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
and trembling Against whom Father Ireneus writeth cloquently and sharply in his 2. booke and 3. chap. But now that I may answere and alleage that which belongeth to this question I say that the Lorde who made all thinges to the intent hee might make the ritches of his glorie and power knowne would specially reueale hymself in creatyng the world by this meanes and maner and by vsing the same to that purpose Wherefore like as it was the parte of a moste wise God to finde out and choose the way that he thought most conuenient to reueale himselfe so is it likewise our duetie too allowe reuerence and adore the same that hee hath chosen For faithe ought to bee the rule and leader of our mindes to vnderstande these woorkes of God by whiche vnlesse wee followe wee shall conceiue nothing holsomly or profitably in all this whole woorke of God bee it neuer so wide and beautifull For as it is writen in the 11. chapt and 3. verse to the Hebrues By faith we vnderstand that the world was made And therefore wee ought not to followe the reason of our owne braines in defining these matters S. But doth not this mention whiche is made of darkenesse which was spread ouer the first matter coÌ„firme Aristotles opinion concerning priuation whiche hee maketh to bee the thirde beeginning of all naturall thinges in his 1. booke of Physikes Fye awaye with this Priuation as a dreame or dotage in respect of a beeginning of the world For how can a Priuation whiche is nothing bee called the cause of a thing as though a man would defend that fyre were the cause of cold Moreouer Aristotles PriuatioÌ„ sticketh fast infused in the matter but the darknesse whereof Moses speaketh was without the bodie of the matter and brought no commoditie to the taking of a fourme which Aristotles priuation doth yea the darkenesse rather tooke away al hope of receiuing fourme so that Aristotles opinion is quite repugnant to Moses The xxv Chapcer Why the spirite of God was vpon this mole and matter S. YOu haue discoursed of the firste matter of this world and of the wouÌ„derful confusion therof or as I may call it troubling togither declare now why Moses speaketh of the spirite of God. M. For many causes specially for three Firste that the creation of the world might bee vnderstoode not only to bee the woorke of the Father and of the Sunne but also of the holy ghost who is likewise in person distinct from them twaine Howbeit if wee consider more narrowly of the woord The spirit of GOD noteth vnto vs in that place not the third person in Trinitie whiche is infinite and comprehended in no place but onely a certein effect and power and presence which reuealed and manifested it selfe there But it is coÌ„mon in the scripture that the giftes and tokens of the holy Ghoste are taken for the holy Ghoste himselfe and when they are recited hee likewise is vnderstoode to bee there by his owne special meanes as appeareth in the 3. chap. of S. Matthewe because wee cannot know hym any other way than through those his effectes and giftes Whererefore the Spirite of God had also his owne proper function and office openly and distinctly in the creation of this world Secondly that wee might know by what power and spirite that first mole whiche was so greate was at the beeginning susteined and helde vp Truely not of it self neither by the waters that were round about it neither by the darknesse that was vppon it whiche rather couered that firste matter whiche was now a growing as it were in a wombe and made it an vntimely fruite but by the almightie spirite of God whiche susteineth and quickneth all thinges by his diuine power by whom that huge and vnprofitable mole of earth and water subsisted flourished was quickned was susteined was reteined and as I may saye made aliue to the ende wee should ascribe all these thinges and their vertues onely to the glorie of God. S. How prooue you that M. For that all thynges at this present doe subsiste and are susteined by the spirite of God although now thei haue gotten their peculiare force and nature and yet were not destitute thereof at that tyme as it is written in the 146. Psalme and 5. verse and the 139. and 7. verse Likewise in the 1. to Timothe the 6. Chapter and 13. verse and Actes the 1. chapter the 28. verse S. What is the third reason M. To the ende it might bee the better declared by what meanes moouing and proceeding all thinges were by God drawne foorth and framed out of that firste matter and mole Euen as wee see at this day that the firste Seeâ—es of thinges after that once they bee sowne by Gods power are not onely susteined but also nourished quickned and made warme and so doe burgein and sendfoorth that bodie which naturally they conteined with in theÌ„ so was it in y first matter of all thinges so that the same Spirite by his power did susteine and nourishe the first seedes of thinges and now also continually mooueth the same howbeit that same action was then more manifestly declared in that there was not as yet any ordinarie vertue of engendring or bringing foorth engraffed into