Zanchi On the Works of God, Dedicatory letter
Edited by David Attebury, February 2024. This is a compound work: I use a customized ChatGPT 4 to assist in the first translation draft, but check each line to the original and make changes.
9,269 words.
From On the Works of God Created Within the Span of Six Days, 1602
On the Works of God Created Within the Span of Six Days, a Work Divided into Three Parts:
1. "On Things Invisible"
2. "On Things Visible"
3. "On Humanity, Both Things Visible and Invisible," and on other matters pertaining to him, until the fall and even thereafter, and on human marriage lasting until the end of the World.
In this third edition, purged of many errors, with the addition of a very comprehensive index.
Printed in Neustadt in the Palatinate, by Nicolaus Schramm, at the expense of the heirs of Wilhelm Harnis. 1602.
To the Most Illustrious and Most Powerful Prince and Lord, Lord Johann Casimir, Palatine of the Rhine, Duke of Bavaria, Guardian and Administrator of the Electoral Palatinate, etc., and to the Most Illustrious and Most Noble Prince and Lord, Lord Frederick, Palatine of the Rhine, Duke of Bavaria, Heir of the Electoral Palatinate, etc.
To our most gracious Lords and Patrons.
The Necessity of the Knowledge of God
Since the entire well-being and happiness of man consists in this, Illustrious and Gentle Princes, that he be reunited and reconciled with God Almighty, his Creator, from whom he had separated himself as far as possible through voluntary malice and nefarious apostasy, and had plunged into the abyss of eternal condemnation, and that he might partake of His truly self-sufficient goodness and the communion of the highest good, as well as divine and heavenly treasures: this was perceived by the wisest of the gentiles in ancient times, from the light of nature, still faintly shining in the great darkness of the human mind, and then indeed it was most clearly taught by our supreme and sole teacher of truth, our Savior and Lord Jesus Christ, who proclaims in John 17:3, “This is eternal life, that they might know you, the only true God, and Jesus Christ, whom you have sent.” And rightly so, their endeavors, thoughts, and all the strength of their genius, the best and most excellent of men, and all who in any way had regard for their own salvation, have focused and directed towards finding and discovering the way by which miserable mortals, who had shamefully strayed from that highest and supreme Being, might return and enjoy the longed-for blessedness.
In this very useful, indeed, necessary inquiry, all those who, living outside the boundaries of the Church, walked in their own ways, put forth much effort, but in vain, since, ignorant of both the goal and the path, uncertain and wandering, they strayed here and there, unable to find the way on which to stand or finally to settle, and led others, who followed their lead, into trackless places, or rather into precipices, that is, into most imminent destruction.
But to that one people, whom God had chosen as His own peculiar people from the very beginning, the straight and short path leading to the knowledge of God was known and clear: this itself must be attributed to the goodness of the divine being alone.
Two Ways of Knowing God
Since no one has ever seen God, or could penetrate to Him, as He dwells in unapproachable light, He Himself, out of sheer grace and philanthropy [φιλανθρωπία], has revealed Himself to us in two ways, and has made Himself known both through the works made by Him and through the written word.
And this is attested to and taught both by the innate oracles of the holy divine word, and especially by that clear and exceptionally distinguished Psalm 19. In it, the Divine Prophet splendidly sets forth and explains this twofold way of knowing God: first, indeed, he bursts into praise of the divine works, saying: “The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge,” etc. Afterwards, however, he turns to an extensive commendation of the Law, that is, of the word or sacred teaching, starting from verse 8: “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes,” etc.
The Book of Works and Sacred Scripture
These are those divine books, the kinds in which God Almighty has deigned to speak to us, and through which He wished to inform us about both His eternal essence and most perfect nature, as well as His good will and supreme love towards us: one of which we can call the Book of Creation or Works; the other, sacred literature, or the word of God. If we care to compare them a little, we see that, although they are different, they excellently achieve the matter in question; that is, they both contribute to the end of the knowledge of God and our blessedness.
If you consider the time, the former is earlier and more ancient, while the latter is much later and more recent, but by no means inferior; indeed, it is superior in perfection, clarity, and dignity. For the former, indeed, from the very cradle of the world, immediately after the creation of the parents of the human race, was set before our eyes, and thereafter was displayed for all people of all centuries, ages, nations, and places to observe, or rather to contemplate accurately, so much so that it constantly presents itself to the eyes of mortals everywhere.
For there is no speech or language (as the royal poet sings there in verse 4) where their voice is not heard: Their line has gone out through all the earth, and their words to the end of the world: namely, of the Works of God, about which he speaks, and affirms that there is no region devoid of these mute teachers: there are no peoples, however diverse in language [ἐτερόγλωττοι] or separated by countless idioms, to whom these heralds do not daily speak and proclaim the magnificent power of God in the clearest voice.
But the other book, namely sacred scripture, began to be written by the command of God through Moses first, more than two thousand years after the beginning of the world, and was read and set forth only to the Israelite people. To this people was granted the singular honor and the supreme benefit of the most certain revelations: which Moses extols in various places, and specifically in Deuteronomy 4:6-7, saying: “Keep and do the statutes, which the Lord has commanded: for this is your wisdom and understanding in the sight of the peoples, who shall hear all these statutes, and say: Surely this great nation is a wise and understanding people. For what nation is so great, to whom God is so nigh, as the Lord our God is to us?”
