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.
THE WONDERFVLL VVOORKMANSHIP OF THE WORLD wherin is conteined an excellent discourse of Christian naturall Philosophie concernyng the fourme knowledge and vse of all thinges created specially gathered out of the Fountaines of holy Scripture by Lambertus Danaeus and now Englished by T. T. ⧠Imprinted at London for Andrew Maunsell in Paules Church-yard at the signe of the Parret 1578. To the right honorable Syr Francis walsingham Knight one of the principall Secretaries to the Queenes Maiestie and of her most honourable priuie Counsell I Haue bin desirous Right honorable and that of long tyme vvith many other to vvhom your most godly disposition hath bin often reported not only to congratulate but also to honor the same vvith some poore testimonie of myne vnfeined good vvill And novv occasion sumdeale fauourably grauntyng vnto my request hope hath also pricked mee forevvarde to myne attempt that no studie or traueill vvherby the true knovvledge feare of God is to bee learned can come vnvvelcome or seeme dishonorable vnto your honour If noneother examples yet the vndoubted vvord of life vvorthily Englished and set foorth vnder your Right Honorable protection doth sufficiently prooue beesides your most feruent zeale in embracing true Religion and aduauncing the syncere vvorshipping of Almightie God by meanes vvhereof your fame is spread far among forreine nations Thus am I not discouraged but rather hartened semblably vvith duetie to offer this my simple trauell vnto your honour beeing the vvoorthy vvoorke of the learned Diuine M. Lambert Danaeus of Geneua concerning Christian Naturall Philosophie the vvonderfull vvoorkemanship of this vvorld A vvoorke doubtlesse of great auaill to the knovvledge of God in his creatures A vvorke of vvonderfull efficacie to set foorth the honour and glorie of God the Creator A vvoorke of merueilous force to stirre vp mens mindes to the contemplation of true knovvledge and learning vvhiche is gathered out of the holy Scriptures only A vvoork of rare effect to declare the prayse of God the vvoorkman and to establishe assured fayth and true religion To bee short a vvoorke so farre surpassing all other vvoorkes of like argument vvriten either by Christian or Heathen Philosophers as the proofes and auctorities vsed by them both bee differing the one beeyng founded vppon the assured ground of Gods vvoord and holy Scriptures the other established vpon the fickle foundation of mans reason iudgement This vvoorke therefore Right Honorable so profitable so pleasant so necessarie so full of varietie of Godly matter so substancially grounded by vvarrant of Scriptures so surely confirmed by auctoritie of Doctours and Fathers in most humble and duetifull maner I present vnto your honor Hoping that as in the Latine it hath bin generally liked of the learned so likevvise you vvill not mislike that it novv go abroad in the Englishe tōgue vnder the protection of your Right Honorable name by him vvho resteth your honours most hūble at cōmaundement Thomas Twyne To the right honourable the Lord Friderike of Nachod Lorde of Danouiz and of Beske c. his verie good Lorde and Patrone AVncient and noble is the question concernyng the originall of the worlde and firste beeginning of all things Right honorable Baron which hath not only long tyme and much troubled the wittes of the Philosophers but also of Christians in the end by reason of the diuerse iudgements of men hath rested so doubtfull that many graue writers coulde not tell what to determine therin For amōg the Christiās Origen in his bookes of the beginnings which bookes aboue the residue most men do iudge to bee his woorthy woork and they which after him wrote the Examera are so diuided in opinions that nothing may seeme certeinly to bee gathered out of their writinges But among the Philosophers men ignorant of God and his trueth there is farre more diuersitie of opinions so that concernyng this matter a man may better gheasse than vnderstand by their doctrine what hee hath to follow Now touchyng these Philosophers perhaps there is no such cause to wonder at their blindnes in so great a matter and that thei were so deepely drowned in darknes forasmuch as they were destitute of Gods woord that is to say the true light of knowledge But among Christians suche disoorde and disagreement cannot with like vprightnes bee excused for that there is but one way of the trueth wherof they might haue found most assured groundes in the woord of God if they had had regard therto What was thā the cause of so greate disagreement