things by the word of God for that was giuen afterwarde And therefore the spirite of GOD manifested himself mightily in those thinges and nourished that mole Whiche thing Moses also teacheth plainly in that kind of phrase which hee vseth S. Expounde your saying more euidently M. Moses woordes do not onely signifie this which I say but plainely declare it S. What woordes bee they M. These that folowe and the spirite of God mooued itselfe vppon the top of the waters S. What is the meaning of those woordes M. To wit that the Spirite of God had giuen a lyuely force vnto that greate mole not onely by whiche it should exist susteine and as it were beare vp it selfe but also that it ingraffed engendred raised vp in it a â—ertâ—uâ—e vertue where by it should afterwarde waxe hot as it were to conceiue and to bringe foorth For the Hebrue woorde Merachephet signifieth both those thinges not onely I saye to susteine and mooue but also to nourish as birdes do nourish their youÌ„g ous also to giue force to wax warme to moue it self Deuteron the 32. chapter and 11. verse which Sainet Paule seemeth to translate to cherish to y Ephesians y 5. chapter and 29. verse Likewyse as the same Spirite of GOD is sayde in the 139. and 7. verse to woorke and to bee sent foorth to the intent that at thys present also things may bee ingeÌ„dered brought foorth Who if hee shoulde cease or bee taken away nothing would grow although the seedes of theÌ„ were sowne and men labored and toyled all that they coulde but woulde lye choaked within the bowels of the earth wombes of their mothers S. But why is the action and woorking of
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
principles and causes of their beeyng and compoundyng And likewise that is the Generall part of naturall Philosophie which sheweth vs the generall maner and order of preseruyng and increasyng of all thynges beecause it deliuereth vnto vs all thynges in generall And these poinctes for the more part are comprehended in the first chapiter of Genesis S. Whiche is then the Particulare part M. That whiche diligently setteth doune the peculiare natures operations properties and effectes of euery kinde which are seuerally distinguished in these created and visible thynges as for example What is the Nature of a Man what of an Horse what of euery kinde of liuyng Creature with the operations also of Trees and Hearbes These thynges are partly conteined in the rules of Phisick and partly also in those treatises whiche by the Auctours thereof are intitled by the names of Histories of liuyng thynges and of Plantes and suche like certaine partes whereof and sparkes are founde shinyng heere and there dispersed in holie Scripture as it were beautifull precious stones Howbeit the whole historie general discourse of these thinges is not conteined in the Scripture since that Salomons Bookes whiche were written copiously of the Nature of all thynges are through the negligence of men perished ¶ The seconde Chapiter Whether Naturall Philosophie bee meete for a Christian S. IS there any profite in Naturall Philosophie M. Yea manifolde But that I may not run ouer them all for thei are almoste infinite I wil alledge fiue onely The first is that thereby wee knowe God not onely to bee the Creator of all thinges but also to bee euerlasting omnipotent and mercifull c. The seconde that by it wee learne the thynges that are created with their operations and natures The third for that therein wee see ourselues and perceiue what wee are of what thynges and partes wee consist and eche part of ours that is to saie what maner of thing our Soule is and what likewise is the state and condition of our bodie which all men do confesse to bee the best profitabliest moste excellēt knowledge of all other The iiii that wonderyng at in our myndes and beholdyng with our eyes these woorkes of God so greate so many so wonderfull beyng thervnto holpē by none other meanes than by this Arte wee are with greate zeale and affection stirred vp to set foorth the won̄derfull praises of God and to giue him thankes Whiche thing happened also vnto Galene yea although he were a prophane Philosopher that after hee had described the Nature of one of Gods woorkes that is to saie of Man and the partes of his bodie hee was enforced yea almoste against his will to syng an Himne to god Heerehence it commeth that suche multitude of hymnes so many Epodes and songes of praise so many Psalmes are written and celebrated The v. that wee vnderstandyng these thinges maie easily and plainly expounde and freely enter into many places of holie Scripture whiche vnto suche as bee ignorante of these matters are not onely obscure but also cannot possibly bee attained vnto or by any meanes vnderstoode Wherefore S. Augustine writeth that Naturall Philosophie is verie profitable and necessarie for a christen diuine What shall I speake of the singulare pleasure whiche this knowledge bringeth vnto the minde of the great cōmodities whiche it ministreth vnto the life of man S. How doe you prooue these thinges to bee true M. Specially out of these places of holie scripture The whole 104 Psalme The 136. and 145. Psalme 10. verse The 147. and 148. Psalmes Iob the 12. chapiter and verse 8. 