had rather it were knowne by the effect it selfe than by my report what and how greate the commoditie thereof is How beeit this will I say in fewe woordes that therein I haue breifly comprehended whatsoeuer I coulde reade to haue binne disputed by the auncient and holy Fathers either against the Philosophers or Heretikes and that I haue not intermingled any question which they haue not handled beefore neither haue omitted any thing whiche seemed might stande in steede towardes the vnderstanding of their writinges Wherein I will plainly confesse vnto you I haue not so mutch studied to satisfie the humour of curious persons as to aduaunce the commoditie of studious young men And therfore I hope it will come to passe that your honours moste noble Sunne the Lord Iohn with other young Princes beeyng mooued by your auctoritie will follow sutch kindes of studies whiche they shall perceiue to bee acceptable and that woorthily vnto so greate estates Fare you well VVritten the Calendes of December 1575. Your honours most assured and euer readie Lambert Danaeus Frenchman AN EXCELLENT DISCOVRSE OF CHRISTIAN NATURALL PHILOSOPHIE ¶ The first Chapiter ¶ What naturall Philosophie is and how many kindes there bee thereof S. WHat is naturall Philosophie M. It is the true knowledge or discourse concerning the Creation and distinction of all this whole worlde with the partes therof of the causes by whiche it was so wrought and likewise of the effectes whiche followe thereon apperteinyng to the praise of God the Creatour S. From whence do you gather this your definition M. Specially out of twoo places of holie scripture wherof the first is the. 30. chapt and 4. verse of the Prouerbes The other the first chapiter of Genesis in whiche those fower poinctes are briefly recited vnto whiche also that place maie bee added whiche is in the 7. Chapter and 17. and 18. verses where it is euidently declared that suche thinges bee handled in this Science S. Is this knowledge termed by this name onely or is it called by some other also M. Yea truely For out of S. Paule it maie bee called The knowledge of Gods woorkes Rom. the 1. chap. and 20. verse Out of the Epistle to the Hebrewes The knowledge ofseculare thynges And finally wee maie as fitly and conueniently call it The knowledge of thinges created as naturall Philosophie was so called Of the searchyng of Nature if so bee that the vse of that name had bin familiar and receiued by the Greekes and Latines S. Why then doe you call it naturall Philosophie which is a woorde vsed by the Heathen Philosophers M. For twoo causes The firste is for that Christians ought not to bee so scrupulous or rather superstitious that thei should bee afeard to vse suche common woordes and names as the Heathē doe for somuche as with them wee do vse and enioy the self same Sū aire earth water light meates and Cities Neither doeth the Scripture it self refuse that woorde as vnseemely or monstrous as appeareth in the 2. chapiter and 3. verse to the Ephesians and the 1. Chapiter and 5. verse of the seconde Epistle of S. Peter Also the auncient and Catholike fathers in euery place doe terme this knowledge of thynges by the name of Naturall Philosophie as did Basile Chrisostome Ambrose Augustine in his Enchiridion to Laurence Naturall Philosophers saieth hee are thei that searche the nature of thynges Secondly that for as muche as this woorde Nature in the common vse of the Greeke tongue is for the moste parte applied to suche thynges as doe consiste not of essence onely of whiche sorte GOD is but are compounded with certein accidentes adioined suche as are all the thynges that wee beholde with our eyes and whereof this visible worlde consisteth that knowledge seemeth moste properly to bee termed naturall Philosophie whiche is busied in the handlyng of the mixt cōpoūded and materiall thinges that it maie bee distinguished from Diuinitie Wherefore Naturall Philosophie saie thei is the knowledged of Materiall and Instrumentall beginnynges S. How many sortes are there of naturall Philosophie M. Twoo the one Generall the other Particulare S. Whiche is the Generall part M. That whiche entreateth of the Generall and moste principall partes of the worlde with their originall nature and causes suche are heauen and the fower elementes for that these in respect of the other partes are as it were the first beeginnynges and
truliest talke and dispute in his owne Art and that hee is rather to bee beleeued therin than any other But what woorkmans woorkmanship thincke you is thys worlde Is it any others than Gods onely so that wee ought to beleeue none rather than him who in hys woorde teacheth vs the maner and order of framinge his woorke that is to saye the worlde To bee shorte who knoweth seeth and vnderstandeth more truely the causes of all things their properties effectes the maner of their beeing the times when first they began then hee who is the maker of them all and the perpetuall gouernour of them all who beeing GOD and sence hee him selfe telleth these thinges what man will at anye time bee so mad but to thinke that hee is rather to bee harkened vnto in thys respect and all other writers to bee neglected Truely wee as also all other Philosophers howsoeuer surpassing in wit abounding in leasure what soeuer diligence they employed in study yet could neuer neither wee nor they attayne vnto certaine obscure slender sparkes of naturall Philosophie And whatsoeuer we define coÌ„cerning these matters without the woorde of God it is so vncerteine doubtfull variable and contrarie to it selfe and many times so contrarie to the trueth that in the ende wee are ashamed that wee either learned so or taught so which may appeare to be true if it wer but only out of Plutarchus booke De Placitis Philosophorum Of the opinions of Philosophers whereas that excellent learned man and great Philosopher sheweth that neuer two of them agreed in the knowledge of the things that are created S. Can you confirme the trueth of your opinion by the auchoritie of Gods woord to wit that this knowledge may well and safely bee learned out of the holy scriptures M. Yeas verily S. Recite them I pray you M. The first testimonie is that which is writen euidently in the epistle to the Hebrues in these woords Through Faith wee vnderstande that the worlde was made by the woorde of God. Wherefore wee vnderstande these thinges by Faith. If by Faith then by the holy scripture for ther can bee no faith without the scripture And therfore wee must certainely conclude that the true and certeine knowledge concerninge these matters is declared vnto vs by the holy scripture The seconde aucthoritie is the 1. chapter of Genesis For Moses who at the commaundement and appointment of God wrot that historie of all other most excellent and wounderfull of the beginninge of the worlde and creation of all thinges is either a vaine fellowe or a lier if the knowledge of naturall Philosophie be not conteined in the holy Scripture For what other thing doth hee in that booke than briefly howbeit truely and orderly set downe the originall of thinges and theyr vertues natures and effectes that is to say Naturall Philosophie The thyrde is a place in the Prouerbes the viii Chapiter and the 20. verse the nexte folowinge where it is saied that all thinges were created by the wysdome of God and afterwarde as they were created so are they preserued The fourth aucthoritie is alleaged out of the 42. Chapiter and 17. verse of Ecclesiast This wisdome hath God giuen to his Sainctes saith hee that they might recoumpt all his miracles and workes and search them all yea hell it selfe c. wherevnto wee may adde that which is written in the vii chapiter of the booke of VVisedom the 22. verse and the next folowing Finally let vs heare the moste holye Martyr of God and good Father Irenaeus who in his seconde booke and 2. Chapter saithe thus To whom therefore shall wee giue more credit concerning the framing of the worlde to those that wee spake of beefore so iangling in folly and inconstancie or to the Disciples of the Lorde and the seruant and Prophet of God Moses who first reuealed the creation of the worlde The selfe same thing S. Basell and S. Ambrose and S. Chrisostome in the prefaces of their Exameron or Six dayes woorke doe with one consent and plainely confirme so that whoso shall deney that the knowledge of Naturall Philosophie may not truely and commodâ—ously bee learned out of holy scripture gainsaith the sacred woorde of GOD and openly repugneth against the learned Fathers In conclusioÌ„ hearken to â—ertullian who in the 46. chapter of hys Apologet doth truely and plainly pronounce that the sacred woorde of God which is most auncient was as it were the treasurie and stoarehouse vnto all later wisdom From thence saith hee the Philosophers haue quenched the thirst of their wits But as men that were ouer riotous in the study onely of glorie and eloquence if they found any thyng in holy scripture when they had digested