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
one out of holy Scripture as the strongest of them al. To wit that by this meanes the goodnes and wisedome of God who giueth vnto euery thing and ingraffeth within them their proper and distincte vertues is not only obscured but vtterly extinguished and plucked out of mennes mindes whiles wee attribute these vertues the administration and gouernment of those thinges not vnto GOD hymselfe but vnto a certaine other nature and soule contrarie to that whiche wee are taught too beeleeue and confesse Psalme 147. and 15. and 16. verses To the Ephesians the 3. chapter verse 20. and Iob the viii chapter the 5. verse S. If then there bee not one certeine soule of this whole vniuersalitie as you teache truely the opinion of the Stoikes Platonikes and of certeine other Philosophers and likewise of the Priscillianist Heretikes is ouerthrowen who say that this worlde is a liuyng creature and indued with will and reason M. You gather wel For their opinion is altogether foolish and vnreasonable For since that is only a liuyng creature and so to bee called whose partes and members are not conteined only in one continuall compas of the bodie but also gouerned by one spirite verely this worlde is not a liuyng creature For the mēbers thereof are disioyned and separate As for the auctoritie of the Stoikes and other Philosophers which you named erewhile it should mooue vs verie little had not S. Augustine sometyme written that hee doubted whether this worlde were a liuyng creature or not whiche thyng as hee would not deny so durst hee not affirme whose doubt notwithstandyng we ought not to followe or allowe of The xv Chapter That this world was made in tyme and is not eternall S. BUt I aske you this question whether this world beegan sometime to bee or whether it were alwayes and bee eternall M. Many argumentes doe prooue that the world once beegan to bee among whiche all Philo in his booke De Mundo of the worlde hath gathered fiue speciall ones We wil declare ours and those whiche bee most Christian S. Whiche be they M. These foure First the voyce and auctoritie of the diuine Scripture whiche speaketh in this maner In the beeginnyng God made heauen and earth Genesis the 1. chapter and 1. verse The second reason is certeine For if the world were coeternall with GOD it selfe also were God for eternitie is not only proper to diuine nature but also the most it selfe substance therof and the principall part and definition Exodus the 2. chapt and 14. verse Reuelat. the 1. chap. and 8. verse The thirde that forasmuch as this world shall haue an ende and euery thing hath meanes whereby it doth consist it followeth necessarily that it had a beeginnyng of beeyng For although that bee truely sayde not whatsoeuer had a beeginnyng shall haue an ende forasmuche as there bee many thinges made which through the singulare benefite of God are not subiect to death and corruption as Angels and the soules of men whiche are immortall notwithstandyng it is moste certeinly affirmed that whatsoeuer shall haue an ende the same also had beeginnyng of beeing Which Rule is so generall that it admitteth no exception Finally the fourth is this that not onely the causes of the creation of the worlde are set downe and also the certeine tyme noted but also for the preseruation of the perpetuall memory therof there are certeine spaces of tyme prescribed as the order of weekes doe plainly teache and also the space of fiftie yeares which is called by the Hebrues the yere of Iubile whiche God hymself commaunded to bee obserue whereby wee might easely knowe and vnderstande how many ages are past since the first beeginning of the world S. Concerning that auctority whiche you alleage out of the Scripture and the 1. chapter of Genesis some doe otherwise interprete it They graunte that all these things indeede were made in the beeginnyng but not in tyme For the meaning and signification of a beeginnyng or of this woord principium is manifolde and in that place they saye it must not bee vnderstoode of the beeginning of tyme. M. The signification of a beeginnyng or of this woord principium is threefold For it respecteth either the time either the thing the causes or else the order The beginnynge of time in those things which are brought forth in a certein time is that moment of an houre either wherein they are conceiued or are brought foorth into the world Those thinges haue onely the beeginnyng of tyme which are doone in tyme That which is called the beginning of a thing and is taken for the cause in those thinges which are of one age and time is that relation and affection whereby one thyng is the cause of the beeing of another So if wee make a conference beetweene the day and the night wee saye that the Sun is the beeginning of the daye and light although both of them do appeere vnto vs at one moment