9. 10. and the 36. Chapiter and 24. 25. 26. verses The 14. Chapiter of the Actes and 17. verse The first Chapiter to the Romanes and 20. verse Unto these moreouer maie bee added the 7. Chapiter of the booke of Wisedome and 9. verse with the nexte followyng and likewise the 13. Chapiter and 1. verse and the nexte followyng Likewise the holie Fathers S. Basill S. Chrisostome S. Ambrose in their Exameron or woorke of sixe daies doc teache the same thyng And moreouer the holie and absolutely learned father S. Augustine in his booke of christian doctrine and in the viii booke of Gene. vpon the letter the viii chapiter S. But there be certain obiections made declaryng that the knowledge of Naturall Philosophie is not onely vnprofitable but also vnwoorthie for a christian yea that it is hurtfull and dangerous for hym M. Yea truely And although many men haue gathered sundrie yet all of thē maie bee referred specially vnto twoo kindes of argumentes whiche are alledged againste the knowledge of these thynges whereof the firste is framed ab auctoritate from auctoritie The second a ratione turpi from reason and vnseemelinesse or from a moste hurtfull consequent S. Declare them M. First thei gather sundrie sentences partly out of the Scriptures and partly out of the Ecclesiasticall Fathers out of whiche afterwarde thei frame their reasons and make their conclusions S. Whiche bee thei M. Out of holie scripture this is specially alledged which is written in the Booke of Ecclesiastes or of the Preacher the 1. Chapiter and 15. verse in these woordes I set my harte to seeke and to finde out with wisedome whatsoeuer thyng is doone vnder heauen This euill exercise hath GOD giuen to the Sonnes of men to occupie them selues therein Unto whiche thei ioyne that saiyng of S. Paule the 1. to the Corinthians the 1. Chapiter and 20. verse God hath made foolishe the wisedome of this worlde with other suche places like vnto these whiche maie easely bee answered S. How I praie you M. Forsoothe that that in the Booke of the Preacher is not spoken absolutely but onely in comparison of the true woorshippyng of god Neither doeth Salomon cōdemne or disprooue the true knowledge of the nature of thinges whiche GOD gaue vnto hym as a greate benefite of all other moste surpassyng for then should hee haue bin of all men the moste vnthankfullest man to God and in respecte whereof hee was then greatly esteemed of by the Queene of Saba and other Princes neere vnto hym Howbeeit this knowledge of Naturall Philosophie if it bee compared with true Godlinesse if with faithe if with the true feare of GOD if with inwarde regeneration of the mynde if with the knowledge of euerlastyng life and saluation surely in comparison of these thynges it is but a light busiyng of the minde vnfruitfull rather weariyng vs then relieuyng or comfortyng our consciences For it bryngeth not the true felicitie as faithe to Godwardes doeth although a manne consume his whole life in it and as it were tyre his minde aboute it And as touchyng the place of S. Paule I see not how it oppugneth the knowledge of Naturall Philosophie seeyng S. Paule condemneth the wisedome of the worlde not the wisedome concernyng the worlde and thynges created But that is called the wisedome of the world whiche is wholy ruled by the counsell and iudgement of the
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
Ecclesiast the 8. chapter and 11. verse Wherfore wheÌ„ this age and figure of this worlde is past this order of thinges shall perishe also the 1 â–ª to the Corinthians the 7. chapter and 30. verse the 1. Epistle of S. Peter the 3 chapter the 4. and 7. verses but it shall continue vntill that time For the Hebrues themselues do plainle signifie that this worlde shall one day haue an end callinge the same worlde by the name of Chadel Psalme 39. verse 5. S. By which definition therefore or by whiche of those three significations muste the worlde bee taken in this disputation M. By the fyrst S. What is the worlde M. The worlde is not onely a certeine comprehensyon and heapinge togither of all these visible thinges but also a most orderly and wise distinction ordeined by God in euery kinde and space whereof hee made heauen and earth to bee the extreame partes S. Whence doe you prooue this your definition M. First out of the verie same places of the scripture by whiche I prooued that all thinges visible and whiche can bee seene are the matter of this Arte and also by that the scripture for the most part vseth to tearme the most excellently and beutifully ordered frame of thys whole worlde by the name of the worlde as in Genesis the 24. Chapter and 22. verse the 2. Chapter the 4. verse Mathew the 11. Chapter the 25. verse and in other places also almost infinite S. Why haue you comprehended both these pointes in your definition to wit that the worlde is not onely a general compreheÌ„sion of al things togither but also of them seuerally distinguished M. Bycause if wee wil conceiue in our minde