3 But verelie it séemes to be a maruell, why the creation of Angels is so kept in silence, as there is no mention thereof in all the old testament: in the old testament (I saie) bicause in the new testament it is spoken of. In the first chapter to the Colossians, there is plaine mention of their creation. ⁶ There be some, which bring two places of the old testament, namelie; Who maketh his Angels spirits. ⁷ And in an other place, ⁸ when he said; And they be made. Howbeit these places doo not firmelie persuade it. ⁹ It should be rather said, that they are comprehended vnder the name of heauen, séeing it is generallie receiued, that the heauens are turned about by them. The first reason is, bicause if their creation had béene first described, it might haue séemed, that God vsed their labour in the bringing foorth of other things. But to the intent wée should attribute vnto God the whole power of creation, therefore did Moses kéepe it in silence; least perhaps wée might suspect our selues to be their workmanship. And euen as our redemption is onelie attributed vnto Christ the sonne of God, and not to the Angels; so was it méet to be as touching our creation. The second reason; bicause of the pronesse of men vnto idolatrie: for if they haue worshipped heauen, stars, foure-footed beasts, serpents, and birds; what would they haue doone, if Moses had described that spirituall creature in his colours; and had said, that they were made to doo vs seruice, to be presidents ouer countries, and to be at hand with euerie man? What would not men haue doone? They would haue run a madding to the worshipping of them. The first mention of them was at paradise with the sword of the cherubims. ¹⁰ Also in Abrahams time, ¹¹ when there was present an excéeding strong deliuerer. For euen then are dangers permitted by God, when most strong remedies are also vsed by him. And as touching this superstitious worshipping of Angels, Paule speaketh in the second to the Colossians. ¹²

4 Rabbi Selomoh saith that the names of Angels are secret; so as they, euen themselues, ¹³ doo not knowe their owne names: yea, and he addeth, that they haue not names of their owne, ¹⁴ but that onlie surnames are appointed them of those things, vnto which they are sent to take charge of. Wherevnto the epistle to the Hebrues assenteth, when it calleth them Administring spirits. ¹⁵ Rabbi Selomoh bringeth examples out of the holie scriptures. An Angel was sent vnto Esaie, ¹⁶ and bicause he put vnto his lips a burning cole, he was called Seraphim, ¹⁷ of the Hebrue verbe Saraph, which signifieth To burne. So of Raphael we may saie, that he which cured Tobias was so called; as who shuld saie; He was the medicine of God. ¹⁸ And Gabriel, by the same reason is called The strength of God. Also the word Peli, which the Angel attributed to himselfe in the 13. of Iudges, signifieth Woonderfull: for he came, ¹⁹ to the intent he might doo a miracle. And surelie it was verie woonderfull, to bring out a flame out of a rock, which consumed the sacrifice. And it may be, that the Angel would not open his name; bicause men in those daies were prone vnto idolatrie: and perhaps, when they had heard the name of the Angel, they would soone haue béene induced to worship it, more than right religion requireth. But Cherubims be Angels, ²⁰ whose name is deriued of a figure. Aben-ezra saith, that Keruf signifieth A forme or figure, be it either of man, or of brute beasts, it maketh no matter which, séeing either of both is so called. Angels haue these names, bicause they appeare vnto men, in figure or forme of a liuing creature, as it appeareth in the tenth of Ezechiel. ²¹ Others thinke, that the name is compounded of the Hebrue letter ⟨…⟩, which is a marke of similitude; and of Raui, which in the Chaldean spéech signifieth Boies, or Yoong men, bicause Angels appéered in the fourme of men, and that of yoong men. And to that similitude those in the tabernacle were made, hauing wings put to them. Which peraduenture Dionysius, and other followed; when they saie, that they are signified by the fulnes of knowledge, séeing a man, whose figure they beare, differeth in vnderstanding and knowledge from brute beasts.

²² Wherefore Cherub is a certaine figure giuen, and betokeneth vnto vs The messengers of God, which with great celeritie doo all those things which God commandeth. He vseth them, and rideth as it were vpon the winds, ²³ which are gouerned by those Angels, bicause by those things, that which God would, is brought to passe. ²⁴ Also, the Ethnicks made Mercurie with wings, and attributed wings vnto the winds. The Angels likewise are often-times put with wings. In Exodus, the Cherubims are made with wings. Esaie saith, that Seraphim came flieng vnto him. Ezechiel & Daniel sawe Angels flieng vnto them. These things declare, that the ministerie of Angels is excéeding swift. In the 104. Psalme; ²⁵ Who maketh his Angels spirits. We must not héere imagine with the Saduces, as though the Angels were but a bare seruice of no substance, seuered from matter. They are not onlie mooued with the moouing that brute creatures haue, but they vnderstand, they speake, and they instruct vs. An Angel came vnto the virgin Marie, ²⁶ and vnto Zacharie. Their Angels (as it is in the Gospell) doo alwaies behold the face of their heauenlie father. ²⁷ Vnto the Hebrues they are called Administring spirits. ²⁸ Finallie, they gouerne kingdoms and pr⟨…⟩uinces.

²⁹ 5 It followeth, that I speake somwhat of the visions of Angels. For an Angel appeared vnto Manoah; and oftentimes in other places, as the scriptures declare, Angels haue bin séen of men. But it may be demanded, how they did appeare, whether with anie bodie, or onlie in phantasie: and if with a bodie, whether with their owne bodie, or with a strange bodie: and whether the bodie were taken for a time, or for euer? Of these things, there be diuers opinions of men. The Platonists saie, that The minds, that is, ³⁰ the Intelligencis are so framed, that certeine of them haue celestiall bodies, and some haue firie bodies, some airie, some watrie, and some earthie bodies, and some they affirme to be darke spirits, which doo continuallie dwell in darkenes and mist. Of these things Marsilius Ficinus hath gathered manie things, in his tenth booke De legibus, and in his Argument of Epinomis. The Peripatetikes affirme, ³¹ that there be certaine Intelligencies, which guide and turne about the celestiall circles, neither make they mention of anie other. ³² Also the schoole diuines haue decréed, that those minds and Intelligencies are altogither spirituall, and that they haue no bodies. And they were led thus to thinke, by reason that these Intelligencies must néeds excell the soules of men, whose perfectest facultie consisteth in vnderstanding. Wherefore (as they thinke) it is méete, that in this worke, the Intelligencies should much excéed them: and that this commeth to passe, bicause those heauenlie minds haue no néed of images or of senses, the which being so, it should be superfluous for them to haue bodies.

6 But amo~g the Fathers, ³³ some haue affirmed far otherwise. Origin in his bookes ⟨…⟩ (as Ierom hath noted in his epistle Ad Pammachium de erroribus Iohannis Hierosolymitani ) saith, that Those spirituall minds, so often as they offend, doo fall, and are thrust into bodies, but yet not immediatelie into the vilest bodies; but first into starrie bodies, then into firie and airie, afterward into watrie, and last of all into humane and earthie bodies: and if then also they behaue not themselues well, they become diuels. And further, that if they will yet then repent, they may come againe by the selfe-same degrées vnto their former state. And this he saith, we should vnderstand by that ladder, ³⁴ vpon which Iacob saw the Angels ascending and descending. But Ierom, to make the matter more plaine, ³⁵ giueth a similitude. If a tribune (saith he) do not rightlie execute his office, he is put from that degrée, and is made a principall secretarie, afterward a senator, a captaine ouer two hundreth, a ruler ouer fewer, a constable of a watch, afterward a man at armes, and after that, a souldier of the meanest degrée. And although a tribune were once a common souldier, yet of a tribune he is not made a yoong souldier, but a principall secretarie. Howbeit, these things be absurd, and woorthie to be laughed at. And certeinlie héerein Origin speaketh more like a Platonist, than a Christian. That which he first affirmeth; ³⁶ namelie, that soules are thrust into bodies, as vnto punishments, is manifestlie false; forsomuch as God hath ioined the bodie to the soule, for a helpe, not for a punishment. Neither doth he well, to put the diuell into anie hope of saluation in time to come, séeing Christ hath taught the contrarie, saieng; ³⁷ Go yee cursed into eternall fire, prepared for the diuell and his angels. Neither can we in that place vnderstand Eternall, to be onlie a long space of time. For Christ most plainlie expoundeth his meaning, when he saith; Their woorme shall not die, and their fire shall not be quenched. ³⁸ Neither did he truly affirme, that the soules first sinned, before they came into bodies; ³⁹ séeing Paule writeth of Iacob and Esau, that before they were borne, and had doon neither good nor euill, it was said; Iacob haue I looued, and Esau haue I hated: the greater shall serue the lesser. Vpon iust cause therefore is this opinion of Origin reiected by all men.

