Philonis Judaei Opera Omnia (Vol. 8)

§. 8. But if someone does not wish to concede these things, and to confess that they existed at the same time: how, therefore, did matter behave in ancient times, which is never found in the world without its ornament? But if there was some time when it was found devoid of ornaments, then the beginning of the world was at that time, when ornament was added to it. Since if we understand matter as substance lacking ornament and destitute of all order, how can it be that the matter itself, which is now held in the world, did not receive the principle of ornament?

§. 9. Furthermore, we confess that the parts of the world received a beginning to exist. But if the parts had a beginning to exist, it is altogether necessary that the whole also had a beginning to exist. For if a part is subject to corruption, it is necessary that the whole also be subject to corruption: just as also the parts of the world and the parts of the parts, terrestrial animals, swimming and aerial creatures, fruit-bearing trees, and man, who has dominion over all these things.

§. 10. But what is it that received a beginning outside the world to exist and to stand anywhere? What is it that was not generated with the universal world, which is composed of contingent and created parts? Is it not confessed among all that such a man is a part of the world, by which man humanity existed? For nowhere will humanity be unless some man is first: and yet that man has a beginning of his generation (or his creation), and is a part of humanity; for humanity is not given without some man, and with that certain man removed, humanity is also removed at the same time. If, therefore, some man took the beginning of human generation, it is altogether necessary that humanity also be subject to creation: but if that one took a beginning to exist, every man will confess that he is subject to creation.