And in verse 32, [Moses] says: “Ask now of the days that are past, which were before you, since the day that God created man upon the earth, and from one end of heaven unto the other, whether there has been any such thing as this great thing is, or has been heard like it: Did ever people hear the voice of God speaking out of the midst of the fire, as you have heard, and live?” But in succeeding times, this book was expanded and illuminated through the Prophets, and finally through the Apostles, heralds of the exhibited Messiah, and made perfect in all respects. It was also communicated and transmitted to the nations, previously foreign to the Republic of Israel, so that they too might recognize God's benevolence towards them, now included in that gratuitous covenant initiated with Abraham and his descendants, learn the legitimate and pleasing worship of God, and join themselves to the true Church.
Again, that other book of Works consists of mute signs, various marks, most beautiful figures, and innumerable characters, which in some way outline the sublime majesty of God for us and serve for His contemplation, but generate only an incomplete and somewhat confused knowledge: they do not sufficiently and fully instruct for salvation; such is our dullness, stupidity, misfortune, and corruption, especially in divine matters.
However, this book is written in clear letters and plain words, and contains a lucid expression of the divine will, as well as those tablets of the covenant, by which the most benign Father informs us of His supreme, incredible, and unparalleled love towards us, who are lost, and about our redemption through His Son, justification, future glorification, and eternal life: for which reason these scriptures ought to be held in even greater esteem by us, indeed, to be preferred over all treasures, as an invaluable heirloom [κειμῆλιον], bestowed upon the Church alone from heaven.
Finally, they should be turned over by hand night and day, and kept deep in the heart. Meanwhile, this particular difference between the books does not at all diminish their agreement: since both were composed and perfected by the same God, intended for our salvation, and given to us with a benevolent plan for attaining that blessed life, situated in the true knowledge of the true God: so that it is justifiable to infer that each of these books, as they come from the same author, so tend towards, refer back to, and lead to the knowledge of Him for our salvation.
Sacred Scripture Teaches the True God
And indeed, about sacred scripture, since the matter almost lacks controversy, there is no need for us to say much here. For who is there among those who profess the name of Christ (for we pay no attention to atheists, the swine of Epicurus's herd, or any Diagoras) who does not judge and acknowledge that the volume of the Old and New Testament should be embraced as divinely inspired [θεόπνευστον], and admit that it contains the knowledge of God and the plan of our salvation, indeed being written for this purpose: as is most clearly taught in John 20:31, “These are written that you might believe that Jesus is the Christ, the Son of God, and that believing you might have life through His name,” and in 1 John 5:13,
“We proclaim this to you, so that you also may have fellowship with us; and truly our fellowship is with the Father, and with His Son Jesus Christ.” Indeed, the Old Testament is unquestionably accepted by the Jews as a book of divine oracles; nor is it completely rejected by Muslims [Mahumetistis], or by some other nations: so there is no doubt that through these sacred books God has revealed Himself, and has fully revealed what He wishes to be believed about Himself, what He decides about His will, and what He wants us to perform for our salvation.
Works Teach God
Indeed, that same God Almighty, with His eternal wisdom and infinite power, has also presented Himself to be seen and known in this most splendid world, as in a very clear mirror, and still does so, and will continue to do so as long as this mechanism stands: on which subject, to say something, seems almost rightly demanded by the purpose of this work and our undertaking.
The World's Dual Purpose
Therefore, if we examine this world and whatever things it contains within, we understand that it was created by the best and most venerable Deity for a dual purpose: one of which can be called Physical or Natural, and the other Metaphysical or Divine. By Physical, I mean that which pertains to this external, transient, and animal life; by Metaphysical, that which relates to the religious or spiritual and contemplative, divine and Christian life.
If we consider the first purpose, the world is not that book we speak of, but rather a most spacious dwelling and a storehouse filled with every provision, indeed equipped with a variety of most beautiful and convenient furnishings: both supplying food for living creatures and especially for nourishing man, and for comfortably sustaining and managing his life, prepared by the Creator.
The World as a Book of Knowledge of God.
However, the latter and subsequent use is so much more excellent and noble, as much as the soul is superior to the body, as heavenly things surpass earthly ones, as the transient are outdone by the eternal, and as it comes nearer to the nature of God. For in this respect, it is that volume we are speaking of, that is open and unfolded, consisting of various, indeed innumerable, most beautiful and truly divine figures, and (as the Egyptians once called them) hieroglyphic letters, from which signs divinely engraved and impressed on this great monument, we are clearly taught that there is one creator of all things: who He is and what He is like: what His will is: and what our duty towards Him is for the attainment of a happy life.
For who among men, unless utterly blind both in eyes and mind, does not understand and himself conclude from the attentive contemplation of the beautiful and vast World, and of each thing that exists and is daily generated within it, or even from a brief glance, that there must be one, and that a very powerful, infinite, eternal, and most good, architect and monarch of this creation and of all things, from whom they have their being, on whom they depend, are sustained, governed, and led to their respective ends: especially man, who has received body and soul, life and reason: and therefore, should not conclude with the utmost certainty, both internally and externally testify, and verbally confess, that He is to be worshipped, adored, and celebrated with a sincere mind, whole heart, fitting worship, and everlasting honor?