⁴⁰ 7 Augustine in manie places séemeth to attribute bodies vnto Angels; and namelie in his second booke De trinitate, the seuenth chapter: & in the third booke, the first chapter. Which the schoole men perceiuing, excused him, saieng, that he spake not there after his owne iudgement, but according to the iudgment of others. Which thing I also might allow, for so much as I sée, that that father in his eight booke and 16. chapter De ciuitate Dei, (after the opinion of Apuleius Madaurensis and Porphyrius ) defineth, that Angels be in kind, sensible creatures; in soule, passiue; in mind, reasonable; in bodie, airie; in time, eternall. Doubtlesse herein he followeth the doctrine of the Platonists; but in the places before alleadged, he séemeth to speake altogither of himselfe. ⁴¹ Yea and Barnard also, vpon the song of the thrée children (as it appeareth) is of the same opinion. Wherefore the schoolemen be compelled to deuise an other shift, and they saie; that Angels, if they be compared with men, are spirits: but if with God, they haue bodies, bicause they are destitute of the single and pure nature of God. ⁴² Tertullian De carne Christi affirmeth, that Angels haue bodies: but that is the lesse maruell in him; for he attributeth a bodie euen to God himselfe. But he calleth a bodie, whatsoeuer is; for he delt with vnlearned and rude men, which thinke, that whatsoeuer is not a bodie, is nothing. But the schoolemen saie, that Angels in verie déed are spirits; but that when they come vnto men, they take vpon them airie bodies, which they thicken and make verie grosse, whereby they can both be séene, touched, and perceiued, beyond the nature of aire. There be some also, which saie, that some earthie or waterish thing is mixed with them; but in no wise will grant the same to be anie perfect mixture, least they should be compelled there to appoint a generation. There haue béene also which thought, that Angels tooke vpon them dead carcases: but this to the more part séemeth an vnwoorthie thing, to be thought of the holie Angels.

⁴³ 8 Here will some man saie, that it is an absurd thing to charge the celestiall Angels with feigning and lieng; as they to feigne themselues to be men, and yet are none indéed. Yea and this séemeth to weaken the argument of Christ, which he vsed after his resurrection, to declare that he had a verie bodie indéed; Feele (saith he) and see: ⁴⁴ for a spirit hath no flesh and bones, as ye see mee haue. For the apostles, being dismaid, thought that they had séene a spirit; and therefore to bring them out of doubt, Christ bad them to handle and féele his bodie. But the apostles might haue said; That which we féele is a phantasie, it séemeth indéed to be Christ, but perhaps it is not. For Angels also séeme to haue bodies, and to be touched & felt, whereas yet they haue no bodies indéed. Also this opinion may weaken the argument of the fathers against Marcion, as touching the flesh of Christ. For he did eate (saie they) he dranke, he was hungrie, he slept, he did sweate, and such like; and therefore had a true and humane bodie. Vnto these things might be answered, that the selfe-same things haue happened vnto Angels, whereas notwithstanding they had no bodies. I answere; that which they first saie, that it is absurd to charge the Angels with lies; they should vnderstand that euerie thing, howsoeuer it be feigned, is not straightwaie a lie. ⁴⁵ Christ appeared vnto his disciples as a stranger, and yet he lied not; euen he was séene vnto Marie in likenes of a gardener, yet he lied not: so the Angels, although they appéered to be men, when they were no men, ⁴⁶ yet were they no liers. For they came not of purpose to prooue themselues men, but onelie that they might conuerse and haue communication with men.

To the argument of Christ, as touching his owne bodie, thus I answere: first, the apostles thought that it had béene a ghost, which appeared: and therefore Christ, to refell that, saith; Handle and see, for a spirit hath neither flesh nor bones. By the handling it selfe it might be perceiued, that the same, which was present, was a verie true and perfect bodie, not a vaine phantasie. But thou wilt saie; It was a true bodie indéed, but yet taken for a time, and such a bodie as Angels sometime are woont to put on. But how could it be prooued, that it was the same bodie which laie before in the sepulchre? Herein the authoritie of Christ, and of the scriptures must be of force: for the scriptures teach plainelie inough, that Christ should die, and afterward rise againe the third daie: but nothing can rise againe, except that which fell before, as Tertullian doth verie learnedlie write. And this did the Schoolmen perceiue; ⁴⁷ whervpon Thomas Aquinas saith, that vnlesse something else can be added, this is no good argument. The same may be answered vnto the reasons of the fathers against Marcion. Indéed manie of the actions before alledged, may be fit for Angels, or bodies assumed: but yet not all. For, to be borne and nourished, to die and to féele, happen neither vnto Angels, nor yet vnto bodies assumed. But the scripture dooth most plainlie testifie, that Christ was borne, that he sorrowed, that he was hungrie, that he suffered death, and that he was verie true man. But of these things more at large hereafter.

⁴⁸ 9 There be manie other things in the schoole Diuines, as touching these matters: but bicause they are not so profitable, I will omit them, and will demand this; Whether Angels may take verie bodies vpon them, and those naturall, which were bodies before, and may vse them at their libertie, as the diuell did put on the serpent, ⁴⁹ and thereby deceiued Eue? An Angel also spake in Balaams asse, ⁵⁰ wherefore then cannot an Angel after the same maner possesse a humane bodie, and speake therein? Doubtles it is written in the prophet Zacharie; The Angel of the Lord, which spake in mee. Wherfore it appéereth, ⁵¹ that Angels may vse the bodies of men and beasts. ⁵² Augustine in his third booke De trinitate, the first chapter saith, that This is a verie hard question, whether Angels may adioine bodies to their owne proper bodies, and change them into diuers formes; as we vse to doo garments, or also to change them into verie nature, as we read that Christ did, ⁵³ when he turned water into wine: this he saith is not vnpossible to be doone. For thus he writeth; I confesse it passeth the strength of my capacitie, whether that Angels, reteining the spirituall qualitie of their owne bodie, may in working more secretlie by it, take to them som thing of the more grosse inferiour elements, which being framed fit to themselues, may alter and turne the same, as it were a garment, into all bodilie forms or shapes; yea, euen into the true things themselues, as true water was turned into true wine by the Lord: or else, whether they can transforme their owne proper bodies into what they will, being applied to that thing which they go about to doo. But whether of thes⟨…⟩ be true, it belongeth not to the present question. But I saie, that if there were verie bodies of Angels, then was Christs argument firme. And I will more willinglie grant vnto this, than to saie as some doo, that Angels deceiued the senses of men. For after this maner they will striue against vs, when we saie that in the Eucharist remaineth bread, which is both séene and touched; ⁵⁴ as they may answere, that indéed it séemeth bread, but yet it is none: euen as Angels séemed to be men, when as yet they were no men. Trulie I denie not, but that somtimes the senses may be deceiued; but yet I affirme, that there be two kinds of those things which are perceiued by the sense. ⁵⁵ For some things are common vnto manie senses, and others are proper vnto some one sense alone. For figure, quantitie, and number, are perceiued of manie senses: ⁵⁶ & doubtles in such things the senses may be deceiued. As Carneades was woont to dispute of bending an ore in the water, and of the bignes of the bodie of the sunne. But in things which properlie be sensible, the sense is neuer deceiued, vnlesse it be long of some impediment of the bodie, or ouermuch distance, or some such like let. Wherefore, séeing that in the Eucharist our sense dooth shew vs that bread remaineth, there is no néed to feigne that the sense is therein deceiued.

10 But to appoint a certeine compendious waie of this disputation, ⁵⁷ thrée waies come to mind, by which it may séeme that the Angels appéered. For either they were séene in phantasie, so as they were thought to haue bodies, when they had not (which waie cannot be approoued; for they did not beguile the senses, and they were not séene onlie of one person, but of manie, and at manie and sundrie times, and were in such sort séene, ⁵⁸ as Abraham washed some of their féet, and Iacob wrestled a whole night with an Angel:) or else they verelie appéered with a true bodie, which notwithstanding was not such a bodie, as it was thought to be: or else they had the verie selfe-same bodie, trulie and in verie déed, which they séemed to haue. ⁵⁹ Tertullian De carne Christi, hath written most learnedlie of this third sort; Thou hast somtimes (saith he) both read and beléeued, that the Angels of the Creator were turned into the shape of a man, ⁶⁰ and that they carried such a truth of a bodie, as both Abraham washed their féet, and Lot by their hands was plucked from the Sodomites. An Angel also wrestled with a man, and desired to be loosed from the weight of the bodie of him, by whom he was held. That therfore, which was lawfull vnto Angels, which be inferiour vnto God (namelie, that they being turned into the corpulencie of men, and yet neuertheles remained Angels) this doost thou take awaie from God, which is more mightie: as though Christ, taking true manhood vpon him, were not able to remaine God? Thus Tertullian disputeth against the Marcionites; ⁶¹ for they affirmed, that Christ did séeme to haue, but yet indéed had not, the bodie of a man. Tertullian obiecteth against them; And if ye grant this (saith he) vnto the Angels, that they haue had bodies; why doo ye not much rather yéeld the same vnto the sonne of God? And he addeth; Or did these Angels also appéere in phantasie of flesh? but thou darest not saie so. For if thou account so of the Angels of the Creator, as thou doost of Christ, Christ shall be of the same substance that Angels be of, and the Angels shall be such as Christ is. If thou haddest not of set purpose reiected the scriptures, which are contrarie to thy opinion, and corrupted others, the Gospell of Iohn would héerein haue abashed thée, which declareth, that The spirit comming downe in the bodie of a doue, ⁶² lighted vpon the Lord, which, being the spirit, was as trulie a doue, as he was the spirit: neither did the contrarie substance taken, destroie his owne proper substance.

