THE WONDERFUL WOORKMANSHIP OF THE WORLD:  
wherein is contained an excellent discourse of Christian natural Philosophy, concerning the form, knowledge, and use of all things created: specially gathered out of the Fountains of holy Scripture, by Lambertus Danaeus: and now Englished, by T. T.  
❧ Imprinted at London for Andrew Maunsell, in Paul's Churchyard at the sign of the Parrot. 1578.   

To the right honourable Sir Francis walsingham Knight, one of the principal Secretaries to the Queen's Majesty, and of her most honourable privy Counsel.  
I Have been desirous, Right honourable, and that of long time, with many other to whom your most godly disposition hath been often reported, not only to congratulate, but also to honour the same with some poor testimony of mine unfeigned good will And now occasion somedeal favourably granting unto my request, hope hath also pricked me forward to mine attempt, that no study or travail whereby the true knowledge & fear of God is to be learned, can come unwelcome, or seem dishonourable unto your honour. If noneother examples, yet the undoubted word of life worthily Englished and set forth under your Right Honourable protection, doth sufficiently prove: besides your most fervent zeal in embracing true Religion, and advancing the sincere worshipping of Almighty God, by means whereof your fame is spread far among foreign nations. Thus am I not discouraged, but rather heartened, semblably with duty to offer this my simple travel unto your honour, being the worthy work of the learned Divine M. Lambert Danaeus of Geneva, concerning Christian Natural Philosophy, & the wonderful woorkemanship of this world. A work doubtless of great avail, to the knowledge of God in his creatures. A work of wonderful efficacy, to set forth the honour and glory of God the Creator. A work of marvelous force to stir up men's minds to the contemplation of true knowledge and learning, which is gathered out of the holy Scriptures only. A work of rare effect to declare the praise of God the woorkman, and to establish assured faith, and true religion. To be short, a work so far surpassing all other works of like argument, written either by Christian or Heathen Philosophers, as the proofs and authorities used by them both be differing: the one being founded upon the assured ground of God's word and holy Scriptures, the other established upon the fickle foundation of man's reason & judgement. This work therefore, Right Honourable, so profitable, so pleasant, so necessary, so full of variety of Godly matter, so substantially grounded by warrant of Scriptures, so surely confirmed by authority of Doctors and Fathers, in most humble and dutiful manner I present unto your honour. Hoping, that as in the Latin it hath been generally liked of the learned, so likewise you will not mislike that it now go abroad in the English tongue under the protection of your Right Honourable name, by him who rests your honour's most humble at commandment:  
Thomas Twine.   

To the right honourable, the Lord Friderike of Nachod, Lord of Danoviz and of Beske, etc. his very good Lord and Patron.  
AVncient and noble is the question concerning the original of the world, and first beginning of all things, Right honourable Baron, which hath not only long time and much troubled the wits of the Philosophers, but also of Christians, & in the end by reason of the diverse judgements of men hath rested so doubtful, that many grave writers could not tell what to determine therein. For among the Christians, Origen, in his books of the beginnings (which books above the residue most men do judge to be his worthy work) and they which after him written the Examera, are so divided in opinions, that nothing may seem certainly to be gathered out of their writings. But among the Philosophers, men ignorant of God and his truth, there is far more diversity of opinions, so that concerning this matter a man may better guess than understand by their doctrine what he hath to follow. Now touching these Philosophers, perhaps there is no such cause to wonder at their blindness in so great a matter, and that they were so deeply drowned in darkness, forasmuch as they were destitute of God's word, that is to say, the true light of knowledge. But among Christians such disoorde and disagreement cannot with like uprightness be excused, for that there is but one way of the truth, whereof they might have found most assured grounds in the word of God, if they had had regard thereto. What was than the cause of so great disagreement among the Christians concerning this matter? Forsooth it was the Heathen Philosophy, with the precepts whereof they were not only then instructed and infected, but many also of them being stuffed, be witched and deceived therewith, (in respect that they ascribed mostunto this art) would grant and admit nothing which they supposed to be repugnant to the principles thereof. And this mischief did not only continued in the time of our forefathers, and the first age of the Church, which many having learned in the schools of the Philosophers even in their tender years, and afterward being converted to the faith of Christ, could not easily lay down and change those opinions which they had received before, and of long time most studiously embraced. Yea now, since the name of the Philosophers is extinguished, it cannot be plucked out of the minds of many that would be called Christians: so deeply forsooth the admiration and reverence of this Heathen Philosophy is imprinted within the minds of some men, and of so great a force it is, as the Proverb sayeth, in tender youth, and as it were with the Mother's milk, to accustom a man's self unto error, as it were unto the precepts of truth. And therefore I do not doubt, but that this my work concerning Christian Natural Philosophy, that is to say, how to reform the opinions of the Philosophers by the word of God, shallbe reproved of many, and therefore hath need of some noble and great parsonage, that is welbecloved among all estastes, to be patron unto it, by whose authority being defended, and favour commended, it may safely and acceptably come abroad into men's hands to be read. You only, right honourable, are he unto whose name therefore I dedicated the same, how far soever I be disjoined from you by distance of place. And as for your honour, there wanteth nothing in you, that may suffice to discomfit the force of all enemies, if so be that you can well like of this work, and do accept it unto your protection. For if it might please you to oppose that same your most singular and true Christian godliness of mind, against the old and stubborn crew of heathen men concerning this part of Philosophy, in respect that you do sincerely and purely worship God by direction of his undoubted word, weighing and examining every thing according to that as a most certain rule: there is no man that doubteth but that there is more credit to be given unto your judgement, than to all the rabble of those blind Philosophers. But as touching other, I will object your great honour and authority for a shield between them and me for my defence, which authority of yours being by you purchased in the sight of all men by means of infinite benefits by you beestowed upon the Churches of Boheme and Moravia, is far and wide renovined in the mouths of all people, and known unto those nations that know not your person: which also is easily able by the excellency thereof to put to silence the slanderous tongues of certain light people. And whereas all men which know you, do grant and confess, that I do not falsely attribute these praises unto you, than your most noble Sun, and no less heir to your virtues, than successor to your goods, john George, proveth and declareth the same. Who both of his own natural inclination, and by the instruction and diligence of the right learned and godly man Vuenceslaus Lavanus his schoolmaster, being the express pattern and image of your virtue, how great the same virtues be in you, may be by every man easily perceived. And truly, all we that live here, profess that we are much beeholden unto you for this cause, for that you have given us a pledge of your singular love towards us, namely your Sun, at whose hands we expect all good things. And in that you would have this notable testimony of the agreement of your Churches with ours in the true and ancient faith, to be extant in the sight of all men: which that it may continually so remain, and never be broken of through any contention amongst men, we cease not to make our prayers to Almighty God. And that same desire which is in you to deserve well of all nations be they never so far of, is not only a singular virtue, but also most worthy of a Christian, which above all other is most familiar and proper unto you. And although you do far excel in nobility of birth, as descending from the most ancient house of the Nachosijs (whom I suppose to be the only remainders of the most renowned stock of the Narisci) and also of the most stout and martial family of the Moranians (who are successors to the people called Marcomanni, that were sometime fearful enemies to the Romans, yea when they were in their most flourishing state) among whom you enjoy very large possessions: notwithstanding your great humanity and gentleness which is unto you a peculiar virtue, shall far more excellently advance your name among all ages. And as touching my book, I had rather it were known by the effect itself, than by my report, what and how great the commodity thereof is. How beeit this will I say in few words, that therein I have briefly comprehended whatsoever I could read to have been disputed by the ancient and holy Fathers, either against the Philosophers, or Heretics: and that I have not intermingled any question which they have not handled before: neither have omitted any thing which seemed might stand in steed towards the understanding of their writings. Wherein I will plainly confess unto you, I have not so much studied to satisfy the humour of curious people, as to advance the commodity of studious young men. And therefore I hope it will come to pass, that your honours most noble Sun the Lord john, with other young Princes, being moved by your authority, will follow such kinds of studies which they shall perceive to be acceptable, and that worthily, unto so great estates. Far you well.  
Written the kalends of December. 1575. Your honours most assured, and ever ready: Lambert Danaeus, Frenchman.   

AN EXCELLENT DISCOURSE OF CHRISTIAN NATURAL PHILOSOPHY.  

¶ The first Chapter. ¶ What natural Philosophy is, and how many kinds there be thereof.  S. 
WHat is natural Philosophy?  M. 
It is the true knowledge or discourse concerning the Creation and distinction of all this whole world with the parts thereof, of the causes by which it was so wrought, and likewise of the effects which follow thereon, appertaining to the praise of God the Creator.  S. 
From whence do you gather this your definition?  M. 
Specially out of two places of holy scripture, whereof the first is the. 30. chapped. and 4. verse of the proverbs. The other the first chapter of Genesis, in which those four points are briefly recited, unto which also that place may be added which is in the 7. Chapter and 17. and 18. verses, where it is evidently declared, that such things be handled in this Science.  S. 
Is this knowledge termed by this name only, or is it called by some other also?  M. 
Yea truly. For out of S. Paul it may be called The knowledge of Gods works, Rom. the 1. chap. and 20. verse. Out of the Epistle to the Hebrews, The knowledge ofseculare things. And finally we may as fitly and conveniently call it The knowledge of things created, as natural Philosophy was so called Of the searching of Nature, if so be that the use of that name had been familiar, and received by the Greeks and Latins.  S. 
Why then, do you call it natural Philosophy, which is a word used by the Heathen Philosophers?  M. 
For two causes. The first is, for that Christians aught not to be so scrupulous, or rather superstitious, that they should be afeard to use such common words and names as the Heathen do, for so much as with them we do use and enjoy the self same sun, air, earth, water, light, meats, and Cities. Neither doth the Scripture itself refuse that word as unseemly or monstrous, as appeareth in the 2. chapter and 3. verse to the Ephesians, and the 1. Chapter and 5. verse of the second Epistle of S. Peter. Also the ancient and Catholic fathers in every place, do term this knowledge of things by the name of Natural Philosophy, as did Basile, Chrisostome, Ambrose, Augustine in his Enchiridion to Laurence: Natural Philosophers, saith he, are they that search the nature of things. Secondly, that for as much as this word, Nature, in the common use of the Greek tongue, is, for the most part, applied to such things as do consist, not of essence only, of which sort GOD is, but are compounded with certain accidents adjoined, such as are all the things that we behold with our eyes, and whereof this visible world consists: that knowledge seemeth most properly to be termed natural Philosophy, which is busied in the handling of the mixed, compounded, and material things, that it may be distinguished from Divinity. Wherefore, Natural Philosophy, say they, is the knowledged of Material and Instrumental beginnings.  S. 
How many sorts are there of natural Philosophy?  M. 
Two: the one General, the other Particular.  S. 
Which is the General part?  M. 
That which entreateth of the General and most principal parts of the world, with their original, nature, and causes: such are heaven and the four elements, for that these, in respect of the other parts, are, as it were, the first beeginnynges, and principles, and causes of their being and compounding: And likewise that is the General part of natural Philosophy, which showeth us the general manner and order of preserving and increasing of all things, because it delivereth unto us all things in general. And these points, for the more part, are comprehended in the first chapter of Genesis.  S. 
Which is then the Particular part?  M. 
That which diligently setteth down the peculiar natures, operations, properties, and effects of every kind, which are severally distinguished in these created and visible things, as for example: What is the Nature of a Man, what of an Horse, what of every kind of living Creature, with the operations also of Trees and Herbs. These things are partly contained in the rules of Physic, and partly also in those treatises which by the authors thereof are entitled by the names of Histories of living things, and of plants, and such like: certain parts whereof and sparks are found shining here and there dispersed in holy Scripture, as it were beautiful precious stones. Howbeit the whole history & general discourse of these things is not contained in the Scripture: since that Salomons Books which were written copiously of the Nature of all things, are, through the negligence of men, perished.   

¶ The second Chapter. Whether Natural Philosophy be meet for a Christian?  S. 
IS there any profit in Natural Philosophy?  M. 
Yea, manifold. But that I may not run over them all, for they are almost infinite I will allege five only. The first is, that thereby we know God, not only to be the Creator of all things, but also to be everlasting, omnipotent, and merciful, etc. The second, that by it we learn the things that are created, with their operations and natures. The third, for that therein we see ourselves and perceive what we are, of what things and parts we consist, and each part of ours, that is to say, what manner of thing our Soul is, and what likewise is the state and condition of our body: which all men do confess to be the best, profitabliest, & most excellent knowledge of all other. The iiii. that wondering at in our minds, and beholding with our eyes these works of God, so great, so many, so wonderful, being thereunto holpen by none other means than by this Art, we are with great zeal and affection stirred up to set forth the wonnderfull praises of God and to give him thanks. Which thing happened also unto Galene, yea, although he were a profane Philosopher, that after he had described the Nature of one of Gods works, that is to say, of Man, and the parts of his body, he was enforced, yea, almost against his will, to sing an Hymn to God. herehence it cometh that such multitude of hymns, so many Epodes and songs of praise, so many Psalms are written and celebrated. The u that we understanding these things, may easily and plainly expound, and freely enter into many places of holy Scripture, which unto such as be ignorant of these matters, are not only obscure, but also cannot possibly be attained unto, or by any means understood. Wherefore S. Augustine writeth, that Natural Philosophy is very profitable and necessary for a christian divine. What shall I speak of the singular pleasure which this knowledge bringeth unto the mind, & of the great commodities which it ministereth unto the life of man?  S. 
How do you prove these things to be true?  M. 
Specially out of these places of holy scripture. The whole 104 Psalm. The 136. and 145. Psalm, & 10. verse. The 147. and 148. Psalms. job the 12. chapter and verse 8. 9 10. and the 36. Chapter, and 24. 25. 26. verses. The 14. Chapter of the Acts, and 17. verse. The first Chapter to the Romans, and 20. verse. Unto these moreover may be added the 7. Chapter of the book of Wisdom, and 9 verse, with the next following: and likewise the 13. Chapter and 1. verse, and the next following. Likewise the holy Fathers S. basil, S. Chrisostome, & S. Ambrose in their Exameron, or work of six days doc teach the same thing: And moreover the holy and absolutely learned father S. Augustine in his book of christian doctrine, and in the viii. book of Gene. upon the letter, the viii. chapter.  S. 
But there be certain objections made, declaring that the knowledge of Natural Philosophy is not only unprofitable, but also unworthy for a christian, yea, that it is hurtful, and dangerous for him.  M. 
Yea truly. And although many men have gathered sundry, yet all of them may be referred specially unto two kinds of arguments, which are alleged against the knowledge of these things: whereof the first is framed ab auctoritate, from authority. The second, a ratione & turpi, from reason and unseemliness, or from a most hurtful consequent.  S. 
Declare them.  M. 
First, they gather sundry sentences, partly out of the Scriptures, and partly out of the Ecclesiastical Fathers, out of which afterward they frame their reasons, and make their conclusions.  S. 
Which be they?  M. 
Out of holy scripture this is specially alleged, which is written in the Book of Ecclesiastes, or of the Preacher, the 1. Chapter, and 15. verse in these words: I set my heart to seek and to find out with wisdom, whatsoever thing is done under heaven. This evil exercise hath GOD given to the Sons of men, to occupy themselves therein Unto which they join that saying of S. Paul the 1. to the Corinthians, the 1. Chapter, and 20. verse: God hath made foolish the wisdom of this world: with other such places like unto these: which may easily be answered.  S. 
How I pray you?  M. 
Forsooth, that that in the Book of the Preacher is not spoken absolutely, but only in comparison of the true worshipping of God. Neither doth Solomon condemn or disprove the true knowledge of the nature of things, which GOD gave unto him as a great benefit of all other most surpassing (for then should he have been of all men the most unthankfullest man to God) and in respect whereof, he was then greatly esteemed of by the Queen of Saba, and other Princes near unto him. Howbeit this knowledge of Natural Philosophy, if it be compared with true Godliness, if with faith, if with the true fear of GOD, if with inward regeneration of the mind, if with the knowledge of everlasting life and salvation, surely in comparison of these things, it is but a light busying of the mind, unfruitful, rather weariing us, then relieving or comforting our consciences. For it bringeth not the true felicity, as faith to Godwardes doth, although a man consume his whole life in it, and as it were, tire his mind about it. And as touching the place of S. Paul, I see not how it oppugneth the knowledge of Natural Philosophy, seeing S. Paul condemneth the wisdom of the world, not the wisdom concerning the world, and things created. But that is called the wisdom of the world, which is wholly ruled by the counsel and judgement of the sinful and blind flesh, and thereupon reposeth itself: not that which discreetly and as far as need requireth, discourseth of the causes of things.  S. 
But what allege they out of the writings of the fathers, to drive us from this kind of ●●●die of Natural Philosophy?  M. 
It were an infinite thing to go about to report their sayings, but I will only recite a few.  S. 
Rehearse them, I pray you.  M. 
Lactantius in his third book and viii. chapter, writeth thus: What felicity shall I attain unto, if I know where Nilus rises, or whatsoever the natural Philosophers do dote concerning heaven? yea, moreover there is no certain knowledge of those things, but only opinion, which also is variable according to the variety of men's wits. S. Augustine also is commended, who in his fourth Book de Trinitate, of the Trinity, in the Preface writeth thus: That mind is more to be commended which knoweth it own infirmity, rather than that, which not perceiving the same, searcheth after the motions of the Planets, and the walls of the world, the foundations of the earth, and the top of the heavens. And that I may not touch every thing, in his Book de spiritu & anima, of the spirit and the soul, the 56. chapter, he plainly also setteth down the same.  S. 
Can you answer these authorities?  M. 
Yea.  S. 
How I pray you?  M. 
That these things are also spoken by the fathers in comparison, as it appeareth out of the same place of S. Augustine, whom you erewhile commended. For the Fathers reproved the disordered studies of men, which we see also now a days to rest in many, and that in Christians: who contemning the doctrine of salvation and neglecting the study of the verity of the Gospel, which is set for the in a simple style, convert themselves wholly unto these swelling and puffed Arts of Natural Philosophy, addieting themselves unto them, and openly preferring the ambitious name of a natural Philosopher, before Christian godliness, and Divinity. Wherefore, the Fathers, to the intent to revoke men from this so great an error, have uttered much matter against Natural Philosophers, and their Art, and their opinions, and that truly, as have S. basil, & S. Chrisostome in their Exameron, or work of six days. Howbeit they do not condemn the true knowledge of those things, which certain amongst them were very skilful in, and most perfect.  S. 
Which is the other argument, which you said was taken, a consequenti, of the consequent, and alleged against natural Philosophy?  M. 
That truly which S. Basile reciteth to be alleged by slothful and idle persons, thereby to colour their filthy ignorance.  S. 
What is that?  M. 
That the wonderful miracle of the creation of the world, is debased and made vile, wherein notwithstanding the great power, majesty, and wisdom of God appeareth & is laid before our eyes to be worshipped: if we be able to set it down in any art or Method, and if it may be said that so great a mystery may be comprehended. For what other thing were that (say they) than to feign ourselves not only to be able to comprehend the works of God, which doubtless are supernatural and Divine, but also to make us judges, & as it were Censores thereof. And finally to make God, as it were, a Grammarian, subject unto certain laws of Nature, and Arte.  S. 
What answer you unto that?  M. 
Truly even that which in the same place, S. Basile the best learned amongst the Greek writers, answereth.  S. 
What saith he?  M. 
That thereby, this miracle of God, which appeareth in the Creation of the world, is more manifestly advanced, and by us more religiously adored, by how much the more it is distinctly declared, whereby is set forth the greater commodity and force thereof. And to the end that you may understand this to be true by another example, God's decree concerning our salvation, is it not commonly termed in the Scriptures, Gods secret and mystery? And verily it is so, wherein the Majesty and Wisdom of GOD is proposed unto us, no less than in the creation of the world: and yet notwithstanding Faith or the Gospel, setteth it forth to our view so plainly, so orderly, and distinctly, that nothing can be more: Notwithstanding the worshipping of God is nothing thereby diminished in that we comprehend it by Art, and by a Theological Method, but rather by so much the more better and ardently we praise GOD, by how much the more commodiously and distinctly we attain to the understanding of these things. And to be short, faith itself through which God will be worshipped, is not a certain ignorance or a confused imagination concerning God, but a clear and res●●●te understanding of the mind, which directly answereth unto such questions as are demanded touching God, and his infinite mercy towards mankind. Unknown things are undesired, as the old Proverb saith. Wherefore, whenas the History of the creation of the world is set forth by art, when the virtues which God hath given unto things are declared Gods: Miracle is not diminished, but augmented. Neither do we set down these things, as though we did profess that we would allege any other causes of these natural things, besides the will and wisdom of GOD only: Or that through them we can acknowledge or contain so much in our mind as is the power of God in creating, and his goodness in preserving them. Or else as though we went about to show, that our great and good God, the chief governor of all things, were subject to any of our laws or decres: but only profitably to busy ourselves in setting forth of Gods works so far as we may be helped by art, and as it were, through a glass which looketh into this school of the nature of things, to keep such as are less heedful, in the noble contemplation of them.   

The third Chapter. From whence the knowledge of the General natural Philosophy is to be had most safely.  S. 
THese things I understand, proceed to the residue.  M. 
The next is, that we discuss from whence this knowledge is to be drawn & taken, because in this point we disagree from certain, who suppose that it may more safely and certainly be derived out of the books of profane Philosophers, than the holy Scriptures: in that they say that it is not all set forth in the Scripture, and if haply there be any part thereof contained therein, it is confusedly handled, not by any art or order.  S. 
From whence then, do you judge, may the knowledge of natural Philosophy most conveniently be taken?  M. 
verily of that part which before we termed general natural Philosophy the knowledge is chief to be learned out of holy Scripture. And of that which we called Particular out of the works of Physicians, or of others which have written the histories of plants, and of living things.  S. 
How prove you that?  M. 
First I suppose, this is agreed upon by all men of sound judgement, that every workman can best and trueliest talk and dispute in his own Art, and that he is rather to be believed therein than any other. But what woorkmans' workmanship, think you, is this world? Is it any others than Gods only? so that we aught to believe none rather than him, who in his word teacheth us the manner and order of framing his work, that is to say, the world. To be short, who knoweth, seethe, and understandeth more truly the causes of all things, their properties, effects, the manner of their being, & the times when first they began, than he who is the maker of them all, and the perpetual governor of them all? who being GOD, and sense he himself telleth these things, what man will at any time be so mad, but to think that he is rather to be hearkened unto in this respect and all other writers to be neglected? Truly we, as also all other Philosophers, howsoever surpassing in wit, & abounding in leisure, what soever diligence they employed in study, yet could never neither we nor they attain unto certain obscure slender sparks of natural Philosophy. And whatsoever we define concerning these matters without the word of God, it is so uncertain, doubtful, variable, and contrary to itself, and many times so contrary to the truth that in the end we are ashamed that we either learned so, or taught so: which may appear to be true, if it were but only out of Plutarch book De Placitis Philosophorum, Of the opinions of Philosophers: whereas that excellent learned man, and great Philosopher showeth that never two of them agreed in the knowledge of the things that are created.  S. 
Can you confirm the truth of your opinion, by the authority of God's word, to wit, that this knowledge may well and safely be learned out of the holy scriptures?  M. 
yes verily.  S. 
Recite them I pray you.  M. 
The first testimony, is that which is written evidently in the epistle to the Hebrues in these words: Through Faith we understand, that the world was made by the word of God. Wherefore we understand these things by Faith. If by Faith, then by the holy scripture, for there can be no faith without the scripture. And therefore we must certainly conclude, that the true and certain knowledge concerning these matters, is declared unto us by the holy scripture. The second authority is the 1. chapter of Genesis. For Moses, who at the commandment and appointment of God wrote that history of all other most excellent and wonderful, of the beginning of the world, and creation of all things, is either a vain fellow, or a liar, if the knowledge of natural Philosophy be not contained in the holy Scripture. For what other thing doth he in that book, than briefly, howbeit truly and orderly, set down the original of things, and their virtues, natures, and effects, that is to say, Natural Philosophy? The third is, a place in the proverbs the viii. Chapter, and the 20. verse, & the next following, where it is said, that all things were created by the wisdom of God, and afterward as they were created, so are they preserved. The fourth authority, is alleged out of the 42. Chapter, and 17. verse of Ecclesiast. This wisdom hath God given to his Saints, (says he,) that they might recoumpt all his miracles and works, and search them all, yea hell itself etc. whereunto we may add that which is written in the seven. chapter of the book of Wisdom the 22. verse, and the next following. Finally, let us hear the most holy Martyr of God, and good Father Irenaeus, who in his second book, and 2. Chapter saith thus: To whom therefore shall we give more credit concerning the framing of the world: to those that we spoke of before so jangling in folly and inconstancy, or to the Disciples of the Lord, and the servant and Prophet of God Moses, who first revealed the creation of the world? The self same thing S. basel, and S. Ambrose, and S. Chrisostome in the prefaces of their Exameron or Six days work, do with one consent, and plainly confirm, so that whoso shall deny that the knowledge of Natural Philosophy may not truly and commodiously be learned out of holy scripture, gainsaith the sacred word of GOD, and openly repugneth against the learned Fathers. In conclusion, hearken to ●ertullian, who in the 46. chapter of his Apologet: doth truly and plainly pronounce, that the sacred word of God, which is most ancient, was as it were, the treasury and stoarehouse unto all later wisdom. From thence, says he, the Philosophers have quenched the thirst of their wits. But as men that were over riotous in the study only of glory and eloquence, if they found any thing in holy scripture, when they had digested it according to the purpose of their curiosity, they converted it to their own works.  S. 
Do they that are of the contrary opinion, bring nothing against this?  M. 
yes, two arguments especially.  S. 
What be they?  M. 
This is the first. That the end of every art aught to be distinguished, and that Natural Philosophy is one thing, and Divinity another: whereof this last is contained in holy writ, but the other is not so.  S. 
Is that consequent, and assertion true?  M. 
Not verily.  S. 
How so?  M. 
For that, although they gather that truly, that arts aught to be distinguished, and that Divinity, which containeth the promises of everlasting life, teaching also the way thereunto, and the causes thereof, aught to be separated from Natural Philosophy, which entreateth of the framing of this visible world, and the natures of all things in the same: yet do they not say truly, in denying that the order of the creation of this world, the sundry kinds of things, their natures, & manifold sorts are taught, distinguished, and orderly set down in holy Scripture. All these things are copiously declared there, which are the peculiar subject & matter of the Art of Natural Philosophy. Wherefore Natural Philosophy is comprehended in holy scripture. The same also you may learn by another example: are not Divinity and the moral part of Philosophy, both of them as they differ in kind discerned in the holy scriptures? And yet who is so rasbe and foolish, that he dare deny that the Ethic or moral Philosophy, yea and that most truly and generally is delivered unto us in holy scripture? wherefore the distinct ends of Arts and treatises, are no impediment, but that the General Natural Philosophy, and also Divinity are contained in the holy Scriptures, forsomuch as Natural Philosophic is, as it were a part of Divinity, and an handmaiden unto the same. For it is a notable mean to know God by: which thing also SAINT, Ambrose confesseth with me. What shall I say more? The Heathen Philosophers themselves, when they dispute of the world, and the creation of the parts thereof, and when they entreat of the nature of things, they say that they play the Divines, and enter into discourse of Divinity, as Aristotle speaketh in his book de mundo of the world: so that it is no marvel that we have judged that the true and Christian Divinity is partly busied also in matter of Natural Philosophy, and the setting forth thereof, and that for that cause also the holy Scripture is in part occupied in setting forth of these things, forasmuch as this knowledge also maketh to the advancement of god's glory. For in these visible things the power, wisdom, and eternity of God is to be seen lively.  S. 
What is the other argument of there's, that are of the contrary opinion?  M. 
This forsooth, that those things which Moses hath written are most plainly and simply set down, and in such kind of style which is fitted to our capacity and applied to the weakness of man's sense, and not truly and exactly expressed according to the truth of things: and finally that Moses doth neither thoroughly, neither subtilely search out or set down the things themselves, and their natures: wherefore, they conclude, that the true, distinct, and perfect knowledge of the natural part, is other whence to be drawn, and learned.  S. 
What answer you unto these things?  M. 
verily, I confess, that these matters concerning Natural Philosophy, are not gloriously & in a filled style set forth by Moses although he were the best learned man that ever lived, but rather in a bore and simple kind of writing, striped out of all ornament, as it were out of apparel, whereby that which he writeth may the more easily be understood. But, as it is to be granted that he spoke simply, so can it not be proved that he spoke or written lyingly, falsely, and ignorantly of those things. It is one thing therefore, to acknowledge that Moses style is bore & simple, which kind of utterance is meet for the truth: and another thing to say that he is a false man and a liar: which no man can affirm, but whoso is of a corrupt conscience. Wherefore simply, but truly: barely, but rightly: commonly, but purely, doth he deliver unto us those things which he writeth, concerning the world, of the principal parts thereof, of the causes and effects of things, to be believed, held, and taught among men. verily, I confess, that Moses applied himself to the capacity of our senses: Howbeit, I deny that which they affirm, that therefore he did not rove at the truth of the matter, or had not regard unto it: for it was his purpose to set down those things in wr●tinge easily, barely, and truly.  S. 
But some are of opinion, that all those things which he written in the first chapter of Genesis, are to be interpreted allegorically. So neither do they think that those six days are the space of time, neither that the woman in deed was made of Adam's rib, neither that all the residue are so to be taken as Moses words do pretend, and sound. Which opinion if it be true, what shall be sure or certain in all that whole chapter, and such like writings of other Prophets, as appertaining to the knowledge of Natural Philosophy, or that may teach us the same?  M. 
You say well. Indeed some have been of that opinion, which notwithstanding S. Augustine confuteth in his 1. book in the Proheme, & also in the 8. book and 2. chapter de Genesiad Literam, of Genesis upon the letter. S. Peter likewise in the 3. chapter, and 5. verse of his second Epistle: and in the epistle to the Hebrues the 11. chapter, and 3. verse, doth openly impungne this error of the Allegorists, affirming that those things which Moses hath reported concerning the creation of the world are spoken naturally, and plainly: and not allegorically, or figuratively.  S. 
And what at the length, do you conclude of all these things, which you have recited?  M. 
That forsooth, which S. Augustine concludeth in his 5. book, and 8. chapter of Genesis. That those things which Moses wrote, are true, although they can be established by no other reasons. For if a man will dispute to prove that these things are false, or he himself can say no certainty concerning the estate and government of creatures: or if he say not true, will he suppose these things to be false in that he himself understandeth them not? Who will believe that Aristotle or Plato, did know any thing concerning the creation of the world and the causes of things, whereof Moses was ignorant? who first received the things which he written, by most secret revelation from God. Secondly, who was well learned in all liberal arts specially in the knowledge of Natural Philosophy, and Physic (which two arts were at that time specially had in price among the Egyptians) as it appeareth in the Scripture, Acts the 7. chap. and 22. verse. And to conclude, forasmuch as those that were the chiefest Philosophers among the Grecians, travailed into Egypt to the intent to learn Natural Philosophy, as histories do rport of Plato and Pithageras'. And most certain it is, (as Diogenes Laertius writeth, in his first book de vitis Philosophorum, of the lives of the Philosophers) that all that part of Philosophy which entreateth of the nature of things, was derived to the Grecians from strange nations, and from the Syrians, that is to say, from the Jews. Shall we say then, against the assured faith of the scripture that any one of the chiefest Philosophers, to wit, Plato or Aristotle, which were heathen men, were called by GOD to counsel when he went to framing and creating of the world, that they should know more than Moses the servant of GOD, whom God himself taught, and showed unto him such things as he should commit to writing to the behoof of Posterity, and especially for the instruction of his most dearly beloved Church? Surely this cannot be thought, much less spoken, without notorious blasphemy against God himself. But rather as S. Augustine teacheth in his 5. book and third Chapter de Genesiad Literam, of Genesis upon the letter: that in that Moses speaketh so plainly, he doth it by the assured counsel and judgement of the holy Ghost: to the intent that, by the height of the things he may terrify the proud, by the depth he may hold them attentive, by the truth he may feed the great one's, and by his affability he may nourish the little one's.   

