For it is a madness of that kind, as wanteth terms to express it.

For what reason of man (whom the curse of presumption hath not stupefied) hath doubted, that infinite power (of which we can comprehend but a kind of shadow, "quia comprehensio est intra terminos, qui infinito repugnant"[30]) hath anything wanting in itself, either for matter of form; yea for as many worlds (if such had been God's will) as the sea hath sands?
For where the power is without limitation, the work hath no other limitation, than the workman's will.

Yea reason itself finds it more easy for infinite power to deliver from itself a finite world, without the help of matter prepared; than for a finite man, a fool and dust, to change the form of matter made to his hands.

They are Dionysius his words, "Deus in una existentia omnia praehabet"[31] and again, "Esse omnium est ipsa divinitas, omne quod vides, et quod non vides",[32] to wit, "causaliter",[33] or in better terms, "non tanquam forma, sed tanquam causa universalis"[34] Neither hath the world universal closed up all of God "For the most part of his works (saith Siracides) are hid".
Neither can the depth of his wisdom be opened, by the glorious work of the world, which never brought to knowledge all it can, for then were his infinite power bounded and made finite.

And hereof it comes, That we seldom entitle God the all-showing, or the all-willing, but the Almighty, that is, infinitely able.
But now for those, who from that ground, "that out of nothing, nothing is made," infer the world's eternity, and yet not so savage therein, as those are, which give an eternal being to dead matter, it is true if the word (nothing) be taken in the affirmative, and the making, imposed upon natural agents and finite power; that out of nothing, nothing is made.