¶
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
Heathen
doe
,
for
somuche
as
with
them
wee
do
vse
and
enioy
the
self
same
sun
,
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
,
compounded
,
and
materiall
thinges
,
that
it
maie
bee
distinguished
from
Diuinitie
.
Wherefore
,
Naturall
Philosophie
,
saie
thei
,
is
the
knowledged
of
Materiall
and
Instrumentall
beginnynges
.
S.
How
many
sortes
are
there
of
naturall
Philosophie
?
M.
Twoo
:
the
one
Generall
,
the
other
Particulare
.
S.
Whiche
is
the
Generall
part
?
M.
That
whiche
entreateth
of
the
Generall
and
moste
principall
partes
of
the
worlde
,
with
their
originall
,
nature
,
and
causes
:
suche
are
heauen
and
the
fower
elementes
,
for
that
these
,
in
respect
of
the
other
partes
,
are
,
as
it
were
,
the
first
beeginnynges
,
and
principles
,
and
causes
of
their
beeyng
and
compoundyng
:
And
likewise
that
is
the
Generall
part
of
naturall
Philosophie
,
which
sheweth
vs
the
generall
maner
and
order
of
preseruyng
and
increasyng
of
all
thynges
,
beecause
it
deliuereth
vnto
vs
all
thynges
in
generall
.
And
these
poinctes
,
for
the
more
part
,
are
comprehended
in
the
first
chapiter
of
Genesis
.
S.
Whiche
is
then
the
Particulare
part
?
M.
That
whiche
diligently
setteth
doune
the
peculiare
natures
,
operations
,
properties
,
and
effectes
of
euery
kinde
,
which
are
seuerally
distinguished
in
these
created
and
visible
thynges
,
as
for
example
:
What
is
the
Nature
of
a
Man
,
what
of
an
Horse
,
what
of
euery
kinde
of
liuyng
Creature
,
with
the
operations
also
of
Trees
and
Hearbes
.
These
thynges
are
partly
conteined
in
the
rules
of
Phisick
,
and
partly
also
in
those
treatises
whiche
by
the
Auctours
thereof
are
intitled
by
the
names
of
Histories
of
liuyng
thynges
,
and
of
Plantes
,
and
suche
like
:
certaine
partes
whereof
and
sparkes
are
founde
shinyng
heere
and
there
dispersed
in
holie
Scripture
,
as
it
were
beautifull
precious
stones
.
Howbeit
the
whole
historie
&
general
discourse
of
these
thinges
is
not
conteined
in
the
Scripture
:
since
that
Salomons
Bookes
whiche
were
written
copiously
of
the
Nature
of
all
thynges
,
are
,
through
the
negligence
of
men
,
perished
.
¶
The
seconde
Chapiter
.
Whether
Naturall
Philosophie
bee
meete
for
a
Christian
?
S.
IS
there
any
profite
in
Naturall
Philosophie
?
M.
Yea
,
manifolde
.
But
that
I
may
not
run
ouer
them
all
,
for
thei
are
almoste
infinite
I
wil
alledge
fiue
onely
.
The
first
is
,
that
thereby
wee
knowe
God
,
not
onely
to
bee
the
Creator
of
all
thinges
,
but
also
to
bee
euerlasting
,
omnipotent
,
and
mercifull
,
&c.
The
seconde
,
that
by
it
wee
learne
the
thynges
that
are
created
,
with
their
operations
and
natures
.
The
third
,
for
that
therein
wee
see
ourselues
and
perceiue
what
wee
are
,
of
what
thynges
and
partes
wee
consist
,
and
eche
part
of
ours
,
that
is
to
saie
,
what
maner
of
thing
our
Soule
is
,
and
what
likewise
is
the
state
and
condition
of
our
bodie
:
which
all
men
do
confesse
to
bee
the
best
,
profitabliest
,
&
moste
excellent
knowledge
of
all
other
.
The
iiii
.
that
wonderyng
at
in
our
myndes
,
and
beholdyng
with
our
eyes
these
woorkes
of
God
,
so
greate
,
so
many
,
so
wonderfull
,
beyng
thervnto
holpen
by
none
other
meanes
than
by
this
Arte
,
wee
are
with
greate
zeale
and
affection
stirred
vp
to
set
foorth
the
won̄derfull
praises
of
God
and
to
giue
him
thankes
.
Whiche
thing
happened
also
vnto
Galene
,
yea
,
although
he
were
a
prophane
Philosopher
,
that
after
hee
had
described
the
Nature
of
one
of
Gods
woorkes
,
that
is
to
saie
,
of
Man
,
and
the
partes
of
his
bodie
,
hee
was
enforced
,
yea
,
almoste
against
his
will
,
to
syng
an
Himne
to
God
.
Heerehence
it
commeth
that
suche
multitude
of
hymnes
,
so
many
Epodes
and
songes
of
praise
,
so
many
Psalmes
are
written
and
celebrated
.
The
v.
that
wee
vnderstandyng
these
thinges
,
maie
easily
and
plainly
expounde
,
and
freely
enter
into
many
places
of
holie
Scripture
,
whiche
vnto
suche
as
bee
ignorante
of
these
matters
,
are
not
onely
obscure
,
but
also
cannot
possibly
bee
attained
vnto
,
or
by
any
meanes
vnderstoode
.
Wherefore
S.
Augustine
writeth
,
that
Naturall
Philosophie
is
verie
profitable
and
necessarie
for
a
christen
diuine
.
What
shall
I
speake
of
the
singulare
pleasure
whiche
this
knowledge
bringeth
vnto
the
minde
,
&
of
the
great
commodities
whiche
it
ministreth
vnto
the
life
of
man
?
S.
How
doe
you
prooue
these
thinges
to
bee
true
?
M.
Specially
out
of
these
places
of
holie
scripture
.
The
whole
104
Psalme
.
The
136.
and
145.
Psalme
,
&
10.
verse
.
The
147.
and
148.
Psalmes
.
Iob
the
12.
chapiter
and
verse
8.
9.
10.
and
the
36.
Chapiter
,
and
24.
25.
26.
verses
.
The
14.
Chapiter
of
the
Actes
,
and
17.
verse
.
The
first
Chapiter
to
the
Romanes
,
and
20.
verse
.
Unto
these
moreouer
maie
bee
added
the
7.
Chapiter
of
the
booke
of
Wisedome
,
and
9.
verse
,
with
the
nexte
followyng
:
and
likewise
the
13.
Chapiter
and
1.
verse
,
and
the
nexte
followyng
.
Likewise
the
holie
Fathers
S.
Basill
,
S.
Chrisostome
,
&
S.
Ambrose
in
their
Exameron
,
or
woorke
of
sixe
daies
doc
teache
the
same
thyng
:
And
moreouer
the
holie
and
absolutely
learned
father
S.
Augustine
in
his
booke
of
christian
doctrine
,
and
in
the
viii
.
booke
of
Gene.
vpon
the
letter
,
the
viii
.
chapiter
.
S.
But
there
be
certain
obiections
made
,
declaryng
that
the
knowledge
of
Naturall
Philosophie
is
not
onely
vnprofitable
,
but
also
vnwoorthie
for
a
christian
,
yea
,
that
it
is
hurtfull
,
and
dangerous
for
hym
.
M.
Yea
truely
.
And
although
many
men
haue
gathered
sundrie
,
yet
all
of
them
maie
bee
referred
specially
vnto
twoo
kindes
of
argumentes
,
whiche
are
alledged
againste
the
knowledge
of
these
thynges
:
whereof
the
firste
is
framed
ab
auctoritate
,
from
auctoritie
.
The
second
,
a
ratione
&
turpi
,
from
reason
and
vnseemelinesse
,
or
from
a
moste
hurtfull
consequent
.
S.
Declare
them
.
M.
First
,
thei
gather
sundrie
sentences
,
partly
out
of
the
Scriptures
,
and
partly
out
of
the
Ecclesiasticall
Fathers
,
out
of
whiche
afterwarde
thei
frame
their
reasons
,
and
make
their
conclusions
.
S.
Whiche
bee
thei
?
M.
Out
of
holie
scripture
this
is
specially
alledged
,
which
is
written
in
the
Booke
of
Ecclesiastes
,
or
of
the
Preacher
,
the
1.
Chapiter
,
and
15.
verse
in
these
woordes
:
I
set
my
harte
to
seeke
and
to
finde
out
with
wisedome
,
whatsoeuer
thyng
is
doone
vnder
heauen
.
This
euill
exercise
hath
GOD
giuen
to
the
Sonnes
of
men
,
to
occupie
them selues
therein
Unto
whiche
thei
ioyne
that
saiyng
of
S.
Paule
the
1.
to
the
Corinthians
,
the
1.
Chapiter
,
and
20.
verse
:
God
hath
made
foolishe
the
wisedome
of
this
worlde
:
with
other
suche
places
like
vnto
these
:
whiche
maie
easely
bee
answered
.
S.
How
I
praie
you
?
M.
Forsoothe
,
that
that
in
the
Booke
of
the
Preacher
is
not
spoken
absolutely
,
but
onely
in
comparison
of
the
true
woorshippyng
of
God
.
Neither
doeth
Salomon
condemne
or
disprooue
the
true
knowledge
of
the
nature
of
thinges
,
whiche
GOD
gaue
vnto
hym
as
a
greate
benefite
of
all
other
moste
surpassyng
(
for
then
should
hee
haue
bin
of
all
men
the
moste
vnthankfullest
man
to
God
)
and
in
respecte
whereof
,
hee
was
then
greatly
esteemed
of
by
the
Queene
of
Saba
,
and
other
Princes
neere
vnto
hym
.
Howbeeit
this
knowledge
of
Naturall
Philosophie
,
if
it
bee
compared
with
true
Godlinesse
,
if
with
faithe
,
if
with
the
true
feare
of
GOD
,
if
with
inwarde
regeneration
of
the
mynde
,
if
with
the
knowledge
of
euerlastyng
life
and
saluation
,
surely
in
comparison
of
these
thynges
,
it
is
but
a
light
busiyng
of
the
minde
,
vnfruitfull
,
rather
weariyng
vs
,
then
relieuyng
or
comfortyng
our
consciences
.
For
it
bryngeth
not
the
true
felicitie
,
as
faithe
to
Godwardes
doeth
,
although
a
manne
consume
his
whole
life
in
it
,
and
as
it
were
,
tyre
his
minde
aboute
it
.
And
as
touchyng
the
place
of
S.
Paule
,
I
see
not
how
it
oppugneth
the
knowledge
of
Naturall
Philosophie
,
seeyng
S.
Paule
condemneth
the
wisedome
of
the
worlde
,
not
the
wisedome
concernyng
the
worlde
,
and
thynges
created
.
But
that
is
called
the
wisedome
of
the
world
,
whiche
is
wholy
ruled
by
the
counsell
and
iudgement
of
the
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
●●●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
commended
,
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
comparison
,
as
it
appeereth
out
of
the
same
place
of
S.
Augustine
,
whom
you
erewhile
commended
.
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
contemnyng
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
Christian
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
creation
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
res●●●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
creation
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
augmented
.
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
whence
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
,
than
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
vpon
by
all
men
of
sound
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
concerning
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
Wisedom
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
commod●ously
bee
learned
out
of
holy
scripture
,
gainsaith
the
sacred
woorde
of
GOD
,
and
openly
repugneth
against
the
learned
Fathers
.
In
conclusion
,
hearken
to
●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
handmaiden
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
vtteraunce
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
senses
:
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
wr●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
from
strange
nations
,
and
from
the
Syrians
,
that
is
to
saie
,
from
the
Jewes
.
Shal
we
say
then
,
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
vpon
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
difference
therfore
,
is
ther
betwen
Moses
&
Aristotle
:
that
is
to
say
,
betweene
Christian
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
disputation
to
this
ende
,
that
our
greate
and
good
God
,
who
is
the
auctour
,
Father
,
and
creatour
of
them
all
,
maie
bee
knowne
,
praised
,
and
extolled
:
and
finally
woorshipped
the
more
ardently
,
and
more
feared
.
But
Aristotle
and
the
Heathen
Naturall
Philosophers
,
doe
so
dispute
of
the
nature
of
thinges
,
that
thei
maie
wholy
sticke
vnto
these
thinges
themselues
,
as
it
were
,
vnto
certein
lowe
and
meane
degrees
,
and
an
vncertein
force
,
whiche
is
respected
after
their
Creation
,
and
whiche
thei
terme
Nature
:
thei
dooe
not
arise
higher
,
neither
doe
thei
ascende
by
meanes
of
these
,
as
it
were
by
a
Ladder
,
vnto
GOD
the
Creatour
of
them
.
Wherefore
,
through
greate
blindenesse
of
minde
,
thei
doe
place
seconde
and
onely
instrumentall
causes
,
in
steede
of
true
and
first
causes
.
And
as
touchyng
the
principall
causes
,
whiche
are
God
,
and
his
Commaundementes
and
preceptes
,
thei
altogither
let
them
passe
.
Wherefore
thei
make
the
cause
of
the
thyng
,
of
that
whiche
thei
call
the
thyng
it self
:
whereby
it
cummeth
to
passe
,
that
this
moste
excellent
knowledge
,
among
them
is
full
of
vaine
ostentation
of
the
minde
,
of
strife
,
and
of
contention
:
as
for
the
glorie
of
God
,
it
neither
setteth
it
forth
,
neither
once
toucheth
it
,
so
that
verie
many
of
those
Natural
Philosophers
,
dooe
at
the
length
beecome
indeede
,
verie
naturalles
,
that
is
too
saie
,
fleshely
men
,
and
Athiestes
,
not
knowyng
,
or
regardyng
God
.
S.
But
the
Italian
Philosophers
,
whiche
haue
handled
matters
of
naturall
Philosophie
,
were
called
also
Diuines
,
suche
as
were
all
the
Pithagorians
for
the
moste
parte
,
who
made
mention
of
God
the
creatour
.
Anaxagoras
beegan
his
disputation
concernyng
the
nature
of
thynges
,
from
a
mynde
that
disposeth
all
thynges
.
That
golden
Booke
de
Mundo
of
the
worlde
,
whiche
whether
it
bee
Aristotles
,
whiche
I
dooe
not
thinke
:
or
Nicholaus
the
Philosophers
who
liued
beefore
Plutarche
:
or
Alexander
Aphrodisiensis
of
later
tyme
:
or
whosoeuer
others
it
was
,
surely
hee
ioyned
a
treatice
concerning
God
,
togither
with
his
discourse
of
naturall
thinges
.
M.
You
safe
very
well
.
For
this
was
an
auncient
custome
among
the
firste
Philosophers
,
whiche
wrote
also
of
Naturall
Philosophie
in
the
Greeke
tongue
,
as
hauyng
learned
the
same
of
the
Aegyptians
,
or
rather
of
the
Syrians
,
as
Laertius
saieth
,
that
is
to
saie
,
the
Hebrewes
,
or
of
their
Scholars
:
but
the
Philosophers
whiche
afterwarde
ensued
,
how
muche
thei
despised
,
and
laughed
at
this
kinde
and
maner
of
handelyng
matters
apperteinyng
to
Naturall
Philosophie
,
and
how
farre
thei
haue
expelled
it
out
of
the
Schooles
of
Naturall
Philosophers
,
you
are
not
ignorant
.
Aristotles
crue
at
this
present
beareth
the
greatest
swaie
,
and
thei
that
would
haue
themselues
moste
truely
too
bee
termed
by
the
name
of
naturall
Philosophers
,
neither
doe
thei
themselues
in
their
disputations
of
Naturall
Philosophie
,
intreate
of
GOD
the
Creatour
,
neither
thinke
that
hee
ought
too
bee
intreated
of
.
So
that
now
,
the
Naturall
Philosophie
of
the
Stoike
Philosophers
hath
gotten
the
vpper
hande
in
the
Schooles
:
and
the
Italians
is
reiected
:
whiche
Stoike
Philosophers
,
haue
ascribed
the
chief
and
principall
causes
of
engendryng
of
all
thinges
,
vnto
Nature
,
whiche
is
to
bee
founde
in
euery
thing
,
and
too
thinges
created
,
as
vnto
Heauen
,
the
Sunne
,
and
the
Elementes
.
S.
What
other
difference
is
there
beetween
Christian
naturall
Philosophers
,
and
Aristotelians
?
M.
In
declaryng
the
causes
themselues
,
whose
knoweledge
and
handlyng
dooeth
muche
beelong
vnto
Naturall
Philosophie
.
S.
By
what
meanes
?
M.
Firste
,
the
Christian
Philosophers
doe
both
alledge
suche
causes
as
are
true
,
and
also
far
other
than
thei
do
.
For
,
who
will
doubt
,
but
that
thei
alledge
suche
as
bee
true
,
since
thei
receiue
them
and
learne
them
out
of
the
fountaine
of
Truthe
,
that
is
to
saie
,
the
woorde
of
God
?
And
that
thei
make
farre
other
causes
,
the
disputations
and
discourses
of
them
bothe
doe
sufficiently
declare
.
For
wee
professe
,
teache
,
and
acknowledge
that
God
himselfe
is
the
first
,
and
efficient
cause
of
al
thinges
:
moreouer
,
wee
haue
a
speciall
respecte
vnto
his
voyce
and
commaundement
as
a
moste
mightie
cause
,
whereby
a
certaine
peculiare
force
is
giuen
vnto
euery
thinge
which
is
the
cheifest
and
moste
principall
cause
of
all
other
,
that
wee
can
possibly
thinke
of
or
imagine
in
our
minde
.