Certainly, the Gentiles, who nevertheless lacked that other book of sacred scriptures, came to know God and what can be known about God through human intellect and industry from this one source, as their own monuments testify and as St. Paul affirms in Romans 1:19, “Because that which may be known of God is manifest in them; for God hath showed it unto them.” To this particular example, he adds a universal rule and proposition; the invisible things of God, being understood from the things that are made, His eternal power and Godhead.
Moreover, he severely accuses them, because, although they knew God from the works of the World, they did not glorify Him as God, nor were thankful, but became vain in their imaginations, where he most clearly teaches that from the attentive contemplation of created things, God can be so known by men, even those who are without the written word, and ought to be celebrated, that if they neither recognize nor glorify Him when known, they can in no way be excused.
For what color or pretext of neglected duty can they offer, when such power, such wisdom, such goodness, in short, what is not divine, shines most clearly and perpetually in the most ample and decorated theater, so as to insinuate itself into the minds as well as the eyes of even the barbarians, that it wrings from them, even unwillingly, this confession: that these exceptional goods and truly divine gifts could have come from no one but Him from whom nothing more powerful can exist, nothing wiser can be conceived, nothing better can be found.* This Being, all peoples and nations have been accustomed to calling God with one voice. Now, who would dare to deny or doubt that such a Divinity should be loved, revered, worshiped, and honored by all of humanity, no matter how great it is?
*An allusion to Anselm’s Proslogion (1078): “God is that than which nothing greater can be conceived.”
But since this matter deserves more careful and laborious meditation, let us pause for a moment and diverge to more specific topics, and examine each more thoroughly. Here, two paths immediately open to us, by which we may proceed to our proposed goal. For the nature and attributes, or properties, of God can be considered in two ways, and in the workmanship of the World, as in a great and open book, it is possible to read and understand in a certain manner: One way is, if we list and carefully observe the wondrous works of God individually and in order, diligently contemplate them with attention and reverence, ascending from the lowest to the highest, then raising our eyes to heaven, and our minds and hearts to the creator of heaven: and having grasped the matter, form, and use of each, refer them to their author, the principal cause, efficient and moving, and from these types and similitudes, recognize and imprint upon our devout hearts that excellent majesty of God.
Could you consider any pursuit more worthy of man than this? Or can you imagine anything more delightful or honorable than to occupy oneself with the contemplation of the best things which the best God has created, which are all things, and to know and understand the substances, natures, qualities, and effects of celestial and terrestrial things?
Nor does the other path seem to be entirely to be forsaken, especially for the learned, as if those observations once made by philosophers, astronomers, physicists, those devoted to human wisdom, which they not inappropriately defined as the knowledge of divine and human things, drawn from the study and experience of natural things, with great effort and labor, and a certain singular sharpness and sagacity, were noted, unearthed, accurately pronounced, and recorded in monuments, we should also diligently collect these, piously weigh them, and test them against the touchstone of the divine word: and whatever we see to be in harmony with it, we prudently adapt for the strengthening of the truth of the Christian religion and the refutation of the audacity of the impious, and thus, as it were, reclaim them for our use, and that most holy use, from unjust possessors, to use the words of Augustine.
Two Parts of the World
Regarding the first method, a very ample field for discussion indeed presents itself: but, lest we weary the reader, let us skim over the highest points. The entire universe, or the machinery of the world, is divided into two parts, by the agreement of all: into the Celestial and the Sublunary, or as we say in the schools, the Aetherial and Elemental regions.
Elemental
As it is lower and nearer to us, so it is more known and more readily encountered, displaying and representing to us the multiple and infinite power of God in an outstanding manner. He who does not notice this, I would not hesitate to assert, is devoid of both reason and sense and utterly unworthy of life itself. For how many kinds of things, how diverse species of essences does that elemental region contain?
And it is composed of the elements, and the bodies that arise from their various mixtures, whether they be animate or inanimate, providing a dwelling for humans, a habitat for other living creatures, a receptacle for all living beings, those that breathe and are nourished, and even for those without life. The elements themselves, earth, water, air, fire, are the simplest of bodies. How vast is their extent? And what do they possess besides being [τό εἶναι]?
Yet all living things use and are sustained by these elements: they serve plants and trees, which merely live; animals, which also possess the faculties of sensation and movement; and finally humans, who, in addition to life, sensation, and movement, are endowed with reason and intelligence, providing them with nourishment, moisture, warmth, and vital force. How beautifully are these elements distinguished in order?
How sweet and fitting is the harmony of the elements, otherwise at odds with each other, throughout the entire universe and in each of its parts? Indeed, there must have been a judge who assigned each its place and portion, who abolished internal strife, declared peace among enemies, and finally established everlasting harmony.
Earth
But consider the earth, which is always before your eyes, often, more than it should be, on your mind, omnipresent, our mother, nurse, and home, which receives us at birth, nourishes us once born, and cherishes all kinds of living beings as if in its lap: How marvelous is its situation? How wonderfully crafted by the Creator? Distributed into mountains, hills, valleys, forests, and plains, watered by springs, waters, rivers, and finally surrounded by the vast Ocean?