among the Christians concernyng this matter Forsooth it was the Heathen Philosophie with the preceptes wherof they were not onely then instructed and infected but many also of them beeing stuffed bee witched and deceiued therwith in respect that they ascribed mostvnto this art would graunt and admit nothyng whiche they supposed to bee repugnant to the principles thereof And this mischeif did not onely continue in the tyme of our forefathers and the firste age of the Churche whiche many hauing learned in the schooles of the Philosophers euen in their tender yeeres and afterward beeing conuerted to the faith of Christ could not easily lay doune and chaunge those opinions whiche they had receiued beefore and of long tyme most studiously embraced Yea now since the name of the Philosophers is extinguished it cannot bee plucked out of the minds of many that would bee called Christians so deepely forsooth the admiration and reuerence of this Heathen Philosophie is imprinted within the mindes of some men and of so great a force it is as the Prouerbe fayeth in tender youth and as it were with the Mothers milke to accustome a mans self vnto errour as it were vnto the preceptes of trueth And therefore I doe not doubt but that this my woorke concerning Christian Naturall Philosophie that is to say how to refourme the opiniōs of the Philosophers by the woord of God shal bee reprooued of many and therfore hath need of some noble and great personage that is welbecloued among all estastes to bee patrone vnto it by whose auctoritie beeing defended and fauour cōmended it may safely and acceptably come abroade into mens hands to bee read You only right honorable are hee vnto whose name therefore I dedicate the same how far soeuer I bee disioyned from you by distance of place And as for your honour there wanteth nothyng in you that may suffice to discomfite the force of all enemies if so bee that you can well like of this woork and doe accept it vnto your protection For if it might please you to oppose that same your moste singulare and true Christian godlines of minde against the old and stubburne crue of heathen men concerning this part of Philosophie in respect that you do syncerely and purely woorshippe God by direction of his vndoubted woord weighyng and examinyng euery thing accordyng to that as a most certeine rule there is no man that doubteth but that there is more credite to be giuen vnto your
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
Ecclesiast the 8. chapter and 11. verse Wherfore wheÌ„ this age and figure of this worlde is past this order of thinges shall perishe also the 1 â–ª to the Corinthians the 7. chapter and 30. verse the 1. Epistle of S. Peter the 3 chapter the 4. and 7. verses but it shall continue vntill that time For the Hebrues themselues do plainle signifie that this worlde shall one day haue an end callinge the same worlde by the name of Chadel Psalme 39. verse 5. S. By which definition therefore or by whiche of those three significations muste the worlde bee taken in this disputation M. By the fyrst S. What is the worlde M. The worlde is not onely a certeine comprehensyon and heapinge togither of all these visible thinges but also a most orderly and wise distinction ordeined by God in euery kinde and space whereof hee made heauen and earth to bee the extreame partes S. Whence doe you prooue this your definition M. First out of the verie same places of the scripture by whiche I prooued that all thinges visible and whiche can bee seene are the matter of this Arte and also by that the scripture for the most part vseth to tearme the most excellently and beutifully ordered frame of thys whole worlde by the name of the worlde as in Genesis the 24. Chapter and 22. verse the 2. Chapter the 4. verse Mathew the 11. Chapter the 25. verse and in other places also almost infinite S. Why haue you comprehended both these pointes in your definition to wit that the worlde is not onely a general compreheÌ„sion of al things togither but also of them seuerally distinguished M. Bycause if wee wil conceiue in our minde confusedly all thinges whereof this world consisteth and is diforderly heaped togither or lyinge one vpon an other not yet disposed into any order but as it were the rubbishe of some house that were fallen downe or as it were stuffe prepared to build some house withall such an heape of thinges can not yet bee called a worlde It is rather that whiche the Grecians both Poetes others tearmed by the name of Chaos the Hebrues call the same Bohu that is to say a disordered heape from whiche some thinke the woord