S. Tell mee why you iudge wee should thinke so M. First for asmutch as when the holie Scripture doeth diligently reckon vp the special visible works of God wherein his maiestie and omnipotencie may easilye bee perceiued hee maketh mention of this one worlde only and not of any other Whiche if there had bine many doubtlesse hee would haue made mention of them For that poinct had made verie mutch to the settyng foorth of Gods glorie and power Moreouer what is their state order condition fall constancie Sauiour and Jesus what likewise is their life euerlasting and from whence commeth the saluation of this second or third world it is no where declared neither in what sort these other worldes were made and created but al these thinges are expressed concernyng this one onely Wherefore it must needes bee either that those worldes were made by some other God or that they came of themselues both whiche opinions are plainly blasphemous Or if they bee created by the same God by whiche this was whiche wee dwell in why doeth the Scripture speake nothing of it Surely there can bee no probable reason alleaged of so enuious and daungerous silence And therefore it came to passe that the auncient fathers in fore time did verie well thinke and gather that there is but one God bicause there is but one worlde and cōtrariwise that there is but one worlde bicause there is but one god Moreouer all this framing of manye and sundrie worldes how foolish and childishe is it For why should God make many worldes since hee might cōprehend althing more commodiouslie in one and the same beeyng of so greate receite whiche hee ment to comprehende in those diuerse and sundrye worldes But as it is commonly and truely sayd God and Nature make nothyng in vaine and that is vainlye and rashlye doone by moe things which may bee doone by fewer For admit that GOD had created moe in number those worldes shoulde differ in number onely and not in kinde or likenesse What neede hee then to create one maner of thing so often To conclude whē the selfe same Scripture oftentymes addeth the Greek article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it speaketh of the world the auctoritie of S. Iohn in the 1. chap. and 10. verse witnesseth that there are not many but one onely and that a certeine one For the article whiche is ioyned vnto it doeth signifie a certeine and sure thing But if wee graunte that there bee manie worldes euen by the very same reason wee must confesse that they are in number infinite I let passe those absurdities whiche notwithstanding doe necessarily followe to wit that neuer almost wee should haue any Eclipses of the Sunne or Moone Yea wee should neuer haue night since one Sunne or another of one of the other worlds should either rise vnto vs when ours goeth downe or else should shine in the middes of Heauen when ours is shadowed and in the Eclipse S. But why did not God make manye worldes M. Truely not by reason of any impotencie or lacke of power since that hee is omnipotente Not that hys senses were exhausted in the framinge of so huge a mole or his strength weried for hee made althinge with his woord onely as it appeareth in the 33. Psalme Not also that it happened so for wante of matter as the Peripatetikes suppose for that all the matter that was prepared was spent in makinge of the bodie of so great a frame For hee that coulde firste make thys so great a worlde of nothing coulde if hee had lusted haue prepared matter for him selfe to make infinite other worlds of But this is onely the cause that ther were not many worlde 's made bycause God woulde not for hee made whatsoeuer hee woulde Psalme 115. and 3. verse But why hee would not it may bee the cause is not knowne to vs notwithstandinge it cannot bee an vniust cause hee himselfe sawe that thys worlde was an argument great ynough vnto vs to set foorth the cōmendation and renoume of his wonderfull mercye and iustice who knoweth all thynge and therefore hee created this one onely The xii Chapter VVhether this worlde bee finite S. BUT is this worlde finite as some doe dispute M. It is not onely one but it is also finite and hath boundes S. Howe prooue you that M. Bycause that is finite whose extreame partes may plainely and perfectly bee shewed but the Scripture hath appointed heauen and earth to bee the extreame partes and endes of this worlde whereof Heauen is the farthest and the earth the nearest as it appeareth in the 20 chap. of Exo. 11. verse and Genesis the 2. chapter and 2. verse and also in other places Wherfore truely it cannot bee doubted but that it is finite Moreouer what difference shoulde there bee noted to bee beetweene the Creator and the Creature if as hee is infinite and without measure the creature also shoulde bee infinite diffuse and without measure Finally there shoulde bee two infinites appoynted which by no meanes can bee indeede or bee defended The xiii Chapter whether this worlde bee sphericall and rounde S. I Remember althinges which you haue hetherto confirmed to wit that this world is substantiall not a shadowe that it is one not many and finally