Thirdely
,
wee
make
for
one
cause
,
that
force
and
vertue
whiche
GOD
hath
alotted
and
ingraffed
in
all
things
:
howbeit
the
same
to
bee
onely
a
seconde
and
an
instrumental
cause
,
and
not
woorking
of
it selfe
,
as
Esay
teacheth
in
the
44.
chapter
,
the
3.
and
4.
verse
:
not
principally
but
depending
wholy
vpon
another
,
to
wit
the
power
&
commaundement
of
GOD
,
without
which
God
woorketh
the
same
effectes
,
when
him
pleaseth
,
which
hee
is
wont
to
do
by
meanes
thereof
.
So
,
when
a
Hen
sitteth
vppon
egges
out
of
which
afterwarde
chicken
are
hatched
,
what
is
she
other
than
Gods
bare
instrument
,
forasmuch
as
shee
frameth
neither
the
harte
,
nor
heade
,
nor
feete
of
hir
chick
within
the
shell
,
wherein
it
is
conteined
,
but
onely
keepeth
it
,
and
warmeth
it
?
So
,
when
a
woman
is
with
childe
,
doeth
shee
fashion
hir
babe
with
hir
owne
handes
,
whiche
afterwarde
shee
bringeth
foorth
into
the
world
?
No
surely
:
but
is
onely
,
as
it
were
,
the
receiuer
,
nourisher
,
and
keeper
of
the
seede
which
the
man
casteth
foorth
into
hir
.
For
God
,
and
the
power
and
sownd
of
these
woordes
,
Increase
yee
,
and
multiplye
,
and
fill
the
earth
which
as
yet
are
in
perpetuall
force
,
doe
frame
the
infant
within
the
woman
,
facion
it
,
and
bringe
it
foorth
.
The
Philosophers
doe
not
acknowledge
this
cause
.
For
they
holde
opinion
,
that
this
force
and
vertue
which
was
giuen
vnto
things
after
that
they
were
created
,
is
the
first
cause
of
all
things
.
So
that
they
place
the
effected
cause
in
steed
of
the
efficient
,
and
the
instrumentall
,
for
the
agent
:
which
is
a
verie
foule
errour
in
a
Naturall
Philosopher
.
Againe
,
in
that
they
do
not
submit
the
capacitie
of
mans
wit
,
which
in
deede
is
very
simple
,
vnto
the
vnsearcheable
wisdome
of
GOD
,
but
rather
make
God
subiect
to
them
and
to
their
capacitie
,
they
deuise
and
dreame
of
the
causes
of
all
thinges
and
their
originall
,
accordinge
to
the
imagination
of
their
owne
braine
,
likeninge
GOD
hymselfe
the
incomprehensible
woorkeman
,
vnto
some
Smith
or
Carpenter
:
&
also
that
the
matter
wherof
hee
made
all
things
was
before
prepared
and
made
readie
vnto
his
hand
,
from
euerlasting
:
and
at
the
length
,
that
the
forme
ioyneth
it selfe
vnto
this
matter
,
(
for
according
to
their
iudgement
,
this
matter
is
rude
and
without
forme
)
and
so
they
conclude
,
that
this
matter
and
forme
is
the
first
principle
of
naturall
things
,
which
comparison
of
most
vnlike
thinges
togither
,
S.
Augustine
woorthily
laugheth
at
,
and
reiceteth
,
which
as
it
thinketh
nothinge
honourably
of
God
,
so
doeth
it
also
repugne
playnely
against
the
trueth
of
the
matter
,
and
the
ereation
of
this
worlde
.
S.
Whiche
is
the
third
difference
,
beetweene
the
Heathen
and
Christian
Naturall
Philosophers
?
M.
That
consisteth
in
the
meane
,
maner
,
and
order
of
teachinge
,
or
handlinge
the
Art.
S.
I
praie
you
declare
it
.
M.
The
Christian
and
godly
men
,
such
as
were
the
Prophetes
of
God
,
although
they
diuersly
recite
these
visible
thinges
,
according
to
the
argument
of
the
matter
which
they
handle
,
proceeding
somtime
from
the
highest
to
the
lowest
,
&
at
another
time
from
the
lowest
to
the
highest
,
as
it
appeareth
in
the
Psal.
104.
&
136.
&
in
the
Prouerbes
,
the
8.
chapter
,
verse
23.
24.
and
in
the
next
folowinge
:
the
4.
of
Esdras
,
the
6.
chapter
,
verse
38.
and
the
next
folowinge
:
in
the
songe
of
the
three
children
,
verse
53.
and
the
next
folowinge
:
yet
doe
they
euermore
acknowledge
,
that
that
is
the
true
order
and
meane
of
the
creation
of
all
thinges
,
which
Moses
hath
discribed
.
But
the
Philosophers
,
imagininge
of
the
beeginninge
of
this
worlde
accordinge
to
their
owne
inuentions
,
can
by
no
meanes
agree
amonge
themselues
,
whence
to
begin
their
disputation
,
concerninge
naturall
thinges
.
Some
of
them
therefore
,
beegin
it
from
a
certaine
first
matter
,
which
they
bringe
in
amongst
vs
:
others
from
the
foure
Elements
onely
:
othersome
from
a
confusion
,
and
the
distinction
therof
:
certaine
,
from
Heauen
:
and
some
from
a
bottomlesse
deapth
alwayes
boylinge
foorth
:
to
bee
shorte
,
looke
howe
many
heades
so
manie
meanings
,
and
in
this
point
also
euery
seuerall
sect
of
Philosophers
defendeth
somethinge
,
wherein
they
dissente
not
onely
from
other
,
but
also
manye
times
from
sundry
of
their
owne
profession
.
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
concernyng
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
belong
not
vnto
natural
Philosophers
,
although
,
it
bee
commonly
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
creation
&
perfect
nature
:
truely
,
according
to
their
opinion
neither
should
man
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
glorie
,
as
S.
Augustine
teacheth
verie
often
,
the
one
is
visible
thinges
,
the
other
is
inuisible
,
which
is
to
bee
seene
in
the
1.
chapter
of
Genesis
,
Moses
in
his
treatice
of
Naturall
Philosophie
,
hath
comprehended
and
handled
but
one
kinde
,
to
wit
,
of
visible
thinges
onely
,
and
those
things
onely
doth
the
Scripture
acknowledge
for
the
Natural
thinges
.
Wherefore
Naturall
thinges
are
to
bee
defined
,
as
wee
haue
saide
,
in
that
they
bee
visible
.
As
for
inuisible
thinges
,
and
such
as
cannot
bee
seene
,
whether
they
moue
or
moue
not
,
they
are
reuoked
&
reduced
to
another
kinde
of
Art
as
thinges
that
are
not
Naturall
.
And
to
confirme
this
my
sayinge
,
I
coulde
alleage
the
aucthorities
almost
infinite
of
the
auncient
Fathers
,
S.
Basile
.
S.
Chrisostome
S.
Ambrose
.
S.
Augustine
,
but
what
shoulde
that
neede
in
so
euident
a
matter
?
S.
I
vnderstande
these
thinges
:
and
as
I
perceiue
,
this
is
your
iudgement
and
opinion
,
that
all
those
things
are
properly
the
matter
and
subiect
of
the
Art
of
Naturall
Philosophie
,
whiche
are
the
creatures
of
GOD
,
and
subiect
to
our
senses
,
and
maye
bee
beeholden
,
or
seene
.
M.
You
saye
true
.
S.
Nowe
therefore
,
define
euerie
one
of
these
,
to
the
end
that
this
whole
disputation
may
proceed
in
order
and
methode
.
M.
I
will
doe
so
.
S.
What
is
a
creature
?
M.
It
is
euerie
thinge
which
is
neither
of
it selfe
,
neither
hath
bene
euer
,
but
was
once
made
,
yea
and
that
by
GOD
.
Thus
doe
the
learned
saye
,
and
that
truely
in
my
iudgement
.
S.
But
S.
Paule
to
the
Romaines
,
the
8.
Chapter
,
and
20.
verse
,
seemeth
to
haue
taught
otherwise
,
to
wite
,
that
a
creature
is
that
thinge
which
is
subiect
to
vanitie
,
corruption
,
and
seruitude
by
reason
of
sinne
:
which
deffinition
also
S.
Hillarius
followeth
in
his
booke
of
the
Trinitie
.
M.
You
remember
it
well
.
Howbeit
S.
Paule
doeth
not
in
that
place
define
what
a
creature
is
generally
,
and
of
it selfe
,
but
what
it
is
now
after
sinne
,
and
so
farre
foorth
as
was
then
necessarie
for
the
argument
which
hee
had
in
hande
.
Wherfore
,
hee
had
respect
then
vnto
one
kinde
of
creatures
onely
:
Neither
doth
Sainct
Paule
define
a
creature
by
it
owne
true
nature
,
but
only
by
the
qualitie
and
accident
which
indeede
is
in
it
,
and
which
hapned
vnto
things
after
they
were
created
,
that
is
to
say
,
after
they
were
once
made
creaturs
,
but
as
hauinge
nowe
lost
their
full
and
perfect
nature
in
parte
,
by
reason
of
mans
transgression
.
Which
also
may
bee
answered
vnto
him
,
whoso
shall
obiect
against
vs
the
sayinge
of
S.
Augustine
in
his
booke
against
Felicianus
,
the
7.
chap.
A
creature
is
the
substance
of
euery
corruptible
thinge
,
made
by
the
will
of
God
,
out
of
that
which
is
not
yet
,
or
was
not
sumtime
,
so
far
as
the
nature
of
the
thing
wil
permit
.
S.
You
thinke
then
,
that
it
maye
otherwise
bee
defined
more
commodiously
and
more
truely
,
generally
what
a
creature
is
.
M.
Yea
verily
:
For
neither
should
the
blessed
Angels
bee
truely
called
creatures
,
neither
wee
our selues
,
(
if
so
bee
that
Adam
had
continued
in
his
first
state
of
integritie
)
haue
bene
truely
tearmed
creatures
,
if
the
latter
definitions
were
reteined
:
for
wee
shoulde
haue
beene
incorruptible
,
and
without
all
vanitie
.
Finally
,
the
fleshe
of
our
Lorde
Jesus
Christe
shoulde
not
rightly
be
called
a
creature
,
as
it
is
oftentimes
called
by
S.
Augustine
,
and
the
trueth
it selfe
beareth
record
,
that
it
was
a
creature
.
For
of
it
owne
selfe
it
might
haue
beene
voide
of
all
infirmitie
,
bycause
it
was
free
from
sinne
and
corruption
,
neither
was
it
subiecte
to
death
for
it
owne
sinne
:
although
notwithstandinge
wee
confesse
,
that
Christ
died
in
the
fleash
.
Wherfore
,
whosoeuer
stubburnly
impugneth
the
whiche
wee
say
,
shall
fall
into
all
maner
of
absurdities
.
So
that
thys
which
wee
haue
alreadie
alleaged
,
and
which
wee
folowe
in
this
place
,
is
the
most
true
and
ample
definition
of
this
woorde
,
creature
.
S.
Nowe
then
by
your
definition
,
is
that
to
bee
called
a
creature
,
I
meane
the
essence
of
the
thinges
themselues
,
and
also
their
vertues
and
properties
,
togither
with
their
accidents
?
as
for
example
,
in
a
man
ther
is
a
certayne
essence
,
which
consisteth
in
the
body
and
soule
:
there
is
in
him
also
a
vertue
&
property
whereby
hee
reasoneth
,
woorketh
,
feeleth
,
mooueth
&
walketh
.
There
are
moreouer
certeine
accidentes
which
are
existinge
and
vnseperable
partes
in
euery
particulare
man
,
whiche
doo
distinguish
&
separate
the
same
man
,
makinge
hym
to
differ
from
other
particulare
persons
of
the
same
kinde
,
whiche
in
the
Schooles
are
called
indiuiduall
Conditions
.
These
are
also
necessarie
and
existing
partes
vnto
the
same
particulare
persons
whereby
they
liue
,
as
place
,
time
,
coloure
of
the
face
,
stature
of
the
body
,
with
other
such
like
:
whiche
by
reason
of
their
essence
,
Logicians
call
accidents
.
Wherefore
I
demaund
this
question
of
you
,
whether
you
comprise
vnder
the
name
of
a
creature
,
those
three
kindes
of
thinges
,
to
wit
,
the
essence
of
the
thing
,
the
propertie
,
and
accident
,
which
,
as
you
see
,
are
distince
one
from
another
?
M.
Yea
truely
.
For
whatsoeuer
was
by
GOD
first
ingraffed
within
thinges
,
or
by
course
of
nature
is
ioyned
vnto
them
,
or
whatsoeuer
was
by
him
created
in
this
great
vniuersalitie
of
all
thinges
,
whether
it
bee
a
substance
,
or
called
an
accident
,
I
tearme
a
creature
.
Although
Moses
haue
onely
or
specially
handled
and
entreated
of
those
kindes
of
thinges
whiche
are
substances
,
and
so
in
deede
are
called
,
which
onely
I
confesse
principally
and
of
them selues
to
belong
to
a
Naturall
Philosopher
.
And
whatsoeuer
hath
not
proceeded
from
him
,
but
is
made
by
the
art
of
man
,
or
by
him
wrought
,
or
by
his
mischeiuous
or
peruerse
will
added
,
that
I
call
not
a
creature
of
GOD
,
no
not
a
creature
at
all
.
For
there
can
bee
no
creature
,
but
that
which
is
made
by
God
,
who
is
the
onely
creator
.
Wherefore
,
the
handie
woorkes
of
men
,
their
deuises
and
inuentions
,
which
sometime
are
very
excellent
,
shall
not
beelong
vnto
this
arte
:
no
not
the
sinne
of
man
,
but
by
accident
,
and
in
respect
that
by
meanes
thereof
ther
is
a
great
alteration
wrought
in
the
fyrst
&
pure
nature
of
thinges
,
which
at
this
present
appeareth
in
all
thinges
,
but
specially
in
man
,
who
is
the
most
beutifull
woorke
of
God
.
S.
Howe
doe
the
Grecians
tearme
a
creature
?
M.
They
call
a
creature
Ktisis
:
although
the
woorde
amonge
the
Grecians
signifieth
not
onely
the
thinge
that
is
created
,
but
many
times
also
the
verie
woorkinge
of
the
creator
,
and
sometimes
likewise
the
condition
of
the
thinge
created
as
it
nowe
is
,
and
as
wee
see
it
.
S.
These
thinges
I
vnderstande
.
But
what
meane
you
by
this
woorde
visible
,
when
you
saye
a
visible
creature
was
the
subiect
of
Naturall
Philosophie
?
M.
Not
that
onely
which
maye
bee
comprehended
by
the
sense
of
the
eies
,
as
are
substance
,
light
,
and
coloure
,
(
although
this
woord
visible
seeme
properly
to
signifie
the
same
,
)
but
what
so
euer
else
may
bee
knowne
and
perceiued
by
anye
other
sense
of
the
bodie
,
as
by
feelinge
,
hearinge
,
smellinge
,
and
tastinge
:
as
smell
,
sounde
,
sweete
,
or
soure
,
&c.
And
all
bodily
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
Understand
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
,
K●smo●
,
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
,
a●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
,
when
this
age
and
figure
of
this
worlde
is
past
,
this
order
of
thinges
shall
perishe
also
:
the
1
▪
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
comprehension
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
chaunge
,
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
,
in●h●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.
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
tender
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.
of
his
woorke
whiche
hee
wroat
against
heresies
.
But
what
absurdities
and
inconueniences
doe
followe
that
opinion
,
marke
.
For
they
muste
needes
confesse
that
those
thinges
,
these
heauenly
ideae
and
Patterns
,
whereof
,
by
their
Doctrine
,
these
earthly
thinges
are
shadowes
,
too
bee
bodies
,
which
is
an
absurd
thing
.
Neither
can
a
bodily
thing
be
an
image
of
thinges
that
are
meere
spirituall
.
Moreouer
,
all
this
whole
most
beutifull
woorke
of
GOD
,
whiche
is
called
the
worlde
,
shal
bee
a
fantasie
,
and
a
meere
dreame
,
and
not
that
thing
whiche
we
suppose
it
to
be
:
which
is
blasphemous
.
Also
to
se
,
handle
,
and
feele
,
shal
bee
nothing
else
,
but
to
bee
deceiued
,
and
to
be
mocked
,
and
after
the
maner
of
madde
and
drunken
men
too
bee
sicke
and
to
dreame
:
and
this
which
wee
call
sumthing
,
shal
bee
nothing
.
The
meates
whiche
wee
eate
shal
bee
imaginations
:
the
men
with
whom
wee
bee
conuersant
,
shadowes
the
earth
whiche
wee
goe
vpon
,
a
vanishing
shadowe
,
not
a
sound
body
,
and
an
element
.
And
finally
,
Christe
himselfe
,
who
was
made
like
vnto
vs
,
was
an
imaginarie
man
only
,
and
not
a
very
man
in
deede
,
and
therfore
his
passion
imaginary
also
.
And
by
what
meaues
might
the
madnes
of
the
Mar●i●nites
bee
better
called
out
of
Hell
againe
?
Yea
,
the
case
should
stande
otherwise
than
hath
the
olde
Prouerbe
,
to
wit
,
that
the
life
of
man
is
a
stage
play
,
and
the
world
the
Theater
.
S.
What
answere
you
to
S.
Paule
?
M.
That
hee
doeth
not
holde
with
the
Valentinians
.
Neyther
doth
S.
Paule
speake
of
the
thinges
themselues
and
their
nature
,
what
manner
it
is
:
but
onely
of
the
state
and
condition
of
them
howe
transitorie
and
vncertayne
it
is
,
that
wee
shoulde
make
no
accompte
of
it
.
S.
How
doe
you
prooue
your
opinion
to
bee
true
?
M.
Beesydes
the
great
absurditie
of
these
thinges
which
wee
haue
beefore
declared
,
experience
it selfe
confirmeth
the
trueth
:
adde
here
vnto
also
whiche
maketh
plainly
for
the
confirmation
of
mine
opinion
,
the
saying
of
S.
Peter
,
in
the
2.
Epistle
of
S.