⁶³ 11 I knowe there haue bin some schoolemen, which thought, that it was not a verie doue, which descended vpon the head of Christ, but that it was onlie an airie and thickned bodie, appéering to be a doue. But Augustine De agone Christiano writeth otherwise; ⁶⁴ namelie, that the same was a verie doue. For a thing (saith he) is more effectuall to expresse the propertie of the holie Ghost, than is a signe. Euen as Christians also are better expressed in shéepe and lambes, than in the likenes of shéepe and lambs. Againe, if Christ had a true bodie, and deceiued not; then the holie Ghost had the verie true bodie of a doue. Tertullian addeth; Thou wilt demand where the bodie of the doue became, ⁶⁵ when the spirit was taken againe into heauen, and in like manner of the Angels bodies? It was taken awaie, euen after the selfe-same manner that it came. If thou haddest séene when it was brought foorth of nothing, thou mightest also haue knowen when it was taken awaie to nothing. If the beginning of it was not visible, no more was the end; then he remitteth the reader vnto Iohn: Was he also (saith he) a phantasie after his resurrection, when he offered his hands and féet to be séene of his disciples, saieng; Behold, it is I; for a spirit hath not flesh and bones as yee see me haue? ⁶⁶ Therefore Christ is brought in as a iugler or coniurer. And in his third booke against Marcion; Therefore his Christ, that he should not lie nor deceiue, and by that meanes perhaps might be estéemed for the Creator, was not indéed that which he séemed to be, and that which he was, he was feigned to be: flesh, and yet no flesh; man, and yet no man, and therefore Christ; God, and not God. For why did he not also beare the shape of God? Shall I beléeue him as touching this inward substance, that is ouerthrowne about the outward substance? How may he be thought to worke soundlie in secret, that is perceiued to be false openlie? And afterward; It is inough for me to affirme that, ⁶⁷ which is agréeable vnto God, namelie, the truth of that thing which he obiecteth to thrée senses, to sight, to touching, and to hearing. Againe, in his booke De carne Christi, His vertues (saith he) prooued that he had the spirit of God; and his passions, ⁶⁸ that he had the flesh of man. If vertues be not without spirit, neither shall passions be without flesh. If flesh togither with the passions be feigned, the spirit also with his vertues is false. Why dooest thou make diuision of Christ by an vntruth? He is all wholie truth.

12 Apelles the heretike, ⁶⁹ being in a manner vanquished with these reasons, agréed indéed that Christ was indued with verie flesh, but yet denied the same to be borne, but said, that it was brought foorth from heauen. And he obiecteth, that The bodies which were taken by Angels, were true bodies, but were not borne: such a bodie (saith he) Christ had. Whervnto Tertullian answereth, They (saith he) which publish the flesh of Christ to be after the example of the Angels, saieng, that it was not borne, namelie a fleshie substance, I would haue them also to compare the causes, as well why Christ, ⁷⁰ as why the Angels did come in the flesh. For there was neuer anie Angel that came downe to be crucified, to suffer death, and to rise againe. If then there was neuer anie such cause for Angels ⟨…⟩o incorporate themselues, then hast thou a cause why they take flesh, and yet were not borne. They came not to die, therefore they came not to be borne; but Christ being sent to die, it was necessarie that he should be borne; for no man is woont to die, but he which is borne. He addeth moreouer; And euen then also the Lord himselfe, among those Angels, appéered vnto Abraham, with flesh indéed, without natiuitie, by reason of the same diuersitie of cause. After this he addeth, that Angels haue their bodies rather from the earth than from heauen. For let them prooue (saith he) that those Angels receiued of the stars substance of flesh; if they prooue it not, bicause it is not written, then was not the flesh of Christ from thence, wherevnto they applie their example. And in his third booke against Marcion; My God (saith he) which hauing taken it out of the slime of the earth, formed it a new vnto this qualitie, not as yet by the séede of matrimonie, and yet flesh notwithstanding, might as well of anie matter haue framed flesh vnto Angels, which also of nothing framed the world, and that with a word, into so manie and such bodies.

Againe, in his booke De carne Christi; it is manifest, that Angels bare not flesh proper of their owne, as in the nature of spirituall substance: and if they were of anie bodie, yet was it of their owne kind; and for a time they were changeable into humane flesh, to the intent they might be séene and conuerse with men. Further, in the third booke against Marcion; Vnderstand thou (saith he) that neither it must be granted thée, that the flesh in Angels was an imagined thing, but of a true and perfect humane substance. For if it were not hard for him to giue both true senses and acts vnto that imagined flesh, much easier was it for him, that he gaue a true substance of flesh to true senses and actions: insomuch as he is the verie proper authour and worker thereof. For it is harder for God to make a lie, than to frame a bodie. Last of all, he thus concludeth; Therefore are they verie humane bodies, bicause of the truth of God, who is far from lieng and deceit: and bicause they cannot be dealt withall by men, after the maner of men, otherwise than in the substance of men. I might alledge manie other things out of Tertullian, but these may séeme to suffice for this present purpose. ⁷¹ Bréeflie, he thinketh that Angels haue bodies for a time, but yet strange, and not their owne: for their owne bodies (as he thinketh) belongeth vnto the spirituall kind. Secondlie, he saith, that those strange bodies, which they take vnto them, are either created of nothing; or else of some such matter, as séemeth best to the wisedome of God. Thirdlie he teacheth, that those bodies were true and substantiall, and humane bodies; not vaine or feined, but of verie flesh; and not of that, which onlie appéered to be flesh: in such wise, as of men, they might both be touched and handled; to the intent that both he might remooue dissimulation from God, & also confirme the truth of humane flesh in Christ. Whereby it is prooued, that mens senses beguiled the~ not as touching these things; as the Papists confirme, that men are deceiued about the bread and wine of the Eucharist.

⁷² 13 But Origin in his booke ⟨…⟩, as Ierom citeth him against Iohn bishop of Ierusalem, was of a far other mind. For whereas we saie, that the visions of Angels may be conceiued thrée maner of waies; to wit, either in phantasie, or in bodie, but not humane: or else in the verie true bodie of a man; he taketh a certeine meane, and saith; that The bodies of Angels, wherein they present themselues to the eies of men, are neither perfect bodies, nor humane bodies, nor yet phantasticall bodies, and yet bodies neuertheles: and that he applieth to them that rise againe. For we shall (saith he) haue bodies in the resurrection, but yet onlie bodies, not bones, not sinewes, not flesh. And indéed there is some difference betwéene a bodie and flesh: ⁷³ for euerie flesh is a bodie, but euerie bodie is not flesh. Such a difference Paule toucheth in the first chapter of his epistle to the Colossians, when he said; Ye are reconciled in the bodie of his flesh. ⁷⁴ And in the second chapter; ⁷⁵ By putting off the sinfull bodie of the flesh. Yea, and in the Créed also we saie; that We beleeue in the resurrection of the flesh, and saie not; Of the bodie. Origin said, that he sawe two excéeding errors; the one was, of them which said, that there was no resurrection. Such were the Valentinians and Marcionites; ⁷⁶ of which sort also were Hymenaeus and Philetus, who (as Paule witnesseth) taught that the resurrection was alreadie past; and such are the Libertines at this daie reported to be. For they babble (I cannot tell what) of the matter both vngodlie, and vnlearnedlie. Another of those which think, that perfect and true bodies shall rise againe with flesh, sinewes, and bones: which thing (he saith) is not possible; for Flesh & bloud cannot inherit the kingdome of God.

