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
thinges are especially tearmed visible for that our sight is the most certaine most excellent and most noble of all the senses of our bodie and for that also the actions of euery lyuinge thinge and the argumentes whereby we perceiue them to bee aliue are chiefly gathered by the sence of seeinge as moouing and breathinge Finally that bodily thinges are more exactly discerned by the eye than by tastinge or hearinge so that to saye that a visible creature is the matter and subiect of Naturall Philosophie is as much as to meane that wee wold haue euery creature whiche is sensible of it owne nature to be the true proper obiect therof whether the same be bodies as are the substaunces of thinges or whether they bee not bodies as are the vertues properties qualities motions and actions which vnto all corporall thinges by nature and their first creation and beeginning either cleaue vnto them without or are engraffed in them within All these kindes are as I haue sayd naturall thinges and created by God. S. I UnderstaÌ„d these things But tell mee now by how many maner of meanes doeth a Christian Naturall Philosopher handle and consider of these creatures M. Onely twoo waies the first to wit as they are all generally conteined in one and all comprehended as it were within the compasse of one bodie whiche incloseth them all which is called the world Or else euerie one in his kinde which are sundrie wherein the creatures are distincted and seperated one from another Whiche the particular Historie of the creation in the six dayes setteth downe vnto vs. S. How prooue you that M. In that the Scripture many tymes reciteth vnto vs all thinges created and visible vnder the name of the world as in Isay the 38. chapter and 11. verse Iohn the 1. chapter the 9. verse and the 9. chap. the 39. verse And many tymes the Scripture reciteth them distinctly and seuerally thereby the more to set foorth the wounderfull wisedome of God as in the 104. and 147. Plalmes and 8. verse and the 149. Psalme Wherfore wee muste also entreate of them after both these manners that sutch thinges as may bee gathered learned out of these creatures apperteinyng to the knowledge of God and setting foorth of his glorie according as the Scripture teacheth may bee by vs abundantly vnderstoode so that at the length wee may beecome perfect Christian naturall Philosophers S. With whiche of these twoo Methodes must wee first beegin M. Euen with that treatice which proposeth vnto vs all thinges generally comprehended in that one bodie which is called the world S. And why with that M. Bicause that way of teaching is more generall and more easie For whole thinges are better knowne than their partes for a man shal with more ease beehold an whole house than bee able too distinguishe or comprehend in his minde euerie part thereof And moreouer that whiche shal bee saied concernyng the whole world wil open vnto vs the way and entrance too the handling of the particular kindes of thinges For it shal bee as a foundation to the residue that shall ensue The viii Chapter What the world is S. DIscourse then of the world M. I will. S. What is the world M. The signification of the worlde is diuerse and manifold as the Philosophers doe teache vs as Laertius in his 7. booke and Plutarche in his first booke of the Philosophers opinions whiche signification wee must first distinguishe least beeing deceiued by the ambiguitie of the woord either wee do mocke the reader in this whole disputation or else deceiue him S. How many significations therefore are there of this woord world M. Three speciall First the world is taken for the creatures themselues whereof this whole visible frame and woorke consisteth So is it taken in Iohn the first chapter the 10. verse so likewise in the 2. Epistle of S. Peter the 3. chap. and 6. verse And moreouer for the corrupt and miserable condition of this world which falling vnto all these thinges by meanes of mannes transgression now hangeth vppon them whereby there is a most manifest confusion and a great disorder in al thinges So sayth S. Ihon in the 2. chap. and 16. verse and likewise the 5. Chapter and 19. verse Finally it is taken for one parte of the worlde and that the most noble and excellent to wit for men only and manye times for all men as to the Romanes the 5. chapter and 12. verse Ihon the 3. chapter the 16. verse and oftentimes for the faithfull and regenerat as in the 1. Epistle of S. Ihon the 2. chapter and 2. verse and at another time also for the reprobate and vnbeleeuinge as in the 1. Epistle to the Corinthians the 1. chapter and 21. verse and S. Ihon the 14. chapter the 17. and 22. verses Otherwise also if a man would call the definition of this woorde worlde vnto certaine chapters and speciall pointes wee maye saye that vnder the name of the worlde sumtime the place it selfe sumtime the substance of the thinges sumtime the men as the principall part thereof and sumtime the corruption of the same part that is to say of men is to be vnderstoode S. But the worlde was by the Latins called Mundus for the most beutifull order of all things therein coteined like as it was also tearmed by the Grecians Kâ—smoâ— of the cumlynesse thereof which reason of the name truely is repugnant vnto that signification whereby you saye that confusion of thinges and vice is sumtime signified by the name of the worlde M. Uerily you haue alleaged a true definition of thys woorde worlde from which notwithstandinge afterwarde the vse both of the Greeke and Latine tongue hath deflected For men vnderstoode that rebellion corruption and disorder was generally in all things and partes of the worlde they called the same by the name of the worlde bicause it is inseperably distributed throughout the whole aâ—d ingraffed as it were within the marrowe of euery singulare thinge By which meanes men are many times tearmed to bee the common destinie and miserie of men The Hebrues in their tongue call the worlde Gola which woorde the Apostles doe translate Euerlastinge as to the Hebrues the 11. chapter and 3. verse the 1. chapter and 2. verse to the Ephesians the 2. chapter and 2. verse not of eternitie as if the worlde had beene alwayes and from euerlastinge but rather of the fixed and certeine order thereof which the Lorde God hath established in it after that he had created the things that are in it which wee beholde to bee in it to continue in it euen vnto this daye as are the risinge and settinge of the Sunne and the chaunge and alteration of the foure quarters of the yeare And this shall indure so longe as this state of thinges shall continue as it appeareth in the 8. chapter of Genesis the 22. verse the 9. chapter the 9. or 10. verse Iob the 26. chapter the 10. verse
earth For like as it is said in the 1. chap. and 11. verse of Genesis Let the earth bring foorth euery greene hearbe that beareth seede and let the water bring foorth fish the 1. chap. of Genesis and 20. verse so is it not likewise written and comaunded by God let heauen bring foorth the Sunne and the Moone but onely thus Let there bee lightes in the face of the open heauen Genesis the 1. chapter and 14. verse Whereby it sufficiently appeareth that the firste Heauen was not in suche manner the matter of heauenly things as it were a certein plentiful and frutefull Father of them neither that the matter of heauenly thinges was so ordeined as the earth was appointed by GOD too bee the matter and mother of earthly thinges S. Why would the Lorde haue thinges so diuersly to bee made out of those matters and that heauenly thinges should not bee made out of heauen as well as the earthly are out of the earth M. Not onely for this cause that like as they were made by hym of diuerse matter and differing in kinde although they bee all partakers of bodie so likewise it beehooued them to declare their vse and execute their duetie in diuerse maner too the ende their difference might bee vnderstoode and perceiued but also that God might reueale vntoo vs the better his mightie power and also his manifolde wisedome in so greate varietie of bringing foorth thinges So likewise in the framing of man onely God hath vsed one meane in creating his bodie and another his soule and by those meanes continually createth and maketh them notwithstanding that hee is able to make them both by one meane The. xxvii Chapter What is the fourme of the worlde S. HEthertoo concernyng the matter of the worlde saie sumwhat now if you can touchyng the fourme thereof M. I will doe so S. What therefore is the fourme of this so greate a woorke M. There cannot bee one onely and that substantiall thereof assigned For as I haue shewed beefore it is not possible that there should bee one onely and particulare soule of all the worlde whiche beeyng dispersed throughout euerie parte of the bodie thereof should wag stirre and mooue this so hugie frame and mole whatsheuer the Aristotelians and Platonikes doe suppose Likewise S. Augustine in his 7. booke de Genesiad Literam and 12. chapter doeth iustly deney that GOD is the soule of this worlde as of some liuing creature forasmuche as hee dwelleth aboue the bodie of the worlde and aboue euery Spirite and stretcheth beeyonde the endes of the whole worlde But God hath giuen vnto euery kinde his proper nature and forme ▪ whiche are disputed of in speciall treatises which are written of euery kinde of thyng As for roundenesse whiche some attribute to the worlde as the naturall fourme thereof it ought not too bee counted or called the inward or essentiall forme of the worlde but onely the outward and accidentall S. But dooeth not the Scripture attribute vnto the world partes and differences of situation as it were to a liuyng creature and countries and regions also distinct one from another M. It doeth so indeede but notwithstanding it prooueth not that there is but one and theself same fourme spirite and soule beelongyng to this worlde and that it is a liuyng creature S. Why so M. For forasmuche as there bee three kindes of bodies and ioynynges in composition one simple and continuall as a man the seconde ioyned and touchyng one another as an whole house the third disioyned as a flocke it is truely saied that euery kinde of bodie as it were a certeine whole thyng hath euermore some partes into whiche it is deuided and also sundrie differences of place