Peter
,
the
3.
Chap.
the
10.
and
12.
verse
:
and
Psalme
102.
the
25.
and
26.
verse
.
And
to
bee
short
,
all
those
places
of
holy
Scripture
in
whiche
the
Lorde
witnesseth
that
hee
founded
the
earth
,
&
created
all
thinges
:
and
not
that
hee
hath
cast
beefore
our
eyes
vaine
representations
,
and
emptie
shadowes
of
thinges
,
to
deceiue
vs
with
all
.
The
xi
.
Chapter
.
Whether
there
bee
one
worlde
onely
,
or
many
.
S.
THis
I
vnderstande
,
discourse
now
of
such
thinges
as
next
are
wount
to
bee
moued
concerninge
the
worlde
.
M.
That
is
this
,
whether
there
bee
manye
worldes
,
or
but
one
onely
?
S.
Haue
there
beene
some
of
opinion
that
there
bee
many
worldes
?
M.
Yea
truely
.
And
in
thys
point
they
are
of
two
opinions
.
S.
Declare
them
.
M.
Some
thinke
that
there
bee
many
,
and
those
of
sundrie
kindes
.
Others
also
,
that
there
are
manye
,
but
all
of
them
of
one
nature
.
S.
What
meane
those
first
;
which
think
that
the
worlds
are
of
sundrie
kindes
?
M.
They
make
two
sortes
of
worldes
,
whereof
the
one
is
intelligible
,
Ideall
,
or
as
a
patterne
,
which
indeede
subsisteth
,
but
it
is
resident
aboue
this
world
:
the
other
is
earthly
and
figuratiue
,
which
God
hath
created
according
to
the
representation
and
image
of
that
spirituall
and
ideall
worlde
,
which
subsisteth
also
,
and
it
is
this
worlde
which
wee
mortall
men
doe
inhabite
.
S.
Doe
some
saye
thus
?
M.
Plainely
they
affirme
it
.
And
those
not
onely
prophane
▪
Philosophers
,
as
Plato
,
Philo
Iudeus
,
and
Plu
tarch
in
his
booke
of
the
Moones
face
:
but
also
graue
men
,
and
some
among
the
Christian
writers
not
to
bee
contemned
.
S.
Is
their
opinion
true
?
M.
No
veryly
.
For
the
Scripture
in
no
place
maketh
mention
of
this
ideall
worlde
,
as
they
call
it
:
and
they
that
are
of
that
opinion
,
they
speake
to
childishly
,
I
will
not
say
reprochfully
,
of
GOD
,
as
if
hee
were
an
ignorant
and
an
vnskilfull
younge
woorkman
,
that
could
doe
nothing
vnlesse
hee
hadan
example
or
patterne
laid
before
him
,
and
that
hee
could
deuise
on
nothing
,
nor
thinke
vpon
any
thing
in
his
mind
,
nor
vnderstand
any
thing
without
a
fourme
layd
before
his
eyes
.
All
which
,
how
well
they
agree
with
the
omnipotencie
of
God
,
and
his
incomprehensible
wisedome
,
let
them
see
,
for
I
cannot
see
.
Finally
,
where
,
and
in
what
place
at
the
length
this
spirituall
world
is
,
and
how
it
subsisteth
,
whether
it
bee
in
Gods
minde
,
as
one
substaunce
in
another
▪
Surely
,
it
can
not
so
bee
.
For
GOD
is
a
most
simple
nature
,
whiche
receiueth
and
conteineth
none
other
thing
then
it self
:
but
if
indeede
it
were
so
,
whether
were
it
as
an
accident
,
and
a
certaine
fourmyng
,
or
a
phantasie
&
fiction
of
Gods
mind
?
Truely
it
cannot
bee
so
neither
.
For
there
salleth
no
such
accident
vpon
God
,
who
in
that
hee
seeth
the
thinges
that
are
present
,
hee
gathereth
not
in
his
minde
the
fourmes
and
representations
of
thinges
that
are
obiect
vnto
hym
:
when
hee
thinketh
and
meditateth
,
hee
discourseth
not
from
one
thing
to
another
:
when
hee
woorketh
and
maketh
somewhat
,
hee
doeth
not
consider
of
it
,
and
examine
it
according
too
some
patterne
which
hee
hath
conceiued
in
his
mind
▪
to
the
ende
hee
would
not
erre
.
S.
Howbeit
,
the
Lord
commaunded
Moses
,
that
hee
should
doo
all
thing
accordong
to
the
example
and
patterne
which
was
shewed
hym
in
the
Mount
,
as
in
Exod.
the
25.
chap.
and
40.
verse
:
and
in
the
Epistle
to
the
Hebrues
the
8.
chapter
and
5.
verse
.
M.
First
,
if
I
list
,
I
may
make
exception
,
that
in
that
place
are
handled
heauenvly
things
only
&
not
things
appertaining
to
natural
Philosophy
.
Then
again
,
there
is
difference
betweene
God
the
most
wise
creatour
,
and
Moses
a
creature
&
a
man
,
subiect
vnto
the
same
blindnesse
&
infirmitie
that
other
men
were
.
Wherefore
,
to
theintent
hee
might
well
execute
that
which
hee
was
commaunded
to
doe
,
surely
hee
had
neede
of
suche
an
example
,
or
patterne
.
This
patterne
also
which
the
Lord
shewed
hym
in
the
Mount
,
did
not
indeede
subsist
,
nor
was
a
substanciall
thing
,
as
I
am
of
opinion
:
but
it
was
sutch
a
representation
and
image
,
sutch
as
were
the
images
of
many
thinges
to
come
,
whiche
were
afterwarde
by
God
reuealed
to
the
Prophetes
,
and
beefore
that
,
vnto
Abraham
and
the
Patriarkes
.
S.
They
that
defend
that
there
bee
many
worlds
of
one
kinde
,
what
doe
they
say
?
M.
This
for
sooth
,
that
like
as
wee
inhabite
this
world
,
so
others
inhabite
other
worldes
,
in
whiche
is
also
an
other
earth
like
vnto
ours
,
and
other
heauens
,
and
another
Sunne
,
and
a
Moone
,
and
all
other
things
in
them
as
in
ours
.
Wherefore
,
some
of
them
suppose
that
there
are
an
infinite
number
of
worldes
,
some
moe
,
some
fewer
.
Among
whom
are
rekoned
the
followers
of
the
Philosophers
Epicurus
,
and
Democritus
.
S.
Are
there
in
deede
many
worldes
?
M.
Fie
vpon
this
infinite
or
multitude
of
worlds
.
Ther
is
one
and
no
moe
:
although
S.
Ierome
out
of
a
certeine
Epistle
of
Clements
disputeth
of
the
same
in
his
Commentaries
vpon
the
Epistle
of
S.
Paule
to
the
Ephesians
,
the
2.
chapter
,
and
2.
verse
.
S.
Tell
mee
why
you
iudge
wee
should
thinke
so
?
M.
First
,
forasmutch
as
when
the
holie
Scripture
doeth
diligently
reckon
vp
the
special
visible
works
of
God
,
wherein
his
maiestie
and
omnipotencie
may
easilye
bee
perceiued
,
hee
maketh
mention
of
this
one
worlde
only
,
and
not
of
any
other
.
Whiche
if
there
had
bine
many
,
doubtlesse
hee
would
haue
made
mention
of
them
.
For
that
poinct
had
made
verie
mutch
to
the
settyng
foorth
of
Gods
glorie
,
and
power
.
Moreouer
,
what
is
their
state
,
order
,
condition
,
fall
,
constancie
,
Sauiour
and
Jesus
:
what
likewise
is
their
life
euerlasting
,
and
from
whence
commeth
the
saluation
of
this
second
or
third
world
,
it
is
no
where
declared
,
neither
in
what
sort
these
other
worldes
were
made
and
created
:
but
al
these
thinges
are
expressed
concernyng
this
one
onely
.
Wherefore
,
it
must
needes
bee
,
either
that
those
worldes
were
made
by
some
other
God
,
or
that
they
came
of
themselues
,
both
whiche
opinions
are
plainly
blasphemous
.
Or
if
they
bee
created
by
the
same
God
by
whiche
this
was
whiche
wee
dwell
in
,
why
doeth
the
Scripture
speake
nothing
of
it
?
Surely
there
can
bee
no
probable
reason
alleaged
of
so
enuious
and
daungerous
silence
.
And
therefore
it
came
to
passe
,
that
the
auncient
fathers
in
fore
time
did
verie
well
thinke
and
gather
that
there
is
but
one
God
,
bicause
there
is
but
one
worlde
,
and
contrariwise
that
there
is
but
one
worlde
,
bicause
there
is
but
one
God
.
Moreouer
,
all
this
framing
of
manye
and
sundrie
worldes
,
how
foolish
and
childishe
is
it
?
For
why
should
God
make
many
worldes
,
since
hee
might
comprehend
althing
more
commodiouslie
in
one
,
and
the
same
beeyng
of
so
greate
receite
,
whiche
hee
ment
to
comprehende
in
those
diuerse
and
sundrye
worldes
?
But
,
as
it
is
commonly
and
truely
sayd
,
God
and
Nature
make
nothyng
in
vaine
,
and
that
is
vainlye
and
rashlye
doone
by
moe
things
which
may
bee
doone
by
fewer
.
For
admit
that
GOD
had
created
moe
in
number
,
those
worldes
shoulde
differ
in
number
onely
,
and
not
in
kinde
or
likenesse
.
What
neede
hee
then
to
create
one
maner
of
thing
so
often
?
To
conclude
,
when
the
selfe
same
Scripture
oftentymes
addeth
the
Greek
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
it
speaketh
of
the
world
,
the
auctoritie
of
S.
Iohn
in
the
1.
chap.
and
10.
verse
witnesseth
,
that
there
are
not
many
,
but
one
onely
,
and
that
a
certeine
one
.
For
the
article
whiche
is
ioyned
vnto
it
,
doeth
signifie
a
certeine
and
sure
thing
.
But
if
wee
graunte
that
there
bee
manie
worldes
,
euen
by
the
very
same
reason
wee
must
confesse
,
that
they
are
in
number
infinite
.
I
let
passe
those
absurdities
whiche
notwithstanding
doe
necessarily
followe
,
to
wit
,
that
neuer
almost
wee
should
haue
any
Eclipses
of
the
Sunne
or
Moone
.
Yea
,
wee
should
neuer
haue
night
,
since
one
Sunne
or
another
of
one
of
the
other
worlds
,
should
either
rise
vnto
vs
when
ours
goeth
downe
,
or
else
should
shine
in
the
middes
of
Heauen
,
when
ours
is
shadowed
,
and
in
the
Eclipse
.
S.
But
why
did
not
God
make
manye
worldes
?
M.
Truely
,
not
by
reason
of
any
impotencie
,
or
lacke
of
power
:
since
that
hee
is
omnipotente
.
Not
that
hys
senses
were
exhausted
in
the
framinge
of
so
huge
a
mole
,
or
his
strength
weried
:
for
hee
made
althinge
with
his
woord
onely
,
as
it
appeareth
in
the
33.
Psalme
.
Not
also
that
it
happened
so
for
wante
of
matter
,
as
the
Peripatetikes
suppose
,
for
that
all
the
matter
that
was
prepared
was
spent
in
makinge
of
the
bodie
of
so
great
a
frame
.
For
hee
that
coulde
firste
make
thys
so
great
a
worlde
of
nothing
,
coulde
,
if
hee
had
lusted
,
haue
prepared
matter
for
him selfe
to
make
infinite
other
worlds
of
.
But
this
is
onely
the
cause
that
ther
were
not
many
worldes
made
,
bycause
God
woulde
not
:
for
hee
made
whatsoeuer
hee
woulde
,
Psalme
115.
and
3.
verse
.
But
why
hee
would
not
,
it
may
bee
,
the
cause
is
not
knowne
to
vs
,
notwithstandinge
it
cannot
bee
an
vniust
cause
:
hee
himselfe
sawe
that
thys
worlde
was
an
argument
great
ynough
vnto
vs
,
to
set
foorth
the
commendation
and
renoume
of
his
wonderfull
mercye
and
iustice
,
who
knoweth
all
thynge
:
and
therefore
hee
created
this
one
onely
.
The
xiii
.
Chapter
.
whether
this
worlde
bee
sphericall
and
rounde
.
S.
I
Remember
althinges
which
you
haue
hetherto
confirmed
,
to
wit
,
that
this
world
is
substantiall
,
not
a
shadowe
:
that
it
is
one
,
not
many
:
and
finally
,
that
it
is
a
certeine
finite
masse
&
comprehension
and
not
infinite
:
and
thereunto
adde
also
the
residue
.
M
,
First
,
this
is
wount
to
bee
demaunded
,
what
is
the
forme
of
this
worlde
,
and
specially
of
this
body
,
with
in
the
compasse
whereof
all
these
thinges
are
conteyned
:
for
that
some
will
haue
it
to
bee
sphericall
or
rounde
,
as
Aristotle
:
othersome
of
the
facion
and
likenesse
of
the
figure
Icosaidron
rownde
compassinge
with
a
greate
manye
of
Angles
or
Corners
heere
and
there
in
the
top
,
as
Plato
:
Others
,
plaine
and
flat
,
like
a
skin
stretched
foorth
abroode
,
as
S.
Basill
:
others
giue
it
other
formes
,
and
those
also
diuerse
,
as
the
Greeke
writer
Cleomides
reporteth
in
his
title
of
the
contemplation
of
circles
.
S.
Is
there
any
of
those
opinions
true
?
M.
God
he
knoweth
.
Wee
,
who
in
no
place
of
his
woord
doe
reade
these
matters
plainely
determined
(
vnlesse
parhaps
some
man
will
alleag
that
which
is
written
in
Iob
the
22.
Chapter
,
and
14.
verse
:
and
there
is
mention
also
made
of
the
sphere
of
the
earth
in
Isay
the
40.
chapter
and
22.
verse
:
and
in
S.
Iames
the
3.
chapter
and
6.
verse
,
to
the
ende
hee
might
prooue
that
thys
worlde
,
and
also
the
outmost
heauen
,
are
rounde
like
a
circle
or
a
wheele
)
doe
oftentimes
fall
&
are
drawne
into
contrarie
opinions
.
Uerily
,
that
the
worlde
is
rounde
,
it
seemeth
vnto
mee
much
the
more
probable
,
by
that
which
is
written
,
as
I
haue
saide
in
Iob
the
the
20.
chapter
,
and
14.
verse
:
and
in
Eccles.
the
24.
chapter
,
and
8.
verse
:
both
for
that
it
is
the
most
beutifull
and
widest
forme
of
all
other
,
by
whiche
it
was
needefull
that
a
compasse
which
shoulde
conteyne
in
the
bosome
thereof
so
many
thinges
,
shoulde
bee
framed
:
also
for
that
the
principall
,
and
as
it
were
the
partes
of
the
whole
in
respecte
of
this
worlde
as
are
heauen
,
water
,
&
earth
,
are
by
our
senses
themselues
perceiued
to
bee
sphericall
and
rounde
,
vnto
whiche
it
is
credible
that
the
compasse
of
the
whole
worlde
is
semblable
.
Howe
bee
it
,
I
can
affirme
nothinge
certeinly
therof
,
since
although
wee
admit
that
this
part
whiche
is
neerest
vnto
vs
,
&
the
lowermost
of
the
circumference
of
the
high
heauen
which
wee
beehold
,
and
which
enuironeth
althing
,
be
bending
,
holow
,
&
round
notwithstandinge
it
maye
bee
imagined
that
the
farthermoste
and
highermoste
parte
of
the
same
circumference
is
of
some
other
forme
:
and
I
knowe
ther
bee
some
that
haue
saide
that
the
vttermoste
and
farthermost
part
of
heauen
is
shaped
like
a
bell
.
S.
But
in
the
Prophecic
of
Isay
,
it
is
said
,
that
heauen
is
stretched
foorthe
,
and
sprede
abroade
like
a
webbe
or
a
curteine
,
Isay
the
40.
chapter
,
and
22.
verse
:
wherevnto
also
accordeth
that
which
is
written
in
the
104.
Psalme
,
and
2.
verse
,
wherfore
,
it
is
like
to
a
plaine
,
whiche
fourme
is
quite
contrarie
to
a
circle
.
For
a
circle
turneth
about
alwayes
in
his
owne
rowmeth
.
M
.
Uerily
,
both
the
places
which
you
haue
alleaged
,
declareth
not
the
forme
,
but
the
vttermost
top
or
ende
of
world
,
which
therfore
is
said
by
God
so
to
be
stretched
abroad
and
to
couer
the
earth
,
both
that
men
may
the
more
commodiously
dwell
vnder
it
,
as
it
were
vnder
a
most
beutifull
and
wide
rough
(
whereof
it
commeth
that
wee
French
men
call
all
such
couerings
,
heauen
,
and
in
our
countrey
language
,
vn
ciell
)
and
also
to
the
intente
that
this
is
a
veile
beeinge
sprede
beefore
mens
eies
,
they
maye
bee
restrayned
from
the
ouercurious
and
deepe
entring
into
and
searchinge
after
the
secretes
and
misteries
of
God
.
S.
But
since
the
same
holy
Scripture
hath
plainly
distinguished
the
higher
place
from
the
lower
in
this
worlde
,
as
in
Isay
the
55.
chapter
,
the
9.
and
10.
verses
,
it
cannot
then
seeme
to
bee
sphericall
or
round
.
For
in
a
circle
no
part
can
bee
called
high
or
lowe
,
forasmuch
as
all
lines
which
are
drawne
from
the
center
to
the
circumference
are
equall
,
and
the
circumference
it selfe
which
way
soeuer
it
stande
,
is
alwaye
vpwarde
and
in
the
higher
place
.
M.
Of
this
wee
will
speake
afterwarde
,
and
that
more
at
large
.
