❧ The first branche.

WHen there was nothyng, to make somthing, how great power was it? yea, what sence can perceaue, what power it is, so of nothing to make some­thing, yea some one thing, although ve­rie little? if then it be such power of no­thing, to make some verye little thing, that it cannot be taken by anye sence, what power is it to be thought to be, to make so many things?

Howe manye? Number the starres of the skie, the sande of the sea, the dust of the earth, the droppes of water, the feathers of birdes, the seales of fyshes, the heires of beasts, the grasses of fields, the leaues or fruites of trées, and thou­sandes thousandes moe, that cannot [Page] be reckened.

Things that cannot be numbred, be like things, vnlyke things, or both toge­ther, which be lyke things. Things of one kinde: As man and man, Lion and Lion, Egle and Egle, Babion and Ba­bion, euerye of these, and other such in their kinde be like.

Which be vnlyke things? such as be indued with diuers qualities, as a man, and a Lion, a Lion & an Egle, an Egle and a Babian: these be one vnlyke to another.

Which be of both sortes? All things vewed together.

Nowe marke howe there be innume­rable in things like, things vnlyke, and things of both sortes.

Man is one kind, but there is not one onely man. for who can sette downe the iust number of men? Lyon is one kind, but there is not one only Lyon, for who can set down the iust number of Lions? And so there be infynite kinds of things in other things without number, and in euery kinde, infynite lyke things. And altogether infynite & without number.

[Page]But peraduenture some will say, that he y ^t made so manye things, made them little things, but coulde not make many and great together. Let him consyder, what it is to measure the hugenes of the mountaynes, the courses of the waters, the spaces of the feyldes, the heyght of heauen, the depth of the sea. Thou mar­ueylest that thou canst not doe it. But thou shalte doe better to espye that occa­sion is ministred vnto thée, to prayse GOD in that thou canst not do it. To those that consyder of the number of the creatures, we haue giuen a kind of tast. Nowe will we go about to set forth the beautie of the same.

Although the beautie of the creatures resteth in many and diuers pointes, yet there be some chiefely, in the which all the beautie of the same doeth stande. Sight, mouing, shape, and quality. The which if a man were able fully to search out, he should fynde with all them, the meruaylous light of God his wisdome. And woulde God, I coulde as plainely spie them, and as fully set them downe, as I doe earnestlie loue them, for it de­lighteth [Page] me greatly, bicause it is excée­ding sweete and pleasant, often to deale about those things: for both the sence is taught by reason, and the minde deligh­ted with swéetenes, and the affection stirred vp with further desire, insomuch that amazed and meruayling, we crye oute with good King Dauid: How mar­uaylous are thy workes, O Lorde, in thy wisdome hast thou made all things, thou hast delyghted me with thy handye workes of thy hands, and in the works of thy handes wyll I reioyce. An vn­wise man doth not knowe this, and a foole doth not consider of it.

For the whole world which is knowne by sence, is as it were a booke written with the fynger of God: That is to say, made by the power of God: And euery y ^• creatures be, as it were certaine letters founde out not by the skill of man, but ordeyned by the iudgement of God, to make knowne, and as it were after a certaine maner to signify the inuysible wisdome of God. And as an vnlearned man sée a booke open, he looketh vpon the letters, but knoweth not what they [Page] meane: So a foolishe man and carnall, doth not vnderstande the things that be of God, but in these séene creatures, he beholdeth the outwarde shape, but doth not perceyue the wisedome of God in them. But he that is of the spirite, and can giue true iudgement of all things, in that, that is outward doth beholde the beautie of the worke, and inwardlye spyeth how marueylously the wisedome of the maker is. And therefore there is none but he meruayleth at GOD hys works. For the foolish and vnwise man doth wonder at only the outward shape: but the wise man by that which he séeth outwardlye, doeth picke out the déepe knowledge of God his wisedome, as if in one and the selfe same wryting, one man praise the colour and proportion of the letters, and an other the sence and meaning.

Therfore it is very good continually, to beholde and looke vppon the workes of God, but so him which cannot tourne the beautie of bodily thinges to an hea­uenlye vse, for therefore the worde of God doth so often moue vs to think vp­on [Page] the wonderfull workes of God, that by the outward things which we sée, we may come to the knowledge of inward truth. Wherevpon King Dauid doeth tell it often, as a great matter, that he hath so done, and promyseth styll so to doe, saying: I haue remembered thy dayes of olde, and haue mused vpon the workes of thy handes, and will be exer­cised in thy wisedomes. Herevpon also the Prophete Esay doth say to certayne, which not knowing their Creator, doe giue vnto the creatures the honor due to God. Who hath measured the waters in his fyst, and compassed the Heauens with his spanne? and comprehended the dust of the earth with his fyngers? or hath weyghed the Mountaynes in hys skayles, and the hilles in ballances? He that sitteth vpon the circle of the earth, and before whom the inhabitants ther­of be as Grashoppers, he that stretcheth out the heauens as a Curtaine, & sprea­deth thē out as a Tent to dwell in. And agayne, King Dauid sayeth in another place, reproouing the worshipping of I­mages: All the Gods of the gentyls be [Page] Deuils, but the Lorde hath made the heauens.

Why then doe you thinke, that the workes of God be so plainly aduouched to maintaine the true goohead, and that it is saide, the Lorde made the heauens: but bicause the creature well cōsidered, doth teach a man to know his Creator.

Let vs also therfore note the wonder­full workes of God, & by the bewtyful­nesse of the things made, let vs seeke out that bewtiful, most bewtiful of al bew­tifull things, which is so merueylous, & vnspeakable, that al bewty in respect of it is nothing. And if it were any thing in déede, yet in no poynt to be cōpared to it.

And bicause we haue sayd before, that all bewtie of things séene, doeth consist in fower pointes. Let vs nowe runne ouer euerye one of them in order, and learne how by them the hid wisdome of God doth appeare.

I know truely, that I can speake no­thing worthy enough: yet notwithstan­ding it is not méete, that we shoulde be altogither dumbe in that point, of the which we are most bound to speak most,

❧ The second branch.

I Made mention of fower: Sight, moo­uing, shape, and qualitie.

Let vs fyrst discusse the fyrst.

Sight is in compownding and order, that is to say, in setting things together, and placing them in order.

Compownding ought to haue two pointes, fitnesse & fyrmnesse, that things to be compownded or put together, may fittely, & méetely agrée, and beyng com­pownded or put together, may fyrmely sticke together. Such compownding is verie commendable.

Fitnesse is reputed to be in the quan­titie & quality, In quantity, lesse things very thin and smale be ioyned to things thicke and corpulent. In qualitie least things verie moyste, be mirt to things dry, very hote to colde, very light to hea­uy, and so forth without discreation.

Marke if any of these fower be wan­ting in the beautifulnesse of GOD hys works, and if thou fynde nothing wan­ting, now hast thou somthing, wherupō thou mayest in this behalf glorify God.

[Page]And fyrst truely, if you note the frame of this whole worlde, you shall sée howe maruaylously, & wisely the compown­ding of all thinges is perfected. Howe fyttely, agréeingly and fyrmely, and in all poyntes absolutely. In the which not only lyke things do agree: but also those which the power hath made diuers and differing, the wisedome hath tyed & linc­ked as it were in one friendshyp & true.

What can be more contrarie then fyre and water? which yet in the nature of things, the wisdome of God hath so tem­pered together, that not onely they doe breake the common band of friendship, but also yéelde liuely nourishment to all things newly born, y ^• they may cōtinue.

What should I speake of the frame of man his bodye, in the which eche parte ioyned together, do so agree among thē ­selues, that no member at all can be founde, which doth not helpe an other. So euery nature, loueth the selfe, and y ^• agréeing of many, and diuers thinges merueylously pacte together in one, ma­keth one harmony in all.

I graunte say you, that the compoun­ding [Page] of thinges is fit and agréeing: but how is the same fyrme and strong, who doth not wonder at it? Behold the Hea­uens which imbrase all thinges, howe firme and strong they be, and as it were spred and powred downe round aboute of molten brasse. The earth ballanced with her weight in the middest, doth e­uer continew vnmoueable, that on the one syde the fyrmenesse of the Heauen, and on the other syde, the stablenesse of the earth, may kéepe together, and as it were, binde together all other thinges flowing in the middest, least they run­ning out of their bowndes, breake the concord of the world.

Behold, how the vaynes of water in­wardly spred through the bowels of the earth, and outwardly brought forth by Channels or streames into diuers pla­ces, do inwardly giue together the earth thinking, least it should be seuered, and outwardly water it being drye, least it should [...]hinke or choppe.

Beholde how in the frame of mans body, the bondes of the sinewes, do bind together the ioyntes of the bones, and [Page] the Marowe being inwardly dispersed by the pipes of the bones, the Conduites of the vaynes, doe carry liuely blood, through the whole body, and then wrap­peth the tender fleshe within the skin, that both the strength of the bones may inwardly beare vp the body, and the fence of the skin may outwardly defend and kéepe harmelesse the same.

Who can expresse the hardnesse of the stones? or the fyrmnesse of Mettals? the strength of Okes? the holding faste of Glue? and infinite such others: where­by it appeareth how fyrme the bondes of thinges be, and how all thinges very strongly coupled together do mainteine their nature and being. Neither can they euer be seuered at once, from the concord of their fellowship.