it according to the purpose of their curiositie they conuerted it to their owne woorkes S. Doe they that are of the contrarie opinion bring nothing against thys M. Yeas two argumentes especially S. What bee they M. This is the first That the ende of euery art ought to bee distinguished and that Naturall Philosophie is one thing and Diuinitie another whereof thys last is conteined in holie write but the other is not so S. Is that consequent and assertion true M. No verily S. Howe so M. For that although they gather that truly that artes ought to bee distinguished and that Diuinitie which conteineth the promises of euerlastinge lyfe teaching also the waye thervnto and the causes thereof ought to bee separated from Naturall Philosophie whiche entreateth of the framinge of this visible worlde and the natures of all thinges in the same yet doe they not say truely in denyinge that the order of the creation of this world the sundrie kindes of things their natures manifold sortes are taught distinguished and orderly set downe in holy Scripture All these thinges are copiously declared there which are the peculiar subiect matter of the Art of Natural Philosophie Wherefore Naturall Philosophie is comprehended in holy scripture The same also you may learne by another example are not Diuinitie and the morall parte of Philosophie both of them as they differ in kinde discerned in the holy scriptures And yet who is so rasbe and folishe that he dare deny that the Ethike or moral Philosophie yea and that most truly and generally is deliuered vnto vs in holie scripture wherefore the distinct endes of Artes and treatises are no impediment but that the Generall Naturall Philosophie and also Diuinitie are conteined in the holy Scriptures forsomuch as Natural Philosophic is as it were a parte of Diuinitie and an handmaideÌ„ vnto the same For it is a notable meane to knowe God by which thing also S Ambrose confesseth with mee What shall I saye more The Heathen Philosophers them selues when they dispute of the worlde and the creation of the partes therof and when they intreat of the nature of thinges they saye that thei play the Diuines and enter into discourse of Diuinitie as Aristotle speaketh in his booke de mundo of
glorie as S. Augustine teacheth verie often the one is visible thinges the other is inuisible which is to bee seene in the 1. chapter of Genesis Moses in his treatice of Naturall Philosophie hath cōprehended and handled but one kinde to wit of visible thinges onely and those things onely doth the Scripture acknowledge for the Natural thinges Wherefore Naturall thinges are to bee defined as wee haue saide in that they bee visible As for inuisible thinges and such as cannot bee seene whether they moue or moue not they are reuoked reduced to another kinde of Art as thinges that are not Naturall And to confirme this my sayinge I coulde alleage the aucthorities almost infinite of the auncient Fathers S. Basile S. Chrisostome S. Ambrose S. Augustine but what shoulde that neede in so euident a matter S. I vnderstande these thinges and as I perceiue this is your iudgement and opinion that all those things are properly the matter and subiect of the Art of Naturall Philosophie whiche are the creatures of GOD and subiect to our senses and maye bee beeholden or seene M. You saye true S. Nowe therefore define euerie one of these to the end that this whole disputatiō may proceed in order and methode M. I will doe so S. What is a creature M. It is euerie thinge which is neither of it selfe neither hath bene euer but was once made yea and that by god Thus doe the learned saye and that truely in my iudgement S. But S. Paule to the Romaines the 8. Chapter and 20. verse seemeth to haue taught otherwise to wite that a creature is that thinge which is subiect to vanitie corruption and seruitude by reason of sinne which deffinition also S. Hillarius followeth in his booke of the Trinitie M. You remember it well Howbeit S. Paule doeth not in that place define what a creature is generally and of it selfe but what it is now after sinne and so farre foorth as was thē necessarie for the argument which hee had in hande Wherfore hee had respect then vnto one kinde of creatures onely Neither doth Sainct Paule define a creature by it owne true nature but only by the qualitie and accident which indeede is in it and which hapned vnto things after they were created that is to say after they were once made creaturs but as hauinge nowe lost their full and perfect nature in parte by reason of mans transgression Which also may bee answered vnto him whoso shall obiect against vs the sayinge of S. Augustine in his booke against Felicianus the 7. chap. A creature is the substāce of euery corruptible thinge made by the will of God out of that which is not yet or was not sumtime so far as the nature of the thing wil permit S. You thinke then that it maye otherwise bee defined more commodiously and more truely generally what a creature is M. Yea verily For neither should the blessed Angels bee truely called creatures neither wee our selues if so bee that Adam had continued in his first state of integritie haue bene truely tearmed creatures if the latter definitions were reteined for wee shoulde haue beene incorruptible and without all vanitie Finally the fleshe of our Lorde Jesus Christe shoulde not rightly be called a creature as it is oftentimes called by S. Augustine and the trueth it selfe beareth record that it was a creature For of it owne selfe it might haue beene voide of all infirmitie bycause it was free from sinne and corruption neither was it subiecte to death for it owne sinne although notwithstandinge wee confesse that Christ died in the fleash Wherfore whosoeuer stubburnly impugneth y whiche wee say shall fall into all maner of absurdities So that thys which wee haue alreadie alleaged and which wee folowe in this place is the most true and ample definition of this woorde creature S. Nowe then by your definition is that to bee called a creature I meane the essence of the thinges themselues and also their vertues and properties togither with their accidents as for example in a man ther is a certayne essence which consisteth in the body and soule there is in him also a vertue property whereby hee reasoneth woorketh feeleth mooueth walketh There are moreouer certeine accidentes which are existinge and vnseperable partes in euery particulare man whiche doo distinguish separate the same man makinge hym to differ from other particulare persons of the same kinde whiche in the Schooles are called indiuiduall Conditions These are also necessarie and existing partes vnto the same particulare persons whereby they liue as place time coloure of the face stature of the body with other such like whiche by reasō of their essence Logicians call accidents Wherefore I demaund this question of you whether you cōprise vnder the name of a creature those three kindes of thinges to wit the essence of the thing the propertie and accident which as you see are distince one from another M. Yea truely For whatsoeuer was by GOD first ingraffed within thinges or by course of nature is ioyned vnto them or whatsoeuer was by him created in this great vniuersalitie of all thinges whether it bee a substāce or called an accident I tearme a creature Although Moses haue onely or specially handled and entreated of those kindes of thinges whiche are substances and so in deede are called which onely I confesse principally and of them selues to belong to a Naturall Philosopher And whatsoeuer hath not proceeded from him but is made by the art of man or by him wrought or by his mischeiuous or peruerse will added that I call not a creature of GOD no not a creature at all For there can bee no creature but that which is made by God who is the onely creator Wherefore the handie woorkes of men their deuises and inuentions which sometime are very excellent shall not beelong vnto this arte no not y sinne of man but by accident and in respect that by meanes thereof ther is a great alteration wrought in the fyrst pure nature of thinges which at this present appeareth in all thinges but specially in man who is the most beutifull woorke of God. S. Howe doe the Grecians tearme a creature M. They call a creature Ktisis although the woorde amonge the Grecians signifieth not onely the thinge that is created but many times also the verie woorkinge of the creator and sometimes likewise the condition of the thinge created as it nowe is and as wee see it S. These thinges I vnderstande But what meane you by this woorde visible when you saye a visible creature was the subiect of Naturall Philosophie M. Not that onely which maye bee comprehended by the sense of the eies as are substance light and coloure although this woord visible seeme properly to signifie the same but what so euer else may bee knowne and perceiued by anye other sense of the bodie as by feelinge hearinge smellinge and tastinge as smell sounde sweete or soure c. And all bodily