But Origin should haue weighed what Paule said afterward: for he addeth; Neither shall corruption possesse incorruption. ⁷⁷ Wherefore, his meaning is, that a corruptible bodie cannot possesse the kingdome of GOD. But Origin, to kéepe himselfe within that meane, which he appointed, confessed that bodies indéed shall rise againe, yet not grosse and bonie, but spirituall: according as Paule said; ⁷⁸ It shall rise a spirituall bodie. But Origin in these words marked not, that Paule calleth it A spirituall bodie; not bicause it shall be wholie conuerted into a spirit, but bicause it shall haue spirituall qualities: namelie, incorruption, and most cléere brightnes. But bicause he perceiued, that the bodie of Christ, which he after his resurrection offered to his disciples to be handled and fealt, was against his doctrine, therefore he saith; Let not the bodie of Christ deceiue you, for it had manie singular properties, which are not granted vnto other bodies. Further, he would haue a true bodie after his resurrection, to the intent he might prooue by this dispensation, that he was trulie risen from the dead: not to signifie that other bodies should be semblable vnto it at the resurrection. But he shewed the nature of a spirituall bodie at Emaus, ⁷⁹ when he vanished from the sight of his disciples; and at another time, when he went in to his disciples, ⁸⁰ the doores being fast shut.

14 Against these things Ierom repugneth; ⁸¹ If Christ (saith he) after his resurrection, did verelie eate with his disciples, he had also a verie true bodie: if he did not eate, how did he by a false thing prooue the truth of his bodie? ⁸² In that he vanished from the sight of his disciples, this was not through the nature of his bodie, but by his owne power: ⁸³ for so in Nazareth, when the people would haue assailed him with stones, he withdrew himselfe out of their sight. And shall we not thinke, that the sonne of GOD was able to doo that, which a magician could doo? ⁸⁴ For Apollonius Tyanaeus, when he was brought into the councell before Domitian, he foorthwith vanished awaie. That this was in Christ, not in respect of the nature of his bodie, but of his diuine power, it is shewed by that which went before in the historie. For while he was in the waie with his disciples, their eies were held, ⁸⁵ so as they could not knowe him. And whereas Origin affirmeth, that the bodie of Christ was spirituall, ⁸⁶ bicause it came in where the doores were shut: Ierom answereth, that the creature gaue place to the creator, ⁸⁷ &c. Wherefore the bodie of Christ persed not through the middest of the planks and boords, so as two bodies had béene togither in one and the selfe-same place; but herein was the miracle, in that the verie timber of the doores gaue waie vnto the bodie of Christ.

⁸⁸ Further, whereas some doo obiect, that the bodie of Christ came foorth of the sepulchre being close shut; ⁸⁹ that also is not of necessitie to be beléeued: but it may be thought that the stone was rolled away before he came out. And least any should thinke that I deuise this of my self, let him read the 83. epistle of Leo vnto the bishops of Palestine; The flesh (saith he) of Christ which came out of the sepulchre, the stone being rolled awaie, &c. Now to returne to the purpose. ⁹⁰ Bicause I said that the bodies of Angels, which they take vnto them, maie be thought either to haue béene phantasticall or spirituall, or else substantiall and verie humane bodies; and that the two first opinions are reiected: it now resteth, that the bodies of Angels, wherein they shew themselues to be men, are verie true and humane bodies: and this onelie I affirme to be true, séeing Angels were in such sort séene, as they wrestled with men, and offered their féet to be washed. ⁹¹ And I iudge it not lawfull to say, that mens senses were there deceiued, séeing the things were outwardlie doone. I denie not indéed, but that somtimes there happened to the prophets visions imaginatiue, when they said that they sawe God or the cherubims, or such other like things. For in asmuch as that happened often in their mind or power imaginatiue, it might be doone by forms, images, and visions.

⁹² 15 Now remaineth two things to be examined; one whether the Angels, hauing in this wise put on humane bodies, may be called men. I thinke not: for if we vnderstand humane flesh, which is formed and borne a soule reasonable, surelie it cannot be said that Angels in this sort haue humane flesh. What then (will some saie) were the senses beguiled when men sawe them? No verelie: for the senses doo onlie iudge of outward things, and of such things as be apparant: but what dooth inwardlie force or mooue those things, which they sée, they iudge not; this is the part of reason to séeke and search out. It must also be added, that Angels did not alwaies kéepe those bodies with them; bicause they were not ioined vnto them in one and the selfe-same substance, so as the Angel and the bodie should become one person. The holie Ghost also, although it was a verie dooue wherein he descended, ⁹³ yet was not he togither of one substance with it; wherefore the dooue was not the holie Ghost, nor yet the holie Ghost the dooue: ⁹⁴ otherwise Angels, as we taught before, may enter secretlie into a bodie which was made before, and which before had his béeing: as it is read of the Angel which spake in the asse of Balaam, and of the diuell which spake vnto Eue by the serpent. But of this kind we dispute not now; but onlie saie, that Angels abiding after this maner in sensible creatures, are not ioined to them in one & the selfe-same substance. Wherefore the asse could not be called an Angel, nor the Angel, an asse: no more than the serpent was in verie déed the diuell, or the diuell a serpent. But the Sonne of God, for somuch as he tooke vpon him the nature of man, ⁹⁵ was man, and man was God, by reason of one and the selfe-same substance, wherin were two natures. Before which time, when he appeared vnto Abraham, and vnto the fathers, although he had true flesh; yet bicause the same was not ioined in one substance with him, neither might he be called flesh, neither was the flesh God. But afterward, when he tooke vpon him both flesh and soule, so as there was onlie one substance or person, then might it be trulie said that man was God, and God was man. By which meanes it came to passe, that he should verilie be borne, that he should suffer death, and redéeme mankind: ⁹⁶ wherefore he trulie called himselfe The sonne of man. And in Iohn he saith; Yee seeke to kill me, a man that hath told you the truth. And in the scriptures it is said; Made of the seed of Dauid. And Peter in the Acts; Yee haue killed (saith he) a man ordeined vnto you of God. And Esaie; Behold a virgin shall conceiue, and shall bring foorth a sonne.

These words haue great force: for vnlesse Christ had béene verie man, a virgin could not haue conceiued him, neither haue brought him foorth, nor yet haue called him hir sonne. This dooth Tertullian consideratelie note; ⁹⁷ If he had béene a stranger (saith he) a virgin could not either haue conceiued him, or borne him. Also the Angel saluted Marie on this maner; Feare not (saith he) for thou shalt conceiue a sonne, ⁹⁸ &c. And Elizabeth said; How hapneth this to me, that the mother of my Lord commeth vnto me? If shée had had Christ onlie as a ghost, she might not be called his mother. ⁹⁹ Also the said woman said; Blessed be the fruit of thy wombe. But how could it haue béene called the fruit of hir wombe, if he had brought a bodie with him fro~ heauen? And in Esaie it is written; ¹⁰⁰ A rod shall come foorth of the stocke of lesse, & a blossome shal flourish out of hir roote. Iesse was the stock, Marie was the roote, and Christ was the blossome which tooke his bodie of hir. Matthew also thus beginneth his gospell; ¹⁰¹ The booke of the generation of Iesus Christ, the sonne of Dauid, the sonne of Abraham. If Christ brought a bodie from heauen, how was he the sonne of Abraham, or of Dauid? Moreouer, the promise made to Abraham concerning Christ is on this wise; ¹⁰² In thy seed shall all the nations of the earth bee blessed. Paule intreating of these words in the epistle to the Galathians; He said not (saith he) in seeds, ¹⁰³ as though in manie; but in thy seed, which is Christ. And in the epistle to the Romans, ¹⁰⁴ we read; Of whom Christ came according to the flesh. All these saiengs prooue most euidentlie, that Christ was verie man; and that in him was one substance of God and man. ¹⁰⁵ These things cannot be said of the Angels, nor yet of the sonne of God, before he was borne of the virgin: although when he appéered, he had verie flesh, as we said before, but not ioined to him in one and the selfe-same substance. Neither yet could it be said of the holie Ghost, that he was a verie dooue indéed; although the same, wherein he once appéered, was a verie dooue. ¹⁰⁶ And according to this sense wrote Tertullian those things that we cited before, which being not rightlie vnderstood, might bréed either error or offense vnto those that shall read them.