Now that we haue spoken of the com­pounding & putting together of thinges: Let vs speake of the disposing and set­ting of them in order, for this must needes bréede great admiration, if any will dilligently marke, that the wise­dome of GOD hath appointed to euery place, to euery time, to euery thing their [Page] course, so that the order of thinges in no poynt is broken.

Behold, the Firmament is aboue, and the earth beneath, God hath set the Sun and the Moone, and the Starres in the Firmament, that they may geue lighte to all thinges belowe: God hath made pathes in the ayre, for the windes, and the clowdes, that they being dispersed through their mouing mighte poure rayne downward.

God hath commaunded the heapes of waters to be kept in the bosome of the Earth, that at his becke they might run any whether.

God hath appoynted the ayre for the Byrdes, the water for the Fishes, the earth for the Beastes and Serpentes, and infinite thinges that créepe, and Wormes.

God hath inryched some Countreyes with Corne, some with Vines, some with Rootes, some with Cattell, some with Hearbs of great vertue, some with precious Stones, some with monstrous Beastes, some with diuers coloures, some with the knowledge of dyuers [Page] Artes, some with Mettalles, some with diuers kinds of Spices and perfumes, in so much, that there is no Country in the world, that hath not some rare, and speciall thing, that the other haue not. And yet maye each Countrey receaue some other rare and spectall thing from another.

What néede I tell howe the proui­dence of God hath layde those thinges o­pen, which be necessary for mans vse, but those thinges which nature doth not desyre for necessity, but appetite for pleasure, it hath hid in the secret bowels of the earth, that whome the loue of ver­tue cannot restrayne, the tediousnesse of laboure might bridle.

❧ The thirde branch.

THus much of the disposing of the pla­ces. Now to the disposing of times.

Who can sufficiently commend and set forth the prouidence of God? that hath so ex [...]elently distinguished tymes.

Behold, after the nighte commeth the day, that laboure may excercise such as haue bene sluggish, after day followeth [Page] night, that rest may comfort and refresh the weary. Neyther the day is euer, or the night euer, nor the day and the night euer equall. Leaste eyther to much la­bour should [...]il the weakned, or to much case bréede diseases, or the same conti­nuing [...]ll, should grow tedious, and yrkesome to the minde.

Also, euen as the mutuall rechange of day and nighte, doth refreshe all liuing thinges: So the fower seasons of the yeare, following one an other in course, dee alter the [...]te of the whole yeare.

First, by warmnesse of the Spring, the world is after a sorte, borne againe.

Then by the heat of Sommer, it gro­weth as it were, into strong youth.

Afterward in the fall, it wareth rype.

Last of all in Winter, it doth as it were dye.

Therefore it doth euer decay, that af­ter the decay, it may be amended agayn. For except the old should firste wyther, the new could not spring, y ^• old keeping the place.

Also, this disposing passeth all prayse, that the times so chaungeable doe kéepe [Page] their course, and seasons so vnchaunge­ably, y ^• not at any time, they leaue their offices vndone, or breake the order of their course or appoyntment.

❧ The fourth braunch.

AND thus much shall suffice for the discourse of times. Now will I set down that order, which is in euery thing according to a meete disposing of y ^• parts, one inwardly, mo outwardly, according to the time and place. And in this poynt appeareth the most excellent force of the wisdom of god, which hath placed euery thing in this world so fit [...]y, y ^• the ioining together of parts doth not at any time breede any disagréeing of qualities. As of many, for examples sake to set downe few. In the ioyning together of the parts of mans body, how clearely doth y ^• wise­dome of the maker shew the selfe. Vp­ward man is of one sorte: Downeward of two. For the ground of the mind, that is reason, is of one sorte, and respecteth Heauenly thinges. But the soule hath two qualities, anger, and desyre, which looke downeward to carthly thinges.

[Page]Moreouer the frame of mans body, is streatched out in breadth by the armes, and pitched downwarde by the legges, for both the excercise of working doeth stretch out the mind, and the affections of desyres doth pitch it.

Also the same body of man is streat­ched forth, and bownded according to the bredth one way, by the fingers of the handes, and downwardes another way by the toes of the féete into fiue. Because that whether the minde doeth couet to work abrode by intention of the worke, or desyre to looke downward by affecti­on, there be fyue sences by the which it may worke the purpose.

Also the fingers, and the toes haue ech one their ioyntes seuered in space, which in the hands grow out of one palme, and in the feete out of one sole. Because that out of one Fountayne of sence, doe fyue sences spring, in y ^• which by thrée steps, [...]rst the force of féeling, next the action of féeling, thirdly the thing to be felte is [...]ound. Last of al the head or end of euery [...]ird ioynt, either of fynger or toe, hath [...]nayle as it were an Helmet, that ey­ther [Page] the hand being reached out, or the foote set forward should hit agaynst any thing, i [...] might keepe the self whole, and defend the selfe with the own helmet.

So also these earthly thinges which cl [...]aue to the sences outwardly, accor­ding to the resemblaunce of the nayles, doe as it were necessarily helpe vs in some par [...]e. But further and aboue the necessarie vse, they ought to be pared away, as growne aboue the fleshe, and without sence.

Note also in man his face, behold how plamely the instrument of the sences be placed. The sight in the eyes is highest, next the hearing in the care, then smel­ling in the nose, and after that tasting in the mouth. And we knowe that all other scnces worke by receauing outwarde thinges in warde. Dnely the sight wor­keth outwardly, and being set a farre of doth much more quickly then any of the rest perceaue and sée. And therefore like a good watchman, vpon good considera­ [...]ion, is set in higher place, that it mighte forsée the danger, which may happen to the other sences.

[Page]The hearing is second, both in place and quicknesse, then the smelling, but the tast which can feele nothing, but that it toucheth, as slower then the other sen­ces, is iustly set beneath them all in the bottome.

Touching hath no special seat or place, and is made vniuersall, because it wor­keth with all the sences, and therefore the Thumbe, which representeth tou­ching, whereas the fingers be all rooted together, aunswereth them all, because none of the sences can be without tou­ching.

Note also in mans body, how y ^e bones be placed within, because the strength of them, doth beare the weight of the bo­dy, then the flesh doeth cloth the bones, that the hardnesse of them, should not hinder touching. Last of all, the skinne doth couer the flesh, that after a sort with the fyrmenesse it might defend the body from things that would outwardly hurt it. And marke wel this, that that which is soft and weake, is placed in the mid­dest, as in a safe place, least either in­wardly it wanting stay should fall, or [Page] out wardly not hauing defence, shoulde decay.

And that y ^• I haue set down in one, is true in all kind of things, for the barke defendeth the trées, and the feathers and beakes, the Byrds, and scales the fishes, and God hath appoynted to euery thing a defence, according to the propriety of the nature.

❧ The fifte branch.

THus farre of the sight. Now let vs come to the mouing: Mouing is of [...]ower sortes. Place, Nature, Life, and Reason.

Of the which seuerally I cannot speak much, but briefely I will run ouer each one. Weygh how the wisdom of the ma­ker doeth appeare in the mouing from place to place. Consider how the waters runne stil from y ^• spring. Consider from whēce y ^• motion of the winds doth come.

Who canne measure the perpetuall course of the starres?

Who doth commaund the Sunne to goe downe by the Winter signes? and to goe vp agayne by the summer signes [Page] and starres.

Who bringeth the Sunne from the East to the West, and from the West to the East agayne? onely God can do these me [...]ucyleus thinges.

What shall I speake of the mouing of nature? Who doth n [...]urish all thinges growing, and bring them Ludding as it were out of a certayne secrete wombe of nature, in [...]ight agayne?

And agayne when they wither, doeth cause them retourne from whence they came: He that pondreth these thinges well, shall fynd them to too wonderfull.

Now the mouing of life, which consi­steth in féeling and desyring. Thinke with your selfe, how mighty he must néedes be, which geueth sence to euery liuing thing, & ordreth what euery one shall desyre.

In breefe, the moouing of reasen in déedes, and counsayles passeth al prayse, if a man will marke how notable that wisedome is, which doth frame all the déedes of men, and temper all the willes and thoughtes of hartes so to the owne purpose that [...] can be done in the [Page] whole worlde, wherewith Wisedome doth bewtify her workes, either by com­maunding or suffering.

❧ The sixte branch.

NOw followrth the shape, which is the seene forme, conteining fygures and colloures.

The figures of things be merueylous, sometime for the greatnesse, sometimes for the littlenes, somtimes for the rare­nesse, sometimes for the be wilfulnesse, sometime because they be ill s [...]uoured, sometimes be in one is many, sometime because many be in one.

Let vs speake of ech one of these in or­der. And fyrst the greatnesse is, when a­ny one thing is bigger then any other thing of that kind, as a Cyau [...] among men, a Whale among Fishes a Griffin among Byrdes, a Elephaunte among Beastes, a Dragon among serpentes.

Littlenesse is when a thing is lesse then all other of that kind, as the When and the Moth, the Flye & the Gnat, and such like which liue as other things do, & yet be the least of all other.

[Page]Tell me which is more straunge, the téeth of the Bore, or of the Moath, the winges of the Griffin, or of the Gnat: The head of the Horse, or of the Grasse­hopper: The thigh of an Elephaunt, or of a Flye: The snowte of a Sow, or the beake of a Wrenne: An Eagle, or an Ante: A Lyon, or a Gnat: A Tiger or of a Snayle: You muse at the bignesse of the one, & the littlenesse of the other.