confusedly all thinges whereof this world consisteth and is diforderly heaped togither or lyinge one vpon an other not yet disposed into any order but as it were the rubbishe of some house that were fallen downe or as it were stuffe prepared to build some house withall such an heape of thinges can not yet bee called a worlde It is rather that whiche the Grecians both Poetes others tearmed by the name of Chaos the Hebrues call the same Bohu that is to say a disordered heape from whiche some thinke the woord Chaos was deriued by a smal chauÌ„ge to wit of the letter B. into C. as though the Grecians beeing disdainfull hearers and vnskilfull Schollars had vnderstoode the woord rather after that maner Hereof that phrase and maner of speaking in the Latine toungue is knowne whiche Verrius the learned Grammarian hath noted that in the olde tyme the auncient people called the world Cohum and from thence this woord inâ—hâ—are to beeginne and leaue vnperfect was deriued But by the Apostle in the Epistle to the Hebrues the 3. chapter and 4. verse the worlde is called an houshold and compared to a familie well and orderly disposed neither is it a disordered heape in deede The. ix Chapter Whether the world may truely and Christianly bee called an vniuersalitie S. BUt in that this world is by some Latine Writers called vniuersitas an vniuersalitie and by the Grecians all and the whole doo you allow of it M. Although I know that so proud a name as that is doth scarce please well some very well learned and godly men notwithstanding forasmuche as graue auctours and also Ecclesiasticall Fathers and writers haue vsed that woorde truely I iudge that it is not to bee reiected For S. Augustine in his Enchirid the 10. chapt and in the 8. booke and 25. chapt of Genesis accordyng to the Letter and Tertullian also in some place and Ireneus likewise in the 2. booke and 12. is not afeard to vse this woord for the world that I may not also commende vnto you in this respecte S. Ambrose and S. Basill whose opinions perhaps may bee confirmed out of the 3. chap. and 4. verse of the E. pistle to the Hebrues For although besides this visible world there bee other creatures of God and those also many very excellent beutifull as are the Angels and the seates of the Sainctes and blessed men and this name vniuersalitie seemeth to bee an arrogant and bold name yet all men knowe in what sense they call it so and how wee ought to vnderstand it to wit that the worlde is an vniuersalitie not of all Gods creatures but of those onely that can bee seen and are corporall S. Hetherto concernyng the name of the world now let vs come to the thing it self M. Yes for so the order of the disputation requireth The. x. Chapter Whether the worlde and the thinges that are conteined therein bee sound bodies or certeine shadowes onely S. WHat things therfore may there bee taught out of holie Scripture concernynge the world M. Many thinges truelie and those all moste woorthy too bee knowne whiche apperteine too the praise and admiration of God the Creatour wherof some declare the nature of the world and othersome the causes of it S. Whiche bee they that declare the nature of the world and of this whole vniuersalitie M. Those questions for the most part whiche are diuersly tossed either by Heretikes or by Philosophers S. Which is the first of them M. Whether this world and the thinges therein conteined bee substances that is to say certaine sound bodies and natures truelye and in deede subsisting or whether thei bee certeine shadowes onely and the representations and images of thinges S. How should they bee so M. Bicause not onely Plato will haue all thinges that are here to bee the images of certein ideae or patterns and the shadowes onely of true natures whiche are in heauen and remaine in Gods minde but also the Valentinian heretikes contend that whatsoeuer thinges are in this world are onely the meere imagies of their Eternities and representations and transitorie shadowes of them In confirmation of whiche their opinion they alleage the testimonie of S. Paule the 1. Epistle the 7. chap. and 31. verse to the Corinthians The figure of this world saith hee passeth away as though they were but vaine shewes and no sound bodies whatsoeuer thinges wee beeholde here with our eyes what manner thing that was which the Poet described in these woordes And but his learned guide instruct hym did to let go by Those flittering teÌ„der fourmes not to touch those shapes that fly Whiche nothing bin but life and substance none but likenesse thin Hee would with them haue fought and did in vaine to beate beegin S. Can you answere vnto this M. Yea. S. How I praie you M. Firste as touching Plato let vs bid hym farewell for that hee is not onely an Academike and doubtfull of minde and vncertein in euery thing but also an Ethnike and nothing beelonging vnto vs Christians for the thinges that are without beelong not vnto vs as S. Paule sayeth But as touching the Valentinians who would bee called Christians they are sufficiently confuted and most sharply reprooued by S. Ireneus in the 2. booke and 7. chap.