Sutch a beeginning a diuerse or certeine time doth not establish Finally a beeginnyng in respect of order is called that which ministreth the beeginnyng of numbryng in sutch thinges as are disposed in one order as for example The father is the beginning among the three persons in trinitie which are one god y magistrate is one amōg many of like auctoritie with whō in telling we do begin like as we do with our cheif Magistrate or Judge in this our Citie of Geneua S. In this respect then they woulde haue God to bee the beginninge of this worlde as beeinge the cause and woorkeman therof as hee that is first numbred is called the beginninge M. Marke howe absurde this is Firste what shall bee the sence and meaning of this saying In the beeginnyng God made heauen and earth if so be they wil thus expound it God in the beeginnyng that is to saye God in God created heauen and earth Moreouer why saide hee did create which woorde doth not onely determine a beginning of beeing but also the force of woorking and a determinate beeginning of time is therein manifestly comprehended and included Beesides will wee nill wee by this reason we shal fall into that damnable heresie of the Hermogenians who make the woorke to bee eternall with the woorkeman and so wee muste needes make moe Gods than one Of which errour me thinketh I shoulde speake sumwhat more at large were it not that Tertullian longe science had vtterly ouerthrowne it in a whole woorke yea the Scripture it selfe doth manifestly expounde this sayinge of Moses of the beeginning of time Prouerbes the 8. Chap. and verses 25. 27. and 28. Hee vseth also the same woords and the same comparison whē hee speaketh of the beginninge of the worlde wherein there muste needes bee vnderstood a beginning and moment of tyme and of beeing Neither can that which S. Paule repeateth so often speakinge of the beginning of the world bee vnderstoode of the laying of the foundations thereof to the Ephesi the 1. Chapter and
sinfull and blinde fleshe and therevpon reposeth it self not that whiche discreetly and as farre as neede requireth discourseth of the causes of thinges S. But what alledge thei out of the writynges of the fathers to driue vs from this kinde of â—â—â—die of Naturall Philosophie M. It were an infinite thyng to goe about to report their saiynges but I will onely recite a fewe S. Rehearse them I praie you M. Lactantius in his third booke and viii chapiter writeth thus What felicitie shall I atteine vnto if I knowe where Nilus riseth or whatsoeuer the naturall Philosophers do doate concernyng heauen yea moreouer there is no certein knowledge of those thinges but onely opinion whiche also is variable accordyng to the varietie of mennes wittes S. Augustine also is coÌ„mended who in his fourth Booke de Trinitate of the Trinitie in the Preface writeth thus That minde is more to be commended which knoweth it owne infirmitie rather than that whiche not perceiuyng the same searcheth after the motions of the Planets and the walles of the worlde the foundations of the earth and the top of the heauens And that I maie not touche euery thyng in his Booke de spiritu anima of the spirite and the soule the 56. chapiter hee plainly also setteth doune the same S. Can you answere these aucthorities M. Yea. S. How I praie you M. That these thynges are also spoken by the fathers in comparisoÌ„ as it appeereth out of the same place of S. Augustine whom you erewhile coÌ„mended For the Fathers reproued the disordered studies of men whiche wee see also now a daies to reste in many and that in Christians who conteÌ„nyng the doctrine of saluation and neglecting the studie of the veritie of the Gospell whiche is set for the in a simple stile conuert themselues wholy vnto these swellyng and puffed Artes of Naturall Philosophie addietyng them selues vnto them and openly preferryng the ambicious name of a naturall Philosopher before ChristiaÌ„ godlinesse and Diuinitie Wherfore the Fathers to the intent to reuoke men from this so greate an errour haue vttered muche matter againste Naturall Philosophers and their Art and their opinions and that truely as haue S. Basill S. Chrisostome in their Exameron or woork of sixe daies Howbeeit thei doe not condemne the true knowledge of those thinges whiche certain amongst them were verie skilfull in and moste perfect S. Whiche is the other argument whiche you said was taken a consequenti of the consequente and alledged against naturall Philosophie M. That truely which S. Basile reciteth to be alledged by slouthfull and idle persones therby to colour their filthie ignorance S. What is that M. That the wounderfull miracle of the creation of the worlde is debased and made vile wherein notwithstanding the greate power maiestie and wisedome of God appeareth is laid before our eyes to bee woorshipped if wee bee able to sette it doune in any arte or Methode and