A little body made with great wyse­dome. Great wisdom in the which there is no ouersight, but hath geuen them eyes, which the eye can scantely spye, and in so little bodyes, all the partes be so fitly, & fully fynished, that there wan­teth nothing in the least of all the same thinges, wherewith nature hath bewti­fyed the greatest.

❧ The seuenth branch.

NExt followeth thinges rare, which therfore bréede meruayle. For there be foure things, y ^• therfore men y ^• rather wōder at, because they sée them seldom, eyther because there be fewe of y ^t kind, or else because they be farre of, or hid in [Page] the secrete places of nature, which the wisedome of the maker setteth alone: that the followship of man, shoulde not be hurte, with those that be noysome: that the desyre of man, should be tryed with the bewty of such as be precious: that the slownes of mā should be quick­ned with y ^e nouelty of such as be strange to consider the wisedome of God. Laste of all, that these both good and euill sette together, as it were a far of, might after a sorte speake vnto man, and councell him earnestly to flye eternall euill, and desyre eternall God, sith that he taketh so great paynes to get fading goods, and flye the euils that last not long.

Now follow such as be reckned of, for [...]he bewtifulnesse. Of certayne thinges the proportion is liked greatly, because that they be so seemely, and properly fra­med, that the very proportion doth shew a speciall care in the maker.

Agayne, some things we like, because they be monstrous or ridiculous, the making whereof, the more straunge if is to mans vnderstanding, the lesse force it hath to cause man to prayse God: As [Page] that the Codrill eating, doeth not moue the lower iawe, nor the Salamander burne the fyre.

Who gaue the Hedghogge prickes, & taught it to wallow it self in apples sha­ken downe with the winde, with the which being loden, and going, it maketh a noyse like a carte.

And the Ante which sore séeing winter to come, fylleth her barnes with corne: And how the Spyder weaueth her web out of her bowels to take her praye in. These be witnesses of GOD his wyse­dome.

There is yet an other true and plaine argument of God his wisedome, that euery like bréedeth the like, and that one likenesse dispearsed into so many doeth kéepe stil the fourm of the fyrst original.

An Ewe doth not bring forth a Calfe, nor a Cow a Lambe, nor a Do a Hare, nor a Lyon a Fore, but ech thing doeth extend the propagation into the like.

This order kéepeth nature that wan­teth sence. The Ashe is of one kinde, the Béech of another, & the Oke of the thire, and euery one of them hath their seue­rall [Page] kinde, and euery one kéepeth y ^• like­nesse of the kinde.

Marke the leafe, how it is rounde a­bout, as it were iegged like the téeth of a saw, how within it is wouen with cer­taine r [...]es or lines. Tell the one, tell the other, euerye one that is of the same kinde is a like, so many teeth in the one as in the other, such forme in the one as in the other, such colour in the one as in the other.

Behold the Mulberies, & the Straw­beries, howe being knit together, they are distinguished by certayne heades, such as the one is, such is the other, and ech nature, as though it followed the commaundement of some inwardly di­recting, at no time goeth about to break their bondes.

This also is merueylous, that in one body, there be so many partes, and so many shapes, places, and offices of the partes: As in mans body, the eare, the tongue, the eye, the nose, the foote, the hand, and ech one of those, hath a seue­rall shape, place, and office. And though they be so diuers one from another, yet [Page] they together make all thinges.

❧ The eyght branch.

AFter the figure, followeth y ^• coloure. It is not néedefull to speake much of the collour of things, séeing that sight proueth what nature getteth, when she is bewtifyed with sundry colloures.

What is goodlier then lighte? which though it haue no collour in it, yet after a sorte by lighting, it doth colloure the collour of all thinges.

What is more pleasaunt to beholde then the skye? when it is fayre, which shineth as the Saphyre, and doth much delight the eye with the most pleasaunt cléerenesse.

The Sunne glistreth like Golde, the Moone shyneth lyke Amber, the starres some of them looke as red as fyre, and some of them be as bright as the Rose, and some of them séeme sometimes red, sometimes gréene, and somtime whyte.

What shoulde I speake of precious stones, whose vertue is profytable, and collour goodly?

The earth be set with flowers, howe [Page] pleasant is it to the sight? how swéete to y ^• smel? how doth it comfort the spirites, to sée the Rose red, the Lilly white, the Uyolet purple, in all the which, not one­ly the bewty, but also the springing is wonderfull, how the wisedome of God shall fetch so good a thing out of the dust of the earth. Fynally, aboue all the rest, gréenesse delighteth the mind of such as looke vpon the earth, when as in y ^• new spring, buddes come forth, as it were in a new life, and rearing them selues vp­ward in spyndal [...]es, and afterward tro­den downe, as it were by death, shew an Image of the resurrection to come. But what should we speake so much of God his workes? sith that we doe wonder at the subtilties of man: when by a coun­terfeyte shew, he doth deceaue the sight.

❧ The ninth branch.

NExte to the shape, I am to speake of the quallity. For this cause hath the prouidence of GOD giuen so many di­uers qualities to thinges, that ech sence of man might fynde some thing to de­light it.

[Page]The sight perceaueth one thing, the hearing an other, the smelling the third, the taste the fourth, and the feeling the fyfte.

The bewty of colloures doth féede y ^• eye.

The pleasantnesse of Musicke deligh­teth the eare.

The excelency of sauours the smeling.

The sweetenesse of that that is sauory the taste.

Softnesse the féeling. And nowe who can recken vp all the delights of the sen­ces, which be so many in ech one, that if a man do consider euery one by it selfe, he shall fynd euery one by it selfe very rich, for we fynde so many delightes, in diuersities of sounds for the eare, as we fynde diuersities of collours for the eye.

Among the which the chiefe is y ^• sweete conference of speeches, by the which mē breaking together their minds, declare thinges past, shew things present, fore­tell thinges to come, open things hidde, in so much, that if mans life wanted these, it were no better thē the beastes.

[...]hat should I speake of the singing of Byrdes? of the swéetenesse of mans [Page] voyce? of the pleasaunte tunes of all sowndes? for the sortes of the harmo­nies be so many, y ^• neyther the tongue can expresse them, nor the thoughts con­ceaue them, which all feede the hearing, and are deuised to delight the same.

And so in smelling, Perfumes haue their peculyer pleasauntnesse, Oynt­ments another, and so borders of Ro­ses, and likewise bryars, Mountes, Me­dowes, Woodes, flowers, and fruites, and all thinges which bréede a pleasant smell, and make the ayre swéete, doe feede the smelling, and are created for the same.

In like manner the tast and touching haue their delightes, which may easilye be conceiued by the likenesse of the first.

❧ The tenth branch.

I Haue spoken of the infinitenesse of creatures and bewty, as I could, but not as I would.

Now must I intreate of the profyta­blenesse of the same.

The profytablenesse looketh to four [...] things.

[Page]Néedefulnesse, Commodiousnesse, Con­ [...]ientnesse, and Delightsomnesse.

That is necessary to euery thing, without the which the same cannot wel be. As in the diet of man, bread and wa­ter, in his apparell, cloth or leather, or some such Garmentes.

That is commodious, which although it carry with it sometimes a further de­light, yet without that a man may liue: As in the diet of man, wyne and Flesh, in his apparell, Silke and fine Linnen, and such other softe apparell.

That is méete and conuenient, which though it be not profytable to the vsers, yet it is séemely to the vse, as colloures, and precious stones, and such like.

That is delightsome, which is not to any great vse, and yet is pleasaunte to the shew, as hearbes, and flowers, cer­taine beastes, and fyshes, and such like.

It is worthy searching out, why God would make those thinges, which he foresaw would not be necessary for the vse of man, for whō he made all things. But this will soone appeare, if we con­sider of the cause and manner of mans [Page] estate.

God made man for himselfe, and al o­ther thinges for man.

God made man for him selfe, not be­cause he néeded man, but to geue him­selfe to be inioye [...] of man, because he could geue no better thing.

Ech other creature is so made, that both it is subiect to man by the state, and lyable to his profyte. So man being set as it were in the middest, hath God a­boue him, & the world vnderneath him. And by body is ioyned downeward to the world, but by the spirite he is lifted vpward to God. And therefore it was necessary that the state of thinges seene should be so appoynted, that man might by them outwardly see, which a thing the vnséene good were, which he ought outwardly to desyre, that is to say, that he might see in the world below, what he should desyre in heauen aboue.

Therefore it were not conueniente, that there should be any want of things seene, to this end and purpose, that the plentifulnesse of the same, might shew [...] the inestimable abundaunce of euerla­sting [Page] good thinges. This is the cause, why as I haue sayd, God would also make thinges, which he foresaw, should not be necessary for the vse of man.

For if GOD had geuen man one [...] thinges necessary, he should haue shew­ed himselfe good, but not rich. But now that he geueth ouer and aboue necessary thinges, also commodious, he sheweth the riches of his goodnesse. But when [...]e putteth to thinges necessary, and com­modious, also thinges conuenient, he sheweth the aboundaunt riches of his goodnesse. And fynally when to those thrée, he addeth thinges delight some, what doth he else but make knowne the aboue aboundant riches of his goodnes.

❧ The eleuenth branch.

AND thus much briefely shall suffice for the profytablenesse of the crea­tures.