The fourth Chapter. The difference beetween Christian and heathen Natural Philosophy.  S. 
WHat difference therefore, is there between Moses & Aristotle: that is to say, between Christian and Heathen Natural Philosophers, in this kind of learning?  M. 
Very great: which notwithstanding may be especially perceived in three points.  S. 
Which be they?  M. 
The first is, in the end of this knowledge, which they both do respect and follow.  S. 
Declare the same.  M. 
The Christian Natural Philosophers, which entreat of the things that are created, do refer the sum of their disputation to this end, that our great and good God, who is the author, Father, and creator of them all, may be known, praised, and extolled: and finally worshipped the more ardently, and more feared. But Aristotle and the Heathen Natural Philosophers, do so dispute of the nature of things, that they may wholly stick unto these things themselves, as it were, unto certain low and mean degrees, and an uncertain force, which is respected after their Creation, and which they term Nature: they do not arise higher, neither do they ascend by means of these, as it were by a Ladder, unto GOD the Creator of them. Wherefore, through great blindness of mind, they do place second and only instrumental causes, in steed of true and first causes. And as touching the principal causes, which are God, and his Commandments and precepts, they altogether let them pass. Wherefore they make the cause of the thing, of that which they call the thing itself: whereby it cometh to pass, that this most excellent knowledge, among them is full of vain ostentation of the mind, of strife, and of contention: as for the glory of God, it neither setteth it forth, neither once toucheth it, so that very many of those Natural Philosophers, do at the length become indeed, very naturals, that is too say, fleshly men, and Atheists, not knowing, or regarding God.  S. 
But the Italian Philosophers, which have handled matters of natural Philosophy, were called also Divines, such as were all the Pithagorians for the most part, who made mention of God the creator. Anaxagoras began his disputation concerning the nature of things, from a mind that disposeth all things. That golden Book de Mundo of the world, which whether it be Aristotle's, which I do not think: or Nicholaus the Philosophers who lived before plutarch: or Alexander Aphrodisiensis of later time: or whosoever others it was, surely he joined a treatise concerning God, together with his discourse of natural things.  M. 
You safe very well. For this was an ancient custom among the first Philosophers, which written also of Natural Philosophy in the Greek tongue, as having learned the same of the Egyptians, or rather of the Syrians, as Laertius saith, that is to say, the Hebrews, or of their Scholars: but the Philosophers which afterward ensued, how much they despised, and laughed at this kind and manner of handling matters appertaining to Natural Philosophy, and how far they have expelled it out of the Schools of Natural Philosophers, you are not ignorant. Aristotle's crew at this present beareth the greatest sway, and they that would have themselves most truly too be termed by the name of natural Philosophers, neither do they themselves in their disputations of Natural Philosophy, entreat of GOD the Creator, neither think that he aught too be entreated of. So that now, the Natural Philosophy of the Stoic Philosophers hath got the upper hand in the Schools: and the Italians is rejected: which Stoic Philosophers, have ascribed the chief and principal causes of engendering of all things, unto Nature, which is to be found in every thing, and too things created, as unto Heaven, the Sun, and the Elements.  S. 
What other difference is there beetween Christian natural Philosophers, and Aristotelians?  M. 
In declaring the causes themselves, whose knowledge and handling doth much beelong unto Natural Philosophy.  S. 
By what means?  M. 
first, the Christian Philosophers do both allege such causes as are true, and also far other than they do. For, who will doubt, but that they allege such as be true, since they receive them and learn them out of the fountain of Truth, that is to say, the word of God? And that they make far other causes, the disputations and discourses of them both do sufficiently declare. For we profess, teach, and acknowledge that God himself is the first, and efficient cause of all things: moreover, we have a special respect unto his voice and commandment as a most mighty cause, whereby a certain peculiar force is given unto every thing which is the chiefest and most principal cause of all other, that we can possibly think of or imagine in our mind. thirdly, we make for one cause, that force and virtue which GOD hath allotted and engraffed in all things: howbeit the same to be only a second and an instrumental cause, and not working of itself, as Esay teacheth in the 44. chapter, the 3. and 4. verse: not principally but depending wholly upon another, to wit the power & commandment of GOD, without which God worketh the same effects, when him pleaseth, which he is wont to do by means thereof. So, when a Hen sitteth upon eggs out of which afterward chicken are hatched, what is she other than God's bore instrument, forasmuch as she frameth neither the heart, nor head, nor feet of her chick within the shell, wherein it is contained, but only keepeth it, and warmeth it? So, when a woman is with child, doth she fashion her babe with her own hands, which afterward she bringeth forth into the world? Not surely: but is only, as it were, the receiver, nourisher, and keeper of the seed which the man casts forth into her. For God, and the power and sound of these words, Increase ye, and multiply, and fill the earth which as yet are in perpetual force, do frame the infant within the woman, fashion it, and bring it forth. The Philosophers do not acknowledge this cause. For they hold opinion, that this force and virtue which was given unto 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 instrumental, for the agent: which is a very foul error in a Natural Philosopher. Again, in that they do not submit the capacity of man's wit, which in deed is very simple, unto the unsearchable wisdom of GOD, but rather make God subject to them and to their capacity, they devise and dream of the causes of all things and their original, according to the imagination of their own brain, likening GOD himself the incomprehensible workman, unto some Smith or Carpenter: & also that the matter whereof he made all things was before prepared and made ready unto his hand, from everlasting: and at the length, that the form joineth itself unto this matter, (for according to their judgement, this matter is rude and without form) and so they conclude, that this matter and form is the first principle of natural things, which comparison of most unlike things together, S. Augustine worthily laugheth at, and reiceteth, which as it thinketh nothing honourably of God, so doth it also repugn plainly against the truth of the matter, and the ereation of this world.  S. 
Which is the third difference, between the Heathen and Christian Natural Philosophers?  M. 
That consists in the mean, manner, and order of teaching, or handling the Art.  S. 
I pray you declare it.  M. 
The Christian and godly men, such as were the Prophets of God, although they diversly recite these visible things, according to the argument of the matter which they handle, proceeding sometime 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 proverbs, the 8. chapter, verse 23. 24. and in the next following: the 4. of Esdras, the 6. chapter, verse 38. and the next following: in the song of the three children, verse 53. and the next following: yet do they evermore acknowledge, that that is the true order and mean of the creation of all things, which Moses hath described. But the Philosophers, imagining of the begining of this world according to their own inventions, can by no means agreed among themselves, whence to begin their disputation, concerning natural things. Some of them therefore, beegin it from a certain first matter, which they bring in amongst us: others from the four Elements only: othersome from a confusion, and the distinction thereof: certain, from Heaven: and some from a bottomless depth always boiling forth: to be short, look how many heads so many meanings, and in this point also every several sect of Philosophers defendeth something, wherein they dissent not only from other, but also many times from sundry of their own profession.   

The fifth Chapter. What, and how great the certainty is, of the knowledge of Natural Philosophy.  S. 
Hitherto now concerning these matters, discourse I pray you also of some other thing.  M. 
Of what?  S. 
What is the certainty, & sureness of this knowledge.  M. 
verily, there is not one only mean of defining, and determining of all the parts thereof. For those things which in this art and knowledge we learn out of God's word, are most sure & most true, as grounded upon a most certain foundation, which, whoso will gainsay, we must deal no farther with him, but give him quite over. But whatsoever other things are recited touching Natural Philosophy, they are not so sure and firm, because they be only established by man's sense, and reason: which two things, are no undoubted, and assured grounds. For man's reason is many times: and his senses are most times deceived. Wherefore, they do think well, who will have the foundation of that knowledge of Natural Philosophy which is not learned out of God's word, chief to rest upon these two grounds, to wit, man's conjecture, and historical experience: in which two points also, as S. Augustine writeth in the 9 chapter of his Enchiridion, Natural Philosophers do suppose more, than they know.  S. 
That part therefore of Natural Philosophy, which is taught without warrant of God's word, is it vain and altogether uncertain: and is it, as some suppose to be contemned?  M. 
Not, not so.  S. 
Why?  M. 
Because GOD hath not given those two parts of judgement unto men in vain: to wit, reason of the mind, and sense of the body, as we be taught in the 12. Chapter of job, the 12 verse, and 34. chapter, and 3. verse: the judgement of both which, although it be not most certain in all things, and sufficiently subtle and expacte: yet is it not lying, and deceived in allthings. So that all handling of matters, which is established and confirmed upon those twain, aught not to be condemned as altogether vain and false. For who will say that the knowledge of so many notable things and arts is worthily to be despised, which GOD, besides the Scripture of his word, hath given unto men, yea unto Ethnics? such as Plato, Aristotle, Galene, and many other Philosophers, both ancient, and of later times, have found out, and taught. Whoso despiseth these, despiseth the gifts of GOD, Wherewith sometime godly men also have been endued and blessed by God, unto the notable testimony of God's goodness towards us, and miracle of man's nature such as was Moses himself, and job, and those four which talked with him, Solomon the king, Ethan the Ezraelite, Heman, Calcol, Dorda, jonathan uncle to David, all whom the Scripture commends and namely maketh mention of them, to the intent we should imitate them. Acts the 7. Chapter, verse 22. first of the Kings, the 4. Chapter, verse 30. and 31. Psalm. 88 and 89. First of the Cronacles the 27. Chap. and verse 32.   

The vi. Chapter. The ends of the knowledge of Natural Philosophy.  S. 
I Have heard enough concerning the certainty of this science: declare now what ends, and measure we aught to respect in that knowledge.  M. 
These two aught to be the ends. The first is, that according to S. Paul's advertisement, whatsoever shall be disputed of in this kind of science, all may be referred to the only glory, and knowledge of our great and good God. For that is the chiefest and truest end of humane Philosophy, that through it, we may attain to the understanding of the truth, and the nature of GOD, like as also Plutarch writeth. The second is, that we follow not, and affirm uncertain things in the steed of certain. For since to err and be deceived is always shameful, than it is most shameful to err in those things which oftentimes are of great importance, and in which a man may honestly and sittingly enough for him, confess that he is ignorant. Wherefore, in my judgement, S Augustine said very well in his books de Genesiad Literam, upon Genesis according to the letter, There be many things, says he, of this universal creature which we know not, either because they be higher in heaven than our understanding is able to attain unto them, or perhaps are in unhabitable regions of the earth: or lie hidden very low in the bottom of the deapthes. And this rasshnes in pronouncing certainly of uncertain things, hath ministered occasion that Natural Philosophers have been mocked by many, from which we aught to abstain as from a most strong poison of humane ambition. Wherefore, in this Art, especially curiosity is to be avoided, & sobriety embraced. Let us acknowledge ourselves to be far inferior to GOD, and that we are not able to find out the reason and cause of all things that he hath made, as says S. Irenaeus in his 2. book, 43. and 45. Chapters.   

The seven. Chapter. The subject of the knowledge of Natural Philosophy, is a creature visible and that can be seen: and first how far and in what respect the world is a certain universality unto them all.  S. 
I Have already learned what natural Philosophy is, and how manifold, from whence also it is to be learned, likewise what is the truth and certainty of this knowledge, and what be the ends thereof: I pray you wade now more deeply into the matter, and declare unto me what is the object of this science, about which it is busied.  M. 
I will do so, and that willingly.  S. 
Then tell me, what is the matter of this art and knowledge?  M. 
A creature, and not every one, but that only which may be seen, that is to say, the same which may be perceived by some one, or by all our bodily senses.  S. 
How prove you this?  M. 
Especially by two places of holy Scripture, whereof the first is in the 1. chapter to the Romans, and 20. verse, where Natural things are called visible creatures, and are distinguished from those things which in the same place are termed, unvisible. The other place is in the Epistle to the Hebrews, the 11. chapter, and 3. verse, where the same things are called, such as may be seen. Although that which is written in the book of wisdom the 7. chapter, the 17. 18. and 19 verses, and the 13 chapter, and 2. verse, may expound and confirm the same, if it be joined to the places above recited.  S. 
Declare these things more at large.  M. 
This therefore it is, which I say. Not every thing which subsisteth, and which the Greeks do call, his sumthing, doth appertain to the handling of natural Philosophy. For God subsisteth, who hath not only some being, but the same also most true and an absolute substance: and farther, I would add also, if I may be so bold so to speak, a nature also, (for what shall let me to say with S. Peter in his 2. Epistle, the 1 chapit. and 4. verse. The divine nature, or, The nature of God?) the declaration and discourse concerning which, is to be sought by an other Art, and which is of more price and dignity than this is. For God is the Creator and maker of things, & not a creature and made. And the force and nature of creatures, is only considered of in this science and knowledge.  S. 
Yea, but is the knowledge of every creature considered of herein?  M. 
Not, not so. For Angels are a kind of creatures, but they belong not unto natural Philosophers, although, it be commonly said by all men that they have nature, and this kind of phrase also is usually found among the Fathers, to wit, The nature of Angels. Of which nature therefore Moses entreated not in all that whole first chapter of Genesis, although in the same he have most briefly comprehended the whole matter of Natural Philosophy.  S. 
But in the same first chapter he hath entreated of darkness, which thing surely can not be seen, and yet it belongeth to this science.  M. 
You judge well for indeed it belongeth to the setting forth of the nature of things, but by accident, as they call it, for neither the means of gathering together the light, neither of other the first things could be plainly declared, unless they were set forth by their contraries, or privations. For darkness, as it is a mere privation, doth not properly of itself beelonge to this art: but so far forth as it possesseth an use and place in the nature of things, and hath declared the power of GOD to be the greater in the creation of this world, it is very well mentioned of by Moses. Of all which matter, we will speak more hereafter.  S. 
Gather therefore now together such things as you would, and what you have proved.  M. 
Since then, neither God, neither the Angels, do appertain to the Natural Philosophers, and to this our present disputation: it remains, that the matter of this knowledge and science be said properly to be that creature which may be seen, and hath a place as S. Augustine speaketh, and hath a body, and is subject unto our senses, all, or some of them.  S. 
But the Philosophers, almost all of them, are of another opinion: For they think that the subject & matter of this Art, is that thing which is movable in that respect that it is Movable, not in respect that it is created, or subject unto our sight.  M. 
It is true. But therein they err doubly. The first error is, that forasmuch as the signification of Motion is very large, according to their own opinion, that it may also be extended to the Angels, since many times also they move from place to place at God's commandment, and indeed are fallen from their first original, (having suffered no small change not only of their place, but also of their nature:) surely the disputation concerning them were a part & that proper of the science of Natural Philosophy, which notwithstanding they do very stoutly, and that also verily & in deed dency. And this is their first error. The second is that the knowledge of Natural Philosophy doth not beelonge unto the things which we see, if so be any of them be unmovable, as things that neither perish nor are changed. Which, since it hath happened unto man for sin after his creation & perfect nature: truly, according to their opinion neither should man before he had sinned, for the most part of him have been a subject of natural Philosophy, neither should the treaty of him have appertained to Natural Philosophy. Which thing, how untrue it is, it appeareth out of the saying of S. Paul: who will have allthings that may be seen with our eyes, to belong to this our knowledge, & to the science of Natural Philosophy, and to be a ready and apt mean and degree, to the knowledge of God. It appeareth also by the same place, that the nature of man, while he was pure and had not yet sinned, is by Moses reckoned among Natural things. It appeareth moreover, out of sundry Psalms, that Man and the nature of man, as it was first created by God is most truly numbered among the kinds of Natural things: as in the 8. and 104. and 139. Psalms. the 13. 15. and 16. verses: and also in the 148. Psalm. To conclude, they that make The movable body to be the subject of this science, what other thing go they about, but to teach that there be two subjects of one Art, to wit, the body, and his motion? when as indeed one art aught to have but one subject.  S. 
Why then do Natural Philosophers define and determine those things which they call Natural by Motion especially?  M. 
First, because all their knowledge is gathered, as they term it, from that which is latter, not from that which is first. For things than began to be known when they were once extant, and by means of man's transgression were made mortal, that is to say, were by GOD appointed unto misery and destruction. For when they were destitute of God's word and light, they perceived not nor see, what manner once they were first created. Wherefore, when they began to be busied in these natural things which are now corrupted, they perceived their great and perpetual changes, ebbing and flowing, and inconstancy in abiding in one estate, and they judged that Natural things should be supposed of according to that their own condition. Moreover, seeing that Motion and change may most easily and generally be noted in all these things which we see, and which are in this world: it was an easy matter to distinguish and determine Natural things by their motion. There is motion truly in all natural things, and also in other which are not Natural, as in Angels: where by it cometh to pass, that Natural things cannot properly be separated and discerned from things not Natural by Motion.  S. 
Why do you call a thing, Natural, because of it own nature it may be seen and perceived?  M. 
Because, forasmuch as God hath created two chief kinds of things to his own glory, as S. Augustine teacheth very often, the one is visible things, the other is invisible, which is to be seen in the 1. chapter of Genesis, Moses in his treatise of Natural Philosophy, hath comprehended and handled but one kind, to wit, of visible things only, and those things only doth the Scripture acknowledge for the Natural things. Wherefore Natural things are to be defined, as we have said, in that they be visible. As for invisible things, and such as cannot be seen, whether they move or move not, they are revoked & reduced to another kind of Art as things that are not Natural. And to confirm this my saying, I could allege the authorities almost infinite of the ancient Fathers, S. Basile. S. Chrisostome S. Ambrose. S. Augustine, but what should that need in so evident a matter?  S. 
I understand these things: and as I perceive, this is your judgement and opinion, that all those things are properly the matter and subject of the Art of Natural Philosophy, which are the creatures of GOD, and subject to our senses, and may be beeholden, or seen.  M. 
You say true.  S. 
Now therefore, define every one of these, to the end that this whole disputation may proceed in order and method.  M. 
I will do so.  S. 
What is a creature?  M. 
It is every thing which is neither of itself, neither hath been ever, but was once made, yea and that by God. Thus do the learned say, and that truly in my judgement.  S. 
But S. Paul to the Romans, the 8. Chapter, and 20. verse, seemeth to have taught otherwise, to wit, that a creature is that thing which is subject to vanity, corruption, and servitude by reason of sin: which deffinition also S. hilarius followeth in his book of the Trinity.  M. 
You remember it well. Howbeit S. Paul doth not in that place define what a creature is generally, and of itself, but what it is now after sin, and so far forth as was then necessary for the argument which he had in hand. Wherefore, he had respect then unto one kind of creatures only: Neither doth Saint Paul define a creature by it own true nature, but only by the quality and accident which indeed is in it, and which happened unto things after they were created, that is to say, after they were once made creatures, but as having now lost their full and perfect nature in part, by reason of man's transgression. Which also may be answered unto him, whoso shall object against us the saying of S. Augustine in his book against Felicianus, the 7. chap. A creature is the substance of every corruptible thing, made by the will of God, out of that which is not yet, or was not sometime, so far as the nature of the thing will permit.  S. 
You think then, that it may otherwise be defined more commodiously and more truly, generally what a creature is.  M. 
Yea verily: For neither should the blessed Angels be truly called creatures, neither we ourselves, (if so be that Adam had continued in his first state of integrity) have been truly termed creatures, if the latter definitions were retained: for we should have been incorruptible, and without all vanity. Finally, the flesh of our Lord Jesus Christ should not rightly be called a creature, as it is oftentimes called by S. Augustine, and the truth itself beareth record, that it was a creature. For of it own self it might have been void of all infirmity, because it was free from sin and corruption, neither was it subject to death for it own sin: although notwithstanding we confess, that Christ died in the flesh. Wherefore, whosoever stubbornly impugneth the which we say, shall fall into all manner of absurdities. So that this which we have already alleged, and which we follow in this place, is the most true and ample definition of this word, creature.  S. 
Now then by your definition, is that to be called a creature, I mean the essence of the things themselves, and also their virtues and properties, together with their accidents? as for example, in a man there is a certain essence, which consists in the body and soul: there is in him also a virtue & property whereby he reasoneth, worketh, feeleth, moveth & walketh. There are moreover certain accidents which are existing and unseparable parts in every particular man, which do distinguish & separate the same man, making him to differ from other particular people of the same kind, which in the Schools are called individual Conditions. These are also necessary and existing parts unto the same particular people whereby they live, as place, time, colour of the face, stature of the body, with other such like: which by reason of their essence, Logicians call accidents. Wherefore I demand this question of you, whether you comprise under the name of a creature, those three kinds of things, to wit, the essence of the thing, the property, and accident, which, as you see, are distince one from another?  M. 
Yea truly. For whatsoever was by GOD first engraffed within things, or by course of nature is joined unto them, or whatsoever was by him created in this great universality of all things, whether it be a substance, or called an accident, I term a creature. Although Moses have only or specially handled and entreated of those kinds of things which are substances, and so in deed are called, which only I confess principally and of themselves to belong to a Natural Philosopher. And whatsoever hath not proceeded from him, but is made by the art of man, or by him wrought, or by his mischievous or perverse will added, that I call not a creature of GOD, not not a creature at all. For there can be no creature, but that which is made by God, who is the only creator.  
Wherefore, the handy works of men, their devices and inventions, which sometime are very excellent, shall not beelong unto this art: no not the sin of man, but by accident, and in respect that by means thereof there is a great alteration wrought in the first & pure nature of things, which at this present appeareth in all things, but specially in man, who is the most beautiful work of God.  S. 
How do the Grecians term a creature?  M. 
They call a creature Ktisis: although the word among the Grecians signifieth not only the thing that is created, but many times also the very working of the creator, and sometimes likewise the condition of the thing created as it now is, and as we see it.  S. 
These things I understand. But what mean you by this word visible, when you say a visible creature was the subject of Natural Philosophy?  M. 
Not that only which may be comprehended by the sense of the eyes, as are substance, light, and colour, (although this word visible seem properly to signify the same,) but what so ever else may be known and perceived by any other sense of the body, as by feeling, hearing, smelling, and tasting: as smell, sound, sweet, or sour, etc. And all bodily things are especially termed visible, for that our sight is the most certain, most excellent, and most noble of all the senses of our body: and for that also the actions of every living thing, and the arguments whereby we perceive them to be alive, are chief gathered by the sense of seeing, as moving, and breathing. Finally, that bodily things are more exactly discerned by the eye, than by tasting or hearing: so that to say, that a visible creature is the matter and subject of Natural Philosophy, is as much as to mean, that we would have every creature which is sensible of it own nature, to be the true & proper object thereof: whether the same be bodies, as are the substances of things: or whether they be not bodies, as are the virtues, properties, qualities, motions and actions, which unto all corporal things by nature and their first creation and beginning either cleave unto them without, or are engrafted in them within. All these kinds are, as I have said, natural things, and created by God.  S. 
I Understand these things. But tell me now, by how many manner of means doth a Christian Natural Philosopher handle and consider of these creatures?  M. 
Only two ways: the first, to wit, as they are all generally contained in one, and all comprehended as it were, within the compass of one body which encloseth them all, which is called the world. Or else every one in his kind, which are sundry, wherein the creatures are distincted, and separated one from another. Which the particular History of the creation in the six days, setteth down unto us.  S. 
How prove you that?  M. 
In that the Scripture many times reciteth unto us all things created and visible, under the name of the world: as in isaiah the 38. chapter, and 11. verse: john the 1. chapter, the 9 verse; and the 9 chap. the 39 verse. And many times the Scripture reciteth them distinctly and severally, thereby the more to set forth the wonderful wisdom of God, as in the 104. and 147. Plalmes, and 8. verse, and the 149. Psalm. Wherefore we must also entreat of them after both these manners, that such things as may be gathered & learned out of these creatures appertaining to the knowledge of God, and setting forth of his glory, according as the Scripture teacheth, may be by us abundantly understood, so that at the length we may become perfect Christian natural Philosophers.  S. 
With which of these two methods must we first begin?  M. 
Even with that treatise, which proposeth unto us all things generally comprehended in that one body, which is called the world.  S. 
And why with that?  M. 
Because, that way of teaching is more general, and more easy. For whole things are better known than their parts: for a man shall with more ease behold an whole house, than be able too distinguish or comprehend in his mind every part thereof. And moreover, that which shallbe said concerning the whole world, will open unto us the way and entrance too the handling of the particular kinds of things. For it shallbe 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 world is diverse and manifold, as the Philosophers do teach us, as Laertius in his 7. book, and plutarch in his first book of the Philosopher's opinions, which signification we must first distinguish, lest being deceived by the ambiguity of the word, either we do mock the reader in this whole disputation, or else deceive him.  S. 
How many significations therefore are there of this word, world?  M. 
Three special. First, the world is taken for the creatures themselves, whereof this whole visible frame and work consists. So is it taken in john the first chapter, the 10. verse: so likewise in the 2. Epistle of S. Peter, the 3. chap. and 6. verse. And moreover, for the corrupt and miserable condition of this world, which falling unto all these things by means of man's transgression, now hangs upon them: whereby there is a most manifest confusion, and a great disorder in all things. So saith S. John in the 2. chap. and 16. verse: and likewise the 5. Chapter, and 19 verse. Finally, it is taken for one part of the world, and that the most noble and excellent, to wit, for men only, and many times for all men, as to the Romans the 5. chapter, and 12. verse: John the 3. chapter, the 16. verse: and oftentimes for the faithful and regenerate, as in the 1. Epistle of S. John the 2. chapter, and 2. verse. and at another time also for the reprobate and unbelieving, as in the 1. Epistle to the Corinthians, the 1. chapter. and 21. verse: and S. John the 14. chapter, the 17. and 22. verses. Otherwise also if a man would call the definition of this word world, unto certain chapters and special points, we may say, that under the name of the world, sometime the place itself, sometime the substance of the things, sometime the men as the principal part thereof, and sometime the corruption of the same part, that is to say, of men, is to be understood.  S. 
But the world was by the Latins called Mundus, for the most beautiful order of all things therein coteined, like as it was also termed by the Grecians, K●smo●, of the comeliness thereof: which reason of the name, truly is repugnant unto that signification, whereby you say that confusion of things and vice is sometime signified by the name of the world.  M. 
verily, you have alleged a true definition of this word world, from which notwithstanding afterward the use both of the Greek and Latin tongue hath deflected. For men understood that rebellion, corruption, and disorder was generally in all things and parts of the world, they called the same by the name of the world, because it is inseparably distributed throughout the whole, a●d engraffed, as it were, within the marrow of every singular thing. By which means, men are many times termed to be the common destiny and misery of men. The Hebrues in their tongue call the world Gola (which word the Apostles do translate everlasting, 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 eternity, as if the world had been always and from everlasting, but rather of the fixed and certain order thereof, which the Lord God hath established in it after that he had created the things that are in it, which we behold to be in it & to continued in it even unto this day: as are the rising and setting of the Sun, and the change and alteration of the four quarters of the year. And this shall endure so long as this state of things shall continued, as it appeareth in the 8. chapter of Genesis, the 22. verse: the 9 chapter, the 9 or 10. verse: & job the 26. chapter, the 10. verse: & Ecclesiast the 8. chapter, and 11. verse. Wherefore, when this age and figure of this world is past, this order of things shall perish 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 continued until that time. For the Hebrues themselves do plainle signify, that this world shall one day have an end, calling the same world by the name of Chadel. Psalm 39 verse 5.  S. 
By which definition therefore, or by which of those three significations, must the world be taken in this disputation?  M. 
By the first.  S. 
What is the world?  M. 
The world is not only a certain comprehension and heaping together of all these visible things, but also a most orderly and wise distinction, ordained by God in every kind and space, whereof he made heaven and earth to be the extreme parts.  S. 
Whence do you prove this your definition?  M. 
First, out of the very same places of the scripture, by which I proved that all things visible and which can be seen, are the matter of this Art: and also by that the scripture, for the most part, useth to term the most excellently and beautifully ordered frame of this whole world, by the name of the world as in Genesis the 24. Chapter, and 22. verse: the 2. Chapter the 4. verse: Matthew the 11. Chapter, the 25. verse: and in other places also almost infinite.  S. 
Why have you comprehended both these points in your definition, to wit, that the world is not only a general comprehension of all things together, but also of them severally distinguished?  M. 
Because, if we will conceive in our mind confusedly all things whereof this world consists, and is diforderly heaped together, or lying one upon an other not yet disposed into any order, but as it were the rubbish of some house that were fallen down, or as it were stuff prepared to build some house withal: such an heap of things can not yet be called a world. It is rather that which the Grecians, both poets & others, termed by the name of Chaos: the Hebrues call the same Bohu, that is to say, a disordered heap, from which some think the word Chaos was derived, by a small change, to wit of the letter B. into C. as though the Grecians, being disdainful hearers, and unskilful Scholars, had understood the word rather after that manner: Hereof that phrase and manner of speaking in the Latin tongue is known, which Verrius the learned Grammarian hath noted, that in the old time the ancient people called the world Cohum, and from thence this word, inchbare, to beeginne and leave unperfect, was derived. But by the Apostle, in the Epistle to the Hebrues, the 3. chapter, and 4. verse, the world is called an household, and compared to a family well and orderly disposed: neither is it a disordered heap in deed.   

