Sacred Demonstrations, or the Christian Euclid, Book II

that nothing is from itself, whence it is necessary to have a cause. That it was not made in vain (since it is a most excellent thing) we judge from the fact that nothing is in vain in the course of nature and in things depending upon choice. Since, however, all things seem to yield to man in use and fruit, it is established that it was made for his sake. That it exists also by the grace of God is argued by the fact that there is nothing anywhere from any cause having free will that ought not, and is not accustomed, to be referred to the admiration, knowledge, and celebration of the cause. Thence, naturally, all men and even certain brute animals are affected by a sense of gratitude, because since it is implanted in all by nature that they should have gratitude for a benefit, and mutually cherish and observe one another, it is clear that that which is most beneficent is most to be observed and above all honored by all. For God would never have given that sense to all if He did not wish that gratitude to be observed most greatly toward Himself. And in order that any of mortals might acknowledge this most greatly and value it more, He decided that all, even those born from princes, are pressed by the laws of necessity, so that when they see a thing most necessary and useful to themselves conferred, they might have the greatest gratitude to the giver. For if man had been made in the manner of other living creatures, how would he have had gratitude to the giver of all, when, the more utility and glory he obtains from all parts of nature, the more proud and ungrateful he is? It is clear, therefore, from these things that the description of the world is well established.

2 That there is one cause, first, happy in itself, immovable, encompassing all things, best, most powerful, and blessed in every part, I see affirmed not only by the highest philosophers but by all who are not deprived of common sense.