Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Hexaemeron/Homily 5

by Philip Schaff et al.

Homily V.

The Germination of the Earth.

1.  “And God said Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself.”^[1]  It was deep wisdom that commanded the earth, when it rested after discharging the weight of the waters, first to bring forth grass, then wood as we see it doing still at this time.  For the voice that was then heard and this command were as a natural and permanent law for it; it gave fertility and the power to produce fruit for all ages to come; “Let the earth bring forth.”  The production of vegetables shows first germination.  When the germs begin to sprout they form grass; this develops and becomes a plant, which insensibly receives its different articulations, and reaches its maturity in the seed.  Thus all things which sprout and are green are developed.  “Let the earth bring forth green grass.”  Let the earth bring forth by itself without having any need of help from without.  Some consider the sun as the source of all productiveness on the earth.  It is, they say, the action of the sun’s heat which attracts the vital force from the centre of the earth to the surface.  The reason why the adornment of the earth was before the sun is the following; that those who worship the sun, as the source of life, may renounce their error.  If they be well persuaded that the earth was adorned before the genesis of the sun, they will retract their unbounded admiration for it, because they see grass and plants vegetate before it rose.^[2]  If then the food for the flocks was prepared, did our race appear less worthy of a like solicitude?  He, who provided pasture for horses and cattle, thought before all of your riches and pleasures.  If he fed your cattle, it was to provide for all the needs of your life.  And what object was there in the bringing forth of grain, if not for your subsistence?  Moreover, many grasses and vegetables serve for the food of man.

2.  “Let the earth bring forth grass yielding seed after his kind.”  So that although some kind of grass is of service to animals, even their gain is our gain too, and seeds are especially designed for our use.  Such is the true meaning of the words that I have quoted.  “Let the earth bring forth grass, the herb yielding seed after his kind.”  In this manner we can re-establish the order of the words, of which the construction seems faulty in the actual version, and the economy of nature will be rigorously observed.  In fact, first comes germination, then verdure, then the growth of the plant, which after having attained its full growth arrives at perfection in seed.

How then, they say, can Scripture describe all the plants of the earth as seed-bearing, when the reed, couch-grass,^[3] mint, crocus, garlic, and the flowering rush and countless other species, produce no seed?  To this we reply that many vegetables have their seminal virtue in the lower part and in the roots.  The need, for example, after its annual growth sends forth a protuberance from its roots, which takes the place of seed for future trees.  Numbers of other vegetables are the same and all over the earth reproduce by the roots.  Nothing then is truer than that each plant produces its seed or contains some seminal virtue; this is what is meant by “after its kind.”  So that the shoot of a reed does not produce an olive tree, but from a reed grows another reed, and from one sort of seed a plant of the same sort always germinates.  Thus, all which sprang from the earth, in its first bringing forth, is kept the same to our time, thanks to the constant reproduction of kind.^[4]

“Let the earth bring forth.”  See how, at this short word, at this brief command, the cold and sterile earth travailed and hastened to bring forth its fruit, as it cast away its sad and dismal covering to clothe itself in a more brilliant robe, proud of its proper adornment and displaying the infinite variety of plants.

I want creation to penetrate you with so much admiration that everywhere, wherever you may be, the least plant may bring to you the clear remembrance of the Creator.  If you see the grass of the fields, think of human nature, and remember the comparison of the wise Isaiah.  “All flesh is grass, and all the goodliness thereof is as the flower of the field.”  Truly the rapid flow of life, the short gratification and pleasure that an instant of happiness gives a man, all wonderfully suit the comparison of the prophet.  To-day he is vigorous in body, fattened by luxury, and in the prime of life, with complexion fair like the flowers, strong and powerful and of irresistible energy; tomorrow and he will be an object of pity, withered by age or exhausted by sickness.  Another shines in all the splendour of a brilliant fortune, and around him are a multitude of flatterers, an escort of false friends on the track of his good graces; a crowd of kinsfolk, but of no true kin; a swarm of servants who crowd after him to provide for his food and for all his needs; and in his comings and goings this innumerable suite, which he drags after him, excites the envy of all whom he meets.  To fortune may be added power in the State, honours bestowed by the imperial throne, the government of a province, or the command of armies; a herald who precedes him is crying in a loud voice; lictors right and left also fill his subjects with awe, blows, confiscations, banishments, imprisonments, and all the means by which he strikes intolerable terror into all whom he has to rule.  And what then?  One night, a fever, a pleurisy, or an inflammation of the lungs, snatches away this man from the midst of men, stripped in a moment of all his stage accessories, and all this, his glory, is proved a mere dream.  Therefore the Prophet has compared human glory to the weakest flower.