thinges are especially tearmed visible for that our sight is the most certaine most excellent and most noble of all the senses of our bodie and for that also the actions of euery lyuinge thinge and the argumentes whereby we perceiue them to bee aliue are chiefly gathered by the sence of seeinge as moouing and breathinge Finally that bodily thinges are more exactly discerned by the eye than by tastinge or hearinge so that to saye that a visible creature is the matter and subiect of Naturall Philosophie is as much as to meane that wee wold haue euery creature whiche is sensible of it owne nature to be the true proper obiect therof whether the same be bodies as are the substaunces of thinges or whether they bee not bodies as are the vertues properties qualities motions and actions which vnto all corporall thinges by nature and their first creation and beeginning either cleaue vnto them without or are engraffed in them within All these kindes are as I haue sayd naturall thinges and created by God. S. I UnderstaÌ„d these things But tell mee now by how many maner of meanes doeth a Christian Naturall Philosopher handle and consider of these creatures M. Onely twoo waies the first to wit as they are all generally conteined in one and all comprehended as it were within the compasse of one bodie whiche incloseth them all which is called the world Or else euerie one in his kinde which are sundrie wherein the creatures are distincted and seperated one from another Whiche the particular Historie of the creation in the six dayes setteth downe vnto vs. S. How prooue you that M. In that the Scripture many tymes reciteth vnto vs all thinges created and visible vnder the name of the world as in Isay the 38. chapter and 11. verse Iohn the 1. chapter the 9. verse and the 9. chap. the 39. verse And many tymes the Scripture reciteth them distinctly and seuerally thereby the more to set foorth the wounderfull wisedome of God as in the 104. and 147. Plalmes and 8. verse and the 149. Psalme Wherfore wee muste also entreate of them after both these manners that sutch thinges as may bee gathered learned out of these creatures apperteinyng to the knowledge of God and setting foorth of his glorie according as the Scripture teacheth may bee by vs abundantly vnderstoode so that at the length wee may beecome perfect Christian naturall Philosophers S. With whiche of these twoo Methodes must wee first beegin M. Euen with that treatice which proposeth vnto vs all thinges generally comprehended in that one bodie which is called the world S. And why with that M. Bicause that way of teaching is more generall and more easie For whole thinges are better knowne than their partes for a man shal with more ease beehold an whole house than bee able too distinguishe or comprehend in his minde euerie part thereof And moreouer that whiche shal bee saied concernyng the whole world wil open vnto vs the way and entrance too the handling of the particular kindes of thinges For it shal bee as a foundation to the residue that shall ensue The viii Chapter What the world is S. DIscourse then of the world M. I will. S. What is the world M. The signification of the worlde is diuerse and manifold as the Philosophers doe teache vs as Laertius in his 7. booke and Plutarche in his first booke of the Philosophers opinions whiche signification wee must first distinguishe least beeing deceiued by the ambiguitie of the woord either wee do mocke the reader in this whole disputation or else deceiue him S. How many significations therefore are there of this woord world M. Three speciall First the world is taken for the creatures themselues whereof this whole visible frame and woorke consisteth So is it taken in Iohn the first chapter the 10. verse so likewise in the 2. Epistle of S. Peter the 3. chap. and 6. verse And moreouer for the corrupt and miserable condition of this world which falling vnto all these thinges by meanes of mannes transgression now hangeth vppon them whereby there is a most manifest confusion and a great disorder in al thinges So sayth S. Ihon in the 2. chap. and 16. verse and likewise the 5. Chapter and 19. verse Finally it is taken for one parte of the worlde and that the most noble and excellent to wit for men only and manye times for all men as to the Romanes the 5. chapter and 12. verse Ihon the 3. chapter the 16. verse and oftentimes for the faithfull and regenerat as in the 1. Epistle of S. Ihon the 2. chapter and 2. verse and at another time also for the reprobate and vnbeleeuinge as in the 1. Epistle to the Corinthians the 1. chapter and 21. verse and S. Ihon the 14. chapter the 17. and 22. verses Otherwise also if a man would call the definition of this woorde worlde vnto certaine chapters and speciall pointes wee maye saye that vnder the name of the worlde sumtime the place it selfe sumtime the substance of the thinges sumtime the men as the principall part thereof and sumtime the corruption of the same part that is to say of men is to be vnderstoode S. But the worlde was by the Latins called Mundus for the most beutifull order of all things therein coteined like as it was also tearmed by the Grecians Kâ—smoâ— of the cumlynesse thereof which reason of the name truely is repugnant vnto that signification whereby you saye that confusion of thinges and vice is sumtime signified by the name of the worlde M. Uerily you haue alleaged a true definition of thys woorde worlde from which notwithstandinge afterwarde the vse both of the Greeke and Latine tongue hath deflected For men vnderstoode that rebellion corruption and disorder was generally in all things and partes of the worlde they called the same by the name of the worlde bicause it is inseperably distributed throughout the whole aâ—d ingraffed as it were within the marrowe of euery singulare thinge By which meanes men are many times tearmed to bee the common destinie and miserie of men The Hebrues in their tongue call the worlde Gola which woorde the Apostles doe translate Euerlastinge as to the Hebrues the 11. chapter and 3. verse the 1. chapter and 2. verse to the Ephesians the 2. chapter and 2. verse not of eternitie as if the worlde had beene alwayes and from euerlastinge but rather of the fixed and certeine order thereof which the Lorde God hath established in it after that he had created the things that are in it which wee beholde to bee in it to continue in it euen vnto this daye as are the risinge and settinge of the Sunne and the chaunge and alteration of the foure quarters of the yeare And this shall indure so longe as this state of thinges shall continue as it appeareth in the 8. chapter of Genesis the 22. verse the 9. chapter the 9. or 10. verse Iob the 26. chapter the 10. verse
Ecclesiast the 8. chapter and 11. verse Wherfore wheÌ„ this age and figure of this worlde is past this order of thinges shall perishe also the 1 â–ª to the Corinthians the 7. chapter and 30. verse the 1. Epistle of S. Peter the 3 chapter the 4. and 7. verses but it shall continue vntill that time For the Hebrues themselues do plainle signifie that this worlde shall one day haue an end callinge the same worlde by the name of Chadel Psalme 39. verse 5. S. By which definition therefore or by whiche of those three significations muste the worlde bee taken in this disputation M. By the fyrst S. What is the worlde M. The worlde is not onely a certeine comprehensyon and heapinge togither of all these visible thinges but also a most orderly and wise distinction ordeined by God in euery kinde and space whereof hee made heauen and earth to bee the extreame partes S. Whence doe you prooue this your definition M. First out of the verie same places of the scripture by whiche I prooued that all thinges visible and whiche can bee seene are the matter of this Arte and also by that the scripture for the most part vseth to tearme the most excellently and beutifully ordered frame of thys whole worlde by the name of the worlde as in Genesis the 24. Chapter and 22. verse the 2. Chapter the 4. verse Mathew the 11. Chapter the 25. verse and in other places also almost infinite S. Why haue you comprehended both these pointes in your definition to wit that the worlde is not onely a general compreheÌ„sion of al things togither but also of them seuerally distinguished M. Bycause if wee wil conceiue in our minde confusedly all thinges whereof this world consisteth and is diforderly heaped togither or lyinge one vpon an other not yet disposed into any order but as it were the rubbishe of some house that were fallen downe or as it were stuffe prepared to build some house withall such an heape of thinges can not yet bee called a worlde It is rather that whiche the Grecians both Poetes others tearmed by the name of Chaos the Hebrues call the same Bohu that is to say a disordered heape from whiche some thinke the woord Chaos was deriued by a smal chauÌ„ge to wit of the letter B. into C. as though the Grecians beeing disdainfull