¹⁰⁷ 16 Now remaineth the other question; to wit, Whether Angels clothed with bodies taken, did eate and drinke indéed? Of the Schoolmen some thinke that they did eate indéed, and some denie it. Scotus thinketh, that to eate, is nothing else but to chawe meate, ¹⁰⁸ and to conueie it downe into the bellie: but this did the Angels; wherefore he gathereth that they did verelie eate. Others thinke, that to eate, is not onelie to chawe the meate, or to conueie it downe into the bellie; but further, to conuert it into the substance of his owne bodie, by concoction, through the quickening power: which thing, séeing the Angels did not, they did not trulie eate. ¹⁰⁹ The booke of Tobias is not in the canon of the Hebrues; but yet we might applie the same to our purpose, sauing that there is a disagréement in the copies. For in that booke which Munster set foorth in Hebrue, in the twelfe chapter, the Angel Raphael said; ¹¹⁰ I seemed to you to eate and to drinke, but I did not eate, nor yet drinke. The common translation hath; I seemed to you to eate and to drinke, but I vse inuisible meate and drinke. Neither text denieth, but that the Angel did eate after some maner. But whatsoeuer may be gathered of these words, me thinketh that the interpretation of Augustine in his 13. book De trinitate, the 22. chapter is to be receiued, where he wrote on this wise; The Angels did trulie eate, yet not for néed, but to procure conuersation and familiaritie with men. Wherefore when as in another text it is said, that Raphael did not eate, it must not so be vnderstood, as though he did not eate at all, but that he did not eate after the maner of men. But this is speciallie to be noted there, ¹¹¹ that when the Angel answereth, that he dooth féed vpon inuisible meate and drinke; that spirituall food was nothing else, but a perfect and manifest knowledge of the true God, and an execution of his diuine will. As Christ also said, ¹¹² that His meate was to doo the will of his father. The verie which also is our meate, although not after the same maner: for they sée God manifestlie, but we by a glasse and in a darke spéech. ¹¹³

17 We may call Angels (both according to the Gréeke and Hebrue name) messengers or legats, ¹¹⁴ verelie not as though they should teach God as concerning the affaires of men, or any other busines: naie rather, to the intent that they themselues may be instructed, what they ought to minister, and shew tidings of. ¹¹⁵ If so be thou read in the scriptures, that they offer vp our praiers, this is not doone of them to instruct or teach God: in like maner, as wée, when we praie feruentlie, doo not therfore laie before God, our calamities, as though he were ignorant of them: séeing the Lord testifieth of that matter; ¹¹⁶ that He knoweth wherof we haue need, euen before we aske. But by discouering and laieng them open, we our selues be the more earnestlie bent to craue the helpe of God. And what discommoditie should arise, if wée affirme this selfe-same thing to come to passe in Angels? These things did Augustine write in his 15. booke De trinitate, the 13. chapter. And in Enchiridio ad Laurentium, the 58. chapter, he saith the same thing, when he intreateth of the names of Angels, which are recited in the first chapter of the epistle to the Colossians; ¹¹⁷ Let them saie what they can what be thrones, dominions, principalities, and powers; so they be able to prooue that they saie.

And against the Priscillianists, and Originists, the 11. chapter; Archangels (saith he) perhaps are powers, and we denie not, but that there is some difference betwéene these; ¹¹⁸ but to be ignorant of such a thing, will bring no great danger vnto vs. For there certeinlie are we in danger, where we despise the commandements of God, or neglect the obedience of him. But if thou wilt aske me, why the scriptures make mention of these things, if the knowing, or not knowing of them be of so smal importance? He addeth a fit answere; namelie, that If these things haue béene reuealed to some excellent men, they may then knowe that there is nothing prooued for a certeintie, which is not found written in the scriptures. To which answere, I adde also this other; Bicause we may be the more humble, and not to puffe vp our selues, as though we were able to sound vnto the deapth of all that we reade in the canonicall scriptures.

¹¹⁹ 18 The Iewes haue noted in the historie of Iacob, that the scripture saith not that he went, and met with the Angels: ¹²⁰ but contrariwise, that the Angels met with him, and that they saie was done for honor sake. And thereof they argue further, that Iacob, and euerie godlie man is more woorthie than Angels, ¹²¹ forsomuch as the person that is met, is more honorable than hée that goeth foorth to méete. Also, he is better which is borne of anie man, than he which beareth him. But the scripture saith, that the Angels doo beare [the godlie] in their hands, least they should hurt their feet against the stones. Who so euer is appointed to haue the custodie of another, séemeth to be inferiour to him which is kept. By which reasons they make Angels inferiour vnto holie men, who are called The freends of God. But all men doo easilie sée how these reasons of theirs doo prooue. For the father and the mother doo beare in their armes their yoong children, doo they therfore beare more woorthie than themselues? It is said, that Christ doth beare all things by the word of his power; ¹²² but who is so far beside himselfe, or deceiued, as to iudge that things created, be more excellent than the Sonne of God? The shepheard when he findeth his shéepe, beareth it vpon his shoulders; doth he beare a better than himselfe? A father, a maister, and a fréend, go foorth vpon the waie to méete with their sonne, scholer, or fréend, returning from perill out of a strange countrie; doo they this therefore as vnto their better? Men be euerie-where set ouer flocks of shéepe to kéepe them, yet are they much better than the shéepe. In verie déed the Angels doo all these things, not that they are bound to vs, but to the intent they may be thankefull vnto God. Wherefore the arguments of the Rabbins are vaine and friuolous.

19 But vnto this selfe-same purpose, there be reasons gathered out of the new Testament. For the Apostle saith in the first chapter to the Ephesians; Christ being raised vp by his father from death, ¹²³ is lifted vp on high, far aboue all principalitie, and power, and dominion, and aboue euerie name that is named, not onlie in this world, but also in the world to come. Further, in the second chapter he testifieth, ¹²⁴ that God hath taken vs vp togither with him, and hath alreadie made vs to sit on the right hand with him: whereby it commeth, ¹²⁵ that wée are accounted greater than the Angels. For if we sit hard by Christ, and he no doubt hath ascended aboue all creatures, the highest degrée giueth also place vnto vs. Howbeit, this is yet a blunt argument, for it may be, that we shall sit with Christ in glorie, taking the saieng generallie. It is sufficient that we be partakers of that glorie. And it followeth not necessarilie thereof, that we shall be superiours vnto the Angels; vnlesse that thou wilt vnderstand, that the state of men shall then be so absolute & perfect, as they shall haue no more néed of the helpe of Angels. When they shall haue God and Christ present, and saluation atteined, to what purpose shall there be néed of the ministerie of holie spirits? whereof vnderstand this reason; If so be that when Christ came, and powred out his spirit plentifullie among the faithfull, that same instruction of Angels was not vsed, or néedfull vnto diuine things, as commonlie it had bin in the old Testament: euen so in the euerlasting kingdome, where we shall haue Christ reuealed, and the father euidentlie knowne vnto vs, certeinlie we shall enioie the fellowship of Angels, but not vse the ministerie of them. But as touching the substance and nature of Angels, and of men, we cannot certeinelie knowe in what degrée we and they shall be placed in the heauenlie habitation: but yet, if we respect nature, we doubt not but that they are more excellent than we be. But who can boldlie either affirme or denie, whether the grace and spirit of God shall more abound in some certeine men than in them?

Neuerthelesse, as concerning the place of S. Paule in the second chapter to the Ephesians, ¹²⁶ it sufficeth, that his words be true; namelie, that we, as we be, and are conteined in our head, may be said to sit at the right hand of the father, aboue all creatures. But afterwards, if one would infer thereby [that we shall doo the same] as touching our owne proper nature or person, that cannot be prooued by anie firme argument. And Paule vseth things past for things to come, to wit, that we are alreadie taken vp, and sit in heauenlie places (and that not without reason) that he might make the same more certeine, euen as those things be which are past alreadie. Or else, if we haue respect to the will and decrée of God, these things be alreadie done. But in the epistle to Timothie, the selfe-same things are assigned vnto the time to come, when the Apostle saith; If we be dead together with Christ, ¹²⁷ we shall liue together with him: If we suffer with him, we shall also reigne with him. Yet neuerthelesse, we must not accuse him of a lie, in that he vseth those times that be past, in stead of the times to come. For whatsoeuer is come to passe in our head, we confesse it to be done in vs; in so much verelie, as we are growne vp together with him. Wherefore let none saie; If Christ be risen from death, if he be carried vp into heauen, if he sit at the right hand of God, what belongeth this vnto mée? Yes doubtles, verie much, for whatsoeuer hath hapned vnto him, thou maiest of good right estéeme that it hath happened to thy selfe. Those shall not greatlie trouble vs, which by thrones, principalities, powers and dominions, will haue to be vnderstood such princes, monarchs, & magistrates. For Paule, when he maketh mention of these, speaketh manifestlie of Angels, & of spirits that be aboue: whom in the second to the Ephesians, ¹²⁸ he calleth rulers or guiders of the world: and to the Colossians he saith; Christ hath spoiled principalities and powers, & hath led them as it were in open triumph. In which place who séeth not, that these words doo signifie vnto vs the spirits which be aduersaries vnto God?