and situation whiche may bee noted in it howbeeit euery kinde of bodie is not gouerned by one soule onely or one Spirite or one fourme but that onely whiche wee termed beefore simple and continuall as euery one of vs for example The xxviii Of the partes of the world and first of the Ethereall and Elementare region S. WHiche then bee the principall partes of the world whereof the scripture maketh mention M. They are of sundrie kindes For some bee integral which are the partes constituting the whole world whiche wee terme substanciall othersome distinguishing it onely and limited by reason of certeine vses and commodities S. Whiche are the integrall and constituting partes of the world M. There are briefly twayne for the most part proposed by the Scripture to wit the heauen and earth as it appeareth to the Colossians the 1. chapter and 16. verse and Genesis the 1. chap. and 2. verse and Isay the 1. chap. and 1. verse and in other places almost infinite although in Genesis the 49. cha and 25. verse heauen and the deapthes bee also reckned S. What did the Scripture then conteine vnder the name of heauen M. All that region of this world whiche is called by the Philosophers Ethereall and conteineth the celestiall and vnengendred bodies which continue and are not chaunged since the first day of their creation as sayth S. Peter 2. of Peter the 3. chapter and 4. verse S. And what vnder the name of the earth M. Not onelye this bodye and element whiche wee properly call the earth but also that whole region of this world whiche by the Philosophers is termed Elementare which conteineth in it such bodies as are engendred and are continually subiect to alteration S. Doe these twoo regions differ M. Yea very much both in name and effect In name for that the first is called heauen and this latter parte of the worlde is tearmed by the name of the elementes yea and that by the scripture For S. Peter in the 2. Epistle the 3. Chapter the 10. and 14. verses distinguisheth these words Heauen and y Elementes In effect for that this endureth and continueth in the old state the other is dayly chaunged and at one time is engendred and at an other tyme perisheth The first God hath reserued to himselfe the other hee hath giuen to the vse of man Psalme 115. and 16. verse The first as wee are taught shall perishe at the latter day but with sinale noyse and a lyght flashe of flame for that it consisteth of a fine and subtill nature but the other shall burne with great heat and bee dissolued with mightie rage of fyre eeuen in such sorte as looke how it hapeneth in our earthly material fire whē it flameth the stickes crack smoke sende foorth a vapour which proceedeth from the moyst partes therof so it is saide that the elementes shall glowe with heat and melt for that they are of an hard thick and clammie nature and not pure and cleane This difference also may bee obserued betwene the two partes of the worlde that the thinges which are in the first are the efficient principall causes of those thinges that are engendred in the other But the thinges that are in the second
by reason of impoteÌ„cie wearines or weakenesse in God that he was six dayes in making it but bicause he is most wise by most wise good reasoÌ„ he would thus finish his workes For whatsoeuer is made requireth some order in the making And order requireth distinct time and number First therfore god putteth vs in minde hereby that hee wrought not confusedly nor out of order and so consequently that wee must not meditate and thinke vpon his works lightly and as it were a farre of in general but in order seuerally and particularly of euery one Hee sheweth moreouer howe great diligence wee ought to vse in considering of them seing that hee declareth that hee paused vppon the order of his woorks by this distinctioÌ„ of the daies labours Beesides this hee declareth that wee are not able sufficiently to comprehend his workes the reason therof and manner of creating them is such and so generall that wee haue sufficient matter in them to thinke vpon and beeholde euery daye in the weeke and so throughout the whole yeare For what other thinge is a yeare than a continuall repeating of one and the selfe same weeke For there was an whole day spent in the finishinge of euery part and worke Moreouer god wold not creat the world at once but by piece meale that is to say in some space of time for he ment immediatly after the creatioÌ„ of the world to declare the state law naturall order which the things that hee had made should afterward folow to wit that by which all thinges doe require a space of time for their beeing that is to saye are brought foorth in tyme and are not perfectly growne in a moment as wee see dayely So those thinges that growe out of the earth doe at this daye keepe this order that they springe not suddeynly but by processe of time So the woman is delyuered of hir child after a certaine season so seedes growe out of the earth so trees bringe foorth their frutes and there is nothing done suddenly but wonderfull miraculously Wherfore that time of creation was the fyrst lawe of thinges that shoulde afterward growe and bee ingendred S. And why did God at length cease the seauenth day M. Bicause he would haue it so for there can be no truer reason alleaged For in that hee would haue it so the reason is good although to vs it bee vnknowne For as touching those thinges whiche are disputed by S. Ambrose im his 39. Epistle and also by S. Augustine in sundrie places and likewise by certein others and finally by the Heathen Philosophers themselues concernyng the dignitie of the seauenth number I refer them to the Mathematicians and specially to the Arithâ—meticians and Pithagorians The. xxxviii chapter Of the place wherein the world was made S. HEtherto you haue declared what y worlde is what is the cause therof and what was the maner of making it Adde hereunto also that which may bee demaunded concernyng the place tyme and state of this created world so that at length wee may conclude this whole disputation M. I will doe so if you aske mee of them all in order S. Firste therefore I demaunde concerning the place wherin the worlde is made what it was and what maner one it was M. It must needes bee that it was some voyde place whiche the Grecians call Kenos the Hebrues Tohu wherin it should be created and placed S. Why so M. For bicause if the place wherein the worlde beeyng so greate a frame was placed had bin already full of bodies there could not bee another body placed in a roomth that was full alreadie For twoo bodies cannot bee togither in one place Moreouer this whiche I say is plainly confirmed The Hebrues say out of the 26. chapter of Iob and 7. verse He stretched foorth the North vpon the void place c. Although that before this worlde was made GOD occupied that place wherein the world now standeth filled it with his power which is vnknowne to vs and in an vnspeakable maner as now also hee filleth althinges after they bee made by the vertue and meanes of his presence maiestie and power whereof God is called Megonah that is to say that filleth all thinges Deuteron the 33. chapter and 27. verse notwithstanding in respect of this filling which cummeth by the creation of thinges verily the place wherin this world now standeth was a certein voyd place S. How then will you haue that there shal bee some void place in the world against whiche thing Aristotle contendeth so mutch and experience also M. To the ende that I may cut of all occasion of the vain errours of the Valentines concernyng Bythus whom Ireneus aboundantly confuteth in his 2. booke and 4. and 7. chapters thus I say That beefore the world was made the place and space wherein it nowe standeth was voyde but since the worlde was made that it is not voyd now but full S. But doe you leaue nowe any voide place within the compasse of the worlde M. Uerily if you call that onely ful that is filled with this aire whiche wee drawe in and breath foorth there bee many places too bee called voyd For all that space of the worlde whiche is aboue the Circle of the Moone which some say is very large is void But if you call that full whiche is replenished with some bodie and nature of it owne kinde then maye I call no parte of this whole worlde voide no not so muche as that whiche the Astronomers saye is conteined within the Globe and space of the Heauens but all full and occupied Not onely bicause God made nothing in vain for that is repugnant to his wisedome but also for that the whole stretching foorth of the heauens howe big soeuer it be is an heauenly body For ther is now no effect no vse of a voide place in the nature of thinges whiche is created but there are seene daylie many and most excellent vses in this pointe I meane in that nature will haue all thinge to bee full And that indeede ther is nothing voyd and emptie both the vse of cupping glasses in Physicke also in the plucking vp of Welles and waters into high places by Pumpes and other deuises sufficiently doe teache Suche Philosophers therfore as contend that there is some void place in this world are not onely theÌ„selues voide of wit and iudgment but striue also moste manifestly against certeine experience whom therefore I iudge not too bee esteemed of ¶ The. xxxix Chapter Of the tyme wherein the worlde was made S. YOU haue spoken of the place speake now also of the tyme wherein this worlde was made M. That this worlde beegan sometyme to existe and is not eternall neither of like antiquitie with GOD not onely the Maiestie of Gods holie woorde doeth testifie but also the opinions of the moste auncient Philosophers doe declare Whoe as thei were nerer too the beeginnyng of the worlde so did thei
