Certain PlaCEs GATHERED OUT OF . S. Austin's Book entitled de essentia divinitatis, very necessary to understand certain dark places of the bible and especially the Prophets gathered by Herman Bodius a faithful preacher▪ and now lately turned into Inglysh.  
Imprinted At London, at the sign of the Hill, at the west door of Paul's. By William Hill. And there to be sold.  
Cum Gratia et Privilegio ad Imprimendum solum   

THE PREFACE to THE Reader  
IT is well said of the philosophers (gentle reader) a good thing is not to be prised after the greatness thereof but after the goodness. The which saying well weighed doth much speak against the perverseiud gements of manymen now adays which esteem all things by the greatness and especially books set-fourth concerning religion which be daily set fourth more and more to the glory of God (who be thanked therefore) and to the profit of the weak brethren. They think in these little books is small goodness. Me think such men as write so briefly do be'st of all for only they put in that which is necessary leaving out other trifles and those books I compayre to precious stones who in quantyt● being small yet in virtue be great neither is the greatest stone of most value & as we try stones so would I have us tri books not judging them either by greatness or lytlenesse but by the goodness using the rule that saint John giveth try the sprites weather they be of God and Paul assay all things keep that that is good. which ye must do by the word of god as, S. Paul teacheth i, Timon iiii all scripture is profitable to teach and reprove this rule if ye use I doubt not but thou wilt like good gentle reader this book of S. Austin's by me faithfully translated. Of whose praise I need not to speak. This only would I warn the of briefli that thou read it or thou judge it, This done I commit the to God whose holy spirit lead the in to all truth,  
FINIS.   

THE exposition of dark Places gathered out of. S Austen  
ALmighty God the father the son and holy ghost are three & one One in substance three in parsons Who only is unvisible & can not be seen, only immense & incomprehensible only uncircumscribed only unchangeable with out body and everlasting. Every where present but hidden every where whole but yet with out measure.  
Invisible because in his substance he can not be seen as the Apostle writeth i Timon vi whom no man hath seen and in the gospel. john i no man did see god at any time.  
Without body because he hath no bodily shape in him ne is compact of any members as. john four god is a spirit they that adore him must worship him in spirit.  
Immensus or with out measure For his quantity biggnes greatness longnes or other his quantities or qualities can not be me assured of any creature.  
Vncircumscript or discryveable. For as much he cannot be described by any means.  
In no place because he stireth not from one place to another.  
Unchangeable because he cannot be changed from that he is as he witnesseth by the prophet malachi I am the Lord and am not changed. The same God is called unchangeable because neither wrath rage repentance forgetfulness and calling to remembrance and other like affections can change by any means in his substance.  
He is called immortaul or everlasting in that he cannot die and wheresoever in the sacred bible the holy scripture doth ascribe affections or motions of the mind or any parts of man's body unto God as head hear eyes & other like these and such other are not to be understanded if ye will understand them truly not after the letter as the story lieth after which sort the Jews and heretics only wise in earthly things, take it  
imagining God to have abody and to be contained in a place  
But all those must be taken spretuallye and so granted to be in him. And if any man suppose that God hath means members and is led with the affection of the mind as 〈◊〉 be, with out doubt that men maketh himself an Idol or a false GOD in his own heart.  
Wherefore when we read a head given to GOD it must be understand in a figure as I told before whereby is mente the godhead which was before all things and to which all things are in subjection.  
By the hears of his head figuratively must be understand the holy angels or all the elect and chosen saints of GOD. Daniel vii I did behold till seats were set and the old aged sat him down his clothes were as white as snow the hears of his head like pure wool. The same is meant by the white clothes or garments that is declared by the white hears that is the holy angels and the great numbered of Saints all in white.  
GOD is said to have eyes in that he seeth all things and nothing is hidden from him. In whose sight as the Apostle writeth no creature is invisible hebre four For all things are open and bare before his eyen in an other sort of speaking the eyes of the Lord do signefy a respect as the eyes of the lord upon the just  
Also the eyen of the Lord do signefy mistycally his commandment whereby is ministered to us the light of knowledge. Psal. xviii The Commandment of the bright giving light to the eyen.  
The hears of the Lords eye lids are the secret hidden and incomprehensible judgements of god or by them a spiritual phrase of speaking in the holy bible is noted whereof is said in the psal the hears of his eyelids to ask the Children of men, try them.  