Indeed, small and with a narrow circumference compared to the ether, but in respect to us, how vast a mass? How expansive, heavy, and ponderous? Yet situated in the middle of the world, it hangs entirely in the air, and places its footprints on no foundation: it stands or rests immovable, balanced by its own weight, and supported by no other fulcrum, equally distant on all sides from the ether and the lunar orb. What can your intellect and reasoning achieve in investigating and attempting to comprehend
For what astronomers teach about the axis passing through the middle of the World, supporting it as it were, are concepts, not realities: things conceived in the imagination, not actually existing or created by God. Therefore, indeed, such an immense weight is sustained by the power and word of God alone. Now, who made the same earth dry, gathering the waters into the same sphere, and either channeling them into caverns, valleys, and deep recesses, or spreading them into certain depths and expanses of the sea, and as if locking them up in a prison, so as to leave and freely grant places suitable for the habitation of living beings? What words could adequately describe this most wise arrangement?
When the seas, by nature's order, being lighter, could at any moment cover the entire earth and conceal its face? Who from this does not understand that there must be something greater than the entire universe, by whose command the terrestrial globe was dried and separated from moisture, and dedicated to the use of mortals? By whose power, as if by drawing furrows and digging valleys, were the seas recalled and let into those cavities and caverns? By whose authority and providence is their fury still calmed, the fierceness of the waves restrained, so that they do not exceed their bounds or break beyond the shores, but are broken on the fine sand; and thus the seas serve for conducting trade and voyages to far-flung provinces, and in this manner make the resources of each region common to many peoples?
Let us attribute the glory of these works to our God alone, who rightly claims it for Himself, as we can read in Job chapter 38, among other places, where He proclaims His power and wisdom in these words: “I shut up the sea with doors when it burst forth from the womb; I made clouds its garment, and thick darkness its swaddling band. I set its boundaries and fixed its bars and doors. I said, ‘This far you may come and no farther; here is where your proud waves halt,’” etc.
But why say more? Such an abundance of flowers and all kinds of fruits as the earth pours forth every year: indeed, a perennial and inexhaustible treasury of countless goods, which the cheap and crude earth, that we tread underfoot, partly spontaneously and partly cultivated by us and planted according to our liking, generously and lavishly offers to the entire human race, for sustaining life and truly also for delight, whence, I pray, does it derive its origin? From where does it begin?
Did it, along with the earth, flow from the fictional chaos of the poets, and by some chance come together in such a way? Is it from certain atoms, such as those mad philosophers, Democritus, Leucippus, Epicurus, imagined, or from the strife or friendship of Empedocles, and a certain fortuitous and reckless meeting of the causes and elements of water, air, and celestial heat with the earth? By no means: let those absurdities be far from us.
All these things we have mentioned are made most wisely, each generated at its own and fixed times, in a certain and unerring order, to which blind, erratic, fluctuating, and inconstant fortune, uncertain and variable chance, are diametrically opposed. Hence, even the more sound-minded philosophers have thoroughly rejected this notion of fortune, which, according to Cicero, was introduced by blindness, error, and ignorance of things and causes. Therefore, let those things, and whatever else is born and occurs in this lower world, direct us to Him who is prior and more ancient than all time, the principal cause of other causes, the author and lawgiver [νομοθέτης] of each thing that previously did not exist: to God, I say, the most powerful, the wisest, the best, and most loving towards us.
The ethereal region or heaven.
However, let us ascend from the earth to the heavens, if you please. For there stand more illustrious representations of divine power, wisdom, goodness, and love towards us: so that not unjustly, what could truly be said of the earthly elements and all things existing with us, the Psalmist, the divine poet, wished to assert especially about the heavens and the firmament: “The heavens declare the glory of God;” because they indeed present a distinguished sort of statue [ἄγαλμα], image, and living painting of God's glory, and rightly draw us into admiration and honor of Him.
For if you consider their substance, these upper bodies are not, as the sublunary ones, changeable, decaying, fleeting, and subject to continuous alteration and reciprocal flow, like a whirlpool, being born and perishing; but as they were first created, so they continue to this very day without any loss of material, weakening of powers, or loss of qualities, enduring and persisting in the same state; this provided the Peripatetics* the opportunity to introduce the notion of a fifth and eternal essence, vastly different from the substance of the elements.
*From the school of philosophy founded by Aristotle in the fourth century BC, who was known to walk about [περιπατητικός] while teaching in the Lyceum in Athens.
Whence, then, comes the perpetuity or unyielding constancy of this simplest of materials, immune to alterations and corruptions? Certainly from that eternal and immutable One, who always Was, Is, and Will Be the same: who by this evidence affirms His unerring faithfulness and constancy, as attested by Psalm 89:2, “You have established Your faithfulness in heaven itself,” etc.
If you consider the shape of the heavens and other properties, do you not see a most beautiful, brightest, and transparent mirror of divine wisdom and power? The vast expanse, wide to the view and most ornately decorated, distinguished by several orbs, engraved and variegated with countless stars, like emblems: the ether's magnitude is so great that this lowest sphere of earth and sea is merely like a center or point in comparison to it: the stars' brightness and arrangement are marvelous: their influence on these lower realms and the divine craftsmanship of the Creator are so evident to our eyes that we cannot fully admire or contemplate enough. Especially, who does not notice the heavens' motion, indeed, very swift and rapid, by which it completes such a vast circuit within the span of a day, circles the entire globe, drags the lower spheres and any bodies close to them along with great force, and continuously revolves and rotates around the earth?
Whence comes this long-lasting and uniform motion, not sluggish, violent, or laborious? And who, besides giving them this ordinary and daily rotation, has imparted different, indeed opposite, motions to those orbs and planets, which yet follow and maintain one and the same orbit without any irregularity [ἄνευ αἰ ομαλίας]?