¹²⁹ 20 But whereas it is said in the first to the Corinthians, the 15. chapter; When he hath put downe all principalitie, ¹³⁰ and rule, and power: these things, aswell Chrysostome, as diuers other interpretors, refer vnto the diuell, & other wicked spirits, being souldiers of his band; which I mislike not. Albeit, if anie will vnderstand them as concerning magistrates and principalities of this world, I will not be against it. For kings and princes haue the sword, to the intent that sinne may be kept in subiection; and that innocent subiects may be defended from violence and iniuries: which things shall take no place, when things shall be set at peace and quietnes by Christ. We might also vnder these names comprehend the good Angels, which be assigned as ministers and helpers vnto vs, while we be here in this miserable life; as we read in the epistle to the Hebrues, and as Daniel testifieth, ¹³¹ they be set ouer kingdoms, and they be the gardians of men: séeing Christ said, as touching the yoong children; Their Angels doo alwaie behold the face of the Father. But when the kingdome of Christ shall be fullie appeased, then these ministeries shall be superfluous; and therfore it is said, that they shall be taken awaie. Yea, and the labours of the sunne, moone, stars, and celestiall bodies shall not be néedfull: for therefore are they mooued, and kéepe their circuite in the world, that they may driue awaie darkenes and cold; and bicause that fruits also may be brought foorth for the defense of our infirmitie: which béeing perfectlie healed, these helps and supportations shall be at rest. Wherefore we read in the Reuelation of Iohn, that an Angel sware by him that liueth for euer, ¹³² that hereafter there should be no time anie more: which cannot be taken awaie, vnles the motions of the heauens be at rest. And therefore it is said, that all these things shall be abolished: if not as touching their substance, ¹³³ yet as touching their gifts and offices, which they exercise towards men. The same thing also may be said of ecclesiasticall dignities and functions, which now indéed further vnto edification: but when all things shall be perfect & absolute in the elect, they shall cease and haue an end.

Manie things hath Dionysius concerning the signification of the words Principalitie, power, and dominion; but yet such as are spoken onlie of him: for among the rest of the fathers, there is verie little extant as touching these things; and that for good cause: for the holie scriptures teach not these things, bicause they further not to our saluation. Wherefore they, ¹³⁴ which be of the greatest iudgment in ascribing of bookes to the true authours of them, doo not thinke that Dionysius, which wrote of these things, is that Areopagita the scholer of Paule, but some later Dionysius. Neither is it likelie to be true, that that worke was in estimation long ago, séeing that ( Gregorie except, ¹³⁵ who was a Latin man) none of the ancient fathers cited those writings. I haue heard sometimes diuers saie, that these surnames of Angels were commonlie translated by a metaphor taken of the powers of this world; and therfore they would that Paule, when he happened to make mention of Angels, remembred these names: as if he should saie; Whether they be principalities or dominions. And they alleadge the place vnto the Ephesians, where it is said; ¹³⁶ that Christ is set aboue euerie name that is named, whether it be in this life, or in the life to come. But I doo not much allow this iudgement, bicause not onlie the Rabbins, ¹³⁷ but also the holie scripture hath the name of Archangel, or Seraphim, and of Cherubim; which things declare, that among the celestiall spirits there be certeine orders and diuers offices.

21 Perhaps therefore the scripture, by the name of principalitie vnderstands the higher spirits, vnto whom is committed nothing but the charge of prouinces, empires, & kingdoms. This ment Daniel, when he wrote of the prince of the Grecians, and of the Persians, ¹³⁸ & brought in Michaël the prince of Gods people. Power, called in Gréeke ⟨…⟩, is taken of Paule for that power, which is giuen of God to worke miracles, ¹³⁹ whereby the wicked may be restrained: wherevnto answereth on the other side, ⟨…⟩, which signifieth The gift of healing. For euen as by that power wicked men were chastined, so by this the vexed were made whole. By this power Peter slew Ananias & Zaphira, Paule made blind Elimas the sorcerer, and deliuered diuers, which had sinned, into the hands of sathan. ¹⁴⁰ And those Angels in the eight chapter to the Romans, are called by this name, which be sent by God to punish the wicked. Such were they that destroied Sodom and Gomorrha; and such was that Angel, ¹⁴¹ which went betwéene the host of the Aegyptians, and the people of God, ¹⁴² and which drowned Pharao with all his in the sea; and whom Dauid sawe vpon the threshold of Areuna, destroieng the people of God; ¹⁴³ and which consumed the host of Senacherib with fire. Albeit God dooth somtime the selfe same things by euill Angels. For so Dauid writeth in the psalme; ¹⁴⁴ that God sent plages among the Aegyptians, by the hands of euill Angels. Paule [in that place to the Romans] nameth the orders of the Angels by their ministeries and offices. And it is a thing woorthie to be noted, that in the holie scriptures there be verie few things mentioned of Angels: for subtilie and earnestlie to search after them, declareth rather our curiositie, than furthereth our saluation. But those things which serue to edifieng, are most diligentlie set foorth in the scriptures: which thing I would to God that the Schoolmen had obserued, for then they had not left behind them so manie intricate and vnprofitable things, which at this daie are to no purpose, and with great offense disputed of. It is profitable for vs to vnderstand, that there be certeine Angels appointed about our affaires; for by that meanes we perceiue the goodnes of God towards vs. And on the other side also it is profitable to knowe, that there be some euill spirits, by whom we be continuallie assalted; both, that we may beware of them, and that we may implore the helpe of God against them. And these things indéed, bicause they be profitable to be knowne, the holie scripture hath not kept them in silence.

Of the estate of man; Jn Gen. 2, verse 7.

¹⁴⁵ 22 When thou hearest that God did shape man, ¹⁴⁶ thinke not onlie vpon these outward parts or lineaments, but consider the inward parts; namelie, the vppermost skin, the veines and sinewes, the powers and passages, the bones, marowe, and these instruments of our life, which lie hidden within. But I consider thrée principall things in the creation of man. First, consultation; Let vs make man. Secondlie; God formed him of the dust. Thirdlie; that He breathed in his face the breath of life. Thou shalt not read that it was so doone in other liuing creatures. And yet thou maist find the verbe of making or forming in other places attributed vnto the heauens, ¹⁴⁷ and to other things; namelie, in the 95. psalme; ¹⁴⁸ His hands haue formed the drie land. In the 45. of Esaie; It is I that formed the light. ¹⁴⁹ In the seuenth of Amos; He formed grashoppers. But it is not the last or least dignitie of mans bodie, that the same is of an vpright stature. Whereof Ouid; VVhere stooping vnto earth, each beast doth downeward bend: A face vpright to man he gaue, to heauen for to tend. And he formed him out of the earth. Wherefore the name of Adam, was of earth; as if thou shouldest saie, sproong of the earth. Albeit some saie, that it was of Adom, that is Red; bicause that earth was red. First therefore is formed the instrument, that is to wit, the bodie: next was added the moouer, that is the soule, which should vse the same. He breathed in his face or nostrils. For Appaijm first signifieth the nostrils; then, by the figure Synecdoche, by a part, the whole is taken for the countenance and face. Here it may signifie both: first, the nostrils; bicause those, by drawing of breath, doo chéeflie shew life: secondlie, if thou vnderstand it for the face, therin appéere excellent tokens of the soule and of the life. Some would the metaphor to be taken from the forming of glasses. ¹⁵⁰ For by blowing thorough certeine instruments they shape cups, boules, and diuers sorts of vessels. Howbeit, consider thou that here there is a metaphor, séeing God neither hath mouth, nor yet dooth breath: euen as he also hath no hands, by which he might frame mens bodies. But in these things it behooueth that thou vnderstand the mightie power of God, his commandement, and most present strength. As touching the words Neschama, and Nephesch, they both of them somtime signifie a blast of wind, or a breath: and otherwhile they be taken for substance, and for the soule, bicause the life is chéeflie reteined and shewed by drawing of breath. Yea, & the Latine word Anima, that is the soule, ¹⁵¹ is so called of wind and blast. In Gréek it is ⟨…⟩. It is also called of the Grecians ⟨…⟩, of refrigeration or cooling. So as all these proper spéeches may séeme to haue conspired togither about the naming of the soule; that it should be so called of breathing out.