is God and the verie same that is called the dweller in our hartes Iohn the 1. chap. the 3. verse and the 1. to the Corinth the 6. Chapter the 19. verse both which persōs since it is taught in the scriptures in sundrie places that they wrought with the Father in the creation of the worlde howe can it bee doubted but that our opinion is right and true S. Foorth then declare whether God created all these thyngs alone M. Yea alone S. How prooue you that M. Out of the 44. Chapter and 24. verse of Isay I am the Lorde that made althinges that spread out the heauens alone and stretched out the earth by my selfe And Iob the 41. Chapter the 2. and 3. verse and to bee short this is the generall doctrine of the scriptures The same is also confirmed by reason For hee is alone which calleth those things that are not and brought them foorth into the lyght and finally hee alone is the aucthor and Father of all thinges S. But with what and howe manie armies of gaynsaiers are you nowe compassed about M. I am not ignorant of that For I shall bee uexed almost with innumerable rables of Heretikes Heathen Philosophers but Gods woord shall sufficiently defende mee and his holy trueth shall stande for me against them all S. Tell mee then what were those heretikes opinions or rather errours in that point M. I will gather them togither out of Ireneus cheifly out of the 1. and 2. booke Some of the Heretikes will haue it that this worlde was first thought vpon and conceiued in minde by one God and procreated and made by another as certaine of the Valentinians and Carpocratians do affirme Othersome by a certain other nature and farre differinge vertue than which ought to bee called a God and which gouerneth althing by whom they suppose this worlde to haue beene made as Corinthus held opinion whom at sumtime they termed Hystera a belly or a wombe at another Demiurgus a pronouncer of lawes doe distinguish him from the same whome they will haue to bee the true God call Propator Some again thinke that the world was made by angels only and not by God as the Simonians and Menandrians so many are the wandrings awry whē a man hath once departed out of the right way S. What say the Philosophers M. They holde opinion that the worlde was made by their deuils whiche they call Angels and make them to differ from the greate God in whole kinde as doe the Platonikes As for Epicurus who sayeth that thys world came by chaunce I accoumpt hym not among the number of Philosophers and as for the opinions of the other I haue no leasure now to rehearse them S. What haue you nowe to alleage against so greate a power of your aduersaries M. The woord of GOD and the reason also whiche is confirmed by the same Philosophers The woord of God that forasmuch as it is the proper and peculiare attribute or title beelongyng to GOD onely to bee a creatour the same cannot agree with Angels or any other thing My glory will I not giue to another saieth the lord c. Isay chap. 42. verse 8. and chap. 45. verse 12. Moreouer we should make so many seuerall Gods as there bee Angels creatours For who so createth the same also giueth and susteineth life and his woorke dependeth altogether of hym and of hym it hath it only beeing Wherefore the Angels also shal bee life giuers and susteiners Goddes and Iehouah that is to saye giuers of existence Whiche thing how mutch it repugneth against Scripture it may bee vnderstoode out of the 45. chap. and 18. verse of Isay Whereupon also S. Augustine in his 3. booke and 8. chapter of the Trinitie woorthily and truely denieth with vs that neither the diuels nor Magicians are able to create one S. Can you alleage any reason or opinion to be liked of that is defended by any of the Philosophers M. Yea this one to wit The nature of beeginnings loueth singularitie And therfore Aristotle reciteth and commendeth the woorthie opinion of Homer It is not good that many rule Let one our ruler bee who vsing likewise the same argument in his 12. booke of Metaphysikes affirmeth that there is one chief most excellent God among the residue who is King souereigne aboue them al. The same opinion hath S. Augustine also embraced in his first booke of marriage the 9. chapter and vndoubtedly experience it self teacheth that it is a most true saying Thus can hee also make small thinges that made the greate and the same God that made high thinges bringeth foorthe and fourmeth the lowe things also for hee is almightie as Father Ireneus saieth in his 2. booke