Not by chance, nor by the intelligences of the Peripatetics do these things rotate and move, but by the supreme monarch, who fashioned and arranged them, who has given names to the stars and counts their number, who has prepared a most spacious dwelling for the Sun, whence like a bridegroom coming out of his chamber, he rejoices as a strong man to run his course; from one end of the heavens is his going forth, and his circuit unto the ends of it: who commanded the earth to stand immobile, although it changes in some of its parts daily: the same One willed the heaven to be moved in a perpetual course, so that, otherwise, after many centuries, it remains incorruptible: He has given it this agility and swiftness, and that for our utmost benefit. [Job 38. Psalm 136 & 147 & 19.]
For the moving stars illuminate the whole world with their light, make distinctions of times, and bring about pleasant changes for the use of humans. Even the alternation of day and night brings great benefit and pleasure to people. The former invites to work, the latter soothes with sweet sleep. How aptly are the four seasons of the year distributed? For after the extreme cold of winter, the extremely hot summer does not immediately follow, but spring, which has a temperate climate of warmth and cold, so that we do not suffer any harm from sudden changes.
If we consider these and countless other things of this nature, we will immediately exclaim with David: “When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained; (I say) What is man, that You are mindful of him, and the son of man, that You visit him?” etc. Psalm 8. Following his example, let us proclaim with grateful voice the great name of God and His incomprehensible glory in the heavens, and especially in their splendid decoration.
Human Nature Instructs Us About God
But who can enumerate each and every thing, whether on earth or in the heavens? For they are infinite in number and of the utmost dignity. Let us approach and examine human beings, as those who alone excellently teach us about God, being said to be made in His image: because in a unique way they reflect His likeness, both in soul and in other gifts as well.
For the human soul is a simple and immaterial spirit, invisible, immortal, intelligent, and freely willing, and it sustains and governs the body: such as God is, the ruler of the World: and it has three powers or faculties, a certain picture or image of the divine essence and of the three persons. But what excellent gifts have been bestowed upon it? Wisdom of mind, justice and uprightness of will, dominion over the beasts, and other works: by which man is recognized to be similar to God, wise, just, the supreme ruler, even Plato acknowledged.
However, this matter of the image of God may seem off our main topic, as it is drawn from sacred scriptures. So then, you, whoever you are among humans, whenever you behold the image of a human, does not the thought of some craftsman come to mind? Of one living and wise, who has shown singular skill and utmost prudence in the structure of a human? He endowed him with senses that perceive all sensible things; he gave him the faculty of speech, so that he could engage in politics and be of benefit to civil society; and finally, he granted understanding. But how great is that good?
What richness of genius can there be, what abundance of speech, what so divine and incredible a kind of oration, that could describe, not to say the rest, but just this one gift of Reason, or that other of Speech, according to its worth? For these two gifts, by the singular benevolence of the Deity, have been bestowed upon us, which commend His incredible love towards us and our dignity, and elevate us far above the condition of other animals.
For with the aid of Reason, we see the causes and principles of things, remember the past, discern the consequences, connect the present with the future, and provide for ourselves. With the help of Speech, we bring out and express thoughts and feelings of the mind, and discuss and share necessary and useful matters with others. But whence comes this ability?
Art, indeed as an imitator of nature, may produce some sound and harmony that is pleasing and admirable to listeners: but it can never achieve articulate speech. Therefore, Speech is the work of the only most wise architect: and much more so Reason, which is truly a kind of ray of divine light and intellect, with which even those things that are placed far above the senses can be grasped as intelligible, and thus penetrate to Him from whom all power of understanding has flowed, and who alone, far superior to our intellect, fully knows everything, even those things hidden from us. Moreover, the structure of this body shows us God, who has looked after mortals most excellently. For while He cast other living beings down to their feed, He created man alone with a suitable and upright form, and raised him to the view of the heavens: which a poet has elegantly observed:
While beasts to earth their gaze do bend,
Man's face to the heaven, by divine command, ascend.
Erect, to stars, our visage we extend.
And how beautiful and useful are hands? How many arts do they serve as ministers to? With their aid, what does human industry leave unattempted? What does it not endeavor? What does it not accomplish? Hence, God Himself metaphorically attributes hands to Himself in Scripture, to shadow forth His most complete power, by which He powerfully does all things.
What shall I say of the structure of the other members? Which is so skillfully made that it compelled Galen, otherwise quite secular and unjust towards our Moses, to praise and celebrate God, almost reluctantly, after he had explained the series and use of each part: as can especially be read in book 17 of 'De Usu Partium’ [On the Usefulness of the Parts of the Body].
Indeed, meditation on the works of God also extorted praises of the Creator from other pagan nations: their notable opinions on this subject, full of piety and virtue, and pronouncements most wise, could be amassed by us in great number, were it not to exceed the bounds of a preface. Anaxagoras, certainly (for it pleases to sample one or two, or rather to point with a finger), thus concludes about natural things:
Νοῦς ἐστιν, ὁ διακοσμῶν τι, καὶ παντων αὗτος: That is:
Mind (he means God) is that which arranges and brings about everything.
Following him, Socrates, considered the best of the philosophers and the wisest, discussed these matters most beautifully, as witnessed by Xenophon in Book 1 of the 'Memorabilia,' where he exclaims that the ether, and thus the whole universe, 'is the craftsmanship of someone wise and a lover of life': just as Euripides also called it 'the beautiful workmanship of a skilled artisan.'