The. ix. Chapter. Whether the world may truly and Christianly be called an universality.  S. 
BUt in that this world is by some Latin Writers called universitas, an universality, and by the Grecians all and the whole, do you allow of it?  M. 
Although I know, that so proud a name as that is, doth scarce please well some very well learned and godly men: notwithstanding, forasmuch as grave authors, and also Ecclesiastical Fathers and writers have used that word, truly I judge that it is not to be rejected. For S. Augustine in his Enchirid. the 10. chapped. and in the 8. book, and 25. chapped. of Genesis according to the Letter: and Tertullian also in some place: and Ireneus likewise in the 2. book and 12. is not afeard to use this word for the world: that I may not also commend unto you in this respect S. Ambrose, and S. basil, whose opinions perhaps may be confirmed out of the 3. chap. and 4. verse of the E. pistle to the Hebrues. For although, besides this visible world, there be other creatures of God, and those also many very excellent & beautiful, as are the Angels, and the seats of the Saints, and blessed men: and this name, universality, seemeth to be an arrogant and bold name: yet all men know in what sense they call it so, and how we aught to understand it, to wit, that the world is an universality, not of all God's creatures, but of those only that can be seen, and are corporal.  S. 
Hitherto concerning the name of the world: now let us come to the thing itself.  M. 
Yes, for so the order of the disputation requireth.   

The. x. Chapter. Whether the world, and the things that are contained therein, be sound bodies, or certain shadows only.  S. 
WHat things therefore, may there be taught out of holy Scripture concerning the world?  M. 
Many things truly, and those all most worthy too be known, which appertain too the praise and admiration of God the Creator: whereof some declare the nature of the world, and othersome the causes of it.  S. 
Which be they that declare the nature of the world, and of this whole universality?  M. 
Those questions for the most part, which are diversly tossed, either by Heretics, or by Philosophers.  S. 
Which is the first of them?  M. 
Whether this world, and the things therein contained be substances, that is to say, certain sound bodies, and natures truly and in deed subsisting: or whether they be certain shadows only, and the representations and images of things.  S. 
How should they be so?  M. 
Because not only Plato will have all things that are here, to be the images of certain ideae or patterns, and the shadows only of true natures which are in heaven, and remain in God's mind: but also the Valentinian heretics contend, that whatsoever things are in this world, are only the mere imagies of their Eternity's, and representations, and transitory shadows of them. In confirmation of which their opinion, they allege the testimony of S. Paul, the 1. Epistle, the 7. chap. and 31. verse, to the Corinthians. The figure of this world (says he) passeth away: as though they were but vain shows, and no sound bodies whatsoever things we behold here with our eyes, what manner thing that was which the Poet described in these words:  

And (but his learned guide instruct him did, to let go by  
Those flittering tender forms, & not to touch those shapes that fly,  
Which nothing been but life, and substance none, but likeness thin)  
He would with them have fought, and did in vain to beat begin.   S. 
Can you answer unto this?  M. 
Yea.  S. 
How I pray you?  M. 
first, as touching Plato, let us bid him farewell, for that he is not only an Academike, and doubtful of mind, and uncertain in every thing: but also an Ethnic, and nothing beelonging unto us Christians: for the things that are without belong not unto us, as S. Paul sayeth. But as touching the Valentinians, who would be called Christians, they are sufficiently confuted, and most sharply reproved by S. Ireneus in the 2. book, and 7. chap. of his work which he wroat against heresies. But what absurdities and inconveniences do follow that opinion, mark. For they must needs confess that those things, these heavenly ideae and Patterns, whereof, by their Doctrine, these earthly things are shadows, too be bodies, which is an absurd thing. Neither can a bodily thing be an image of things that are mere spiritual. Moreover, all this whole most beautiful work of GOD, which is called the world, shallbe a fantasy, and a mere dream, and not that thing which we suppose it to be: which is blasphemous. Also to see, handle, and feel, shallbe nothing else, but to be deceived, and to be mocked, and after the manner of mad and drunken men too be sick and to dream: and this which we call sumthing, shallbe nothing. The meats which we eat shallbe imaginations: the men with whom we be conversant, shadows the earth which we go upon, a vanishing shadow, not a sound body, and an element. And finally, Christ himself, who was made like unto us, was an imaginary man only, and not a very man in deed, and therefore his passion imaginary also. And by what meaves might the madness of the Mar●i●nites be better called out of Hell again? Yea, the case should stand otherwise than hath the old Proverb, to wit, that the life of man is a stage play, and the world the Theatre.  S. 
What answer you to S. Paul?  M. 
That he doth not hold with the Valentinians. Neither doth S. Paul speak of the things themselves and their nature, what manner it is: but only of the state and condition of them how transitory and uncertain it is, that we should make no account of it.  S. 
How do you prove your opinion to be true?  M. 
Beesydes the great absurdity of these things which we have before declared, experience itself confirmeth the truth: add here unto also which 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 Psalm 102. the 25. and 26. verse. And to be short, all those places of holy Scripture in which the Lord witnesseth that he founded the earth, & created all things: and not that he hath cast before our eyes vain representations, and empty shadows of things, to deceive us with all.   

The xi. Chapter. Whether there be one world only, or many.  S. 
THis I understand, discourse now of such things as next are wont to be moved concerning the world.  M. 
That is this, whether there be many worlds, or but one only?  S. 
Have there been some of opinion that there be many worlds?  M. 
Yea truly. And in this point they are of two opinions.  S. 
Declare them.  M. 
Some think that there be many, and those of sundry kinds. Others also, that there are many, but all of them of one nature.  S. 
What mean those first; which think that the worlds are of sundry kinds?  M. 
They make two sorts of worlds, whereof the one is intelligible, Ideal, or as a pattern, which indeed subsisteth, but it is resident above this world: the other is earthly and figurative, which God hath created according to the representation and image of that spiritual and ideal world, which subsisteth also, and it is this world which we mortal men do inhabit.  S. 
Do some say thus?  M. 
Plainly they affirm it. And those not only profane▪ Philosophers, as Plato, Philo judeus, and Plu tarch in his book of the moons face: but also grave men, and some among the Christian writers not to be contemned.  S. 
Is their opinion true?  M. 
Not verily. For the Scripture in no place maketh mention of this ideal world, as they call it: and they that are of that opinion, they speak to childishly, I will not say reproachfully, of GOD, as if he were an ignorant and an unskilful young workman, that could do nothing unless he hadan example or pattern laid before him, and that he could devise on nothing, nor think upon any thing in his mind, nor understand any thing without a form laid before his eyes. All which, how well they agreed with the omnipotency of God, and his incomprehensible wisdom, let them see, for I cannot see. Finally, where, and in what place at the length this spiritual world is, and how it subsisteth, whether it be in God's mind, as one substance in another▪ Surely, it can not so be. For GOD is a most simple nature, which receiveth and containeth none other thing than itself: but if indeed it were so, whether were it as an accident, and a certain forming, or a fantasy & fiction of God's mind? Truly it cannot be so neither. For there salleth no such accident upon God, who in that he seethe the things that are present, he gathereth not in his mind the fourmes and representations of things that are object unto him: when he thinketh and meditateth, he discourseth not from one thing to another: when he worketh and maketh somewhat, he doth not consider of it, and examine it according too some pattern which he hath conceived in his mind▪ to the end he would not err.  S. 
Howbeit, the Lord commanded Moses, that he should do all thing accordong to the example and pattern which was showed him 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 heavenvly things only & not things appertaining to natural Philosophy. Then again, there is difference between God the most wise creator, and Moses a creature & a man, subject unto the same blindness & infirmity that other men were. Wherefore, to theintent he might well execute that which he was commanded to do, surely he had need of such an example, or pattern. This pattern also which the Lord showed him in the Mount, did not indeed subsist, nor was a substantial thing, as I am of opinion: but it was such a representation and image, such as were the images of many things to come, which were afterward by God revealed to the Prophets, and before that, unto Abraham and the patriarchs.  S. 
They that defend that there be many worlds of one kind, what do they say?  M. 
This for sooth, that like as we inhabit this world, so others inhabit other worlds, in which is also an other earth like unto ours, and other heavens, and another Sun, and a Moon, and all other things in them as in ours. Wherefore, some of them suppose that there are an infinite number of worlds, some more, some fewer. Among whom are reckoned the followers of the Philosophers Epicurus, and Democritus.  S. 
Are there in deed many worlds?  M. 
Fie upon this infinite or multitude of worlds. There is one and no more: although S. Jerome out of a certain Epistle of Clements disputeth of the same in his Commentaries upon the Epistle of S. Paul to the Ephesians, the 2. chapter, and 2. verse.  S. 
Tell me why you judge we should think so?  M. 
First, forasmuch as when the holy Scripture doth diligently reckon up the special visible works of God, wherein his majesty and omnipotency may easily be perceived, he maketh mention of this one world only, and not of any other. Which if there had been many, doubtless he would have made mention of them. For that point had made very much to the setting forth of God's glory, and power. Moreover, what is their state, order, condition, fall, constancy, Saviour and Jesus: what likewise is their life everlasting, and from whence cometh the salvation of this second or third world, it is no where declared, neither in what sort these other worlds were made and created: but all these things are expressed concerning this one only. Wherefore, it must needs be, either that those worlds were made by some other God, or that they came of themselves, both which opinions are plainly blasphemous. Or if they be created by the same God by which this was which we devil in, why doth the Scripture speak nothing of it? Surely there can be no probable reason alleged of so envious and dangerous silence. And therefore it came to pass, that the ancient fathers in fore time did very well think and gather that there is but one God, because there is but one world, and contrariwise that there is but one world, because there is but one God. Moreover, all this framing of many and sundry worlds, how foolish and childish is it? For why should God make many worlds, since he might comprehend althing more commodiously in one, and the same being of so great receipt, which he meant to comprehend in those diverse and sundry worlds? But, as it is commonly and truly said, God and Nature make nothing in vain, and that is vainly and rashly done by more things which may be done by fewer. For admit that GOD had created more in number, those worlds should differ in number only, and not in kind or likeness. What need he then to created one manner of thing so often? To conclude, when the self same Scripture oftentimes addeth the Greek article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it speaketh of the world, the authority of S. john in the 1. chap. and 10. verse witnesseth, that there are not many, but one only, and that a certain one. For the article which is joined unto it, doth signify a certain and sure thing. But if we grant that there be many worlds, even by the very same reason we must confess, that they are in number infinite. I let pass those absurdities which notwithstanding do necessarily follow, to wit, that never almost we should have any Eclipses of the Sun or Moon. Yea, we should never have night, since one Sun or another of one of the other worlds, should either rise unto us when ours goeth down, or else should shine in the mids of Heaven, when ours is shadowed, and in the Eclipse.  S. 
But why did not God make many worlds?  M. 
Truly, not by reason of any impotency, or lack of power: since that he is omnipotent. Not that his senses were exhausted in the framing of so huge a mole, or his strength wearied: for he made althinge with his word only, as it appeareth in the 33. Psalm. Not also that it happened so for want of matter, as the peripatetics suppose, for that all the matter that was prepared was spent in making of the body of so great a frame. For he that could first make this so great a world of nothing, could, if he had lusted, have prepared matter for himself to make infinite other worlds of. But this is only the cause that there were not many worlds made, because God would not: for he made whatsoever he would, Psalm 115. and 3. verse. But why he would not, it may be, the cause is not known to us, notwithstanding it cannot be an unjust cause: he himself saw that this world was an argument great enough unto us, to set forth the commendation and renown of his wonderful mercy and justice, who knoweth all thing: and therefore he created this one only.   

The twelve. Chapter. Whether this world be finite.  S. 
BUT is this world finite, as some do dispute?  M. 
It is not only one, but it is also finite, and hath bounds.  S. 
How prove you that?  M. 
Because that is finite, whose extreme parts may plainly and perfectly be showed, but the Scripture hath appointed heaven and earth to be the extreme parts and ends of this world, whereof Heaven is the farthest, and the earth the nearest, as it appeareth in the 20 chap. of Exo. & 11. verse: and Genesis the 2. chapter and 2. verse, and also in other places. Wherefore, truly it cannot be doubted, but that it is finite. Moreover, what difference should there be noted to be between the Creator and the Creature, if, as he is infinite, and without measure, the creature also should be infinite, diffuse, and without measure. Finally, there should be two infinites appointed, which by no means can be indeed, or be defended.   

The xiii. Chapter. whether this world be spherical and round.  S. 
I Remember allthings which you have hitherto confirmed, to wit, that this world is substantial, not a shadow: that it is one, not many: and finally, that it is a certain finite mass & comprehension and not infinite: and thereunto add also the residue.  M, 
First, this is wont to be demanded, what is the form of this world, and specially of this body, with in the compass whereof all these things are contained: for that some will have it to be spherical or round, as Aristotle: othersome of the fashion and likeness of the figure Icosaidron round compassing with a great many of Angles or Corners here and there in the top, as Plato: Others, plain and flat, like a skin stretched forth abroad, as S. basil: others give it other forms, and those also diverse, as the Greek writer Cleomides reporteth in his title of the contemplation of circles.  S. 
Is there any of those opinions true?  M. 
God he knoweth. We, who in no place of his word do read these matters plainly determined (unless perhaps some man will allege that which is written in job the 22. Chapter, and 14. verse: and there is mention also made of the sphere of the earth in isaiah the 40. chapter and 22. verse: and in S. james the 3. chapter and 6. verse, to the end he might prove that this world, and also the outmost heaven, are round like a circle or a wheel) do oftentimes fall & are drawn into contrary opinions. verily, that the world is round, it seemeth unto me much the more probable, by that which is written, as I have said in job the the 20. chapter, and 14. verse: and in Eccles. the 24. chapter, and 8. verse: both for that it is the most beautiful and widest form of all other, by which it was needful that a compass which should contain in the bosom thereof so many things, should be framed: also for that the principal, and as it were the parts of the whole in respect of this world as are heaven, water, & earth, are by our senses themselves perceived to be spherical and round, unto which it is credible that the compass of the whole world is semblable. How be it, I can affirm nothing certainly thereof, since although we admit that this part which is nearest unto us, & the lowermost of the circumference of the high heaven which we behold, and which environeth althing, be bending, hollow, & round notwithstanding it may be imagined that the farthermoste and highermoste part of the same circumference is of some other form: and I know there be some that have said that the uttermost and farthermost part of heaven is shaped like a bell.  S. 
But in the Prophecic of isaiah, it is said, that heaven is stretched forth, and spread abroad like a web or a curtain, isaiah the 40. chapter, and 22. verse: whereunto also accordeth that which is written in the 104. Psalm, and 2. verse, wherefore, it is like to a plain, which form is quite contrary to a circle. For a circle turneth about always in his own roomth.  M. 
verily, both the places which you have alleged, declareth not the form, but the uttermost top or end of world, which therefore is said by God so to be stretched abroad and to cover the earth, both that men may the more commodiously devil under it, as it were under a most beautiful and wide rough (whereof it cometh that we French men call all such coverings, heaven, and in our country language, un ciell) and also to the intent that this is a veil being spread before men's eyes, they may be restrained from the overcurious and deep entering into and searching after the secrets and mysteries of God.  S. 
But since the same holy Scripture hath plainly distinguished the higher place from the lower in this world, as in isaiah the 55. chapter, the 9 and 10. verses, it cannot then seem to be spherical or round. For in a circle no part can be called high or low, forasmuch as all lines which are drawn from the centre to the circumference are equal, and the circumference itself which way soever it stand, is alway upward and in the higher place.  M. 
Of this we will speak afterward, and that more at large. But now to set down so much as shall be sufficient to take all doubt out of your mind, understand thus much: That by the rules of the mathematicians there be indeed, and are noted these positions of the higher and lower place, and that they are indeed distinguished one from an other. For the middle of the circle which they call the centre, is the lower place and downward: and the circumference (which is the upper line, which being hollow, and meeting together, containeth the whole round space within the circle) is the higher place, and upward: so that in that these positions and kinds of places and differences are found in the world, you may conclude that which you would, to wit, that the whole receipt of this world is not spherical and round.   

The xiiii. Chapter. Whether the world have one only soul,  S. 
NOW, forasmuch as this world is but one only, and since it is finite, is it governed by some one speciallsoule only, which is dispersed throughout every part thereof, as it were in the members, as we see the soul to be in a man's body?  M. 
That this whole world hath a soul, and that one only, certain Philosophers of noble fame have long since been of opinion▪ as Aristotle, & certain other: whose opinion hath he followed who written in this manner.  

first heaven and earth, and of the seas that flitring fields and fines,  
These glorious stars, this glistering globe of Moon so bright that shines.  
One lively soul there is that feeds them all with breath of love:  
One mind through all these members mixed this mighty mass doth move.   
But this is not so much a solemn sentence or saying, as it is a great error, as S. Augustine teacheth in his book against Felicia Aria▪ the 12. Chapter.  S. 
Why so?  M. 
Because those bodies which are contained within the govenrment of one spirit, and one soul, are all one, & not divided (as is the body of every one of us) & not separate one from an other as a flock: and not one touching or near joining to an other, as are the fingers of a man's hand, & houses that stand one close to an other. As for the parts of this body, which we call the world, they are not only distinguished one from an other, but separated also & divided from themselves by distance of space. For every sheep, every horse, every tree, every particular man is a part of this world: yet are they so divided by place & mole of body, and by circumscription of distance, that it cannot be said, that all and every one of these have one soul only. For what would come to pass, if it were imagined that in deed there were one only soul, and spirit in all these things? For soothe this absurdity: That the soul, which is a certain simple nature and altogether spiritual, were to be divided as bodily things are, and not by imagination only. Neither can this inconvenience be avoided, seeing that those things in which that only and singular soul is contained are in truth separate and divided by place, and determined every one of them by circumscription of their own body. Moreover, it should follow that all the parts of the world had life, as the Sun, the moon, the stars, the heaven itself, yea & all the celestial bodies which notwithstanding S. Augustine most plainly denieth in his book against Priscillia the 8. 9 Chapters: & that this opinion of S. Augustine against the Mamches is true, the effect proveth. For who would ever affirm, that the stars had life or reason? Finally, since of the parts of the world, some be mortal, as brute beasts: and certain immortal, as men: how can it be that this singular and one only soul of the whole world, can admit in itself qualities and conditions so contrary and repugnant one to an other, that it should be one part of it mortal, and another immortal? specially being itself singular, one, and simple: not double, and compounded. Moreover, among such things as die, someperyshe very soon, as worms, and flies: some continued very long, as Cedar trees, the Crow, and the Heart: by this reckoning it cometh to pass, that this soul of the world, which notwithstanding in these men's opinion is only one, and in number singular and alone, may be called partly dead, and partly alive. All which how foolish, false, and repugnant they be, you see.  S. 
I see indeed, and I agreed with you, in that you do most truly deny that there is one only soul, and that in number singular, of this whole world.  M. 
Yea, farther, besides the reasons above recited, we will lastly allege this one out of holy Scripture, as the strongest of them al. To wit, that by this means, the goodness and wisdom of God, who giveth unto every thing, and ingraffeth within them their proper and distinct virtues, is not only obscured, but utterly extinguished, and plucked out of men's minds: while we attribute these virtues, the administration and government of those things, not unto GOD himself, but unto a certain other nature and soul, contrary to that which we are taught too believe and confess, Psalm. 147. and 15. and 16. verses: To the Ephesians the 3. chapter verse 20. and job the viii. chapter the 5. verse.  S. 
If then, there be not one certain soul of this whole universality, as you teach, truly the opinion of the stoics, Platonikes, and of certain other Philosophers: and likewise of the Priscillianist Heretics is overthrown: who say, that this world is a living creature: and endued with will and reason.  M. 
You gather well: For their opinion is altogether foolish, and unreasonable. For, since that is only a living creature, and so to be called, whose parts and members are not contained only in one continual compass of the body, but also governed by one spirit: verily this world is not a living creature. For the members thereof are disjoined, and separate. As for the authority of the stoics, and other Philosophers which you named erewhile, it should move us very little, had not S. Augustine sometime written, that he doubted whether this world were a living creature or not: which thing as he would not deny, so dared he not affirm: whose doubt notwithstanding we aught not to follow, or allow of.   