hearers and vnskilfull Schollars had vnderstoode the woord rather after that maner Hereof that phrase and maner of speaking in the Latine toungue is knowne whiche Verrius the learned Grammarian hath noted that in the olde tyme the auncient people called the world Cohum and from thence this woord inâ—hâ—are to beeginne and leaue vnperfect was deriued But by the Apostle in the Epistle to the Hebrues the 3. chapter and 4. verse the worlde is called an houshold and compared to a familie well and orderly disposed neither is it a disordered heape in deede The. ix Chapter Whether the world may truely and Christianly bee called an vniuersalitie S. BUt in that this world is by some Latine Writers called vniuersitas an vniuersalitie and by the Grecians all and the whole doo you allow of it M. Although I know that so proud a name as that is doth scarce please well some very well learned and godly men notwithstanding forasmuche as graue auctours and also Ecclesiasticall Fathers and writers haue vsed that woorde truely I iudge that it is not to bee reiected For S. Augustine in his Enchirid the 10. chapt and in the 8. booke and 25. chapt of Genesis accordyng to the Letter and Tertullian also in some place and Ireneus likewise in the 2. booke and 12. is not afeard to vse this woord for the world that I may not also commende vnto you in this respecte S. Ambrose and S. Basill whose opinions perhaps may bee confirmed out of the 3. chap. and 4. verse of the E. pistle to the Hebrues For although besides this visible world there bee other creatures of God and those also many very excellent beutifull as are the Angels and the seates of the Sainctes and blessed men and this name vniuersalitie seemeth to bee an arrogant and bold name yet all men knowe in what sense they call it so and how wee ought to vnderstand it to wit that the worlde is an vniuersalitie not of all Gods creatures but of those onely that can bee seen and are corporall S. Hetherto concernyng the name of the world now let vs come to the thing it self M. Yes for so the order of the disputation requireth The. x. Chapter Whether the worlde and the thinges that are conteined therein bee sound bodies or certeine shadowes onely S. WHat things therfore may there bee taught out of holie Scripture concernynge the world M. Many thinges truelie and those all moste woorthy too bee knowne whiche apperteine too the praise and admiration of God the Creatour wherof some declare the nature of the world and othersome the causes of it S. Whiche bee they that declare the nature of the world and of this whole vniuersalitie M. Those questions for the most part whiche are diuersly tossed either by Heretikes or by Philosophers S. Which is the first of them M. Whether this world and the thinges therein conteined bee substances that is to say certaine sound bodies and natures truelye and in deede subsisting or whether thei bee certeine shadowes onely and the representations and images of thinges S. How should they bee so M. Bicause not onely Plato will haue all thinges that are here to bee the images of certein ideae or patterns and the shadowes onely of true natures whiche are in heauen and remaine in Gods minde but also the Valentinian heretikes contend that whatsoeuer thinges are in this world are onely the meere imagies of their Eternities and representations and transitorie shadowes of them In confirmation of whiche their opinion they alleage the testimonie of S. Paule the 1. Epistle the 7. chap. and 31. verse to the Corinthians The figure of this world saith hee passeth away as though they were but vaine shewes and no sound bodies whatsoeuer thinges wee beeholde here with our eyes what manner thing that was which the Poet described in these woordes And but his learned guide instruct hym did to let go by Those flittering teÌ„der fourmes not to touch those shapes that fly Whiche nothing bin but life and substance none but likenesse thin Hee would with them haue fought and did in vaine to beate beegin S. Can you answere vnto this M. Yea. S. How I praie you M. Firste as touching Plato let vs bid hym farewell for that hee is not onely an Academike and doubtfull of minde and vncertein in euery thing but also an Ethnike and nothing beelonging vnto vs Christians for the thinges that are without beelong not vnto vs as S. Paule sayeth But as touching the Valentinians who would bee called Christians they are sufficiently confuted and most sharply reprooued by S. Ireneus in the 2. booke and 7. chap.
proper and naturall force and signification of this woorde Create For in the 43. chap. and 13. verse of Isay the Lorde calleth himselfe the creatour of Israell which people notwithstandinge are knowne to haue beene borne of seede And againe in in the 65. Chapter and 18. verse of the same Prophet he saith Beeholde I create Hierusalem Whiche place whether it bee vnderstoode of the citizens or of the citie it selfe it is certayne that God made neyther of them without seede or matter but the men of the one and the Citie of the other For this woorde Barah is vsed in both places so that I am of opinion that wee ought not to sticke to religiously or percisely to the interpretation of one poore woorde Likewise they alleage this saying of the same Prophete Beeholde I create a newe heauen and a newe earth When as indeede the Lorde will onely renue these bodyes which nowe are heauen and earth and not make theÌ„ again of nothing M. It is writen in Isay as you say But these places doe plainly confirme mine opinion much lesse confute it For the woorde create is taken Metaphorically and wrested a litle from the proper significatioÌ„ wherby the power of God may appeare the greater more excellent in restoringe his people and holy Citie beesides al hope and other thinges beesides all ordinarie meanes For lyke as the thinges that are created are beesides the course of nature made of nothinge so likewise bycause the Lord promiseth that hee will restore and renue his people and Citie hee vseth properly the woorde of creating for that this which the Lord will woorke is as it were a new creation and a certayne wonÌ„derfull bringing foorth and generation out of nothinge Althoughe I will not deney but that the signification of this word Barah is ofteÌ„times translated and vsed more largely as when it is sayd Create a cleane hart within mee O God the 51. Psalme and 12. verse and againe The seat of the frowarde createth iniquitie Psalme 94. and 20. verse Of this sayinge and opinion of Sainct Augustine that I maye saye so much by the licence of so woorthy a man I doe not well alowe Who in his first booke against the aduersaries of the lawe and the Prophetes the 23 chap writeth thus And when there is anye difference made beetweene makinge and creatinge this maye bee the oddes beetwene those two woordes as I sayde that that is made which beefore was not at all and that created which is ordeyned of sumthinge that was beefore Hee distinguished those two woordes Make and Creat toto subtily whiche oftentimes are vsed one for an other S. How then should it bee M. Thus the Scripture plainly defineth to wit that God is the creatour of the world that is to say of all thinges that are who made framed brought foorth them all out of nothing and not out of any matter preexisting or made to his hande or whiche is coeternall with God himself or ministred vnto him by some other woorking God as the Manichees doe suppose For that opinion induceth two Goddes and in making twayne it leaueth none For either there is no God or there is but one Finally as saith S. Ambrose God should bee onely the diuiser of the figure and not the maker of Nature and hee had founde and receiued more than hee had made if there had bin any matter readie to his hande S. But there bee some that saie that this matter is signified in the scripture by this woorde Tohu where vpon afterward the Grecians and the Philosophers who receiued those thinges first of the Hebrues and of the Phenicians neere borderers to the Hebrues whiche thei haue written concernyng the beeginnyng of the worlde thei deuised this woorde Hyle by a small alteration of certein letters made according to the vse and proprietie of their tongue For this woorde Hyle saiethei signifieth among the Grecians as muche as a rude heape vnformed and as it were a certein moiste and waterishe yearth or quagmire or dregges out of whiche many thinges are engendred through the force of the heate whiche commeth vnto it From the whiche woorde Hyle is the woorde Hilys deriued which signifieth dregges and froath that is to saye a dirtie and moyst earth out of whiche many thinges doe growe in the Sea. M. I doubted not but those that goe about to defend the same errour of theirs concerning a firste matter pre-existing as though it were verie necessarie and they that haue throughly receiued the same doe deuise many suche foolishe fantasies But how small or none at all the affinity of these two woordes is Tohu and Hyle in writing of the Letters