Plato, especially abundant and profound in this genre, clearly demonstrates in the Timaeus that the entire order and arrangement of the World comes from the creative goodness [ὑπὸ τῆς δημιουργικης ἄγαθότητος], and among other things, he says this; as translated by Cicero: "Let us therefore seek the cause, which, having impelled the one who contrived these things, sought the origin of things and a new formation: It was, evidently, because of his excellence. The good does not envy anyone. Therefore, it generated all things similar to itself: this was indeed the most just cause for the creation of the World." Augustine cites and approves this passage in Book II of 'The City of God,' Chapter 21. He also confirms elsewhere that a favorable report about God is spread among the stars and the doctrine of the stars: that eyes were given to humans primarily for the sake of seeing the sky, or rather (as Lactantius cleverly corrects) for the sake of contemplating the Creator of the heavens.
What is more, Aristotle, through sharp and precise demonstrations in Book 8 of the 'Physics' and also in his works 'On the Heavens' and 'On the World,' leads us from these lower things to the higher and primary cause, moving and sustaining everything, that is, God, and concludes: He is truly the savior and also the parent of all that exists or happens in this universe. I now pass over the Stoics, whose statement that all things in nature are born for the sake of humans, and humans for the sake of God, holds well and is also embraced by Christians: and Cicero, whose writings are filled with such sentiments, who proclaims: Even if we do not see God, we nevertheless recognize Him through His works.
I omit many such testimonies from among the most distinguished wise men among the pagans, which if anyone perhaps desires, can be revisited in Justin Martyr's 'On the Monarchy of God,' the books of Clement's 'Stromata,' Eusebius's 'Preparation for the Gospel,' and finally Lactantius. We do not hesitate to affirm that whatever ancient philosophers once flourished with any praise, they drew from the innermost sanctuaries of nature both signs and reasons to assert God's providence and glory, and impressed them upon their records: Conversely, it was only those who despised nature and its works who were profane and atheistic contenders against the divine, as famous authors have reported about Epicurus. And let this suffice for this path also to arriving at the knowledge of the creator.
Do you see, therefore, O man, who are held by the desire to know God, how the earth and its growths, how the sky and those higher things, how the nature, dignity, and excellence of man, and indeed even the most insignificant things teach you, lead you by the hand, lift you up to that infinite and living Spirit, who has given to each being its existence and life: to the most powerful architect, the craftsman of such a vast and magnificent home, who has engraved so evident marks of His majesty on every part of it that no one is so dull as not to see with the eyes, no one so mad as not to grasp to some extent with understanding: to the most kind Father, who has so carefully provided for us, little humans, and supplied endless things for both necessity and honorable pleasure: to the wisest ruler, who has rightly arranged all things, destined each to its end, and leads it thereto: to whom we ought with utmost humility, gratitude, and obedience rightly submit ourselves.
The Perfection of Sacred Scripture Does Not Obstruct Meditation on the Works of God
Indeed, such contemplation of the works of God should not be despised or neglected because we previously mentioned that the other book, namely sacred scripture, conveys higher, more divine, and more necessary teachings. We readily concede that it contains the most certain norm of the knowledge of God or true religion [τῆς θεοσεθείας], and pure and complete truth: so as to make the man of God perfect, thoroughly equipped for every good work, according to 2 Timothy 3:17.
However, we also argue that the knowledge of created things possesses such dignity, that greater cannot be seen elsewhere, such sweetness, that cannot be perceived from any other source, and such utility, that it cannot be neglected or overlooked by Christians without the utmost, not to say disgrace, but detriment, and even offense to God.
For the act of knowing [εἶδέναι] itself is worthy of a human being, sought by nature, and contains extraordinary pleasure, which alone can capture and hold the mind. Just as the light we see delights us greatly, even if it brought no utilities, which however are countless, so the knowledge of natural things is pleasant, liberal, and suitable for a human being, for whose sake those things were created. No spectacle [θέαμα] more pleasing to the human mind can be offered than the admirable craftsmanship in which the sequence of bodies, the perpetuity of the whole, the constancy of order, the association of lower with higher realms, the changes of seasons, the agreement of causes and effects, are contemplated with joy. Whoever scorns this kind of study seems to declare war on nature and to take on the nature of a beast. But this content also leads back to God Himself.
Who among poets would calmly tolerate the neglect of their drama's excellent action and the yawning indifference of the audience in the theater? How much more would God be angered by the ignorant stupor and more than supine negligence of mortals, who do not deign to look more deeply at the things He has kindly set before us and to value them at their true worth, and how might He avenge that insult?
Especially when both heaven and earth rouse us to the praises of God and to diligence in our duty: following their example, we should carry out the task God has commanded us with unceasing effort, not abandoning our post due to softness. What madness is it, then, that what the inanimate creation proclaims and observes should neither be recognized nor worshiped by humans? But why belabor the point in a matter that is clear?
The Scripture itself frequently emphasizes the natural works of God: it directs idolaters, the profane, and the impious towards them. The Psalms are full of them, as are the books of the Prophets, and especially Job, with mentions of these works. And from this derived argument, Paul and Barnabas sought to lead the Lystrans and Athenians from idols to the true God, and partly succeeded, as recorded in Acts 14 and 17.