The xv. Chapter. That this world was made in time, and is not eternal.  S. 
BUt I ask you this question, whether this world began sometime to be: or whether it were always, and be eternal?  M. 
Many arguments do prove, that the world once began to be: among which all, Philo in his book De Mundo, of the world, hath gathered five special one's. We will declare ours and those which be most Christian.  S. 
Which be they?  M. 
These four. First the voice and authority of the divine Scripture, which speaketh in this manner: In the beginning God made heaven and earth: Genesis the 1. chapter and 1. verse. The second reason is certain: For if the world were coeternal with GOD, itself also were God: for eternity is not only proper to divine nature, but also the most itself substance thereof, and the principal part, and definition: Exodus the 2. chapped. and 14. verse. Revelat. the 1. chap. and 8. verse. The third, that forasmuch as this world shall have an end, and every thing hath means whereby it doth consist, it followeth necessarily that it had a beginning of being. For although, that be truly said, not whatsoever had a beginning shall have an end (forasmuch as there be many things made, which through the singular benefit of God, are not subject to death and corruption, as Angels, and the souls of men which are immortal) notwithstanding it is most certainly affirmed, that, whatsoever shall have an end, the same also had beginning of being. Which Rule is so general, that it admitteth no exception. Finally, the fourth is this, that not only the causes of the creation of the world are set down, and also the certain time noted, but also for the preservation of the perpetual memory thereof, there are certain spaces of time prescribed, as the order of weeks do plainly teach: and also the space of fifty years, which is called by the Hebrues the year of jubilee, which God himself commanded to be observe: whereby we might easily know and understand, how many ages are passed since the first beginning of the world.  S. 
Concerning that authority which you allege out of the Scripture, and the 1. chapter of Genesis some do otherwise interpret it. They grant, that all these things indeed were made in the beginning, but not in tyme. For the meaning and signification of a beginning, or of this word principium, is manifold, and in that place, they say, it must not be understood of the beginning of tyme.  M. 
The signification of a beginning, or of this word principium, is threefold. For it respecteth either the time either the thing & the causes, or else the order. The beginning of time, in those things which are brought forth in a certain time, is that moment of an hour either wherein they are conceived, or are brought forth into the world. Those things have only the beginning of time, which are done in tyme. That which is called the beginning of a thing, and is taken for the cause in those things which are of one age and time, is that relation and affection, whereby one thing is the cause of the being of another. So, if we make a conference between the day and the night, we say that the Sun is the beginning of the day and light, although both of them do appear unto us at one moment. Such a beginning, a diverse or certain time doth not establish. Finally, a beginning in respect of order, is called that which ministereth the beginning of numbering, in such things as are disposed in one order, as for example: The father is the beginning among the three people in trinity, which are one god: the magistrate is one among many of like authority, with whom in telling we do begin: like as we do with our chief Magistrate or Judge in this our City of Geneva.  S. 
In this respect then, they would have God to be the beginning of this world, as being the cause and workman thereof, as he that is first numbered, is called the beginning.  M. 
Mark how absurd this is. first, what shall be the sense and meaning of this saying, In the beginning God made heaven and earth, if so be they will thus expound it, God in the beginning, that is to say, God in God created heaven and earth? Moreover, why said he, did created, which word doth not only determine a beginning of being, but also the force of working, and a determinate beginning of time is therein manifestly comprehended and included. Besides, will we, nill we: by this reason we shall fall into that damnable heresy of the Hermogenians, who make the work to be eternal with the workman, and so we must needs make more Gods than one. Of which error, me thinketh I should speak somewhat more at large, were it not, that Tertullian, long science, had utterly overthrown it in a whole work, yea, the Scripture itself doth manifestly expound this saying of Moses, of the beginning of time, proverbs, the 8. Chap. and verses 25. 27. and 28. He useth also the same words and the same comparison, when he speaketh of the beginning of the world, wherein there must needs be understood a beginning and moment of time, and of being. Neither can that which S. Paul repeateth so often, speaking of the beginning of the world, be understood of the laying of the foundations thereof to the Ephesi. the 1. Chapter, and 4. verse, and, whereas in an other place he calleth certain times seculare, the 2. to Timothy, the 2. Chapter and 9 verse: to Titus the 1. Chapter, and 2. verse: unless that we confess that all these things had a certain time of beginning, and being. What are these eternal and seculare times, what ugnifieth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is there not understood thereby a laying of the foundations in time: and doth he not term those times seculare, which passed away, and must be numbered from the moment and prick of time, wherein all these things began to be made? In which point Sainet Augustine agreeth with us, in his book against the Priscillianists, the 6. chapter. To be short, how should the ages of those ancient men Adam, Enoch, Noah, & also the time of the universal flood, be known how far distant it is since the begining of the world, if there were no beginning of time in which the world was made? In so much, as I marvel what should move certain Ecclesiastical writers, to doubt thereof: and specially S. Augustine, a man so much exercised in the scriptures: as namely in his book of Genesis upon the letter: although also afterward he be altogether variable in defending the same, and many times diverse and dissenting from himself.  S. 
But there be some, that object two authorities which are repugnant 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, whereunto I pray you to answer first.  M. 
It shall be an easy matter so to do. For if I list, I could answer that, which as I suppose, we have already agreed upon, that the authority of this book is far to be removed and separated, from the Divine & canonical Scriptures. And therefore it proveth nothing. Howbeit, I had rather say that that is true, which is confirmed by the words of the text, and that the place is corruptly translated in this manner, God made all thing at once, for the meaning of the authors words is this: He that liveth for ever, made all things together: he says, altogether. Wherefore we are taught, to acknowledge one only author and creatuor of all things, as Ireneus saith in the 4. book and 21. chapter: it is not there affirmed that all things that are created had there being begining, or were all made in one moment, or that they were from everlasting, or without beginning of time. This is therefore the signification of this word, Pariter, together, to wit, that the power to created all things, is given to one, and not to many. For the same book in the 16. Chapter, and 25. verse, setteth down, how that created things were disposed and made in certain order, and time, Howbeit, I am not ignorant, how much the signification and reading of this only word, Pariter together, did oftentimes trouble S. Augustine in the 5. book, and 3. Chap: and also in his 6. book, and 6. Chapter of Genesis upon the letter▪ and also many other of the Fathers. Thus have you mine answer to your first objection, to wit, that for at once, you must understand, together. Now tell me your other authority.  S. 
They allege also, that which is written in S. john's Gospel, the 1. chapter, and 1. verse, In the beginning was the word. Now if you think that this word, beginning, is to be referred to time, then must you most impiously affirm, that the word, or the Sun of God, which is signified thereby, had his beginning in some time, and is not eternal.  M. 
Truly, we should be hardly urged by so great authority of the Scripture, unless the matter itself, whereof we entreat, did minister unto us the dissolving, and exposition of this difficulty. We have already declared, how that the signification of this word, principium, or beginning, is sundry, wherefore, it aught too be taken according to the reason and nature of the thing whereof we dispute. And you see, how S. john plainly says, that this word, or Sun of GOD, was not created in the beginning, but that it was in the beginning, when God created all things: so that S. john setteth this his, In the beginning was, against the saying of Moses, and creation of all things, where the Scripture speaketh thus, In the beginning God created heaven: and not thus, in the beginning was heaven. And moreover, S. john teacheth, that the same word of God, is also the same God. And that word, sayeth he, was God. But that which is God, can have no beginning of tyme. Wherefore, the same is most falsely expounded and understood of time and beginning of existency in Christ. And therefore this word, Beeginning, hath another signification in that place: too wit, that, by which S. john excludeth all beginning of time, to the end that so far as our minds are able by thinking too look back, and to stretch forth themselves, we may not withstanding believe most assuredly, that before, that word and Sun of GOD, had being, and had a distinct substance from the Father. By which means of speaking, eternity is accustomably signified in the Scriptures, as it appeareth in the 8. of the proverbs. And also by the self same testimony of S. john it is declared, how that all these things were made and brought forth in the beginning of time: for they were not in the beginning as was the word, but they were made, for as much as they were not in the beginning.   

The xuj. Chapter. That the world came of itself.  S. 
NOw, since you have proved, that the world had a beginning of being, I pray you declare, whether it came of itself, or of some other.  M 
I suppose, there is no man, though he be but slenderly learned in the Scriptures, that doubteth concerning this point, to wit, that the world came not of itself but of another, to wit, of God. For if it came of itself, it should also be immortal and eternal, and not made in tyme. For it were then of ability to minister force unto itself, to endure perpetually, and it should also have always been. And besides this, it should be a God. For what soever is of itself, and hath life & substance must needs be god. Forasmuch as the Creator differeth from the creature in that respect especially, in that the Creator is, and subsisteth by his own power and virtue: and the creatures only by his power and assistance. Worthily therefore S. Augustine in his Enchiridion, No man, says he, can be of himself. The omnipotency of the Creator, and the virtue of him that is omnipotent and possesseth all thing, is the cause of every creatures subsisting. Whosoever therefore, shall deny this, to wit, that this world was made by the will and power of God, but will contend that it had the force and virtue in itself of being, plainly repugneth against the whole sacred Scriptures. For there is no thing almost better known, or more oftener inculcated into our ears, than that God is the maker and creator of this world, and that all things were fashioned & brought forth by his hand, will, & power. And that I may not travail in the gathering together of these testimonies, I will here recite unto you: twain for all, the one in the Psalm 104. and 29. verse, If thou hide thy face, they are troubled: if thou take away their breath, they die, and return unto their dust: if thou sand forth thy spirit, they are created, and thou renuest the face of the earth. the other in isaiah the 45. chap. and 18. verse: For thus saith the Lord, that created heaven, God himself, that formed the earth, and made it, he that prepared it, he created it not in vain: he formed it to be inhabited. And therefore the ancient Fathers commonly termed the world, a work perfectly wrought.   

The xvii. Chapter. Of the causes of the world, and first of the cause efficient thereof, which is God: not Angels, nor Devils.  S. 
Which be the causes of this world?  M 
There be four, first the efficient or producing cause, the material, formal, and final.  S. 
Can you declare them severally unto me?  M. 
I will.  S. 
Tell me then, which is the efficient cause?  M. 
God, and he only.  S. 
Have you any reason, whereby you can prove this your so short resolution?  M. 
Yea, I have. And first Moses proveth, that it was God that made this world, Genesis the 1. chap. In the beginning God made heaven & earth. And David also confirmeth same in the 33. Psalm, and 6. verse: By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. For he spoke, and it was done: he commanded, and it stood. Likewise isaiah in the 44. chap. And job the 12. chap. And finally both the new and old Testament. The same also did Anaxagoras the Philosopher signify sum what obscurely, having before received it by some ancient tradition, who called the mind; that is to say, God, the Creator of all things: who, although he were therefore laughed at by the other natural Philosophers of his time, yet he held the true opinion. Howbeit, the Marcionites, and after them the Manichees, do urge farther. They say, that this world wherein there is such disturbance and disorder among things, is unworthy to be called or counted Gods work. For, what confusion, what calamity, what perturbation is there seen in this world, and in all these things, where wicked men do rule, good men are vexed, the Summer sometime is cold, the Harvest grievous, and dangerous, and such other like accidents do happen? And therefore, if we say that God made these things, God is not the author of order in the world, but of great confusion.  S. 
But what is your opinion hereof?  M. 
They judge amiss, for God is the creator and producing cause of all those things, and substances, whereof the world consists: and not of the confusion and disorder which now is, and afterward came upon them: for that is the effect of man's transgression, and a great part of that vanity, whereunto in the beginning through Adam, all things were subject: Romans the 8. chap. Therefore it is not caused by GOD, neither engraffed by him, nor proceeding from him. For he created all things first, good, and in good order, and subject to no disorder, confusion, or deformity. So Romulus builded the City of Rome, & not those seditions, which many hundred years after his death, sprung up at Rome through the ambition of men. Wherefore, against the Marcionites and Manichees, we aught to distinguish and divide the things themselves, their nature and substance, from the deformity which afterward happened and came upon them. For the Heathen Philosophers themselves, as Thales for example, have called this world: a beautiful work, and counted it worthy of God, a greate deal better than those Heretics have done.  S. 
Proceed then with that which you began.  M. 
It was God therefore, that created and formed this world: what GOD? Forsooth he which is one in substance, and three in person, to wit, the Father, the Sun, and the holy Ghost: and so is it to be understood that God made the world, to wit, that it is the work of them all three indifferently: and not either the Fathers, or the Suns, or the holy Ghosts specially or principally: the works also of the whole Trinity are undivided, although the workmanship of either of the people, is distinct in the self same work.  S. 
Declare this which you spoke, more plainly.  M. 
Meses teacheth in the 1. of the Genesis, that the Father wrought in the creation of the world, and also the word, that is to say, the Sun, & like wise the holy ghost. The father createth by his will: the word, or the Sun createth by working and bringing forth: and the holy Ghost treateth by implanting of strength and nature, and by giving of motion and life, which is in every thing for the bringing forth and preservation thereof. And therefore S. John in the 1. chap. and 3. and 14. verses, when he had declared that all things were made by the word, he saith afterward, that the same was the Sun of God. Wherefore, the Sun is, and is also rightly called the creator of the world. And the holy Ghost giveth strength to live, and to move, and also sustaineth, both that they may exist and live, & also continued & be preserved. Wherefore he also in the creation of the world, worthily challengeth unto himself some part of so worthy a work, which also by isaiah in the 40. chap. and 7. verse: and the 41. chapter, 29. verse, are plainlyascribed and attributed unto him.  S. 
There be othersome, that do otherwise interpret this which you say, and by this name, Word, and also the holy Ghost, do not understand certain substances, or any thing existing of themselves: but suppose rather that thereby the mean is taught, by which this world was made, to wit, not that by any engine or frame, not by ironwoorkes, not by any handy craft so hugy a mole was framed and brought forth: but only by the commandment and the word of Gods will, that is to say, only by the declaring and publishing of God's decree, which of itself is of sufficient power and efficacy.  M. 
I do not deny, but that those things which unto us of their own nature are mystical and incomprehensible, are opened and declared by such parables: set and set forth in such words & metaphors, as by us they may be understood. To wit, that the eternal Sun of God, is called the word: and the holy Ghost which is that divine person, & substantial virtue subsisting by itself, and proceeding from the Father and the Sun, and is distinct, notwithstanding is called a spirit. But forasmuch as the scripture in an other place teacheth, that, that word is not a certain sound or declaration of God's will, & a certain common enuntianes or spoken word, & that the spirit is not a power and virtue infused into things, but that he is God, and the very same that is called the dweller in our hearts, john the 1. chap. the 3. verse: and the 1. to the Corinth. the 6. Chapter, the 19 verse, both which people, since it is taught in the scriptures in sundry places, that they wrought with the Father in the creation of the world, how can it be doubted but that our opinion is right and true.  S. 
Forth then, declare whether God created all these things alone?  M. 
Yea, alone.  S. 
How prove you that?  M. 
Out of the 44. Chapter. and 24. verse of isaiah, I am the Lord that made allthings, that spread out the heavens alone, and stretched out the earth by myself. And job, the 41. Chapter, the 2. and 3. verse: and to be short, this is the general doctrine of the scriptures. The same is also confirmed by reason. For he is alone which calleth those things that are not, and brought them forth into the light, and finally he alone is the author and Father of all things.  S. 
But with what and how many armies of gaynsaiers are you now compassed about?  M. 
I am not ignorant of that. For I shall be vexed almost with innumerable rabbles of Heretics, & Heathen Philosophers: but God's word shall sufficiently defend me, and his holy truth shall stand for me against them all.  S. 
Tell me then, what were those heretics opinions, or rather errors in that point?  M. 
I will gather them together out of Ireneus, chiefly out of the 1. and 2. book. Some of the Heretics will have it, that this world was first thought upon and conceived in mind by one God, and procreated and made by another, as certain of the Valentinians and Carpocratians do affirm. Othersome, by a certain other nature and far differing virtue than which aught to be called a God, and which governeth althing, by whom they suppose this world to have been made as Corinthus held opinion: whom at sometime they termed Hystera, a belly or a womb: & at another Demiurgus, a pronouncer of laws: & do distinguish him from the same whom they will have to be the true God, & call Propator. Some again, think that the world was made by angels only, and not by God, as the Simonians, and Menandrians: so many are the wanderings awry, when a man hath once departed out of the right way.  S. 
What say the Philosophers?  M. 
They hold opinion, that the world was made by their devils, which they call Angels, and make them to differ from the great God in whole kind, as do the Platonikes. As for Epicurus, who sayeth that this world came by chance, I account him not among the number of Philosophers: and as for the opinions of the other, I have no leisure now to rehearse them.  S. 
What have you now to allege, against so great a power of your adversaries?  M. 
The word of GOD, and the reason also which is confirmed by the same Philosophers. The word of God, that forasmuch as it is the proper and peculiar attribute or title beelonging to GOD only to be a creator, the same cannot agreed with Angels, or any other thing: My glory will I not give to another, saith the Lord etc. isaiah chap. 42. verse 8. and chap. 45. verse. 12. Moreover we should make so many several Gods, as there be Angels, creators. For who so createth, the same also giveth and sustaineth life, and his work dependeth altogether of him, and of him it hath it only being. Wherefore, the Angels also shallbe life givers, and sustainers, & Gods, and jehovah, that is to say, givers of existence. Which thing, how much it repugneth against Scripture, it may be understood out of the 45. chap. and 18. verse of isaiah: Whereupon also S. Augustine in his 3. book, and 8. chapter of the Trinity, worthily and truly denieth with us, that neither the devils, nor Magicians are able to created one.  S. 
Can you allege 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, loveth singularity. And therefore Aristotle reciteth and commends the worthy opinion of Homer:  It is not good that many rule, Let one our ruler be. 
who using likewise the same argument in his 12. book of metaphysics, affirmeth that there is one chief & most excellent God among the residue, who is King & sovereign above them al. The same opinion hath S. Augustine also embraced in his first book of marriage, the 9 chapter: and undoubtedly experience itself teacheth, that it is a most true saying. Thus can he also make small things, that made the great: and the same God that made high things, bringeth forth and fourmeth the low things also, for he is almighty, as Father Ireneus, saith, in his 2. book, and 44. chap. so that it is not only not necessary that there should be many creators of this world appointed, but it is also against the nature of beginnings, and the omnipotency of God, that there should be more than one.   

The. xviii. Chapter. That the world, and all things that are therein, were made by God of nothing, and not only decked forth, or set in order, or brought forth out of a certain disordered heap or matter which was extant before.  S. 
BUt after what manner, or in what sense do you say, that God is the producent and efficient cause of this world?  M. 
In respect that he hath not only given power and beauty unto things, but first hath brought forth and made them out of nothing, having no matter preexisting or going before, which is properly called to created.  S. 
Is there any notableness or excellency in the signification of that word, which may be reputed peculiar and proper to the power of God?  M. 
Yea marry. For by that means GOD is very far separated from all sorts of other workmen, and also from all other kinds of causes, as are parents, and servants, or else the natural powers.  S. 
How so?  M. 
For that no workman be he never so mighty and skilful, is able to make any thing unless he have stuff ministered unto him: for if he have no stuff, he is able to make nothing. Take away iron from the Smith, timber from the Carpendour, yearn from the Weaver, what other good can they do but stand still gaping in their shops? For every Art and occupation requireth naturally to have some stuff prepared for it, whereupon afterward it worketh, and bringeth forth sundry fourmes. Yea, not the causes themselves, and powers which are termed natural, and are proper to every thing, are able to bring forth any thing without convenient matter and stuff allotted unto them. For, if a man search thoroughly the greatest and whole virtues of the natures of all things, notwithstanding he shall find that to be true which is generally spoken by the natural Philosophers. Nothing is made of nothing. Who ever reaped Wheat or Barley without sowing? who ever see trees grow without planting, setting, or springing from some berry, or kernel, or herbs and flowers without seed or slip? But he that is the true creator, he maketh his matter and stuff in which and of which he worketh, of nothing, he hath it not already prepared, or ministered from some other place. But to say that the matter was coeternal with God himself, or existing of itself, and to deny that it was first made and brought forth by God out of nothing, is not the part of Christians, but plainly of the Hermogenian heretics. So that there is a most large distinction between creation, and engendering. Those things are created, which are made of no substantial or material beginning. Those are engendered or made, not which are made out of nothing, but out of a former substance and matter. Wherefore, neither good Angels nor bad, nor devils, be, or aught to be called creators, much less men: for it is only proper to God to created, which these places following do confirm, to wit, S. Augustine in his 3. book of the Trinity, the 8. chap. isaiah the 45. chapped. job the 26. chapped the 33 Psalm, Acts the 17. chap. and 24. verse. Yet am I not ignorant notwithstanding, what othersome do dispute against this, that the power of creating may also be given unto creatures.  S. 
But there be many things that do withstand your opinion.  M. 
What be they?  S. 
First that which yourself alleged, and is a most certain position among the natural Philosophers, and confirmed in all men's judgements by continual experience: Nothing is made of nothing. How then should God have made all these things, if so be that he had no matter prepared to his hand, that is to say, if he had nothing to make them of?  M. 
Truly this is an old objection, and often repeated by Heathen men, in expounding whereof, justine the Martyr, or whosoever he was else that answered the objections of the ethnics, he took great pains therein which difficulty me thinks I can easily resolve. First in that the infinite & incomprehensible omnipotency of God the creator is not only a miss, but perversely called to the laws of nature, which was made and created. For what is that other, than to go about to make the creature equal to the Creator? But as the Lord witnesseth, that his thoughts do differ far from ours, so likewise is the force & power far discrepant from ours, and far excelling the strength and virtue of this nature, job the 10. chapter, and 45. verse. Now if a man would thus conclude: At this present, and since the time that the Lord appointed this order, that nothing should be made of nothing, there is now nothing made without matter ready and prepared before. Wherefore in the beginning, and before that God had ordained these laws, it took place then, neither could any thing be made other wise. Yourself perceive how much they are deceived that do so conclude. As, for example, if a man would thus dispute, that in the beginning the first trees, at the same very instant wherein God made them, could not bring forth their fruits, because that now adays they be not so forward, but need longer time to bear and ripen them: if a man, I say, should reason thus, every body would laugh him to scorn: and would perceive that his saying were false, out of isaiah the 46. chapter, and▪ 8. verse: and not only out of the first Chapter of Moses. For whoso were of that opinion, were deceived through great ignorance and confusion of diverse times, and conditions, which among things are to be distinguished. And even so, they, who as you say, do object against the first creation of things, That Nothing is made of nothing, because that now nothing is made of nothing, he disputeth of most different, and unlike times, and conditions, To wit, from the nature which was to be created and not yet tied by any law, unto the nature created & which is now revoked & constrained by sure & certain laws. Which kind of conclusion S. Augustine also laugheth at in his book 2. book against Pelagia, the 25. Chapter. Thus have you my answer unto that most common and usual argument of the Philosophers. What is the second argument, which you say may be brought against us?  S. 
The authority which they allege out of the xi. cha. and 18. verse of the book of Wisdom: For unto thine almighty hand that made the world out of a rude and unformed matter, there lacked no strength to send a multitude of bears, or of fierce Lions among them Ergo. the world was made of rude and unformed matter, and not of nothing. To which opinion Saint Augustine seemeth to agreed in the 3. book, the 5. and 6. Chapters, of the Trinity. For he saith that There is a certain common matter consisting in the causes of the world,  M. 
Indeed, this which you do allege, hath seemed unto some to be a very forcible argument. And therefore the materiar heretics, which are called also the Hermogenians, do chief stay themselves upon that, against whom Tertullian hath written many noble and learned works. And that I may say nothing of the authority of that book, like as I said before: notwithstanding I will answer this which is most true, that it is there taught and believed, that the same rude and unformed matter out of which it is said the world was made, was first created by GOD of nothing, & not out of any other matter wrought or supplied, (for so should we run forth infinitely) neither existing of itself, for than should it be very God. But whosoever he was that written that book, he written in such manner, out of the opinion which was then received and known among the Hebrew Rabbins, and was afterward allowed of and embraced of all, to wit, that heaven and earth (which two are said in the 1. of Genesis to have been created the first day) were as it were the first matter of Gods works which were created afterward, which God by his mighty virtue prepared unto himself and cast together, ministered first rudely whereby afterward he might finish and form the residue of that so great a work. And as touching Saint Augustine, they that allege him against us, do altogether wrest his authority. For S. Augustine entreateth not there of the first matter of this whole world, as though he would have it to be one: or feigned or imagined it to be coeternal with God: but he speaketh of the second matter, through which as in things now already created, one thing sprung of an other by the commandment of GOD, as out of the earth trees and beasts, and as at this day also they are made and do proceed. There was foresowne says he, even in those things, the matter of such things as arose and sprung out of them: the 3. book of Genesis upon the letter, the 14. chapter, and the 2. book, the 15. chapter, and the 1. book, the 14. and 15. Chapter: and the 5. book, the 5. chap.  S. 
Thirdly they say, that that is not the proper and natural force and signification of this word, Created, For in the 43. chap. and 13. verse of isaiah, the Lord calleth himself the creator of Israel, which people notwithstanding are known to have been born of seed. And again, in in the 65. Chapter, and 18. verse of the same Prophet, he says. Behold, I created Jerusalem: Which place whether it be understood of the citizens or of the city itself, it is certain that God made neither of them without seed, or matter, but the men of the one, and the City of the other. For this word Barah is used in both places, so that I am of opinion, that we aught not to stick to religiously or percisely to the interpretation of one poor word. Likewise they allege this saying of the same Prophet: Behold, I created a new heaven, and a new earth: When as indeed the Lord will only renew these bodies which now are heaven and earth, and not make them again of nothing.  M. 
It is written in isaiah as you say. But these places do plainly confirm mine opinion, much less confute it. For the word, created, is taken Metaphorically, and wrested a little from the proper signification, whereby the power of God may appear the greater & more excellent in restoring his people, and holy City besides all hope, and other things besides all ordinary means. For like as the things that are created, are besides the course of nature made of nothing, so likewise because the Lord promises that he will restore and renew his people and City, he useth properly the word of creating, for that this which the Lord will work, is, as it were, a new creation, and a certain wonnderfull bringing forth and generation out of nothing. Although I will not deny, but that the signification of this word Barah is oftentimes translated and used more largely: as when it is said: Created a clean heart within me, O God, the 51. Psalm, and 12. verse: and again, The seat of the froward createth iniquity: Psalm. 94. and 20. verse. Of this saying and opinion of Saint Augustine, that I may say so much by the licence of so worthy a man, I do not well allow. Who in his first book against the adversaries of the law and the Prophets, the 23 chap, writeth thus: And when there is any difference made between making and creating, this may be the odds between those two words as I said, that that is made which before was not at all, and that created which is ordained of sumthinge that was before. He distinguished those two words, Make, and Create, toto subtilely which oftentimes are used one for an other.  S. 
How then should it be?  M. 
Thus the Scripture plainly defineth, to wit, that God is the creator of the world, that is to say, of all things that are, who made, framed & brought forth them all out of nothing, and not out of any matter preexisting or made to his hand, or which is coeternal with God himself, or ministered unto him by some other working God, as the Manichees do suppose. For that opinion induceth two Gods: and in making twain, it leaveth none. For either there is no God, or there is but one. Finally, as says S. Ambrose, God should be only the diviser of the figure, and not the maker of Nature: and he had found and received more than he had made, if there had been any matter ready to his hand.  S. 
But there be some that say, that this matter is signified in the scripture by this word Tohu: where upon afterward the Grecians, and the Philosophers who received those things first of the Hebrues, and of the Phoenicians near borderers to the Hebrues: which they have written concerning the beginning of the world: they devised this word Hyle, by a small alteration of certain letters made according to the use and propriety of their tongue. For this word Hyle, saiethei, signifieth among the Grecians, as much as a rude heap, unformed, and as it were a certain moist and waterish earth, or quagmire, or dregs, out of which many things are engendered, through the force of the heat which cometh unto it. From the which word Hyle, is the word Hilies derived, which signifieth dregs and froth, that is to say, a dirty and moist earth, out of which many things do grow in the Sea.  M. 
I doubted not, but those that go about to defend the same error of there's, concerning a first matter pre-existing, as though it were very necessary, and they that have thoroughly received the same, do devise many such foolish fantasies. But how small or none at all the affinity of these two words is, Tohu and Hyle, in writing of the Letters, or rather how far this is from the truth, yourself do see, and it shall not be needful to seek farther: forasmuch as God is openly called the creator of heaven and earth.  S. 
Yea, God is termed Gos●he Io●ser, that is to say, the maker and the former, as it is written in isaiah, the 66. chapped. and 10. verse: and job the 35. chap. and 10. verse: and isaiah the 54. chap. & 8. verse: as also in the 90. Psalm, the 2. verse.  M. 
That was done not rashly nor in vain, but to the intent to take away such errors, as the spirit of God foresaw would grow afterward amongst men. For there are two errors among men, concerning the beginning of all things, besides the error of the materiare heretics. For some think, that first and always there was existing a certain whole mass, and that rude and confused, which was the heap of all the principal parts and things of the world which now are existing and formed, but then disorderly mingled together, which they call Chaos, And this opinion Hesiodus followed in his Theogonia, which Ovid describeth in his Metamorphosis in these words.  