vpon Mundaye and so shall you haue sixe daies after which followeth the Sabbath which is the seauenth Thus First Sunday then Munday Tuesdaye Wedensday Thurseday Fryday after which followeth the Seauenth whiche are the Sabbath dayes So that the Lorde began his woorke of creating the worlde vpon Sunday which is confirmed to bee true by a counsell holdeÌ„ in Iudaea as Eusâ—bius writeth in the 5. booke of his historie and the 23. and 25. Chapters S. But in what Moneth seemeth it vnto you that the worlde was made M. I will vtter in this poinct that whiche seemeth vnto mee most likely and I craue pardon herein that no man thinke mee to bee curious notwithstanding I muste needes vtter my minde for that this question is demaunded by many Uerily it semeth vnto mee that the worlde was created in that moneth which is called by the Hebrues Tisri and is answereable partly vnto our moneth of August and partly to September for doubtles it began after the Autumnal or Haruast equinoctium So that I doe nothinge agree vnto those that write suppose that the world was made in the Moneth of March and in the Springe S. Can you confirme your opinion by any reason M. Yea and that by diuerse And not onely this that in the time of Autumne or Haruast the earth is most apt to receiue the seedes of good fruites as of Wheat and Barly and such like For at that time it seemeth most meete and fit to conceiue as in the Springe to bring-foorth fruite and in Summer to yelde them vp and as for winter then the earth digesteth and concocteth the seedes that are coÌ„mitted vnto hir and embracing them in the middes of hir bosome frameth nourisheth them as a mother doeth hir young whiche notwithstanding shee bringeth foorth in the spring tune when they bee sumwhat growne and in Summer is quite delâ—uered of them as beeinge then ripe and perfecte Wherefore the springe and Summer doe seeme rather to bee as it were midwiues to the earth than to minister vnto it any force or vertue to bringe foorth whiche vertue notwithstandinge Autumne yeeldeth vnto the earth as beeing yet mindefull of the first creation of all thinges and of hir owne bringinge foorth of all manner commodities reteininge vnto this present the force effect and power of the auncient commaundement which the Lorde enioyned at that time So y the Hebrues will haue it that this moneth Tisri shall not be so called of must or newe wine but of iuce wherof the earth is full at that season And these bee the two reasons of mine opinion The fyrst for that as the scripture teacheth in the 28. chapter and 9. verse and so folowinge of Leuiticus this moneth hath beene alwayes since the firste age of man as farre as euer there can bee had any remembrance the beeginninge of the yeare and first moneth And therefore in contractes and bargaines in coÌ„mon and priuate affaires and to bee briefe in supputation of the yeares and age of the worlde which was done by the yeares of Iubilee the yeare euer beegan in this moneth among the auntient Fathers in old time and among the Jewes and ended also in the same So that the yeares age of Adam and the residue of the Fathers whiche liued both beefore the floude and since are to bee reckened from this moneth The seconde reason is this For that the feast of Trumpettes which God commaunded to bee kept vpon the first daye of this moneth seemeth to haue beene specially instituted by God to the intente that the remembraunce of the first originall and creation of the worlde whiche was doone vppon that day might bee holily preserued continued in the Church Truely it was not in vaine that the Lord would haue that day kept holy so great honour reuereÌ„ce attributed vnto these trumpettes Instruments whiche wee reade at that time were so tossed blowne But by that great and pleasant sownd hee ment to admonish and put in remeÌ„braunce men the whole world also of their first natiuitie which as by the special prouision of God it fell vpon the firste daye of this moneth so was it godlily and reuerently renued and remembred in the Church that the world might not bee ignorant of it owne byrth daye Whereby also it came to passe that God coÌ„maunded many feastes and holidaies to bee kept in the seauenth moneth which moneth was called also Aetanim that is to saye the Moneth of strength or strong thinges 1. Kinges the 8. chap. and 2. verse Yea some saye also that our Sauiour Christ was borne the same moneth and not without some reason S. But it is saide in the 12. Chapter and 1. verse of Exodus that Nisan was the first moneth of the yeare answering vnto our monethes of March and April and falling in the Uernall or Springe equinoctium M. You say well But therevnto I answere two waies First that Nisan or March was not alwayes the beeginning of the yeere but at length after that the children of Israell returned out of Egyt in the remeÌ„brance of so great a benefite that is to say for the conseruation of the memorie of the newe founding restoaringe of that people Moreouer Nisan was not the beeginning of the yeere for all things that were done among the people of God but onely in respect of their holie festiuall daies and of the tabernacle For the tabernacle as it had it owne peculiare reuolution and differinge from the common so had it also a proper beginninge of the yeere not agreeing with the order of the Politike yeere to the intent that men mighte knowe that there was a difference too bee put beetweene the Politike and Ecclesiastical gouernment and that the reason of them both is diuerse and their nature separate and distinct S. How many yeeres doe you now accoumpt since the world was first made M. As some doe suppose since the tyme that the worlde was made vnto this present yeere 1578. wherin this booke was written are about 5298. yeeres S. Howe doe you beegin this number or by what meanes doe you gather it M. Euen by this short reckninge FroÌ„ the creation of the world vnto the generall diluge whiche happened in the daies of Noe are numbred in the Historie of the holy Scriptures 1656. yeeres And from the diluge vnto the promise whiche God made firste vnto Abraham and his departing vpon commaundment out of Vr a Citie of the Chaldees and Charris a citie of Mesopotamia are 427. yeeres And from that promise vnto the departure of the children of Israell out of the land of Egypt which was vnder Moses are 430. yeeres as it is written in the 12. chapter and 40. verse of Exodus And from the departure out of the land of Egypt vnto the beginning of the building of Salomons temple which was begun the fourth yeere of Salomons reigne are 480. yeeres as it appeareth the 1. Kinges and 6. chap. And from that tyme
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
not of his woorke And nowe bycause wee are come to the day of Gods rest let vs reste also in this place and make an ende of this disputation whiche wee erewhile began So much as may seeme can bee saide generally concernyng the creation of the world and the first beeginning of all things apperteining vnto Christian Naturall Philosophie wee haue heere for the most part declared And wee giue thankes vnto God for that hee hath giuen vs a minde and abilitie to write those things which wee haue heere declared FINIS The Table What Naturall Philosophie is and howe manye kindes there bee thereof Cap. 1. follio 1 Whether Naturall Philosophie bee meete for a Christian cap. 2. fol. 2. From whence the knowledge of the Generall naturall Philosophie is to bee had most safely ▪ cap. 3. fol. 6 The difference beetweene Christian and Heathen Naturall Philosophie cap. 4 fol. 10 What and howe great the certentie is of the knowledge of Naturall Philosophie cap. 5. fol. 13 The endes of the knowledge of Naturall Philosophie cap. 6. fol. 14 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 world is a certaine vniuersalitie vnto thē al. ca. 7. fol. 15 What the worlde is cap. 8. fol. 20 Whether the worlde may truely and Christianly bee called an vniuersalitie cap. 9. fol. 22 VVhether the worlde and all thinges that are conteined therin bee sounde bodies or shadowes onely cap. 10. fol. 23 Whether there bee one worlde onely or many cap. 11. fol. 25 Whether this worlde bee finite ▪ cap. 12. fol. 27 Whether the world bee sphericall and rounde cap. 13. fol. 28 Whether the worlde haue one onely soule cap. 14. fol. 29 That this worlde was made in time is not eternall cap. 15. fol. 31 That the worlde came not of it selfe cap. 16. fol. 34 Of the causes of the worlde and first of the cause efficient thereof which is God not Angels nor Diuels cap. 17. fol. 35 That the worlde and all things that are therein were made by God of nothinge and not onely decked foorth or set in order or brought foorth out of a certeine disordred heape or matter whiche was extant beefore cap. 18. fol. 38 Of the end for which God created made this world ca. 19. fo 44 This worlde cannot bee called the Sunne of god cap. 20. fol. 45 What God created first to bee the matter for thinges that were created afterwarde cap. 21. fol. 48 The matter of earthly thinges what maner of thing it was and how commodiously of God prepared cap. 22. fol. 49 Why the deapths of waters couered this matter earth ca 23. fo 48 VVhy there was darkenesse vppon the face of the same mole and matter cap. 24. fol. 51 VVhy the Spirite of God was vppon this mole and matter cap. 25. fol 52 Of the matter of heauenly things that are visible cap. 26. fol. 56 VVhat is the fourme of the worlde cap. 27. fol. 57 Of the partes of the worlde and first of the Ethereall and Elementare region cap. 28. fol. 57 Of the East VVest North and South partes of the worlde cap. 29. fol. 59 VVhere these positions are to bee founde in the world high low beefore behind on the right hand and on the left cap. 30. fol. 61 The chiefe ende of creation of the worlde is the glorye and knowledge of God the creatour cap. 31. fol. 64 VVhat knowledge of God maye bee had in the beeholdinge of this worlde cap. 32. fol. 67 Two endes of the worlde not cheife cap. 33. fol. 69 Of the meanes engins wherby God raised this so great a frame of the worlde and first of the worde of God which was the meanes whereby this worlde was created cap. 34. fol. 70 Of the light whiche was vsed at the creation of the worlde cap. 35. fol. 72 That God made this worlde without any paine or wearisomnesse vnto him selfe cap. 36. fol. 73 The world was created by partes and not all at once cap. 37. fol. 73 Of the place wherein the worlde was made cap. 38. fol. 74 Of the time wherin the worlde was made cap. 39. fol. 76 God created this worlde good cap. 40. fol. 80 VVhat maner one this world is now at this present after sinne cap. 41. fol. 82 From whence poyson of hurtfull thinges sprang in the worlde cap. 42. fol. 83 Why thīgs that wer created are plainly said to be good ca. 43. fo 84 VVhether in the first creation of all thinges God made twoo Contraries cap. 44. fol. 85 In what sense it is said that God rested after the creatiō of the world cap. 45. fol. 86 FINIS Imprinted at London for Andrew Maunsell in Paules Church-yard at the signe of the Parret 1578.