Héerevpon, by reason of a double signification of the foresaid word, bicause it signifieth both the soule and a blast, there ariseth a double exposition. The first saith; ¹⁵² By the commandement of God was the nostrils or face of mans bodie breathed into, and so he receiued life and soule: not that that blast was the soule, but a certeine signe that the same should be planted in man by an outward beginning, and that the works of nature should not be expected, as the rest of the liues are had of other liuing creatures. And so we reade in the Gospell, that Christ breathed vpon the Apostles, and said; ¹⁵³ Receiue yee the holie Ghost. And yet was not that blast the nature of the holie Ghost, but a signe thereof, that he would from without come into their soules, and that by the worke of Christ. Againe, in taking of that word for a blast, we might saie, that God breathed; that is, he made man himselfe to breath; that is, after the bodie was made, he gaue him the power of breathing: so as he being aliue, and indued with a soule, might be séene and beheld. The second interpretation is, that that blast is taken for the soule, which is giuen vnto vs by God. And they saie, that Nischmath. doth chéefelie signifie that which is diuine and reasonable; that doth God giue vnto vs. And where it is added; Man was made a liuing soule: Nephesch signifieth a sensible life, whereof other liuing creatures be partakers. Which thing plainelie declareth vnto vs, that a soule reasonable is giuen vnto vs from aboue by God, ¹⁵⁴ and hath with it all power that other inferiour creatures haue.

Hence is excluded a double error. For we must not thinke, that the soule is of the substance of God, ¹⁵⁵ for that is vnuariable, and immutable: but the soule may become miserable, and it appeareth to be most inconstant. Furthermore, it is no blast of the nature and substance of the dieng man: neither must it on the other side be accounted of the same qualitie and nature, that the liues be of other liuing creatures, bicause it is most certeine, that in them is no vnderstanding, séeing in the 32. psalme, it is said of the horsse and of the mule, that in them there is no vnderstanding. And other beasts might thinke themselues wrongfullie subdued vnto men, if they had bin indued with the same kind of soule. But this opinion néedeth not to be confuted by manie reasons, séeing the best philosophers were displeased therewith:

¶ Looke the propositions out of the second chapter of Genesis, in the end of this booke.

¹⁵⁶ 23 But héere they doubt, whether all the soules of men were created by God at the beginning, or else be made by him, and planted in bodies, according as the course of nature séemeth to require. There be some haue thought, that they were all created at the beginning; among whome also there were manie of the Iewes. And among vs Origin hath bin reckoned of that opinion. And it séemes that they were vpon this cause mooued héerevnto; for that a reasonable soule being incorruptible, is not procreated of anie matter. And therefore they saie, that the same being by God made of nothing, it might not be trulie said of him, that he rested the seauenth daie from all his worke as touching creation. But this opinion hath no likelihood of truth. For séeing the soule is the liuelie part and fourme of the bodie, it séemeth that the bringing foorth of them should be both ioined togither. Moreouer, I would demand whether they be idle, or doo something, all the while that they haue their being before the bodie? If thou saie that they be idle, it séemeth absurd, that things should be so long time destitute of their working. But if so be they doo something, that must of necessitie be either good or euill. But the scripture in the ninth to the Romanes, ¹⁵⁷ pronounceth plainelie of Iacob and Esau, that before they had done either good or euill.

But that which mooueth more, is the historie of the creation, which sheweth vnto vs, that the soule was made euen when the bodie was wrought out of the earth. For séeing there is no mention made thereof before, and that the production of so notable a thing should not haue bin kept in silence, it remaineth to be vnderstood, that it was made by God euen then, when we reade, that it was inspired or blowne in by him. But that reason, which concerneth the ceasing from all his labour, we may easilie answere, if we saie, that now also God doth worke, either through the continuall gouernement of things; or else bicause, whatsoeuer things he maketh, are referred to the former, and be of the same kind that those be which were made in the first sixe daies. But why the bodie was first made before the soule, this reason is shewed by the fathers: bicause, if the soule should haue bin brought in before the bodie, it might haue bin idle, being without the organe and instrument of his actions. But this order hath God obserued, ¹⁵⁸ that alwaies should be first prepared those things, wherein the more excellent things should abide; and then to bring in the things themselues, that they might worke so soone as euer they be made. First the earth was discouered from the waters, then the Sun and the Moone were made, which should exercise their power and strength vpon the earth and plants thereof. All beasts were first made, and all the springs and plants of the earth; and last of all, man, which should be set ouer all these things, that immediatelie after he was created, he might haue somewhat to doo. In like manner now, the bodie is first, and then followeth the soule, least it should be idle. By which purpose of God we are taught, that amo~g vs this also may be done, that the more anie men doo excell, the more readie matter of working is ministred vnto them, least they should liue idlie.

24 Moreouer, man (saith Aben-ezra ) being made a liuing soule, he straitwaie mooued himselfe: the first man was not created to be weake as yoong children be, which cannot guide themselues and walke; but after the manner of other liuing creatures, which walke immediatelie after they be brought foorth:) or else he shewed the tokens of the presence of the soule; moouing (I meane) and sense. ¹⁵⁹ For these two (as Aristotle affirmeth) séemed to all the ancient philosophers to be the chéefe effects of the soule. Of this blast of God vpon the dust or claie, whereof the bodie of man was compact (we perceiuing the same to be so mightie, as it quickned forthwith, & gaue strength to all members) there is gathered a good argument for the easines of our resurrection. ¹⁶⁰ For if his spirit shall blowe againe vpon the ashes of the dead, they shall most easilie put on againe their soules, as it is described in the 37. chapter of Ezechiel, where he sheweth, that by the breath of the spirit of God those bones were quickened; which last renewing of bodies, shall so far excell this, as Paule calleth this first man Of the earth, earthie; and the latter he calleth both spirituall and heauenlie.

¹⁶¹ 25 But let vs sée how it is true that is auouched [in the ninth of Genesis] that the bloud is the soule. This the Manicheis cannot abide in the old testament, and reprooue it as a lie: for they vtterlie renounce the old bookes. And that which is written in Genesis, ¹⁶² Leuiticus, and Deuteron. they taunt with these arguments. In the first to the Corinthians the 15. chapter it is said; Flesh and bloud shall not inherit the kingdome of God, therefore bloud is not the soule: otherwise Paule had excluded soules out of the kingdome of heauen. Further, Christ in the gospell saith; ¹⁶³ Feare not those which kill the bodie, and haue not to doo with the soule: if so be that the bloud be the soule, then without controuersie, the tyrants haue to doo with it, they shed it, they destroie it, &c: while they kill the holie martyrs of God. These arguments are two maner of waies dissolued by Augustine against Adimantus. ¹⁶⁴ In the old testament the speaking is of the liues of brute beasts, but the arguments, which these men bring out of the new testament, conclude as touching a reasonable and humane soule: wherefore their owne argument hath reprooued them vnwares. But the more throughly to confute their first argument, note, that when Paule in that place speaketh of the resurrection to come, he by flesh and bloud meaneth, that the conditions of a mortall bodie shall be taken awaie from the saints at the resurrection. Which thing, the words alleadged there by him doo declare; It is sowne in corruption and mortalitie, but it shall rise againe in contrarie conditions.

But thou imaginest, that aswell the life of brute beasts, as the soules of men are called bloud. That must be a figuratiue spéech, to be interpreted by the figure Metonymia, as it were the signe put for the thing signified. In like maner as Augustine testifieth against Adimantus; the Lord doubted not to saie, ¹⁶⁵ This is my bodie, when he gaue the signe of his bodie. Seing therefore the bloud is a signe of the presence of the soule, therefore it may be called the soule it selfe. Againe, as by the same figure, the thing conteining is taken for the thing conteined. For who is ignorant, that the soule of man is after a sort conteined in the bloud, which being spilt and consumed, it cannot abide any longer in the bodie: yea, and it is so ioined to the same, as it followeth in a maner the affections, and perturbations thereof so long as we liue in this life. Yea, & some haue thought that it was therfore decréed, that men should refraine from eating of bloud, least they should become of beastlie maners; which they saie are easilie carried into our mind, if we should eate the bloud of wild beasts: which thing I haue alleadged, not as though I allow this to be the cause why God gaue that commandement, but to declare the coniunction euen of mans soule with the bodie.