if it maie bee saied that so greate a misterie maie bee comprehended For what other thyng were that saie thei than to feigne our selues not onely to bee able to comprehend the woorkes of God whiche doubtlesse are supernaturall and Diuine but also to make vs iudges as it were Censores thereof And finally to make God as it were a Grammarian subiect vnto certein lawes of Nature and Arte. S. What answere you vnto that M. Truly euen that which in the same place S. Basile the best learned amongst the Greek writers answereth S. What saieth hee M. That thereby this miracle of God which appeareth in the Creation of the worlde is more manifestly aduaunced and by vs more religiously adored by howe muche the more it is distinctly declared wherby is set forthe the greater commoditie and force thereof And to the end that you maie vnderstand this to bee true by another example Gods decree concernyng our saluation is it not commoly tearmed in the Scriptures Gods secrete and misterie And verely it is so wherein the Maiestie and Wisedome of GOD is proposed vnto vs no lesse than in the creatioÌ„ of the worlde and yet notwithstandyng Faithe or the Gospell setteth it forthe to our view so plainly so orderly and distinctly that nothyng can bee more Notwithstandyng the worshippyng of God is nothyng thereby diminished in that wee comprehende it by Art and by a Theologicall Methode but rather by so muche the more better and ardently wee praise GOD by how much the more commodiously and distinctly wee atteine to the vnderstandyng of these things And to bee short faith it self through which God will bee worshipped is not a certein ignorance or a confused imagination concernyng God but a cleare and resâ—â—â—te vnderstanding of the minde whiche directly answereth vnto suche questions as are demaunded touching God and his infinite mercie towardes mankinde Vnknowen things are vndesired as the old Prouerbe saieth Wherefore whenas the Historie of the creatioÌ„ of the worlde is set forth by art when the vertues whiche God hath giuen vnto thinges are declared Gods Miracle is not diminished but augmeÌ„ted Neither do wee set doune these things as though wee did professe that we would alledge any other causes of these naturall thynges besides the will and wisedome of GOD onely Or that through them wee can acknowledge or conteine so much in our minde as is the power of God in creating and his goodnes in preseruing them Or els as though wee went about to shewe that our great and good God the cheife gouernour of all thinges were subiect to any of our lawes or decres but onely profitably to busie our selues in setting forth of Gods woorkes so farre as wee may bee holpen by art and as it were through a glasse which looketh into thys schoole of the nature of thinges to keepe such as are lesse heedefull in the noble contemplation of them The thirde Chapter From whence the knowledge of the Generall naturall Phylosophie is to bee had most safely S. THese thinges I vnderstande proceede to the residue M. The next is that wee discusse from wheÌ„ce this knowledge is to bee drawn taken bycause in this point wee disagree from certein who suppose that it maye more safely and certeinly bee deriued out of the bookes of prophane Philosophers thaÌ„ the holy Scriptures in that they saye that it is not all set foorth in the Scripture and if haply there bee anye parte thereof conteined therein it is confusedly handled not by any art or order S. From whence then doe you iudge maye the knowledge of naturall Philosophie most conueniently bee taken M. Uerily of that part which beefore wee tearmed generall naturall Philosophie the knowledge is chiefly to bee learned out of holy Scripture And of that which wee called Particular out of the woorkes of Phisitions or of others which haue written the histories of Plantes and of lyuinge thinges S. How proue you that M. First I suppose this is agreed vpoÌ„ by all men of souÌ„d iudgement that euery workman can best and
of his woorke whiche hee wroat against heresies But what absurdities and inconueniences doe followe that opinion marke For they muste needes confesse that those thinges these heauenly ideae and Patterns whereof by their Doctrine these earthly thinges are shadowes too bee bodies which is an absurd thing Neither can a bodily thing be an image of thinges that are meere spirituall Moreouer all this whole most beutifull woorke of GOD whiche is called the worlde shal bee a fantasie and a meere dreame and not that thing whiche we suppose it to be which is blasphemous Also to se handle and feele shal bee nothing else but to bee deceiued and to be mocked and after the maner of madde and drunken men too bee sicke and to dreame and this which wee call sumthing shal bee nothing The meates whiche wee eate shal bee imaginations the men with whom wee bee conuersant shadowes the earth whiche wee goe vpon a vanishing