Chaos was deriued by a smal chauÌ„ge to wit of the letter B. into C. as though the Grecians beeing disdainfull hearers and vnskilfull Schollars had vnderstoode the woord rather after that maner Hereof that phrase and maner of speaking in the Latine toungue is knowne whiche Verrius the learned Grammarian hath noted that in the olde tyme the auncient people called the world Cohum and from thence this woord inâ—hâ—are to beeginne and leaue vnperfect was deriued But by the Apostle in the Epistle to the Hebrues the 3. chapter and 4. verse the worlde is called an houshold and compared to a familie well and orderly disposed neither is it a disordered heape in deede The. ix Chapter Whether the world may truely and Christianly bee called an vniuersalitie S. BUt in that this world is by some Latine Writers called vniuersitas an vniuersalitie and by the Grecians all and the whole doo you allow of it M. Although I know that so proud a name as that is doth scarce please well some very well learned and godly men notwithstanding forasmuche as graue auctours and also Ecclesiasticall Fathers and writers haue vsed that woorde truely I iudge that it is not to bee reiected For S. Augustine in his Enchirid the 10. chapt and in the 8. booke and 25. chapt of Genesis accordyng to the Letter and Tertullian also in some place and Ireneus likewise in the 2. booke and 12. is not afeard to vse this woord for the world that I may not also commende vnto you in this respecte S. Ambrose and S. Basill whose opinions perhaps may bee confirmed out of the 3. chap. and 4. verse of the E. pistle to the Hebrues For although besides this visible world there bee other creatures of God and those also many very excellent beutifull as are the Angels and the seates of the Sainctes and blessed men and this name vniuersalitie seemeth to bee an arrogant and bold name yet all men knowe in what sense they call it so and how wee ought to vnderstand it to wit that the worlde is an vniuersalitie not of all Gods creatures but of those onely that can bee seen and are corporall S. Hetherto concernyng the name of the world now let vs come to the thing it self M. Yes for so the order of the disputation requireth The. x. Chapter Whether the worlde and the thinges that are conteined therein bee sound bodies or certeine shadowes onely S. WHat things therfore may there bee taught out of holie Scripture concernynge the world M. Many thinges truelie and those all moste woorthy too bee knowne whiche apperteine too the praise and admiration of God the Creatour wherof some declare the nature of the world and othersome the causes of it S. Whiche bee they that declare the nature of the world and of this whole vniuersalitie M. Those questions for the most part whiche are diuersly tossed either by Heretikes or by Philosophers S. Which is the first of them M. Whether this world and the thinges therein conteined bee substances that is to say certaine sound bodies and natures truelye and in deede subsisting or whether thei bee certeine shadowes onely and the representations and images of thinges S. How should they bee so M. Bicause not onely Plato will haue all thinges that are here to bee the images of certein ideae or patterns and the shadowes onely of true natures whiche are in heauen and remaine in Gods minde but also the Valentinian heretikes contend that whatsoeuer thinges are in this world are onely the meere imagies of their Eternities and representations and transitorie shadowes of them In confirmation of whiche their opinion they alleage the testimonie of S. Paule the 1. Epistle the 7. chap. and 31. verse to the Corinthians The figure of this world saith hee passeth away as though they were but vaine shewes and no sound bodies whatsoeuer thinges wee beeholde here with our eyes what manner thing that was which the Poet described in these woordes And but his learned guide instruct hym did to let go by Those flittering teÌ„der fourmes not to touch those shapes that fly Whiche nothing bin but life and substance none but likenesse thin Hee would with them haue fought and did in vaine to beate beegin S. Can you answere vnto this M. Yea. S. How I praie you M. Firste as touching Plato let vs bid hym farewell for that hee is not onely an Academike and doubtfull of minde and vncertein in euery thing but also an Ethnike and nothing beelonging vnto vs Christians for the thinges that are without beelong not vnto vs as S. Paule sayeth But as touching the Valentinians who would bee called Christians they are sufficiently confuted and most sharply reprooued by S. Ireneus in the 2. booke and 7. chap.