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
sinfull and blinde fleshe and therevpon reposeth it self not that whiche discreetly and as farre as neede requireth discourseth of the causes of thinges S. But what alledge thei out of the writynges of the fathers to driue vs from this kinde of â—â—â—die of Naturall Philosophie M. It were an infinite thyng to goe about to report their saiynges but I will onely recite a fewe S. Rehearse them I praie you M. Lactantius in his third booke and viii chapiter writeth thus What felicitie shall I atteine vnto if I knowe where Nilus riseth or whatsoeuer the naturall Philosophers do doate concernyng heauen yea moreouer there is no certein knowledge of those thinges but onely opinion whiche also is variable accordyng to the varietie of mennes wittes S. Augustine also is coÌ„mended who in his fourth Booke de Trinitate of the Trinitie in the Preface writeth thus That minde is more to be commended which knoweth it owne infirmitie rather than that whiche not perceiuyng the same searcheth after the motions of the Planets and the walles of the worlde the foundations of the earth and the top of the heauens And that I maie not touche euery thyng in his Booke de spiritu anima of the spirite and the soule the 56. chapiter hee plainly also setteth doune the same S. Can you answere these aucthorities M. Yea. S. How I praie you M. That these thynges are also spoken by the fathers in comparisoÌ„ as it appeereth out of the same place of S. Augustine whom you erewhile coÌ„mended For the Fathers reproued the disordered studies of men whiche wee see also now a daies to reste in many and that in Christians who conteÌ„nyng the doctrine of saluation and neglecting the studie of the veritie of the Gospell whiche is set for the in a simple stile conuert themselues wholy vnto these swellyng and puffed Artes of Naturall Philosophie addietyng them selues vnto them and openly preferryng the ambicious name of a naturall Philosopher before ChristiaÌ„ godlinesse and Diuinitie Wherfore the Fathers to the intent to reuoke men from this so greate an errour haue vttered muche matter againste Naturall Philosophers and their Art and their opinions and that truely as haue S. Basill S. Chrisostome in their Exameron or woork of sixe daies Howbeeit thei doe not condemne the true knowledge of those thinges whiche certain amongst them were verie skilfull in and moste perfect S. Whiche is the other argument whiche you said was taken a consequenti of the consequente and alledged against naturall Philosophie M. That truely which S. Basile reciteth to be alledged by slouthfull and idle persones therby to colour their filthie ignorance S. What is that M. That the wounderfull miracle of the creation of the worlde is debased and made vile wherein notwithstanding the greate power maiestie and wisedome of God appeareth is laid before our eyes to bee woorshipped if wee bee able to sette it doune in any arte or Methode and if it maie bee saied that so greate a misterie maie bee comprehended For what other thyng were that saie thei than to feigne our selues not onely to bee able to comprehend the woorkes of God whiche doubtlesse are supernaturall and Diuine but also to make vs iudges as it were Censores thereof And finally to make God as it were a Grammarian subiect vnto certein lawes of Nature and Arte. S. What answere you vnto that M. Truly euen that which in the same place S. Basile the best learned amongst the Greek writers answereth S. What saieth hee M. That thereby this miracle of God which appeareth in the Creation of the worlde is more manifestly aduaunced and by vs more religiously adored by howe muche the more it is distinctly declared wherby is set forthe the greater commoditie and force thereof And to the end that you maie vnderstand this to bee true by another example Gods decree concernyng our saluation is it not commoly tearmed in the Scriptures Gods secrete and misterie And verely it is so wherein the Maiestie and Wisedome of GOD is proposed vnto vs no lesse than in the creatioÌ„ of the worlde and yet notwithstandyng Faithe or the Gospell setteth it forthe to our view so plainly so orderly and distinctly that nothyng can bee more Notwithstandyng the worshippyng of God is nothyng thereby diminished in that wee comprehende it by Art and by a Theologicall Methode but rather by so muche the more better and ardently wee praise GOD by how much the more commodiously and distinctly wee atteine to the vnderstandyng of these things And to bee short faith it self through which God will bee worshipped is not a certein ignorance or a confused imagination concernyng God but a cleare and resâ—â—â—te vnderstanding of the minde whiche directly answereth vnto suche questions as are demaunded touching God and his infinite mercie towardes mankinde Vnknowen things are vndesired as the old Prouerbe saieth Wherefore whenas the Historie of the creatioÌ„ of the worlde is set forth by art when the vertues whiche God hath giuen vnto thinges are declared Gods Miracle is not diminished but augmeÌ„ted Neither do wee set doune these things as though wee did professe that we would alledge any other causes of these naturall thynges besides the will and wisedome of GOD onely Or that through them wee can acknowledge or conteine so much in our minde as is the power of God in creating and his goodnes in preseruing them Or els as though wee went about to shewe that our great and good God the cheife gouernour of all thinges were subiect to any of our lawes or decres but onely profitably to busie our selues in setting forth of Gods woorkes so farre as wee may bee holpen by art and as it were through a glasse which looketh into thys schoole of the nature of thinges to keepe such as are lesse heedefull in the noble contemplation of them The thirde Chapter From whence the knowledge of the Generall naturall Phylosophie is to bee had most safely S. THese thinges I vnderstande proceede to the residue M. The next is that wee discusse from wheÌ„ce this knowledge is to bee drawn taken bycause in this point wee disagree from certein who suppose that it maye more safely and certeinly bee deriued out of the bookes of prophane Philosophers thaÌ„ the holy Scriptures in that they saye that it is not all set foorth in the Scripture and if haply there bee anye parte thereof conteined therein it is confusedly handled not by any art or order S. From whence then doe you iudge maye the knowledge of naturall Philosophie most conueniently bee taken M. Uerily of that part which beefore wee tearmed generall naturall Philosophie the knowledge is chiefly to bee learned out of holy Scripture And of that which wee called Particular out of the woorkes of Phisitions or of others which haue written the histories of Plantes and of lyuinge thinges S. How proue you that M. First I suppose this is agreed vpoÌ„ by all men of souÌ„d iudgement that euery workman can best and
truliest talke and dispute in his owne Art and that hee is rather to bee beleeued therin than any other But what woorkmans woorkmanship thincke you is thys worlde Is it any others than Gods onely so that wee ought to beleeue none rather than him who in hys woorde teacheth vs the maner and order of framinge his woorke that is to saye the worlde To bee shorte who knoweth seeth and vnderstandeth more truely the causes of all things their properties effectes the maner of their beeing the times when first they began then hee who is the maker of them all and the perpetuall gouernour of them all who beeing GOD and sence hee him selfe telleth these thinges what man will at anye time bee so mad but to thinke that hee is rather to bee harkened vnto in thys respect and all other writers to bee neglected Truely wee as also all other Philosophers howsoeuer surpassing in wit abounding in leasure what soeuer diligence they employed in study yet could neuer neither wee nor they attayne vnto certaine obscure slender sparkes of naturall Philosophie And whatsoeuer we define coÌ„cerning these matters without the woorde of God it is so vncerteine doubtfull variable and contrarie to it selfe and many times so contrarie to the trueth that in the ende wee are ashamed that wee either learned so or taught so which may appeare to be true if it wer but only out of Plutarchus booke De Placitis Philosophorum Of the opinions of Philosophers whereas that excellent learned man and great Philosopher sheweth that neuer two of them agreed in the knowledge of the things that are created S. Can you confirme the trueth of your opinion by the auchoritie of Gods woord to wit that this knowledge may well and safely bee learned out of the holy scriptures M. Yeas verily S. Recite them I pray you M. The first testimonie is that which is writen euidently in the epistle to the Hebrues in these woords Through Faith wee vnderstande that the worlde was made by the woorde of God. Wherefore wee vnderstande these thinges by Faith. If by Faith then by the holy scripture for ther can bee no faith without the scripture And therfore wee must certainely conclude that the true and certeine knowledge concerninge these matters is declared vnto vs by the holy scripture The seconde aucthoritie is the 1. chapter of Genesis For Moses who at the commaundement and appointment of God wrot that historie of all other most excellent and wounderfull of the beginninge of the worlde and creation of all thinges is either a vaine fellowe or a lier if the knowledge of naturall Philosophie be not conteined in the holy Scripture For what other thing doth hee in that booke than briefly howbeit truely and orderly set downe the originall of thinges and theyr vertues natures and effectes that is to say Naturall Philosophie The thyrde is a place in the Prouerbes the viii Chapiter and the 20. verse the nexte folowinge where it is saied that all thinges were created by the wysdome of God and afterwarde as they were created so are they preserued The fourth aucthoritie is alleaged out of the 42. Chapiter and 17. verse of Ecclesiast This wisdome hath God giuen to his Sainctes saith hee that they might recoumpt all his miracles and workes and search them all yea hell it selfe c. wherevnto wee may adde that which is written in the vii chapiter of the booke of VVisedom the 22. verse and the next folowing Finally let vs heare the moste holye Martyr of God and good Father Irenaeus who in his seconde booke and 2. Chapter saithe thus To whom therefore shall wee giue more credit concerning the framing of the worlde to those that wee spake of beefore so iangling in folly and inconstancie or to the Disciples of the Lorde and the seruant and Prophet of God Moses who first reuealed the creation of the worlde The selfe same thing S. Basell and S. Ambrose and S. Chrisostome in the prefaces of their Exameron or Six dayes woorke doe with one consent and plainely confirme so that whoso shall deney that the knowledge of Naturall Philosophie may not truely and commodâ—ously bee learned out of holy scripture gainsaith the sacred woorde of GOD and openly repugneth against the learned Fathers In conclusioÌ„ hearken to â—ertullian who in the 46. chapter of hys Apologet doth truely and plainly pronounce that the sacred woorde of God which is most auncient was as it were the treasurie and stoarehouse vnto all later wisdom From thence saith hee the Philosophers haue quenched the thirst of their wits But as men that were ouer riotous in the study onely of glorie and eloquence if they found any thyng in holy scripture when they had digested it according to the purpose of their curiositie they conuerted it to their owne woorkes S. Doe they that are of the contrarie opinion bring nothing against thys M. Yeas two argumentes especially S. What bee they M. This is the first That the ende of euery art ought to bee distinguished and that Naturall Philosophie is one thing and Diuinitie another whereof thys last is conteined in holie write but the other is not so S. Is that consequent and assertion true M. No verily S. Howe so M. For that although they gather that truly that artes ought to bee distinguished and that Diuinitie which conteineth the promises of euerlastinge lyfe teaching also the waye thervnto and the causes thereof ought to bee separated from Naturall Philosophie whiche entreateth of the framinge of this visible worlde and the natures of all thinges in the same yet doe they not say truely in denyinge that the order of the creation of this world the sundrie kindes of things their natures manifold sortes are taught distinguished and orderly set downe in holy Scripture All these thinges are copiously declared there which are the peculiar subiect matter of the Art of Natural Philosophie Wherefore Naturall Philosophie is comprehended in holy scripture The same also you may learne by another example are not Diuinitie and the morall parte of Philosophie both of them as they differ in kinde discerned in the holy scriptures And yet who is so rasbe and folishe that he dare deny that the Ethike or moral Philosophie yea and that most truly and generally is deliuered vnto vs in holie scripture wherefore the distinct endes of Artes and treatises are no impediment but that the Generall Naturall Philosophie and also Diuinitie are conteined in the holy Scriptures forsomuch as Natural Philosophic is as it were a parte of Diuinitie and an handmaideÌ„ vnto the same For it is a notable meane to knowe God by which thing also S Ambrose confesseth with mee What shall I saye more The Heathen Philosophers them selues when they dispute of the worlde and the creation of the partes therof and when they intreat of the nature of thinges they saye that thei play the Diuines and enter into discourse of Diuinitie as Aristotle speaketh in his booke de mundo of
