It is God, that hath all things in Himself: Nature, nothing in itself.

It is God, which is the Father, and hath begotten all things: it is Nature, which is begotten by all things, in which it liveth and laboreth; for by itself it existeth not.

For shall we say, that it is out of affection to the earth, that heavy things fall towards it?
Shall we call it reason, which doth conduct every river into the salt sea?
Shall we term it knowledge in fire, that makes it to consume combustible matter?
If it be affection, reason, and knowledge in these; by the same affection, reason, and knowledge it is, that Nature worketh.
And therefore seeing all things work as they do, (call it by Form, or Nature, or by what you please) yet because they work by an impulsion, which they cannot resist, or by a faculty, infused by the supremest power; we are neither to wonder at, nor to worship, the faculty that worketh, nor the creature wherein it worketh.

But herein lies the wonder: and to him is the worship due, who hath created such a nature in things, and such a faculty, as neither knowing itself, the matter wherein it worketh, nor the virtue and power which it hath; do yet work all things to their last and uttermost perfection.

And therefore every reasonable man, taking to himself for a ground that which is granted by all antiquity, and by all men truly learned that ever the world had; to wit; that there is a power infinite, and eternal (which also necessity doth prove unto us, without the help of faith, and reason; without the force of authority) all things do as easily follow which have been delivered by divine letters, as the waters of a running river do successfully pursue each other from the first fountains.
This much I say it is, that reason itself hath taught us: and this is the beginning of knowledge.