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
face and foremoste part of the worlde M. Bicause like as our senses specially our eyes and countenance are placed in the face and foremoste part of the man so dooeth the light first rise vnto vs from that part of the worlde Whereby it commeth to passe that al men turne their countenances thither yea the brute beastes also of the fielde who in the mornynges as thei feede in the Medowes doe turne themselues towardes the risyng of the Sunne for light Thus by verie instinct of Nature all thynges doe acknowledge and confesse that this parte of the worlde is as it were the face eyes and fore part of the worlde S. Me thinkes that these thyngs in the worlde are distinguished rather in respect of vs than of Nature M. Truely the worlde is distinguished indeede specially in respecte of vs For in a circle properly and of it self nothyng can bee saied to bee on the right hande nothyng on the left nothyng beefore nothyng beehinde forasmuche as all partes of the circumference in that kinde of figure are equally placed And therefore Arnobius saieth well in his 4. booke The worlde of it owne nature hath neither right hande neither left neither high regions neither lowe neither beefore neither beehinde For whatsoeuer is rouÌ„d hath neither beginning neither ending And therfore when we say this countrie is on the right hande this on the left we speake it not in respecte of the worlde but of the place where wee ourselues are situate and dwelâ—yng This farre Arnobius Whereby it appeareth how foolishe and without grounde that opinion of the auncient Hetruscane Southsaiers is who iudged that lefte hande lightnyng lefte hand birde fliyng lette hande signes of heauen are of nature more fortunate than those whiche appeared in any other parte of the worlde For that whiche is on the lefte hande to mee maie bee on the right hande to you because these differences of place and situation are chaunged by the diuerse respecte and reason of men S. What doth the Scripture also note high and low in the worlde M. Yea plainely S. Where M. In the 11. chapte of Iob the 8. and 9. verses and Exodue the 20. chapter and 4. verse S. Is there then some place of the world high and some lowe M. The whole region of heaueÌ„ is called high and aboue and the earth lowe and beneath S. How proue you that M. Out of the aboue recited places of Iob Exodus whervnto also you may adde if you please the 6. verse of the 10. chapter to the Romaines and Deut. the 5. chapter and 8. verse and almost infinite other like places as Isay the 44. chapter and 23. verse and Prouerbes the 25. chapter and 1. verse S. But tell mee is it so of nature or consisteth it onely in the opinion of men that one parte of the worlde is high and another lowe M. Of nature surely for those thinges that are lyght do naturally tende vpwarde and goe towardes heauen and the thinges that are heauie downwarde and towardes the earth Moreouer if we consider the order of thinges God hath thus appointed that those higher thinges shall woorke vpoon these lower For heauen woorketh vppon these earthly thinges and wee perceiue the influences and effectes thereof diuersely and either it bringeth foorthe or distroyeth manye things vpon the earth as it were with to much rain or drought Wherefore Heauen both by nature of the place and also situation is higher than the earth Howbeit concerning this poinet S. Augustine grauely disputeth in the 83. booke and 29. question For hee demaundeth this question whether in this vniuersalitie and world which is conteined within a circulare fourme sumthing may bee called high and sumthing lowe seeinge all the partes thereof consist in equall situation M. Concerning the circumfereÌ„ce of a circle perhaps this question may bee demaunded which indeed was S. Augustines meaning whether the one part thereof bee high an other lowe for in truth in respect of themselues thei are al of equall situatioÌ„ But touching the thinges themselues which are comprehended within the Circle thys question is cleere and out of doubte For in euery circle the circumfereÌ„ce is the vpper part therof the centre the lower vnto which parte those thinges whiche come neerest of lowest like as those highest that are neerest to the circumference of the circle S. Which is the middle parte of the worlde M. The midest of the worlde may bee doubly considered either in respect of substance or of place Whiche the great Philosopher Plutarche first obserued in his booke of the contrarietie of the Stoikes The midds of the worlde