Before the sea and land were made, the heaven that all doth hide,  
In all the world one only face of nature did abide,  
Which Chaos height, an huge rude heap, and nothing else but even.  
An heavy lump and clottered clod of feeds together driven:  
Of things at strife among themselves for want of order due.  
No sun as yet with lightsome beams the shapeless world did view. etc.   
This much therefore they do attribute unto God, that he is the distinguisher, trimmer, and setter forth of this so confused a Chaos, mole and heap: and not the creator of it in time, giving unto it the first means of being. And therefore the Poet said There was, as it were, from everlasting: and not the same Chaos was made and created by God. And for this cause they do not call God the Creator of the world, but only the beutifier, and as Saint Ambrose sayeth, the deviser of the shape and form thereof: as though he had given a certain comeliness and order unto things that existed before, and which had of themselves their own proper strength and nature, which he accomplished by a certain wise and apt distinction of them, and by separating & distributing of every part into it own convenient place. Othersome there be that do attribute more unto God. For they hold opinion, that the matter was a great mole from eternity, marry but matter only, and not that allthings were included and comprehended within it (which the first sort do also hold,) but that it was rude and unshapen. Which matter, for that it was great, GOD taking it in hand, divided it into small pieces: and, as he is a most wise and cunning workman, fashioned it into sundry fourmes. And so endued every part thereof with his own & proper form, which we see them now rertaine. Even so out of one and the self-same bar of iron cut into sundry pieces, the Smith frameth & forgeth a key, an hammer, a saw, fetters, and many other things serving to sundry purposes, whereof they term God Demiurgus, and not the creator or maker. Howbeit the scripture attributeth all this unto God. To wit, both that they be things, and also have the same force, power, nature, and form, which we see to be in them. And finally, in that they are situate in such place, and distinguished in such order as we do behold: that they deck forth this mole in such comely sort as in hugeness & beauty we do perceive they do, and in such manner as there is no man able sufficiently to express. Wherefore, the Scripture says, that God doth not only Barah, that is to say, created. And in the Greek tongue K●●zin or Poem, but also Gascha, which is to say, work. And in Greek also to do some work, or Demiurgin: and also jarsar, that is to say, to bring things into a comely order, which in the Greek tongue is called ●●smi●: and that all things which are in this world & which are seen do take their beginning from God to be things at all, and to be such manner things as they are: we must so determine most certainly with ourselves, understand so, and confess the same, being thereto constrained by the force of truth.  S. 
Have you any proofs to confirm this your opinion by?  M. 
Yea truly, & that especially out of these places of holy scripture: isaiah the 42. chapter and 5. verse: the 43. chapter the 1. and 7. verses: the 45. chapter, the 12. & 18. verses: Likewise, job the 26. chapter, and 13. verse the 25. chapter & 10. verse: where the only and felfesame God is termed by so many and diverse names.   

The nineteeen. Chapter. Of the end for which God created and made this world.  S. 
WHat cause moved God specially to make this world, he himself lacking nothing, and dwelling in that everlasting felicity, unto which there can be no increase of felicity & immortality added, by means of all this great work?  M. 
Even his mere goodness, that is to say, his most loving good will to communicate the same his felicity unto certain things, so far forth as the nature of those things which he created, was able to receive the same. Wherefore, he created Angels in heaven, and men upon the earth, to the intent he might make them, after a sort, companions and partakers of his felicity, being himself most good, most loving, most perfect, and also in himself and through himself most perfectly and wholly blessed.  S. 
How prove you this?  M. 
Both by authority, and reason. And authority is that which is chiefly taken out of the Scriptures: as the the 36. Psalm, the 5. verse: Lord, thy mercy stretcheth unto the heavens. Psalm 33. the 5. verse: The earth is full of the mercy of the Lord Psalm 34, the 9 verse: See how good the Lord is, and in the 103. Psalm, the 17. verse: The mercy of the Lord endureth from one age unto another. And in the 111. Psalm, and 4. verse. But specially in the 136. Psalm, throughout, and in the Psalm 145. and 9 verse: The Lord is good to all, and his mercies are over all his works. And next out of the Fathers. For S. Augustine in his 1. book of Genesis upon the letter, the 8. chapter: and also is his Enchiridion the 9 book, sayeth plainly, that the only goodness of God was the cause, wherefore God made all these things. The same is likewise affirmed by Ireneus in his third book, the 45. and 46. chapters: and also by Fulgentius in his book de fide ad Petr. the 3. chapped. And if you will also commend Heathen writers in this respect, you have Plato in Timeo a most grave author among them, who being led by a natural light, and the testimony of his own conscience, written in this manner, which Cicero hath expressed is his book de universitate: Let us than seek out the cause which moved him that made these things, to begin a new original and frame of things. He was good: And he that is good envieth no man. And therefore some say thus: God known, and would have his felicity to be communicated to others. For although that the divine goodness is, and was in God most fully and most perfectly without all these things, as it appeareth in the 60. Psalm, and is also kept undefiled: Notwithstanding these things which are created are manifestative, as they speak in the schools, & do declare the excellency of God's goodness, that is to say, they show that the same goodness is altogether agreeable unto God. This much say they.  S. 
I have herded the authorities, declare now the reasons.  M. 
Forasmuch as there proceedeth nothing from us men, neither from the blessed and elect Angels, whereby God may be more established in respect of his eternity: or more blessed in respect of his state and condition, as it is written in the 16. Psalm, and 2. verse (for it is not possible that any thing should be added unto him, who of himself is altogether perfect) truly their was no need that drove him to make these things, but only this one cause, to wit, his own loving good will. Wherefore, like as it is written in the 3. chapter to Titus, the 4. verse, that the mere goodness of GOD was the cause of man's salvation: so was it also the cause of man's creation. And if it were the cause of men, doubtless it was also the cause of the creation of all other things.   

The xx. Chapter. This world, cannot be called the Sun of God.  S. 
I Do well understand so much as you have hitherto said of God, who is the efficient cause of this world, not as a workman only, or a discriber, or painter, or trimmer up: but rather as a creator, and a bringer forth of it out of nothing. Tell me now this one thing more, whether in respect of these causes this world may be called the Sun of God?  M. 
You renew an old question, which S. Augustine plainly discusseth in his Enchiridion, the 38. and 39 chapters. Truly if we will speak properly and to understanding, this world neither can nor aught be called the Sun of God. First, because it is not made of the substance of God. For they that are properly called a man's children or suns, are beegotten of the father's seed and substance. Moreover, whatsoever is said to spring and come of another, aught not by and by to be called the sun of that from which it springeth. For Lice do breed out of a man's flesh, yet are they not called the suns of men, or of their flesh. To conclude since the comparison and respect of GOD unto the world, is rather like the workman to the work, than like the Father to the Sun, truly the world may be termed the work and perfected labour of God, but by no means called his Sun.   

The. xxi. Chapter. What God created first, to be the matter for things that were created afterward.  S. 
Hitherto you have discoursed of the efficient cause, now say somewhat concerning the material cause of the world.  M. 
What matter can I name unto you, since there was none at all, as I have sufficiently disputed and proved before? as this word, Created, declareth, if you have regard to it own proper signification. Neither do I think it worth the travail to confute the opinions of the Philosophers, who have almost every one of them stumbled at this block: or else to convince the heresy of the Hermogenians, who revoked that error, which was now long since extinguished in the Church of God, out of the schools and opinions of the stoics: and chose rather to learn how the world began, at the hands of natural Philosophers than of true Christians, and out of God's word. Albina whose arguments, Tertullian hath confuted in a noble and profitable work, which is now abroad in men's hands, and is most worthy to be read.  S. 
I do not require after that which was not, but this rather, whether that among those things which God created of nothing, there were any thing disposed, prepared, and brought forth, that afterward served the turn, and stood in steed in the creation of other things, out of which God did afterward fashion and form all things else that remained to be made?  M. 
You move me to enter into a difficult question, which consists both of like number of weighty reasons, and of authorities of grave writers. For among the learned authors, some think that Heaven and earth, of which in the 1. chapped. of Genesis, and 1. verse it is written, In the beginning God made heaven and earth, were made by God of nothing: howbeit, first, and before all things, to the intent that they might be the prepared matter of all other things that were to be afterward created. And therefore, they say, that God did nothing the other days following, but only distinguish this matter and mass which was first confusedly brought forth, and contained in it the seeds of all other things into the proper kinds and elements, and that every thing should be trimmed forth in it own kind, and governed by it own law. Other do suppose otherwise, that these things were only set down in the beginning, as it were, in manner of a preface or supposition of some discourse that should ensue, to the end that the sum of the whole matter following might be the better understood, and the bounds of so great a frame as the world is, be drawn forth. In like manner, cunning Carpenters when they are about to build some goodly and large house, they first draw out a platform in certain proportions and lines, containing the form of the whole work that shallbe, to the intent, they may point out and place the other roomths of the building within that circuit, & so contain themselves within those limits. Thus, say they, heaven and earth are proposed by Moses, and that in the beginning of his Narration, to the end, we might understand what limits the description following, and the whole work should have: Like as he also repeateth again those limits after the narration of the creation, & concludeth the whole work which he set forth, after the same manner. Genesis the 2. chapter, and 1. verse. Wherefore, In the beginning God created heaven and earth, that is to say, first of all the sum of all Gods works is laid before us to be thought on. Moreover, Ireneus in his 2. book, the 10. 11. and 16. chapters, showeth that GOD is not like men, as not having need of any matter that he had created or prepared before hand, to finish or make his other works of.  S. 
How then, do you think otherwise?  M. 
Truly, the interpretation and opinion of the first sort seemeth unto me the more probable, which hold that the heaven and earth (in such manner as they are there spoken of) were first created by GOD of nothing, howbeit as it were, a rude matter of the whole work and beauty that should follow, out of which God by his mighty power brought forth all the residue. Although almighty God lacked no matter to created first heaven and earth with all, neither yet to bring forth the works of the other days, like as at this day also he needeth not the seed of man to bring forth men of, if he lust to do otherwise: notwithstanding in these questions we must not inquire how much he was able to do, sayeth S. Augustine in his 2. book de Genesi, but rather what the course of nature in things will suffer, and what his pleasure is, and what he hath revealed unto us by his word. Neither doth this mine opinion want just and sufficient confirmation, either of the authority of men, or of reason. And as for authority there is none against me, seeing both Philo judaeus, and the Rabbins commonly, and the best learned of the Hebrues do so expound that place of Moses: yea, S. Augustine also oftentimes, as in the 5. book de Genesi ad Literam, the 3. and 5. chapters: and the 1. book, the 5. chapter. S. Ambrose likewise in Examero, and S. chrysostom, and S. Basile, with others.  S. 
But can you confirm your opinion by any reason?  M. 
Yea, by twain. And the first is, that this exposition doth very well agreed with Moses words, and order: and again, that it seemeth to be plainly confirmed by this word beginning, and the signification thereof. For a beginning is said in comparison of other things. And therefore, to the intent he might show how all other things were made afterward out of those twain, Moses plainly useth this preface, to wit, that the same heaven, and the same earth were created in the beginning, that is to say, before all the other works that God made, and also to the use of all the other, that is to say, from whence afterward the residue were taken, and as it were, made. The very footsteps, as it were, of which opinion, howbeit the truth being now and then manifestly intercepted, do appear to be exstant in Hesiodus in his Theogonia, and Ovid also in that place of the first book of his Metamorphosis, which is so well known: Before the Sea and Earth, etc. This reason also may be alleged, that the thing itself, and specially the earth, is thus described unto us, and is called by Moses Tohu and Bohu: whereby it appeareth that there was a certain Mass, stuff, and matter prepared by GOD, for the world that should afterward be made, which was then first only, and not prepared from everlasting. Yea, it cannot be denied but that at that time there was some confusion even in heaven, when as the heavenly and earthly substances were not as yet distinguished & separated one from another, which at length was brought too pass. And that also there was no beauty, nor brightness as yet in heaven, neither was there any light shining therein. Howbeit that confusion was greater upon the earth. And therefore in respect thereof it was called Tohu and Bohu.   

The xxii. Chapter. The matter of Earthly things of what sort it was and how commodiously by God prepared,  S. 
TEll me then I pray you, what these words Tohu and Bohu do signify?  M. 
First, they signify some unformed, rude, & confused thing, but yet apt and disposed to admit and receive form and shape. And therefore the scripture useth this kind of speech, when it will signify some unpolished and undigested thing, as it appeareth in isaiah, 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 Poet Ovid expresseth in these words.  

For where was earth, was sea and air: so was the earth unstable,  
The air all dark, the sea likewise to bear a ship unable.  
No kind of thing had proper shape, but each confounded other. etc   
Moreover, as there are two chief kinds of allthings, one heavenly, the other earthly: even so at the beginning God created two sorts of matter, God I say, who knew well enough of what and how manifold natures the things should be that he would make, and did them make but preparation for them. For heaven was prepared, as a perfect and heavenly matter, of the heavenly parts of the world. And the earth of the earthly, which earth at that time moist, wet, & moorish, over which the water was spread abroad for this cause, as it is written in the 104. Psalm and 6. verse. that there should be then only one body extant, consisting of two elements. And as for heaven, Moses tarrieth less time in the declaration thereof, what manner a thing it was at that time, for that it was a thing better form and compounded. But in describing the state of the earth, he useth more words. For he calleth that first and material earth. Tohu and Bohu, that is to say, a certain confused mass: such an one as we must needs imagine it to have been, if a man will in mind take from it that beauty and order which the Lord added unto it afterward.  S. 
What, therefore, doth this word Tohu signify in the Scriptures.  M. 
That which we call empty and desolate, to wit, that wherefore there is no use & commodity, neither bringeth fruit, nor yieldeth profit: and to be short, that is worth nothing. Whereby it cometh to pass, that this word is many times translated for Nothing: as in job the 26. chapter, and the 7. verse: and in isaiah the 24. Chapter, the 10. and 40. verses, a little before the end. Wherefore, the force and signification of this word Tohu, excludeth that commodity which at this present we receive out of the earth.  S. 
But what signifieth Bohu?  M. 
The same among the Hebrues that we call unshapen and unformed: and that is unshapen, from which all distinction, order, apt and convenient placing of the parts is absent, and that which representeth to the beholders nothing but confusion and horror: and yet notwithstanding, this wanted not all form, as having a name, and being called the earth. And thus is it taken in isaiah the 29. Chapter, and 21. verse.  S. 
You tell me of a merucilous straying beginning and matter, which GOD made for the creating of the world.  M. 
And such manner of thing it was needful it should be, both that we might the better thereby understand the mighty power of our great and good God, who, as S. Paul saith in the 2. to the Corinthians, the 4, chapter, and 5. verse, hath brought forth so wonderful a beauty, and light, and commodity out of so great confusion and darkness of all things: and also that that thing which was first ordained to be as it were the matter, receiver, and mother of sundry fourmes, ought to be such a manner of thing. Although I confess that the earth had it own proper form from the very first moment of the creation thereof, but yet such an one, in respect whereof we take it for a matter unto other things that might afterward receive other fourmes. And therefore you see how fairly and plainly this matter, this earth (as it is declared) is prepared and disposed, to receive afterward the fourmes of things in it.   

¶ The xxiii Chapter. Why the deapthes of waters covered this matter, and earth.  S. 
WHy so?  M. 
Because it is said, that at that time the deapthes and Pools of waters were mingled with the same earth.  S. 
This increaseth the horrible show of that so great a confusion.  M. 
You say true: but God's power thereby is the more declared. Howbeit, this co●unixtion of the water and earth together, was very necessary unto this that we speak of, to wit, that the earth should be a good, commodious, and well prepared matter for all earthly things, which it pleased God should rise out of it.  S. 
Expound your own words more plainly.  M. 
It behoved, that the seed and matter of all things should be apt to be formed, pliant, and tractable, which in the earth could not be without moisture. Wherefore, the earth which of it own nature is a dry and hard thing, not cleaving together, and not apt to be drawn forth in length or breadth, unless it be made such, and tempered with some moisture that may mollisie it and bind it together: had water joined with it. And therefore that huge multitude of waters, which is called the deapthes, was created, and comprehended in the same body, under which the earth unshapen was concluded, and lay hide. Whereby it appeareth that this whole mass was a greater Chaos, & more difficult to be manifested: out of which notwithstanding God hath brought forth so great beauty, order, brightness, comeliness, yea and that most comely. All which things I would in long discourse prove too have been of necessity in the first matter, yea, and that by the authority of the Profane Philisophers themselves, unless the place of scripture did confirm it plainly enough.  S. 
How?  M. 
Moses saith, and darkness was upon the deapthes, and the Spirit of God moved upon the waters, Genesis the first chapter, and 2. verse: so that we are enforced to defend two points, which make for my side, against the opinions of all the Philosophers. The first is, that the matter of all the works which God made afterward, was not any small thing, or imagination in mind, rather than in mole of body comprehensible: but that it was that huge mole and globe, which being afterward divided into parts, contained this earth which we go upon, and the great sea which we sail upon. They imagine of the first matter, as if it were some thin and flittering shadow, and altogether without form, which can not be. For a thing that existeth can not be without all form: and what soever is without form, is nothing, and therefore is not at all. Of which it is thus written in the book against the foundations and grounds of the Manichees Epistles, the 29. chapter: A certain unshapen matter without form, without quality, without measure, without number, without weight, without order and distinction, a certain confused thing, I wot not what, and wholly without all quality: Whereof it cometh, that certain Greek Doctors do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, without quality. But Saint Augustine mocketh at this opinion. The second is, that there cannot be one first matter common unto all things visible, held and established, but there must be diverse, to wit, one of heavenly things, which is heaven: the other of earthly things, which are the earth and the water, which is both comprehended with it in one body, and created also at the same time to soften the earth: which three things were first made of nothing.  S. 
But what are those deapthes, and pools?  M. 
Even the same plainly which afterward is called the sea but the Grecians term it Abyssus, & the Hebrues Tehom. And it is called Abyssus, the deapthes, because so great Pools & collections together of waters, are without bottom so far as may be known, felt, or understood, so wide and deep they are. But it is called Tehom because it is moved with an horrible noise, and terrible roaring, insomuch as it swelleth and ebbeth, and floweth of it own nature, and never standeth still.  S. 
But this is the question, whether those deapthes and moles of water, were mingled with the earth within, in the veins and hollow passeges there of, or only abiding upon the uppermost face of the earth: if you say that it covered only the uppermost face, the mole of the earth being so big as it is, could not by means thereof wax soft: but if it were mingled with the earth, you shall both make the Chaos more horrible, and better conceive the melting and softening of that hard nature, and element. For as I suppose, you do not agreed with those who are of opinion, that those deapthes of waters were only a thinand rare cloud which covered the earth, whereof Saint Augustine maketh report.  M. 
Indeed I do not agreed with them: neither do I doubt but that by any of both those means which you have declared, the Chaos may be showed and thought to be great and horrible, whether the deapthes of water be mingled with the earth, or only abiding upon the uppermost part of it. Neither can it be doubted, but that the body of the earth being overflown and compassed with so many, & so great waters, was then sufficiently infused and soaked. Notwithstanding, to the end I may declare, what seemeth to me may be determined in this question out of the word of God, I will allege that which is written in the 104. Psal. and 6. verse, where speaking of the earth, it says thus: Thou coveredst it with the pools, like as with a garment: so that every part of the deapthes and waters, were not mingled with every part of the earth, as they suppose, but the whole mole of waters compassed the whole body of the earth, and flected upon the uppermost face thereof. As afterward it came to pass in the deluge in the time of Noe. Of which opinion this is also a reason, that when the Spirit of God, and the darkness lay upon that unshapen mole, it is not written that they lay upon the earth itself but upon the upper part of the waters and pools, so that it plainly appeareth that the earth was included & covered with those deapthes & pools. Moreover, when as the third day the deapthes were separated from the earth, the waters were only gathered together from that compassing & spreading abroad upon the earth, but is not said that the waters were wronng out of the earth, as out of a sponge, which then was also needful to have been done.   

The. xxiiii. Chapter. Why there was darkness upon the face of the same mole, and matter.  S. 
BUt why was there darkness upon the face of the same confused mole, and matter?  M. 
verily, to the intent that the infinite virtue, wisdom, and power of the true God might thereby the more plainly appear, who out of so confused a male, and so many impediments concurring, hath so soon, and by his so great force brought forth so beautiful an order of all things, yea, when there was no mean at all existing, but rather the contrary, to distinguish and set forth the same with all: as S. Paul showeth in the 2. too the Corinthians, the 4. chapter, and 6. verse: for all things are wont to be distinguished in the light. Wherefore, besides the confusion of the mole, darkness also was an impediment unto God. How then did God work, and distinguish these things, when there was darkness? Doubtless by his great and almighty power. For the darkness specially augmenteth the horror of so great a confusion, and doth cause that the distinguishing and dividing of these things seemeth to be a work altogether impossible. For, if so be that unto that which is confused and intricate, darkness also be added, all hope and means of opening and cleared the same is taken away: that whosoever shall devise in his mind the means which the Lord take first in hand to created & distinguish this world by, the same may 'cause it not only to seem to be a work full of difficulty, but also of great impossibility. And whosoever shall behold the beauty and form of the world, as it is now distinguished, will judge that this work was framed and made of principles and parts very well digested and ordered, and that there was light first before there was any other thing made.  S. 
Is there any injury done unto God, who being most wise, most good, most perfect, most beautiful, is said notwithstanding too have created this first matter so confused, who both could, and as it seemeth; aught, even in the very beginning and at the first moment have made it distinct and beautiful?  M. 
verily the Manichees were deceived in thinking so unadvisedly, and marking so fond. Yea, and the Valentinians also their patriarchs for this cause were deceived. For, being led by their own wicked thoughts in this kind of argument, they said, that this world, and the first beginning thereof, were the matter, fruit, and effect of a certain foul imperfection & ignorance in God, and not the work of a wise God or workman, which can not be read without horror and trembling. Against whom, Father Ireneus writeth cloquently and sharply in his 2. book, and 3. chap. But now that I may answer, and allege that which belongeth to this question: I say, that the Lord, who made all things to the intent he might make the riches of his glory and power known, would specially reveal himself in creating the world by this means and manner, and by using the same to that purpose. Wherefore, like as it was the part of a most wise God, to find out and choose the way that he thought most convenient to reveal himself: so is it likewise our duty too allow, reverence, and adore the same that he hath choose. For faith aught to be the rule and leader of our minds to understand these works of God by, which unless we follow, we shall conceive nothing handsomely or profitably in all this whole work of God, be it never so wide and beautiful. For as it is written in the 11. chapped. and 3. verse to the Hebrues: By faith we understand that the world was made. And therefore we aught not to follow the reason of our own brains in defining these matters.  S. 
But doth not this mention which is made of darkness, which was spread over the first matter, confirm Aristotle's opinion concerning privation, which he maketh to be the third beginning of all natural things, in his 1. book of Physikes?  
Fie, away with this Privation, as a dream or dotage, in respect of a beginning of the world. For how can a Privation, which is nothing, be called the cause of a thing? as though a man would defend that fire were the cause of cold. Moreover, Aristotle's Privation sticketh fast infused in the matter: but the darkness whereof Moses speaketh, was without the body of the matter, and brought no commodity to the taking of a form, which Aristotle's privation doth: yea, the darkness rather took away all hope of receiving form, so that Aristotle's opinion is quite repugnant to Moses.   

The twenty-five. Chapcer. Why the spirit of God was upon this mole, and matter.  S. 
YOu have discoursed of the first matter of this world, and of the wonderful confusion thereof, or as I may call it, troubling together: declare now why Moses speaketh of the spirit of God.  M. 
For many causes, specially for three. first, that the creation of the world might be understood, not only to be the work of the Father, and of the Sun, but also of the holy ghost, who is likewise in person distinct from them twain. Howbeit, if we consider more narrowly of the word, The spirit of GOD, noteth unto us in that place not the third person in Trinity, which is infinite, and comprehended in no place, but only a certain effect, and power, and presence which revealed and manifested itself there. But it is common in the scripture, that the gifts and tokens of the holy Ghost, are taken for the holy Ghost himself, and when they are recited, he likewise is understood to be there by his own special means, as appeareth in the 3. chap. of S. Matthew, because we cannot know him any other way than through those his effects, and gifts. Whererefore, the Spirit of God, had also his own proper function and office, openly and distinctly in the creation of this world. Secondly. that we might know by what power and spirit that first mole, which was so great, was at the beginning sustained and held up. Truly not of itself, neither by the waters that were round about it, neither by the darkness that was upon it, which rather covered that first matter which was now a growing, as it were in a womb, and made it an untimely fruit: but by the almighty spirit of God, which sustaineth and quickeneth all things by his divine power, by whom that huge and unprofitable mole of earth and water, subsisted, flourished, was quickened, was sustained, was retained, and as I may say, made alive: to the end we should ascribe all these things, and their virtues, only to the glory of God.  S. 
How prove you that?  M. 
For that all things at this present, do subsist and are sustained by the spirit of God: although now they have got their peculiar force and nature, and yet were not destitute thereof at that time, as it is written in the 146. Psalm, and 5. verse: and the 139. and 7. verse: Likewise in the 1. to Timothe, the 6. Chapter, and 13. verse: and Acts the 1. chapter, the 28. verse.  S. 
What is the third reason?  M. 
To the end it might be the better declared by what means, moving, and proceeding all things were by God drawn forth, and framed out of that first matter and mole. Even as we see at this day, that the first See●es of things, after that once they be sown, by God's power are not only sustained, but also nourished, quickened, and made warm, and so do burgeon, and sendfoorth that body which naturally they contained with in them: so was it in the first matter of all things, so that the same Spirit by his power did sustain and nourish the first seeds of things, and now also continually moveth the same: howbeit, that same action was then more manifestly declared, in that there was not as yet any ordinary virtue of engendering or bringing forth, engrafted into things by the word of God: for that was given afterward. And therefore the spirit of GOD manifested himself mightily in those things, and nourished that mole. Which thing Moses also teacheth plainly, in that kind of phrase which he useth.  S. 
Expound your saying more evidently.  M. 
Moses words do not only signify this, which I say, but plainly declare it.  S. 
What words be they?  M. 
These that follow, and the spirit of God moved itself upon the top of the waters.  S. 
What is the meaning of those words?  M. 
To wit, that the Spirit of God had given a lively force unto that great mole, not only by which it should exist, sustain, and as it were bear up itself: but also that it engraffed, engendered, & raised up in it a gertrude virtue, where by it should afterward wax hot, as it were, to conceive, and to bring forth. For the Hebrew word Merachephet signifieth, both those things, not only, I say, to sustain and move, but also to nourish, as birds do nourish their young ones: & also to give force to wax warm, & to move itself: Deuteron the 32. chapter, and 11. verse: which saint Paul seemeth to translate, to cherish, to the Ephesians the 5. chapter, and 29. verse. Likewise, as the same Spirit of GOD is said in the 139. and 7. verse, to work, and to be sent forth, to the intent that at this present also things may be engendered, & brought forth. Who, if he should cease or be taken away, nothing would grow, although the seeds of them were sown, and men laboured and toiled all that they could, but would lie choked within the bowels of the earth, & wombs of their mothers.  S. 
But why is the action and working of that spirit, described, as it were, by a certain wagging and moving of himself, and breathing forth of a wind?  M. 
Because the signification of the presence and action of the Holy Ghost, is expressed by this moving, & breathing: like as in an other place, the Dove was the signification of the presence of the same holy spirit, Matthew the 3. chapter and 16. verse. In an other place also the fiery tongues, were seals and signs of his operation and gifts▪ Acts the 1. Chapter. And in an other place also blowing and breathing out of the mouth: John the 20. Chapter, and 22. verse: Although the same Spirit of God, which is GOD also, is not a wind indeed, howbeit his working is signified and noted by this mystery of moving, & breathing: for he is a quickninge Spirit: and life is specially known by wagging and moving, and discerned from death, which is an everlasting and senseless quietness of all things. So that it is sufficiently declared by that kind of the mystery, to what end the spirit of God was present, and also what he did, to wit, he gave force unto things.  S. 
But why did that spirit remain upon the uppermost face of the waters, for as much as Moses said not, that the water was created before: and he might also have lyen in the mids of this mole, and so have warmed and sustained the whole mass within as it were leaven, 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 darkness was upon the face of the depths, that is to say, upon the mole of waters. And these words do declare, that both those elements made but the mole of one body, which truly at the first was disordered, & consisted of them twain together & herein there can consist no doubt. But why that force and spirit of GOD, did specially appear in the top of the waters, that is to say, of the whole mole, and not in the bottom or mids, the reason is this: not that it did not pierce also unto the very deapthes, but sustained only the uppermost face of the mole (for the Spirit of God reached at that time even unto Hell. Psalm 139. the 5. verse. & filled also with his power, and went throughout every part of this mole, were it never so secret & hidden) but forasmuch as it pleased God that all these things should so be extant and done, to the end his power should be manifest, open and easy to be known, not hide and covered▪ it was behoveful that his mystery and tokens should appear and show themselves in the uppermost part and openly, not in the bottom of the whole mole, or in the midst thereof, that is to say, in secret and out of fight. Moreover, it was necessary that the same spirit should compass and nourish the whole mole, and not one part only: which came to pass by the hovering and moving of the same Spirit about the whole mole.  S. 
Why doth he call them earth, water, and heaven, which were not yet distinct by that name, or separated by their proper natures? for they were so called the days following, after that these things were divided one from another.  M. 
As for heaven, God had made it at that time, and it was called heaven, but the Etymon and cause of the name is understood by the latter works, which was the stretching forth, and the workmanship of the second day. And thus are they termed heaven and earth by anticipation, lest if these bodies were signified by no names, the thing itself could not be declared. Besides this, inasmuch as these things are also afterward called by their own proper names, it is a sign, that there is none other substance added unto them, but the same retained which was in them, when as yet they were confused: but only beauty added, whereby they were dinstinguished from other things of diverse kinds, and also made more beautiful in themselves.  S. 
What? do you allow and renew the opinion of Anaxagoras, who thinketh, that in the begining all things were mingled together, and that every thing was made one of an other, and termeth the first beginning of all things, but a distinction and separation out of a certain confused heap, wherein they were before?  M. 
Not not so: for I do not say, that within the same, mole of earth, whereof I do now dispute, there were hidden and buried trees already framed, men formed, or cattle and beasts shapen, and that they were covered and enfolded within certain plights and folds, and so were extant, as Anaxagoras thought: but Moses confuteth this, who showeth, that those things which were brought forth the days following, were made, and not only severed, neither taken and separated, as it were, out of a certain heap, and stoarehouse of all things. howbeit, I may truly say with Saint Augustine, that the seeds of all things were at the first, yea, and that thoroughly infused into that first matter: which seeds were not diverse from the substance of the earth, and yet lay hidden within the bowels thereof: but the earth being made apt by the word and working of the Spirit, did afterward bring forth those things, which it pleased God should be in the world. To conclude, how should we bring in this Anaxagoras confusion, since we read so plainly in the holy Scripture, that the matter of heavenly things is diverse and separated, from the matter of earthly things? And, as I suppose, that heaven which as it is written, God made the first day when he made the earth, was the matter of all heavenly things.   