shadowe not a sound body and an element And finally Christe himselfe who was made like vnto vs was an imaginarie man only and not a very man in deede and therfore his passion imaginary also And by what meaues might the madnes of the Marâ—iâ—nites bee better called out of Hell againe Yea the case should stande otherwise than hath the olde Prouerbe to wit that the life of man is a stage play and the world the Theater S. What answere you to S. Paule M. That hee doeth not holde with the Valentinians Neyther doth S. Paule speake of the thinges themselues and their nature what manner it is but onely of the state and condition of them howe transitorie and vncertayne it is that wee shoulde make no accompte of it S. How doe you prooue your opinion to bee true M. Beesydes the great absurditie of these thinges which wee haue beefore declared experience it selfe confirmeth the trueth adde here vnto also whiche maketh plainly for the confirmatioÌ„ of mine opinion the saying of S. Peter in the 2. Epistle of S. Peter the 3. Chap. the 10. and 12. verse and Psalme 102. the 25. and 26. verse And to bee short all those places of holy Scripture in whiche the Lorde witnesseth that hee founded the earth created all thinges and not that hee hath cast beefore our eyes vaine representations and emptie shadowes of thinges to deceiue vs with all The xi Chapter Whether there bee one worlde onely or many S. THis I vnderstande discourse now of such thinges as next are wount to bee moued concerninge the worlde M. That is this whether there bee manye worldes or but one onely S. Haue there beene some of opinion that there bee many worldes M. Yea truely And in thys point they are of two opinions S. Declare them M. Some thinke that there bee many and those of sundrie kindes Others also that there are manye but all of them of one nature S. What meane those first which think that the worlds are of sundrie kindes M. They make two sortes of worldes whereof the one is intelligible Ideall or as a patterne which indeede subsisteth but it is resideÌ„t aboue this world the other is earthly and figuratiue which God hath created according to the representation and image of that spirituall and ideall worlde which subsisteth also and it is this worlde which wee mortall men doe inhabite S. Doe some saye thus M. Plainely they affirme it And those not onely prophane â–ª Philosophers as Plato Philo Iudeus and Plu tarch in his booke of the Moones face but also graue men and some among the Christian writers not to bee contemned S. Is their opinion true M. No veryly For the Scripture in no place maketh mention of this ideall worlde as they call it and they that are of that opinion they speake to childishly I will not say reprochfully of GOD as if hee were an ignorant and an vnskilfull younge woorkman that could doe nothing vnlesse hee hadan example or patterne laid before him and that hee could deuise on nothing nor thinke vpon any thing in his mind nor vnderstand any thing without a fourme layd before his eyes All which how well they agree with the omnipotencie of God and his incomprehensible wisedome let them see for I cannot see Finally where and in what place at the length this spirituall world is and how it subsisteth whether it bee in Gods minde as one substaunce in another â–ª Surely it can not so bee For GOD is a most simple nature whiche receiueth and conteineth none other thing then it self but if indeede it were so whether were it as an accident and a certaine fourmyng or a phantasie fiction of Gods mind Truely it cannot bee so neither For there salleth no such accident vpon God who in that hee seeth the thinges that are present hee gathereth not in his minde the fourmes and representations of thinges that are obiect vnto hym when hee thinketh and meditateth hee discourseth not from one thing to another when hee woorketh and maketh somewhat hee doeth not consider of it and examine it according too some patterne which hee hath conceiued in his mind â–ª to the ende hee would not erre S. Howbeit the Lord coÌ„maunded Moses that hee should doo all thing accordong to the example and patterne which was shewed hym in the Mount as in Exod. the 25. chap. and 40. verse and in the Epistle to the Hebrues the 8. chapter and 5. verse M. First if I list I may make exceptioÌ„ that in that place are handled heaueÌ„ly things only not things appertaining to natural Philosophy Then again there is difference betweene God the most wise creatour and Moses a creature a man subiect vnto the same blindnesse infirmitie that other men were Wherefore to theintent hee might well execute that which hee was commaunded to doe surely hee had neede of suche an example or patterne This patterne also which the Lord shewed hym in the Mount did not indeede subsist nor was a substanciall thing as I am of opinion but it was sutch a representation and image sutch as were the images