that it is a certeine finite masse comprehension and not infinite and thereunto adde also the residue M First this is wount to bee demaunded what is the forme of this worlde and specially of this body with in the compasse whereof all these thinges are conteyned for that some will haue it to bee sphericall or rounde as Aristotle othersome of the facion and likenesse of the figure Icosaidron rownde compassinge with a greate manye of Angles or Corners heere and there in the top as Plato Others plaine and flat like a skin stretched foorth abroode as S. Basill others giue it other formes and those also diuerse as the Greeke writer Cleomides reporteth in his title of the contemplation of circles S. Is there any of those opinions true M. God he knoweth Wee who in no place of his woord doe reade these matters plainely determined vnlesse parhaps some man will alleag that which is written in Iob the 22. Chapter and 14. verse and there is mention also made of the sphere of the earth in Isay the 40. chapter and 22. verse and in S. Iames the 3. chapter and 6. verse to the ende hee might prooue that thys worlde and also the outmost heauen are rounde like a circle or a wheele doe oftentimes fall are drawne into contrarie opinions Uerily that the worlde is rounde it seemeth vnto mee much the more probable by that which is written as I haue saide in Iob the the 20. chapter and 14. verse and in Eccles the 24. chapter and 8. verse both for that it is the most beutifull and widest forme of all other by whiche it was needefull that a compasse which shoulde conteyne in the bosome thereof so many thinges shoulde
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
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
Aristotle and the Heathen Naturall Philosophers doe so dispute of the nature of thinges that thei maie wholy sticke vnto these thinges themselues as it were vnto certein lowe and meane degrees and an vncertein force whiche is respected after their Creation and whiche thei terme Nature thei dooe not arise higher neither doe thei ascende by meanes of these as it were by a Ladder vnto GOD the Creatour of them Wherefore through greate blindenesse of minde thei doe place seconde and onely instrumentall causes in steede of true and first causes And as touchyng the principall causes whiche are God and his Commaundementes and preceptes thei altogither let them passe Wherefore thei make the cause of the thyng of that whiche thei call the thyng it self whereby it cummeth to passe that this moste excellent knowledge among them is full of vaine ostentation of the minde of strife and of contention as for the glorie of God it neither setteth it forth neither once toucheth it so that verie many of those Natural Philosophers dooe at the length beecome indeede verie naturalles that is too saie fleshely men and Athiestes not knowyng or regardyng God. S. But the Italian Philosophers whiche haue handled matters of naturall Philosophie were called also Diuines suche as were all the Pithagorians for the moste parte who made mention of God the creatour Anaxagoras beegan his disputation concernyng the nature of thynges from a mynde that disposeth all thynges That golden Booke de Mundo of the worlde whiche whether it bee Aristotles whiche I dooe not thinke or Nicholaus the Philosophers who liued beefore Plutarche or Alexander Aphrodisiensis of later tyme or whosoeuer others it was surely hee ioyned a treatice concerning God togither with his discourse of naturall thinges M. You safe very well For this was an aunciēt custome among the firste Philosophers whiche wrote also of Naturall Philosophie in the Greeke tongue as hauyng learned the same of the Aegyptians or rather of the Syrians as Laertius saieth that is to saie the Hebrewes or of their Scholars but the Philosophers whiche afterwarde ensued how muche thei despised and laughed at this kinde and maner of handelyng matters apperteinyng to Naturall Philosophie and how farre thei haue expelled it out of the Schooles of Naturall Philosophers you are not ignorant Aristotles crue at this present beareth the greatest swaie and thei that would haue themselues moste truely too bee termed by the name of naturall Philosophers neither doe thei themselues in their disputations of Naturall Philosophie intreate of GOD the Creatour neither thinke that hee ought too bee intreated of So that now the Naturall Philosophie of the Stoike Philosophers hath gotten the vpper hande in the Schooles and the Italians is reiected whiche Stoike Philosophers haue ascribed the chief and principall causes of engendryng of all thinges vnto Nature whiche is to bee founde in euery thing and too thinges created as vnto Heauen the Sunne and the Elementes S. What other difference is there beetween Christiā naturall Philosophers and Aristotelians M. In declaryng the causes themselues whose knoweledge and handlyng dooeth muche beelong vnto Naturall Philosophie S. By what meanes M. Firste the Christian Philosophers doe both alledge suche causes as are true and also far other than thei do For who will doubt but that thei alledge suche