The xxvi. Chapter. Of the matter of heavenly things that are visible.  S. 
BUT what shall we think of that first Heaven, which was the matter of heavenly things?  M. 
That it was not this place, which is called the air, or this open spreading abroad, which was created the second day, Genesis the 1. chapter, and 8. verse: but rather that the matter of heavenly things was by God prepared, which by a general name is called heaven.  S. 
What manner of thing was that heaven, which you call the matter of heavenly things?  M. 
verily, first it was obscure and dark, although it were made of a most subtle and fine substance, but unshapen and disorder, not trim to sight, nor separated by space or distance of place, from the mole of earth and water: as it appeareth in the 1. Chapter of Genesis, and 6. verse, but was as yet near unto it, and touched it.  S. 
What, was it needful also, that the heavenly matter should be stieped in the water, as the earthly was, to the end that the heavenvly bodies should afterward be made thereof?  M. 
Fie for shame. We read not that those heavenly bodies, to wit, the Sun, the Moon, the stars, and all that which is called the region of heaven, which God hath placed above the elements, were so made out of heaven, as the earthly were made out of the earth. For like as it is said in the 1. chap. and 11. verse of Genesis, Let the earth bring forth every green herb that beareth seed, and let the water bring forth fish, the 1. chap. of Genesis, and 20. verse: so is it not likewise written and commanded by God, let heaven bring forth the Sun and the Moon: but only thus, Let there be lights in the face of the open heaven. Genesis the 1. chapter, and 14. verse. Whereby it sufficiently appeareth, that the first Heaven, was not in such manner the matter of heavenly things, as it were a certain plentiful and fruitful Father of them: neither that the matter of heavenly things was so ordained, as the earth was appointed by GOD too be the matter, and mother of earthly things.  S. 
Why would the Lord have things so diversly to be made out of those matters, and that heavenly things should not be made out of heaven, as well as the earthly are out of the earth?  M. 
Not only for this cause, that like as they were made by him of diverse matter, and differing in kind (although they be all partakers of body) so likewise it beehooved them to declare their use, and execute their duty in diverse manner, too the end, their difference might be understood and perceived: but also that God might reveal unto us the better, his mighty power, and also his manifold wisdom in so great variety of bringing forth things. So likewise in the framing of man only, God hath used one mean in creating his body, and another his soul, and by those means continually createth and maketh them, notwithstanding that he is able to make them both by one mean.   

The. xxvii. Chapter. What is the form of the world.  S. 
hitherto concerning the matter of the world, say somewhat now, if you can, touching the form thereof.  M. 
I will do so.  S. 
What therefore, is the form of this so great a work?  M. 
There cannot be one only, and that substantial, thereof assigned. For as I have showed before, it is not possible that there should be one only, and particular soul of all the world, which being dispersed throughout every part of the body thereof, should wag, stir, and move this so hugy frame and mole: whatshever the Aristotelians and Platonikes do suppose. Likewise, S. Augustine in his 7. book de Genesiad Literam, and 12. chapter, doth justly deny, that GOD is the soul of this world, as of some living creature, forasmuch as he dwelleth above the body of the world, and above every Spirit, and stretcheth beeyonde the ends of the whole world. But God hath given unto every kind, his proper nature and form▪ which are disputed of in special treatises, which are written of every kind of thing. As for roundness, which some attribute to the world, as the natural form thereof: it aught not too be counted or called the inward or essential form of the world, but only the outward and accidental.  S. 
But, doth not the Scripture attribute unto the world parts, and differences of situation, as it were to a living creature, and countries, and regions also distinct one from another?  M. 
It doth so indeed, but notwithstanding it proveth not, that there is but one and themself same form, spirit and soul beelonging to this world, and that it is a living creature.  S. 
Why so?  M. 
For, forasmuch as there be three kinds of bodies, and joinings in composition: one simple and continual, as a man: the second joined and touching one another, as an whole house: the third disjoined, as a flock: it is truly said, that every kind of body, as it were, a certain whole thing, hath evermore some parts, into which it is divided, and also sundry differences of place and situation, which may be noted in it: howbeit, every kind of body is not governed by one soul only, or one Spirit, or one form: but that only which we termed before, simple and continual, as every one of us, for example.   

The xxviii. Of the parts of the world, and first of the Ethereal, and Elementare region.  S. 
Which then be the principal parts of the world, whereof the scripture maketh mention?  M. 
They are of sundry kinds. For some be integral, which are the parts constituting the whole world, which we term substantial: othersome distinguishing it only, and limited by reason of certain uses, and commodities.  S. 
Which are the integral, and constituting parts of the world?  M. 
There are briefly twain, for the most part proposed by the Scripture, to wit, the heaven and earth: as it appeareth to the Colossians the 1. chapter and 16. verse: and Genesis the 1. chap. and 2. verse: and isaiah the 1. chap. and 1. verse, and in other places almost infinite: although in Genesis the 49. cha. and 25. verse, heaven and the deapthes be also reckoned.  S. 
What did the Scripture then contain under the name of heaven?  M. 
All that region of this world, which is called by the Philosopher's Ethereal, and containeth the celestial and unengendred bodies, which continued, and are not changed since the first day of their creation, as saith S. Peter, 2. of Peter, the 3. chapter, and 4. verse.  S. 
And what under the name of the earth?  M. 
Not only this body, and element which we properly call the earth, but also that whole region of this world, which by the Philosophers is termed Elementare, which containeth in it such bodies as are engendered, and are continually subject to alteration.  S. 
Do these two regions differ?  M. 
Yea, very much both in name and effect. In name, for that the first is called heaven, and this latter part of the world is termed by the name of the elements, yea and that by the scripture. For S. Peter in the 2. Epistle, the 3. Chapter, the 10. and 14. verses, distinguisheth these words, Heaven, and the Elements. In effect, for that this endureth and continueth in the old state: the other is daily changed, and at one time is engendered, and at an other time perisheth. The first, God hath reserved to himself, the other he hath given to the use of man: Psalm 115. and 16. verse. The first, as we are taught, shall perish at the latter day but with sinale noise, and a light flash of flame, for that it consists of a fine and subtle nature: but the other shall burn with great heat, and be dissolved with mighty rage of fire, even in such sort, as look how it happeneth in our earthly & material fire when it flameth, the sticks crack, & smoke, & send forth a vapour, which proceedeth from the moist parts thereof: so it is said that the elements shall glow with heat, and melt, for that they are of an hard, thick and clammy nature, and not pure and clean. This difference also may be observed between the two parts of the world, that the things which are in the first, are the efficient & principal causes, of those things that are engendered in the other. But the things that are in the second & elementare part of the world, are the material causes of those things which are hear engendered. Wherefore they be in the things, & do constitute and make their substance: which use and function the word, element, when it is properly taken doth signify.  S. 
How far doth each of these regions extend, & which be the farthest ends and bounds of them both?  M. 
I will now touch them in few words, and at an other time perhaps declare them more at large. Some determine the ethereal and heavenly region, from the highest heaven unto the circle of the Moon. And the elementare, from that place which is under this circle & sphere, unto the lowest centre of the earth. Howbeit, othersome suppose rather, that the Moon belongeth to the elementare and earthly region of the world: concerning which varictie of men's opinions, read Plutarches book of the face which appeareth in the globe of the Moon. Howbeit, I have always thought the first opinion to be truest.  S. 
What think you then, of that general division of things, whereby all things that are in this world are divided, not into two parts, but into four general kinds, to wit, of things that are in heaven, upon the earth, under the earth, and in the sea, as it is to be seen in the Revelat. the 5. chapter and 13. verse? And Saint Paul likewise, hath plainly distinguished three kinds of things to wit, of heaven, of the earth, and of under the earth: To the Philip. the 2. chapter, and 20. verse.  M. 
Those general divisions of things whereof you spoke, and whatsoever other there be, may easily be revoked unto these two general kinds of things which I proposed. For that which is called the earthly and elementare Region, comprehendeth all things that are upon the earth, and in the earth, & in the waters: yea, those things also that are called things under the earth: which for the most part are none other in the Scripture, than the things that are in the sea, as it appeareth by the interpretation which God himself made in the 20. chap. of Exodus, and 4. verse. And the ethereal region containeth all things that are called heavenly.   

The xxix. Chapter. Of the East, West, North, and South parts of the world.  S. 
DIscourse now of that kind of parts, which you termed distinguishing, and not constituting parts of the world.  M. 
These be four in number, called thus in the Hebrew tongue. Quedem, jamin, Tsaphon, Negeb, or jamita: and among us thus: East, West, North, and South, all which saint Augustine thinketh to be comprehended, and signified by this word Adam: applying the Hebrew word to the Greek.  S. 
But what was the cause and reason of first devising these names?  M. 
It is not needful to seek out the causes and reasons of the Greek and Latin words, For they are commonly known. And as for the Hebrew words, this I think, is the reason of them. The East is called Quedem, because it is the first or foremost part of the world. The west jamin, which signifieth the sea, because in the West part of the world lieth the great sea which is called Mare Mediteraneum, the midland sea. The North Tsaphon, for that, that part of the world was hide and unknown to the Hebrues, in respect of the regions of the earth, and of the people with whom they had no trafycque nor dealing, because of the distance of place between them. So that the case stood contrary with them and us now, who daily behold the North stare and pole. And as for the South, it is always hidden from us. The South is called by them Negeb, because that quarter of the world is dry barren, and burned with the perpetual heat and skorching of the Sun: or it may be called jamin the first syllable being long, that thereby it may differ from the first jamin, which hath the first syllable short, because that when we look into the East. the South is on our right hand, & not on our left.  S. 
Where doth the scripture make mention of these four quarters of the world?  M. 
Almost in infinite places, of which we will allege these few. Genesis, the 13. chap. and 14. verse: and the 28. chap., & 14. verse: Psal. 107. and 3. verse: isaiah the 47. chap. and 5. and 6. verses: Psal. the 75. and 7. verse  S. 
Why do you call these only distinguishing parts?  M. 
Because we observe them, only for the use and commodity of men.  S. 
For what commodity?  M. 
Specially for four, whereof two do appertain to the public and common use of all men and other two do concern the private commodity of every place and country.  S. 
Declare this more at large.  M. 
This distinction of the quarters of the world was necessary for the use of man, for two causes. The first to the end that the nations and people of this world might be distinguished one from another: whereof we say some dwell East, some west, some north, & some south. Moreover, to observe the course of the sun (whose benefit all nations do enjoy) who rising in the East, goeth by the south, until at length he cometh into the West. And finally, to declare the force & original of the winds: all which cannot possibly be understood and observed, unless these four quarters of the world be distinguished. And as touching private use also, it was necessary that they should be distinct. First, to the intent that the limits and situation of every kingdom, people, and country, may be described. And also that it might be signified and set forth, where the bounds and ends are of the houses, fendes and places of every territory, and so thereby in the end all strife and contention be taken from among private men, concerning the bounds of their lands.  S. 
I understand what you say. But what are these regions distinct by nature, or rather are they fantasied by the opinion of men, so that every private people, or man, may wheresoever he will, make East, West, North and South? For that region of heaven and earth which is called by the Hebrues Tsaphon, that is to say, hidden, and by us the North: the same is oftentimes unto us wide, plain and open to be seen, like as that region of Heaven which was unknown too the Jews, is unto all the Northern people. And contrariwise, the Southern Region of Heaven, and the Pole of the world which was seen of them, is hidden from us as is also the Star called Canopus, with such other. Moreover, that part of the world which is on the right hand to us, is oftentimes on the left hand to others. whereof came that which Virgil spoke of the Arctic Pole:  

This top over our heads aloft remains still in fight:  
The other black Styx seethe below, and ghosts that devil in night.   
And that saying also of the Poet Lucan:  

Arabians, you now are come into a strangie land,  
Much wounding not to see thee shadows fall on your left hand:   
with other such like to that purport.  M. 
Not truly. For these quarters of the world be by nature determined, forasmuch as it can not be east but where the Sun rises: neither West, but where he goeth down. Neither North, or South be appointed, but in plain contrary parts of the world: the north, where the Northern people devil, and South in the contrary part. And although we doc here use these words, the rising and setting of the Sun, generally and strictly, and not for any one precise part or point in heaven (for the Sun rises moon place in the Winter, & in another in the Spring, and in another in Summer) notwithstanding he rises always in one certain place of the world, neither doth he pass the determinate bounds which the Lord hath appointed unto him, too keep his course in throughout the whole year. Wherefore, this distinction of the parts of the world, consists not in the opinion of men, or at every man's pleasure, but is defined and limited by nature, true separation, and experience.  S. 
Concerning those five quarters and zones, which the Astronomers do describe in heaven, and upon the earth, of which Virgil hath written thus:  
Five zones there be which Heaven whole divide: and that which followeth:  

Again, so many coasts there are upon the earth below,  
Whereof the middle unhabitable is, it so with heat doth glow.   
And twain are drenched deep in snow: whereof the one lieth to the Northern Pole, the other to the Southern, & as for the middie one's: between them both he placed, And with just temperature of heat and cold he interlaced, and therefore are called habitable: tell me what is your opinion?  M. 
Although the scripture do not so plainly distinguish them, yet it calleth one of them Arets, and the earth: the other Tebet, and the habitable world. isaiah, the 33. chapter, 1. verse: and the 38. and 11. verse: whereby it is declared, that certain Regions of this world are more commodiously and commonly inhabited, forasmuch as we davy see that the extreme force of cold and heat are many times intolerable unto men. Psalm 149. the 17. verse: and Psalm 91. and 6. verse: and Psalm 121. and 6. verse. Wherefore, experience tea●●th this to be true, neither do I think that this partition is too ye rejected, for that it serveth too some use: howbeit these places being searched out by the new navigations undertaken by men of our age, may be the more commodiously known.   

¶ The. thirty. Chapter. Where these positions are to be found, high, low, before, behind, on the right hand, and on the left.  S. 
DIscourse now concerning the sundry differences of situations and places, which are noted and marked in this world.  M. 
They are in number six. and they are taken from those three dimensions, which properly belong unto bodies. To wit, high, low, before, behind, on the right hand, on the left.  S. 
How so?  M. 
For that is proper unto every natural body too be long, broad, deep or thick. As for those deliniations which are plain and flat, they are not bodies, but superficies, that is to say, uppermost faces: and therefore one of those three dimensions is noted and taken by a right line. But there be two extreme parts or ends of every straight line. Wherefore there be six extreme parts or ends of those three dimensions or straight lines, which do distinguish and make so many sundry differences of place or situation. And in length, we term one end high, another low. In breadth, we place those, on the right hand, and on the left hand. In depth or thickness, before, and behind. Howbeit these two latter differences can not be observed in every kind of body, but only in that which is called the body of a living Creature, and is endued with sense.  S. 
How cometh this about, that you reckon only three dimensions of a body, and S. Paul reciteth four, to wit, length, breadth, height and depth: to the Ephesians the 3. chapter, and 18. verse: likewise in job the 11. chapter, and 8. and 9 verses, the same are recited.  M. 
You say truly. Howbeit these two, depth and height, are indeed, and subject all one, and in reason only distinguished.  S. 
Declare this more at large.  M. 
Like as it is the very same way, says Aristotl●, which leadeth from Athenes to Thebes, and from Thebes to Athenes: and like as in one and the self same ladder and stairs, indeed and in respect of the subject, the going up, and the going down is all one: the going up, if a man climb from the lowest step to the higstest: the going down, if he descend from the highest step too the lowest. So in very deed are height and depth: but it is then called height, when a man looketh up from the lowest to the highest: and depth when he looketh down from the top to the bottom, so that we use but one kind for both these dimensions. And thus it cometh to pass, that there be only six differences of place, and not eight.  S. 
May there then, or aught any regions in this world be called, on the right hand, on the left hand, first, last, high, or low?  M. 
verily, if I should stand to declare, how diverse the opinions of men be, touching this point only▪ I should not only be wearisome, but also far pass the bounds of mine argument, which I have taken in hand. For Astronomers do otherwise, and in other places appoint them, and Soothsayers otherwise, and Historicians otherwise. To be short, even in that very point, sundry nations are of sundry opinions: as for example the Egyptians, who will have the East to be the forepart of the world: the West the hinder part: The North, the right side: and the South the left, as plutarch writeth in Iside, contrary unto that which Nature, and common course of all things doth admit. The east is the right side of the world, saith Aristotle, and the West the left: for the world moveth even like a man that beeginneth at the right hand to set forth upon his journey, on whose right side then is the north, and the South part of the world on his left. Varro in his 6. book de lingua Latina, is of an other opinion, to wit, that the East is on the left hand, the West on the right, the south right before, and the north behind. But the Scripture saith otherwise.  S. 
What saith the Scripture?  M. 
It constantly calleth the east the fore part of the world: the West, the hinder: the South the right side: and the North the left.  S. 
How prove you that?  M. 
First, out of that place of job, which is in the 23. chapter, 8. and 9 verses: and because it followeth necessarily, that if you make the East the foremost part of the world, that then the north multe be on the left hand: and the South on the right it plainly appeareth unto him, whosoever shall look into the East. And likewise Dionysius. Halicarnasseus teacheth, that the same is necessarily gathered.  S. 
Why doth the Scripture make the east to be the face and foremost part of the world?  M. 
Because, like as our senses, specially our eyes and countenance, are placed in the face and foremost part of the man: so doth the light first rise unto us from that part of the world. Whereby it cometh to pass, that all men turn their countenances thither: yea the brute beasts also of the field, who in the mornings as they feed in the Meadows, do turn themselves towards the rising of the Sun, for light. Thus, by very instinct of Nature, all things do acknowledge and confess that this part of the world, is as it were, the face, eyes, and fore part of the world.  S. 
Me thinks, that these things in the world are distinguished rather in respect of us, than of Nature.  M. 
Truly, the world is distinguished indeed, specially in respect of us. For in a circle properly, and of itself, nothing can be said to be on the right hand, nothing on the left, nothing before, nothing behind, forasmuch as all parts of the circumference, in that kind of figure, are equally placed. And therefore Arnobius saith well in his 4. book: The world of it own nature, hath neither right hand, neither left: neither high regions, neither low: neither before, neither behind. For whatsoever is round hath neither beginning, neither ending. And therefore when we say, this country is on the right hand, this on the left: we speak it not in respect of the world, but of the place where we ourselves are situate and dwelling. This far Arnobius. Whereby it appeareth, how foolish and without ground that opinion of the ancient Hetruscane Soothsayers is, who judged, that left hand lightning, left hand bird flying, let hand signs of heaven, are of nature more fortunate, than those which appeared in any other part of the world. For that which is on the left hand to me, may be on the right hand to you, because these differences of place and situation, are changed by the diverse respect and reason of men.  S. 
What, doth the Scripture also note high, and low in the world?  M. 
Yea, plainly.  S. 
Where?  M. 
In the 11. chapte of job, 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 low?  M. 
The whole region of heaven is called high and above: and the earth low and beneath.  S. 
How prove you that?  M. 
Out of the above recited places of job, & Exodus: whereunto also you may add if you please the 6. verse of the 10. chapter to the Romans: and Deut. the 5. chapter, and 8. verse, and almost infinite other like places, as isaiah the 44. chapter, and 23. verse: and proverbs the 25. chapter, and 1. verse.  S. 
But tell me, is it so of nature, or consists it only in the opinion of men, that one part of the world is high, and another low?  M. 
Of nature surely: for those things that are light do naturally tend upward, and go towards heaven: and the things that are heavy downward, and towards the earth. Moreover, if we consider the order of things, God hath thus appointed, that those higher things shall work upon these lower. For heaven worketh upon these earthly things, and we perceive the influences and effects thereof diversely, and either it bringeth forth, or destroyeth many things upon the earth, as it were, with to much rain, or drought. Wherefore, Heaven, both by nature of the place, and also situation, is higher than the earth. Howbeit, concerning this poinet S. Augustine gravely disputeth in the 83. book, and 29. question. For he demandeth this question, whether in this universality and world, which is contained within a circular form, sumthing may be called high and sumthing low, seeing all the parts thereof consist in equal situation.  M. 
Concerning the circumference of a circle, perhaps this question may be demanded, which indeed was S. Augustine's meaning, whether the one part thereof be high & an other low: for in truth, in respect of themselves, they are all of equal situation. But touching the things themselves which are comprehended within the Circle, this question is clear, and out of doubt. For in every circle the circumference is the upper part thereof, & the centre the lower: unto which part those things which come nearest of lowest: like as those highest that are nearest to the circumference of the circle.  S. 
Which is the middle part of the world?  M. 
The midst of the world may be doubly considered, either in respect of substance, or of place. Which the great Philosopher plutarch first observed in his book of the contrariety of the stoics. The mids of the world in respect of substance is not some o●e certain body, but many, as the air, water, with other that ●●●e partly of the nature of heaven, and partly of the earth. But the mids in respect of place, is the earth, as it is agreed upon by those that hold opinion, that the compass and capableness of the world is of a round and spherical figure. For, as they affirm, the earth standeth in stead of a centre, in comparison of the whole world. Touching which opinion, although they contend against it, which dency that there be any Antipodes, or dwellers on the otherside of the earth right against us, as Lactantius and S. Augustine, good and allowed authors have done: yet is it more true and credible that there are such Antipodes, & the rather, for that there can be nothing alleged out of the Scriptures, to confirm the authority of Lactantius and S. Augustine by: and also reason plainly proveth it to be true, to wit, the situation of countries, and the elevation of the Poles.   