of many thinges to come whiche were afterwarde by God reuealed to the Prophetes and beefore that vnto Abraham and the Patriarkes S. They that defend that there bee many worlds of one kinde what doe they say M. This for sooth that like as wee inhabite this world so others inhabite other worldes in whiche is also an other earth like vnto ours and other heauens and another Sunne and a Moone and all other things in them as in ours Wherefore some of them suppose that there are an infinite number of worldes some moe some fewer Among whom are rekoned the followers of the Philosophers Epicurus and Democritus S. Are there in deede many worldes M. Fie vpon this infinite or multitude of worlds Ther is one and no moe although S. Ierome out of a certeine Epistle of Clements disputeth of the same in his Commentaries vpon the Epistle of S. Paule to the Ephesians the 2. chapter and 2. verse
truely For these quarters of the world bee by nature determined forasmuche as it can not bee Easte but where the Sunne riseth neither West but where hee goeth downe Neither North or South bee appointed but in plaine contrarie partes of the worlde the Northe where the Northren people dwell and South in the contrarie part And although wee doc here vse these woordes the rising and setting of the Sunne generally and strictly and not for anie one precise part or point in heauen for the Sunne riseth mone place in the Winter in another in y Spring and in another in Summer notwithstanding hee riseth alwaies in one certein place of the world neither doth he passe y determinate bounds which the Lorde hath appointed vnto hym too keepe his course in throughout the whole yere Wherefore this distinction of the partes of the world consisteth not in the opinion of men or at euerie mans pleasure but is defined and limited by nature true separation and experience S. Concerning those fiue quarters and zones which the Astronomers doe describe in heauen and vppon the earth of whiche Virgill hath writen thus Fiue zones there bee whiche Heauen whole deuide and that whiche followeth Again so many coastes there are vpon the earth below Whereof the middle vnhabitable is it so with heat doth glowe And twayne are drenched deepe in snow wherof the one lieth to the Northren Poale the other to the Southren as for the middie ones betweene them both he placed And with iust temperature of heate and cold hee interlaced and therefore are called habitable tell mee what is your opinion M. Although the scripture doe not so plainly distinguishe them yet it calleth one of them Arets and the earth the other Tebet and the habitable worlde Isay the 33. chapter 1. verse and the 38. and 11. verse wherby it is declared that certeine Regions of this worlde are more commodiously and commonly inhabited forasmuch as wee dauy see that the extreame force of cold and heate are many tymes intollerable vntoo men Psalme 149. the 17. verse and Psalme 91. and 6. verse and Psalme 121. and 6. verse Wherefore experience teaâ—â—th this to bee true neither doe I thinke that this partition is too vee reiected for that it serueth too some vse howbeit these places beeing searched out by the newe nauigations vndertaken by men of our age may bee the more commodiously knowne ¶ The. xxx Chapter Where these positions are to bee found high low beefore behind on the right hand and on the left S. DIscourse nowe concernyng the sundrie differences of situations and places whiche are noted and marked in this worlde M. Thei are in number sixe and thei are taken from those three dimensions whiche properly beelong vnto bodies To wit high lowe beefore beehinde on the right hande on the left S. How so M. For that is proper vnto euery naturall bodie too bee long broad deepe or thicke As for those deliniations whiche are plaine and flat thei are not bodies but superficies that is to saie vppermoste faces and therefore one of those three dimensions is noted and taken by a right line But there bee twoo extreme partes or endes of euery streight line Wherefore there bee sixe extreame partes or endes of those three dimensions or streight lines whiche doe distinguishe and make so many sundrie differences of place or situation And in lengthe wee terme one ende highe another lowe In breadth wee place those on the right hande and on the lefte hande In deapthe or thicknesse beefore and beehinde Howbeeit these twoo latter differences can not bee obserued in euery kinde of bodie but onely in that whiche is called the bodie of a liuyng Creature and is endued with sense S. How commeth this about that you recken onely thre dimensions of a bodie and S. Paule reciteth fower to wit length breadth height and deapth to the Ephesians the 3. chapter and 18. verse likewise in Iob the 11. chapiter and 8. and 9. verses the same are recited M. You saie truely Howbeeit these twoo deapthe and heighth are indeede and subiect all one