as bee true since thei receiue them and learne them out of the fountaine of Truthe that is to saie the woorde of God And that thei make farre other causes the disputations and discourses of them bothe doe sufficiently declare For wee professe teache and acknowledge that God himselfe is the first and efficient cause of al thinges moreouer wee haue a speciall respecte vnto his voyce and commaundement as a moste mightie cause whereby a certaine peculiare force is giuen vnto euery thinge which is the cheifest and moste principall cause of all other that wee can possibly thinke of or imagine in our minde Thirdely wee make for one cause that force and vertue whiche GOD hath alotted and ingraffed in all things howbeit the same to bee onely a seconde and an instrumental cause and not woorking of it selfe as Esay teacheth in the 44. chapter the 3. and 4. verse not principally but depending wholy vpon another to wit y power cōmaundemēt of GOD without which God woorketh the same effectes when him pleaseth which hee is wont to do by meanes thereof So when a Hen sitteth vppon egges out of which afterwarde chicken are hatched what is she other than Gods bare instrument forasmuch as shee frameth neither the harte nor heade nor feete of hir chick within the shell wherein it is conteined but onely keepeth it and warmeth it So when a woman is with childe doeth shee fashion hir babe with hir owne handes whiche afterwarde shee bringeth foorth into the world No surely but is onely as it were the receiuer nourisher and keeper of the seede which the man casteth foorth into hir For God and the power and sownd of these woordes Increase yee and multiplye and fill the earth which as yet are in perpetuall force doe frame the infant within the woman facion it and bringe it foorth The Philosophers doe not acknowledge this cause For they holde opinion that this force and vertue which was giuen vnto things after that they were created is the first cause of all things So that they place the effected cause in steed of the efficient and the instrumentall for the agent which is a verie foule errour in a Naturall Philosopher Againe in that they do not submit the capacitie of mans wit which in deede is very simple vnto the vnsearcheable wisdome of GOD but rather make God subiect to them and to their capacitie they deuise and dreame of the causes of all thinges and their originall accordinge to the imagination of their owne braine likeninge GOD hymselfe the incomprehensible woorkeman vnto some Smith or Carpenter also that the matter wherof hee made all things was before prepared and made readie vnto his hand from euerlasting and at the length that the forme ioyneth it selfe vnto this matter for according to their iudgement this matter is rude and without forme and so they conclude that this matter and forme is the first principle of naturall things which comparison of most vnlike thinges togither S. Augustine woorthily laugheth at and reiceteth which as it thinketh nothinge honourably of God so doeth it also repugne playnely against the trueth of the matter and the ereation of this worlde S. Whiche is the third difference beetweene the Heathē and Christian Naturall Philosophers M. That consisteth in the meane maner and order of teachinge or handlinge the Art. S. I praie you declare it M. The Christian and godly men such as were the Prophetes of God although they diuersly recite these visible thinges according to the argument of the matter which they handle proceeding somtime from the highest to the lowest at another time from the lowest to the highest as it appeareth in the Psal
104. 136. in the Prouerbes the 8. chapter verse 23. 24. and in the next folowinge the 4. of Esdras the 6. chapter verse 38. and the next folowinge in the songe of the three children verse 53. and the next folowinge yet doe they euermore acknowledge that that is the true order and meane of the creation of all thinges which Moses hath discribed But the Philosophers imagininge of the beeginninge of this worlde accordinge to their owne inuentions can by no meanes agree amonge themselues whence to begin their disputation concerninge naturall thinges Some of them therefore beegin it from a certaine first matter which they bringe in amongst vs others from the foure Elements onely othersome from a confusion and the distinction therof certaine from Heauen and some from a bottomlesse deapth alwayes boylinge foorth to bee shorte looke howe many heades so manie meanings and in this point also euery seuerall sect of Philosophers defendeth somethinge wherein they dissente not onely from other but also manye times frō sundry of their owne profession The fifth Chapter What and howe greate the certentie is of the knowledge of Naturall Philosophie S. HEtherto nowe concerninge these matters discourse I praye you also of some other thinge M. Of what S. What is the certentie surenes of this knowledge M. Uerily there is not one onely meane of defininge and determininge of all the partes therof For those thinges which in this art and knowledge wee learne out of Gods woorde are most sure most true