But
nowe
to
set
downe
so
much
as
shall
bee
sufficient
to
take
all
doubt
out
of
your
minde
,
vnderstande
thus
much
:
That
by
the
rules
of
the
mathematicians
there
bee
indeede
,
and
are
noted
these
positions
of
the
higher
and
lower
place
,
and
that
they
are
indeede
distinguished
one
from
an
other
.
For
the
middle
of
the
circle
which
they
call
the
center
,
is
the
lower
place
and
downewarde
:
and
the
circumference
(
which
is
the
vpper
line
,
which
beeinge
hollowe
,
and
meetyng
togither
,
conteineth
the
whole
rounde
space
within
the
circle
)
is
the
higher
place
,
and
vpwarde
:
so
that
in
that
these
positions
and
kindes
of
places
and
differences
are
found
in
the
world
,
you
may
conclude
that
which
you
would
,
to
wit
,
that
the
whole
receite
of
this
worlde
is
not
sphericall
and
rounde
.
The
xiiii
.
Chapter
.
Whether
the
worlde
haue
one
onely
soule
,
S.
NOW
,
forasmuch
as
this
world
is
but
one
onely
,
and
since
it
is
finite
,
is
it
gouerned
by
some
one
speciallsoule
onely
,
whiche
is
dispersed
throughout
euerie
parte
thereof
,
as
it
were
in
the
members
,
as
wee
see
the
soule
to
bee
in
a
mans
bodie
?
M.
That
this
whole
world
hath
a
soule
,
and
that
one
onely
,
certain
Philosophers
of
noble
fame
haue
long
since
bene
of
opinion
▪
as
Aristotle
,
&
certayne
other
:
whose
opinion
hath
hee
folowed
who
wrote
in
this
maner
.
Firste
heauen
and
earth
,
and
of
the
seas
that
flitring
feeldes
and
fines
,
These
glorious
starres
,
this
glistringe
globe
of
Moone
so
bright
that
shines
.
One
liuely
soule
there
is
that
feedes
them
all
with
breath
of
loue
:
One
minde
throughe
all
these
members
mixt
this
mightie
masse
doth
moue
.
But
this
is
not
so
much
a
solemne
sentence
or
saying
,
as
it
is
a
great
errour
,
as
S.
Augustine
teacheth
in
his
booke
against
Felicia
Aria
▪
the
12.
Chapter
.
S.
Why
so
?
M.
Bicause
those
bodies
which
are
conteined
within
the
gouenrment
of
one
spirite
,
and
one
soule
,
are
all
one
,
&
not
diuided
(
as
is
the
bodie
of
euery
one
of
vs
)
&
not
separate
one
from
an
other
as
a
flocke
:
and
not
one
touching
or
neere
ioyning
to
an
other
,
as
are
the
fingers
of
a
mans
hande
,
&
houses
that
stande
one
close
to
an
other
.
As
for
the
parts
of
this
bodie
,
which
wee
call
the
worlde
,
they
are
not
onely
distinguished
one
from
an
other
,
but
separated
also
&
diuided
from
themselues
by
distance
of
space
.
For
euery
sheepe
,
euery
horse
,
euery
tree
,
euery
particulare
man
is
a
part
of
this
world
:
yet
are
they
so
deuided
by
place
&
mole
of
body
,
and
by
circumscription
of
distance
,
that
it
cannot
bee
saide
,
that
all
and
euerye
one
of
these
haue
one
soule
onely
.
For
what
would
come
to
passe
,
if
it
were
imagined
that
in
deed
there
were
one
onely
soule
,
and
spirite
in
all
these
thinges
?
For
sooth
this
absurditie
:
That
the
soule
,
which
is
a
certein
simple
nature
and
altogither
spirituall
,
were
to
be
diuided
as
bodily
things
are
,
and
not
by
imagination
onely
.
Neither
can
this
inconuenience
bee
auoyded
,
seeinge
that
those
thinges
in
which
that
onely
and
singulare
soule
is
conteined
are
in
truth
separate
and
diuided
by
place
,
and
determined
euerye
one
of
them
by
circumscription
of
their
owne
bodye
.
Moreouer
,
it
shoulde
folowe
that
all
the
partes
of
the
world
had
life
,
as
the
Sunne
,
the
moone
,
the
starres
,
the
heauen
it selfe
,
yea
&
all
the
celestial
bodies
which
notwithstanding
S.
Augustine
moste
plainely
denieth
in
hys
booke
against
Priscillia
the
8.
9.
Chapters
:
&
that
thys
opinion
of
S.
Augustine
against
the
Mamches
is
true
,
the
effect
prooueth
.
For
who
woulde
euer
affirme
,
that
the
starres
had
lyfe
or
reason
?
Finally
,
since
of
the
partes
of
the
worlde
,
some
bee
mortall
,
as
brute
beastes
:
and
certeine
immortall
,
as
men
:
howe
can
it
bee
that
this
singulare
and
one
onely
soule
of
the
whole
world
,
can
admit
in
it selfe
qualities
and
conditions
so
contrarie
and
repugnaunt
one
to
an
other
,
that
it
shoulde
bee
one
parte
of
it
mortall
,
and
another
immortall
?
specially
beeing
it selfe
singulare
,
one
,
and
simple
:
not
double
,
and
compounded
.
Moreouer
,
amonge
such
thinges
as
die
,
someperyshe
verie
soone
,
as
wormes
,
and
flies
:
some
continue
verie
long
,
as
Ceder
trees
,
the
Crowe
,
and
the
Heart
:
by
this
reckonyng
it
cummeth
to
passe
,
that
this
soule
of
the
world
,
which
notwithstanding
in
these
mens
opinion
is
onely
one
,
and
in
number
singulare
and
alone
,
may
bee
called
partly
dead
,
and
partly
aliue
.
All
which
how
foolish
,
false
,
and
repugnant
they
bee
,
you
see
.
S.
I
see
indeede
,
and
I
agree
with
you
,
in
that
you
doe
moste
truely
deny
that
there
is
one
onely
soule
,
and
that
in
number
singulare
,
of
this
whole
world
.
M.
Yea
,
farther
,
beesides
the
reasons
aboue
recited
,
wee
will
lastly
alleage
this
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
members
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
:
the
magistrate
is
one
among
many
of
like
auctoritie
,
with
whom
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
,
when
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
4.
verse
,
and
,
wheras
in
an
other
place
he
calleth
certain
tymes
seculare
,
the
2.
to
Timothie
,
the
2.
Chapter
and
9.
verse
:
to
Titus
the
1.
Chapter
,
and
2.
verse
:
vnlesse
that
wee
confesse
that
all
these
thinges
had
a
certeine
time
of
beginning
,
and
beeing
.
What
are
these
eternall
and
seculare
tymes
,
what
ugnifieth
this
woord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
there
not
vnderstod
therby
a
laying
of
the
foundacions
in
time
:
and
doth
hee
not
terme
those
times
seculare
,
whiche
passed
away
,
and
must
bee
numbred
from
the
moment
and
pricke
of
time
,
wherein
all
these
thinges
began
to
bee
made
?
In
which
point
Sainet
Augustine
agréeth
with
vs
,
in
his
booke
againste
the
Priscillianists
,
the
6.
chapter
.
To
bee
shorte
,
howe
shoulde
the
ages
of
those
auncient
men
Adam
,
Enoch
,
Noah
,
&
also
the
time
of
the
vniuersall
flood
,
bee
knowne
how
far
distant
it
is
since
the
beeginninge
of
the
woorlde
,
if
there
were
no
beeginning
of
time
in
which
the
world
was
made
?
In
so
much
,
as
I
meruaile
what
shoulde
mooue
certaine
Ecclesiasticall
writers
,
to
doubt
thereof
:
and
specially
S.
Augustine
,
a
man
so
much
exercised
in
the
scriptures
:
as
namely
in
his
booke
of
Genesis
vpon
the
letter
:
althoughe
also
afterwarde
hee
bee
altogither
variable
in
defending
the
same
,
and
manye
times
diuerse
and
dissentinge
from
him selfe
.
S.
But
ther
bee
some
,
that
obiect
two
auctorities
which
are
repugnaunt
to
your
opinion
:
whereof
the
first
is
that
which
is
written
in
the
18.
chapter
,
and
5.
verse
of
Ecclesi
.
GOD
made
althing
at
once
,
wherevnto
I
praye
you
to
answere
first
.
M.
It
shall
bee
an
easie
matter
so
to
doe
.
For
if
I
lyste
,
I
coulde
aunswere
that
,
which
as
I
suppose
,
wee
haue
already
agreed
vpon
,
that
the
auctoritie
of
this
booke
is
farre
to
bee
remooued
and
separated
,
from
the
Diuine
&
canonicall
Scriptures
.
And
therefore
it
prooueth
nothing
.
Howbeit
,
I
had
rather
say
that
that
is
true
,
which
is
confirmed
by
the
woordes
of
the
texte
,
and
that
the
place
is
corruptly
translated
in
this
maner
,
God
made
all
thinge
at
once
,
for
the
meaninge
of
the
aucthours
woordes
is
this
:
Hee
that
liueth
for
euer
,
made
all
thinges
togither
:
hee
saith
,
altogither
.
Wherfore
wee
are
taught
,
to
acknowledge
one
onely
aucthour
and
creatuor
of
all
thinges
,
as
Ireneus
sayth
in
the
4.
booke
and
21.
chapter
:
it
is
not
there
affirmed
that
all
thinges
that
are
created
had
there
beeing
beeginninge
,
or
were
all
made
in
one
moment
,
or
that
they
were
from
euerlasting
,
or
without
beeginning
of
time
.
This
is
therfore
the
signification
of
this
woorde
,
Pariter
,
togither
,
to
wit
,
that
the
power
to
create
all
thinges
,
is
giuen
to
one
,
and
not
to
many
.
For
the
same
booke
in
the
16.
Chapter
,
and
25.
verse
,
setteth
downe
,
howe
that
created
things
were
disposed
and
made
in
certein
order
,
and
time
,
Howbeit
,
I
am
not
ignorant
,
howe
much
the
signification
and
readinge
of
this
onely
woorde
,
Pariter
togither
,
did
oftentimes
trouble
S.
Augustine
in
the
5.
booke
,
and
3.
Chap:
and
also
in
his
6.
booke
,
and
6.
Chapter
of
Genesis
vpon
the
letter
▪
and
also
many
other
of
the
Fathers
.
Thus
haue
you
mine
answere
to
your
firste
obiection
,
to
wyt
,
that
for
at
once
,
you
must
vnderstande
,
togyther
.
Nowe
tell
me
your
other
aucthoritie
.
S.
They
alleage
also
,
that
whiche
is
written
in
S.
Iohns
Gospell
,
the
1.
chapter
,
and
1.
verse
,
In
the
beginnyng
was
the
woord
.
Now
if
you
think
that
this
woord
,
beginnyng
,
is
to
bee
referred
to
time
,
then
must
you
most
impiously
affirme
,
that
the
woord
,
or
the
Sun
of
God
,
which
is
signified
thereby
,
had
his
beeginning
in
some
time
,
and
is
not
eternall
.
M.
Truely
,
wee
should
bee
hardly
vrged
by
so
great
auctoritie
of
the
Scripture
,
vnlesse
the
matter
it selfe
,
whereof
wee
intreate
,
did
minister
vnto
vs
the
dissoluing
,
and
exposition
of
this
difficultie
.
Wee
haue
alreadie
declared
,
howe
that
the
signification
of
this
woord
,
principium
,
or
beeginnyng
,
is
sundrie
,
wherfore
,
it
ought
too
bee
taken
accordyng
to
the
reason
and
nature
of
the
thyng
whereof
wee
dispute
.
And
you
see
,
how
S.
Iohn
plainly
saith
,
that
this
woord
,
or
Sunne
of
GOD
,
was
not
created
in
the
beginning
,
but
that
it
was
in
the
beeginning
,
when
God
created
all
thinges
:
so
that
S.
Iohn
setteth
this
his
,
In
the
beginnyng
was
,
against
the
saying
of
Moses
,
and
creation
of
all
things
,
where
the
Scripture
speaketh
thus
,
In
the
beginnyng
God
created
heauen
:
and
not
thus
,
in
the
beginning
was
heauen
.
And
moreouer
,
S.
Iohn
teacheth
,
that
the
same
woord
of
God
,
is
also
the
same
God
.
And
that
woord
,
sayeth
hee
,
was
God
.
But
that
whiche
is
God
,
can
haue
no
beeginning
of
tyme
.
Wherfore
,
the
same
is
most
falsly
expounded
and
vnderstoode
of
time
and
beeginnyng
of
existencie
in
Christ
.
And
therefore
this
woord
,
Beeginnyng
,
hath
another
signification
in
that
place
:
too
wit
,
that
,
by
whiche
S.
Iohn
excludeth
all
beeginnyng
of
time
,
to
the
ende
that
so
far
as
our
mindes
are
able
by
thinkyng
too
looke
backe
,
and
to
stretche
foorthe
themselues
,
wee
may
not
withstanding
beeleue
moste
assuredly
,
that
beefore
,
that
woorde
and
Sunne
of
GOD
,
had
beeing
,
and
had
a
distinct
substance
from
the
Father
.
By
whiche
meanes
of
speaking
,
eternitie
is
accustomably
signified
in
the
Scriptures
,
as
it
appeareth
in
the
8.
of
the
Prouerbes
.
And
also
by
the
selfe
same
testimonie
of
S.
Iohn
it
is
declared
,
how
that
all
these
thinges
were
made
and
brought
foorthe
in
the
beeginning
of
tyme
:
for
they
were
not
in
the
beeginning
as
was
the
woorde
,
but
they
were
made
,
for
asmuch
as
they
were
not
in
the
beeginning
.
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
that
made
this
world
,
Genesis
the
1.
chap.
In
the
beginning
God
made
heauen
&
earth
.
And
Dauid
also
confirmeth
same
in
the
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
the
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
,
a
greate
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
the
Sunne
createth
by
woorkinge
and
bringing
foorth
:
and
the
holy
Ghost
treateth
by
implanting
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
,
Woorde
,
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
,
notwithstanding
is
called
a
spirite
.
But
forasmuch
as
the
scripture
in
an
other
place
teacheth
,
that
,
that
woorde
is
not
a
certain
sound
or
declaration
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
persons
,
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
,
when
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
spoken
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
hearbes
and
flowers
without
seede
or
slippe
?
But
hee
that
is
the
true
creatour
,
hee
maketh
his
matter
and
stuffe
in
whiche
and
of
which
hee
woorketh
,
of
nothing
,
hee
hath
it
not
alreadie
prepared
,
or
ministred
from
some
other
place
.
But
to
saie
that
the
matter
was
coeternall
with
God
himselfe
,
or
existing
of
it selfe
,
and
to
deny
that
it
was
firste
made
and
brought
foorth
by
God
out
of
nothing
,
is
not
the
part
of
Christians
,
but
plainly
of
the
Hermogenian
heretikes
.
So
that
there
is
a
moste
large
distinction
beetweene
creation
,
and
engendring
.
Those
thinges
are
created
,
whiche
are
made
of
no
substanciall
or
materiall
beeginnyng
.
Those
are
engendred
or
made
,
not
whiche
are
made
out
of
nothing
,
but
out
of
a
former
substance
and
matter
.
Wherefore
,
neither
good
Angels
nor
bad
,
nor
diuelles
,
bee
,
or
ought
to
bee
called
creatours
,
mutch
lesse
men
:
for
it
is
onely
proper
to
God
to
create
,
whiche
these
places
following
doe
confirme
,
to
wit
,
S.
Augustine
in
his
3.
booke
of
the
Trinitie
,
the
8.
chap.
Isay
the
45.
chapt
.
Iob
the
26.
chapt
the
33
Psalme
,
Actes
the
17.
chap.
and
24.
verse
.
Yet
am
I
not
ignorant
notwithstandyng
,
what
othersome
doe
dispute
against
this
,
that
the
power
of
creating
may
also
bee
giuen
vnto
creatures
.
S.
But
there
be
many
thinges
that
doe
withstand
your
opinion
.
M.
What
bee
they
?
S.
First
that
whiche
your selfe
alleaged
,
and
is
a
moste
certeine
position
among
the
naturall
Philosophers
,
and
confirmed
in
all
mens
iudgementes
by
continual
experience
:
Nothyng
is
made
of
nothyng
.
How
then
should
God
haue
made
al
these
thinges
,
if
so
bee
that
hee
had
no
matter
prepared
to
his
hand
,
that
is
to
say
,
if
hee
had
nothing
to
make
them
of
?
M.
Truely
this
is
an
olde
obiection
,
and
often
repeated
by
Heathen
men
,
in
expoundyng
whereof
,
Iustine
the
Martyr
,
or
whosoeuer
he
was
else
that
answered
the
obiections
of
the
Ethnikes
,
hee
tooke
great
paines
therin
which
difficultie
mee
thinkes
I
can
easilye
resolue
.
First
in
that
the
insinite
&
incomprehensible
omnipotencie
of
God
the
creatour
is
not
only
a
misse
,
but
peruersly
called
to
the
lawes
of
nature
,
which
was
made
and
created
.
For
what
is
that
other
,
than
to
go
about
to
make
the
creature
equall
to
the
Creatour
?
But
as
the
Lorde
witnesseth
,
that
his
thoughtes
doe
differ
farre
from
ours
,
so
likewise
is
the
force
&
power
farre
discrepant
from
ours
,
and
farre
excelling
the
strength
and
vertue
of
this
nature
,
Iob
the
10.
chapter
,
and
45.
verse
.
Now
if
a
man
woulde
thus
conclude
:
At
this
present
,
and
since
the
tyme
that
the
Lorde
appointed
this
order
,
that
nothing
shoulde
bee
made
of
nothing
,
there
is
nowe
nothing
made
without
matter
readye
and
prepared
beefore
.