or rather how farre this is from the trueth your selfe doe see and it shall not bee needefull to seeke farther forasmuch as God is openly called the creatour of heauen and earth S. Yea God is termed Gosâ—he Ioâ—ser that is to say the maker and the fourmer as it is written in Isay the 66. chapt and 10. verse and Iob the 35. chap. and 10. verse and Isay the 54. chap. 8. verse as also in the 90. Psalme the 2. verse M. That was doone not rashly nor in vaine but to the intent to take awaye sutch errours as the spirite of God foresawe would grow afterward amongst men For there are twoo errours among men concernyng the beeginning of all thinges beesides the errour of the materiare heretikes For some thinke that first and alwaies there was existing a certein whole masse and that rude and confused whiche was the heape of all the principall partes and thinges of the worlde whiche now are existing and fourmed but then disorderly mingled togither which they call Chaos And this opinion Hesiodus folowed in his Theogonia whiche Ouid describeth in his Metamorphosis in these wordes Beefore the sea and lande were made the heauen that all doth hide In all the worlde one onely face of nature did abyde Whiche Chaos hight an huge rude heape and nothinge else but eeuen An heauie lumpe and clottred clod of feedes togither driuen Of thinges at strife amonge themselues for want of order due No sunne as yet with lightsome beames the shapelesse worlde did viewe c. This muche therefore they doe attribute vnto God that hee is the distinguisher trimmer and setter foorth of this so confused a Chaos mole and heape and not the creatour of it in time giuinge vnto it the first meanes of beeinge And therefore the Poet sayde There was as it were from euerlasting and not the same Chaos was made and created by god And for this cause they doe not call God the Creatour of the world but onely the beutifier and as Sainct Ambrose sayeth the deuiser of the shape and fourme thereof as though hee hadde giuen a certeine comlinesse and order vnto thinges that existed before and which had of themselues their owne proper strength and nature whiche hee accomplished by a certaine wise and apt distinction of them and by separating
a mans children or sunnes are beegotten of the fathers seede and substance Moreouer whatsoeuer is said to spring and come of another ought not by and by to be called the sunne of that from whiche it springeth For Lice doe breede out of a mannes fleshe yet are thei not called the sunnes of men or of their fleshe To cōclude since the comparison and respecte of GOD vnto the worlde is rather like the woorkeman to the woorke than like the Father to the Sunne truely the worlde may bee termed the woorke and perfected labour of God but by no meanes called his Sunne The. xxi Chapter What God created first to bee the matter for thinges that were created afterward S. HEtherto you haue discoursed of the efficiēt cause now saye sumwhat concernyng the materiall cause of the world M. What matter can I name vnto you since there was none at all as I haue sufficiently disputed and proued beefore as this woord Create declareth if you haue regarde to it owne proper signification Neither do I thinke it woorth the traueill to confute the opinions of the Philosopers who haue almoste euerie one of them stūbled at this block or else to conuince the heresie of the Hermogenians who reuoked that errour whiche was nowe long since extinguished in the Churche of God out of the scooles and opinions of the Stoikes and chose rather to learne how the world beegan at the handes of naturall Philosophers than of true Christians and out of Gods woord Al whose argumentes Tertullian hath confuted in a noble and profitable woorke whiche is now abroade in mens handes and is most worthie to bee read S. I doe not require after that which was not but this rather whether that among those thinges whiche God created of nothing there were any thing disposed prepared and brought foorth that afterward serued the turne and stoode in steede in the creation of other things out of which God did afterward facion and fourme al thinges else that remained to be made M. You mooue mee to enter into a difficult question which consisteth both of like number of weightie reasons and of auctorities of graue writers For among the learned auctours some thinke that Heauen and earth of whiche in the 1. chapt of Genesis and 1. verse it is writen In the beginnyng God made heauen and earth were made by God of nothyng howbeit first and before all thinges to the intent that they might be the prepared matter of all other thinges that were to be afterward created And therfore they say that God did nothyng the other daies following but onely distinguysh this matter and masse which was first confusedly brought foorth and conteined in it the seedes of all other thinges into the proper kindes and elementes and that euerie thing should be trimmed foorth in it owne kind and gouerned by it owne lawe Other dooe suppose otherwise that these thinges were only set downe in the beginning as it were in maner of a preface or supposition of some discourse that should ensue to the end that the summe of the whole matter following might be the better vnderstoode and the boundes of so great a frame as the world is bee drawne foorth In like maner cunning Carpenters when they are about to build some goodly and large house they firste drawe out a platfourme in certeine proportions and lines conteining the fourme of the whole woork that shal bee to the intent they may point out and place the other roomthes of the buildyng within that circuite so conteine themselues within those limites Thus say they heauen and earth are proposed by Moses and that in the beeginning of his Narration to the ende wee might vnderstande what limites the discription following and the whole woorke should haue Like as he also repeateth again those limites after the narration of the creation concludeth the whole woorke whiche hee set foorth after the same manner Genesis the 2. chapter and 1. verse Wherefore In the beginnyng God created heauen and earth that is to saye firste of all the summe of all Gods woorkes is layd beefore vs to bee thought on Moreouer Ireneus in his 2. booke the 10. 11. and 16. chapters sheweth that GOD is not like men as not hauing neede of any matter that hee had created or prepared before hand to finish or make his other woorkes of S. Howe then doe you thinke otherwise M. Truely the interpretation and opinion of the fyrste sorte seemeth vnto mee the more probable which hold that the heauen and earth in suche maner as thei are there spoken of were firste created by GOD of nothing howbeit as it were a rude matter of the whole woorke and bewtie that shoulde folowe out of which God by his mightie power brought foorth all the residue Although almightie God lacked no matter to create firste heauen and earth with all neither yet to bring forthe the woorkes of the other daies like as at this day also he needeth not the seede of man to bryng foorth men of if hee lust to doe otherwise notwithstanding in these questions wee must not enquire how much hee was able to doe sayeth S. Augustine in his 2. booke de Genesi but rather what the course of nature in things will suffer and what his pleasure is and what hee hath reuealed vnto vs by his woorde Neither doth this mine opinion want iust and sufficient confirmation either of the auctoritie of men or of reason And as for auctoritie there is none against mee seeing bothe Philo Iudaeus and the Rabbines commonly and the best learned of the Hebrues doe so expounde that place of Moses yea S. Augustine also oftentimes as in the 5. booke de Ge nesi ad Literam the 3. and 5. chapters and the 1. booke the 5. chapter S. Ambrose likewise in Examero and S. Chrysostome and S. Basile with others S. But can you confirme your opinion by any reason M. Yea by twaine And the first is that this exposition doth very well agree with Moses woordes and order and againe that it seemeth to be plainly confirmed by this woord Beeginning and the signification therof For a beeginning is sayd in comparison of other thinges And therefore to the intent hee might shewe how all other thinges were made afterwarde out of those twayne Moses plainly vseth this preface to wit that the same heauen and the same earth were created in the beeginning that is to saye beefore all the other woorkes that God made and also to the vse of all the other that is to saie from whence afterward the residue were taken and as it were made The very footsteppes as it were of whiche opinion howbeeit the trueth beeyng now and then manifestly intercepted do appeare to be exstant in Hesiodus in his Theogonia and Ouid also in that place of the firste booke of his Metamorphosis which is so well knowne Beefore the Sea and Earth c. This reason also may bee alleaged that the thing itself and specially
