The xiij. Chapter. Of the creation of all things; wherein is intreated of angels, of men, of the essence of the soule, of the image of God, and of diuerse other things.
I Would thinke that vnder the name of heauen and earth, 1 Moses shewed that the foundation or ground of all things, aswell of the heauens, as of the elements was made, and that this matter is signified by the names of things alreadie finished. For séeing it cannot be knowen otherwise, but by the forme and perfection, it is méet that that also should be named and specified. Wherefore this whole heape is signified by the name of heauen and earth; wherein also come the other thrée elements, fire, aire, & water. He shewed vs of the vttermost things, by which he will also haue vs to knowe the things that are betwéene both. But how far these things at the first were out of square and order it is shewed, when of the earth it is said; It was without form, 2 & wast. Wherfore this rude heape was brought foorth, being as yet, stuffe or matter void of order, the which belonged aswell to the vpper things, as to the lower. And so perhaps, as the more noble had the vppermost place; so to the lesse noble was assigned the nethermost: for this cause, the name of creation is verie fit for the first and vnorderlie heape. 3 For those things séeme onlie to be made of nothing, and other things are said to be made and fashioned. And yet this difference is not obserued in all things; for some things are called created, which are said to be deriued from some former matter. Two things doubtles men haue béene accustomed to attribute vnto creation, both that it should be of a sudden. and that it require no matter to be before hand. 4
2 Thus the world was not rashlie made, neither is it coeternall with the maker or creator. Manie of the ancient philosophers assigned the workemanship of things vnto rashnes and chance; séeing diuers of them in the stead of beginnings, named discord and debate, or else such little small bodies, as smaller cannot be. Aristotle attributed eternitie vnto that, whereby he maketh God, not to be the working cause of the world; but onelie attributed vnto him the cause of the end: or if he doo, he taketh from him the power of working according to his will; and thinketh that the world followeth him, as a shadowe dooth the bodie, or as the light dooth the sunne. Which the Peripatetikes will séeme to doo for diuine honour sake, least they should be driuen to ascribe anie lacke of power or alteration in God. But these things hurt not vs at all; for we affirme not, that God is borne, or apt to suffer anie thing: but we attribute vnto him the chéefest power to doo. And although God in his eternitie, minded to make the world, it followeth not therefore, that when he did make it, there was in him anie alteration of his purpose or will. Againe, let vs beware of the error of them in old time, 5 which thought that there was an eternall and vncreat Chaos, or confused heape, extant before: and that God did onelie picke out those things, which were there mingled togither. But we saie, that the same heape also was made the first daie. Some there be which demand, that séeing God could haue brought foorth the world long before, why he did it so late? This is an arrogant and malepert question, wherein mans curiositie cannot be satisfied; but by beating downe the follie thereof. For if I should grant thée, that the world was made before, at anie certeine instant of time, that thou couldest imagine; yet thou mightest still complaine, that the same was but latelie made, if thou refer thy cogitation to the eternitie of God: so as we must herin deale after a godlie maner, and not with this malepert and rash curiositie.