Wherefore
in
the
beeginning
,
and
before
that
God
had
ordeined
these
lawes
,
it
toke
place
then
,
neither
coulde
anye
thinge
bee
made
other
wise
.
Your selfe
perceiue
how
much
they
are
deceiued
that
doe
so
conclude
.
As
,
for
example
,
if
a
man
would
thus
dispute
,
that
in
the
beeginning
the
first
trees
,
at
the
same
verie
instant
wherin
God
made
them
,
could
not
bring
foorthe
their
fruites
,
bicause
that
now
adaies
they
bee
not
so
forwarde
,
but
neede
longer
time
to
beare
and
ripen
them
:
if
a
man
,
I
say
,
shoulde
reason
thus
,
euerie
body
woulde
laughe
him
to
skorne
:
and
woulde
perceiue
that
hys
sayinge
were
falfe
,
out
of
Isay
the
46.
chapter
,
and
▪
8.
verse
:
and
not
onely
out
of
the
first
Chapter
of
Moyses
.
For
whoso
were
of
that
opinion
,
were
deceiued
through
great
ignorance
and
confusion
of
diuerse
tymes
,
and
conditions
,
which
amonge
thinges
are
to
bee
distinguished
.
And
euen
so
,
they
,
who
as
you
say
,
doe
obiect
against
the
first
creation
of
thinges
,
That
Nothing
is
made
of
nothing
,
bycause
that
nowe
nothing
is
made
of
nothing
,
hee
disputeth
of
most
different
,
and
vnlike
times
,
and
conditions
,
To
wit
,
from
the
nature
whiche
was
to
bee
created
and
not
yet
tied
by
any
law
,
vnto
the
nature
created
&
which
is
now
reuoked
&
constrained
by
sure
&
certein
lawes
.
Which
kynde
of
conclusion
S.
Augustine
also
laugheth
at
in
his
booke
2.
booke
against
Pelagia
,
the
25.
Chapter
.
Thus
haue
you
my
answere
vnto
that
most
common
and
vsuall
argument
of
the
Philosophers
.
What
is
the
seconde
argument
,
which
you
say
may
be
brought
against
vs
?
S.
The
aucthoritie
which
they
alleage
out
of
the
xi
.
cha.
and
18.
verse
of
the
booke
of
Wisedome
:
For
vnto
thyne
almightie
hande
that
made
the
worlde
out
of
a
rude
and
vnfourmed
matter
,
there
lacked
no
strength
to
sende
a
multitude
of
beares
,
or
of
fierce
Lions
amonge
them
Ergo
.
the
worlde
was
made
of
rude
and
vnformed
matter
,
and
not
of
nothyng
.
To
which
opinion
Sainct
Augustine
seemeth
to
agree
in
the
3.
booke
,
the
5.
and
6.
Chapters
,
of
the
Trinitie
.
For
hee
sayth
that
There
is
a
certaine
common
matter
consisting
in
the
causes
of
the
worlde
,
M.
Indeede
,
this
which
you
doe
aleage
,
hath
seemed
vnto
some
to
bee
a
verie
forceable
argument
.
And
therfore
the
materiar
heretikes
,
which
are
called
also
the
Hermogenians
,
doe
chiefly
staye
themselues
vppon
that
,
against
whom
Tertullian
hath
writen
manye
noble
and
learned
woorkes
.
And
that
I
may
saye
nothinge
of
the
aucthoritie
of
that
booke
,
lyke
as
I
sayde
beefore
:
notwithstanding
I
will
answere
this
which
is
most
true
,
that
it
is
there
taught
and
beleeued
,
that
the
same
rude
and
vnformed
matter
out
of
which
it
is
said
the
worlde
was
made
,
was
first
created
by
GOD
of
nothing
,
&
not
out
of
any
other
matter
wrought
or
supplied
,
(
for
so
shoulde
wee
runne
foorth
infinitely
)
neithere
existinge
of
it selfe
,
for
then
shoulde
it
bee
verye
God
.
But
whosoeuer
he
was
that
wrote
that
booke
,
hee
wrote
in
such
manner
,
out
of
the
opinion
whiche
was
then
receiued
and
knowne
amonge
the
Hebrue
Rabbines
,
and
was
afterward
alowed
of
and
embraced
of
all
,
to
wit
,
that
heauen
and
earth
(
which
two
are
saide
in
the
1.
of
Genesis
to
haue
beene
created
the
firste
daye
)
were
as
it
were
the
first
matter
of
Gods
woorkes
which
were
created
afterwarde
,
whiche
God
by
his
mightie
vertue
prepared
vnto
him self
and
cast
togither
,
ministred
first
rudely
whereby
afterwarde
hee
might
finishe
and
forme
the
residue
of
that
so
greate
a
woorke
.
And
as
touching
Sainct
Augustine
,
they
that
alleage
him
against
vs
,
do
altogither
wreast
hys
auctority
.
For
S.
Augustine
intreateth
not
there
of
the
first
matter
of
thys
whole
worlde
,
as
though
hee
would
haue
it
to
bee
one
:
or
feigned
or
imagined
it
to
bee
coeternall
with
God
:
but
hee
speaketh
of
the
seconde
matter
,
through
which
as
in
thinges
nowe
alreadye
created
,
one
thinge
sprunge
of
an
other
by
the
commaundement
of
GOD
,
as
out
of
the
earth
trees
and
beastes
,
and
as
at
thys
daye
also
they
are
made
and
doe
proceede
.
There
was
foresowne
saith
hee
,
eeuen
in
those
thinges
,
the
matter
of
such
thinges
as
arose
and
sprung
out
of
them
:
the
3.
booke
of
Genesis
vppon
the
letter
,
the
14.
chapter
,
and
the
2.
booke
,
the
15.
chapter
,
and
the
1.
booke
,
the
14.
and
15.
Chapter
:
and
the
5.
booke
,
the
5.
chap.
S.
Thirdly
they
saye
,
that
that
is
not
the
proper
and
naturall
force
and
signification
of
this
woorde
,
Create
,
For
in
the
43.
chap.
and
13.
verse
of
Isay
,
the
Lorde
calleth
himselfe
the
creatour
of
Israell
,
which
people
notwithstandinge
are
knowne
to
haue
beene
borne
of
seede
.
And
againe
,
in
in
the
65.
Chapter
,
and
18.
verse
of
the
same
Prophet
,
he
saith
.
Beeholde
,
I
create
Hierusalem
:
Whiche
place
whether
it
bee
vnderstoode
of
the
citizens
or
of
the
citie
it selfe
,
it
is
certayne
that
God
made
neyther
of
them
without
seede
,
or
matter
,
but
the
men
of
the
one
,
and
the
Citie
of
the
other
.
For
this
woorde
Barah
is
vsed
in
both
places
,
so
that
I
am
of
opinion
,
that
wee
ought
not
to
sticke
to
religiously
or
percisely
to
the
interpretation
of
one
poore
woorde
.
Likewise
they
alleage
this
saying
of
the
same
Prophete
:
Beeholde
,
I
create
a
newe
heauen
,
and
a
newe
earth
:
When
as
indeede
the
Lorde
will
onely
renue
these
bodyes
which
nowe
are
heauen
and
earth
,
and
not
make
them
again
of
nothing
.
M.
It
is
writen
in
Isay
as
you
say
.
But
these
places
doe
plainly
confirme
mine
opinion
,
much
lesse
confute
it
.
For
the
woorde
,
create
,
is
taken
Metaphorically
,
and
wrested
a
litle
from
the
proper
signification
,
wherby
the
power
of
God
may
appeare
the
greater
&
more
excellent
in
restoringe
his
people
,
and
holy
Citie
beesides
al
hope
,
and
other
thinges
beesides
all
ordinarie
meanes
.
For
lyke
as
the
thinges
that
are
created
,
are
beesides
the
course
of
nature
made
of
nothinge
,
so
likewise
bycause
the
Lord
promiseth
that
hee
will
restore
and
renue
his
people
and
Citie
,
hee
vseth
properly
the
woorde
of
creating
,
for
that
this
which
the
Lord
will
woorke
,
is
,
as
it
were
,
a
new
creation
,
and
a
certayne
won̄derfull
bringing
foorth
and
generation
out
of
nothinge
.
Althoughe
I
will
not
deney
,
but
that
the
signification
of
this
word
Barah
is
oftentimes
translated
and
vsed
more
largely
:
as
when
it
is
sayd
:
Create
a
cleane
hart
within
mee
,
O
God
,
the
51.
Psalme
,
and
12.
verse
:
and
againe
,
The
seat
of
the
frowarde
createth
iniquitie
:
Psalme
.
94.
and
20.
verse
.
Of
this
sayinge
and
opinion
of
Sainct
Augustine
,
that
I
maye
saye
so
much
by
the
licence
of
so
woorthy
a
man
,
I
doe
not
well
alowe
.
Who
in
his
first
booke
against
the
aduersaries
of
the
lawe
and
the
Prophetes
,
the
23
chap
,
writeth
thus
:
And
when
there
is
anye
difference
made
beetweene
makinge
and
creatinge
,
this
maye
bee
the
oddes
beetwene
those
two
woordes
as
I
sayde
,
that
that
is
made
which
beefore
was
not
at
all
,
and
that
created
which
is
ordeyned
of
sumthinge
that
was
beefore
.
Hee
distinguished
those
two
woordes
,
Make
,
and
Creat
,
toto
subtily
whiche
oftentimes
are
vsed
one
for
an
other
.
S.
How
then
should
it
bee
?
M.
Thus
the
Scripture
plainly
defineth
,
to
wit
,
that
God
is
the
creatour
of
the
world
,
that
is
to
say
,
of
all
thinges
that
are
,
who
made
,
framed
&
brought
foorth
them
all
out
of
nothing
,
and
not
out
of
any
matter
preexisting
or
made
to
his
hande
,
or
whiche
is
coeternall
with
God
himself
,
or
ministred
vnto
him
by
some
other
woorking
God
,
as
the
Manichees
doe
suppose
.
For
that
opinion
induceth
two
Goddes
:
and
in
making
twayne
,
it
leaueth
none
.
For
either
there
is
no
God
,
or
there
is
but
one
.
Finally
,
as
saith
S.
Ambrose
,
God
should
bee
onely
the
diuiser
of
the
figure
,
and
not
the
maker
of
Nature
:
and
hee
had
founde
and
receiued
more
than
hee
had
made
,
if
there
had
bin
any
matter
readie
to
his
hande
.
S.
But
there
bee
some
that
saie
,
that
this
matter
is
signified
in
the
scripture
by
this
woorde
Tohu
:
where
vpon
afterward
the
Grecians
,
and
the
Philosophers
who
receiued
those
thinges
first
of
the
Hebrues
,
and
of
the
Phenicians
neere
borderers
to
the
Hebrues
:
whiche
thei
haue
written
concernyng
the
beeginnyng
of
the
worlde
:
thei
deuised
this
woorde
Hyle
,
by
a
small
alteration
of
certein
letters
made
according
to
the
vse
and
proprietie
of
their
tongue
.
For
this
woorde
Hyle
,
saiethei
,
signifieth
among
the
Grecians
,
as
muche
as
a
rude
heape
,
vnformed
,
and
as
it
were
a
certein
moiste
and
waterishe
yearth
,
or
quagmire
,
or
dregges
,
out
of
whiche
many
thinges
are
engendred
,
through
the
force
of
the
heate
whiche
commeth
vnto
it
.
From
the
whiche
woorde
Hyle
,
is
the
woorde
Hilys
deriued
,
which
signifieth
dregges
and
froath
,
that
is
to
saye
,
a
dirtie
and
moyst
earth
,
out
of
whiche
many
thinges
doe
growe
in
the
Sea.
M.
I
doubted
not
,
but
those
that
goe
about
to
defend
the
same
errour
of
theirs
,
concerning
a
firste
matter
pre-existing
,
as
though
it
were
verie
necessarie
,
and
they
that
haue
throughly
receiued
the
same
,
doe
deuise
many
suche
foolishe
fantasies
.
But
how
small
or
none
at
all
the
affinity
of
these
two
woordes
is
,
Tohu
and
Hyle
,
in
writing
of
the
Letters
,
or
rather
how
farre
this
is
from
the
trueth
,
your selfe
doe
see
,
and
it
shall
not
bee
needefull
to
seeke
farther
:
forasmuch
as
God
is
openly
called
the
creatour
of
heauen
and
earth
.
S.
Yea
,
God
is
termed
Gos●he
Io●ser
,
that
is
to
say
,
the
maker
and
the
fourmer
,
as
it
is
written
in
Isay
,
the
66.
chapt
.
and
10.
verse
:
and
Iob
the
35.
chap.
and
10.
verse
:
and
Isay
the
54.
chap.
&
8.
verse
:
as
also
in
the
90.
Psalme
,
the
2.
verse
.
M.
That
was
doone
not
rashly
nor
in
vaine
,
but
to
the
intent
to
take
awaye
sutch
errours
,
as
the
spirite
of
God
foresawe
would
grow
afterward
amongst
men
.
For
there
are
twoo
errours
among
men
,
concernyng
the
beeginning
of
all
thinges
,
beesides
the
errour
of
the
materiare
heretikes
.
For
some
thinke
,
that
first
and
alwaies
there
was
existing
a
certein
whole
masse
,
and
that
rude
and
confused
,
whiche
was
the
heape
of
all
the
principall
partes
and
thinges
of
the
worlde
whiche
now
are
existing
and
fourmed
,
but
then
disorderly
mingled
togither
,
which
they
call
Chaos
,
And
this
opinion
Hesiodus
folowed
in
his
Theogonia
,
whiche
Ouid
describeth
in
his
Metamorphosis
in
these
wordes
.
Beefore
the
sea
and
lande
were
made
,
the
heauen
that
all
doth
hide
,
In
all
the
worlde
one
onely
face
of
nature
did
abyde
,
Whiche
Chaos
hight
,
an
huge
rude
heape
,
and
nothinge
else
but
eeuen
.
An
heauie
lumpe
and
clottred
clod
of
feedes
togither
driuen
:
Of
thinges
at
strife
amonge
themselues
for
want
of
order
due
.
No
sunne
as
yet
with
lightsome
beames
the
shapelesse
worlde
did
viewe
.
&c.
This
muche
therefore
they
doe
attribute
vnto
God
,
that
hee
is
the
distinguisher
,
trimmer
,
and
setter
foorth
of
this
so
confused
a
Chaos
,
mole
and
heape
:
and
not
the
creatour
of
it
in
time
,
giuinge
vnto
it
the
first
meanes
of
beeinge
.
And
therefore
the
Poet
sayde
There
was
,
as
it
were
,
from
euerlasting
:
and
not
the
same
Chaos
was
made
and
created
by
God
.
And
for
this
cause
they
doe
not
call
God
the
Creatour
of
the
world
,
but
onely
the
beutifier
,
and
as
Sainct
Ambrose
sayeth
,
the
deuiser
of
the
shape
and
fourme
thereof
:
as
though
hee
hadde
giuen
a
certeine
comlinesse
and
order
vnto
thinges
that
existed
before
,
and
which
had
of
themselues
their
owne
proper
strength
and
nature
,
whiche
hee
accomplished
by
a
certaine
wise
and
apt
distinction
of
them
,
and
by
separating
&
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
K●●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
●●smi●
:
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.
xxi
.
Chapter
.
What
God
created
first
,
to
bee
the
matter
for
thinges
that
were
created
afterward
.
S.
HEtherto
you
haue
discoursed
of
the
efficient
cause
,
now
saye
sumwhat
concernyng
the
materiall
cause
of
the
world
.
M.
What
matter
can
I
name
vnto
you
,
since
there
was
none
at
all
,
as
I
haue
sufficiently
disputed
and
proued
beefore
?
as
this
woord
,
Create
,
declareth
,
if
you
haue
regarde
to
it
owne
proper
signification
.
Neither
do
I
thinke
it
woorth
the
traueill
to
confute
the
opinions
of
the
Philosopers
,
who
haue
almoste
euerie
one
of
them
stumbled
at
this
block
:
or
else
to
conuince
the
heresie
of
the
Hermogenians
,
who
reuoked
that
errour
,
whiche
was
nowe
long
since
extinguished
in
the
Churche
of
God
,
out
of
the
scooles
and
opinions
of
the
Stoikes
:
and
chose
rather
to
learne
how
the
world
beegan
,
at
the
handes
of
naturall
Philosophers
than
of
true
Christians
,
and
out
of
Gods
woord
.
Al
whose
argumentes
,
Tertullian
hath
confuted
in
a
noble
and
profitable
woorke
,
whiche
is
now
abroade
in
mens
handes
,
and
is
most
worthie
to
bee
read
.
S.
I
doe
not
require
after
that
which
was
not
,
but
this
rather
,
whether
that
among
those
thinges
whiche
God
created
of
nothing
,
there
were
any
thing
disposed
,
prepared
,
and
brought
foorth
,
that
afterward
serued
the
turne
,
and
stoode
in
steede
in
the
creation
of
other
things
,
out
of
which
God
did
afterward
facion
and
fourme
al
thinges
else
that
remained
to
be
made
?
M.
You
mooue
mee
to
enter
into
a
difficult
question
,
which
consisteth
both
of
like
number
of
weightie
reasons
,
and
of
auctorities
of
graue
writers
.
For
among
the
learned
auctours
,
some
thinke
that
Heauen
and
earth
,
of
whiche
in
the
1.
chapt
.
of
Genesis
,
and
1.
verse
it
is
writen
,
In
the
beginnyng
God
made
heauen
and
earth
,
were
made
by
God
of
nothyng
:
howbeit
,
first
,
and
before
all
thinges
,
to
the
intent
that
they
might
be
the
prepared
matter
of
all
other
thinges
that
were
to
be
afterward
created
.