as grounded vpon a most certaine foundation whiche whoso will gainsay wee must deale no farther with him but giue him quite ouer But whatsoeuer other things are recited touching Naturall Philosophie they are not so sure and firme bycause they bee onely established by mans sence and reason which two thinges are no vndoubted and assured groundes For mans reason is many times and his senses are most times deceiued Wherefore they doe thincke well who will haue the foundation of that knowledge of Naturall Philosophie which is not learned out of Gods word chiefly to reste vpon these two grounds to wit mans coniecture and historicall experience in whiche two poyntes also as S. Augustine writeth in the 9. chapter of his Enchiridion Naturall Philosophers doe suppose more than they knowe S. That parte therfore of Naturall Philosophie which is taught without warrant of Gods woorde is it vaine and altogither vncertaine and is it as some suppose to bee contemned M. No not so S. Why M. Bicause GOD hath not giuen those two partes of iudgement vnto men in vaine to wit reason of the minde and sense of the body as wee bee taught in the 12. Chapter of Iob the 12 verse and 34. chapter and 3. verse the iudgement of both which althoughe it bee not most certaine in al things and suffeciently subtile and expacte yet is it not lyinge and deceiued in althinges So that all handlinge of matters which is established and confirmed vppon those twaine ought not to bee condemned as altogither vaine and false For who will saye that the knowledge of so manye notable things and artes is worthily to bee dispised which GOD besydes the Scripture of his woorde hath giuen vnto men yea vnto Ethnickes suche as Plato Aristotle Galene and many other Philosophers both auncient and of later tymes haue founde out and taught Whoso despiseth these despiseth the gifts of GOD Wherwith somtime godly men also haue bene indued and blessed by God vnto the notable testimonie of Gods goodnesse towardes vs and miracle of mans nature such as was Moses himselfe and Iob and those foure whiche talked with him Solomon the kinge Ethan the Ezraelite Heman Calcol Dorda Ionathan vncle to Dauid all whom the Scripture commendeth and namely maketh mention of thē to the intent wee shoulde imitate them Actes the 7. Chapter verse 22. Firste of the Kinges the 4. Chapter verse 30. and 31. Psalme 88. and 89. First of the Cronacles the 27. Chap. and verse 32. The vi Chapter The endes of the knowledge of Naturall Philosophie S. I Haue hearde enough concerninge the certentie of this science declare nowe what endes and measure wee ought to respecte in that knowledge M. These two ought to bee the endes The first is that accordinge to S. Paules aduertisement whatsoeuer shall bee disputed of in this kinde of science all maye bee referred to the onely glory and knowledge of our great and good god For that is the chiefest and truest ende of humaine Philosophie that through it wee may attaine to the vnderstandinge of the trueth and the nature of GOD like as also Plutarch writeth The seconde is that wee folow not and affirme vncerteine thinges in the steede of certeine For since to erre and bee deceiued is alwayes shamefull then it is most shamefull to erre in those thinges which oftentimes are of great importāce and in which a man maye honestly and sittingly enough for him confesse that hee is ignorant Wherfore in my iudgement S Augustine said very well in his bookes de Genesiad Literam vpon Genesis accordinge to the letter There bee manye things saith he of this vniuersall creature which wee know not either bicause they bee higher in heauen than our vnderstanding is able to attaine vnto them or perhaps are in vnhabitable regions of the earth or lie hidden very low in the bottom of the deapthes And this rasshnes in pronouncinge certainely of vncertaine things hath ministred occasion that Naturall Philosophers haue beene mocked by many frō which wee ought to absteine as frō a moste stronge poison of humaine ambition Wherfore in this Arte especially curiositie is to be auoided sobriety embraced Let vs acknowledge our selues to bee farre inferior to GOD and that wee are not able to finde out the reason and cause of all thinges that hee hath made as saith S. Irenaeus in his 2. booke 43. and 45. Chapters The vii Chapter The subiect of the knowledge of Naturall Philosophie is a creature visible and that can bee seene and first how farre and in what respect the worlde is a certaine vniuersalitie vnto them all S. I Haue alredy learned what natural Philosophie is and how manifolde from whence also it is to bee learned likewise what is the truthe and certentie of this knowledge and what bee the endes therof I praie you wade now more deepely into the matter and declare vnto mee what is the obiecte of this science about whiche it is busied M. I wyll doe so and that willingly S. Then tell mee what is the matter of this arte and knowledge M. A creature and not euery one but that onely whiche maye bee seene that is to saye the same which maye bee perceiued by some one or by all our bodily senses S. Howe prooue you this M. Especially by two places of holy Scripture whereof the first is in the 1. chapter to the Romanes and 20. verse where Naturall thinges are called visible creatures and are distinguished from those things which