The. xxxi. Chapter. The chief end of the creation of the world, is, the glory, and knowledge of God the creator.  S. 
hitherto you have declared the efficient, material, and formal cause of the world, it remains also that you say somewhat of the fourth, which is the final cause: concerning which I demand this question of you, what is the final cause of the creation of the world, as the scripture noteth?  M. 
You did well to add that clause, as the Scripture noteth. For there is none among the Philosophers, except only Plato and Trimegistus, that, although they wonder at the world, doth declare notwithstanding for what cause it was made, and what is the end of the creating, or now subsisting thereof. Not not Aristotle himself, although he wroate about 30. sundry books more or less, concerning the nature of things, which books are extant at this day, and tossed in all men's hands.  S. 
Tell me therefore, what is the end of the creating, and conserving of the world?  M. 
To speak briefly, even the everlasting and immortal GOD himself, for the acknowledging and setting forth of whose glory it was created.  S. 
How prove you that?  M. 
Not only for that Father Ireneus writeth so, in his 2, book, and 64. chap. but because the spirit of God teacheth us so. For first, the holy Scripture showeth plainly, that all things were made for the glory of the true GOD, who is revealed unto us in his word: proverbs, the 16. chapter, and 16. verse: and also S. Paul sayeth in the 1. chapter to the Romans, the 20. verse, that the knowledge of GOD is learned out of these created and visible things. For this world is a familiar, common to all lands, people, & nations, a free and most beautiful looking glass, wherein the power, wisdom and goodness of God is laid forth before us to be seen, beeholden and acknowledged, as it is abundantly declared in the 29. Psalm, the 1. 2. 3. 4. and 5. verses: whereunto you may add that which is written in the book of wisdom the 13. chapter, the 1. and 5, verses. Hereof cometh that saying of job, in the 36. chapter, and 29. verse: Remember that thou do magnify his work (he means Gods) which all men do behold and see, and man looketh upon a far of. And therefore isaiah in the 44. chapter, and 23. verse, not only inviteth men, but all other creatures also to sing praise unto God. The like is also done in the 147. Psalm.  S. 
But seeing that the glory of God, is the setting forth of his virtues and excellency, what virtues, or exceeding greatness doth there appear in the looking glass of this world, wherein are seen such and so many confusions of all things?  M. 
There are object unto our eyes so infinite and innumerable virtues, moreover so noble and incomprehensible excellency and majesty, that the eternal deity of the almighty God, doth truly and manifestly shewfoorth itself in the beeholding and surveying of this world, as S. Paul sayeth. But that I may not run through all, and that this disputation may at length draw to an end, we will revoke and contract the end of this world into the klowledge of three special virtues in God.  S. 
Which be they?  M. 
Power, wisdom, goodness.  S. 
Allege unto me some example of these things.  M. 
First, the power of God appeareth wonderful great in creating this world, yea, plainly infinite, and far surmounting all capacity and understanding of man's wit. 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 being all severally beholden and considered, do argue great power and force in the maker: but being generally looked upon, do declare that his power is incomprehensible and infinite. This power of God in creating the world, is proposed unto us to be acknowledged and thought upon, namely in the 19 Psalm, and also in the 145. And as for other places of the Scriptures and Prophets, what shall I need to go about to recite them in this place?  S. 
Give me an example of God's wisdom, in the creating and contemplation of the workmanship of this world.  M. 
That may easily be seen. First, in that he hath placed so many sundry and diverse parts, and so many several kinds of things in one whole body: next, that he hath given a peculiar and proper force and nature unto every kind: Moreover, that he hath allotted to every nature his own proper place and metion: and to be short, that he assigneth not only unto every kind, but also unto every part of every particular thing, it own proper use, end, profit, and effect. So that, that great wisdom of God hath not made, not not the lest thing in vain, which is truly the manifold wisdom, as S. Paul termeth it to the Ephesians the 3. chapter, and 10. verse. And therefore it is said in the 136. Psalm: and 5. verse, that he made the heavens with unsearchable understanding and wisdom. And when as the Prophet David considered in his mind deeply the framing of this world, he cried out, and said: Thy knowledge is to wonderful and excellent for me, I can not attain unto it: Psalm 139. and 6. verse: whereunto also that may be added which is written in the 39 chapter, and 26. verse of Ecclesiasticus. This our opinion also is confirmed in the 8. chapped. and 27. and 28. verses, and the residue following: and also the 21. cha. and 30. verse: and by this one thing moreover, that whereas there be certain things, yea, and men also, that are of diverse and sundry qualities and conditions, and of natures quite contrary: they were to good purpose by the same wisdom of God, created in such manner. For the Lord hath wisely, made a difference and distinction between the ritchman and the poor: proverbs, the 22. chapter, and 2. verse. To be short, those things which we make none account of, and are indeed but small, as a Guat, a Worm, and a Butterfly, in these notwithstanding appeareth the wonderful wisdom of God, insomuch as we must needs acknowledge that to be true which was spoken by Pliny an Heathen writer: Nature is never more whole in any thing then in the lest.  S. 
What say you of the goodness of God, doth that appear notably in the workmanship, and creatures of this world?  M. 
Yea, very much. And although the ●ame be mostevident in the redemption of mankind, which was accomplished by the death and passion of our Lord jesus Christ: notwithstanding it appeareth also unto us to be very excellent and incomprehensible, in the creation, constitution, and conservation of this world.  S. 
Declare how?  M. 
First, this is a great goodness of God, that he would have things to exist and be, which were not before. Moreover, in that he gave them life and nature, to the intent they should exist, which could not be had from any other than him. Who only is the fountain of life and afterward hath assigned unto every kind of thing it own proper & most convenient food, and and not assigned it once, but also prepareth, distributeth, and yieldeth it every day. Finally, in that he daily preserveth and defendeth all things that are: and being a good and merciful father, of his own great bounty hath not only given them parts & members, whereby they may commodiously live, but endued them also with motion and sense. Whereby they may pass their life pleasantly, and willingly enjoy it with a sweet delight. All which it were infinite to reckon. And therefore it is well and truly said in the 33. Psal. and 5. verse, that the whole earth is full of his goodness. And again, in the 145. Psal. and 7. verse, it is said, that the multitude of the goodness of God, springeth forth from his works: For he openeth his hand, and satisfied every living thing unto fullness and pleasure. Whereunto that seemeth to appertain which is written in the 147. and 148. Psal. and that may well be concluded, which all the ancient & godly Fathers have judged & specially Tertullian hath oftentimes written, to wit, That God by the creating of this world, is cognized, and by the preaching of his word is recognised.  S. 
But there appear many confusions in this world, which do obscure the light of this goodness, wisdom and power of God.  M. 
Indeed they darken them somewhat, and sum while that they cannot plainly be seen of many: Howbeit they do not altogether obscure, or wholly take away the appearing of those the virtues of God, which he hath imprinted in his works. And moreover, forasmuch as these confusions, as you term them, are the effects of his just judgement, if we so consider of them as we aught, surely they shall the more set forth the power, and wisdom of God, and not obscure it.   

The xxxii. Chapter. What knowledge of God may be had, by the beeholdinge of this world.  S. 
BUT that knowledge of God which may be had by beeholding the world, and the visible creatures, is it sufficient of itself to get the perfect understanding of him, or rather doth it contain and deliver unto us certain principles thereof which we must more perfectly and at full afterward seek and learn by some other means, to wit, out of the word of God which is written and revealed unto us? For by the framing and creation of the world we cannot know that Christ is our Saviour, and mediator unto God for us.  M. 
You say well. For Saint Paul answereth in the Epistle to the Romans, the 1. chapter, and 20. verse, that although the knowledge which is had by the world, be true, yet is it not fully sufficient, that thereby we may understand any thing concerning our salvation through Christ: but that it is in this respect profitable, that thereby we are made unaccusable. For it teacheth us that God is our Creator, but it is not able to inform us that he is also our redeemer thorough Christ: For we are not able to attain to that knowledge without the preaching of the Gospel. Wherefore, we must not begin with that knowledge of God, whereby we understand that he is our saviour, but rather that he is our creator, whereat we must indeed beeginne, and consequently proceed unto better and higher things. For the Heathen people & Philosophers, who chief followed this knowledge of Natural things, neither perceived they the reason of man's salvation which is in Christ only: neither were they themselves saved, because they lacked faith. It profiteth notwithstanding, and it much profiteth too, that we seek the true God, that hath created all these things: and when we have found him, that we worship him and pray unto him, as far as he shall give us grace so to do. This much at the leastwise he wringeth from us whether we will or not: that he aught both to be sought and worshipped, who hath first created, and now governeth all this world. Wherefore, if we neither seek him, neither worship him, he maketh us unexcusable.  S. 
But there be many, that either have not seen at all that way of finding out God: or when they were entered, have not perceived that glory of God, whereof you spoke: or else by how much the more they have profited in the knowledge of this world and natural things, so much the more securely and boldly have they despised God, like as in times past did the Epicurian Philosophers, and at this day also to many do.  M. 
These are the great imperfections and vices of men, which you speak of, and a sharp accusation of the wonderful frowardness of man's nature, not the woorkmans' fault, or want of the light of God's glory, which shines most brightly in his works. For that light shines clearly enough in this world, and in such sort as it cannot be put out, and also is easily seen whoso will lift up his eyes unto it, and look upon it. For God hath engraven in the world great and wonderful tokens of his goodness, power, and wisdom: he layeth also before our eyes most manifest testimonies, and documents that may be understood, yea by the most ignorant people. Which, whoso doth not see, let him accuse himself, or his own sluggishness, and not the hardness of the book which God hath said before our eyes: or the difficulty of the style thereof: or the dimness of the looking-glass, which indeed we have a most bright one in the contemplation of this world. For the 19 Psalm doth sufficiently remove this slander from God and his workmanship, saying, that he hath founded his truth in the heavens. Psalm 89. and 3. verse. Who hath distinguished and depainted with lively colours, the other arguments and tokens of his praise in them, as it were, by a certain engraving. Therefore, in that men of old times have not seen so manifest signs of God, neither see at this day, neither do profit by them towards the attaining of the knowledge of God, it cometh by means of their own fault, who by reason of their sin have lost the true light of their minds: which if it had continued in the first state of it own creation, truly then should they have seen these signs not obscurely and faintly, but acknowledged them plainly and perfectly, and confessed them too be great and wonderful.  S. 
How then cometh it to pass, that if this world be the looking-glass of so great virtues in God, and that so bright and so clear, why in another place is man, and why also is Christ called the image of God, wherein he setteth himself down before us to be seen, and known? It is in vain that you tell us of another looking-glass, if this world be so fair an one as you make it C●l●s●. the 1. chapter, and 15. verse.  M. 
If we say, that one thing may have many images, and that in sundry respects, we shall not grant any absurdity. So that, although these three be called looking glasses, wherein God representeth himself, yet they be so called, in diverse respects, & with a large difference. The world is not called the image of God, which notwithstanding, is verified of man, & Christ, for the world is only the looking glass of God's virtues, as it is their subject, that is to say, that wherein they do express and show themselves by sundry means and effects. And man is the image of God, and not only the looking glass of his power, but also of his nature after a manner, for man of all other creatures of the world cometh nearest to the nature of God, and carried the very form of him in the light of his mind and the uprightness of his will, which was in him at his first creation. But Christ who is God manifested in the flesh, who was without sin, in whom the Godhead remained, who in his whole life and by all means showed forth the nature, similitude & figure of God through his great power, wisdom, and clemency, is in a far more excellent respect the image of God than was the first man, although he were sound and perfect. Wherefore, the world hath no such similitude and likeliness with Christ, who is unto us not only the image, and as it were the shadow of the goodness, Wisdom, and Power of God, but also the most bright, and self-same representation of the father's substance: hebrews the 1. chapter and 3. verse. And therefore he is not called only the image, but also the lively brightness of the Father's glory. And yet farther to the intent it may be the better understood, what, and how great the difference is we must note, that the world and man are a notable, but yet a shadowed representation of those things which they do teach us, concerning god. And Christ the express and lively form, in whose inward, natural, and substantial brightness, we may most evidently behold the infinite power of God, and incomprehensible love towards us men. Thus therefore, when we think upon God and behold him in all other things, such is our vanity, that immediately we decay and come to nought: but when we look upon him in Christ, we are quieted and stayed most firmly and substantially. Wherefore there aught no comparison be made between these, which differ in kind, and manner of representation.   

The xxxiii. Chapter. Two ends of the world, not chief.  S. 
BUT be there not also other final causes of the world?  M. 
yes, there be two but not chief.  S. 
What be they.  M. 
The first is this, to wit, the use of all men. For this world was created for man's sake, and man for God. The second is, for the Church or congregation. For the world was created to the intent it should be an house and dwelling place prepared for the Church and congregation that should be hereafter where in it might remain of it own right, which congregation God would establish there, and afterward bring to heaven.  S. 
How prove you this?  M. 
First, out of the 8. Psalm. And secondly, by that which S. Paul writeth to the Romans the 4. Chapter, and 13. verse.   

The xxxiiii. Chapter. Of the means and engines whereby God raised this so great a frame of the world: and first of the word of God which was the means whereby this world was created.  S. 
Hitherto you have declared the causes of this world, now show the means and instruments whereby it was created. And when mention is made of the creation of the world some do demand what wedges, what tools and engines were occupied to the rearing up of so great a mole, and they think themselves not satisfied unless answer be made unto those doubts of their mind.  M. 
They that seek to know with what instruments this world was created, do very foolyshly, forasmuch as this word, created, doth sufficiently declare, that all this whole work is plainly miraculous, and supernatural. For God used no tools nor engines as carpenters use to do, thereby to supply the infirmity of their strength. But all his framing and building, and the workmanship of this world, doth differ far from all our means, and policies.  S. 
Tell me then what it was.  M. 
In declaring the means by which this world was created, there are four things annexed, which we must not pretermit, and they pertain to the setting forth of God's glory and omnipotency: whereof the first is this, that the world was created at the word and commandment of God.  S. 
How prove you that?  M. 
Behold a most manifest place of the Scripture, in the 33. Psalm. 9 verse, For he spoke and it was done, he commanded and it stood fast: and in the 148. Psalm and 5. verse: He commanded and they were created. Moreover Moses in the first chapter of Genesis before the creation of every thing, as they were made and created orderly in every day, so doth he plainly show, that the word and commandment of God went always before: And the Lord said, let it be made, etc. Yea, the stoics have said that the word of God was the efficient cause of the whole nature of things, as Laertius writeth in his 7. book in the life of Zeno.  S. 
But there be two impedementes that it can not be so.  M. 
Which be they?  S. 
The first is that which is written in the 45. Chapter and 12. verse of isaiah: My hands have stretched forth the heavens. Ergo, God made not these things with his word, but with his hands.  M. 
verily, this saying containeth a most manifest Metaphor, when he attributeth hands unto God and when in respect of the weakness of our understanding. God is compared to an handy crafts man which worketh with his own hands, the like whereof there are many authorities to be found in the scriptures. And whereas this word of creating is used in the same place, it plainly calleth us back unto that divine and extraordinary work of God, and to think upon that mean only which Moses hath recited.  M. 
The second impediment is, that whereas in another place in like kind of things, and semblable argument mention is made of the word of God, notwithstanding Gods secret will is meant thereby, which is not expressed in any word, or commandment, as in the 147. Psalm 15. and 18. verses, where he speaketh of Ice: He sendeth out his word, and melteth it.  M. 
You say well. Howbeit in Genesis, the very text, & also Moses mind teatheth us, that we must say and think otherwise, where it is plainly written that God spoke and commanded that to be which was made. Wherefore the only bore and secret will of God is not there to be understood and taken, but that which is revealed by the prolation and uttering of some word of his, and commandment. Which opinion of mine is confirmed by an interpretation which the Scripture itself maketh, noting that this was done by uttering of some word or voice. For in the 33. Psalm, and 6. verse, after that it is declared that these things were made by the word of God, for true exposition sake it is added: & by the spirit of his mouth. For a voice is made by the breathing forth of air, which is done by the mouth.  S. 
But by this means, feigning that God hath a tongue, roof of the mouth, and teeth, with out which instruments no voice can be uttered, you seem to revoke again out of Hell the abominable error of the Antropomorphites.  M. 
God forbidden that I should think so wickedly of the infinite and omnipotent majesty of God. But like as the Lord spoke so as he might be herded and understood when he gave the law in mount Sinai, which no man can deny: as likewise when he spoke to Moses, & when he gave answer by urim & Thumim, the Lord spoke & uttered a voice in the hearing of the people, & yet not withstanding we must not feign that god hath a tongue, a mouth, a palate of the mouth, & teeth. So, in the beginning & creation of the world, when it is said that God spoke, his divine shape was not changed into an human form: but it came to pass by a special providence and policy. For the Lord took upon him for a time such means as were necessary for the bringing forth a clear and audible voice, whereof afterward he left the use.  . S 
Do you think then that the Lord spoke plainly and distinctly?.  M. 
Yea verily. Howbeit I am not ignorant what S. Augustine thinketh concerning this matter, in the 1. book of Genesis ad literam, and 9 chapter.  S. 
But these things are referred to the Sun, when it is said that the Lord created all thing by his word, so that Christ is meant by the word, for by him all things were made. Coloss. the 1. chapter, and 16. verse.  M. 
I will not much contend herein, so that they will grant me, that as the Sun is called the word so likewise that word was a sign and token of his presence, power, and person, and also of his working. Which doth likewise distinguish the Father from, the Sun.  S. 
Why did God speak, & command them to be made?  M. 
He commanded, to the intent that the things that were afterward made, might be known not to have been made by the Water, or Earth out of which they came, or the heavens, or, to be short, by the virtue or power of any creature▪ but by the commandment of the Lord only, and the power of his word. Wherefore, let us give praise unto him for all things that are created. And he spoke, not that he could not have formed all things by the virtue and decree of his alonely will, who had already made Heaven and Earth without speaking of any word: but when as it pleased God to reveal & manifest himself outwardly by his works, he used those means whereby he willeth and commandeth himself to be most certainly known, to wit, his word & voice. The sum and scope of this word, is Christ, the everlasting sun of the everlasting father, who was afterward manifested in the flesh: & therefore hereof they do rightly gather, that Christ the Sun of God, did work in the creation of the world. For there is a threefold mean, & book, whereby God revealeth himself unto us, to wit, the book of creatures, the book of scripture, & the book of life. That which is called the book of scripture, is far more sure, true, and plentiful than the other two, & therefore God doth especially propose and commend the same unto us. And finally, to confirm mine opinion, I allege that which Ireneus sayeth, That God created all thing with his word, that is to say, with his voice, in his second book, and 5. chapter: and that also which is written by Tertullian in his 4. book against the Marciomtes in these words: Is it altogether incredible, how the power of the creator should procure the remedy of one transgression with his word, who by his word hath brought forth so great a mole of the world? In which saying, doubtless the word, is taken for the voice: and in the 1. chapter, and 3. verse of the Epistle too the Hebrues, the Scripture useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

The. xxxv. Chapter. Of the light, which was used at the creation of the world.  S. 
WHat say you, is secondly to be observed and considered of in declaring the creation?  M. 
The light. For God made that as a necessary thing for the creating of his other works.  S. 
Whyso.  M. 
Both that by applying, as it were, a Candle or other light, that confused mole might be seen, and divided into meet parts and members: and also because it was necessary that some fiery quality should be applied unto that moist matter, too warm it, and to make it fruitful. For all things that are in this inferior world, are engendered by a fiery heat, as it were by a warm and working father. And therefore that first light was created, to be the continual and common Nurse, and mother, and fountain of the external and accidental lively heat, which God prepared as an instrument to bring forth all other things withal. Not that God was not able to see all things that were in the great mole, who at this present beholdeth the most secret things, and obscurest darkness, and from whom there is nothing hide: not also that he needed that kind of mean, who of himself is Almighty: but to the intent we might understand how great wisdom it was that created these visible things, and what second causes of them he appointed first, which now we do behold to work in them. And finally, how in the making of these visible things, he used most conveniently other things of the same kind, which at this day are the natural, and instrumental, and chief, and principal causes of the engendering of all things. For there are three things of them, too wit, moist earth, and that shining, bright, and lively heat, which is appliable and convenient for all things, in that all things have that natural heat in them. This is therefore, the second thing which I suppose needful to be considered in the means and manner of creating the world.   

¶ The. xxxvi. Chapter. That God made this world without any pain or wearisomeness unto him.  S. 
WHat do you thirdly consider?  M. 
This forsooth, that GOD framed this so great and huge a Mole of the world, without any pain or wearysomnesse at all: that the Epicures need not to fear least we ascribe any grief and pain unto God, in that men are not able to finish the lest work that they have to do, without some travail and weariness of body. And therefore it plainly appeareth hereby, how great the omnipotency of God is, above the strength of man. This which I say, is confirmed by isaiah in the 40. chapped. and 28. verse: and likewise by S. Augustine in his 4. book de Genesi ad Literam, and 8. chapter. In somuch that it is said, that all things that were created, were suddenly brought forth, and appeared, as it were, in the twinkling of an eye, Psalm 33. & 9 chap. and Esdras the 4. book the 6. chapter, and 48. verse: for nothing could withstand the pleasure and commandment of God.   

The xxxvii. Chapter. The world was created by parts, and not all at once.  S. 
WHat think you fourthly to be observed?  M. 
That this whole world was made by parts, and in six days, as Moses teacheth in the 1. chapter of Genesis: & as it appeareth also in the 4. book of Esdras the 44. Chapter, and the next following: and not made altogether at one instant. And to the intent it may be the better born in memory, what was made upon every day, I myself made these verses following.  

The first day made both heaven and earth, & pleasant glittering light  
The second streached out the space between the waters quite▪  
The third divided Sea from Land: and clad the earth with green.  
The fourth created Sun & Moon, & stars that bright do sheen  
The fifth brought forth all feathered souls, and fish of the lake.  
The sixt made cattle in the fields, than man the Lord did make,  
And after work the seventh to rest, himself he did betake.   S. 
But why did not god created all things together in one day, seeing he is almighty?  M. 
Because he is almighty, he needed not time for the establishing of this world, as Saint Ambrose says in his 39 Epistle: neither came it to pass by reason of impotency, weariness, or weakness in God, that he was six days in making it: but because he is most wise, by most wise & good reason he would thus finish his works. For whatsoever is made, requireth some order in the making. And order requireth distinct time, and number. First therefore, god putteth us in mind hereby, that he wrought not confusedly, nor out of order: and so consequently, that we must not meditate and think upon his works lightly, and as it were a far of in general: but in order, severally, and particularly of every one. He showeth moreover, how great diligence we aught to use in considering of them, seeing that he declareth that he paused upon the order of his works, by this distinction of the days & labours. Besides this, he declareth that we are not able sufficiently to comprehend his works: the reason thereof, and manner of creating them is such, and so general, that we have sufficient matter in them to think upon and behold every day in the week, and so throughout the whole year. For what other thing is a year, than a continual repeating of one, and the self same week? For there was an whole day spent in the finishing of every part and work. Moreover, god would not create the world at once, but by piece meal that is to say, in some space of time, for he meant immediately after the creation of the world, to declare the state, law, & natural order which the things that he had made should afterward follow, to wit, that, by which all things do require a space of time for their being, that is to say, are brought forth in time: and are not perfectly grown in a moment, as we see daily. So those things that grow out of the earth, do at this day keep this order, that they springe not suddeynly, but by process of time. So the woman is delivered of her child, after a certain season: so seeds grow out of the earth: so trees bring forth their fruits: and there is nothing done suddenly, but wonderful miraculously. Wherefore, that time of creation, was the first law of things that should afterward grow and be engendered.  S. 
And why did God at length, cease the seventh day?  M. 
Because he would have it so: for there can be no truer reason alleged. For in that he would have it so, the reason is good, although to us it be unknown. For as touching those things which are disputed by S. Ambrose in his 39 Epistle: and also by S. Augustine in sundry places, and likewise by certain others, and finally by the Heathen Philosophers themselves, concerning the dignity of the seventh number: I refer them to the Mathematicians, and specially to the Arith●meticians and Pithagorians.   

The. xxxviii. chapter. Of the place wherein the world was made.  S. 
Hitherto you have declared what the world is, what is the cause thereof, and what was the manner of making it. Add hereunto also that which may be demanded concerning the place, time, and state of this created world, so that at length we may conclude this whole disputation.  M. 
I will do so: if you ask me of them all in order.  S. 
first therefore, I demand concerning the place wherein the world is made, what it was, and what manner one it was?  M. 
It must needs be, that it was some void place, which the Grecians call Kenos, & the Hebrues Tohu, wherein it should be created, and placed.  S. 
Why so?  M. 
For because if the place wherein the world, being so great a frame, was placed, had been already full of bodies, there could not be another body placed in a roomth that was full already. For two bodies cannot be together in one place. Moreover, this which I say, is plainly confirmed. The Hebrues say out of the 26. chapter of job, and 7. verse: He stretched forth the North upon the voided place, etc. Although that before this world was made, GOD occupied that place wherein the world now standeth, & filled it with his power which is unknown to us, and in an unspeakable manner: as now also he filleth allthings after they be made by the virtue and means of his presence, majesty, and power: whereof God is called Megonah, that is to say, that filleth all things: Deuteron. the 33. chapter, and 27. verse: notwithstanding in respect of this filling, which cometh by the creation of things, verily the place wherein this world now standeth, was a certain void place.  S. 
How then, will you have that there shallbe some voided place in the world, against which thing Aristotle contendeth so much, and experience also?  M. 
To the end that I may cut of all occasion of the vain errors of the Valentines, concerning Bythus, whom Ireneus abundantly confuteth in his 2. book, and 4. and 7. chapters, thus I say: That before the world was made, the place and space wherein it now standeth, was void: but since the world was made, that it is not void now, but full.  S. 
But do you leave now any void place, within the compass of the world?  M. 
verily if you call that only full, that is filled with this air which we draw in and breathe forth, there be many places too be called void, For all that space of the world. which is above the Circle of the Moon (which some say is very large) is voided. But if you call that full, which is replenished with some body and nature of it own kind, then may I call no part of this whole world void, not not so much as that which the Astronomers say, is contained within the Globe and space of the Heavens: but all full, and occupied. Not only because God made nothing in vain, for that is repugnant to his wisdom, but also for that the whole stretching forth of the heavens, how big soever it be, is an heavenly body. For there is now no effect, no use of a void place in the nature of things, which is created: but there are seen daily many, and most excellent uses in this point, I mean in that nature will have all thing to be full. And that indeed there is nothing void and empty, both the use of cupping glasses in Physic, & also in the plucking up of Welles and waters into high places by Pumps, and other devices, sufficiently do teach. Such Philosophers therefore, as contend that there is some voided place in this world, are not only themselves void of wit and judgement, but strive also most manifestly against certain experience, whom therefore I judge not too be esteemed of.   

