Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	world_n	wrought_v	553	4	7.4863	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19803	The wonderfull vvoorkmanship of the world wherin is conteined an excellent discourse of Christian naturall philosophie, concernyng the fourme, knowledge, and vse of all thinges created: specially gathered out of the fountaines of holy Scripture, by Lambertus Danæus: and now Englished, by T.T.; Physica Christiana. English	Daneau, Lambert, ca. 1530-1595?; Twyne, Thomas, 1543-1613.	1578 (1578)	STC 6231; ESTC S105155	101,325	186

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

learne the truthe more better of the Fathers and reteined the same more freshly in memorie For that Plato in Timeo was of that opinion and all the Stoikes also their owne writynges do beare witnesse yea moreouer this hath bin agreed vpon by a generall consent of the moste auncient writers that the worlde had a beginnyng whereof Linus the eldest Poete of all who liued before Orpheus writyng of the creation of the worlde beeginneth thus A tyme there was when all thynges framed were togither once as Diogenes Laertius reporteth S. There bee twoo speciall poinctes repugnant to your opinion whereof the one is alledged by the Aristotelians and the other by the Epicurians M. What bee thei S. The first is this Seeyng the worlde is rounde and of a Sphericall fourme there can neither beginnyng nor endyng bee noted therein whereby it commeth to passe that when it mooueth it mooueth circularly or rounde whiche motion also hath neither beeginnyng nor endyng but is a continuall and perpetuall motiō and is therefore eternall Now if the worldes motiō bee eternall the worlde also must needes bee eternall Thus the Peripatetikes by the figure and motion of the world doe conclude y the world it self is also eternall M. Truely this is a verie slender argumente For firste who will graunt vnto them that all the partes of the world doe mooue by that circulare and sphericall motion seeyng that as thei them selues doe write neither the fire neither the aier neither the water neither the earth dooe mooue by this motion but by a right line and a pendent to wit the fire and aire vpwarde the water and earth dounewarde Moreouer if wee deale thus liberally with them to graunte that the worlde is of a sphericall fourme and figure who is able to prooue notwithstandyng that there can bee no beeginning of motion assigned and obscrued therein Seeyng it is not mooued of it self but by an other too wit the greate God or as thei terme it by a certeine firste intelligence or Angell And whereas it is saied of a wheele of a sphere or of a circle that the beginnyng of the motion there of cannot bee assigned in this poincte of the circumference more than in another it is true onely in respecte of the thing the figure and not if you respect the hande that turneth it or the forcyng of the cause that mooueth it in respect whereof the poinct is called the beeginnyng of moouyng in the sphere or circle where hee beginneth to mooue it first that turneth the circle sphere or wheele about Wherfore although the worlde can haue no beginnyng of moouyng neither of it self neither of it owne figure notwithstandyng it hath of God who once beegan it and turned it from a certeine poincte of the circumference and a certeine place to wit from the East continually to mooue into the Weste whether it turneth now daiely beeyng by hym mooued and not of it self And although it bee vnknowne to vs nowe whiche parte of the circumference of heauen God first moued for you see how many and diuerse thynges men dooe affirme concernyng the greate yeere of the worlde whiche is that state of the worlde wherein Heauen and all thinges returne to their place where thei wer first created yet it is certein that heauen began sometyme to mooue from some one prefixed poincte and part of the circumference S. The other repugnancie is this Thei saie it is to absurde to saie that God did not create this world from eternitie and tyme euerlastyng For after so many infinite spaces of yeres paste what should moue hym at length that hee would Create the worlde Thei demaunde therefore why GOD remained so long sluggishe and idle why hee slept so long what he did then why hee ceased from dooyng somethyng so long why hee made not this noble and goodlie woorke sooner These and suche like floutes thei cast foorthe against the maiestie of God. M. You doe alleage the argument of Velleius the Epicure vnto whiche I will answere that which as S. Augustine writeth was spoken by a certein mery old man a Christian Who beeyng likewise demaunded by suche kinde of men what God did beefore hee created the worlde answered He made Hell wherein hee might tormente perpetually suche curious fellowes as doe demaunde suche questions For what wickednesse is this to go about to enter into suche secretes what impudencie to creepe so farre what blasphemie to looke that God should rendre an accoumpt to vs of his doinges and forepassed life who must bee our iudge what needed hee too haue created these thinges sooner whiche hee neither hath neede of too his existence neither thereby to liue in greater felicitie For God hath in himself and that from all eternitie a most perfect most happie and most full state of nature whiche is vnto himselfe sufficient for all thinges and he hath neede of none other thing neither of Angell nor man Psalme 16. and 2. ver Neither was GOD then idle that the Epicures maye not mock neither did hee sleepe in slouthfulnes beefore he made this world But euen then as also now he was inwardly occupied in his woorkes that is to say hee was wonderfully delighted in the contemplation of hymself hee enioyed then himself and his perfect and vnspeakeable glorie hee was busied in the most large and incomprehensible light of his substance and essence as may easily bee vnderstoode out of the Prouerbes the 8. chapter and 30. verse and Iohn the 17. chapt and 4. verse and likewise out of Irenaeus the 4. booke and 28. chapter S. This I vnderstande declare nowe what time thys worlde was created M. Doe you demaund this either of the day or of y Moneth or of the Yeere S. Mary of euery one of them seuerally M. Concerning the day mee thinkes this much may bee sayd that the beginning and first daye of the creation of the worlde was that day which wee Christians doe nowe call Sundaye and which the Jewes called the first daye of the Sabbathes and not that which wee commonly call Munday S. Howe so M. Bicause it is euidente that the Lorde wrought sixe whole dayes togither before the Sabbath seuenth daye And amonge the Hebrues in olde time that was the Sabbath and seuenth daye which wee nowe call Satterdaye whiche is the next daye beefore Sundaye and next after Fridaye For Christians to the entente that they woulde not retaine the auncient ceremoneis of the Jewes but deuoutly to honour the resurrection of our Lorde Jesus Christ wherby ther began a new state of the Church in stead of the Sabbath they chose the next daye following to rest on as it appeareth in the 20. Chapter of the Actes the 1. to the Corinthians the 16. chapter and the first Chapter of the Reuclation and also it is extant in the Ecclesiasticall historie which day they called the Lords day or Sundaye But if you woulde number sixe dayes beefore the Sabbath daye you muste begin vpon Sundaye not