3.  Up to this point, the order in which plants shoot bears witness to their first arrangement.  Every herb, every plant proceeds from a germ.  If, like the couch-grass and the crocus, it throws out a shoot from its root and from this lower protuberance, it must always germinate and start outwards.  If it proceeds from a seed, there is still, by necessity, first a germ, then the sprout, then green foliage, and finally the fruit which ripens upon a stalk hitherto dry and thick.  “Let the earth bring forth grass.”  When the seed falls into the earth, which contains the right combination of heat and moisture, it swells and becomes porous, and, grasping the surrounding earth, attracts to itself all that is suitable for it and that has affinity to it.  These particles of earth, however small they may be, as they fall and insinuate themselves into all the pores of the seed, broaden its bulk and make it send forth roots below, and shoot upwards, sending forth stalks no less numerous than the roots.  As the germ is always growing warm, the moisture, pumped up through the roots, and helped by the attraction of heat, draws a proper amount of nourishment from the soil, and distributes it to the stem, to the bark, to the husk, to the seed itself and to the beards with which it is armed.  It is owing to these successive accretions that each plant attains its natural development, as well corn as vegetables, herbs or brushwood.  A single plant, a blade of grass is sufficient to occupy all your intelligence in the contemplation of the skill which produced it.^[5]  Why is the wheat stalk better with joints?^[6]  Are they not like fastenings, which help it to bear easily the weight of the ear, when it is swollen with fruit and bends towards the earth?  Thus, whilst oats, which have no weight to bear at the top, are without these supports, nature has provided them for wheat.  It has hidden the grain in a case, so that it may not be exposed to birds’ pillage, and has furnished it with a rampart of barbs, which, like darts, protect it against the attacks of tiny creatures.

4.  What shall I say?  What shall I leave unsaid?  In the rich treasures of creation it is difficult to select what is most precious; the loss of what is omitted is too severe.  “Let the earth bring forth grass;” and instantly, with useful plants, appear noxious plants; with corn, hemlock; with the other nutritious plants, hellebore, monkshood, mandrake and the juice of the poppy.  What then?  Shall we show no gratitude for so many beneficial gifts, and reproach the Creator for those which may be harmful to our life?  And shall we not reflect that all has not been created in view of the wants of our bellies?  The nourishing plants, which are destined for our use, are close at hand, and known by all the world.  But in creation nothing exists without a reason.  The blood of the bull is a poison:^[7]  ought this animal then, whose strength is so serviceable to man, not to have been created, or, if created, to have been bloodless?  But you have sense enough in yourself to keep you free from deadly things.  What!  Sheep and goats know how to turn away from what threatens their life, discerning danger by instinct alone:  and you, who have reason and the art of medicine to supply what you need, and the experience of your forebears to tell you to avoid all that is dangerous, you tell me that you find it difficult to keep yourself from poisons!  But not a single thing has been created without reason, not a single thing is useless.  One serves as food to some animal; medicine has found in another a relief for one of our maladies.  Thus the starling eats hemlock, its constitution rendering it insusceptible to the action of the poison.  Thanks to the tenuity of the pores of its heart, the malignant juice is no sooner swallowed than it is digested, before its chill can attack the vital parts.^[8]  The quail, thanks to its peculiar temperament, whereby it escapes the dangerous effects, feeds on hellebore.  There are even circumstances where poisons are useful to men; with mandrake^[9] doctors give us sleep; with opium they lull violent pain.  Hemlock has ere now been used to appease the rage of unruly diseases;^[10] and many times hellebore has taken away long standing disease.^[11]  These plants, then, instead of making you accuse the Creator, give you a new subject for gratitude.