the worlde so that it is no maruaile that wee haue iudged that the true and Christian Diuinitie is partly busied also in matter of Naturall Philosophie and the settinge foorth thereof and that for that cause also the holie Scripture is in part occupied in settinge foorth of these things forasmuch as this knowledge also maketh to the aduauncement of gods glory For in these visible thinges the power wisdome and eternitie of God is to bee seene liuely S. What is the other argument of theirs that are of the contrarie opinion M. This forsooth that those thynges which Moses hath written are most plainely and simply set downe and in such kinde of stile which is fitted to our capacitie and applied to the weakenesse of mans sence and not truely and exactly expressed according to the truth of thinges and finally that Moses doeth neither throughly neither subtily search out or set downe the thinges themselues and their natures wherefore they conclude that the true distinct and perfect knowledge of the naturall part is other whence to bee drawne and learned S. What answere you vnto these thinges M. Uerily I confesse that these matters concerning Naturall Philosophie are not gloriously in a filed style set foorth by Moses although hee were the beste learned man that euer lyued but rather in a bare and simple kinde of writinge striped out of all ornament as it were out of apparrell wherby that which hee writeth may the more easily bee vnderstood But as it is to bee graunted that hee spake simply so can it not bee prooued that hee spake or wrote lyingly falsely and ignorantly of those thinges It is one thing therfore to acknowledg that Moses stile is bare simple which kinde of vtterauÌ„ce is meet for the truth and another thing to say that hee is a false man and a lyar which no man can affirme but whoso is of a corrupt conscience Wherfore simply but truely barely but rightly commonly but purely doth hee deliuer vnto vs those thinges which hee writeth concerning the worlde of the principall partes therof of the causes and effectes of thinges to bee beleeued holden and taughte among menne Uerily I confesse that Moses applyed himselfe to the capacitie of our seÌ„ses Howbeit I deney that which they affirme that therfore hee did not roue at the trueth of the matter or had not regarde vnto it for it was his purpose to set downe those things in wrâ—tinge easily barely and truely S. But some are of opinion that all those things which hee wrote in the first chapter of Genesis are to bee interpreted allegorically So neither do they think that those six dayes are the space of time neither that the woman in deede was made of Adams ribbe neither that all the residue are so to bee taken as Moses words doe pretende and sownde Which opinion if it be true what shall bee sure or certeine in all that whole chapter and such like writinges of other Prophetes as apperteining to the knowledge of Naturall Philosophie or that maye teache vs the same M. You saye well Indeede some haue benne of that opinion which notwithstanding S. Augustine confuteth in his 1. booke in the Proheme also in the 8. booke and 2. chapter de Genesiad Literam of Genesis vpon the letter S. Peter likewyse in the 3. chapter and 5. verse of hys seconde Epistle and in the epistle to the Hebrues the 11. chapter and 3. verse doth openly impungne this errour of the Allegorists affirminge that those things which Moses hath reported concerning the creation of the worlde are spoken naturally and plainly and not allegorically or figuratiuely S. And what at the length doe you conclude of all these thinges which you haue recited M. That forsooth which S. Augustine concludeth in hys 5. booke and 8. chapter of Genesis That those things which Moses wrot are true although they can be established by no other reasons For if a man will dispute to proue that these thinges are false or hee himselfe can say no certentie concerning the estate and gouerment of creatures or if hee saye not true will hee suppose these thinges to bee false in that hee himselfe vnderstandeth them not Who will beleeue that Aristotle or Plato did knowe any thinge concerninge the creation of the worlde and the causes of thinges whereof Moses was ignorant who first receiued the thinges which he wrote by most secret reuelation from god Secondly who was wel learned in all liberall artes specially in the knowledge of Naturall Philosophie and Phisick which two artes were at that tyme specially had in price amonge the Aegyptians as it appeareth in the Scripture Actes the 7. chap. and 22. verse And to conclude forasmuch as those that were the chiefest Philosophers amonge the Grecians traueyled into Aegypt to the intent to learne Naturall Philosophie as histories doe rport of Plato and Pithageras And most certeine it is as Diogenes Laertius writeth in hys first booke de vitis Philosophorum of the lyues of the Philosophers that all that parte of Philosophie whiche intreateth of the nature of thinges was deriued to the Grecians froÌ„ strange nations and from the Syrians that is to saie from the Jewes Shal we say theÌ„ against the assured faith of the scripture that any one of the cheifest Philosophers to wit Plato or Aristotle whiche were heathen men were called by GOD to counsell when hee went to framinge and creatinge of the worlde that they shoulde knowe more than Moses the seruaunt of GOD whom God himselfe taught and shewed vnto him such things as hee should commit to writinge to the behoofe of Posteritie and especially for the instruction of his moste deerely beeloued Church Surely this cannot bee thaught muchlesse spoken without notorious blasphemie against God himselfe But rather as S. Augustine teacheth in his 5. booke and third Chapter de Genesiad Literam of Genesis vpoÌ„ the letter that in that Moses speaketh so plainly hee doth it by the assured counsell and iudgemente of the holy Ghost to the intent that by the hight of the thynges hee maye terrifie the proude by the deapth hee may hold them attentiue by the trueth hee may feede the great ones and by hys affabilitie hee maye nourishe the little ones The fourth Chapter The difference beetween Christian and heathen Naturall Philosophie S. WHat differeÌ„ce therfore is ther betwen Moses Aristotle y is to say betweene ChristiaÌ„ and Heathen Natural Philosophers in thys kinde of learninge M. Uery great which notwithstanding maye bee especially perceiued in three poyntes S. Which bee they M. The firste is in the ende of this knowledge whiche thei bothe doe respecte and followe S. Declare thesame M. The Christian Naturall Philosophers whiche intreate of the thinges that are created dooe referre the summe of their disputatioÌ„ to this ende that our greate and good God who is the auctour Father and creatour of them all maie bee knowne praised and extolled and finally woorshipped the more ardently and more feared But
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
in the same place are tearmed vnuisible The other place is in the Epistle to the Hebrewes the 11. chapter and 3. verse where the same thinges are called such as may bee seene Althoughe that whiche is written in the booke of wisedome the 7. chapter the 17. 18. and 19. verses and the 13 chapter and 2. verse may expound and confirme the same if it bee ioyned to the places aboue recited S. Declare these thyngs more at large M. This therefore it is whiche I saie Not euery thyng whiche subsisteth and whiche the Greekes dooe call his sumthing doeth apperteine to the handlynge of naturall Philosophie For God subsisteth who hath not onely some beeing but the same also moste true and an absolut substance and farther I would adde also if I maie bee so bolde so to speake a nature also for what shall let mee to saie with S. Peter in his 2. Epistle the 1 chapit and 4. verse The diuine nature or The nature of God the declaration and discourse cōcernyng whiche is to bee sought by an other Arte and whiche is of more price and dignitie than this is For God is the Creator and maker of thynges not a creature and made And the force and nature of creatures is onely considered of in this science and knowledge S. Yea but is the knowledge of euery creature considered of herein M. No not so For Angelles are a kinde of creatures but they belōg not vnto natural Philosophers although it bee cōmonly saied by all men that thei haue nature and this kinde of phrase also is vsually found among the Fathers to wit The nature of Angels Of which nature therfore Moses entreated not in al that whole fyrst chapter of Genesis although in the same hee haue most breifly comprehended the whole matter of Naturall Philosophie S. But in the same first chapter he hath intreated of darnesse which thinge surely can not bee seene and yet it belongeth to this science M. You iudge well for indeede it belongeth to the setting foorth of the nature of things but by accident as they call it for neither the meanes of gatheringe togither the lighte neither of other the firste thinges coulde bee plainely declared vnlesse they were sette foorth by their contraries or priuations For darkenesse as it is a meere priuation doth not properly of it selfe beelonge to this art but so farre foorth as it possesseth an vse and place in the nature of thinges and hath declared the power of GOD to bee the greater in the creation of this worlde it is very well mencioned of by Moses Of all which matter wee will speake more hereafter S. Gather therefore nowe togither such thinges as you woulde and what you haue proued M. Since then neyther God neither the Angels doe appertaine to the Naturall Philosophers and to this our present disputation it remaineth that the matter of this knowledge and science bee saide properly to be that creature which may bee seene and hath a place as S. Augustine speaketh and hath a body and is subiecte vnto our senses all or some of them S. But the Philosophers almost all of them are of another opinion For they thinke that the subiect matter of this Art is that thing which is mouable in that respecte that it is Moueable not in respecte that it is created or subiect vnto our sight M. It is true But therein they erre doubly The fyrste errour is that forasmuch as the signification of Motion is verie large accordinge to their owne opinion that it may also bee extended to the Angels since manye times also they moue from place to place at Gods commaundement and indeede are fallen from theire fyrst originall hauinge suffered no small chaunge not onely of their place but also of theyr nature surely the disputation concerninge them were a parte that proper of the science of Naturall Philosophie which notwithstandinge they doe very stoutly and that also verily in deed dency And this is theyr first erroure The second is that the knowledge of Naturall Philosophie doth not beelonge vnto the thynges which wee see if so bee any of them bee vnmouable as thinges that neither perishe nor are changed Which since it hath hapned vnto man for sinne after his creatiō perfect nature truely according to their opiniō neither should mā before hee had sinned for the most part of him haue ben a subiect of natural Philosophie neither shoulde the treatie of him haue appertayned to Naturall Philosophie Which thing howe vntrue it is it appeareth out of the sayinge of S. Paule who will haue althings that may bee seene with our eies to belong to this our knowledge to the science of Naturall Philosophie and to bee a ready and apte meane and degree to the knowledge of god It appeareth also by the same place that the nature of man while hee was pure and had not yet sinned is by Moses reckoned amonge Naturall thinges It appeareth moreouer out of sundrie Psalmes that Man and the nature of man as it was first created by God is most truely numbred among the kindes of Naturall thinges as in the 8. and 104. and 139. Psalmes the 13. 