contrarieties, but also creation. God, being all things,
is contrary unto nothing; out of which were made all
things, and so nothing became something, and omneity<50>
informed nullity into an essence.

Sect. 36.--The whole creation is a mystery, and par-
ticularly that of man. At the blast of his mouth were
the rest of the creatures made; and at his bare word
they started out of nothing: but in the frame of man
(as the text describes it) he played the sensible operator,
and seemed not so much to create as make him. When
he had separated the materials of other creatures, there
consequently resulted a form and soul; but, having
raised the walls of man, he was driven to a second and
harder creation,--of a substance like himself, an incor-
ruptible and immortal soul. For these two affections
we have the philosophy and opinion of the heathens,
the flat affirmative of Plato, and not a negative from
Aristotle. There is another scruple cast in by divinity
concerning its production, much disputed in the German
auditories, and with that indifferency and equality of
arguments, as leave the controversy undetermined. I
am not of Paracelsus's mind, that boldly delivers a re-
ceipt to make a man without conjunction; yet cannot
but wonder at the multitude of heads that do deny
traduction, having no other arguments to confirm their
belief than that rhetorical sentence and antimetathesis<51>
of Augustine, "creando infunditur, infundendo creatur."
Either opinion will consist well enough with religion:
yet I should rather incline to this, did not one objection