in respect of substance is not some oâ—e certein body but many as y aier water with other that â—â—â—e partly of the nature of heauen and partly of the earth But the midds in respect of place is the earth as it is agreed vpon by those that holde opinion that the compasse and capablenesse of the world is of a round and sphericall figure For as they affirme the earth standeth in stead of a centre in coÌ„parison of the whole world Touching which opinion although they contende against it which dency that there bee any Antipodes or dwellers on the otherside of the earth right against vs as Lactantius and S. Augustine good and allowed auctours haue doone yet is it more true and credible that there are such Antipodes the rather for that there can bee nothing alleaged out of the Scriptures to confyrme the auctoritie of Lactantius and S. Augustine by and also reason plainely prooueth it to bee true to wit the situation of countries and the eleuation of the Poales The. xxxi Chapter The cheif end of the creation of the world is the glory and knowledge of God the creatour S. HEthertoo you haue declared the efficient materiall and formall cause of the world it remaineth also that you say sumwhat of the fourth whiche is the finall cause concernyng whiche I demaunde this question of you what is the finall cause of the creation of the worlde as the scripture noteth M. You did well to adde that clause as the Scripture noteth For there is none among the Philosophers except onely Plato and Trimegistus that although they wounder at the worlde doeth declare notwithstanding for what cause it was made and what is the ende of the creating or now subsisting thereof No not Aristotle himself although hee wroate about 30. sundry bookes more or lesse concerning the nature of thinges which bookes are extant at this day and tossed in all mens handes S. Tell mee therefore what is the ende of the creating and conseruyng of the world M. To speake breifly eeuen the euerlasting and immortall GOD himsef for the acknowledging and setting foorth of whose glorie it was created S. How prooue you that M. Not onely for that Father Ireneus writeth so in his 2 booke and 64. chap. but bicause the spirite of God teacheth vs so For firste the holy Scripture sheweth plainlye that
concerning this matter in the 1. booke of Genesis ad literam and 9. chapter S. But these things are referred to the Sunne when it is sayd that the Lord created all thing by his woord so that Christe is ment by the woorde for by him all thinges were made Coloss the 1. chapter and 16. verse M. I will not much contende herein so that they will graunt mee that as the Sunne is called the woorde so likewise that woorde was a signe and token of his presence power and person and also of his woorking Whiche doeth likewise distinguishe the Father from the Sunne S. Why did God speake commaund them to be made M. Hee commaunded to the intent that the thinges that were afterward made might be knowne not to haue bin made by the Water or Earth out of whiche they came or the heauens or to bee short by the vertue or power of any creature ▪ but by the commaundement of the Lord onely and the power of his woord Wherfore let vs giue prayse vnto hym for all thinges that are created And he spake not that hee could not haue fourmed all thinges by the vertue and decree of his alonely will who hadde already made Heauen and Earth without speaking of any word but when as it pleased God to reueale manifest himself outwardly by his works hee vsed those meanes wherby hee willeth and commaundeth himselfe to bee most certeinly knowne to wit his woorde voice The summe and scope of this word is Christ y euerlasting Sūne of y euerlastīg father who was afterward manifested in y flesh therfore hereof they do rightly gather y Christ the Sunne of God did woorke in the creation of the world For ther is a threefold meane booke wherby God reuealeth himself vnto vs to wit the booke of creatures y boke of scripture the boke of life That which is called y booke of scripture is far more sure true and plentifull thā the other two therfore God doth especially propose and commende the same vnto vs And finally to confirme myne opinion I alledge that whiche Ireneus sayeth That God created all thyng with his word that is to saye with his voice in his seconde booke and 5. chapter and that also whiche is written by Tertullian in his 4. booke againste the Marciomtes in these woordes Is it altogether incredible how the power of the creatour should procure the remedie of one transgression with his