And
therfore
,
they
say
,
that
God
did
nothyng
the
other
daies
following
,
but
onely
distinguysh
this
matter
and
masse
which
was
first
confusedly
brought
foorth
,
and
conteined
in
it
the
seedes
of
all
other
thinges
into
the
proper
kindes
and
elementes
,
and
that
euerie
thing
should
be
trimmed
foorth
in
it
owne
kind
,
and
gouerned
by
it
owne
lawe
.
Other
dooe
suppose
otherwise
,
that
these
thinges
were
only
set
downe
in
the
beginning
,
as
it
were
,
in
maner
of
a
preface
or
supposition
of
some
discourse
that
should
ensue
,
to
the
end
that
the
summe
of
the
whole
matter
following
might
be
the
better
vnderstoode
,
and
the
boundes
of
so
great
a
frame
as
the
world
is
,
bee
drawne
foorth
.
In
like
maner
,
cunning
Carpenters
when
they
are
about
to
build
some
goodly
and
large
house
,
they
firste
drawe
out
a
platfourme
in
certeine
proportions
and
lines
,
conteining
the
fourme
of
the
whole
woork
that
shal
bee
,
to
the
intent
,
they
may
point
out
and
place
the
other
roomthes
of
the
buildyng
within
that
circuite
,
&
so
conteine
themselues
within
those
limites
.
Thus
,
say
they
,
heauen
and
earth
are
proposed
by
Moses
,
and
that
in
the
beeginning
of
his
Narration
,
to
the
ende
,
wee
might
vnderstande
what
limites
the
discription
following
,
and
the
whole
woorke
should
haue
:
Like
as
he
also
repeateth
again
those
limites
after
the
narration
of
the
creation
,
&
concludeth
the
whole
woorke
whiche
hee
set
foorth
,
after
the
same
manner
.
Genesis
the
2.
chapter
,
and
1.
verse
.
Wherefore
,
In
the
beginnyng
God
created
heauen
and
earth
,
that
is
to
saye
,
firste
of
all
the
summe
of
all
Gods
woorkes
is
layd
beefore
vs
to
bee
thought
on
.
Moreouer
,
Ireneus
in
his
2.
booke
,
the
10.
11.
and
16.
chapters
,
sheweth
that
GOD
is
not
like
men
,
as
not
hauing
neede
of
any
matter
that
hee
had
created
or
prepared
before
hand
,
to
finish
or
make
his
other
woorkes
of
.
S.
Howe
then
,
doe
you
thinke
otherwise
?
M.
Truely
,
the
interpretation
and
opinion
of
the
fyrste
sorte
seemeth
vnto
mee
the
more
probable
,
which
hold
that
the
heauen
and
earth
(
in
suche
maner
as
thei
are
there
spoken
of
)
were
firste
created
by
GOD
of
nothing
,
howbeit
as
it
were
,
a
rude
matter
of
the
whole
woorke
and
bewtie
that
shoulde
folowe
,
out
of
which
God
by
his
mightie
power
brought
foorth
all
the
residue
.
Although
almightie
God
lacked
no
matter
to
create
firste
heauen
and
earth
with
all
,
neither
yet
to
bring
forthe
the
woorkes
of
the
other
daies
,
like
as
at
this
day
also
he
needeth
not
the
seede
of
man
to
bryng
foorth
men
of
,
if
hee
lust
to
doe
otherwise
:
notwithstanding
in
these
questions
wee
must
not
enquire
how
much
hee
was
able
to
doe
,
sayeth
S.
Augustine
in
his
2.
booke
de
Genesi
,
but
rather
what
the
course
of
nature
in
things
will
suffer
,
and
what
his
pleasure
is
,
and
what
hee
hath
reuealed
vnto
vs
by
his
woorde
.
Neither
doth
this
mine
opinion
want
iust
and
sufficient
confirmation
,
either
of
the
auctoritie
of
men
,
or
of
reason
.
And
as
for
auctoritie
there
is
none
against
mee
,
seeing
bothe
Philo
Iudaeus
,
and
the
Rabbines
commonly
,
and
the
best
learned
of
the
Hebrues
doe
so
expounde
that
place
of
Moses
:
yea
,
S.
Augustine
also
oftentimes
,
as
in
the
5.
booke
de
Genesi
ad
Literam
,
the
3.
and
5.
chapters
:
and
the
1.
booke
,
the
5.
chapter
.
S.
Ambrose
likewise
in
Examero
,
and
S.
Chrysostome
,
and
S.
Basile
,
with
others
.
S.
But
can
you
confirme
your
opinion
by
any
reason
?
M.
Yea
,
by
twaine
.
And
the
first
is
,
that
this
exposition
doth
very
well
agree
with
Moses
woordes
,
and
order
:
and
againe
,
that
it
seemeth
to
be
plainly
confirmed
by
this
woord
Beeginning
,
and
the
signification
therof
.
For
a
beeginning
is
sayd
in
comparison
of
other
thinges
.
And
therefore
,
to
the
intent
hee
might
shewe
how
all
other
thinges
were
made
afterwarde
out
of
those
twayne
,
Moses
plainly
vseth
this
preface
,
to
wit
,
that
the
same
heauen
,
and
the
same
earth
were
created
in
the
beeginning
,
that
is
to
saye
,
beefore
all
the
other
woorkes
that
God
made
,
and
also
to
the
vse
of
all
the
other
,
that
is
to
saie
,
from
whence
afterward
the
residue
were
taken
,
and
as
it
were
,
made
.
The
very
footsteppes
,
as
it
were
,
of
whiche
opinion
,
howbeeit
the
trueth
beeyng
now
and
then
manifestly
intercepted
,
do
appeare
to
be
exstant
in
Hesiodus
in
his
Theogonia
,
and
Ouid
also
in
that
place
of
the
firste
booke
of
his
Metamorphosis
,
which
is
so
well
knowne
:
Beefore
the
Sea
and
Earth
,
&c.
This
reason
also
may
bee
alleaged
,
that
the
thing
itself
,
and
specially
the
earth
,
is
thus
described
vnto
vs
,
and
is
called
by
Moses
Tohu
and
Bohu
:
whereby
it
appeareth
that
there
was
a
certein
Masse
,
stuffe
,
and
matter
prepared
by
GOD
,
for
the
world
that
should
afterwarde
bee
made
,
whiche
was
then
firste
onely
,
and
not
prepared
from
euerlasting
.
Yea
,
it
cannot
bee
denied
but
that
at
that
tyme
there
was
some
confusion
euen
in
heauen
,
when
as
the
heauenly
and
earthly
substances
were
not
as
yet
distinguished
&
separated
one
from
another
,
whiche
at
length
was
brought
too
passe
.
And
that
also
there
was
no
beutie
,
nor
brightnes
as
yet
in
heauen
,
neither
was
there
any
light
shining
therein
.
Howbeeit
that
confusion
was
greater
vpon
the
earth
.
And
therefore
in
respect
thereof
it
was
called
Tohu
and
Bohu
.
The
xxii
.
Chapter
.
The
matter
of
Earthly
thinges
of
what
sorte
it
was
and
how
commodiously
by
God
prepared
,
S.
TEll
mee
then
I
praye
you
,
what
these
wordes
Tohu
and
Bohu
doe
signifie
?
M.
First
,
they
signifie
some
vnformed
,
rude
,
&
confused
thing
,
but
yet
apt
and
disposed
to
admitte
and
receiue
fourme
and
shape
.
And
therefore
the
scripture
vseth
this
kinde
of
speache
,
when
it
will
signifie
some
vnpolished
and
vndigested
thyng
,
as
it
appeareth
in
Isay
,
the
34.
chapter
,
and
11.
verse
:
and
the
40.
chapter
.
and
17.
verse
.
Wherefore
,
such
was
the
shape
of
the
earth
at
that
time
,
as
for
the
most
part
the
Poete
Ouid
expresseth
in
these
woordes
.
For
where
was
earth
,
was
sea
and
aire
:
so
was
the
earth
vnstable
,
The
aire
all
darke
,
the
sea
likewise
to
beare
a
ship
vnable
.
No
kinde
of
thing
had
proper
shape
,
but
eche
confounded
other
.
&c
Moreouer
,
as
ther
are
two
chiefe
kindes
of
althings
,
one
heauenly
,
the
other
earthly
:
euen
so
at
the
beginninge
God
created
two
sortes
of
matter
,
God
I
say
,
who
knewe
well
ynough
of
what
and
how
manifolde
natures
the
thinges
should
bee
that
hee
would
make
,
and
did
them
make
but
preparation
for
them
.
For
heauen
was
prepared
,
as
a
perfect
and
heauenly
matter
,
of
the
heauenly
partes
of
the
worlde
.
And
the
earth
of
the
earthly
,
which
earth
at
that
time
moiste
,
wet
,
&
moorishe
,
ouer
which
the
water
was
spread
abroad
for
this
cause
,
as
it
is
writen
in
the
104.
Psalme
and
6.
verse
.
that
there
shoulde
bee
then
onely
one
bodye
extant
,
consisting
of
two
elementes
.
And
as
for
heauen
,
Moses
tarieth
lesse
time
in
the
declaration
therof
,
what
manner
a
thinge
it
was
at
that
time
,
for
that
it
was
a
thing
better
formed
and
compounded
.
But
in
discribinge
the
state
of
the
earth
,
hee
vseth
moe
woordes
.
For
hee
calleth
that
first
and
material
earth
.
Tohu
and
Bohu
,
that
is
to
say
,
a
certeine
confused
masse
:
such
an
one
as
wee
must
needes
imagine
it
to
haue
been
,
if
a
man
will
in
minde
take
from
it
that
bewtie
and
order
which
the
Lorde
added
vnto
it
afterwarde
.
S.
What
,
therefore
,
doeth
this
worde
Tohu
signifie
in
the
Scriptures
.
M.
That
which
wee
call
emptie
and
desolate
,
to
wit
,
that
wherefore
there
is
no
vse
&
commoditie
,
neither
bringeth
fruite
,
nor
yeldeth
profit
:
and
to
bee
shorte
,
that
is
woorth
nothinge
.
Whereby
it
commeth
to
passe
,
that
this
woorde
is
many
tymes
translated
for
Nothing
:
as
in
Iob
the
26.
chapter
,
and
the
7.
verse
:
and
in
Isay
the
24.
Chapter
,
the
10.
and
40.
verses
,
a
litle
before
the
ende
.
Wherefore
,
the
force
and
signification
of
this
woorde
Tohu
,
excludeth
that
commoditie
whiche
at
this
present
wee
receiue
out
of
the
earth
.
S.
But
what
signifieth
Bohu
?
M.
The
same
amonge
the
Hebrues
that
wee
call
vnshapen
and
vnformed
:
and
that
is
vnshapen
,
from
whiche
all
distinction
,
order
,
apte
and
conuenient
placing
of
the
partes
is
absent
,
and
that
which
representeth
to
the
beholders
nothing
but
confusion
and
horrour
:
and
yet
notwithstanding
,
this
wanted
not
all
forme
,
as
hauing
a
name
,
and
beeing
called
the
earth
.
And
thus
is
it
taken
in
Isay
the
29.
Chapter
,
and
21.
verse
.
S.
You
tell
mee
of
a
merucilous
strainge
beginnyng
and
matter
,
whiche
GOD
made
for
the
creatyng
of
the
worlde
.
M.
And
suche
maner
of
thyng
it
was
needefull
it
should
bee
,
bothe
that
wee
might
the
better
thereby
vnderstande
the
mighty
power
of
our
great
and
good
God
,
who
,
as
S.
Paule
saieth
in
the
2.
to
the
Corinthians
,
the
4
,
chapiter
,
and
5.
verse
,
hath
brought
forthe
so
wonderfull
a
beautie
,
and
light
,
and
commoditie
out
of
so
great
confusion
and
darkenesse
of
all
thinges
:
and
also
that
that
thing
whiche
was
first
ordeined
to
bee
as
it
were
the
matter
,
receiuer
,
and
mother
of
sundrie
fourmes
,
ought
to
bee
suche
a
maner
of
thing
.
Although
I
confesse
that
the
earth
had
it
owne
proper
fourme
from
the
verie
first
moment
of
the
creation
thereof
,
but
yet
suche
an
one
,
in
respect
whereof
wee
take
it
for
a
matter
vnto
other
thinges
that
might
afterward
receiue
other
fourmes
.
And
therefore
you
see
how
fairely
and
plainly
this
matter
,
this
earth
(
as
it
is
declared
)
is
prepared
and
disposed
,
to
receiue
afterward
the
fourmes
of
thinges
in
it
.
¶
The
.xxiii.
Chapter
.
Why
the
deapthes
of
waters
couered
this
matter
,
and
yearth
.
S.
WHy
so
?
M.
Bicause
it
is
saied
,
that
at
that
tyme
the
deapthes
and
Pooles
of
waters
were
mingled
with
the
same
earth
.
S.
This
encreaseth
the
horrible
shewe
of
that
so
greate
a
confusion
.
M.
You
saie
true
:
but
Gods
power
thereby
is
the
more
declared
.
Howbeit
,
this
co●unixtion
of
the
water
and
earth
togither
,
was
verie
necessarie
vnto
this
that
wee
speake
of
,
to
wit
,
that
the
earth
should
bee
a
good
,
commodious
,
and
well
prepared
matter
for
all
earthly
thinges
,
whiche
it
pleased
God
should
rise
out
of
it
.
S.
Expounde
your
owne
woordes
more
plainly
.
M.
It
behooued
,
that
the
seede
and
matter
of
all
thinges
should
bee
apte
to
bee
fourmed
,
pliant
,
and
tractable
,
whiche
in
the
earth
could
not
bee
without
moisture
.
Wherefore
,
the
earth
whiche
of
it
owne
nature
is
a
drie
and
hard
thing
,
not
cleauyng
togither
,
and
not
apt
to
bee
drawne
forthe
in
length
or
breadth
,
vnlesse
it
bee
made
suche
,
and
tempered
with
some
moisture
that
maie
mollisie
it
and
binde
it
togither
:
had
water
ioyned
with
it
.
And
therefore
that
huge
multitude
of
waters
,
whiche
is
called
the
deapthes
,
was
created
,
and
comprehended
in
the
same
body
,
vnder
whiche
the
earth
vnshapen
was
concluded
,
and
laye
hid
.
Wherby
it
appeareth
that
this
whole
masse
was
a
greater
Chaos
,
&
more
difficult
to
bee
manifested
:
out
of
whiche
notwithstandyng
God
hath
brought
forthe
so
greate
beautie
,
order
,
brightnesse
,
comelinesse
,
yea
and
that
moste
comely
.
All
whiche
thinges
I
would
in
long
discourse
prooue
too
haue
been
of
necessitie
in
the
firste
matter
,
yea
,
and
that
by
the
auctoritie
of
the
Prophane
Philisophers
them selues
,
vnlesse
the
place
of
scripture
did
confirme
it
plainly
enough
.
S.
How
?
M.
Moses
saieth
,
and
darknesse
was
vppon
the
deapthes
,
and
the
Spirite
of
God
mooued
vppon
the
waters
,
Genesis
the
first
chapter
,
and
2.
verse
:
so
that
wee
are
enforced
to
defende
twoo
poinctes
,
whiche
make
for
my
side
,
againste
the
opinions
of
all
the
Philosophers
.
The
firste
is
,
that
the
matter
of
all
the
woorkes
whiche
God
made
afterwarde
,
was
not
any
small
thyng
,
or
imagination
in
mynde
,
rather
than
in
mole
of
bodie
comprehensible
:
but
that
it
was
that
huge
mole
and
globe
,
whiche
beyng
afterwarde
diuided
into
partes
,
conteined
this
earth
whiche
wee
goe
vppon
,
and
the
great
sea
whiche
wee
sayle
vpon
.
They
imagine
of
the
first
matter
,
as
if
it
were
some
thin
and
flittring
shadow
,
and
altogither
without
forme
,
which
can
not
bee
.
For
a
thing
that
existeth
can
not
bee
without
all
forme
:
and
what
soeuer
is
without
fourme
,
is
nothing
,
and
therefore
is
not
at
all
.
Of
whiche
it
is
thus
written
in
the
boke
against
the
foundations
and
groundes
of
the
Manichees
Epistles
,
the
29.
chapter
:
A
certeine
vnshapen
matter
without
fourme
,
without
qualitie
,
without
measure
,
without
number
,
without
weight
,
without
order
and
distinction
,
a
certaine
confused
thinge
,
I
wote
not
what
,
and
wholy
without
all
qualitie
:
Whereof
it
commeth
,
that
certaine
Greeke
Doctours
doe
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
saye
,
without
qualitie
.
But
Sainct
Augustine
mocketh
at
this
opinion
.
The
second
is
,
that
there
cannot
be
one
first
matter
commune
vnto
all
thinges
visible
,
held
and
established
,
but
there
muste
bee
diuerse
,
to
wit
,
one
of
heauenly
things
,
which
is
heauen
:
the
other
of
earthly
thinges
,
which
are
the
earth
and
the
water
,
whiche
is
both
comprehended
with
it
in
one
body
,
and
created
also
at
the
same
time
to
soften
the
earth
:
which
three
thinges
were
first
made
of
nothinge
.
S.
But
what
are
those
deapthes
,
and
pooles
?
M.
Euen
the
same
plainly
which
afterward
is
called
the
sea
but
the
Grecians
terme
it
Abyssus
,
&
the
Hebrues
Tehom
.
And
it
is
called
Abyssus
,
the
deapthes
,
bycause
so
great
Pooles
&
collections
togither
of
waters
,
are
without
bottome
so
farre
as
may
bee
knowne
,
felte
,
or
vnderstoode
,
so
wide
and
deepe
they
are
.
But
it
is
called
Tehom
bycause
it
is
mooued
with
an
horrible
noyse
,
and
terrible
roaring
,
insomuch
as
it
swelleth
and
ebbeth
,
and
floweth
of
it
owne
nature
,
and
neuer
standeth
still
.