and 44. chap. so that it is not onely not necessarie that there should bee many creatours of this world appointed but it is also against the nature of beginninges and the omnipotencie of God that there should bee more than one The. xviii Chapter That the world and all thinges that are therein were made by God of nothyng and not onely decked foorth or set in order or brought foorth out of a certeine disordred heape or matter whiche was extant beefore S. BUt after what maner or in what sense doe you saye that God is the producent and efficient cause of this world M. In respect that hee hath not onely giuen power and beutie vnto thinges but first hath brought foorth and made them out of nothinge hauing no matter preexisting or going beefore which is properly called to create S. Is there anye notablenesse or excellencie in the signification of that woorde which may bee reputed peculiare and proper to the power of God M. Yea mary For by that meanes GOD is verie farre separated from all sortes of other woorkmen and also from all other kindes of causes as are parents and seruants or else the naturall powers S. How so M. For that no woorkman bee hee neuer so mightie and skilfull is able to make anye thyng vnlesse hee haue stuffe ministred vnto him for if he haue no stuffe hee is able to make nothing Take away yron from the Smith timber from the Carpendour yearne from the Weauer what other good can they doe but stand still gaping in their shoppes For euerie Arte and occupation requireth naturally to haue some stuffe prepared for it wheruppon afterwarde it woorketh and bringeth foorth sundrie fourmes Yea not the causes themselues and powers whiche are termed naturall and are proper to euery thing are able to bring foorth any thing without conuenient matter and stuffe alotted vnto them For if a man searche throughly the greatest and whole vertues of the natures of all thinges notwithstandyng hee shall finde that to bee true which is generally spokē by the natural Philosophers Nothyng is made of nothyng Who euer reaped Wheate or Barly without sowing who euer saw trees growe without planting settinge or springing from some berrie or kernell or
all thinges were made for the glorie of the true GOD who is reuealed vntoo vs in his woord Prouerbes the 16. chapter and 16. verse and also S. Paule sayeth in the 1. chapter to the Romanes the 20. verse that the knowledge of GOD is learned out of these created and visible thinges For this world is a familiare coÌ„mon to all landes people nations a free and most beautifull looking glasse wherin the power wisedome and goodnes of God is layed foorth before vs to bee seen beeholden and acknowledged as it is abundantly declared in the 29. Psalme the 1. 2. 3. 4. and 5. verses whereunto you may adde that whiche is written in the booke of wisdome the 13. chapter the 1. and 5 verses Hereof cummeth that saying of Iob in the 36. chapter and 29. verse Remember that thou doe magnifie hys woorke hee meaneth Gods whiche all men doe beehold and see and man looketh vpon a farre of And therefore Isay in the 44. chapter and 23. verse not onely inuiteth men but all other creatures also to sing prayse vnto god The like is also doone in the 147. Psalme S. But seeing that the glory of God is the setting foorth of his vertues and excellencie what vertues or exceading greatnes doth there appeare in the looking glasse of this world wherein are seen such and so many confusions of all thinges M. There are obiect vnto our eies so infinite and innumerable vertues moreouer so noble and incomprehensible excellencie and maiestie that the eternall deitie of the almightie God doth truely and manifestly shewfoorth it selfe in the beeholding and surueiyng of this world as S. Paule sayeth But that I may not runne through all and that this disputation may at length drawe to an end wee will reuoke and contract the ende of this worlde into the klowledge of three speciall vertues in God. S. Whiche bee they M. Power wisedome goodnes S. Alleage vnto mee some example of these thinges M. First the power of God appeareth wounderful great in creating this worlde yea plainely infinite and far surmounting al capacitie and vnderstaÌ„ding of mans witte In that God hath made all these things of nothing so many in number so big in Moâ—e and so wide in place Which beeing all seuerally beholden and considered doe argue great power and force in the maker but beeing generally looked vpon do declare that his power is incomprehensible