But for the better setting forth of the prayse of God: Let vs marke wel, how merueilously god doth stil kéepe togither those thrée thinges in his worke, which we shall so more easily sée, how meruey­lous [Page] it is, if afterwards we view, [...]w the same cannot be together in mans worke.

Truely, as man doth desyre to do ma­ny things, so he cannot do great things, for so much the lesse he doth preuayle or prosper in euery one, as the thinges be more in number, vpō the which he doth imploy the force of his indeuour.

Agayne when he coueteth the great­nes, he is hindered by the number, for he is not able to bestow strength vppon many, which he hath spente vpon one. Likewise he may afoard the lesse labor to the bewtifying of the worke, y ^e more he beateth his minde vpon the dispatche eyther of the number, or of y ^e greatnes. We fynd by common experyence, that the Scriuener doth more readily write little letters, and is more payned with the greater, and the faster the Pen run­neth, the worse the letters be, that be written.

Also in making of Garmentes, such as séeke to haue them to fine, often loose the profyte, and they that séeke profite▪ often want hansomnesse.

[Page]But in the workes of God, neyther the number doth hinder the greatnesse, nei­ther the greatnesse the number ney­ther the number and the greatnesse, the bewtifulnesse. But they all be made so fully, as though, that but one were made, that when man doeth looke vpon all, he may wonder at euery one of thē.

But it may be that some will thinke this to much of séene thinges: it maye please them to consider, that so large a matter cannot be easily comprysed in few wordes.

For wheras the Apostle doth say, y ^t by thinges séene in the world, the inuisible, and the not to be séene graces in God be playnely known: It is necessary, that whosoeuer would come to the know­lege of the not séene by the séene, should fyrst know the séene.

And therfore I, according to my smal ability, thought also this the best way, to fynd out the not thrée séene thinges, set downe in the beginning by the thrée thinges séene, apposed agaynste them, that first, I shoulde somewhat make knowne the thinges séene, and after­wardes [Page] when the dore of contemplation were as it were opened, then to goe on to find out the thinges not séene.

And now for that I haue made an end of that I had to say of the thinges séene, it remayneth to sée, how by these we maye goe vp to the knowledge of the thinges not seene.

❧ The twelfe branch.

THE graces in God not séene, I sayd were Power, Wysdome, and Mer­cy. Therfore it is to be sought, which of these is fyrst to be knowne in contem­plation, and I think, that that not séene grace, will fyrst appeare in contempla­tion, which is most liuely and playnly resembled, or expressed in the séene I­mage. And the séene things be called the Images of the not séene, as the number of creatures, is the Image of the not séene power: The bewty of y ^e creatures is the Image of the not seene Wisdom: The profytablenesse of the creatures is the Image of y ^e not séene mercy. And euery creature y ^e nearer it commeth to the likenes of the creator, so much more [Page] plainly doth it resemble and expresse the creator.

So that, the séene Image ought fyrst to shew the not seene patterne, which holdeth in himselfe, the Image of the Godhead more liuely set out.

The number of the creatures doth ra­ther expresse the substaunce or matter. The bewty of the creatures doth rather expresse the fourme and the substaunce, or matter immagined without form, is formeles. And that that is formlesse in respect of the substaunce, is like vnto God. But that, that hath forme is more like vnto God, thē that, y ^t wāteth forme.

Wherevpon it is playne, that the bewty of creatures, which resembleth fourme is a more euidente Image, then these the number of creatures, which resembleth substaunce.

Also the bewty of creatures, through the naturall forme, belongeth to the ha­bite, the profitablenesse to the action, for in that his creatures be profytable, that they be lyable to the vse and commodity of man.

But that, that belongeth to the habite [Page] is more proper, that is more certayne, then that that belongeth to the action. Because nature hath ingraffed the ha­bite, but excercyse hath bred the action. Therfore y ^e Image of bewty doth excell in knowledge both the number, and the profytablenes. And therfore as fyrst in knowledge, because it is more euydent in representation, or resemblaunce.

Fyrst therfore in this Image, y ^e foun­dation of contemplation is to be layd, that when we haue layd the foundation of searching thorow the direction ther­of, we may more strongly, and readily buyld the rest of the worke.

And now in searching out wisedome, the beginning of the searching is excel­lently well taken from the very Image of wisedome, because the father is made manifest thorow his wisedome, not on­ly, when he sent his wisedome to take flesh vpon him, but then also, when by his wisedome he made the world.

The bewty of creatures, which we haue eftsoones sayd to be the Image of God, his wisdome, doth consist in foure thinges.

[Page]Sight, Moouing, Shape, and Quality. But in these foure thinges, it is many­fest, that Moouing hath the preheminēce, for that, things that can mooue, are nea­rer vnto life, then thinges that cannot mooue.

Moouing is of foure sorts, Place, Life, Nature, and Reason.

But moouing of Nature, is better thē moouing of place, because that in mo­uing of nature, not only y ^• Image of life is expressed, but lyfe it selfe after a sorte is begone.

Agayne mouing of lyfs, doth so farre out goe mouing of nature, as that, that cā foele, doth passe that that cannot féele.

Last of al, mouing of reason doth sur­mount all, because in that, not only the sences be moued to quicken, and geue life, but also reason to vnderstand. A­mong all creatures, there is no Image more euident then this, because that, which sauoureth of wisdome, doth most playnly shewe the not séene wisedome. Therefore the fyrst & principall Image of wisdome unmade, is wisedom made, that is the creature indewed with rea­son, [Page] which because it is in some respecte séene, and in some respect not séene, it is both the gate of contemplation, and the way.

The gate in that, that it is seeue, the way in that, that it is not séene.

The Gate because it doth shewe the entry to the mind, that entreth into con­templation.

The waye, because it bringeth tho minde running in contemplation to the ende.

The Gate, because after a sorte, it doth shew thinges inuisible; visibly.

The way, because it doth bring man going by the visible to the inuisible, to see the maker of both visible; a inuisible.

This man may sée in himselfe. For fyrst none can be reckned to haue any witte, that doth not▪ sée that he is, and yet if a man will wrigh with himselfe, that that he is, he shal fynd that he is no­thing of the thinges, which eyther bée séene, or can be séene in hym. For that which in vs is partaker of reason, and as I might say poured into vs and mixed with the flesh, doth yet of it selfe­seuer [Page] the selfe from the substance of the flesh, & iudge the selfe to be diuers from [...]f. Why then should man doubt of the thinges not séene? which séeth that, that is not séene, which in deede man is, of the being of y ^• which he doth not doubt.

Therefore a Gate of contemplation is opened to man, when he beginneth to enter to know himselfe by direction of his own reason. And when he is en­tred in the way, to run to the end, doeth remayne that euery one may come by the knowledge of his maker.

For that in vs, which hath not the substaunce of flesh, hath no matter from the flesh, but as it is parted from y ^• flesh. And yet it doeth most certeinly knowe, that it hath a beginning in that that it doth know that it is, and doth not re­member that it hath bene euer, where as the knowing vnderstanding cannot be certayne.

Therefore if the vnderstanding can not be, except it doth vnderstand, it fol­loweth that those thinges, which we knowe, haue not euer vnderstoode, we should belee [...] haue not euer bene, that [Page] is to say, at sometimes haue had a begin­ning.

But euē as I sayd before, that which hath a spirituall substance, cannot haue a bodily beginning. For whatsoeuer is brought from the former matter, is ap­proued to be bodily. Therefore if that which is not séene in vs haue a begin­ning, it must néedes fal out, that it was not made of a former matter, but of no­thing.

And that which is nothing, cannot geue substaunce to the selfe, and there­fore, whatsoeuer hath had a beginning, certaynly hath receiued substance from another. And that which is not of it self, cannot geue being to an other: And therefore whosoeuer he is, that hath ge­uen being to other thinges, hath not receiued his being of an other thing. Which may be euidently proued thus, if that we beléeue that euery thing that is, is a creature, there will neuer be end founde.

Therefore our nature doth teach vs, that our Maker is euerlasting, which hath hys owne and proper: that is to [Page] say, he is of himself. For if he had taken his being from an other thing, he coulde not be called truely the first originall of things: For if at any time he were not, he had not beginning of himselfe, ney­ther can be called first, if he toke his be­ginning of an other. Therefore if he be the fyrst maker, he was euer.

Also that, which is of the lesse, muste néeds be. For whosoeuer is of the selfe, to that it is one thing to be, & that that it is. This is playne, bycause nothing can be parted or seuered from the selfe: That therefore, to the which it is the same, the being, and that that it is, must néedes be euer, because nothing can be seuered from the selfe. If therfore what­soeuer be of the selfe, to the same the be­ing, and that that it is be all one, he that hath not receaued his being from an o­ther, must consequently of necessitie be euer. Neither can be taken away from another, that was not giuen of another.

So that it must néeds follow, that the thinges, which we beleue the maker to be, that we confesse the same, can ney­ther haue beginning or ending: for that [Page] hath no beginning which was euer, and that hath no ending, which endeth ne­uer. Then neyther is there eternall be­sides the maker, neyther can the maker be but eternall.

This knowledge haue we founde in the mouing of reason, which we haue according to the eternall maker, which lacketh beginning, because it was euer. The other mouings doe confyrme this knowledge, I mean the mouing of life, nature, and place. For in the mouing of lyfe, be féeling and desyre, and eche na­turall desyre may be satisfyed, neyther is there any ordinary desyre, but it may compasse the desyre. For example sake: Lyuing thinges hunger, and they finde thinges which [...]lake their hunger, they thirst, and finde things which quenche their thirste, they be colde, and fynde things to warme them. Therefore thys is plaine, that the prouidence of God is gon before, by whose aduise this is de­créede, that no necessary reliefe shoulde be wanting.