the maker and creatour of this world and that all thinges were fashioned brought foorth by his hande will power And that I may not traueill in the gathering togither of these testimonies I will here recite vnto you twayne for all the one in the Psalme 104. and 29. verse If thou hyde thy face they are troubled if thou take away their breath they die and returne vnto their dust if thou send foorth thy spirite they are created and thou renuest the face of the earth the other in Isay the 45. chap. and 18. verse For thus sayth the Lorde that created heauen God hymself that formed the earth and made it hee that prepared it hee created it not in vayne hee formed it to bee inhabited And therefore the auncient Fathers commonlie termed the worlde a woorke perfectlie wrought The xvii Chapter Of the causes of the worlde and first of the cause efficient thereof which is God not Angels nor Diuells S. WHiche bee the causes of this world M There bee foure first the efficient or producing cause the materiall formall and finall S. Can you declare them seuerally vnto mee M. I will. S. Tell mee then whiche is the efficient cause M. God and hee onely S. Haue you anye reason wherby you can prooue thys your so short resolution M. Yea I haue And first Moses proueth that it was God y made this world Genesis y 1. chap. In the beginning God made heauen earth And Dauid also cōfirmeth same in y 33. Psalme and 6. verse By the woorde of the Lorde were the heauens made and all the hoste of them by the breath of his mouth For hee spake and it was doone hee commaunded and it stoode Likewise Isay in the 44. chap. And Iob the 12. chap. And finally both the newe and old Testament The same also did Anaxagoras the Philosopher signifie sum what obscurely hauing before receiued it by some auncient tradition who called the mynde that is to saye God the Creatour of all thinges who although hee were therefore laughed at by the other naturall Philosophers of his tyme yet he helde the true opinion Howbeeit the Marcionites and after them the Manichees doe vrge farther They say that this world wherin there is sutch disturbance and disorder among thinges is vnworthy to bee called or counted Gods woork For what confusion what calamitie what perturbacion is there seene in this worlde and in all these thinges where wicked men doe rule good men are vexed the Summer sometyme is colde the Haruest greeuous and daungerous and sutch other like accidentes doe happen And therfore if wee say that God made these things God is not the auctour of order in the world but of greate confusion S. But what is your opinion hereof M. They iudge amisse for God is the creatour and producyng cause of all those thinges and substaunces wherof the world consisteth and not of the confusion and disorder whiche now is and afterward came vppon them for that is the effect of mans transgression and a great part of that vanitie wherunto in the beeginnyng through Adam all thinges were subiect Romanes the 8. chap. Therefore it is not caused by GOD neither ingraffed by hym nor proceedyng from hym For hee created all thinges first good and in good order and subiect to no disorder confusion or deformitie So Romulus builded the Citie of Rome not those seditions which many hundred yeres after his death sprang vp at Rome through y ambition of men Wherfore against the Marcionites and Manichees we ought to distinguishe and deuide the thinges themselues their nature and substance from the deformitie whiche afterward hapned and came vpon them For the Heathen Philosophers themselues as Thales for example haue called this worlde a beutifull woorke and counted it woorthy of God agreate deale better than those Heretikes haue doone S. Proceede then with that which you began M. It was God therfore that created and fourmed this worlde what GOD Forsooth hee which is one in substance and three in person to wit the Father the Sunne and the holy Ghost and so is it to bee vnderstoode that God made the world to wit that it is the woorke of them all three indifferently and not either the Fathers or the Sunnes or the holy Ghosts specially or principally the woorkes also of the whole Trinitie are vndiuided althoughe the woorkemanship of either of the persons is distinct in the self same woorke S. Declare this which you spake more plainely M. Meses teacheth in the 1. of the Genesis that the Father wrought in the creation of the worlde and also the woord that is to say the Sunne like wise the holy ghost The father createth by his wil the woord or y Sunne createth by woorkinge and bringing foorth and the holy Ghost treateth by implāting of strength and nature and by giuing of motion and life whiche is in euery thinge for the bringinge foorth and preseruation therof And therfore S. Ihon in the 1. chap. and 3. and 14. verses when hee had declared that all thinges were made by the woorde hee saieth afterwarde