S.
But
this
is
the
question
,
whether
those
deapthes
and
moles
of
water
,
were
mingled
with
the
earth
within
,
in
the
veines
and
hollowe
passeges
there
of
,
or
onely
abidinge
vpon
the
vppermost
face
of
the
earth
:
if
you
say
that
it
couered
onely
the
vppermost
face
,
the
mole
of
the
earth
beeing
so
big
as
it
is
,
could
not
by
meanes
thereof
wax
soft
:
but
if
it
were
mingled
with
the
earth
,
you
shall
both
make
the
Chaos
more
horrible
,
and
better
conceiue
the
melting
and
softeninge
of
that
harde
nature
,
and
element
.
For
as
I
suppose
,
you
doe
not
agree
with
those
who
are
of
opinion
,
that
those
deapthes
of
waters
were
only
a
thinand
rare
cloud
whiche
couered
the
earth
,
whereof
Sainct
Augustine
maketh
reporte
.
M.
Indeede
I
doe
not
agree
with
them
:
neither
doe
I
doubt
but
that
by
anye
of
both
those
meanes
whiche
you
haue
declared
,
the
Chaos
maye
bee
showed
and
thought
to
bee
great
and
horrible
,
whether
the
deapthes
of
water
bee
mingled
with
the
earth
,
or
onelye
abiding
vpon
the
vppermost
part
of
it
.
Neither
can
it
bee
doubted
,
but
that
the
body
of
the
earth
being
ouerflowen
and
compassed
with
so
many
,
&
so
great
waters
,
was
then
sufficiently
infused
and
soked
.
Notwithstanding
,
to
the
ende
I
maye
declare
,
what
seemeth
to
mee
may
bee
determined
in
this
question
out
of
the
woorde
of
God
,
I
will
alleage
that
whiche
is
written
in
the
104.
Psal.
and
6.
verse
,
where
speaking
of
the
earth
,
it
saith
thus
:
Thou
coueredst
it
with
the
pooles
,
like
as
with
a
garment
:
so
that
euery
part
of
the
deapthes
and
waters
,
were
not
mingled
with
euery
part
of
the
earth
,
as
they
supose
,
but
the
whole
mole
of
waters
compassed
the
whole
body
of
the
earth
,
and
flected
vpon
the
vppermost
face
therof
.
As
afterward
it
came
to
passe
in
the
diluge
in
the
tyme
of
Noe.
Of
which
opinion
this
is
also
a
reason
,
that
when
the
Spirite
of
God
,
and
the
darkenesse
lay
vpon
that
vnshapen
mole
,
it
is
not
written
that
they
laye
vpon
the
earth
it selfe
but
vppon
the
vpper
parte
of
the
waters
and
pooles
,
so
that
it
plainely
apeareth
that
the
earth
was
included
&
couered
with
those
deapthes
&
pooles
.
Moreouer
,
when
as
the
thirde
daye
the
deapthes
were
separated
from
the
earth
,
the
waters
were
onely
gathered
togither
from
that
compassyng
&
spreading
abroad
vpon
the
earth
,
but
is
not
saide
that
the
waters
were
wron̄g
out
of
the
earth
,
as
out
of
a
spunge
,
which
then
was
also
needefull
to
haue
beene
done
.
The.
xxiiii
.
Chapter
.
Why
there
was
darknesse
vpon
the
face
of
the
same
mole
,
and
matter
.
S.
BUt
why
was
there
darkenesse
vppon
the
face
of
the
same
confused
mole
,
and
matter
?
M.
Uerely
,
to
the
intent
that
the
infinite
vertue
,
wisedome
,
and
power
of
the
true
God
might
thereby
the
more
plainly
appeere
,
who
out
of
so
confused
a
male
,
and
so
many
impediments
concurring
,
hath
so
soone
,
and
by
his
so
greate
force
brought
foorth
so
beautifull
an
order
of
all
thinges
,
yea
,
when
there
was
no
meane
at
all
existing
,
but
rather
the
contrarie
,
to
distinguishe
and
set
foorth
the
same
with
all
:
as
S.
Paule
sheweth
in
the
2.
too
the
Corinthians
,
the
4.
chapter
,
and
6.
verse
:
for
all
thinges
are
wount
to
bee
distinguished
in
the
light
.
Wherfore
,
beesides
the
confusion
of
the
mole
,
darkenesse
also
was
an
impediment
vnto
God
.
How
then
did
God
woorke
,
and
distinguishe
these
thinges
,
when
there
was
darkenesse
?
Doubtlesse
by
his
greate
and
almightie
power
.
For
the
darkenesse
specially
augmenteth
the
horrour
of
so
greate
a
confusion
,
and
doth
cause
that
the
distinguishing
and
diuiding
of
these
thinges
seemeth
to
bee
a
woorke
altogether
impossible
.
For
,
if
so
bee
that
vnto
that
which
is
confused
and
intricate
,
darkenesse
also
bee
added
,
all
hope
and
meanes
of
opening
and
cleering
the
same
is
taken
away
:
that
whosoeuer
shall
diuise
in
his
minde
the
meanes
whiche
the
Lord
toooke
first
in
hande
to
create
&
distinguish
this
world
by
,
the
same
may
cause
it
not
onely
to
seeme
to
bee
a
woorke
full
of
difficulty
,
but
also
of
great
impossibilitie
.
And
whosoeuer
shall
behold
the
beautie
and
fourme
of
the
world
,
as
it
is
now
distingushed
,
will
iudge
that
this
woorke
was
framed
and
made
of
principles
and
partes
very
wel
digested
and
ordered
,
and
that
there
was
light
first
beefore
there
was
any
other
thing
made
.
S.
Is
there
any
iniury
doone
vnto
God
,
who
being
most
wise
,
most
good
,
most
perfect
,
most
beautifull
,
is
sayde
notwithstanding
too
haue
created
this
first
matter
so
confused
,
who
both
could
,
and
as
it
seemeth
;
ought
,
euen
in
the
very
beeginning
and
at
the
firste
moment
haue
made
it
distinct
and
beautifull
?
M.
Uerely
the
Manichees
were
deceiued
in
thinking
so
vnaduisedly
,
and
marking
so
fondly
.
Yea
,
and
the
Valentinians
also
their
Patriarkes
for
this
cause
were
deceiued
.
For
,
beeing
led
by
their
owne
wicked
thoughtes
in
this
kinde
of
argument
,
they
sayd
,
that
this
world
,
and
the
first
beginning
therof
,
were
the
matter
,
fruite
,
and
effect
of
a
certein
foule
imperfection
&
ignorance
in
God
,
and
not
the
woorke
of
a
wise
God
or
woorkman
,
whiche
can
not
bee
read
without
horrour
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
,
confirme
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
Priuation
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
wounderful
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
common
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
See●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
them
:
so
was
it
in
the
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
●ert●u●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
young
ones
:
&
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
the
Ephesians
the
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
ingendered
,
&
brought
foorth
.
Who
,
if
hee
shoulde
cease
or
bee
taken
away
,
nothing
would
grow
,
although
the
seedes
of
them
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
that
spirite
,
discribed
,
as
it
were
,
by
a
certaine
wagging
and
moouing
of
himselfe
,
and
breathing
foorth
of
a
winde
?
M.
Bicause
the
signification
of
the
presence
and
action
of
the
Holy
Ghost
,
is
expressed
by
thys
moouing
,
&
breathing
:
like
as
in
an
other
place
,
the
Doue
was
the
signification
of
the
presence
of
the
same
holy
spirite
,
Mathew
the
3.
chapter
and
16.
verse
.
In
an
other
place
also
the
firie
tongues
,
were
seales
and
signes
of
his
operation
and
giftes
▪
Actes
the
1.
Chapter
.
And
in
an
other
place
also
blowinge
and
breathinge
out
of
the
mouth
:
Ihon
the
20.
Chapter
,
and
22.
verse
:
Although
the
same
Spirite
of
God
,
which
is
GOD
also
,
is
not
a
winde
indeede
,
howbeeit
his
woorking
is
signified
and
noted
by
this
misterie
of
moouing
,
&
breathing
:
for
hee
is
a
quickninge
Spirite
:
and
lyfe
is
specially
knowne
by
wagginge
and
moouinge
,
and
discerned
from
death
,
which
is
an
euerlasting
and
senselesse
quietnes
of
all
thinges
.
So
that
it
is
sufficiently
declared
by
that
kinde
of
the
misterie
,
to
what
end
the
spirit
of
God
was
present
,
and
also
what
hee
did
,
to
wit
,
hee
gaue
force
vnto
thinges
.
S.
But
why
did
that
spirite
remaine
vppon
the
vppermost
face
of
the
waters
,
for
asmuch
as
Moses
sayde
not
,
that
the
water
was
created
beefore
:
and
hee
mighte
also
haue
lyen
in
the
middes
of
this
mole
,
and
so
haue
warmed
and
susteyned
the
whole
masse
within
as
it
were
leauen
,
or
a
fire
?
M.
That
the
water
was
created
by
God
at
one
time
with
the
first
earth
,
Moses
declareth
sufficiently
,
when
he
addeth
by
and
by
,
and
darkenesse
was
vpon
the
face
of
the
deapths
,
that
is
to
saye
,
vpon
the
mole
of
waters
.
And
these
woordes
doe
declare
,
that
both
those
elements
made
but
the
mole
of
one
bodye
,
whiche
truely
at
the
firste
was
disordred
,
&
consisted
of
them
twaine
togither
&
herein
ther
can
consist
no
doubt
.
But
why
that
force
and
spirite
of
GOD
,
did
specially
appeare
in
the
top
of
the
waters
,
that
is
to
say
,
of
the
whole
mole
,
and
not
in
the
bottom
or
middes
,
the
reason
is
this
:
not
that
it
did
not
pearce
also
vnto
the
very
deapthes
,
but
susteined
onely
the
vppermost
face
of
the
mole
(
for
the
Spirite
of
God
reached
at
that
time
euen
vnto
Hell.
Psalme
139.
the
5.
verse
.
&
filled
also
with
his
power
,
and
went
throughout
euery
parte
of
this
mole
,
were
it
neuer
so
secret
&
hidden
)
but
forasmuch
as
it
pleased
God
that
all
these
thinges
shoulde
so
bee
extant
and
doone
,
to
the
ende
his
power
shoulde
bee
manifest
,
open
and
easie
to
bee
knowne
,
not
hid
and
couered
▪
it
was
behouefull
that
his
misterie
and
tokens
should
appeare
and
showe
themselues
in
the
vppermoste
parte
and
openly
,
not
in
the
bottome
of
the
whole
mole
,
or
in
the
middest
thereof
,
that
is
to
saye
,
in
secrete
and
out
of
fight
.
Moreouer
,
it
was
necessarie
that
the
same
spirite
shoulde
compasse
and
nourish
the
whole
mole
,
and
not
one
parte
onely
:
whiche
came
to
passe
by
the
houering
and
moouing
of
the
same
Spirite
about
the
whole
mole
.
S.
Why
doth
hee
call
them
earth
,
water
,
and
heauen
,
whiche
were
not
yet
distinct
by
that
name
,
or
separated
by
their
proper
natures
?
for
they
were
so
called
the
daies
followyng
,
after
that
these
thinges
were
diuided
one
from
another
.
M.
As
for
heauen
,
God
had
made
it
at
that
time
,
and
it
was
called
heauen
,
but
the
Etymon
and
cause
of
the
name
is
vnderstoode
by
the
latter
woorkes
,
whiche
was
the
stretching
foorth
,
and
the
woorkmanship
of
the
second
day
.
And
thus
are
thei
termed
heauen
and
earth
by
anticipation
,
leste
if
these
bodies
were
signified
by
no
names
,
the
thinge
it self
could
not
bee
declared
.
Beesides
this
,
inasmuch
as
these
thinges
are
also
afterward
called
by
their
owne
proper
names
,
it
is
a
signe
,
that
there
is
none
other
substance
added
vntoo
them
,
but
the
same
reteined
which
was
in
them
,
when
as
yet
they
were
confused
:
but
onely
beautie
added
,
whereby
they
were
dinstinguished
from
other
thinges
of
diuerse
kindes
,
and
also
made
more
beautifull
in
themselues
.
S.
What
?
doe
you
allowe
and
renue
the
opinion
of
Anaxagoras
,
who
thincketh
,
that
in
the
beeginninge
all
things
were
mingled
togither
,
and
that
euery
thing
was
made
one
of
an
other
,
and
termeth
the
firste
beginninge
of
all
thinges
,
but
a
distinction
and
separation
out
of
a
certain
confused
heape
,
wherin
they
were
beefore
?
M.
No
not
so
:
for
I
doe
not
saye
,
that
within
the
same
,
mole
of
earth
,
whereof
I
doe
now
dispute
,
there
were
hidden
and
buried
trees
alreadye
framed
,
men
fourmed
,
or
cattell
and
beastes
shapen
,
and
that
they
were
couered
and
infoulded
within
certeine
plightes
and
fouldes
,
and
so
were
extant
,
as
Anaxagoras
thought
:
but
Moses
confuteth
this
,
who
sheweth
,
that
those
things
which
were
brought
forth
the
daies
following
,
were
made
,
and
not
onely
seuered
,
neither
taken
and
separated
,
as
it
were
,
out
of
a
certeine
heape
,
and
stoarehouse
of
all
thinges
.
Howebeeit
,
I
maye
truely
saye
with
Sainct
Augustine
,
that
the
seedes
of
all
thinges
were
at
the
first
,
yea
,
and
that
throughly
infused
into
that
first
matter
:
which
seedes
were
not
diuerse
from
the
substance
of
the
earth
,
and
yet
laye
hidden
within
the
bowels
thereof
:
but
the
earth
beeing
made
apt
by
the
woorde
and
woorking
of
the
Spirite
,
did
afterwarde
bringe
foorth
those
thinges
,
which
it
pleased
God
shoulde
bee
in
the
worlde
.
To
conclude
,
howe
shoulde
wee
bringe
in
this
Anaxagoras
confusion
,
since
wee
reade
so
playnely
in
the
holy
Scripture
,
that
the
matter
of
heauenly
thinges
is
diuerse
and
separated
,
from
the
matter
of
earthly
thinges
?
And
,
as
I
suppose
,
that
heauen
which
as
it
is
written
,
God
made
the
fyrst
daye
when
he
made
the
earth
,
was
the
matter
of
all
heauenly
thinges
.
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
the
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
when
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
&
elementare
part
of
the
world
,
are
the
materiall
causes
of
those
thinges
whiche
are
heare
engendred
.
Wherefore
they
be
in
the
things
,
&
doe
constitute
and
make
their
substance
:
which
vse
and
function
the
woord
,
element
,
when
it
is
properly
taken
doth
signifie
.
S.
How
farre
doth
eche
of
these
regions
extend
,
&
which
bee
the
farthest
endes
and
boundes
of
them
both
?
M.
I
will
nowe
touche
them
in
fewe
woordes
,
and
at
an
other
tyme
perhapes
declare
them
more
at
large
.
Some
determine
the
ethereall
and
heauenly
region
,
from
the
highest
heauen
vnto
the
circle
of
the
Moone
.
And
the
elementare
,
from
that
place
whiche
is
vnder
this
circle
&
sphere
,
vnto
the
lowest
center
of
the
earth
.
Howbeit
,
othersome
suppose
rather
,
that
the
Moone
belongeth
to
the
elementare
and
earthly
region
of
the
woorlde
:
concerning
which
varictie
of
mens
opinions
,
reade
Plutarches
booke
of
the
face
whiche
appeareth
in
the
globe
of
the
Moone
.
Howbeit
,
I
haue
alwayes
thought
the
first
opinion
to
bee
truest
.
S.
What
thincke
you
then
,
of
that
generall
diuision
of
thinges
,
whereby
all
thinges
that
are
in
this
worlde
are
diuided
,
not
into
two
partes
,
but
into
foure
generall
kindes
,
to
wit
,
of
thinges
that
are
in
heauen
,
vppon
the
earth
,
vnder
the
earth
,
and
in
the
sea
,
as
it
is
to
bee
seene
in
the
Reuelat.
the
5.
chapter
and
13.
verse
?
And
Sainct
Paule
likewise
,
hath
plainly
distinguished
three
kindes
of
things
to
wit
,
of
heauen
,
of
the
earth
,
and
of
vnder
the
earth
:
To
the
Philip.
the
2.
chapter
,
and
20.
verse
.
M.
Those
generall
diuisions
of
things
wherof
you
spake
,
and
whatsoeuer
other
there
bee
,
may
easily
bee
reuoked
vnto
these
two
generall
kindes
of
thinges
which
I
proposed
.
For
that
which
is
called
the
earthly
and
elementare
Region
,
comprehendeth
all
thinges
that
are
vpon
the
earth
,
and
in
the
earth
,
&
in
the
waters
:
yea
,
those
things
also
that
are
called
things
vnder
the
earth
:
whiche
for
the
most
part
are
none
other
in
the
Scripture
,
than
the
things
that
are
in
the
sea
,
as
it
apeareth
by
the
interpretation
which
God
himself
made
in
the
20.
chap.
of
Exodus
,
and
4.
verse
.
And
the
ethereall
region
conteineth
all
things
that
are
called
heauenly
.
The
xxix
.
Chapter
.
Of
the
East
,
West
,
North
,
and
South
partes
of
the
worlde
.
S.
DIscourse
now
of
that
kinde
of
partes
,
whiche
you
termed
distinguishing
,
and
not
constituting
partes
of
the
worlde
.
M.
These
bee
foure
in
number
,
called
thus
in
the
Hebrue
tongue
.