15. and 16. verses and also in the 148. Psalme To conclude they that make The mouable bodye to bee the subiect of this science what other thinge go they about but to teache that there bee two subiectes of one Art to wit the bodie and his motion when as indeede one arte ought to haue but one subiect S. Why then doe Naturall Philosophers define and determine those thinges which they call Naturall by Motion especially M. First bicause al their knowledge is gathered as they tearme it from that which is latter not from that which is fyrst For things then began to bee knowne when they were once extant and by meanes of mans transgression were made mortall that is to saie were by GOD appointed vnto miserie and destruction For when they were destitute of Gods woorde and light they perceiued not nor saw what manner ones they were first created Wherefore when they began to bee busied in these naturall things which are now corrupted they perceiued their great and perpetuall chaunges ebbinge and flowinge and inconstancie in abidinge in one estate and they iudged that Natural things should bee supposed of accordinge to that their owne condition Moreouer seeing that Motion and chaunge may most easilie and generally bee noted in all these things which wee see and which are in this worlde it was an easie matter to distinguish and determine Naturall thinges by their motion There is motion truely in all naturall thinges and also in other which are not Naturall as in Angels where by it cummeth to passe that Natural thinges cannot properly bee separated and discerned from things not Naturall by Motion S. Why do you call a thing Natural bicause of it owne nature it maye bee seene and perceiued M. Bicause forasmuch as God hath created two chiefe kindes of thinges to his owne
one out of holy Scripture as the strongest of them al. To wit that by this meanes the goodnes and wisedome of God who giueth vnto euery thing and ingraffeth within them their proper and distincte vertues is not only obscured but vtterly extinguished and plucked out of mennes mindes whiles wee attribute these vertues the administration and gouernment of those thinges not vnto GOD hymselfe but vnto a certaine other nature and soule contrarie to that whiche wee are taught too beeleeue and confesse Psalme 147. and 15. and 16. verses To the Ephesians the 3. chapter verse 20. and Iob the viii chapter the 5. verse S. If then there bee not one certeine soule of this whole vniuersalitie as you teache truely the opinion of the Stoikes Platonikes and of certeine other Philosophers and likewise of the Priscillianist Heretikes is ouerthrowen who say that this worlde is a liuyng creature and indued with will and reason M. You gather wel For their opinion is altogether foolish and vnreasonable For since that is only a liuyng creature and so to bee called whose partes and members are not conteined only in one continuall compas of the bodie but also gouerned by one spirite verely this worlde is not a liuyng creature For the mēbers thereof are disioyned and separate As for the auctoritie of the Stoikes and other Philosophers which you named erewhile it should mooue vs verie little had not S. Augustine sometyme written that hee doubted whether this worlde were a liuyng creature or not whiche thyng as hee would not deny so durst hee not affirme whose doubt notwithstandyng we ought not to followe or allowe of The xv Chapter That this world was made in tyme and is not eternall S. BUt I aske you this question whether this world beegan sometime to bee or whether it were alwayes and bee eternall M. Many argumentes doe prooue that the world once beegan to bee among whiche all Philo in his booke De Mundo of the worlde hath gathered fiue speciall ones We wil declare ours and those whiche bee most Christian S. Whiche be they M. These foure First the voyce and auctoritie of the diuine Scripture whiche speaketh in this maner In the beeginnyng God made heauen and earth Genesis the 1. chapter and 1. verse The second reason is certeine For if the world were coeternall with GOD it selfe also were God for eternitie is not only proper to diuine nature but also the most it selfe substance therof and the principall part and definition Exodus the 2. chapt and 14. verse Reuelat. the 1. chap. and 8. verse The thirde that forasmuch as this world shall haue an ende and euery thing hath meanes whereby it doth consist it followeth necessarily that it had a beeginnyng of beeyng For although that bee truely sayde not whatsoeuer had a beeginnyng shall haue an ende forasmuche as there bee many thinges made which through the singulare benefite of God are not subiect to death and corruption as Angels and the soules of men whiche are immortall notwithstandyng it is moste certeinly affirmed that whatsoeuer shall haue an ende the same also had beeginnyng of beeing Which Rule is so generall that it admitteth no exception Finally the fourth is this that not onely the causes of the creation of the worlde are set downe and also the certeine tyme noted but also for the preseruation of the perpetuall memory therof there are certeine spaces of tyme prescribed as the order of weekes doe plainly teache and also the space of fiftie yeares which is called by the Hebrues the yere of Iubile whiche God hymself commaunded to bee obserue whereby wee might easely knowe and vnderstande how many ages are past since the first beeginning of the world S. Concerning that auctority whiche you alleage out of the Scripture and the 1. chapter of Genesis some doe otherwise interprete it They graunte that all these things indeede were made in the beeginnyng but not in tyme For the meaning and signification of a beeginnyng or of this woord principium is manifolde and in that place they saye it must not bee vnderstoode of the beeginning of tyme. M. The signification of a beeginnyng or of this woord principium is threefold For it respecteth either the time either the thing the causes or else the order The beginnynge of time in those things which are brought forth in a certein time is that moment of an houre either wherein they are conceiued or are brought foorth into the world Those thinges haue onely the beeginnyng of tyme which are doone in tyme That which is called the beginning of a thing and is taken for the cause in those thinges which are of one age and time is that relation and affection whereby one thyng is the cause of the beeing of another So if wee make a conference beetweene the day and the night wee saye that the Sun is the beeginning of the daye and light although both of them do appeere vnto vs at one moment Sutch a beeginning a diuerse or certeine time doth not establish Finally a beeginnyng in respect of order is called that which ministreth the beeginnyng of numbryng in sutch thinges as are disposed in one order as for example The father is the beginning among the three persons in trinitie which are one god y magistrate is one amōg many of like auctoritie with whō in telling we do begin like as we do with our cheif Magistrate or Judge in this our Citie of Geneua S. In this respect then they woulde haue God to bee the beginninge of this worlde as beeinge the cause and woorkeman therof as hee that is first numbred is called the beginninge M. Marke howe absurde this is Firste what shall bee the sence and meaning of this saying In the beeginnyng God made heauen and earth if so be they wil thus expound it God in the beeginnyng that is to saye God in God created heauen and earth Moreouer why saide hee did create which woorde doth not onely determine a beginning of beeing but also the force of woorking and a determinate beeginning of time is therein manifestly comprehended and included Beesides will wee nill wee by this reason we shal fall into that damnable heresie of the Hermogenians who make the woorke to bee eternall with the woorkeman and so wee muste needes make moe Gods than one Of which errour me thinketh I shoulde speake sumwhat more at large were it not that Tertullian longe science had vtterly ouerthrowne it in a whole woorke yea the Scripture it selfe doth manifestly expounde this sayinge of Moses of the beeginning of time Prouerbes the 8. Chap. and verses 25. 27. and 28. Hee vseth also the same woords and the same comparison whē hee speaketh of the beginninge of the worlde wherein there muste needes bee vnderstood a beginning and moment of tyme and of beeing Neither can that which S. Paule repeateth so often speakinge of the beginning of the world bee vnderstoode of the laying of the foundations thereof to the Ephesi the 1. Chapter and
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
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
distributing of euery part into it owne conuenient place Othersome there bee that doe attribute more vnto god For they holde opinion that the matter was a great mole from eternitie mary but matter onely and not that althinges were encluded and comprehended within it whiche the firste sorte doe also holde but that it was rude and vnshapen Which matter for that it was great GOD taking it in hande diuided it into smale peaces and as hee is a moste wise and cunninge woorkeman facioned it into sundrye fourmes And so endued euerye parte thereof with hys owne proper fourme which wee see them nowe rertaine Euen so out of one and the selfesame barre of yron cut into sundry pieces the Smith frameth forgeth a key an hammer a sawe fetters and many other thinges seruinge to sundrie purposes whereof they tearme God Demiurgus and not the creatour or maker Howbeit the scripture attributeth all this vnto god To wyt both that they bee thinges and also haue the same force power nature and fourme which wee see to bee in them And finally in that they are situate in such place and distinguished in sutch order as wee doe beeholde that they decke foorth this mole in such cumly sorte as in hugenesse beutie we do perceiue they do and in such maner as ther is no man able sufficiently to expresse Wherefore the Scripture saith that God doeth not onely Barah that is to say create And in the Greeke tongue Kâ—â—zin or Poem but also Gascha which is to say woorke And in Greeke also to doe some woorke or Demiurgin and also Iarsar that is to say to bring things into a cumly order which in the Greeke tongue is called â—â—smiâ— and that all things which are in this world which are seene do take their beeginning from God to bee thinges at all and to bee suche maner thinges as they are wee muste so determine moste certeinely with ourselues vnderstande so and confesse the same beeing thereto constrained by the force of truth S. Haue you any proofes to confirme this your opinion by M. Yea truely that especially out of these places of holy scripture Isay the 42. chapter and 5. verse the 43. chapter the 1. and 7. verses the 45. chapter the 12. 