5.  “Let the earth bring forth grass.”  What spontaneous provision is included in these words,—that which is present in the root, in the plant itself, and in the fruit, as well as that which our labour and husbandry add!  God did not command the earth immediately to give forth seed and fruit, but to produce germs, to grow green, and to arrive at maturity in the seed; so that this first command teaches nature what she has to do in the course of ages.  But, they ask, is it true that the earth produces seed after his kind, when often, after having sown wheat, we gather black grain?  This is not a change of kind, but an alteration, a disease of the grain.  It has not ceased to be wheat; it is on account of having been burnt that it is black, as one can learn from its name.^[12]  If a severe frost had burnt it,^[13] it would have had another colour and a different flavour.  They even pretend that, if it could find suitable earth and moderate temperature, it might return to its first form.  Thus, you find nothing in nature contrary to the divine command.  As to the darnel and all those bastard grains which mix themselves with the harvest, the tares of Scripture, far from being a variety of corn, have their own origin and their own kind; image of those who alter the doctrine of the Lord and, not being rightly instructed in the word, but, corrupted by the teaching of the evil one, mix themselves with the sound body of the Church to spread their pernicious errors secretly among purer souls.  The Lord thus compares the perfection of those who believe in Him to the growth of seed, “as if a man should cast seed into the ground; and should sleep and rise, night and day, and the seed should spring and grow up, he knoweth not how.  For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.”^[14]  “Let the earth bring forth grass.”  In a moment earth began by germination to obey the laws of the Creator, completed every stage of growth, and brought germs to perfection.  The meadows were covered with deep grass, the fertile plains quivered^[15] with harvests, and the movement of the corn was like the waving of the sea.  Every plant, every herb, the smallest shrub, the least vegetable, arose from the earth in all its luxuriance.  There was no failure in this first vegetation:  no husbandman’s inexperience, no inclemency of the weather, nothing could injure it; then the sentence of condemnation was not fettering the earth’s fertility.  All this was before the sin which condemned us to eat our bread by the sweat of our brow.

6.  “Let the earth,” the Creator adds, “bring forth the fruit tree yielding fruit after his kind, whose seed is in itself.”^[16]

At this command every copse was thickly planted; all the trees, fir, cedar, cypress, pine, rose to their greatest height, the shrubs were straightway clothed with thick foliage.^[17]  The plants called crown-plants, roses, myrtles, laurels, did not exist; in one moment they came into being, each one with its distinctive peculiarities.  Most marked differences separated them from other plants, and each one was distinguished by a character of its own.  But then the rose was without thorns; since then the thorn has been added to its beauty, to make us feel that sorrow is very near to pleasure, and to remind us of our sin, which condemned the earth to produce thorns^[18] and caltrops.  But, they say, the earth has received the command to produce trees “yielding fruit whose seed was in itself,” and we see many trees which have neither fruit, nor seed.  What shall we reply?  First, that only the more important trees are mentioned; and then, that a careful examination will show us that every tree has seed, or some property which takes the place of it.  The black poplar, the willow, the elm, the white poplar, all the trees of this family, do not produce any apparent fruit; however, an attentive observer finds seed in each of them.  This grain which is at the base of the leaf, and which those who busy themselves with inventing words call mischos, has the property of seed.  And there are trees which reproduce by their branches, throwing out roots from them.  Perhaps we ought even to consider as seeds the saplings which spring from the roots of a tree:  for cultivators tear them out to multiply the species.  But, we have already said, it is chiefly a question of the trees which contribute most to our life; which offer their various fruits to man and provide him with plentiful nourishment.  Such is the vine, which produces wine to make glad the heart of man; such is the olive tree, whose fruit brightens his face with oil.  How many things in nature are combined in the same plant!  In a vine, roots, green and flexible branches, which spread themselves far over the earth, buds, tendrils, bunches of sour grapes and ripe grapes.  The sight of a vine, when observed by an intelligent eye, serves to remind you of your nature.  Without doubt you remember the parable where the Lord calls Himself a vine and His Father the husbandman, and every one of us who are grafted by faith into the Church the branches.  He invites us to produce fruits in abundance, for fear lest our sterility should condemn us to the fire.^[19]  He constantly compares our souls to vines.  “My well beloved,” says He, “hath a vineyard in a very fruitfull hill,”^[20] and elsewhere, I have “planted a vineyard and hedged it round about.”^[21]  Evidently He calls human souls His vine, those souls whom He has surrounded with the authority of His precepts and a guard of angels.  “The angel of the Lord encampeth round about them that fear him.”^[22]  And further:  He has planted for us, so to say, props, in establishing in His Church apostles, prophets, teachers;^[23] and raising our thoughts by the example of the blessed in olden times, He has not allowed them to drag on the earth and be crushed under foot.  He wishes that the claspings of love, like the tendrils of the vine, should attach us to our neighbours and make us rest on them, so that, in our continual aspirations towards heaven, we may imitate these vines, which raise themselves to the tops of the tallest trees.  He also asks us to allow ourselves to be dug about; and that is what the soul does when it disembarrasses itself from the cares of the world, which are a weight on our hearts.  He, then, who is freed from carnal affections and from the love of riches, and, far from being dazzled by them, disdains and despises this miserable vain glory, is, so to say, dug about and at length breathes, free from the useless weight of earthly thoughts.  Nor must we, in the spirit of the parable, put forth too much wood, that is to say, live with ostentation, and gain the applause of the world; we must bring forth fruits, keeping the proof of our works for the husbandman.  Be “like a green olive tree in the house of God,”^[24] never destitute of hope, but decked through faith with the bloom of salvation.  Thus you will resemble the eternal verdure of this plant and will rival it in fruitfulness, if each day sees you giving abundantly in alms.