For he that made the desyre, hath pre­pared nourishment for the desyres, ney­ther [Page] coulde it in any wise be, if thinges went by chaunce, that the coutentations should so iustly & fully satisfy the desires

The mouing of nature proueth the same, for as it is vnpossible, that anyething by the selfe should be made of no­thing, so is it altogether vnpossible, that any thing should take increase of the selfe, I meane y ^t, that, which cānot giue it self beginning, cannot giue it selfe in­crease, for whatsoeuer doth increase a thing growing, must néedes be an other from that, which by it selfe before onely was without increase. Then if nothing can grow, except there be put to it some­thing, which it had not before, it is ap­parant, that nothing growing taketh increase of it selfe▪ Therfore he that gi­ueth increase of thinges growing, gaue the increase of things being.

The mouing of place doth proue thys also, for we sée, that certaine creatures moue continually, and some by tymes, & some after one sort, & some after ano­ther. And although thinges moue in so dyuers maners, yet the order of thinge is neuer broken. Wherevpon it is eui­dent, [Page] that there is inwardly some direc­tion of the Gouernour, which doth mo­derate all the things by a certaine law.

Howe then can we denye the prouy­dence? if that euerie natural desyre find foode prepared for it naturally. Neither falleth it out, at any time, that nature desireth that in one thing, but it maye haue it in an other.

Likewise sythe that mouing and in­crease, grow outwardly by sundry and diuers wayes, doe neuer yet breake the generall order, howe can we denie that there is in them some direction: Ther­fore it cannot be doubted, but the inui­sible Gouernor doth rule within, which both by his prouidence doeth foresee the sequels of all thinges, and by his wise­dome doth order the same.

❧ The thirteene branch.

ONe Gouernour I say. For this na­ture also teacheth, that there is in substaunce one workeman of al things, and one ruler. For if there were diuers determinations of the inward rulers, the effectes, or sequels of thinges would [Page] somtimes also differ amōg themselues. But now all thinges doe so agréeingly run to one end, that they playnlye shew that there is one spring, & original from whence they come.

But bicause one is takē diuers waies, it is to be declared, how the maker of all things is one.

There is one by gathering together, and one by compounding, and one by likenesse, and one by substance, and one by identitie or samenesse.

One by gathering together is, as we call that one stock in the which be many shéepe.

One by compounding is, as we cal it one body, in the which be many partes.

One by lykenesse, as we call it, one voyce, which is vttered of many. But of all those things, none is truely one: but they be called one after a sorte, be­cause after a maner they resemble vni­tie or onenesse.

It is not tollerable, that we shoulde thinke the maker of thinges to be one, eyther by gathering together of diuers, or compounding of partes, or likenesse [Page] of many, séeing that, that, which in vs is pertaker of reason, can fynd none of the foure it selfe. For that in vs which is made of diuers parts, is proued by rea­son not to be pertaker of reason, but ioy­ned to that, which is pertaker of reason.

If therefore that in vs, that is perta­ker of reason be one truely, howe much more ought we to beléeue, that the ma­ker of the same is truely one. And that is truly one, which is one in substance, to the which it is all one, to be one, and to be simply, that it is.

Therefore whatsoeuer is truely one, is simple, and cannot be in any respecte cut into partes. It cannot be cut into partes, because it was neuer made by ioyning of partes together. Therefore it is true, that the maker of thinges is truely, that which is, because his being is all one, and simple.

❧ The fourteenth branch.

AND yet we are to marke, that some thinges there be, that be one truely, yet not one absolutely, and altogether. For the liues or soules, which be one [Page] substauntially, are not one interchaun­ably, but that, which is truely and fully one, is substauntially, & interchaunge­ably one. Therefore it remayneth that sith we beléeue God to be truely one, we learn whether also he may be called ab­solutely one, which we shall playnely shew, if we proue him to be altogether interchaungeable.

But because, we cannot knowe how God is interchaungeable, excepte we first know, how many wayes thinges may be chaunged, we are fyrst to sette downe all the kinds of changeablenesse, and then to declare how that not one of them doth agrée vnto God.

❧ The fifteenth branch.

CHaungeablenesse is in thrée poynts. Place, Forme, and Tyme.

Ech thing is chaunged in Place, whē it is remoued frō one place to another, that is to say, when it leaueth to be in the place, in the which it was, and be­ginneth to be in the place, in the which it was not. And this chaunging is out­ward, and doth not alter any whit of the [Page] substaunce, or being of the thing. For although it leaue to be where it was, it leaueth not to be that which it was. And although it beginne to be where it was not, yet it doeth not begin to be that which it was not.

In forme ech thing is chaunged, when as a thing continueth in the same place according to the substaunce, and yet ey­ther to the increase getteth some thing, which it had not before, or to y ^e decrease looseth something, which it had before, or else according to the altering begynneth to haue something, that it had before, o­therwise then it had it before.

I wyll not speake of chaunging in tyme, because that is bredde of the two first. For nothing can be chaunged in tyme, but it must be chaunged eyther in forme or place. If therefore it shall ap­peare, that God can be changed neither in forme nor place. Then it wil be most certaine, that GOD is altogether vn­chaungeable.

We shal easily proue, that God is not chaunged, according to the chaunging of place, if we proue y ^t he is euery where. [Page] For that which is euery where, is in e­uery place. And that which is in euerye place, cannot go from place to place. There be many profes that God is eue­ry where: And fyrst our owne soule, the which both reason doth playnely fynde, that it is a symple substaunce, and sence doth proue, that it is dispearsed through all that which doeth quicken the bodye. For whatsoeuer parte of the quick body is hurte, it is one spirite, to the which feeling of ech payne is caryed, the which coulde not be, if the one and the same spirite where not dispearsed thorow the whole.

If therefore the reasonable spirite of man being symple, is dispearsed thorow the whole bodye which it guydeth, it is not conuenient, that that creating spi­rite, which guydeth and possessetth all things, shoulde be tyed, and bounde to some one place, but rather shoulde be thought to fyll all places.

For the very mouinges of all thinges which doe run euery where, with so cer­tayne and reasonable moderation doth shew life quick within. Yet may not we [Page] in any case beléeue, that as the spirite of man is personally ioyned to the body, which it quickneth, that so ech creating spirite to be coupled personaly to the bo­dy of this sensible world. For God fil­leth the world one way, and the soule the body an other.

The soule fylleth the body & is contey­ned in it, bicause it maye be compassed about.

God fylleth the world, but is not con­teyned, because being presente euerye where, he cannot beholden any where.

❧ The sixteenth branch.

FUrthermore, sythence we sée the ef­fect of God his power to be wanting no where, why shoulde we not thinke, that the same power of GOD is in all thinges. And if Gods power be euerye where, and if also God his power, and God be all one, it is most playne that God is euery where, for God doeth not néede any others ayde to doe any thing, as a manne doeth, for man often tymes doth that by the helpe of another, which he cannot do by his own power. Wher­vpon [Page] after a certaine maner of spéeche, man is oftentimes saide to doe a thing, in that place, where it is manifest, that he is absent bodily.

As the king oftentimes making hys aboade in his owne citie is reported, to fyght in another place with his eni­mies, and to ouercome, or be ouercom­med: bicause the kings souldiours vpon his pleasure or commaundement, doe fight, & do ouercome, or be ouercommed.

Likewise, when a man hitteth with his staffe, or with a stone, a thing farre from him, the man is sayd to hit that, which his staffe or stone did hit. There be many of this sorte, but none of these be spoken properly: because, that which the one doth is ascribed to the other.

But God which thorow his own ver­tue, by his own selfe doeth all thinges, wheresoeuer he is presente in worke, must néedes be there also presente in Godhead.

Now if any man would aske, howe God being a symple substaunce, can be euery where? He is to vnderstand that the spirite is called symple one waye, [Page] and the body simple another way.

For the body is called simple for y ^e lit­tlenesse, but the spirite is called simple, not for the littlenesse, but in respecte of the vnity or onenesse. Therfore the ma­ker both is simple because he is one, and euery where, because he is God. And be­ing in euery place, can be holden of no place, for fylling all thinges, he doth cō ­t [...]me, and is not conteyned. Therefore because he is in euery place, he cannot be moued from place to place, and be­cause he is holden in no place, he is not locall.

But the chaunging that is according to forme, is eyther meresed, or deciesed, or altered. But none of these canne be found in the nature of God, which the seuerall discourse of each will make playne.

Whatsoeuer groweth or increaseth, taketh some thing besides it selfe. And whatsoeuer taketh any thing more, thē that which is in it selfe, must néedes take it from another. For nothing can geue to it selfe that which it hath not.

And of whome can the maker of all [Page] thinges take any thing that it hath not, seeing that euery thing that is, commeth from him. Then he cannot increase, be­cause he cannot take any thing more then himselfe. Neyther can he decrease or be dominished. For whatsoeuer can be made lesse then it selfe, is not truely one. For that which deuideth it selfe in seuering, was neuer the same in com­miction.

Therefore God to whome it is all one to be that which he is, can by no meanes be made lesse thē it selfe. Neyther there­fore y ^e perfectnesse of God can be increa­sed, nor the vnity deminished, nor the immensity comprehended, nor he, that is present in euery place, can be chaun­ged from place to place.