and infinite Thys power of God in creating the world is proposed vnto vs to bee acknowledged and thought vpon namely in the 19. Psalme and also in the 145. And as for other places of the Scriptures and Prophetes what shall I neede to goe about to recite them in this place S. Giue mee an example of Gods wisedome in the creating and contemplation of the woorkmanship of this world M. That may easely bee seene First in that hee hath placed so many sundrie and diuerse partes and so many seuerall kindes of thinges in one whole bodie next that hee hath giuen a peculiare and proper force and nature vnto euery kinde Moreouer that hee hath alotted to euery nature his owne proper place and metion and to bee short that hee assigneth not onely vnto euery kind but also vnto euery parte of euerie particulare thing it owne proper vse ende profit and effect So that that great wisedome of God hath not made no not the least thing in vaine whiche is truely the manifold wisedome as S. Paule termeth it to the Ephesians the 3. chapter and 10. verse And therefore it is said in the 136. Psalme and 5. verse that hee made the heauens with vnsearchable vnderstanding and wisdome And when as the Prophet Dauid considered in his minde deepely the framing of this world hee cried out and sayd Thy knowledge is to woonderfull and excelleÌ„t for mee I can not attaine vnto it Psalme 139. and 6. verse wherevnto also that may bee added which is writen in the 39. chapter and 26. verse of Ecclesiasticus This our opinion also is confirmed in the 8. chapt and 27. and 28. verses and the residue following and also the 21. cha and 30. verse and by this one thing moreouer that whereas there bee certein thinges yea and men also that are of diuerse and fundrie qualities and condicions and of natures quite contrarie they were to good purpose by the same wisedom of God created in suche maner For the Lord hath wisely made a difference and distinction beetweene the ritchman and the poore Prouerbes the 22. chapter and 2. verse To bee short those thinges whiche wee make none accoumpt of and are indeede but small as a Guat a Woorme and a Butterflie in these notwithstanding appeareth the wonderfull wisedome of God insomuche as wee must needes acknowledge that to bee true which was spoken by Plinie an Heathen writer Nature is neuer more whole in any thing then in the least S. What say you of the goodnes of God doeth that appeere notably in the woorkemanship and creatures of this world M. Yea very mutch And although the â—ame bee mosteuident in y redemption of mankinde whiche was accomplished by the death and passion of our Lord Iesus Christ notwithstandyng it appeareth also vntoo vs to bee very excellent and incomprehensible in the creation constitution and coÌ„seruation of this world S. Declare howe M. First this is a great goodnesse of God that he would haue thinges to exist and bee which were not beefore Moreouer in that hee gaue them lyfe and nature to the intent they shoulde exist whiche could not bee had from any other than him Who onely is the fountayn of lyfe and afterward hath assigned vnto euery kinde of thing it owne proper most conuenient foode and and not assigned it once but also prepareth distributeth and yeldeth it euery day Finally in that he dayly preserueth and defendeth all thinges that are and beynge a good and mercifull father of his owne greate bowntie hath not onely giuen them partes members wherby they may coÌ„modiously liue but endewed them also with motion and sense Whereby they may passe their life pleasantly and willingly enioye it with a sweete delight All which it were infinite to recken And therefore it is well and truely sayd in the 33. Psal and 5. verse that the whole earth is full of his goodnesse And againe in the 145. Psal and 7. verse it is sayde that the multitude of the goodnesse of God springeth foorth from his workes For hee openeth his hande and satisfied euery liuing thing vnto fullnesse and pleasure Whervnto that seemeth to appertayne which is written in the 147. and 148. Psal and that may well bee concluded which all the auncient godly Fathers haue iudged specially Tertullian hath ofteÌ„times written to wit That God by the creatinge of thys world is cognized and by the preaching of his woord is recognized S. But there appeare manye confusions in this worlde which doe obscure the light of this goodnes wisedom and power of God. M. Indeede they darken
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