¶ The. xxxix. Chapter. Of the time wherein the world was made.  S. 
YOU have spoken of the place, speak now also of the time, wherein this world was made.  M. 
That this world began sometime to exist, and is not eternal, neither of like antiquity with GOD, not only the Majesty of God's holy word doth testify, but also the opinions of the most ancient Philosophers do declare. Who, as they were nearer too the beginning of the world, so did they learn the truth more better of the Fathers, and retained the same more freshly in memory. For that Plato in Timeo was of that opinion, and all the stoics also, their own writings do bear witness, yea, moreover, this hath been agreed upon, by a general consent of the most ancient writers, that the world had a beginning, whereof Linus the elder Poet of all, who lived before Orpheus, writing of the creation of the world, beeginneth thus: A time there was when all things framed were together once, as Diogenes Laertius reporteth.  S. 
There be two special points repugnant to your opinion, whereof the one is alleged by the Aristotelians, and the other by the Epicurians.  M. 
What be they?  S. 
The first is this. Seeing the world is round, and of a Spherical form, there can neither beginning, nor ending be noted therein: whereby it cometh to pass, that when it moveth it moveth circularly or round, which motion also hath neither beginning nor ending, but is a continual and perpetual motion: and is therefore eternal. Now, if the worlds motion be eternal the world also must needs be eternal. Thus the peripatetics by the figure and motion of the world, do conclude that the world itself is also eternal.  M. 
Truly this is a very slender argument. For first, who will grant unto them, that all the parts of the world do move, by that circular and spherical motion? seeing that, as they themselves do writ, neither, the fire, neither the air, neither the water, neither the earth do move by this motion, but by a right line and a pendent: to wit, the fire and air upward: the water and earth downward. Moreover, if we deal thus liberally with them, to grant, that the world is of a spherical form and figure, who is able to prove notwithstanding, that there can be no beginning of motion assigned, and observe therein? Seeing it is not moved of itself, but by an other, too wit the great God, or, as they term it, by a certain first intelligence, or Angel. And whereas it is said of a wheel, of a sphere, or of a circle, that the beginning of the motion there of cannot be assigned in this point of the circumference more than in another, it is true only in respect of the thing & the figure, and not if you respect the hand that turneth it, or the forcing of the cause that moveth it, in respect whereof, the point is called the beginning of moving in the sphere or circle, where he beginneth to move it first, that turneth the circle, sphere, or wheel about. Wherefore, although the world can have no beginning of moving, neither of itself, neither of it own figure: notwithstanding it hath of God who once began it, and turned it from a certain point of the circumference, and a certain place, to wit, from the East, continually to move into the West, whether it turneth now daily, being by him moved, and not of itself. And although it be unknown to us now, which part of the circumference of heaven God first moved (for you see how many, and diverse things men do affirm, concerning the great year of the world, which is that state of the world, wherein Heaven and all things return to their place, where they were first created) yet it is certain, that heaven began sometime to move, from some one prefixed point and part of the circumference.  S. 
The other repugnancy is this. They say it is to absurd, to say that God did not created this world from eternity, and time everlasting. For after so many infinite spaces of years paste, what should move him at length, that he would Created the world? They demand therefore, why GOD remained so long sluggish and idle, why he slept so long, what he did then, why he ceased from doing something so long, why he made not this noble and goodly work sooner? These and such like flouts, they cast forth against the majesty of God.  M. 
You do allege the argument of Velleius the Epicure: unto which I will answer that which, as S. Augustine writeth, was spoken by a certain merry old man, a Christian. Who, being likewise demanded by such kind of men, what God did before he created the world: answered: He made Hell, wherein he might torment perpetually such curious fellows, as do demand such questions. For what wickedness is this, to go about to enter into such secrets: what impudency to creep so far? what blasphemy, to look that God should render an account to us of his doings, and forepast life, who must be our judge? what needed he too have created these things sooner, which he neither hath need of too his existence, neither thereby to live in greater felicity? For God hath in himself, and that from all eternity, a most perfect, most happy, and most full state of nature, which is unto himself sufficient for all things, and he hath need of none other thing, neither of Angel, nor man: Psalm 16. and 2. ver. Neither was GOD then idle, that the Epicures may not mock, neither did he sleep in slothfulness before he made this world. But even then, as also now, he was inwardly occupied in his works, that is to say, he was wonderfully delighted in the contemplation of himself, he enjoyed then himself, and his perfect and unspeakable glory: he was busied in the most large and incomprehensible light of his substance and essence, as may easily be understood out of the proverbs, the 8. chapter, and 30. verse: and john, the 17. chapped. and 4. verse: and likewise out of Irenaeus, the 4. book, and 28. chapter.  S. 
This I understand: declare now what time this world was created?  M. 
Do you demand this, either of the day, or of the month, or of the Year?  S. 
Marry, of every one of them severally.  M. 
Concerning the day, me thinks this much may be said, that the beginning and first day of the creation of the world, was that day which we Christians do now call sunday, and which the Jews called the first day of the Sabbaths, and not that which we commonly call Monday.  S. 
How so?  M. 
Because it is evident, that the Lord wrought six whole days together, before the Sabbath & seventh day. And among the Hebrues, in old time, that was the Sabbath and seventh day which we now call Satterdaye, which is the next day, before sunday, and next after friday. For Christians, to the intent that they would not retain the ancient ceremoneiss of the Jews, but devoutly to honour the resurrection of our Lord Jesus Christ, whereby there began a new state of the Church, in stead of the Sabbath, they chose the next day following to rest on, as it appeareth in the 20. Chapter of the Acts: the 1. to the Corinthians, the 16. chapter: and the first Chapter of the Reuclation: and also it is extant in the Ecclesiastical history: which day they called the Lords day, or sunday. But, if you would number six days before the Sabbath day, you must begin upon sunday, not upon monday: and so shall you have six days, after which followeth the Sabbath, which is the seventh: Thus: First Sunday, than Monday. tuesday, Wedensday, Thursday, Friday, after which followeth the seventh, which are the Sabbath days. So that the Lord began his work of creating the world, upon Sunday: which is confirmed to be true, by a counsel held in judaea, as Eus●bius writeth in the 5. book of his history, and the 23. and 25. Chapters,  S. 
But in what month seemeth it unto you, that the world was made.  M. 
I will utter, in this point that which seemeth unto me most likely, and I crave pardon herein, that no man think me to be curious: notwithstanding I must needs utter my mind, for that this question is demanded by many. verily, it seemeth unto me, that the world was created in that month which is called by the Hebrues Tisri, and is answerable partly unto our month of August, and partly to September: for doubtless it began after the Autumnal or Haruast equinoctium. So that I do nothing agreed unto those, that writ & suppose that the world was made in the month of March, and in the Spring.  S. 
Can you confirm your opinion by any reason?  M. 
Yea, and that by diverse. And not only this, that in the time of Autumn or Haruast, the earth is most apt to receive the seeds of good fruits, as of Wheat, and Barley, and such like. For at that time, it seemeth most meet and fit to conceive, as in the Spring to bring-foorth fruit: and in Summer to yield them up: and as for winter, than the earth digesteth and concocteth the seeds that are committed unto her, and embracing them in the mids of her bosom, frameth & nourisheth them, as a mother doth her young, which, notwithstanding, she bringeth forth in the spring tune, when they be somewhat grown: and in Summer is quite del●uered of them, as being then ripe and perfect. Wherefore, the springe and Summer, do seem rather to be as it were midwives to the earth, than to minister unto it any force, or virtue to bring forth: which virtue notwithstanding Autumn yieldeth unto the earth, as being yet mindful of the first creation of all things, and of her own bringing forth of all manner commodities, reteininge unto this present the force, effect, and power of the ancient commandment, which the Lord enjoined at that time. So that the Hebrues will have it, that this month Tisri, shall not be so called of must or new wine, but of juice, whereof the earth is full at that season. And these be the two reasons of mine opinion. The first, for that as the scripture teacheth in the 28. chapter, and 9 verse: and so following of Leviticus, this month hath been always, since the first age of man, as far as ever there can be had any remembrance, the begining of the year and first month. And therefore, in contracts and bargains, in common and private affairs, and to be brief, in supputation of the years and age of the world, which was done by the years of jubilee, the year ever began in this month among the ancient Fathers in old time, and among the Jews: and ended also in the same. So that the years & age of Adam, and the residue of the Fathers which lived both before the flood and since, are to be reckoned from this month. The second reason is this: For that the feast of Trumpets which God commanded to be kept upon the first day of this month, seemeth to have been specially instituted by God, to the intent, that the remembrance of the first original and creation of the world, which was done upon that day might be holily preserved & continued in the Church. Truly, it was not in vain, that the Lord would have that day kept holy, & so great honour & reverence attributed unto these trumpets & Instruments which we read, at that time, were so tossed & blown. But by that great and pleasant sound, he meant to admonish and put in remembrance, men, & the whole world also, of their first nativity, which as by the special provision of God, it fallen upon the first day of this month, so was it godlily and reverently renewed and remembered in the Church, that the world might not be ignorant of it own birth day. Whereby also it came to pass, that God commanded many feasts and holidays to be kept in the seventh month, which month was called also Aetanim, that is to say, the month of strength or strong things. 1. Kings, the 8. chap. and 2. verse. Yea, some say also, that our Saviour Christ was born the same month, and not without some reason.  S. 
But it is said in the 12. Chapter, and 1. verse of Exodus, that Nisan was the first month of the year, answering unto our months of March and April, and falling in the Uernall or Spring equinoctium  M. 
You say well. But thereunto I answer two ways: First, that Nisan or March was not always the beginning of the year, but at length after that the children of Israel returned out of Egyt, in the remembrance of so great a benefit, that is to say, for the conservation of the memory of the new founding & restoaringe of that people. Moreover, Nisan was not the beginning of the year, for all things that were done among the people of God, but only in respect of their holy & festival days, and of the tabernacle. For the tabernacle, as it had it own peculiar revolution, and differing from the common: so had it also a proper beginning of the year, not agreeing with the order of the Politic year: to the intent that men might know that there was a difference too be put between the Politic and Ecclesiastical government, and that the reason of them both is diverse, and their nature separate and distinct.  S. 
How many years do you now account, since the world was first made?  M. 
As some do suppose, since the time that the world was made, unto this present year 1578. wherein this book was written, are about 5298. years.  S. 
How do you begin this number, or by what means do you gather it?  M. 
Even by this short reckninge. Fron the creation of the world unto the general deluge, which happened in the days of No, are numbered in the History of the holy Scriptures 1656. years. And from the deluge, unto the promise which God made first unto Abraham, and his departing upon commandment out of Vr, a City of the Chaldees, and Charris a city of Mesopotamia, are 427. years. And from that promise, unto the departure of the children of Israel out of the land of Egypt, which was under Moses, are 430. years, as it is written in the 12. chapter, and 40. verse of Exodus. And from the departure out of the land of Egypt, unto the beginning of the building of Salomons temple, which was begun the fourth year of Salomons reign, are 480. years, as it appeareth the 1. Kings, and 6. chap. And from that time, unto the leading away of the Jews into the captivity of Babylon, I mean that which began under King joachim, are about 167. years, or sumwhatlesse. In this captivity the people abode the space of 70. years, according as jeremy the Prophet foretold them in the 25. chapter. And from the departure of the Jews out of the captivitic of Babylon, and from the day of the publication of Cyrus' edict concerning the delivering and sending home of the Jews into their own country, unto the passion of Christ, are 70. weeks of years, that is to say, 490. years, as the Prophet Daniel writeth: Daniel the 9 chapter. And from the passion of Christ unto this our present time, are 1578. years. So that if all these numbers be gathered together into one sum, they make 5298. which is the distance of years since the creation of the world: although the Rabbins of the Jews do descent from this sum of years. Howbeit, we follow the Scriptures herein, and also the best learned authors that have written most truly in this beehalf.   

The. xl. Chapter. God created this world, good.  S. 
THese things now I do understand: proceed therefore unto other points which you proposed, and promised to entreat of.  M. 
What other points?  S. 
Declare now at the length, in what kind of state and manner God made the world.  M. 
I can easily tell you that, and dispatch the whole matter in one word. The world was created a good world, not only generally, but also every part thereof. For after every days work, Moses addeth plainly and perfectly these words: And God see that it was good: for so it is written in the 1. Chapter of Genesis.  S. 
What doth that goodness comprehend and signify?  M. 
verily, not holiness of life and conversation, neither uprightness of conscience. For, most of the parts of the world have neither sense, neither reason, nor conscience, without which there can be no holiness of life. Wherefore, this word, Good, seemeth unto me to signify three things specially.  S. 
What be they?  M. 
First, the perfection & integrity of the natures which God created, and of the whole world: secondly the beauty: thirdly the commodity, I judge to be noted by that word. For, those things which are perfect, and whole: and likewise fair, and profitable: are called good, and that by common custom of all men. Although S. Augustine in his book de natura boni against the Manichees, besides the substance and essence of those three things, hath set down these three things, as certain universal good things, too wit, measure, form, and order, of which he saith thus: Therefore, where these three be great, there be great good things: where they be small, there be small good things: and where they be not, there is no goodthing. Howbeit, I choose rather to follow mine own opinion, and to keep the effect and meaning of these words, and he see that they were good.  S. 
Expound this more plainly.  M. 
This world, and all things that are created therein, were every one of them good, if we consider of them as they were made by GOD at the beginning, in respect of their own nature. For they had it then perfect and whole, that is to say, in no part failing: at that time sound and strong, and not as it is now, weak, sick, and wounded. So that the Nature of Heaven and Earth was most perfect, and likewise of all Beasts and living things, Herbs, Trees, and other creatures of God: their strength also pliant and forcible, and not as they be now adays, weak and imperfect, scarce able to sustain themselves, or to do their duty and function, neither always able to do it. Moreover, if we consider the beauty of those things, and of the whole world as it was made at the first, in respect whereof, both the whole world was good, and every one of his parts were good. For they had in themselves a marvelous comeliness of outward form and shape, and glistering beauty: they were pleasant and delectable to behold, and had due and convenient proportion of all the parts and members in every body: in respect whereof, and also for that as yet there remain many tokens of it, it is now at this day called by the Grecians Kosmos, of the comeliness thereof. They had also a wonderful order in respect of the whole world. For every thing was by GOD placed in convenient and apt place most wisely, and they agreed among themselves with wonderful concord, and mutual good will one toward another: and heaven was answerable too the earth, and the earth to heaven, so far forth and at what time the one had need to help the other. Which now, discord through sin being dispersed among them, do seldom help one another, neither doth heaven yield rain in due season unto the earth, neither doth the earth send up erhalations and vapours unto heaven in convenient time, and when need requireth. To be short, the profit also and commodity of these things, as they were by GOD created, was very great, in respect whereof the whole world, and all his parts were called good. For the strength and powers of every one of them were sound, and of force to work and bring forth that, whereunto God had ordained them. They were fruitful, because they retained as yet the power and blessing, which GOD had given them, whole, and undefiled: sin had not yet hindered, or diminished it: which power is as it were now dead and buried, so that there appeareth not so much as the lest part thereof unto us, specially in this latter, and as it were, crooked old age of the world, which so great and manifold gifts of God, should have perpetually continued in all creatures, if man had not transgressed.   

¶ The. xli. Chapter. What manner one this world is now at this present after sin.  S. 
WHat manner one is this world now, since Adam's transgression?  M. 
Even such an one, as S. Paul describeth in one word, to wit, a creature now subject unto vanity. And therefore it sigheth and groaneth, looking for the restoaring of the suns of God: Romans the 8. chapter, and 20. verse. So that this vanity is contrary too that goodness, wherein things were first created.  S. 
How then, did man's transgression take away the essence and nature of things?  M. 
Not so, but it impaired the integrity and perfection of them. For sin brought in three things with it especially, which are contrary unto those three above named commodities. To wit, weakness, as it were a sickness in the natural powers, disorder and disagreement among things for lack of order, and then when they are not fitly answerable one too another, there followeth barrenness in engendering and bringing forth of young, and fruits: the 4. of Esdras, the 5. chapter, and 52. verse. In so much, that the strength and plentifulness of the earth, and of all other things decreaseth daily, and are nothing now in respect as God first created them, which cometh too pass by reason of man's transgression, as it may easily be gathered out of the 4. chapter of jeremy, and 24. and 25. verses. Finally, in respect hereof, this whole world is made, as it were, a confused mist, specially the inferior and elementare part thereof: job the 10. chap. and 21. and 22. verses: also mortal and transitory, as it is written in the proverbs, the 31. chapter, and 8. verse: and 2. of Peter, the 3. chapter, and 10. verse, so that it may one day perish and be destroyed.  S. 
Was not then this world mortal and transitory. before man's transgression?  M. 
I can say nothing concerning that point, because the Scripture herein teacheth me not any thing. Howbeit this one thing I may affirm, that this world of itself and in respect that it was a creature, was subject to alteration, unless GOD did sustain, and preserve it. But whether God would always have preserved and sustained it, if man had not trangressed, I will not say. As for man, for whose sake this world was created, to be as it were his dwelling house, although he should have been immortal, as S. Augustine writeth after the book of wisdom, in his book De Ago Christiano: yet should they at length one after another have been translated into heaven into a better state. But whether there should always have been some men in the world, and some should always have lived here, I do not know.   

The xlii. Chapter. From whence poisons and hurtful things sprung in the world.  S. 
NOw, if the world, and all the parts thereof were created so good at the first: from whence then sprung so many poisons, so many hurtful things, and deadly herbs, so many Serpents with the sight of their eyes only pestiferous unto men?  M. 
By sin and for the sin of man, these so many Plagues, venimes, poisons, hurtful herbs, and noisome beasts sprung up, as the words of the Lord do declare in the book of Moses, Genesis the 3. chapter, and 18. verse. For God made nothing at the beginning that was unto any thing poison, deadly, hurtful, and discommodious. Wherefore, if things had continued in that nature wherein almighty God created them at the first, there should now be neither poisons, neither evil things. For it is not possible that any thing saving that which is good should be made, or proceed from him that is most good. Yea, there is nothing at this day that is absolute and in all respects poison, but that which is hurtful, as too man: is profitable and wholesome to another, as to a Serpent.  S. 
I understand you. But why will God have poisons, noisome herbs, and hurtful beasts to remain now in the earth, since man's transgression?  M. 
There may sundry causes be alleged, but specially two, which S. August. bringeth forth in his 3. book, and 17. chap. de Genesi ad Literam. The first cause why these do continued, is for punishment and revenge against Man And therefore they do all hurt Man, for whose offence sake they be made poison. Moreover, they be profitable to prove, tempt, and exercise Man, to the intent that he may acknowledge his own infirmity, & ask help of God. But this third reason may be also alleged, that those herbs which be hurtful unto man, as Hemlock, woulfbane, coloquintida, & such like, are the evil juice of the earth, and as it were certain excrements which are needful too be expelled, to the end that the juice of the other fruits of the earth may remain good and sincere, & wholesome and commodious unto us.  S. 
If the things which God created first, were so good, (for Moses said not only that they were good, but also that they were very good) what difference then is there between God himself, and his works?  M. 
There is a threefold, and that most large & wide difference between them. To wit, that God of himself is most excellent, & unchangeable good. But the creatures are not so of themselves, but of God: not excellently, but so far as their nature will suffer: not so unchangeably good but that they might fall away from it. For that goodness could never have decayed in them, & have been changed into vanity, if so be they had been unconstantly good. Howbeit, to the end we should not doubt that they were good, Moses added this plainly. God saw that they were good.   

The xliii. Chapter. Why the things that were created, are plainly said too be good.  S. 
WHy did Moses add these words expresty?  M. 
For two causes. To the intent we should not lightly pass over these words of God, as many do, as though they contained in them no excellency, or notable quality, which might move us unto admiration. For in deed they have so in them, and the Lord himself testifieth the same. And therefore, much less that we aught to condemn, dispraise, and mock at so excellent works of God, because of the confusion and disorder which now is in them through Man's transgression, as did that blasphemous fellow Momus and the Mamchees, and Marcianite heretics. For we cannot so do with out offering great injury unto God, and in so doing, we take the lords name in vain. Wherefore, the Mamchees, are to be condemned, and whosoever else do contend that the creatures of themselves, and as God first made them, were evil. For that is most false, as it appeareth in the 1. to Timothy, the 4. Chapter, and 4. verse. Moreover, this admonition and saying moveth me not to dispute this question which certain curious fellows have done, to wit, whether God could have created every particular thing, or the whole world better: or now could if need were frame it in more absolute state, than he first created it. For to seek and search this, what is it other, than to pass those bonds which the Spirit of God hath laid before us, and to follow our own wandering minds? For God made all things that he created, very good. To conclude, this admonition is very profitable unto us in this respect, that we do not rashly abuse the creatures of God (which many times seem vile unto us) intemperately at our lust and pleasure, which the holy Ghost himself pronounceth to be so precious. Wherefore we aught to use them, soberly, modestly, and wisely.  S. 
But why was that saying, And the Lord saw that it was good, let pass in the work of some days, as of the second day?  M. 
Because that day containeth only the beginning of the whole work, which was made afterward, and not the consummation and finishing thereof. And therefore that blessing is deferred unto the end of the work.   

¶ The. xliiii. Chapter. Whether in the first creation of all things, God made two Contraries.  S. 
BUt forasmuch as now you are in handling the state of the world, wherein it was first made, tell me I pray you, whether that opinion be true, concerning the things that were first created, whether God made two contraries, & the one to strive against an other? Thus they say cold things and hot, high and low, white and black, great and small were first created, to the end that the force of things might be preserved in a certain temperament, by these contraries. This is written in Ecclesiasticus the 42. chapter, and 25. verse: and the 33. Chapter, & 15. verse. Which also S. Augustine in his 2. book de Civitate Dei, and 18 chapter: and Irenaeus in his 2. book, and 43. chapter, do follow.  M. 
It is true which you say. For God made not allthings at the first of one quality, colour, and greatness, neither of one kind and nature. But he made some high some low, some moist some dry, some warm some cold, the day to be one thing and the night another. Yet God made nothing that was eevill. But why he created them in such variety, this is the cause: both for that the power and wisdom of God is thereby more apparent: and also the things themselves by this repugnancy of contrary virtues and natures, and mitigation of them, may be the more easily preserved. For what manner state of things would there have been, if all things had been hot? what numbness, if all things had been cold? what misery, if all ways there had been darkness? what wearisomeness, if it had always been day? And therefore when God had created the natures of this world, and of the things contained therein, he thought it convenient to refresh and ease them with change and course, because they were bodies, or appertaining to bodies: and likewise to nourish them with a certain mutual knot and temperament, because they were diverse parts of one whole thing: he engraffed also contrary qualities in them, that the one should be a let, bridle, and temperament to the other. And to be short, to the intent there should be change and alteration in these things, that there might be some difference plainly perceived between the essence of them and of the angels, & also of God himself, who needeth no such means for his preservation. Even so likewise, a well governed city consists of sundry orders and of diverse forts of men, rich, poor, fair, foul, Subjects, Magistrates, young, old, Husbandmen, Soldiers, who are of diverse states and unlike callings, and many times also of contrary. Notwithstanding they be necessary for the preservation of the mutual safety of the whole city, whereby it beecummeth the more beautiful, the more plentiful and convenient for the use of this life. And therefore I will confirm this opinion with the most excellent testimony of Tertullian, who in the 45. chapter of his Apologeticum, writeth thus: which reason made the universality out of diversity, that all things might appear together from many substances into an unity: out of void and sound: out of living and unliving: out of comprehensible and incomprehensible: out of light and darkness, and out of life and death. Neither do we notwithstanding, favour the error of the Manichees, who hold opinion, that at the beginning there were two Giants which afflicted mutually one another, one of the light, and another of darkness. There is one, and the same, and only God, who made all things, and most wisely instituted this contrariety for the preservation of the whole work.  S. 
But this variety of things seemeth to bring in great discord, when it had been more meet that this world being, as it were, a certain whole thing, should have been builded and compacted of parts friendly and lovingly agreeing one with another. Which thing, this contrariety among creatures, doth seem very much to withstand.  M. 
You gather not well. For this dissimulitude among things, and variety of contrary qualities and properties, bringeth in no discord, but rather causeth great concord and agreement. Like as in man's body, the diversity of the parts & members, and their force, action, moving, place and office, which many times are contrary, declareth that there is great agreement among the members, and is also necessary for the life, government, and defence of the whole body. The like truly is to be seen in the world, for it is one body, and contained within one compass. And why the discord of things so muth disagreeing is so friendly and agreeing, and so consenting unto itself, and also firm and durable, the great and incomprehensible wisdom of almighty God is the cause, who hath contempered all those things excellently one with another as they aught to be, and hath made them of apt and convenient weight, number, and measure, both in respect of themselves, and in comparison also of other things, as it is written in the book of Wisdom the 11. chapter, and 21. verse▪ and S. Augustine afterward also declareth the same in his 4. book de Genesi ad Literam. But what weight, number, and measure this is, or what is the proportion of their mingling together, by reason of which this world is so agreeing and meet one part with another, and of all among themselves, although the Philosophers have by disputation curiously vexed themselves herein, and yet neither found it out, neither declared it: God knoweth, and he himself only.   

The. xlv. Chapter. In what sense it is said that God rested, after the creation of the world.  S. 
THere remains yet one thing, which I would demand.  M. 
What is that?  S. 
Whether GOD have ceased altogether to created any thing since the time that he made an end of the world, seeing he seemeth daily to created men's souls out of nothing, and he yet worketh still, as Christ teacheth us in the 5. chapter, and 17. verse of S. john.  M. 
An easy matter to answer. For God is said to cease, only in respect of this world and the work which then he had undertaken to do, that is to say, in comparison of an other, as S. Augustine answereth in his 4. book de Genesi ad Literam. And not altogether & absolutely, as although God neither governed now this world which he made, neither were able to make any new thing more seeing there is nothing made or done now, but by his working. Whose most loving & tender providence, hath always governed, & doth now govern whatsoever he hath created. Whose infinite power worketh every thing in every thing, as S. Paul writeth to the Ephesians, the 1. chapter, and 23. verse. Finally, whose strength and virtue are neither impaired by weakness through process of time, whereby they are less able every day to created many things, neither are they become slacker or slower in working, Therefore the Lord yet every day createth many new things, to wit, the souls of men. Howbeit, all that his purposed work, and the fullness, and beauty of this world, he made most perfectly, and finished most absolutely in every point & part, in the space of those six days, & rested the seventh day. God sanctified, saith S. Augustine, no day of his work, but only the day of his rest, that it might be understood that God is more blessed than his works. For he was delighted with none of his works so much as with himself. So he sanctified the day of his rest, and not of his work. And now because we are come to the day of God's rest, let us rest also in this place, and make an end of this disputation which we erewhile began. So much as may seem can be said generally concerning the creation of the world, and the first beginning of all things appertaining unto Christian Natural Philosophy, we have here for the most part declared. And we give thanks unto God, for that he hath given us a mind and ability to writ those things which we have here declared. (:)   
FINIS.   

The Table.  

What Natural Philosophy is, and how many kinds there be thereof. Cap. 1. follio. 1  
Whether Natural Philosophy be meet for a Christian. cap. 2. fol. 2.  
From whence the knowledge of the General natural Philosophy is to be had most safely▪ cap. 3. fol. 6  
The difference between Christian and Heathen Natural Philosophy. cap. 4 fol. 10  
What and how great the certainty is, of the knowledge of Natural Philosophy. cap. 5. fol. 13  
The ends of the knowledge of Natural Philosophy. cap. 6. fol. 14  
The subject of the knowledge of Natural Philosophy is a creature visible and that can be seen: and first how far and in what respect the world is a certain universality unto them al. ca 7. fol. 15  
What the world is. cap. 8. fol. 20  
Whether the world may truly and Christianly be called an universality. cap. 9 fol. 22  
Whether the world, and all things that are contained therein, be sound bodies, or shadows only. cap. 10. fol. 23  
Whether there be one world only, or many cap. 11. fol. 25  
Whether this world be finite▪ cap. 12. fol. 27  
Whether the world be spherical and round. cap. 13. fol. 28  
Whether the world have one only soul. cap. 14. fol. 29  
That this world was made in time, & is not eternal. cap. 15. fol. 31  
That the world came not of itself. cap. 16. fol. 34  
Of the causes of the world, and first of the cause efficient thereof which is God: not Angels, nor Devils. cap. 17. fol. 35  
That the world, and all things that are therein, were made by God of nothing, and not only decked forth, or set in order, or brought forth out of a certain disordered heap or matter which was extant before. cap. 18. fol. 38  
Of the end for which God created & made this world. ca 19 fo. 44  
This world cannot be called the Sun of God. cap. 20. fol. 45  
What God created first, to be the matter for things that were created afterward. cap. 21. fol. 48  
The matter of earthly things, what manner of thing it was, and how commodiously of God prepared. cap. 22. fol. 49  
Why the depths of waters covered this matter, & earth, ca 23. fo. 48  
Why there was darkness upon the face of the same mole and matter. cap. 24. fol. 51  
Why the Spirit of God was upon this mole, and matter. cap. 25. fol 52  
Of the matter of heavenly things that are visible. cap. 26. fol. 56  
What is the form of the world. cap. 27. fol. 57  
Of the parts of the world, and first of the Ethereal, and Elementare region. cap. 28. fol. 57  
Of the East, West, North, and South parts of the world. cap. 29. fol. 59  
Where these positions are to be found in the world, high, low, before, behind, on the right hand, and on the left. cap. 30. fol. 61  
The chief end of creation of the world, is, the glory, and knowledge of God the creator. cap. 31. fol. 64  
What knowledge of God may be had in the beeholdinge of this world. cap. 32. fol. 67  
Two ends of the world not chief. cap. 33. fol. 69  
Of the means & engines whereby God raised this so great a frame of the world: and first of the word of God which was the means whereby this world was created. cap. 34. fol. 70  
Of the light, which was used at the creation of the world. cap. 35. fol. 72  
That God made this world without any pain or wearisomeness unto himself. cap. 36. fol. 73  
The world was created by parts, and not all at once. cap. 37. fol. 73  
Of the place wherein the world was made. cap. 38. fol. 74  
Of the time wherein the world was made. cap. 39 fol. 76  
God created this world, good. cap. 40. fol. 80  
What manner one this world is now at this present after sin. cap. 41. fol. 82  
From whence poison of hurtful things sprung in the world. cap. 42. fol. 83  
Why things that were created, are plainly said to be good. ca 43. fo. 84  
Whether in the first creation of all things, God made two Contraries. cap. 44. fol. 85  
In what sense it is said that God rested, after the creation of the world. cap. 45. fol. 86   
FINIS.   

Imprinted at London for Andrew Maunsell in Paul's Churchyard at the sign of the Parrot. 1578.