7.  But let us return to the examination of the ingenious contrivances of creation.  How many trees then arose, some to give us their fruits, others to roof our houses, others to build our ships, others to feed our fires!  What a variety in the disposition of their several parts!  And yet, how difficult is it to find the distinctive property of each of them, and to grasp the difference which separates them from other species.  Some strike deep roots, others do not; some shoot straight up and have only one stem, others appear to love the earth and, from their root upwards, divide into several shoots.  Those whose long branches stretch up afar into the air, have also deep roots which spread within a large circumference, a true foundation placed by nature to support the weight of the tree.  What variety there is in bark!  Some plants have smooth bark, others rough, some have only one layer, others several.  What a marvellous thing!  You may find in the youth and age of plants resemblances to those of man.  Young and vigorous, their bark is distended; when they grow old, it is rough and wrinkled.  Cut one, it sends forth new buds; the other remains henceforward sterile and as if struck with a mortal wound.  But further, it has been observed that pines, cut down, or even submitted to the action of fire, are changed into a forest of oaks.^[25]  We know besides that the industry of agriculturists remedies the natural defects of certain trees.  Thus the sharp pomegranate and bitter almonds, if the trunk of the tree is pierced near the root to introduce into the middle of the pith a fat plug of pine, lose the acidity of their juice, and become delicious fruits.^[26]  Let not the sinner then despair of himself, when he thinks, if agriculture can change the juices of plants, the efforts of the soul to arrive at virtue, can certainly triumph over all infirmities.

Now there is such a variety of fruits in fruit trees that it is beyond all expression; a variety not only in the fruits of trees of different families, but even in those of the same species, if it be true, as gardeners say, that the sex of a tree influences the character of its fruits.  They distinguish male from female in palms; sometimes we see those which they call female lower their branches, as though with passionate desire, and invite the embraces of the male.  Then, those who take care of these plants shake over these palms the fertilizing dust from the male palm-tree, the psen as they call it:  the tree appears to share the pleasures of enjoyment; then it raises its branches, and its foliage resumes its usual form.  The same is said of the fig tree.  Some plant wild fig trees near cultivated fig trees, and there are others who, to remedy the weakness of the productive fig tree of our gardens, attach to the branches unripe figs and so retain the fruit which had already begun to drop and to be lost.  What lesson does nature here give us?  That we must often borrow, even from those who are strangers to the faith, a certain vigour to show forth good works.  If you see outside the Church, in pagan life, or in the midst of a pernicious heresy, the example of virtue and fidelity to moral laws, redouble your efforts to resemble the productive fig tree, who by the side of the wild fig tree, gains strength, prevents the fruit from being shed, and nourishes it with more care.

8.  Plants reproduce themselves in so many different ways, that we can only touch upon the chief among them.  As to fruits themselves, who could review their varieties, their forms, their colours, the peculiar flavour, and the use of each of them?  Why do some fruits ripen when exposed bare to the rays of the sun, while others fill out while encased in shells?  Trees of which the fruit is tender have, like the fig tree, a thick shade of leaves; those, on the contrary, of which the fruits are stouter, like the nut, are only covered by a light shade.  The delicacy of the first requires more care; if the latter had a thicker case, the shade of the leaves would be harmful.  Why is the vine leaf serrated, if not that the bunches of grapes may at the same time resist the injuries of the air and receive through the openings all the rays of the sun?  Nothing has been done without motive, nothing by chance.  All shows ineffable wisdom.^[27]