Following their example, the Orthodox Fathers, confronting pagans and gentiles who either had not seen the sacred scriptures or despised them, used this very book, which you might more correctly call the book of the unlearned than images, to convict them of error, and compelled them to recognize and celebrate the true God.
Many such instances are recounted by Augustine, including also in Book 15 of 'On the Trinity,' Chapter 4. For it is not only the authority of the divine books that proclaims there is a God, but every aspect of the universe that surrounds us and to which we also belong proclaims that it has a most excellent creator, who has given us a natural mind and reason. The same [Augustine] on John [writes]: From the permanence of creation, the eternity of the Creator is understood; from its magnitude, [He is] omnipotent; from order and arrangement, wise; from governance, good, etc.
And Jerome, in [his commentary on] Ecclesiastes, Chapter 3, [writes]: Therefore, God has regulated all things with a certain order and commanded the elements to serve human uses, so that men, seeing these things, understand that there is providence, and fear before the face of God: as from the uniformity, course, order, and constancy of things, they understand the creator. For the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made, even His eternal power and Godhead, as the Apostle says. This is Jerome's [statement].
From all these things, we again gather that, with attentive and diligent contemplation of the things created by God, nothing is more honorable, nothing more worthy of a man, especially a Christian, nothing at all more full of solid pleasure, nothing in the end more useful: therefore, this aspect should not be neglected by theologians, but rather should be carefully addressed.
And indeed, these [considerations] have given cause to the Reverend and Most Illustrious Man, Mr. Hieronymus Zanchius, our venerable father and father-in-law of blessed memory, after he had clearly explained in two volumes those things which ought to be known and are usually discussed about the essence of God Almighty, the three persons of that one divine essence, and His nature or Attributes, which, having been published long ago, to the great benefit and advantage of the Christian Church, with the applause of the pious, the uproar and downfall of heretics, approved by the most learned and best, and therefore often reprinted: to proceed to the contemplation of the Works of God, which he encompassed in this third volume of his studies, long completed, reviewed, and elaborated by himself: and eagerly desired and demanded by many men of great virtue and learning.
We now finally bring it to light, public view, and use, due to various delays which we wished could have been avoided, hoping it will satisfy the wishes and desires of the good and learned. We will not lavish many praises on the work itself, lest we seem to want to lend light to the Sun or hang ivy on salable wine.
Few are unaware of who our Mr. Zanchius was, and of the great learning, method, accessibility, and serious judgment with which he was accustomed to handle the most profound theological subjects. Both his other writings and this monument speak sufficiently for themselves, so that our praise, which could be considered biased because it is from his family, is hardly needed, and it is otherwise better to remain completely silent than to speak sparsely and inadequately.
We turn our address to Your Highnesses, Illustrious and Most Excellent Princes, to whom we dedicate this volume with all due humility, submission, and respect. Duty demanded that we do so, indeed, propriety, honor, and fairness commanded it.
Since Mr. Zanchius himself, of blessed memory, intended to dedicate it to Your Highnesses, as we know for certain both from his frequent discussions and from the notes in which he outlined the preface: we certainly could not, nor without just censure, transfer what rightfully belongs to Your Highnesses to others. If only it had pleased God Almighty to prolong the author's life to this point: he would surely have affixed a prologue suitable both to the work and to his person, adorned Your Highnesses with deserved praises, finally would have sung his swan song, and placed a worthy finale on his writings and actions.
But since it seemed good to the divine will, always most just and best, to call him to Himself, through a peaceful death, yet unexpected to us all, into eternal rest, it indeed behooved us to step into his place and publicly demonstrate through this dedication the testimony of grateful spirit towards Your Highnesses that he desired to express and leave to posterity.
For how great Your Highness's, the Most Illustrious and Gentle Prince and Lord, Lord JOHANN CASIMIR, merits have been towards our father, it is easier for us to grasp in thought than to encompass in speech. Particularly, it must be mentioned by us that nearly thirteen years ago, during a time when certain troublesome individuals were disturbing the University of Heidelberg and the Church, and taking advantage of the clemency of an excellent Magistrate to exile the Orthodox, among many others, Mr. Zanchius was called by Your Highness to Neustadt for the Theological Professorship, with a generous stipend, to illuminate that new School, which was established by Your Highness's significant and heroic inclination and benevolence towards the pursuit of all disciplines, especially true piety, a legacy accepted not only from ancestors but also from the excellent and holy father, Elector Frederick, with enormous expenses, indeed royal munificence, to enlighten with the profession of Sacred Scriptures and to imbue the youth with the doctrine of sincere Religion: In which duty he served not without fruit and praise for a full seven years: until by Your Highness's courage, piety, and fortunate auspices, the University of Heidelberg and the Electoral Palatinate Church were restored to their former glory: and a studious part of the youth either returned to it or was employed in its functions.
From that time, as Your Highness aged and his eyesight grew dim, he was honored with a retirement gift and was supported no less kindly than before, visited not infrequently with rare courtesy, and deemed worthy of familiar conversation with him about both public and private matters, indeed, constantly loved and revered him until the end of his life, and was not lightly affected by his death. Since there is no means of expressing our gratitude left to us but what can be conveyed in spirit and words: lest we fall into the most foul and detestable crime of ingratitude [ἀχαριςτιας], we wished to publicly attest our gratitude with this dedication.
