Concerning those that disliked some of the good Creators creatures, and thought some things naturaly euil. CHAP. 22.
YEt this good cause of the creation, Gods goodnesse: this iust, fit cause, which being well considered would giue end to all further inuestigation in this kind, some heretikes could not discerne, because many thinges, by not agreeing with this poore fray le mortall flesh (beeing now our iust punishment) doe offend, and hurt it, as fire, cold, wilde beastes, &c. These do not obserue in what place of na∣ture they liue, and are placed, nor how much they grace the vniuerse (like a fayre state) with their stations, nor what commodity redounds to vs frō them, if we can know how to vse them: in so much that poyson (a thing one way pernicious) being conueniently ministred, procureth health: and contrary wise, our meat, drinke, nay the very light, immoderately vsed, is hurtfull. Hence doth Gods prouidence ad∣vize vs not to dispraise any thing rashly, but to seeke out the vse of it warily, and where our wittte and weakenesse failes, there to beleeue the rest that is hidden, as wee doe in other thinges past our reach: for the obscurity of the vse, eyther ex∣cerciseth the humility, or beates downe the pride, nothing (a) at all in nature being euill, (euill being but a priuation of good) but euery thing from earth to heauen ascending in a degree of goodnesse, and so from the visible vnto the inuisible, vnto which all are vnequall. And in the greatest is God the great workeman, yet (b) no lesser in the lesse: which little thinges are not to be measured to their owne great∣nesse beeing neare to nothing, but by their makers wisedome: as in a mans shape, shane his eye-brow, a very nothing to the body, yet how much doth it deforme him, his beauty consisting more of proportion and parilyty of parts, then mag∣nitude. Nor is it a wonder that (c) those that hold some nature bad, and produced from a bad beginning, do not receiue GODS goodnesse for the cause of the cre∣ation, but rather thinke that hee was compelled by this rebellious euill of meere necessity to fall a creating, and mixing of his owne good nature with euill in the suppression and reforming thereof, by which it was so foyled, and so toyled, that he had much adoe to re-create and mundifie it: nor can yet cleanse it all, but that which hee could cleanse, serues as the future prison of the captiued enemy. This was not the Maniches foolishnes, but their madnesse: which they should abandon, would they like Christians beleeue that Gods nature is vnchangeable, incorrupt∣ible, impassible, and that the soule (which may be changed by the will, vnto worse, and by the corruption of sinne be depriued of that vnchangeable light) is no part of God nor Gods nature, but by him created of a farre inferiour mould.