What discourse can touch all?  Can the human mind make an exact review, remark every distinctive property, exhibit all the differences, unveil with certainty so many mysterious causes?  The same water, pumped up through the root, nourishes in a different way the root itself, the bark of the trunk, the wood and the pith.  It becomes leaf, it distributes itself among the branches and twigs and makes the fruits swell—it gives to the plant its gum and its sap.  Who will explain to us the difference between all these?  There is a difference between the gum of the mastich and the juice of the balsam, a difference between that which distils in Egypt and Libya from the fennel.  Amber is, they say, the crystallized sap of plants.  And for a proof, see the bits of straws and little insects which have been caught in the sap while still liquid and imprisoned there.  In one word, no one without long experience could find terms to express the virtue of it.  How, again, does this water become wine in the vine, and oil in the olive tree?  Yet what is marvellous is, not to see it become sweet in one fruit, fat and unctuous in another, but to see in sweet fruits an inexpressible variety of flavour.  There is one sweetness of the grape, another of the apple, another of the fig, another of the date.  I shall willingly give you the gratification of continuing this research.  How is it that this same water has sometimes a sweet taste, softened by its remaining in certain plants, and at other times stings the palate because it has become acid by passing through others?  How is it, again, that it attains extreme bitterness, and makes the mouth rough when it is found in wormwood and in scammony?  That it has in acorns and dogwood a sharp and rough flavour?  That in the turpentine tree and the walnut tree it is changed into a soft and oily matter?

9.  But what need is there to continue, when in the same fig tree we have the most opposite flavours, as bitter in the sap as it is sweet in the fruit?  And in the vine, is it not as sweet in the grapes as it is astringent in the branches?  And what a variety of colour!  Look how in a meadow this same water becomes red in one flower, purple in another, blue in this one, white in that.  And this diversity of colours, is it to be compared to that of scents?  But I perceive that an insatiable curiosity is drawing out my discourse beyond its limits.  If I do not stop and recall it to the law of creation, day will fail me whilst making you see great wisdom in small things.

“Let the earth bring forth the fruit tree yielding fruit.”  Immediately the tops of the mountains were covered with foliage:  paradises were artfully laid out, and an infinitude of plants embellished the banks of the rivers.  Some were for the adornment of man’s table; some to nourish animals with their fruits and their leaves; some to provide medicinal help by giving us their sap, their juice, their chips, their bark or their fruit.  In a word, the experience of ages, profiting from every chance, has not been able to discover anything useful, which the penetrating foresight of the Creator did not first perceive and call into existence.  Therefore, when you see the trees in our gardens, or those of the forest, those which love the water or the land, those which bear flowers, or those which do not flower, I should like to see you recognising grandeur even in small objects, adding incessantly to your admiration of, and redoubling your love for the Creator.  Ask yourself why He has made some trees evergreen and others deciduous; why, among the first, some lose their leaves, and others always keep them.  Thus the olive and the pine shed their leaves, although they renew them insensibly and never appear to be despoiled of their verdure.  The palm tree, on the contrary, from its birth to its death, is always adorned with the same foliage.  Think again of the double life of the tamarisk; it is an aquatic plant, and yet it covers the desert.  Thus, Jeremiah compares it to the worst of characters—the double character.^[28]

10.  “Let the earth bring forth.”  This short command was in a moment a vast nature, an elaborate system.  Swifter than thought it produced the countless qualities of plants.  It is this command which, still at this day, is imposed on the earth, and in the course of each year displays all the strength of its power to produce herbs, seeds and trees.  Like tops, which after the first impulse, continue their evolutions, turning upon themselves when once fixed in their centre; thus nature, receiving the impulse of this first command, follows without interruption the course of ages, until the consummation of all things.^[29]  Let us all hasten to attain to it, full of fruit and of good works; and thus, planted in the house of the Lord we shall flourish in the court of our God,^[30] in our Lord Jesus Christ, to whom be glory and power for ever and ever.  Amen.