and in reason onely distinguished S. Declare this more at large M. Like as it is the very same waie saith Aristotlâ— which leadeth from Athenes to Thebes and from Thebes to Athenes and like as in one and the self same ladder and staiers indeede and in respecte of the subiecte the goyng vp and the goyng doune is all one the goyng vp if a man climbe from the lowest step to the higstest the goyng doune if hee descende from the highest step too the lowest So in verie deede are highth and deapth but it is then called highth when a man looketh vp from the lowest to the highest and deapth when hee looketh doune from the top to the bottome so that we vse but one kinde for bothe these dimensioÌ„s And thus it commeth to passe that there bee onely sixe differences of place and not eight S. Maie there then or ought any regions in this world bee called on the right hande on the lefte hande firste last high or lowe M. Uerely if I should stande to declare how diuerse the opinions of men bee touchyng this poincte onely â–ª I should not onely bee wearisome but also farre passe the boundes of mine argument whiche I haue taken in hande For Astronomers doe otherwise and in other places appointe them and Southsaiers otherwise and Historicians otherwise To bee short eeuen in that verie pointe sundrie nations are of sundrie opinions as for example the Egiptians who will haue the East to bee the forepart of the worlde the West the hinder parte The North the right side and the South the left as Plutarche writeth in Iside contrarie vntoo that whiche Nature and common course of all thynges doeth admit The Easte is the right side of the worlde saieth Aristotle and the Weste the lefte for the worlde mooueth eeuen like a man that beeginneth at the right hande to set forthe vpon his iourney on whose right side then is the Northe and the South parte of the worlde on his lefte Varro in his 6. booke de lingua Latina is of an other opinioÌ„ to wit that the East is on the lefte hande the Weste on the right the Southe right beefore and the Northe beehinde But the Scripture saieth otherwise S. What saieth the Scripture M. It constantly calleth the Easte the fore parte of the world the West the hinder the South the right side and the North the left S. How prooue you that M. First out of that place of Iob whiche is in the 23. chapiter 8. and 9. verses and bicause it followeth necessarily that if you make the East the foremoste part of the worlde that then the Northe multe bee on the left hande and the South on the right it plainly appeareth vnto him whosoeuer shall looke into the East And likewise Dionisius Halicarnasseus teacheth that the same is necessarily gathered S. Why doeth the Scripture make the Easte to bee the
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
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
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
the worlde so that it is no maruaile that wee haue iudged that the true and Christian Diuinitie is partly busied also in matter of Naturall Philosophie and the settinge foorth thereof and that for that cause also the holie Scripture is in part occupied in settinge foorth of these things forasmuch as this knowledge also maketh to the aduauncement of gods glory For in these visible thinges the power wisdome and eternitie of God is to bee seene liuely S. What is the other argument of theirs that are of the contrarie opinion M. This forsooth that those thynges which Moses hath written are most plainely and simply set downe and in such kinde of stile which is fitted to our capacitie and applied to the weakenesse of mans sence and not truely and exactly expressed according to the truth of thinges and finally that Moses doeth neither throughly neither subtily search out or set downe the thinges themselues and their natures wherefore they conclude that the true distinct and perfect knowledge of the naturall part is other whence to bee drawne and learned S. What answere you vnto these thinges M. Uerily I confesse that these matters concerning Naturall Philosophie are not gloriously in a filed style set foorth by Moses although hee were the beste learned man that euer lyued but rather in a bare and simple kinde of writinge striped out of all ornament as it were out of apparrell wherby that which hee writeth may the more easily bee vnderstood But as it is to bee graunted that hee spake simply so can it not bee prooued that hee spake or wrote lyingly falsely and ignorantly of those thinges It is one thing therfore to acknowledg that Moses stile is bare simple which kinde of vtterauÌ„ce is meet for the truth and another thing to say that hee is a false man and a lyar which no man can affirme but whoso is of a corrupt conscience Wherfore simply but truely barely but rightly commonly but purely doth hee deliuer vnto vs those thinges which hee writeth concerning the worlde