that the same was the Sunne of god Wherfore the Sunne is and is also rightly called the creatour of the world And the holy Ghost giueth strength to liue and to mooue and also susteineth both that they may exist and liue also continue bee preserued Wherefore hee also in the creation of the world woorthily challengeth vnto himselfe some parte of so woorthie a woorke which also by Isay in the 40. chap. and 7. verse and the 41. chapter 29. verse are plainlyascribed and attributed vnto him S. There bee othersome that doe otherwise interprete this which you saye and by this name VVoorde and also the holy Ghost do not vnderstand certain substances or any thinge existing of themselues but suppose rather that thereby the meane is taught by which this worlde was made to wit not that by anye engin or frame not by ironwoorkes not by any handie crafte so hugie a mole was framed and brought foorth but onely by the commaundement and the word of Gods will that is to saye onely by the declaring and publishing of Gods decree which of it selfe is of sufficient power and efficacie M. I doe not deney but that those thinges which vnto vs of their owne nature are misticall and incomprehensible are opened and declared by suche parables set and set foorth in such wordes metaphores as by vs they may bee vnderstoode To wit that the eternall Sunne of God is called the woorde and the holie Ghost which is that diuine person substancial vertue subsistinge by it selfe and proceeding from the Father and the Sunne and is distinct notwithstāding is called a spirite But forasmuch as the scripture in an other place teacheth that that woorde is not a certain sound or declaratiō of Gods will a certeine common enuntiane or spoken woord that the spirite is not a power and vertue infused into thinges but that hee
not any small thyng or imagination in mynde rather than in mole of bodie comprehensible but that it was that huge mole and globe whiche beyng afterwarde diuided into partes conteined this earth whiche wee goe vppon and the great sea whiche wee sayle vpon They imagine of the first matter as if it were some thin and flittring shadow and altogither without forme which can not bee For a thing that existeth can not bee without all forme and what soeuer is without fourme is nothing and therefore is not at all Of whiche it is thus written in the boke against the foundations and groundes of the Manichees Epistles the 29. chapter A certeine vnshapen matter without fourme without qualitie without measure without number without weight without order and distinction a certaine confused thinge I wote not what and wholy without all qualitie Whereof it commeth that certaine Greeke Doctours doe call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye without qualitie But Sainct Augustine mocketh at this opinion The second is that there cannot be one first matter cōmune vnto all thinges visible held and established but there muste bee diuerse to wit one of heauenly things which is heauen the other of earthly thinges which are the earth and the water whiche is both comprehended with it in one body and created also at the same time to soften the earth which three thinges were first made of nothinge S. But what are those deapthes and pooles M. Euen the same plainly which afterward is called the sea but y Grecians terme it Abyssus the Hebrues Tehom And it is called Abyssus the deapthes bycause so great Pooles collections togither of waters are without bottome so farre as may bee knowne felte or vnderstoode so wide and deepe they are But it is called Tehom bycause it is mooued with an horrible noyse and terrible roaring insomuch as it swelleth and ebbeth and floweth of it owne nature and neuer standeth still S. But this is the question whether those deapthes and moles of water were mingled with the earth within in the veines and hollowe passeges there of or onely abidinge vpon the vppermost face of the earth if you say that it couered onely the vppermost face the mole of the earth beeing so big as it is could not by meanes thereof wax soft but if it were mingled with the earth you shall both make the Chaos more horrible and better conceiue the melting and softeninge of that harde nature and element For as I suppose you doe not agree with those who are of opinion that those deapthes of waters were only a thinand rare cloud whiche couered the earth whereof Sainct Augustine maketh reporte M. Indeede I doe not agree with them neither doe I doubt but that by anye of both those meanes whiche you haue declared the Chaos maye bee showed and thought to bee great and horrible whether the deapthes of water bee mingled with the earth or onelye abiding vpon the vppermost part of it Neither can it bee doubted but that y body of the earth being ouerflowen and compassed with so many so great waters was then sufficiently infused and soked Notwithstanding to the ende I maye declare what seemeth to mee may bee determined in this question out of the woorde of God I will alleage that whiche is written in the 104. Psal and 6. verse where speaking of the earth it saith thus Thou coueredst