26 But how man is the image of God, it is declared at the beginning of Genesis, ¹⁶⁶ where it is written, that God said; Let vs make man after our image and likenes, that hee may haue dominion ouer the foules of the aire, ¹⁶⁷ the fishes of the sea, and the beasts of the earth. Where it appeareth, that herein standeth the image of God, that he should be ruler ouer all creatures, euen as God is the ruler ouer all things. ¹⁶⁸ Augustine dooth oftentimes refer this to the memorie, mind and will, which being faculties of one and the selfe-same soule, doo represent (as he saith) the thrée persons in one substance. Howbeit this doctrine of Augustine, dooth rather shew the cause of the image. For man is not set aboue other creatures, to haue dominion ouer them, for anie other cause, but in respect that he is indued with reason, which plainelie sheweth it selfe by these thrée faculties. But yet this is not all that the image of God is bound vnto. For it is not inough to gouerne and rule well the creatures of God, with memorie, mind, and will; except we both vnderstand, remember, and will those things, which be pleasing vnto God. For if our mind remaine infected, as it is, with sinne; it will not lawfullie haue dominion of things, but will rather exercise tyrannie against them. ¹⁶⁹ Wherefore the image of God is the new man, which vnderstandeth the truth of God, and is desirous of the righteousnes thereof; as Paule hath taught vs, when he writeth to the Colossians; ¹⁷⁰ Put vpon you the new man, which is shaped againe in the knowledge of God, according to the image of him which created him. Where we sée, that the knowledge of God is true & effectuall, to lead vnto the image of perfection. And this is more expreslie set foorth in the epistle to the Ephesians; ¹⁷¹ Put you on the new man, which is created according to God, in righteousnes and true holines. When our mind is both indued with the knowledge of God, and adorned with righteousnes, then dooth it trulie expresse God. For righteousnes, and the knowledge of diuine things are nothing else, but a certeine flowing in of the diuine nature into our minds.

But perhaps thou wilt vrge, that after this maner a woman also is the image of God. We saie, that if thou compare hir with the rest of the creatures, she is the image of God; for she hath dominion ouer them, and hath the vse of them. But in this place thou must compare hir vnto man, and then is she not said to be the image of God, bicause she dooth not beare rule ouer the man, but rather obeieth him. Wherefore Augustine in the 13. chapter of his booke De trinitate said; If it be vnderstood of man and woman, in respect that they be indued with mind and reason, it is méet that they should be according vnto the image of God: but the woman being compared vnto man, as touching the actions and affaires of this life, she is not the image of God, bicause she was created to be a helper of man. And in the same place he hath another exposition, ¹⁷² but the same allegoricall. He saith, that we be called men, séeing we contemplate God; and that we are of good right bare headed, bicause we must there repose our selues with incessant indeuour: for vnsearchable is the end of diuine things. But we are called women (saith he) when we descend with our cogitations vnto the care of earthlie things. There it is méet to haue the head couered, bicause a measure must be vsed, and we must take héed, that we be not too much plunged in worldlie things. Howbeit we must not leane vnto allegoricall interpretations. The exposition which we alledged before is plaine.

¶ Of the image of God, looke more in the propositions out of the first & second chapters of Gen. in the end of this booke.

¹⁷³ 27 The image of anie man is the forme, wherby it representeth him. A similitude of anie man is a qualitie, wherein it resembleth him. What this image then is, let vs most absolutelie declare. ¹⁷⁴ A man not onlie hath the power & strength of vnderstanding, whereby he is not far from God; but he is also created with most excellent and heauenlie qualities. He is indued with iustice, wisdome, mercie, temperance, and charitie. But the verie full image of God, is Christ, as touching his diuine nature; ¹⁷⁵ and further, as concerning his humane nature, so much as there can be of the similitude of God in it: as appéereth in the first to the Hebrues, the first to the Colossians, ¹⁷⁶ and in the eight chapter to the Romans. Againe; This is my welbeloued sonne in whom I am well pleased. We were made, to the end we should be such: for we haue vnderstanding, and are capable of diuine perfections. In them we were made, but we cannot be restored vnto them, ¹⁷⁷ vnlesse it be by the helpe and example of Christ, who is the principall and true image. How much we be the image of God, it appéereth by our felicitie, which we haue one and the same with our God; I meane, in louing and knowing. But if thou demand, by what power men rule ouer things? Doubtlesse not by bodilie strength: for as touching that, the most part of liuing creatures excéed vs. ¹⁷⁸ Wherefore this is doone by reason, counsell, and art: by which man not onelie mastereth and taketh these liuing creatures, but he also mooueth and changeth excéeding great & weightie things. This power is chéeflie restored by faith; ¹⁷⁹ Thou shalt walke vpon the adder and dragon: ¹⁸⁰ Psal. 91. Daniel was cast vnto the lions; Christ liued among wild beasts in the wildernes; Paule tooke no harme by the viper; Samson and Dauid ouercame the lions.

As touching this dominion ouer beasts, there ariseth a difficultie; ¹⁸¹ wherefore were these wild beasts made, that they should be a trouble vnto men? I answer, to the intent that wicked children might be chastened. After sinne, a scourge was méete for him; sinne armed our owne seruants against vs: for which cause the irruption and inuasion of beasts was sent, as testifieth the scripture in the fift of Ezechiel; ¹⁸² I will send hunger and wicked beasts among you. Vnto the righteous man all appéered to be méeke and quiet. And now, albeit that they haue rebelled, yet it happeneth that verie few perish thereby. And if anie man be destroied by them, there commeth profit vnto vs two maner of waies by it. First, it is an example of the seueritie of God, as in the Samaritans, which were slaine by the lions; the second booke of Kings, the 17. chapter: ¹⁸³ in the children which were killed by the beares, ¹⁸⁴ bicause they mocked Elizeus; the second booke of Kings, the second chapter: in the disobedient prophet, which the lion killed: the first of Kings, ¹⁸⁵ the 13. chapter. Furthermore, it is shewed how great the maiestie of God is, that euen the wild beasts doo reuenge the iniurie doone vnto him. Lastlie, behold here with me the goodnes of God towards vs, which hath bounded this hurtfull cattle within the precincts of the desert and solitarie places, and in a maner permitted them to wander but onelie in the night. Here also may man sée his calamitie after sinne, that he being such and so notable a creature, should perish with the sting of one little sillie scorpion, or by the biting of a mad dog. But yet neuertheles, the wild beasts haue not béene able, in respect of sinne, vtterlie to shake off the yoke of men; they feare and tremble at the sight of him, yea, and thou maist sée a child to rule, beate, and threaten the greatest beasts. In him they doo reuerence the image of God. ¹⁸⁶

28 This image is not properlie ment as touching the bodie, séeing God is not of bodilie substance; yet is it not far from the similitude of God, séeing as an instrument it expresseth manie similitudes of God, which lie hidden in the soule. But there were some among the Hebrues, which affirmed that this was also spoken as concerning the bodie, if thou shalt respect those images and similitudes, wherein God shewed himselfe to be séene vnto the Patriarks and Prophets. For he appéered as the sonne of man, ¹⁸⁷ the first chapter of Ezechiel, the seauenth chapter of Daniel, & the sixt of Esaie. Which reason of theirs, ¹⁸⁸ if it were to be allowed, we saie that this was the rather true, by reason of the incarnation of Christ; to wit, that such a bodie was giuen vnto man, as God did before hand determine, that his word should take vpon him. But (as I haue said) this is vnderstood of the inward man; namelie, of the soule, whereof the bodie is the instrument, and therefore not altogither strange from that similitude. Wherefore thou hast héere the true knowledge of man. Man is a creature of God, ¹⁸⁹ formed according to the image of his maker. By which declaration, not onelie his nature indued with reason is knowne, but also his properties, and his end; namelie felicitie, that according to this his constitution, he should liue in such actions, as may expresse the image of God.

Héerevpon depend the lawes, both of nature and of man, euen that this image may be restored and preserued, that man may kéepe frée dominion. Héereof it commeth, that of this excellent state, and condition of mans nature, procéedeth all vertues; as to be iust, valiant, and indued with charitie. From this condition of mans nature we may gather, that vertues are ingraffed in man by nature: and that the arguments, wherby Aristotle in his second book of Ethicks prooueth the contrarie, taketh place in this our corrupted nature. Thou maist also consider the goodnes of God, for that the felicitie of man (ouer and besides the excellent actions of vertue) requireth abundance of outward things, séeing those be instruments; for by riches, as by instruments, we doo manie things: and therefore God would at the beginning adorne the first man, with such great riches and empire. Also man by this place is admonished of his dutie, maner and fourme of all his actions. ¹⁹⁰ How often soeuer he is about to doo anie thing, let him saie with himself: Is this to shew my father? Is this to liue according to the image? By this also we learne, how conuenient is our deliuerance by Christ. For séeing our perfection consisteth in this, that we should reteine the image of God, which was obscured by the fault of our first parents, it was verie méet, that the same should be againe imprinted in men by Christ, that is, by his spirit, which is the verie liuelie image of God. And héereby we may learne, what dignitie the Church of God is of; what maner of citizens it hath, and requireth; namelie, such as be like vnto God: finallie, when thou hearest that God created man, thou must call to mind as touching the bodie, the whole workemanship of all the instrumentall parts, and the commodities and ornaments of the seuerall members: and as touching the soule, all the powers, qualities, and actions which are found therein.