face and foremoste part of the worlde M. Bicause like as our senses specially our eyes and countenance are placed in the face and foremoste part of the man so dooeth the light first rise vnto vs from that part of the worlde Whereby it commeth to passe that al men turne their countenances thither yea the brute beastes also of the fielde who in the mornynges as thei feede in the Medowes doe turne themselues towardes the risyng of the Sunne for light Thus by verie instinct of Nature all thynges doe acknowledge and confesse that this parte of the worlde is as it were the face eyes and fore part of the worlde S. Me thinkes that these thyngs in the worlde are distinguished rather in respect of vs than of Nature M. Truely the worlde is distinguished indeede specially in respecte of vs For in a circle properly and of it self nothyng can bee saied to bee on the right hande nothyng on the left nothyng beefore nothyng beehinde forasmuche as all partes of the circumference in that kinde of figure are equally placed And therefore Arnobius saieth well in his 4. booke The worlde of it owne nature hath neither right hande neither left neither high regions neither lowe neither beefore neither beehinde For whatsoeuer is rouÌ„d hath neither beginning neither ending And therfore when we say this countrie is on the right hande this on the left we speake it not in respecte of the worlde but of the place where wee ourselues are situate and dwelâ—yng This farre Arnobius Whereby it appeareth how foolishe and without grounde that opinion of the auncient Hetruscane Southsaiers is who iudged that lefte hande lightnyng lefte hand birde fliyng lette hande signes of heauen are of nature more fortunate than those whiche appeared in any other parte of the worlde For that whiche is on the lefte hande to mee maie bee on the right hande to you because these differences of place and situation are chaunged by the diuerse respecte and reason of men S. What doth the Scripture also note high and low in the worlde M. Yea plainely S. Where M. In the 11. chapte of Iob the 8. and 9. verses and Exodue the 20. chapter and 4. verse S. Is there then some place of the world high and some lowe M. The whole region of heaueÌ„ is called high and aboue and the earth lowe and beneath S. How proue you that M. Out of the aboue recited places of Iob Exodus whervnto also you may adde if you please the 6. verse of the 10. chapter to the Romaines and Deut. the 5. chapter and 8. verse and almost infinite other like places as Isay the 44. chapter and 23. verse and Prouerbes the 25. chapter and 1. verse S. But tell mee is it so of nature or consisteth it onely in the opinion of men that one parte of the worlde is high and another lowe M. Of nature surely for those thinges that are lyght do naturally tende vpwarde and goe towardes heauen and the thinges that are heauie downwarde and towardes the earth Moreouer if we consider the order of thinges God hath thus appointed that those higher thinges shall woorke vpoon these lower For heauen woorketh vppon these earthly thinges and wee perceiue the influences and effectes thereof diuersely and either it bringeth foorthe or distroyeth manye things vpon the earth as it were with to much rain or drought Wherefore Heauen both by nature of the place and also situation is higher than the earth Howbeit concerning this poinet S. Augustine grauely disputeth in the 83. booke and 29. question For hee demaundeth this question whether in this vniuersalitie and world which is conteined within a circulare fourme sumthing may bee called high and sumthing lowe seeinge all the partes thereof consist in equall situation M. Concerning the circumfereÌ„ce of a circle perhaps this question may bee demaunded which indeed was S. Augustines meaning whether the one part thereof bee high an other lowe for in truth in respect of themselues thei are al of equall situatioÌ„ But touching the thinges themselues which are comprehended within the Circle thys question is cleere and out of doubte For in euery circle the circumfereÌ„ce is the vpper part therof the centre the lower vnto which parte those thinges whiche come neerest of lowest like as those highest that are neerest to the circumference of the circle S. Which is the middle parte of the worlde M. The midest of the worlde may bee doubly considered either in respect of substance or of place Whiche the great Philosopher Plutarche first obserued in his booke of the contrarietie of the Stoikes The midds of the worlde in respect of substance is not some oâ—e certein body but many as y aier water with other that â—â—â—e partly of the nature of heauen and partly of the earth But the midds in respect of place is the earth as it is agreed vpon by those that holde opinion that the compasse and capablenesse of the world is of a round and sphericall figure For as they affirme the earth standeth in stead of a centre in coÌ„parison of the whole world Touching which opinion although they contende against it which dency that there bee any Antipodes or dwellers on the otherside of the earth right against vs as Lactantius and S. Augustine good and allowed auctours haue doone yet is it more true and credible that there are such Antipodes the rather for that there can bee nothing alleaged out of the Scriptures to confyrme the auctoritie of Lactantius and S. Augustine by and also reason plainely prooueth it to bee true to wit the situation of countries and the eleuation of the Poales The. xxxi Chapter The cheif end of the creation of the world is the glory and knowledge of God the creatour S. HEthertoo you haue declared the efficient materiall and formall cause of the world it remaineth also that you say sumwhat of the fourth whiche is the finall cause concernyng whiche I demaunde this question of you what is the finall cause of the creation of the worlde as the scripture noteth M. You did well to adde that clause as the Scripture noteth For there is none among the Philosophers except onely Plato and Trimegistus that although they wounder at the worlde doeth declare notwithstanding for what cause it was made and what is the ende of the creating or now subsisting thereof No not Aristotle himself although hee wroate about 30. sundry bookes more or lesse concerning the nature of thinges which bookes are extant at this day and tossed in all mens handes S. Tell mee therefore what is the ende of the creating and conseruyng of the world M. To speake breifly eeuen the euerlasting and immortall GOD himsef for the acknowledging and setting foorth of whose glorie it was created S. How prooue you that M. Not onely for that Father Ireneus writeth so in his 2 booke and 64. chap. but bicause the spirite of God teacheth vs so For firste the holy Scripture sheweth plainlye that
and small were first created to the ende that the force of things might bee preserued in a certaine temperament by these contraries This is written in Ecclesiasticus the 42. chapter and 25. verse and the 33. Chapter 15. verse Whiche also S. Augustine in his 2. booke de Ciuitate Dei and 18 chapter and Irenaeus in his 2. booke and 43. chapter doe followe M. It is true whiche you say For God made not althinges at the firste of one qualitie colour and greatnes neither of one kind and nature But hee made some high some lowe some moyst some drie some warme some cold the day to bee one thing and the night another Yet God made nothing that was eeuill But why hee created them in suche varietie this is the cause both for that the power and wisedome of God is thereby more apparant and also the thinges themselues by this repugnancie of contrarie vertues and natures and mitigacion of them may bee the more easely preserued For what maner state of thinges would there haue bin if all thinges had bin hoat what numnesse if all thinges had bin cold what miserie if all wayes there had bin darknes what wearisomnesse if it had alwaies bin daye And therefore when God had created the natures of this worlde and of the thinges conteined therein hee thought it conuenient to refresh and ease them with change and course because they were bodies or apperteinyng to bodies and likewise to nourishe them with a certein mutuall knot and temperament bicause they were diuerse partes of one whole thyng hee ingraffed also contrarie qualities in them that the one should bee a let bridle and temperament to the other And to bee short to the intent there should bee chaunge and alteration in these thinges that there might bee some differēce plainly perceiued beetweene the essence of them and of the angels also of God hymself who needeth no sutch meanes for his preseruation Euen so likewise a well gouerned citie consisteth of sundry orders and of diuerse fortes of men ritche poore faire foule Subiectes Magistrates young olde Husbandmen Souldiours who are of diuerse states and vnlike callinges and many tymes also of contrarie Notwithstanding they bee necessarie for the preseruation of the mutuall safetie of the whole citie wherby it beecummeth the more beautifull the more plentifull and conuenient for the vse