it with the pooles like as with a garment so that euery part of the deapthes and waters were not mingled with euery part of the earth as they supose but the whole mole of waters compassed the whole body of the earth and flected vpon the vppermost face therof As afterward it came to passe in the diluge in the tyme of Noe. Of which opinion this is also a reason that when the Spirite of God and the darkenesse lay vpon that vnshapē mole it is not written that they laye vpon the earth it selfe but vppon the vpper parte of the waters and pooles so that it plainely apeareth that the earth was included couered with those deapthes pooles Moreouer when as the thirde daye the deapthes were separated from the earth the waters were onely gathered togither frō that compassyng spreading abroad vpon the earth but is not saide that the waters were wron̄g out of the earth as out of a spunge which thē was also needefull to haue beene done The. xxiiii Chapter Why there was darknesse vpon the face of the same mole and matter S. BUt why was there darkenesse vppon the face of the same confused mole and matter M. Uerely to the intent that the infinite vertue wisedome and power of the true God might thereby the more plainly appeere who out of so confused a male and so many impediments concurring hath so soone and by his so greate force brought foorth so beautifull an order of all thinges yea when there was no meane at all existing but rather the cōtrarie to distinguishe and set foorth the same with all as S. Paule sheweth in the 2. too the Corinthians the 4. chapter and 6. verse for all thinges are wount to bee distinguished in the light Wherfore beesides the confusion of the mole darkenesse also was an impedimēt vnto god How then did God woorke and distinguishe these thinges when there was darkenesse Doubtlesse by his greate and almightie power For the darkenesse specially augmenteth the horrour of so greate a confusion and doth cause that the distinguishing and diuiding of these thinges seemeth to bee a woorke altogether impossible For if so bee that vnto that which is confused and intricate darkenesse also bee added all hope and meanes of opening and cleering the same is taken away that whosoeuer shall diuise in his minde the meanes whiche the Lord toooke first in hande to create distinguish this world by the same may cause it not onely to seeme to bee a woorke full of difficulty but also of great impossibilitie And whosoeuer shall behold the beautie and fourme of the world as it is now distingushed will iudge that this woorke was framed and made of principles and partes very wel digested and ordered and that there was light first beefore there was any other thing made S. Is there any iniury doone vnto God who being most wise most good most perfect most beautifull is sayde notwithstanding too haue created this first matter so confused who both could and as it seemeth ought euen in the very beeginning and at the firste moment haue made it distinct and beautifull M. Uerely the Manichees were deceiued in thinking so vnaduisedly and marking so fondly Yea and the Valentinians also their Patriarkes for this cause were deceiued For beeing led by their owne wicked thoughtes in this kinde of argument they sayd that this world and the first beginning therof were the matter fruite and effect of a certein foule imperfection ignorance in God and not the woorke of a wise God or woorkman whiche can not bee read without horrour
hee is not called onely the image but also the liuely brightnesse of the Fathers glorye And yet farther to the intent it may bee the better vnderstoode what and how great the difference is wee must note that the world and man are a notable but yet a shadowed representation of those things which they do teach vs cōcerning god And Christ the expresse and liuely fourme in whose inward natural and substanciall brightnesse wee may most euidently behold the infinite power of God and incomprehensible loue towardes vs men Thus therefore when wee thincke vppon God and beholde him in all other thinges suche is our vanitie that immediatly wee decay and come to naught but when wee looke vppon him in Christ wee are quieted and stayed most firmely and substantially Wherefore there ought no comparison bee made betweene these which differ in kinde and manner of representation The xxxiii Chapter Two endes of the worlde not chiefe S. BUT bee ther not also other finall causes of the worlde M. Yeas there bee two but not chiefe S. What bee they M. The first is this to wit the vse of al men For this worlde was created for mans sake and man for god The seconde is for the Church or congregation For the worlde was created to the entent it should bee an house and dwelling place prepared for the Church and congregation that should bee hereafter where in it might remaine of it owne right which congregation God woulde establishe there and afterward bring to heauen S. Howe prooue you this M. First out of the 8. Psalme And secondly by that which S. Paule writeth to the Romanes the 4. Chapter and 13. verse The xxxiiii Chapter Of the meanes and engins