Now I am to teach, how God cannot be altered, and because the altering of bodyes is one, & the altering of spirites another, and because also it is playne by that, which is sayd before, that God is no body, but a spirite, si [...] we intreat of God, it is néedelesse to speake much of the alteration of bodies, and yet I will much the same briefely, because I may [Page] more commodiously come to the altera­tion of the spirites.

The alteration of the bodies doth con­sist in the compounding of the parts, and mutuall chaunge of the qualities. The alteratiō of spirite is by knowledge and affection.

The spirits be chaunged according to affection, in becomming somtimes mer­ry, sometimes sad, according to know­ledge, to be sometimes more, and some­times lesse wise.

There be two thinges chiefely, which alter the affection of the worker, eyther if he hath done any thing heretofore to be repented of, or doe appoynt to do any thing hereafter out of order. But that God doth nothing to repent of, doth this vnchaungeable course of thinges plain­ly proue, which do so kéepe by a perpetu­all law, the order of their fyrst appoynt­ment. And that God doth purpose or co­uet to doe nothing out of order. Doeth the reasonable sequell proue, which in the whole body of nature doeth in no poynt disagrée vnto it selfe.

Therefore God his will is vnmoue­able, [Page] because he doth neuer chaunge ey­ther his councell of that, which is past, or his purpose of that which is to come & so we ought to beleeue that God is vn­chaungeable in knowledge.

❧ The seuententh branch.

MAns knowledge doth chaunge three wayes: By increase, decrease, and ech after other.

By increase, when we learne that we know not.

By decrease, when we forget that we know.

Ech after other happeneth iiij. wayes.

Substaunce, Forme, Place & Time.

In substaunce when we thinke nowe this, now that, because mans sence can­not comprehend all thinges at once.

In forme, when we learne fyrst one quality of a thing, and then an other be­cause we cannot learne both at once.

In place, when our mind is now fix­ed vpon one place, and afterwardes vp­on an other, because it cannot be vppon all places at once.

In time, when we at one tyme view [Page] thinges past, and at an other tyme thinges to come, because we cannot doe all together.

Then also our knowledge is chaun­ged in tyme, when we doe leaue of for a while our studye, and afterwardes begin the same agayne, because we be not able to study euer.

But none of these is found in God his knowledge.

❧ The eighteenth branch.

GOD his knowledge is not increased because it is full. For neyther can he be ignoraunt of any thing, which ma­keth, which guideth, which séeth thorow which beareth all thinges, and being present to al by vertue of his Godhead: must needes see and behold all.

It cannot be diminished, because it is not of other, whatsoeuer it is, but the whole same, what soeuer it is, it is of the selfe from one, and one all that it is.

What shoulde I speake of mutuall chaunge. How can that wisedome be subiect to mutuall chaunge, which doth comprehend all thinges together, and at [Page] once vnder one beame of sight, I say to­gether, because it comprehendeth eche substaunce, ech forme, ech, place, and ech time. I say at once, because it doth ney­ther sée agayne, that it hath lefte to sée, nor leaue to sée that which it seeth. But that which it is once, that it is euer, and that it is euer, that it is whole. It séeth all thinges, and seeth all thinges in all thinges, and in euery time, and in eue­ry place. There is nothing new vnto it, there is nothing straunge, there is no­thing departeth vnknowne. It doeth foresée all that is to come, when it is present, it beholdeth it, when it is past, it holdeth it, and to it al is one, to foresée, to behold, and hold still.

That, that falleth out in tyme was in prouydence, and that that is past in tyme remayneth in knowledge.

Euen as if your whole body were an eye, & your being and seing were al one, whether soeuer you should tourne you, you must needes see your selfe, and with one twinckling of the eie neuer mouing you should sée round about, whatsoeuer could be séene. Nay rather you should sée [Page] styll before your selfe, whatsoeuer were any way, the thing might passe awaye, but the syght shoulde stande still, and whether soeuer the thing shoulde tnrne the selfe, you shoulde be present to your selfe standing.

But nowe because you sée in part, ye see chaungeably, and when the thing goeth out of sight, eyther it leaueth to be seene, or it is sometimes seene, and sometymes not séene. But if you were all an eye, ye should not so sée, & not sée.

Therefore what soeuer is in parte, is chaungeable, and whatsoeuer is not in part, cannot be chaunged. But God to whome it is the same to be, to lyue, and vnderstand, syth neyther he can be in parte by substaunce, neyther in part by wisedome, but euen as he is vn­chaungeable in substaunce, so he is vn­chaungeable in wisedome. And thus much for the knowledge of God.

❧ The ninetenth branch.

BUt we are to vnderstande, that this knowledge is called sometimes Vi­sion, sometimes wisedome, sometimes [Page] foreknowledge, and sometymes pro­uydence.

Vision bicause it seeth.

Wisdome, bicause it vnderstandeth.

Foreknowledge, because it preuēteth

Prouydence, because it ordereth. Of the which there arise to to harde, and [...]o to doubtfull questions, the which I am afearde to set downe in thys treatise, and therefore will go to that, which re­mayneth.

And nowe that I haue entred by the eye of knowledge, and gone frō thinges séene, to thinges not séene, thus far this method hath led vs, that we are sure that the maker of all thinges is one, without beginning, without ende, and without chaunge, and these thinges we haue found, not without our selues, but within our selues.

❧ The .xx. branch.

LEt vs therefore now yet sée whether this the same our nature, doth teach vs any further thing of our maker. For it may be that it doth not only shew him one: But also eternall.

[Page]Truely the reasonable minde is one, and being one, ingendreth of the selfe one vnderstanding. Which oftentimes, whiles it doth beholde, how subtile, how true, how agréeing, how pleasant it is, by and by, it loueth it, and pleaseth the selfe in the selfe, it seeth together and wondereth, and doth marueyle, that it hath founde out any such thing.

The whole ioy is euer to delight in it, euer to haue it, euer to inioy it.

It pleaseth for the selfe, it pleaseth by the selfe, neyther is there any thing, that is desyred besids it: bicause it is wholy loued in the selfe.

In that the sight of truth is pleasaunt to behold, swéete to haue, and moste de­lightfull to inioy: the mind resteth, and ioyeth in it, and with it, as the selfe, neither euer is weary of the owne se­crete, which delighteth in one only, and yet no solitary company.

Weight therefore these together, the mind, the vnderstanding, the loue.

Of the mind commeth the vnderstan­ding, of the mind together & vnderstan­ding, springeth loue.

[Page]Of the onely minde commeth vnder­standing, because the minde hath be­gotten of it selfe vnderstanding. But of both, the mind is first, and the mind and vnderstanding, and thirdly the minde, vnderstanding, and loue. And this is thus in vs.

But in the maker, reason is of ano­ther nature, for because we beléeue, that he hath ben euer. We must néedes con­fesse that he had euer wisedome: For if he hath ben at any time without wis­dome, who made him wise afterwards? or of whome he receiued wisedome can­not be founde. And as this is most ab­surde, and contrary to all reason, to be­léeue that he that is the fountayne, and and originall of all wisdome was some­times without wisedome: So must it néedes be, that wisedome was euer in him, wisedome euer came from hym, and was euer with him.

Wisedome was euer with hym, for he had wisedome euer, which was wise euer, wisedome euer came from him, because he begat the wisdome, which he hath. Wisedome was euer with hym▪ [Page] because the begotten neuer leaueth the begetter. Wisedome is euer begotten, and is euer in begetting, & yet neyther beginning, when it is begetting, nor ending when it is begotten.

It is euer in begetting, because it is eternall, it is euer begotten because it is perfect: so there is one that begetteth, and one that is begotten. The Father begetteth, the sonne is begotten, and be­cause he that did beget, did beget from e­ternall, the Father is eternall. And be­cause, he that is begotten, is begotten from eternall, the sonne is coeternall with the father eternall.

He that had wisdome, euer loued wis­dome euer, and that which loued euer, had loue euer. Therefore loue is coeter­nall with the eternall father and sonne. For the father is of none, the sonne is of the father alone: But loue procéedeth from the father and the sonne together.

Because we haue auouched before, that the maker of all thinges is abso­lutely and truely one, we must therfore confesse, that these thrée be one substan­tially. Therefore because he that is be­gotten, [Page] cannot be the same of whom he was begotten, neyther he that procee­deth from the begetter and the begotten can be, eyther the begetter or the begot­ten, the inexpugnable ground of truth doth compell vs to acknowledge in the Godhead both the trinity of the person, and the vnity of the substance. Ther­fore to thrée in one Godhead is commō both equal eternity, and eternall equal­lity. For that cannot be diuers in euery one, which one Godhead maketh com­mon to euery one.

Then threée be one, because in thrée persons there is one substaunce, but the thrée persons be not one person.

For euen as the distinction of ech per­son doth not deuide the vnity of y ^e God­head: so the vnity of the Godhead doeth not confound the distinction of the per­sons.

❧ The. xxj. branch.

BUt I thinke good a little more dilli­gently, to weigh this former spéech: That the father loueth his wisedome.

For men be wont to loue their know­ledge [Page] for the profyte, not the profyte for the knowledge. As the knowledge of husbandry, of weauing, of paynting, &c. where the knowledge is reckued, alto­gether vnprofytable, except the profyte followeth of it.