of this life And therfore I will confirme this opinion with the moste excellent testimonie of Tertullian who in the 45. chapter of his Apologeticum writeth thus which reason made the vniuersalitie out of diuersitie that all thinges might appeare togither from many substances into an vnitie out of voyd and sound out of liuyng and vnliuyng out of comprehensible and incomprehensible out of light and darknes and out of life and death Neither doe wee notwithstanding fauour the errour of the Manichees who hold opinion that at the beeginning there were twoo Giauntes whiche afflicted mutually one another one of the light and another of darknes There is one and the same and onely God who made all thinges and moste wisely instituted this contrarietie for the preseruation of the whole woorke S. But this varietie of things seemeth to bring in great discord when it had bin more meete that this worlde beeing as it were a certein whole thing should haue bin builded and compacted of partes freindly and louingly agreeing one with another Which thing this contrarietie among creatures doth seeme very mutch to withstande M. You gather not well For this dissimulitude amonge thinges and varietie of contrarie qualities and properties bringeth in no discorde but rather causeth great concorde and agreement Like as in mans bodie the diuersitie of the partes members and theyr force action moouinge place and office which many times are contrarie declareth that there is greate agreement amonge the members and is also necessarie for the life gouerment and defence of the whole body The like truely is to bee seene in the world for it is one bodie and conteined within one compasse And why the discorde of thinges so muth disagreeing is so friendly and agreeinge and so consenting vnto it selfe and also firme and durable the great and incomprehēsible wisedom of almighty God is the cause who hath contempered all those thinges excellently one with another as they ought to bee and hath made them of apt and conuenient weight number and measure both in respect of themselues and in comparison also of other thinges as it is written in the booke of Wisdom the 11. chapter and 21. verse ▪ and S. Augustine afterwarde also declareth the same in his 4. booke de Genesi ad Literam But what weight number and measure this is or what is the proportiō of their mingling togither by reason of whiche this world is so agreeing and meete one parte with another and of all among themselues although the Philosophers haue by disputation curiously vexed themselues herein and yet neither founde it out neither declared it God knoweth and hee himselfe onely The. xlv Chapter In what sense it is sayd that God rested after the creation of the world S. THere remaineth yet one thing whiche I would demaund M. What is that S. Whether GOD haue ceassed altogither to create any thing since the time y hee made an ende of the world seeing hee seemeth dayly to create mens soules out of nothing and hee yet woorketh still as Christe teacheth vs in the 5. chapter and 17. verse of S. Iohn M. An easie matter to aunswere For God is saide to ceasse onely in respect of this worlde and the woorke which then hee had vndertaken to doe that is to say in comparison of an other as S. Augustine answereth in his 4. booke de Genesi ad Literam And not altogether absolutely as although God neither gouerned nowe this world which he made neither were able to make any new thing more seeing there is nothyng made or doone now but by his woorking Whose most louing tender prouidence hath alwaies gouerned doeth now gouerne whatsoeuer he hath created Whose infinite power woorketh euery thing in euery thing as S. Paule writeth to the Ephesians the 1. chapter and 23. verse Finally whose strength and vertue are neither impaired by weakenes through processe of time wherby they are lesse able euery day to create many things neither are they beecome slacker or slower in woorkinge Therefore the Lorde yet euery daye createth many newe thinges to wit the soules of men Howbeeit all that his purposed woorke and the fulnesse and bewtie of this worlde hee made moste perfectly and finished most absolutely in euery poinct part in the space of those sixe dayes rested the seauenth day God sanctified sayth S. Augustine no day of hys woorke but onely the day of his rest that it might bee vnderstoode that God is more blessed than his woorkes For hee was delighted with none of his woorkes so much as with himselfe So hee sanctified the daye of his rest and
hearbes and flowers without seede or slippe But hee that is the true creatour hee maketh his matter and stuffe in whiche and of which hee woorketh of nothing hee hath it not alreadie prepared or ministred from some other place But to saie that the matter was coeternall with God himselfe or existing of it selfe and to deny that it was firste made and brought foorth by God out of nothing is not the part of Christians but plainly of the Hermogenian heretikes So that there is a moste large distinction beetweene creation and engendring Those thinges are created whiche are made of no substanciall or materiall beeginnyng Those are engendred or made not whiche are made out of nothing but out of a former substance and matter Wherefore neither good Angels nor bad nor diuelles bee or ought to bee called creatours mutch lesse men for it is onely proper to God to create whiche these places following doe confirme to wit S. Augustine in his 3. booke of the Trinitie the 8. chap. Isay the 45. chapt Iob the 26. chapt the 33 Psalme Actes the 17. chap. and 24. verse Yet am I not ignorant notwithstandyng what othersome doe dispute against this that the power of creating may also bee giuen vnto creatures S. But there be many thinges that doe withstand your opinion M. What bee they S. First that whiche your selfe alleaged and is a moste certeine position among the naturall Philosophers and confirmed in all mens iudgementes by continual experience Nothyng is made of nothyng How then should God haue made al these thinges if so bee that hee had no matter prepared to his hand that is to say if hee had nothing to make them of M. Truely this is an olde obiection and often repeated by Heathen men in expoundyng whereof Iustine the Martyr or whosoeuer he was else that answered the obiections of the Ethnikes hee tooke great paines therin which difficultie mee thinkes I can easilye resolue First in that the insinite incomprehensible omnipotencie of God the creatour is not only a misse but peruersly called to the lawes of nature which was made and created For what is that other than to go about to make the creature equall to the Creatour But as the Lorde witnesseth that his thoughtes doe differ farre from ours so likewise is the force power farre discrepant from ours and farre excelling the strength and vertue of this nature Iob the 10. chapter and 45. verse Now if a man woulde thus conclude At this present and since the tyme that the Lorde appointed this order that nothing shoulde bee made of nothing there is nowe nothing made without matter readye and prepared beefore Wherefore in the beeginning and before that God had ordeined these lawes it toke place then neither coulde anye thinge bee made other wise Your selfe perceiue how much they are deceiued that doe so conclude As for example if a man would thus dispute that in the beeginning the first trees at the same verie instant wherin God made them could not bring foorthe their fruites bicause y now adaies they bee not so forwarde but neede longer time to beare and ripen them if a man I say shoulde reason thus euerie body woulde laughe him to skorne and woulde perceiue that hys sayinge were falfe out of Isay the 46. chapter and â–ª 8. verse and not onely out of the first Chapter of Moyses For whoso were of that opinion were deceiued through great ignorance and confusion of diuerse tymes and conditions which amonge thinges are to bee distinguished And euen so they who as you say doe obiect against the first creation of thinges That Nothing is made of nothing bycause that nowe nothing is made of nothing hee disputeth of most different and vnlike times and conditions To wit from the nature whiche was to bee created and not yet tied by any law vnto the nature created which is now reuoked constrained by sure certein lawes Which kynde of conclusion S. Augustine also laugheth at in his booke 2. booke against Pelagia the 25. Chapter Thus haue you my answere vnto that most common and vsuall argument of the Philosophers What is the seconde argument which you say may be brought against vs S. The aucthoritie which they alleage out of the xi cha and 18. verse of the booke of VVisedome For vnto thyne almightie hande that made the worlde out of a rude and vnfourmed matter there lacked no strength to sende a multitude of beares or of fierce Lions amonge them Ergo the worlde was made of rude and vnformed matter and not of nothyng To which opinion Sainct Augustine seemeth to agree in the 3. booke