whereby God raysed this so great a frame of the worlde and first of the woorde of God which was the meanes whereby this worlde was created S. HEtherto you haue declared the causes of this worlde nowe shewe the meanes and instrumentes wherby it was created And when mention is made of the creation of the woorlde some do demaunde what wedges what tooles and engins were occupied to the rearinge vp of so great a mole and they thinke themselues not satisfied vnlesse aunswere bee made vnto those doubtes of their minde M. Thei that seeke to know with what instruments this worlde was created do verie foolyshly forasmuch as this woorde create doth sufficiently declare that all this whole woorke is plainly miraculous and supernaturall For God vsed no tooles nor engins as carpenters vse to doe thereby to supplie the infirmitie of their strength But all his framing and buildinge and the woorkemanship of thys worlde doeth differ farre from all our meanes and pollices S. Tell mee then what it was M. In declaringe the meanes by which this world was created ther are foure things annexed which we must not pretermit and they perteine to the settinge foorth of Gods glory and omnipotencie wherof the fyrst is this that the worlde was created at the woorde and commaundement of God. S. Howe prooue you that M. Behold a most manifest place of the Scripture in the 33. Psalme 9. verse For hee spake and it was doone hee commaunded and it stoode fast and in the 148. Psalme and 5. verse Hee commaunded and they were created Moreouer Moses in the first chapter of Genesis beefore the creation of euery thing as they were made and created orderly in euery daye so doeth hee plainely shewe that the woord and cōmaundement of God went alwayes before And the Lorde sayde let it bee made c. Yea the Stoikes haue saide that the woorde of God was the efficient cause of the whole nature of thinges as Laertius writeth in his 7. booke in the life of Zeno. S. But there bee twoo impedementes that it can not bee so M. Which bee they S. The fyrst is that which is written in the 45. Chapter and 12. verse of Isay My handes haue stretched foorth the heauens Ergo God made not these things with his woord but with his handes M. Uerily this saiyng conteineth a most manifest Metaphore when hee attributeth handes vnto God and when in respect of the weakenesse of our vnderstanding God is cōpared to an handie craftes man which woorketh with his owne hāds the like wherof there are many authorities to be foūde in y scriptures And whereas this woorde of creating is vsed in the same place it plainly calleth vs backe vnto that diuine and extraordinarie woorke of God and to thinke vppon that meane onely which Moses hath recited M. The seconde impediment is that wheras in another place in like kind of thinges and semblable argument mention is made of the woorde of God notwithstanding Gods secret will is ment thereby whiche is not expressed in any woord or commaundemēt as in the 147. Psalme 15. and 18. verses where he speaketh of Ice Hee sendeth out his woorde and melteth it M. You say well Howbeit in Genesis the verye text also Moses minde teatheth vs that wee must say and thinke otherwise where it is plainly writen that God spake and cōmaunded that to bee which was made Wherfore the only bare and secrete will of God is not there to bee vnderstood and taken but that which is reuealed by the prolation and vtteringe of some woorde of his and commaundement Which opinion of mine is confirmed by an interpretation which the Scripture it self maketh noting that this was doone by vttering of some woorde or voyce For in the 33. Psalme and 6. verse after that it is declared that these things were made by the woorde of God for true exposition sake it is added by the spirite of his mouth For a voice is made by the breathing foorth of aire which is doone by the mouth S. But by this meanes feigning that God hath a tōgue roofe of the mouth and teeth with out whiche instruments no voyce can bee vttered you seeme to reuoke againe out of Hell the abominable errour of the Antropomorphites M. God forbid that I should thinke so wickedly of the infinite and omnipotent maiestie of god But like as the Lorde spake so as he might bee heard and vnderstoode when hee gaue the law in mount Sinai which no man can deney as likewise when hee spake to Moses whē he gaue answere by Vrim Thumim y Lord spake vttered a voice in the hearing of the people yet not withstāding we must not feigne y god hath a tongue a mouth a palate of the mouth teeth So in the beginning creation of the world when it is sayd that God spake his diuine shape was not chaunged intoo an humane fourme but it came to passe by a speciall prouidence and pollicie For the Lord tooke vpon him for a tyme suche meanes as were necessarie for the bringing foorth a cleare and audible voice wherof afterward hee left the vse S Doe you thinke then that the Lord spake plainly and distinctly M. Yea verely Howbeeit I am not ignorant what S. Augustine thinketh
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
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