woord who by his word hath brought foorth so great a mole of the world In whiche saiyng doubtlesse the woord is taken for the voice and in the 1. chapter and 3. verse of the Epistle too the Hebrues the Scripture vseth the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The. xxxv Chapter Of the light which was vsed at the creation of the world S. WHat say you is secondly to be obserued and considered of in declaring the creation M. The light For God made that as a necessarie thyng for the creatyng of his other woorkes S. Whyso M. Both that by appliyng as it were a Candle or other light that confused mole might bee seen and diuided into meete partes and members and also bicause it was necessarie that some firie qualitie should bee applied vnto that moyste matter too warme it and to make it frutefull For all thinges that are in this inferiour world are engendred by a firie heate as it were by a warme and woorking father And therefore that first light was created to bee the continuall and common Nurse and moother and fountaine of the externall and accidentall liuely heate whiche God prepared as an instrument to bring foorth all other things withall Not that God was not able to see all things that were in the greate mole who at this present beholdeth the most secret thinges and obscurest darkenesse and from whom there is nothing hid not also that he needed that kind of meane who of himself is Almightie but to the intent we might vnderstand how great wisedome it was that created these visible things and what second causes of them hee appointed first which now wee doe behold to woorke in them And finally how in the making of these visible thinges hee vsed moste conueniently other thinges of the same kinde which at this day are the naturall and instrumentall and chief and principall causes of the engendryng of all thinges For there are three thinges of them too wit moist earth and that shining bright and liuely heate which is appliable and conuenient for all thinges in that all thinges haue that naturall heate in them This is therefore the second thing whiche I suppose needfull to bee considered in the meanes and maner of creating the world ¶ The. xxxvi Chapter That God made this worlde without any payne or wearisomenesse vnto him S. WHat do you thirdly consider M. This forsooth that GOD framed this so greate and huge a Mole of the worlde without anye payne or wearysomnesse at all that the Epicures neede not to feare leaste wee ascribe any greife and paine vnto God in that men are not able to finishe the least woorke that they haue to doe without some trauayle and wearinesse of bodye And therefore it plainely appeareth hereby howe greate the omnipotencie of God is aboue the strēgth of man This which I say is cōfirmed by Isay in the 40. chapt and 28. verse and likewise by S. Augustine in hys 4. booke de Genesi ad Literam and 8. chapter In somuch that it is sayde that all thinges that were created were suddeinly brought foorthe and appeared as it were in the twinckling of an eye Psalme 33. 9. chap. and Esdras the 4. booke the 6. chapter and 48. verse for nothing coulde withstande the pleasure and cōmaundement of God. The xxxvii Chapter The worlde was created by partes and not all at once S. WHat thinke you fourthly to bee obserued M. That this whole worlde was made by partes and in six dayes as Moses teacheth in the 1. chapter of Genesis as it appeareth also in the 4. booke of Esdras the 44. Chapter and the nexte folowinge and not made altogither at one instante And to the entente it may bee the better borne in memorie what was made vppon euery daye I my selfe made these verses folowing The first day made both heauen and earth pleasant glittring light The seconde streached out the space beetweene the waters quite ▪ The thirde diuided Sea from Lande and clad the earth with greene The fourth created Sunne Moone starres that bright do sheene The fifth brought foorth all feathered soules and fishes of the lake The sixt made Cattell in the fieldes then man the Lorde did make And after worke the seauenth to rest himselfe hee did betake S. But why did not god create al things togither in one day seeing hee is almightie M. Bicause hee is almightie hee needed not time for the establishing of this worlde as Sainct Ambrose saith in his 39. Epistle neither came it to passe
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
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
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
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