Footnotes

1. Gen. i. 11.
2. Empedocles, according to Plutarch (περὶ τῶν ἀρέσκ, etc. v. 342) πρῶτα τῶν ζώων τὰ δένδρα ἐκ γῆς ἀναδῦναί φησι, πρὶν τὸν ἥλιον περιαπλωθῆναι καὶ πρὶν ἡμέραν καὶ νύκτα διακριθῆναι.
3. Triticum repens.
4. On the history of this doctrine, of which Linnæus was the latest great exponent, and its contradiction in Darwin, see Haeckel’s Schöpfungsgeschichte, vol. i. ch. 2.
5. “To me the meanest flower that blows can give Thoughts that do often lie too deep for tears.” Wordsworth, Ode on Immortality.
6. Literally, knee—Latin geniculum.  cf. Xen., Anab. iv. 5, 26, and Theoph. viii. 2, 4.  “Knee-jointed” is a recognised English term for certain grasses.
7. “Taurorum (sanguis) pestifer potu maxime.”  Plin. xi. 90.  Taurinus recens inter venena est.  2d. xxviii. 41.  cf. Dioscorid. in Alexiph. 25.
8. cf. Galen. De Simp. Pac. iii.
9. ὁ μανδραγόρας τους ἀνθρώπους κοιμίζει.  Xen., Symp. ii. 24.
10. cf. Aratæus, De Morb. Aent. ii. 11.
11. The Black Hellebore, or Christmas Rose, is a recognised alternative.  Whether this is the plant of Anticyra is doubtful.
12. πυρός=wheat.  The root, which has nothing to do with πῦρ, is found by Curtius in the Slavonic pyro=rye, the Bohemian pyr=quitch grass, the Lettish purji=wheat, and the Lithuanian pyragas=wheaten bread.  (L. & S. in loc.)
13. cf. Virg., Georg. i. 93:  “Aut Boreæ penetrabile frigus adurat.”  Ov. M. xiv. 763, Frigus adurat poma, and in Greek Arist., Meteor. iv. 5.
14. Matt. iv. 26–28.
15. cf. Horrescunt segetes.  Virg.,Georg. iii. 39.
16. Gen. i. 11.
17. ἀμφίκομοι καὶ δασεῖς.  cf. Milton, “With frizzled hair implicit.”  P.L. vii.
18. cf. Milton, P.L., B. iv., “Flowers of all hue and without thorn the rose,” and August. De Genesi contra Manichæos. i. 13.
19. cf. S. John xv. 1-6.
20. Isa. v. 1.
21. Matt. xxi. 33.
22. Ps. xxxiv. 7.
23. cf. 1 Cor. xii. 28.
24. Ps. lii. 8.
25. The phenomenon has been observed in later days, though Basil may be at fault in his account of the cause.  When pines have been cleared away in North American forests young oaklings have sprung up.  The acorn lay long hid, unable to contend against the pine, but, when once the ground was clear, it sprouted.  This upgrowth of a new kind of tree had been accounted for partly by the burial of germs by jays, rooks, and some quadrupeds; partly by the theory of De Candolle and Liebig that roots expel certain substances which, though unfavourable to the vitality of the plant excreting them, are capable of supporting others.  So, on the pine pressure being removed, the hidden seeds sprout in a kind of vegetable manure.  cf. Sir Charles Lvell’s Travels in the United States and Rough’s Elements of Forestry, p. 19.
26. Ambrose, Hexæm. iii. 13, writes:  Amygdalis quoque hoc genere medicari feruntur agricolæ, ut ex amaris dulces fiant fructus, ut et terebrent ejus radicem arboris, et in medium inserant surculum ejus arboris quam Græci πεύχην, nos piceam dicimus:  quo facto succi amaritudo deponitur.
27. On the argument from design, cf. Aristotle, De Part. Anim. iii. 1, as quoted and translated by Cudworth, III. xxxvii. 3:  “A carpenter would give a better account than so, for he would not think it sufficient to say that the fabric came to be of such a form because the instruments happened to fall so and so, but he will tell you that it is because himself made such strokes, and that he directed the instruments and determined their motion after such a manner, to this end that he might make the whole a fabric fit and useful for such purposes.”  On the strength and weakness of the argument from design, in view of modern speculation, suggestive matter is contained in Dr. Eagar’s Buther’s Analogy and Modern Thought, p. 49 et sq.
28. cf. Jer. xvii. 6, LXX.
29. “Ac mihi quidem videtur, cum duæ sententiæ fuissent veterum philosophorum, una eorum qui censerent omnia ita fato fieri, ut id fatum vim necessitatis afferret, in qua sententia Democritus, Heraclitus, Empedocles, Aristoteles fuit; altera eorum, quibus viderentur sine ullo fato esse animorum motus voluntarii:  Chrysippus tanquam arbiter honorarius, medium ferire voluisse…quanquam assensio non possit fieri nisi commota visa, tamen cum id visum proximam causam habeat, non principalem hanc habet rationem, ut Chrysippus vult, quam dudum diximus, non, ut illa quidem fieri possit, nulla vi extrinsecus excitata, necesse est enim assensionem viso commoveri, sed revertitur ad cylindrum, et ad turbinem suum, quæ moveri incipere, nisi pulsa non possunt:  id autem cum accidit suapte natura, quod superest et cylindrum volvi, et versari turbinem putat.”  (Cic., De fato. xviii.)
30. cf. Ps. xcii. 13.