the 5. and 6. Chapters of the Trinitie For hee sayth that There is a certaine common matter consisting in the causes of the worlde M. Indeede this which you doe aleage hath seemed vnto some to bee a verie forceable argument And therfore the materiar heretikes which are called also the Hermogenians doe chiefly staye themselues vppon that against whom Tertullian hath writen manye noble and learned woorkes And that I may saye nothinge of the aucthoritie of that booke lyke as I sayde beefore notwithstanding I will answere this which is most true that it is there taught and beleeued that the same rude and vnformed matter out of which it is said the worlde was made was first created by GOD of nothing not out of any other matter wrought or supplied for so shoulde wee runne foorth infinitely neithere existinge of it selfe for then shoulde it bee verye god But whosoeuer he was that wrote that booke hee wrote in such manner out of the opinion whiche was then receiued and knowne amonge the Hebrue Rabbines and was afterward alowed of and embraced of all to wit that heauen and earth which two are saide in the 1. of Genesis to haue beene created the firste daye were as it were the first matter of Gods woorkes which were created afterwarde whiche God by his mightie vertue prepared vnto him self and cast togither ministred first rudely whereby afterwarde hee might finishe and forme the residue of that so greate a woorke And as touching Sainct Augustine they that alleage him against vs do altogither wreast hys auctority For S. Augustine intreateth not there of the first matter of thys whole worlde as though hee would haue it to bee one or feigned or imagined it to bee coeternall with God but hee speaketh of the seconde matter through which as in thinges nowe alreadye created one thinge sprunge of an other by the commaundement of GOD as out of the earth trees and beastes and as at thys daye also they are made and doe proceede There was foresowne saith hee eeuen in those thinges the matter of such thinges as arose and sprung out of them the 3. booke of Genesis vppon the letter the 14. chapter and the 2. booke the 15. chapter and the 1. booke the 14. and 15. Chapter and the 5. booke the 5. chap. S. Thirdly they saye that that is not the
all thinges were made for the glorie of the true GOD who is reuealed vntoo vs in his woord Prouerbes the 16. chapter and 16. verse and also S. Paule sayeth in the 1. chapter to the Romanes the 20. verse that the knowledge of GOD is learned out of these created and visible thinges For this world is a familiare coÌ„mon to all landes people nations a free and most beautifull looking glasse wherin the power wisedome and goodnes of God is layed foorth before vs to bee seen beeholden and acknowledged as it is abundantly declared in the 29. Psalme the 1. 2. 3. 4. and 5. verses whereunto you may adde that whiche is written in the booke of wisdome the 13. chapter the 1. and 5 verses Hereof cummeth that saying of Iob in the 36. chapter and 29. verse Remember that thou doe magnifie hys woorke hee meaneth Gods whiche all men doe beehold and see and man looketh vpon a farre of And therefore Isay in the 44. chapter and 23. verse not onely inuiteth men but all other creatures also to sing prayse vnto god The like is also doone in the 147. Psalme S. But seeing that the glory of God is the setting foorth of his vertues and excellencie what vertues or exceading greatnes doth there appeare in the looking glasse of this world wherein are seen such and so many confusions of all thinges M. There are obiect vnto our eies so infinite and innumerable vertues moreouer so noble and incomprehensible excellencie and maiestie that the eternall deitie of the almightie God doth truely and manifestly shewfoorth it selfe in the beeholding and surueiyng of this world as S. Paule sayeth But that I may not runne through all and that this disputation may at length drawe to an end wee will reuoke and contract the ende of this worlde into the klowledge of three speciall vertues in God. S. Whiche bee they M. Power wisedome goodnes S. Alleage vnto mee some example of these thinges M. First the power of God appeareth wounderful great in creating this worlde yea plainely infinite and far surmounting al capacitie and vnderstaÌ„ding of mans witte In that God hath made all these things of nothing so many in number so big in Moâ—e and so wide in place Which beeing all seuerally beholden and considered doe argue great power and force in the maker but beeing generally looked vpon do declare that his power is incomprehensible and infinite Thys power of God in creating the world is proposed vnto vs to bee acknowledged and thought vpon namely in the 19. Psalme and also in the 145. And as for other places of the Scriptures and Prophetes what shall I neede to goe about to recite them in this place S. Giue mee an example of Gods wisedome in the creating and contemplation of the woorkmanship of this world M. That may easely bee seene First in that hee hath placed so many sundrie and diuerse partes and so many seuerall kindes of thinges in one whole bodie next that hee hath giuen a peculiare and proper force and nature vnto euery kinde Moreouer that hee hath alotted to euery nature his owne proper place and metion and to bee short that hee assigneth not onely vnto euery kind but also vnto euery parte of euerie particulare thing it owne proper vse ende profit and effect So that that great wisedome of God hath not made no not the least thing in vaine whiche is truely the manifold wisedome as S. Paule termeth it to the Ephesians the 3. chapter and 10. verse And therefore it is said in the 136. Psalme and 5. verse that hee made the heauens with vnsearchable vnderstanding and wisdome And when as the Prophet Dauid considered in his minde deepely the framing of this world hee cried out and sayd Thy knowledge is to woonderfull and excelleÌ„t for mee I can not attaine vnto it Psalme 139. and 6. verse wherevnto also that may bee added which is writen in the 39. chapter and 26. verse of Ecclesiasticus This our opinion also is confirmed in the 8. chapt and 27. and 28. verses and the residue following and also the 21. cha and 30. verse and by this one thing moreouer that whereas there bee certein thinges yea and men also that are of diuerse and fundrie qualities and condicions and of natures quite contrarie they were to good purpose by the same wisedom of God created in suche maner For the Lord hath wisely made a difference and distinction beetweene the ritchman and the poore Prouerbes the 22. chapter and 2. verse To bee short those thinges whiche wee make none accoumpt of and are indeede but small as a Guat a Woorme and a Butterflie in these notwithstanding appeareth the wonderfull wisedome of God insomuche as wee must needes acknowledge that to bee true which was spoken by Plinie an Heathen writer Nature is neuer more whole in any thing then in the least S. What say you of the goodnes of God doeth that appeere notably in the woorkemanship and creatures of this world M. Yea very mutch And although the â—ame bee mosteuident in y redemption of mankinde whiche was accomplished by the death and passion of our Lord Iesus Christ notwithstandyng it appeareth also vntoo vs to bee very excellent and incomprehensible in the creation constitution and coÌ„seruation of this world S. Declare howe M. First this is a great goodnesse of God that he would haue thinges to exist and bee which were not beefore Moreouer in that hee gaue them lyfe and nature to the intent they shoulde exist whiche could not bee had from any other than him Who onely is the fountayn of lyfe and afterward hath assigned vnto euery kinde of thing it owne proper most conuenient foode and and not assigned it once but also prepareth distributeth and yeldeth it euery day Finally in that he dayly preserueth and defendeth all thinges that are and beynge a good and mercifull father of his owne greate bowntie hath not onely giuen them partes members wherby they may coÌ„modiously liue but endewed them also with motion and sense Whereby they may passe their life pleasantly and willingly enioye it with a sweete delight All which it were infinite to recken And therefore it is well and truely sayd in the 33. Psal and 5. verse that the whole earth is full of his goodnesse And againe in the 145. Psal and 7. verse it is sayde that the multitude of the goodnesse of God springeth foorth from his workes For hee openeth his hande and satisfied euery liuing thing vnto fullnesse and pleasure Whervnto that seemeth to appertayne which is written in the 147. and 148. Psal and that may well bee concluded which all the auncient godly Fathers haue iudged specially Tertullian hath ofteÌ„times written to wit That God by the creatinge of thys world is cognized and by the preaching of his woord is recognized S. But there appeare manye confusions in this worlde which doe obscure the light of this goodnes wisedom and power of God. M. Indeede they darken