18. verses Likewise Iob the 26. chapter and 13. verse the 25. chapter 10. verse wher the onely and felfesame God is termed by so many and diuerse names The xix Chapter Of the ende for which God created and made this worlde S. WHat cause mooued God specially to make this worlde hee himselfe lacking nothing and dwelling in that euerlastinge felicitie vnto which there can bee no encrease of felicitie immortalitie added by meanes of al this gret woorke M. Euen his mere goodnes that is to saye his moste louing good will to communicate the same his felicitie vnto certeine thinges so farre foorth as the nature of those thinges whiche hee created was able to receiue the same Wherefore hee created Angels in heauen and men vpon the earth to the intent hee might make them after a sort companions and partakers of his felicitie beeing hymself most good moste louing moste perfect and also in himselfe and through himself most perfectly and wholy blessed S. How proue you this M. Both by auctoritie and reason And auctoritie is that whiche is cheifly taken out of the Scriptures as the the 36. Psalme the 5. verse Lord thy mercy stretcheth vnto the heauens Psalme 33. the 5. verse The earth is full of the mercy of the lord Psalme 34 the 9. verse See how good the Lord is and in the 103. Psalme the 17. verse The mercie of the Lord indureth from one age vnto another And in the 111. Psalme and 4. verse But specially in the 136. Psalme throughout and in the Psalme 145. and 9. verse The Lorde is good to all and his mercies are ouer all his woorkes And next out of the Fathers For S. Augustine in his 1. booke of Genesis vpon the letter the 8. chapter and also is his Enchiridion the 9. booke sayeth plainly that the only goodnes of God was the cause wherefore God made all these things The same is likewise affirmed by Ireneus in his third boooke the 45. and 46. chapters and also by Fulgentius in his booke de fide ad Petr. the 3. chapt And if you will also commend Heathen writers in this respect you haue Plato in Timeo a most graue auctour among them who beeing led by a naturall light and the testimonie of his owne conscience wrote in this maner whiche Cicero hath expressed is his booke de vniuersitate Let vs thaÌ„ seeke out the cause which mooued hym that made these thinges to beegin a new originall and frame of thinges Hee was good And hee that is good enuieth no man. And therefore some say thus God knew and would haue his felicitie to bee communicated to others For although that the diuine goodnes is and was in God most fully and most perfectly without al these thinges as it appeareth in the 60. Psalme and is also kepte vndefiled Notwithstandyng these things which are created are manifestatiue as they speake in the scholes do declare the excellencie of Gods goodnes that is to saye they shewe that the same goodnes is altogether agreeable vnto god This muche say they S. I haue heard the auctorities declare now the reasons M. Forasmuche as there proceedeth nothyng from vs men neither from the blessed and elect Angels wherby God may be more established in respect of his eternitie or more blessed in respect of his state and condicion as it is written in the 16. Psalme and 2. verse for it is not possible that any thing should bee added vnto hym who of himself is altogether perfect truely ther was no neede that draue him to make these thinges but only this one cause to wit his owne louing good will. Wherefore like as it is writen in the 3. chapter to Titus the 4. verse that the mere goodnes of GOD was the cause of mans saluation so was it also the cause of mans creation And if it were the cause of men doubtlesse it was also the cause of the creation of all other thinges The xx Chapter This world cannot bee called the Sunne of God. S. I Do wel vnderstand so much as you haue hetherto sayd of God who is the efficient cause of thys world not as a woorkeman onely or a discriber or painter or trimmer vp but rather as a creator and a bringer foorth of it out of nothyng Tell mee now this one thing more whether in respect of these causes this world may bee called the Sunne of God M. You renue an old question which S. Augustine plainly discusseth in his Enchiridion the 38. and 39. chapters Truely if we will speake properly and to vnderstandyng this world neither can nor ought bee called the Sun of god First bicause it is not made of the substance of god For they that are properly called
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
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
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
them somewhat and sum while that they cannot plainely be seene of many Howbeit they do not altogither obscure or wholy take awaie y appearing of those the vertues of God which he hath imprinted in his woorkes And moreouer forasmuch as these confusions as you terme them are the effectes of his iust iudgement if wee so consider of them as wee ought surely they shall the more set foorth the power and wisedome of God and not obscure it The xxxii Chapter What knowledge of God may bee had by the beeholdinge of this worlde S. BUT that knowledge of God which maye bee hadde by beeholding the worlde and the visible creatures is it sufficient of it selfe to get the perfect vnderstanding of him or rather doeth it conteine and deliuer vnto vs certeine principles thereof which wee must more perfectly and at full afterward seeke and learne by some other meanes to wit out of the woorde of God which is written and reuealed vnto vs For by the framinge and creation of the world wee cannot knowe that Christ is our Sauiour and mediatour vnto God for vs. M. You saye well For Sainct Paule aunswereth in the Epistle to the Romanes the 1. chapter and 20. verse that although the knowledge which is had by the worlde bee trewe yet is it not fully sufficient that thereby wee may vnderstande anye thing concerning our saluation through Christ but that it is in this respecte profitable that therby wee are made vnaccusable For it teacheth vs that God is our Creatour but it is not able to enfourme vs y he is also our redeemer thorow Christe For wee are not able to atteine to that knowledge without the preachinge of the Gospell Wherefore wee must not begin with that knowledge of God whereby wee vnderstande that hee is our sauiour but rather that hee is our creatour whereat wee must indeede beeginne and consequently proceed vnto better and higher things For the Heathen people Philosophers who chiefly folowed this knowledge of Naturall thinges neyther perceiued they the reason of mans saluation which is in Christ onely neither were thei theÌ„selues saued bicause they lacked faith It profiteth notwithstanding and it mutch profiteth too that wee seeke the true God that hath created all these thinges and when wee haue founde hym that wee woorship hym and praye vnto hym as farre as hee shall giue vs grace so to doe This much at the leastwise hee wringeth from vs whether wee will or no that he ought both to bee sought and worshipped who hath first created and now gouerneth al this world Wherfore if we neither seeke him neither woorship hym hee maketh vs vnexcusable S. But there bee many that either haue not seene at all that way of finding out God or when they were entred haue not perceiued that glorie of God whereof you spake or else by how muche the more they haue profited in the knowledge of this world and naturall thinges so muche the more securely and boldly haue they dispised God like as in times past did the Epicurian Philosophers and at this day also to many doe M. These are the greate imperfections and vices of men whiche you speake of and a sharpe accusation of the wonderfull frowardnes of mans nature not the woorkmans fault or want of the light of Gods glorie whiche shineth most brightly in his woorkes For that light shineth clearely enough in this world and in sutch sorte as it cannot bee put out and also is easily seene whoso will lift vp his eyes vnto it and looke vpon it For God hath engrauen in the world greate and wonderfull tokens of his goodnes power and wisedome hee layeth also beefore our eyes most manifest testimonies and documentes that may bee vnderstoode yea by the most ignorant persons Whiche whoso doeth not see let hym accuse hym selfe or his owne sluggishnes and not the hardnes of the booke which God hath sayd before our eyes or the difficultie of the style thereof or the dimnesse of the looking-glasse whiche indeede wee haue a most bright one in the contemplation of this worlde For the 19. Psalme doth sufficiently remooue this slaunder from God and his woorkmanship saiyng that hee hath founded his trueth in the heauens Psalme 89. and 3. verse Who hath distinguished and depainted with liuely colours the other argumentes and tokens of his praise in them as it were by a certein ingrauyng Therefore in that men of olde times haue not seene so manifest signes of God neither see at this day neither doe profit by them towardes the atteining of the knowledge of God it commeth by meanes of their owne fault who by reason of their sinne haue lost the true light of their myndes whiche if it had continued in the firste state of it owne creation truely then should they haue seen these signes not obscurely and fayntly but acknowledged them plainly and perfectly and confessed them too bee great and wonderfull S. How then commeth it to passe that if this world bee the lookinglasse of so great vertues in God and that so bright and so cleare why in another place is man and why also is Christ called the image of God wherin hee setteth himself downe beefore vs to bee seen and knowne It is in vaine that you tell vs of another lookinglasse if this world bee so faire an one as you make it Câ—lâ—sâ— the 1. chapter and 15. verse M. If wee saye that one thing may haue many images and that in sundrie respectes wee shall not graunt any absurditie So that although these three bee called looking glasses wherin God representeth himfelf yet thei be so called in diuerse respects with a large difference The worlde is not called the image of God which notwithstanding is verified of man Christe for the world is onely the looking glasse of Gods vertues as it is their subiect that is to say that wherein they do expresse and shew themselues by sundry meanes and effectes And man is the image of God and not onely the lookinge glasse of his power but also of his nature after a manner for man of all other creatures of the worlde commeth neerest to the nature of God and caried the very fourme of him in the light of his minde and the vprightnes of his will which was in him at his first creation But Christ who is God manifested in the fleshe who was without sinne in whome the Godhead remained who in his whole life and by al meanes shewed foorth the nature similitude fygure of God through his great power wisedome and clemencie is in a farre more excellent respect the image of God than was the first man althoughe hee were sounde and perfect Wherefore the world hath no such similitude and likelinesse with Christ who is vnto vs not onely the ymage and as it were the shadow of the goodnesse Wisedome and Power of God but also the most bright and selfesame representation of the fathers substance Hebrues the 1. chapter and 3. verse And therefore
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