If it were so about the wisedome of God, then should the worke be better, then the workman. Therfore we must bold that wisedome is euer to be loued for the selfe.

Now if it sometimes falleth out that the worke is preferred before wisdom, it groweth not of the iudgement of the truth, but of the errour of man, for wis­dome is lyfe, and the lous of wisedome is the blessednesse of life.

Wherefore when it is sayde, that the father of wisedome, delighteth himselfe in wisedome, God forbid, that it should be thought that we beléeue, that God lo­ueth his wisedome for the workes sake which he made by it: Nay rather he lo­ued none of his workes, but for his wis­domes sake. And therfore he sayd this is my beloued sonne, in whome I haue set my delight, and not in the earth or in the [Page] heauen, or the Sunne, or the Moone, or the Starres, or the Aunpeis, or in any of the most excellent creatures. For al­though these things he after their man­ner delightfull, yet they cannot delight but in him and for him. For so much more doe I loue them, as they come [...] ­rer to his likenesse. Not therefore God loueth his wisedome for his works, but his workes for his wisedome. For in that is euery thing bewtifull, and true, and is wholy his desire. [...]ight vnuisible and life immortall, whose [...]ight is so much desyred, that it maye delight the eyes of God. Simple, and perfect, not redundant, and yet full: Sole, but not solitary: One, [...] conteyning al thinges.

❧ The. xxij. branch.

BEcause we beléeue thrée persons in one Godhead▪ it is to be [...]ought out. whether that, which agreeth to any of these agréeth to the other.

It was saide, that the father loueth the sonne. Let vs nowe consyder, whe­ther it maye likewise be saide, that the loue of the father, and the sonne, loueth [Page] the sonne: That the sonne loueth hym­selfe, that the father loueth hymselfe, that the sonne loueth the father, that the loue of the father, & the sonne loueth the father, that the loue of the father, and the sonne loueth it selfe, y ^t the father loueth his loue, & his sonnes, that the sonne lo­ueth his loue & the fathers. And to make an ende, whether it be one, and the same loue, with the which euerye one loueth himselfe, and that, with the which euery one loueth another.

But this will be more easie, if we call to rememberaunce the thinges, that be spoken of before. For in y ^e former trea­tise it is proued that GOD is the fyrst cause, and originall of all good things, neyther can there be anye Nobler good, then that, which is the Fountaine and beginning of all. So that it followeth, that God is the chiefe good. Therefore God is blessed alone, and properly, and principally. And how can he be blessed, which loueth not the same, which he is. Whosoeuer therefore is blessed, bothe loueth the selfe and the substaunce. If then the father and the Sonne be one, [Page] and be one God, sithence, that true bles­sednesse is in God alone: It is vnpos­sible, but y ^e both ech one should loue the selfe, and eche one should loue another.

For it were no true blessednesse, nay rather it were the chiefe vnhappinesse, if they should parte themselues by con­trarie will, and could not be parted one from another for the same substance.

As therefore the father and the sonne, and the loue of the father and the sonne, by nature, and substance be one: so al­so by will and loue, they must néedes be one. Ech one loueth the selfe with one loue, bicause they be one. Neyther is it any other thing, y ^t eche one loueth in an other, but that, which eche one loueth in the selfe: bicause it is no other thing, that eche one is, but the same, that the other is.

That which the Father loueth in the sonne, the same the sonne loueth in him selfe, and that which the loue of the fa­ther & the sonne loueth in the sonne, the verie same the sonne loueth in himself.

Agayne, that which the sonne loueth in the father, the verie same loueth the [Page] father in himselfe. And that which the loue of the father, and the sonne, loue in the father, that the father loueth in him­selfe. Also that which the father, and the sonne loue in their loue that the loue of the father, and the sonne loueth in the selfe.

Last of all, that, that she father loueth in himselfe, the very same doth he loue in the same, & in his loue. And y ^• which the sonne loueth in himselfe, the very same doth he loue in the father, and in his loue. And that which the loue of the father, and of the sonne loueth in it self, the verie same doth it loue in the sonne, and in the father.

❧ The. xxiij. branch.

MArke whether the voyce of the Fa­ther doth confyrme this? Thys is (sayeth he) my beloued sonne, in whom I haue together delighted my selfe. He did not saye, alone, I haue together de­lighted my selfe, neyther did he saye a­lene he hath together delighted me, ney­ther did he say both, I together haue de­lighted my selfe, and he together hath [Page] delighted me. But he saide, I together haue delighted my selfe in him. That is to say, that which lyketh me in my seife, is in him, & without him no iote of it, for that, that I am, he is, and because I am nothing, but that which he is, I cannot lyke my selfe without him. Then this is my beloued sonne, in whome I haue together liked my selfe. Whatsoeuer pleseth me, the same in him, and for him pleaseth me. He is the wisedome, by the which I made all things, and in him did I dispose eternally, that, which I made temporally. And so much the more do I loue euery my worke the liker I sée it to the fyrst course.

Thinke not that he is onely a media­toure for the recōciling of men, because thorow him the condition of eache crea­ture is made commendable, and plea­saunt to my sight, in him doe I eramine all my workes which I doe. And I can­not but loue that, which I sée like vnto him, which I loue. Onely he misliketh me, which is vnlike vnto him.

If therefore you wil please me, heare him. And if you become vnlike vnto him [Page] thorough your euell deedes, retourne by following him. In him is geuen the commaundement, and in him councell. The cōmaundement th [...]t you should go on. Councell that you should retourne: I would you had kept the commaunde­ment. But because ye haue broken the commaundement, follow the councell, heare him.

He is sent vnto vs, as the Aungell of the great councell, that as he was geuen vnto vs fyrs [...] made to glory, so should he be vnto vs lost, a medicine: Heare him.

He is your maker, he is your redée­mer, he y ^• sayd God made you with me, which with you man alone cōmeth vn­to you: heare him.

He is the forme, he is the salue, he is the example, he is the remedy: heare him.

It had bene better to haue kept still his likenesse: But now it wilbe no lesse glorieus to retourne to the incitation of him: heate him.

O man why doest theu blame thy ig­noraunce, beholde thy nature doeth reproue thée, the same doeth confounde théee, [Page] thou knowest which a one thou art, whēce thou commest, what maker thou haste, what Mediatour thou needest, and doest thou crye agaynst the Lord impu­dent [...]y defending thy selfe?

Thou knowest thou arte naught, and waste made good, of a good workeman, and doest thou cease and not crye to him that made thee, to come & repayre thee, which made thee, to redeeme thée, doubt not of his power: Sée his workes how great they be. Doubt not of his wisdom: See his works how faire they be. Doubt not of his mercy: See his workes how profytable they be. So God doth she we his workes, how mighty he is in thy re­demption. He doth also shew thee, how dreadfull a Judge thou arte to looke for, if thou refuse him for thy redéemer.

None can withstand him, for he is al­mighty.

None cā deceue him, for he is most wise.

None can corrupt him, for he is best.

None can flye from him, because he is euery where.

None can take him away, because he is eiernall.

[Page]None can bow him, because he is vn­chaungeable.

If therefore we like not to haue such a Judge, let vs séeke and imbrase him as our redeemer.

❧ The .xxiiij. branch.

WHen of late I begone to learne thinges not seene, by things seene, I went from the creature hauing body, to the creature that had no body, I mean the creature pertaker of reason. And then from the creature pertaker of rea­son, I came to the wisedome of God. But now going backe agayne, I meane to procéede, fyrst from the wisedome of God, to the creature, pertaker of reason and next from the creature pertaker of reason, to the creature hauing body.

The one is the order of knowledge, the other of condicion. For the bodilye creature, which is séene, is first known, then by the bodily creature, we learn to know that without body. Fynally this way of knowledge opened, leadeth vs to the Creator and maker of both.

But touching condition and state, [Page] for the fyrst steppe. The creature perta­ker of reasō was made after the Image of God, afterwardes was made the bo­dily creature, that the creature pertaker of reasō should acknowledge within it, outwardly that, which inwardly it had receaued of the maker.

In the wisedome of God is trueth, in the creature pertaker of reason, is the Image of truth. In the creature hauing body, is the shadow of the Image.

The creature pertaker of reason was made after the wisedome of God. The creature hauing body was made after the creature pertaker of reason. And therefore all mouing and tourning of the bodily creature is after the becke of the reasonable creature. And euery mo­uing and tourning of y ^e bodily creature, should be after the beck of the wisdome of God. That whilst ech one doth still o­bey the superioure, they shoulde neuer leaue the order of the first condition, nor the similitude of the fyrst example.

So that whosoeuer will followe the method of knowledge frō thinges seene, to thinges not séene, must goe by know­ledge [Page] of the bo [...]ily creature, to the rea­sonable creature: And by the knowledge of the reasonable creature, to the know­ledge of the maker.

But he that retourneth from the not seene, to the seene, must fyrst goe downe from the Creator, to the reasonable cre­ature, next frō the reasonable creature, to the bodily creature.

The course of knowledge in mans mind, doth goe before the order of condi­tion. For we that are without, cannot retourne from the thinges within, ex­cept fyrst we Pearce the thinges within with the eye of our mind.

The order of condition, doth follow the course of knowledge, for although mans weaknesse doth somtimes a little enter in, to consider of inward thinges, yet his infyrmity is such, that he cannot long continue in the same.

❧ The .xxv. branch.