of the principall partes therof of the causes and effectes of thinges to bee beleeued holden and taughte among menne Uerily I confesse that Moses applyed himselfe to the capacitie of our seÌ„ses Howbeit I deney that which they affirme that therfore hee did not roue at the trueth of the matter or had not regarde vnto it for it was his purpose to set downe those things in wrâ—tinge easily barely and truely S. But some are of opinion that all those things which hee wrote in the first chapter of Genesis are to bee interpreted allegorically So neither do they think that those six dayes are the space of time neither that the woman in deede was made of Adams ribbe neither that all the residue are so to bee taken as Moses words doe pretende and sownde Which opinion if it be true what shall bee sure or certeine in all that whole chapter and such like writinges of other Prophetes as apperteining to the knowledge of Naturall Philosophie or that maye teache vs the same M. You saye well Indeede some haue benne of that opinion which notwithstanding S. Augustine confuteth in his 1. booke in the Proheme also in the 8. booke and 2. chapter de Genesiad Literam of Genesis vpon the letter S. Peter likewyse in the 3. chapter and 5. verse of hys seconde Epistle and in the epistle to the Hebrues the 11. chapter and 3. verse doth openly impungne this errour of the Allegorists affirminge that those things which Moses hath reported concerning the creation of the worlde are spoken naturally and plainly and not allegorically or figuratiuely S. And what at the length doe you conclude of all these thinges which you haue recited M. That forsooth which S. Augustine concludeth in hys 5. booke and 8. chapter of Genesis That those things which Moses wrot are true although they can be established by no other reasons For if a man will dispute to proue that these thinges are false or hee himselfe can say no certentie concerning the estate and gouerment of creatures or if hee saye not true will hee suppose these thinges to bee false in that hee himselfe vnderstandeth them not Who will beleeue that Aristotle or Plato did knowe any thinge concerninge the creation of the worlde and the causes of thinges whereof Moses was ignorant who first receiued the thinges which he wrote by most secret reuelation from god Secondly who was wel learned in all liberall artes specially in the knowledge of Naturall Philosophie and Phisick which two artes were at that tyme specially had in price amonge the Aegyptians as it appeareth in the Scripture Actes the 7. chap. and 22. verse And to conclude forasmuch as those that were the chiefest Philosophers amonge the Grecians traueyled into Aegypt to the intent to learne Naturall Philosophie as histories doe rport of Plato and Pithageras And most certeine it is as Diogenes Laertius writeth in hys first booke de vitis Philosophorum of the lyues of the Philosophers that all that parte of Philosophie whiche intreateth of the nature of thinges was deriued to the Grecians froÌ„ strange nations and from the Syrians that is to saie from the Jewes Shal we say theÌ„ against the assured faith of the scripture that any one of the cheifest Philosophers to wit Plato or Aristotle whiche were heathen men were called by GOD to counsell when hee went to framinge and creatinge of the worlde that they shoulde knowe more than Moses the seruaunt of GOD whom God himselfe taught and shewed vnto him such things as hee should commit to writinge to the behoofe of Posteritie and especially for the instruction of his moste deerely beeloued Church Surely this cannot bee thaught muchlesse spoken without notorious blasphemie against God himselfe But rather as S. Augustine teacheth in his 5. booke and third Chapter de Genesiad Literam of Genesis vpoÌ„ the letter that in that Moses speaketh so plainly hee doth it by the assured counsell and iudgemente of the holy Ghost to the intent that by the hight of the thynges hee maye terrifie the proude by the deapth hee may hold them attentiue by the trueth hee may feede the great ones and by hys affabilitie hee maye nourishe the little ones The fourth Chapter The difference beetween Christian and heathen Naturall Philosophie S. WHat differeÌ„ce therfore is ther betwen Moses Aristotle y is to say betweene ChristiaÌ„ and Heathen Natural Philosophers in thys kinde of learninge M. Uery great which notwithstanding maye bee especially perceiued in three poyntes S. Which bee they M. The firste is in the ende of this knowledge whiche thei bothe doe respecte and followe S. Declare thesame M. The Christian Naturall Philosophers whiche intreate of the thinges that are created dooe referre the summe of their disputatioÌ„ to this ende that our greate and good God who is the auctour Father and creatour of them all maie bee knowne praised and extolled and finally woorshipped the more ardently and more feared But