Quedem
,
Iamin
,
Tsaphon
,
Negeb
,
or
Iamita
:
and
amonge
vs
thus
:
East
,
West
,
North
,
and
South
,
all
whiche
Sainet
Augustine
thinketh
to
bee
comprehended
,
and
signified
by
this
woorde
Adam
:
applying
the
Hebrue
woorde
to
the
Greeke
.
S.
But
what
was
the
cause
and
reason
of
fyrst
deuising
these
names
?
M.
It
is
not
needefull
to
seeke
out
the
causes
and
reasons
of
the
Greeke
and
Latine
woords
,
For
they
are
commonly
knowne
.
And
as
for
the
Hebrue
woords
,
this
I
thinke
,
is
the
reason
of
them
.
The
East
is
called
Quedem
,
bicause
it
is
the
firste
or
foremost
parte
of
the
worlde
.
The
west
Iamin
,
which
signifieth
the
sea
,
bycause
in
the
West
part
of
the
worlde
lieth
the
great
sea
which
is
called
Mare
Mediteraneum
,
the
midlande
sea
.
The
North
Tsaphon
,
for
that
,
that
part
of
the
worlde
was
hid
and
vnknowne
to
the
Hebrues
,
in
respect
of
the
regions
of
the
earth
,
and
of
the
people
with
whom
they
had
no
trafycque
nor
dealinge
,
bicause
of
the
distance
of
place
beetweene
them
.
So
that
the
case
stoode
contrarie
with
them
and
vs
nowe
,
who
dayly
beholde
the
North
stare
and
poale
.
And
as
for
the
South
,
it
is
alwaies
hidden
from
vs
.
The
South
is
called
by
them
Negeb
,
bycause
that
quarter
of
the
worlde
is
drie
barrein
,
and
burnt
with
the
perpetuall
heate
and
skorching
of
the
Sunne
:
or
it
may
bee
called
Iamin
the
firste
sillable
beeing
long
,
that
thereby
it
may
differ
from
the
fyrst
Iamin
,
whiche
hath
the
fyrste
syllable
shorte
,
bycause
that
when
wee
looke
into
the
East
.
the
South
is
on
our
right
hand
,
&
not
on
our
left
.
S.
Where
doth
the
scripture
make
mention
of
these
foure
quarters
of
the
worlde
?
M.
Almost
in
infinite
places
,
of
whiche
wee
will
alledge
these
few
.
Genesis
,
the
13.
chap.
and
14.
verse
:
and
the
28.
chap.
,
&
14.
verse
:
Psal.
107.
and
3.
verse
:
Isay
the
47.
chap.
and
5.
and
6.
verses
:
Psal.
the
75.
and
7.
verse
S.
Why
do
you
call
these
onely
distinguishing
partes
?
M.
Bicause
wee
obserue
them
,
onely
for
the
vse
and
commoditie
of
men
.
S.
For
what
commoditie
?
M.
Specially
for
foure
,
whereof
two
do
appertain
to
the
publike
and
common
vse
of
all
men
and
other
twoo
do
concerne
the
priuate
commodity
of
euery
place
and
countrey
.
S.
Declare
this
more
at
large
.
M.
This
distinction
of
the
quarters
of
the
worlde
was
necessarie
for
the
vse
of
man
,
for
two
causes
.
The
first
to
the
ende
that
the
nations
and
people
of
this
world
might
be
distinguished
one
from
another
:
wherof
we
say
some
dwel
East
,
some
west
,
some
north
,
&
some
south
.
Moreouer
,
to
obserue
the
course
of
the
Sunne
(
whose
benefit
al
nations
do
enioye
)
who
rising
in
the
East
,
goeth
by
the
south
,
vntill
at
length
he
commeth
into
the
West
.
And
finally
,
to
declare
the
force
&
originall
of
the
windes
:
all
which
cannot
possibly
bee
vnderstood
and
obserued
,
vnlesse
these
foure
quarters
of
the
worlde
bee
distinguished
.
And
as
touching
priuat
vse
also
,
it
was
necessarie
that
they
should
bee
distinct
.
First
,
to
the
entent
that
the
limites
and
situation
of
euery
kingdom
,
people
,
and
countrie
,
may
be
discribed
.
And
also
that
it
might
bee
signified
and
set
foorth
,
where
the
boundes
and
endes
are
of
the
houses
,
fendes
and
places
of
euery
territorie
,
and
so
thereby
in
the
ende
all
strife
and
contention
bee
taken
from
among
priuate
men
,
concerning
the
boundes
of
their
landes
.
S.
I
vnderstand
what
you
say
.
But
what
are
these
regions
distinct
by
nature
,
or
rather
are
they
fantasied
by
the
opinion
of
men
,
so
that
euerie
priuate
people
,
or
man
,
may
wheresoeuer
hee
will
,
make
East
,
West
,
North
and
South
?
For
that
region
of
heauen
and
earth
which
is
called
by
the
Hebrues
Tsaphon
,
that
is
to
say
,
hidden
,
and
by
vs
the
North
:
the
same
is
oftentimes
vnto
vs
wide
,
playne
and
open
to
bee
seen
,
like
as
that
region
of
Heauen
whiche
was
vnknowen
too
the
Jewes
,
is
vnto
all
the
Northren
people
.
And
contrariwise
,
the
Southren
Region
of
Heauen
,
and
the
Poale
of
the
worlde
whiche
was
seen
of
them
,
is
hidden
from
vs
as
is
also
the
Starre
called
Canopus
,
with
suche
other
.
Moreouer
,
that
parte
of
the
worlde
whiche
is
on
the
right
hand
to
vs
,
is
oftentimes
on
the
lefte
hand
to
others
.
whereof
came
that
whiche
Virgill
spake
of
the
Articke
Poale
:
This
top
ouer
our
heades
aloft
remaineth
still
in
fight
:
The
other
black
Styx
seeth
below
,
and
ghostes
that
dwell
in
night
.
And
that
saying
also
of
the
Poet
Lucane
:
Arabians
,
you
now
are
come
into
a
strangie
land
,
Much
woundring
not
to
see
thee
shadowes
fall
on
your
left
hand
:
with
other
suche
like
to
that
purport
.
M.
No
truely
.
For
these
quarters
of
the
world
bee
by
nature
determined
,
forasmuche
as
it
can
not
bee
Easte
but
where
the
Sunne
riseth
:
neither
West
,
but
where
hee
goeth
downe
.
Neither
North
,
or
South
bee
appointed
,
but
in
plaine
contrarie
partes
of
the
worlde
:
the
Northe
,
where
the
Northren
people
dwell
,
and
South
in
the
contrarie
part
.
And
although
wee
doc
here
vse
these
woordes
,
the
rising
and
setting
of
the
Sunne
,
generally
and
strictly
,
and
not
for
anie
one
precise
part
or
point
in
heauen
(
for
the
Sunne
riseth
mone
place
in
the
Winter
,
&
in
another
in
the
Spring
,
and
in
another
in
Summer
)
notwithstanding
hee
riseth
alwaies
in
one
certein
place
of
the
world
,
neither
doth
he
passe
the
determinate
bounds
which
the
Lorde
hath
appointed
vnto
hym
,
too
keepe
his
course
in
throughout
the
whole
yere
.
Wherefore
,
this
distinction
of
the
partes
of
the
world
,
consisteth
not
in
the
opinion
of
men
,
or
at
euerie
mans
pleasure
,
but
is
defined
and
limited
by
nature
,
true
separation
,
and
experience
.
S.
Concerning
those
fiue
quarters
and
zones
,
which
the
Astronomers
doe
describe
in
heauen
,
and
vppon
the
earth
,
of
whiche
Virgill
hath
writen
thus
:
Fiue
zones
there
bee
whiche
Heauen
whole
deuide
:
and
that
whiche
followeth
:
Again
,
so
many
coastes
there
are
vpon
the
earth
below
,
Whereof
the
middle
vnhabitable
is
,
it
so
with
heat
doth
glowe
.
And
twayne
are
drenched
deepe
in
snow
:
wherof
the
one
lieth
to
the
Northren
Poale
,
the
other
to
the
Southren
,
&
as
for
the
middie
ones
:
betweene
them
both
he
placed
,
And
with
iust
temperature
of
heate
and
cold
hee
interlaced
,
and
therefore
are
called
habitable
:
tell
mee
what
is
your
opinion
?
M.
Although
the
scripture
doe
not
so
plainly
distinguishe
them
,
yet
it
calleth
one
of
them
Arets
,
and
the
earth
:
the
other
Tebet
,
and
the
habitable
worlde
.
Isay
,
the
33.
chapter
,
1.
verse
:
and
the
38.
and
11.
verse
:
wherby
it
is
declared
,
that
certeine
Regions
of
this
worlde
are
more
commodiously
and
commonly
inhabited
,
forasmuch
as
wee
dauy
see
that
the
extreame
force
of
cold
and
heate
are
many
tymes
intollerable
vntoo
men
.
Psalme
149.
the
17.
verse
:
and
Psalme
91.
and
6.
verse
:
and
Psalme
121.
and
6.
verse
.
Wherefore
,
experience
tea●●th
this
to
bee
true
,
neither
doe
I
thinke
that
this
partition
is
too
vee
reiected
,
for
that
it
serueth
too
some
vse
:
howbeit
these
places
beeing
searched
out
by
the
newe
nauigations
vndertaken
by
men
of
our
age
,
may
bee
the
more
commodiously
knowne
.
¶
The.
xxx
.
Chapter
.
Where
these
positions
are
to
bee
found
,
high
,
low
,
beefore
,
behind
,
on
the
right
hand
,
and
on
the
left
.
S.
DIscourse
nowe
concernyng
the
sundrie
differences
of
situations
and
places
,
whiche
are
noted
and
marked
in
this
worlde
.
M.
Thei
are
in
number
sixe
.
and
thei
are
taken
from
those
three
dimensions
,
whiche
properly
beelong
vnto
bodies
.
To
wit
,
high
,
lowe
,
beefore
,
beehinde
,
on
the
right
hande
,
on
the
left
.
S.
How
so
?
M.
For
that
is
proper
vnto
euery
naturall
bodie
too
bee
long
,
broad
,
deepe
or
thicke
.
As
for
those
deliniations
whiche
are
plaine
and
flat
,
thei
are
not
bodies
,
but
superficies
,
that
is
to
saie
,
vppermoste
faces
:
and
therefore
one
of
those
three
dimensions
is
noted
and
taken
by
a
right
line
.
But
there
bee
twoo
extreme
partes
or
endes
of
euery
streight
line
.
Wherefore
there
bee
sixe
extreame
partes
or
endes
of
those
three
dimensions
or
streight
lines
,
whiche
doe
distinguishe
and
make
so
many
sundrie
differences
of
place
or
situation
.
And
in
lengthe
,
wee
terme
one
ende
highe
,
another
lowe
.
In
breadth
,
wee
place
those
,
on
the
right
hande
,
and
on
the
lefte
hande
.
In
deapthe
or
thicknesse
,
beefore
,
and
beehinde
.
Howbeeit
these
twoo
latter
differences
can
not
bee
obserued
in
euery
kinde
of
bodie
,
but
onely
in
that
whiche
is
called
the
bodie
of
a
liuyng
Creature
,
and
is
endued
with
sense
.
S.
How
commeth
this
about
,
that
you
recken
onely
thre
dimensions
of
a
bodie
,
and
S.
Paule
reciteth
fower
,
to
wit
,
length
,
breadth
,
height
and
deapth
:
to
the
Ephesians
the
3.
chapter
,
and
18.
verse
:
likewise
in
Iob
the
11.
chapiter
,
and
8.
and
9.
verses
,
the
same
are
recited
.
M.
You
saie
truely
.
Howbeeit
these
twoo
,
deapthe
and
heighth
,
are
indeede
,
and
subiect
all
one
,
and
in
reason
onely
distinguished
.
S.
Declare
this
more
at
large
.
M.
Like
as
it
is
the
very
same
waie
,
saith
Aristotl●
,
which
leadeth
from
Athenes
to
Thebes
,
and
from
Thebes
to
Athenes
:
and
like
as
in
one
and
the
self
same
ladder
and
staiers
,
indeede
and
in
respecte
of
the
subiecte
,
the
goyng
vp
,
and
the
goyng
doune
is
all
one
:
the
goyng
vp
,
if
a
man
climbe
from
the
lowest
step
to
the
higstest
:
the
goyng
doune
,
if
hee
descende
from
the
highest
step
too
the
lowest
.
So
in
verie
deede
are
highth
and
deapth
:
but
it
is
then
called
highth
,
when
a
man
looketh
vp
from
the
lowest
to
the
highest
:
and
deapth
when
hee
looketh
doune
from
the
top
to
the
bottome
,
so
that
we
vse
but
one
kinde
for
bothe
these
dimensions
.
And
thus
it
commeth
to
passe
,
that
there
bee
onely
sixe
differences
of
place
,
and
not
eight
.
S.
Maie
there
then
,
or
ought
any
regions
in
this
world
bee
called
,
on
the
right
hande
,
on
the
lefte
hande
,
firste
,
last
,
high
,
or
lowe
?
M.
Uerely
,
if
I
should
stande
to
declare
,
how
diuerse
the
opinions
of
men
bee
,
touchyng
this
poincte
onely
▪
I
should
not
onely
bee
wearisome
,
but
also
farre
passe
the
boundes
of
mine
argument
,
whiche
I
haue
taken
in
hande
.
For
Astronomers
doe
otherwise
,
and
in
other
places
appointe
them
,
and
Southsaiers
otherwise
,
and
Historicians
otherwise
.
To
bee
short
,
eeuen
in
that
verie
pointe
,
sundrie
nations
are
of
sundrie
opinions
:
as
for
example
the
Egiptians
,
who
will
haue
the
East
to
bee
the
forepart
of
the
worlde
:
the
West
the
hinder
parte
:
The
North
,
the
right
side
:
and
the
South
the
left
,
as
Plutarche
writeth
in
Iside
,
contrarie
vntoo
that
whiche
Nature
,
and
common
course
of
all
thynges
doeth
admit
.
The
Easte
is
the
right
side
of
the
worlde
,
saieth
Aristotle
,
and
the
Weste
the
lefte
:
for
the
worlde
mooueth
eeuen
like
a
man
that
beeginneth
at
the
right
hande
to
set
forthe
vpon
his
iourney
,
on
whose
right
side
then
is
the
Northe
,
and
the
South
parte
of
the
worlde
on
his
lefte
.
Varro
in
his
6.
booke
de
lingua
Latina
,
is
of
an
other
opinion
,
to
wit
,
that
the
East
is
on
the
lefte
hande
,
the
Weste
on
the
right
,
the
Southe
right
beefore
,
and
the
Northe
beehinde
.
But
the
Scripture
saieth
otherwise
.
S.
What
saieth
the
Scripture
?
M.
It
constantly
calleth
the
Easte
the
fore
parte
of
the
world
:
the
West
,
the
hinder
:
the
South
the
right
side
:
and
the
North
the
left
.
S.
How
prooue
you
that
?
M.
First
,
out
of
that
place
of
Iob
,
whiche
is
in
the
23.
chapiter
,
8.
and
9.
verses
:
and
bicause
it
followeth
necessarily
,
that
if
you
make
the
East
the
foremoste
part
of
the
worlde
,
that
then
the
Northe
multe
bee
on
the
left
hande
:
and
the
South
on
the
right
it
plainly
appeareth
vnto
him
,
whosoeuer
shall
looke
into
the
East
.
And
likewise
Dionisius
.
Halicarnasseus
teacheth
,
that
the
same
is
necessarily
gathered
.
S.
Why
doeth
the
Scripture
make
the
Easte
to
bee
the
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
round
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
dwel●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
heauen
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
circumference
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
situation
.
But
touching
the
thinges
themselues
which
are
comprehended
within
the
Circle
,
thys
question
is
cleere
,
and
out
of
doubte
.
For
in
euery
circle
the
circumference
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
o●e
certein
body
,
but
many
,
as
the
aier
,
water
,
with
other
that
●●●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
comparison
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
,
common
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
understanding
of
mans
witte
.
In
that
God
hath
made
all
these
things
of
nothing
,
so
many
in
number
,
so
big
in
Mo●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
excellent
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
●ame
bee
mosteuident
in
the
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
conseruation
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
commodiously
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
oftentimes
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
the
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
that
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
themselues
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
C●l●s●
.
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
,
concerning
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
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
commaundement
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
compared
to
an
handie
craftes
man
which
woorketh
with
his
owne
hands
,
the
like
wherof
there
are
many
authorities
to
be
founde
in
the
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
commaundement
,
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
commaunded
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
tonge
,
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
,
&
when
he
gaue
answere
by
Vrim
&
Thumim
,
the
Lord
spake
&
vttered
a
voice
in
the
hearing
of
the
people
,
&
yet
not
withstanding
we
must
not
feigne
that
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
,
the
euerlasting
Sunne
of
the
euerlasting
father
,
who
was
afterward
manifested
in
the
flesh
:
&
therfore
hereof
they
do
rightly
gather
,
that
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
,
the
boke
of
scripture
,
&
the
boke
of
life
.
That
which
is
called
the
booke
of
scripture
,
is
far
more
sure
,
true
,
and
plentifull
than
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.
xxxviii
.
chapter
.
Of
the
place
wherein
the
world
was
made
.
S.
HEtherto
you
haue
declared
what
the
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
themselues
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
motion
:
and
is
therefore
eternall
.
Now
,
if
the
worldes
motion
bee
eternall
the
worlde
also
must
needes
bee
eternall
.
Thus
the
Peripatetikes
by
the
figure
and
motion
of
the
world
,
doe
conclude
that
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
the
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
holden
in
Iudaea
,
as
Eus●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
committed
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
del●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
that
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
common
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
&
reuerence
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
remembraunce
,
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
commaunded
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
remembrance
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
.
From
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
countrey
,
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
them
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
among
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
sound
,
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.
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
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
difference
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
incomprehensible
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
proportion
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
.