vnto the leading away of the Jewes into the captiuitie of Babylon I meane that whiche beegan vnder King Ioachim are about 167. yeres or sumwhatlesse In this captiuitie the people aboade the space of 70. yeeres according as Ieremy the Prophet foretold them in the 25. chapter And from the departure of the Jewes out of the captiuitic of Babylon and from the day of the publication of Cyrus edict concerning the deliueryng and sendyng home of the Jewes into their owne coūtrey vnto the passion of Christ are 70. weekes of yeeres that is to saye 490. yeeres as the Prophet Daniell writeth Daniell the 9. chapter And from the passion of Christ vnto this our present tyme are 1578. yeeres So that if all these numbers be gathered toogether into one summe they make 5298. whiche is the distance of yeeres since the creation of the worlde although the Rabbines of the Jewes do dissent from this summe of yeres Howbeit we follow the Scriptures herein and also the best learned auctours that haue written most truely in this beehalf The. xl Chapter God created this world good S. THese thinges now I doe vnderstand proceede therefore vnto other poinctes whiche you proposed and promised to entreate of M. What other poinctes S. Declare now at the length in what kinde of state and maner God made the world M. I can easily tell you that and dispatche the whole matter in one woorde The worlde was created a good world not onely generally but also euerie parte thereof For after euerie dayes woorke Moses addeth playnly and perfectly these woordes And God saw that it was good for so it is written in the 1. Chapter of Genesis S. What doth that goodnes comprehend and signifie M. Uerily not holinesse of life and conuersation neither vprightnes of conscience For most of the partes of the worlde haue neither sense neither reason nor conscience without whiche there can bee no holinesse of life Wherefore this word Good seemeth vnto mee to signifie three things specially S. What bee they M. First the perfection integritie of the natures which God created and of the whole worlde secondly the beautie thirdly the commoditie I iudge to bee noted by that word For those thinges whiche are perfect and whole and likewise faire and profitable are called good and that by common custome of all men Although S. Augustine in his booke de natura boni against the Manichees besides the substance and essence of those three thinges hath set doune these three thinges as certeine vniuersall good thinges too wit measure fourme and ordre of whiche he saieth thus Therefore where these three bee great there bee great good thinges where they bee small there bee small good thinges and where they bee not there is no goodthing Howbeit I choose rather to follow mine owne opinion and to keepe the effect and meaning of these wordes and hee saw that they were good S. Expounde this more plainly M. This worlde and all thinges that are created therein were euery one of them good if wee consider of thē as thei were made by GOD at the beeginning in respecte of their owne nature For thei had it then perfecte and whole that is to saie in no parte failyng at that tyme sounde and strong and not as it is nowe weake sicke and wounded So that the Nature of Heauen and Earth was moste perfecte and likewise of all Beastes and liuyng thynges Hearbes Trees and other creatures of God their strength also pliant and forcible and not as thei bee now adaies weake and imperfect scarce able to susteine themselues or to doe theyr duety and function neyther alwaies able to dooe it Moreouer if wee consider the beautie of those thynges and of the whole worlde as it was made at the firste in respecte whereof bothe the whole worlde was good and euery one of his partes were good For thei had in themselues a merueilous comelinesse of outward fourme and shape and glistering beautie thei were pleasant and delectable to beholde and had due and conuenient proportion of all the partes and members in euery bodie in respecte whereof and also for that as yet there remaine many tokens of it it is now at this daie called by the Grecians Kosmos of the comelinesse thereof Thei had also a wounderfull order in respecte of the whole worlde For euery thyng was by GOD placed in conuenient and apte place moste wisely and thei agreed among themselues with wounderfull concorde and mutuall good will one toward another and heauen was answerable too the earth and the earth to heauen so farre foorthe and at what tyme the one had neede to helpe the other Whiche now discord through synne beyng dispersed amōg them dooe seldome helpe one another neither dooeth heauen yeilde raine in due season vnto the earth neither dooeth the earth sende vp erhalations and vapours vnto heauen in conueniente tyme and when neede requireth To bee shorte the profite also and commoditie of these thynges as thei were by GOD created was very greate in respect wherof the whole worlde and all his partes were called good For the strength and powers of euery one of them were soūd and of force to woorke and bryng forthe that wherevnto God had ordeined them Thei were frutefull bicause they reteined as yet the power and blessynge whiche GOD had giuen them whole and vndefiled synne had not yet hindred or diminished it whiche power is as it were now deade and buried so that there appeareth not so muche as the least part thereof vnto vs specially in this latter and as it were crooked old age of the worlde whiche so greate and manifold giftes of God should haue perpetually continued in all creatures if man had not transgressed ¶ The. xli Chapter What maner one this world is now at this present after sinne S. WHat maner one is this worlde nowe since Adams trangression M. Euen such an one as S. Paule describeth in one woorde to wit a creature now subiect vnto vanitie And therefore it sigheth and groneth looking for the restoaring of the sunnes of God Romanes the 8. chapter and 20. verse So that this vanitie is contrarie too that goodnes wherein thinges were first created S. How then did mans transgression take away the essence and nature of thinges M. Not so but it impaired the integritie and perfection of them For sinne brought in three thinges with it especially which are contrarie vnto those three aboue named commodities To wit weakenesse as it were a sicknes in the naturall powers disorder and disagreement among thinges for lacke of order and then when they are not fitly answerable one too another there followeth barrennes in ingendring and bringing foorth of young and fruites the 4. of Esdras the 5. chapter and 52. verse In so much that the strength and plentifulnes of the earth and of all other thinges decreaseth dayly and are nothing nowe in respect as God first created them whiche cummeth too passe by reason of mans trangression
as it may easily bee gathered out of the 4. chapter of Ieremie and 24. and 25. verses Finally in respect hereof this whole world is made as it were a confused mist specially the inferiour and elementare part thereof Iob the 10. chap. and 21. and 22. verses also mortall and transitorie as it is writen in the Prouerbes the 31. chapter and 8. verse and 2. of Peter the 3. chapter and 10. verse so that it may one day perish and bee destroied S. Was not then this worlde mortall and transitorie beefore mans transgression M. I can say nothyng concerning that point bicause the Scripture herein teacheth mee not any thyng Howbeit this one thing I may affirme that this world of it self and in respect that it was a creature was subiect to alteration vnlesse GOD did susteine and preserue it But whether God would alwaies haue preserued and susteined it if man had not trangressed I will not say As for man for whose sake this worlde was created to bee as it were his dwelling house although hee should haue bin immortall as S. Augustine writeth after the booke of wisedome in his booke De Agone Christiano yet should they at length one after another haue binne translated into heauen into a better state But whether there should alwaies haue bin some men in the worlde and some should alwayes haue liued heere I doe not know The xlii Chapter From whence poysons and hurtfull thinges sprang in the world S. NOw if the worlde and all the partes thereof were created so good at the first from whence then sprang so many poysons so many hurtfull things and deadlye hearbes so many Serpentes with the sight of their eyes only pestiferous vntoo men M. By sinne and for the sinne of man these so many Plagues venimes poysons hurtful hearbes and noysom beastes sprang vp as the wordes of the Lorde doe declare in the booke of Moses Genesis the 3. chapter and 18. verse For God made nothing at the beginnyng that was vnto any thing poyson deadly hurtfull and discommodious Wherfore if thinges had continued in that nature wherein almightie God created them at the first there should now be neither poysons neither euill thinges For it is not possible that any thing sauyng that which is good should bee made or proceede from hym that is most good Yea there is nothyng at this day that is absolute and in all respectes poyson but that whiche is hurtfull as too man is profitable and holsome to another as to a Serpent S. I vnderstand you But why will God haue poysons noysom herbes and hurtfull beastes to remaine now in the earth since mans transgression M. There maye sundrie causes bee alleaged but specially two which S. August bringeth forth in his 3. booke and 17. chap. de Genesi ad Literam The first cause why these doe continue is for punishment and reuenge against man And therefore they doe all hurt Man for whose offence sake they bee made poison Moreouer they bee profitable to prooue tempt and exercise Man to the entent that hee maye acknowledge his owne infirmitie aske helpe of god But this thirde reason may bee also alledged that those hearbes whiche bee hurtfull vnto man as Hemlock woulfbane coloquintida such like are the euil iuce of the earth and as it were certeine excremētes which are needful too bee expelled to the ende that the iuce of the other frutes of the earth maye remaine good and sincere holsome and commodious vnto vs. S. If the thinges which God created first were so good for Moses sayde not onely that they were good but also that they were very good what difference then is there beetweene God himfelfe and his woorkes M. There is a threefolde and that most large wide difference between them To wit that God of himself is most excellent vnchangeable good But the creatures are not so of thēselues but of God not excellently but so far as their nature will suffer not so vnchangeably good but that they might fall away from it For that goodnesse coulde neuer haue decayed in them haue bene chaunged into vanitie if so bee thei had bene vnchaungeably good Howbeit to the ende wee shoulde not doubt y they were good Moses added this plainly God sawe that they were good The xliii Chapter Why the thinges that were created are playnly saide too bee good S. WHy did Moses adde these words expresty M. For two causes To the intent we should not lightly passe ouer these woordes of God as many doe as though they conteined in them no excellencie or notable qualitie whiche mighte mooue vs vnto admiration For in deed they haue so in them and the Lorde himselfe testifieth the same And therefore much lesse that wee ought to condemne dispraise and mocke at so excellent woorkes of God bicause of the confusion and disorder which nowe is in them through Mans transgression as did that blasphemous felowe Momus and the Mamchees and Marcianite heretikes For wee cannot so doe with out offeringe greate iniurie vnto God and in so doeing wee take the Lordes name in vaine Wherefore the Mamchees are to bee condemned and whosoeuer else doe contende that the creatures of themselues and as God first made them were euill For that is most false as it appeareth in the 1. to Timothie the 4. Chapter and 4. verse Moreouer this admonition and sayinge mooueth mee not to dispute this question whiche certaine curious felowes haue doone to wit whether God could haue created euery particulare thing or the whole worlde better or now coulde if neede were frame it in more absolute state than hee first created it For to seeke and searche this what is it other than to passe those bondes whiche the Spirite of God hath laide beefore vs and to folowe our owne wandringe mindes For God made all things that hee created very good To conclude this admonition is very profitable vnto vs in this respect that wee doe not rashely abuse the creatures of God which many tymes seeme vile vnto vs intemperately at our lust and pleasure which y holy Ghost himselfe pronounceth to bee so precious Wherefore wee ought to vse them soberly modestly and wisely S. But why was that saiyng And the Lorde sawe that it was good let passe in the woorke of some daies as of the seconde daie M. Bicause that daie conteineth onely the beginnyng of the whole woorke whiche was made afterward and not the consummation and finishyng thereof And therefore that blessyng is deferred vnto the ende of the woorke ¶ The. xliiii Chapter Whether in the first creation of all thinges God made two Contraries S. BUt forasmuch as now you are in handling the state of the world wherin it was first made tell mee I pray you whether that opinion bee true concerninge the thinges that were first created whether God made two contraries the one to striue against an other Thus they saye colde thinges and hotte highe and lowe white and blacke greate