AFter that I haue made knowne the things not séene, by the things séene, so farre forth as GOD hath giuen mée grace. Nowe let the minde retourne to [Page] the selfe and see, what pr [...]sy [...]e it maye reape by this knowledge. For what doth it preuayle, if we knowe the high­nesse of God his maiestie, and take no profyte thereby.

And therefore beholde, whiles we re­tourne from that [...] deepe secrete of the contemplation of God▪ what bring we thence with vs, [...]hat b [...] [...]t, com­ming out of the region of light [...], this is both conuenient and necessarie, that comming out of the region of lighte, we shoulde carry light with vs, to dryue a­way our darknesse, and who can know, that we haue bene there, except we re­tourne lightened?

Let it therfore appeare, that we haue bene there, let it therfore appeare what we haue séene there.

If we haue séene power, let vs carry away the light of the feare of God.

If we haue séene wisdome, let vs car­ry away the light of truth.

If we haue seene mercy, let vs carry away the light of loue.

Power doth stirre vp sluggish to loue.

Wisedome doeth lighten these that [Page] were blinded with darkenesse of igno­raunce.

Mercy doth kindle the cold, with the heate of loue.

Now consider I pray you, whether light be any thing else, but day, & darke­nesse but night: And euen as the eye of the body hath the daye, and the night, so the eye of the mind hath the day and the night.

❧ The. xxvj. branch.

THere be thrée dayes of the not séene light, by the which, the course of the spiritual life is inwardly distinguished.

The fyrst day is feare, the secōd truth, the thirde loue. The sunne of the fyrst day is power, of the seconde daye wise­dome, of the thirde day mercie.

Power belongeth vnto the father.

Wisedome to the sonne.

And mercie to the holy ghost.

Our outwarde dayes, and our inwarde dayes differ much.

Our outewarde dayes passe awaye a­gainst our will.

Our inward dayes may returne for [Page] euer, if we will.

Of the feare of God it is written, that it abideth for euer, and euer. Also there is no doubt, but truth may continewe for cuer: For albeit, it beginne in this life, yet then it shall be full, and perf [...] in vs, when after the end of the worlde he, which is truth shall more manifestly appeare. Likewise of loue, it is written that loue neuer dyeth.

These be good dayes, that neuer haue ende, the other dayes be naught, which not onely, not abide euer, but cannot stay a little.

Of these the Prophete speaketh, the dayes of man be as grasse. The fyrste dayes be the desert & rewarde of sinne, the second be the gifte of mercy. Of the second speaketh the Prophete. In my dayes will I call vpon God. For if hee ment of the other, why doth he not saye, I will call vpon him in the night, seeing that he sayeth in an other place. At mid­night did I rise to prayse thee. But he calleth these his dayes, because hée doth not loue the other.

According to the saying of Jeremy. [Page] Lord thou knowest that I neuer cared for the day of man. Those be the dayes of the which Jobe was full. Of whome it is written that he dyed old, and full of daies, for he could not be ful of the other dayes which were not yet past.

Onely euil men know the dayes that be outward, and good mē the dayes that be inward.

Good men doe not onely not loue the outward dayes, but curse them. Cursed be that day, sayeth blessed Jobe, in the which I was borne, and the nighte in the which it was sayd, a man childe is conceaued, let that daye be tourned to darcknesse, and be had no more in re­membraunce, nor see light.

Then we ought rather to loue the in­ward dayes where light and darcknesse goe not together where the beames of the eternall sonne doe lighten y ^e inward eyes of the heart of the world.

❧ The. xxvij. branch.

KIng Dauid spake of those daies say­ing, declare his sauiour from day to day▪ What is his sauiour but his Jesus, [Page] for Jesus is expounded Sauyoure. And he is called sauyoure, because he doeth saue men from sinne and death, to lyfe. For of him so sayeth Saint John, the law was geuen by Moyses. But mercy and truth came by Jesus Christ. Like­wise Paule calleth Christ Jesus the po­wer of God, and the wisedome of God.

If therefore Jesus Christ be the wis­dome of God, and truth came by Jesus Christ, it is euident, that truth came by the wisedome of God. So truth is y ^e day of wisedome.

Wisedome it selfe speaketh to the Jewes thus of this day: Your Father Abraham did desyre to sée my day, he saw it and was glad of it, for the trueth of God is the redemption of mankinde, which he fyrst promised, which séeing he afterwardes performed, what did he else, but shew himselfe true.

Then truth was fulfilled by this wisdome, from the which all truth doth spring, neyther was any other sente to fulfill truth, but he in whom the fulnesse of al truth was. Therfore did Abraham well reioyce at the day of truth, because [Page] he desyred trueth to be fulfilled, which daye then he saw by the holy ghost, whē he did beleeue that the sonne of GOD should be incarnate to redeeme man.

Let it be saide: Declare his saluati­on from day to day, the second day from the fyrst daye to the thirde, the daye of truth, from the day of feare, to the days of loue.

First there was but one day, the day of feare. Then came the seconde daye, the daye of truth. It came I saye, it dyd not succéede, for the fyrst did not depart, so haue you two dayes. The third sprang out, the daye of loue. But when that thirde day came, it did not dryue away the two fyrst. Blessed are these dayes, in the which men maye growe to perfecti­on, where things to come doe come, and present doe not depart, where the num­ber is increaste, and the brightnesse multiplyed.

First men being vnder sinne, were reproued by the lawe, and beganne to feare GOD as the Judge, because they sawe their owne guiltinesse. Then [...] feare him, is to know him, for truely [Page] they cannot feare him, excepte they know him.

Now this knowledge was some light. Nowe was it daye, but not bright day, for they were yet dimme thorowe the darkenesse of sinne.

Then came the day of truth, the day of saluation, to destroy sinne, to lighten the brightnesse of the fyrst daye, and to engender feare, & not to take it away, but to turne it into better.

Neyther was the brightnesse yet full, till loue was ioyned to it. For the truth it selfe sayeth. I haue many thinges to say vnto you, but you cannot yet beare them, but when that spirite of truth shal come, he shall teach you all truth. So all truth is to this end, to take away the e­uell, and to rectify the good.

Behold there be thrée dayes, the daye of feare, which maketh the euell knowe the day of truth, which taketh away the euell, & the day of loue, which restoreth the good.

The daye of truth doeth make bright the day of feare. The day of loue doeth make bright both the day of feare, and [Page] the day of truth, vntill loue shall be per­fected, and all truth known manifestly, and the feare of payne be tourned into the feare of reuerence. Declare there­fore his saluation from day to day.

❧ The. xxviij. branch.

THe Prophete Osea spake of these dayes: He shall quicken vs after two dayes, and in the third day he shall rayse vs vp. For euen as our Lord Je­sus Christ rising the third day from the dead, did himselfe quicken vs, and raise vs vp: So we hearing and being glad of this, it is conuenient that we shoulde be thankefull vnto him for this greate benefite. And like as we haue risen a­gayne, with him rising againe the third day, so we rising agayne this thirde day for him, and thorowe him shoulde cause him to rise agayne in vs.

Neyther may we thinke, but that he would haue that payed agayne, which he fyrst lent vs. Therefore euen as hee would haue thrée daies to worke in him selfe, and by himselfe our saluation. E­uen so he hath geuen vs thrée dayes to [Page] worke in our selues by faith in his mer­cy our saluation.

But because that which he did, was not onely a medicine, but also an exam­ple, and a sacrament, it was to be done outwardly, to teach vs what we should doe inwardly. So his dayes were out­wardly, but ours are to be [...]oughte in­wardly.

❧ The .xxix. branch.

WEhaue thrée dayes inwardly, in the which our soule may be light­ned: Death doth appertayne to the first day, Buryall to the second, and rising agayne to the third.

The first daye is feare, the seconde is truth, and the thirde loue.

The day of feare is the daye of power, and the day of the father.

The daye of wisedome, is the daye of truth, and the day of the sonne.

The daye of loue, is the day of mercie, and the daye of the holye ghost.

Surely the daye of the father, and the daye of the sonne, and the day of the ho­lye ghost is all one in brightnesse of the [Page] Godhead, but in lightening our minds, the father hath one daye, the sonne an other, and the holy ghost the thirde. Not that in any respect we ought to beleeue, that the trinity which in substance can­not be seuered, in working maye be se­uered, but that the distinction of the per­sons maye be vnderstoode, by the diffe­rence of the workes.

When the consyderation of the Al­mightie power of God doth stirre our hartes to prayse God, it is the day of the father. But when the wisdome of God, doth light our harts with y ^e séene know­ledge of the truth, it is the day of the son. And when the mercy of God consydered doth fyre our hartes with loue, it is the day of the holy ghos [...].

Power doth terrify, Wisedome doth lighten, Mercy doth glad.

In the day of power, we die by feare.

In the daye of wysedome, we be bu­ryed from the noyse of thys worlde, by the contemplation of truth.

In the day of mercie we rise agayne, by the loue and desyre of eternall ioy.

For therefore Christ died the sixt day, [Page] laye in the graue the seuenth daye, and rose agayne the eyght daye, that in sem­blable maner, first power in that day by feare, should outwardly kil vs from car­nall desyres, and then wisedome the next daye shoulde inwardly burie vs in the graue of contemplation: And last of all mercie in that day, should cause vs quickned to arise agayne by Fayth, and by the desyre of y ^e loue of God. For that the sixt day is the day of labour, the seuenth day, the day of rest, and the eyght daye, the daye of rysing againe.