Furthermore, when Your Highness, both previously and a decade ago, generously and voluntarily promised Mr. Zanchius to be a most kind patron to him, a father to his children, and even, should he further take any son, to be a godfather: we considered it our duty not to doubt Your Highness's goodness, but rather to humbly beseech that this posthumous offspring, yet legitimate, and born as well as raised under Your Highness's dominion, indeed protection, may be embraced with your guardianship and patronage, and us, orphaned sons, first by the passing of a parent, indeed timely for him but all too untimely for us; and then by the departure of our mother's husband not long after into another life, may be worthy of Your Highness's paternal spirit and favor.
But neither did our father wish to overlook Your Highness, the Most Illustrious and Generous Prince Frederick, but also to dedicate this work to him: both because he had been summoned by your grandfather, Elector Frederick the Pious, &c., a Prince unmatched in piety and holiness, as well as justice and clemency, to the illustrious University of Heidelberg by an honorable call, which he greatly loved and strove to adorn to the best of his ability; and in which he taught Holy Theology for a decade, with great attendance, to the pleasure and benefit of his listeners, and among other things, publicly lectured and debated on these very matters that this volume encompasses, so that the fruits and glory of those labors rightfully belong to and accrue to Your Highness, as the grandson of such a Prince and the heir and patron of the Heidelberg University; and also because he wished to congratulate Your Highness in these years of youth soon to take up (as we hope) the reins of a very great governance successfully, and, as an elder, having attained prudence through the use of much time, to offer some wholesome advice. Indications of this are these writings he left, directed to Your Highness, and which, as we believe, will not be unwelcome to you; which we therefore wished to include verbatim:
“The divine philosopher Plato was accustomed to thank God for three things, as for three of the greatest benefits bestowed upon him: that He created him a man, not a woman; that He caused him to be born in the time of Socrates; and that this happened in Athens. But how great, you may ask, are these benefits? Certainly great, if you carefully consider the philosopher's perspective.
“For Plato placed the highest happiness in the knowledge of philosophy. To attain this, the circumstances of gender, time, and place were no small contributors. Thus, he said 'a man, not a woman' because men are more suited to the studies of philosophy than women. He said 'in the time of Socrates' because Socrates was the greatest and most outstanding of all philosophers, from whom he saw himself destined by God to be educated. Finally, he said 'in Athens' because in that most famous city, all the studies of good letters and especially philosophy were flourishing. Therefore, the wisest philosopher is to be considered to have had significant reasons when he thanked God for these benefits.
“But how much more abundant material for giving thanks to God do you yourself, Most Illustrious Prince Frederick, have than Plato had? For more and greater benefits have befallen you from God than him. He made him a man; He made you one too: but with the purpose that you would not only be suited to the studies of human philosophy but also to the more perfect knowledge of heavenly wisdom, which Christ brought into the world, and to acquiring all virtues, both intellectual and moral, and even heroic.
“He made him be born in the time of Socrates, the most outstanding philosopher; He brought you into the world at a time of many learned theologians, through whom we all have learned what the true doctrine of Christ the Savior is, and the true way to eternal salvation, and you, most excellent Prince, were able to learn, and indeed have learned, and can continue to learn more and more every day. Finally, He made that philosopher be born in Athens, the best school of all kinds of literature; He made you be born in Germany, from where the light of heavenly doctrine has spread to other nations and peoples. But what would these have benefited you, unless other things had been added?
“What good does it do to be endowed with a talent suited for literary studies, or to have good teachers, or finally to be among the learned, if you never apply your mind to literature, never study, never listen to your teachers? Therefore, God added a great and necessary benefit for you: namely, that upon the death of your most excellent and most loving parent, of honorable memory, after Elector Ludwig, He gave you in place of a father your uncle, the Most Illustrious Prince Johann Casimir, my most merciful lord, who has loved and continues to love you no less than your father did. He took on the management of you and your affairs with a commitment that could not have been greater, who has especially devoted and always devotes the utmost diligence so that you are faithfully educated in true piety and Christian religion, become increasingly confirmed in it day by day, make progress in good learning, and grow up in manners befitting a pious Prince, so that you may eventually enjoy and prosper in your rule with all commendation, to the glory of God, and the building up of the true Church.”
It remains that we pray to God the avenger, who has begun to favor you, that He may always lead you on this same path and bless you abundantly, so that by His grace, when you have been led to the utmost prudence, the greatest learning, and the highest virtues that are observed in you, you may ultimately attain the greatest happiness, both in this life and in the life to come. To this wish, we likewise subscribe and rightfully add our own.
Therefore, lest we be a burden to Your Highness with our prolixity, we commend the honor and dignity of Mr. Hieronymus Zanchius, and ourselves as well, with as much submission as we can muster, and humbly pray that this literary gift be received with a gracious countenance.
We pray to God Almighty, the source of all virtue and strength, that He may endow Your Highness with the spirit of wisdom and fortitude, grant salutary counsel, strength, and prosperous health for many years or ages, so that under your auspices and guidance, we may rightly know God from the word and works in peace, and thus cultivate other sciences and good arts, so that we become learned, good, and happy in this life, and in that other and heavenly Academy, along with all the elect, may see God the Father, Son, and Holy Spirit face to face, and celebrate in eternal blessedness, Amen.
March 1st, Year 1591.
To Your Very Highness,
Most devoted and obedient,
Sons and sons-in-law of
D. Hieron. Zanchi,
H. ZAN.