Ears are given to God because he heareth all things and nothing is counseled from him sapiency, i. the care of heaven heareth all things.  
By the nostrils of God is meant his inspiration in to the hearts of the faithful ii, Regum xxii the smoke came down from his nostrils i They be wailful unquietness of the repentant through his inspiration,  
The face of god the knowledge of his godhead to men. Psal, lxxix Show thy face o Lord and we shall be safe that is give us the knowledge of the which is manifested to men by thy son. Other wise the face of god doth signify the invisible substance of the god head of the son of god.  
whereof he sayeth himself answering moses by his angel. Exo xxxiii thou shall see my back or my hinder parts my face thou mayst not see in which saying this is imported my incarnation thou shall see in the latter days my Godhead thou mayst not see.  
The mouth of the Lord is the son of God the father jesus christ our Lord of whom jeremy in the voice of the jews theruor, i, because we have stirred his mouth to anger: otherwise it is taken the mouth of the Lord for his commandment Esay xviii The mouth of the Lord hath spoken.  
The word of the Lord is the son of God the father as in the psal by the word of the Lord the heavens wear established he sent his word and healed them,  
The tongue of God mystecally doth signefy the holy ghost by whom god the father doth open his secrets to men psal. xliiii mi tongue the pen of a writer that writeth fast.  
The lips of the Lord the concordance Or agreement of both the testaments whereof is written Proverb, xvi. prophesying in his lips his mouth shall not err in judgement,  
The arm of God the father singularly is taken for his son as heir, xxxii, And now O Lord my God which brought thy people out of the Land of Egipte by strong hand and a bent are me.  
And for his cause the son of God is called the father's arm that every chosen creature in him is preserved, Act xxiiii  
The right hand of God the Father is his only Begotten son psal, Cxvii. the right hand of the lord maid virtue the right hand of the LORD promoted me, Otherwise it doth signify the glory of the Father & his bliss endless psalm. Cix, sit on my right hand, the right hand of the Lord doth signify all his elect Saints either in heaven or in earth on the other side by his left hand is meant reprobrate and parlones cast a way as the devil and all the ungodly.  
The hand of the Lord is the Son be cause by him all things are made Otherwise it Doth signify the power of GOD as in jeremy xviii, As the clay in the potter's hand so ye O house of Israel are in my hands.  
Thirdly it betokeneth his scourge, whip or vengeance Sophonie i and I will streache forth my hand upon juda and jerusalem job xix The hand of the lord touched me.  
The finger of God put in the singular number doth signify the holy ghost by whom the law was written in the mount Sinai in two tables of stone. Luke xi If I cast out devils in the spirit of God. etc.  
Fingeris in the plural numbered doth mean the holy prophets by whom the hosy ghost did writ the books of the law and prophets by his inspiration Psalms viii  
I shall see the heavens, the works of thy fingers by the heavens are understand the books of the law and prophets by the fingers the holy prophets:  
The image of God the father who is unvisible it is his only be gotten son Collossians i He is the image of God the father who can not be seen.  
The heart of god the father is figuratively the hidden privity of his wisdom psalm xliiii My heart hath breathed out a good word  
God also is said to have wings in so much as he doth lovingly defend his own as the hen gathering her chickens under her wings. psalm under the shadow of thy wings defend me.  
God also is said likewise to have shoulders because he doth bear patiently the weak members of jesus Christ as it were on his shoulders & in carrying he defendeth them psal. xc with his shoulders he hath overshadowed thee and under his wings thou shalt trust  
The belly of God doth signify the hidden mystery and springe of his substance or knowledge psal, Cix: out of my belly before the day star have I forgotten the. Secondarily it doth import the incomprehensible and hidden judgements of God.  
The hinder or backparts is his incarnation. Exo xxxiii: my hinder or back parts you shall see,  
The feet of God are the establishment of his might and power in that he is every where and all things are subject to him Esa. lxvi. heaven is my seat and the earth is the footstool of my feet Secondarily as by the head his godhead is meant so by his feet figuratively is betokened his man head psal. viii all things under his feet sheep & all o xens, by the feet of jesus christ is meant his holy prophets or preachers Deut xxxiii they that approach nigh his seat shall take of his learning,  
The clothes of the son of god is his flesh taken up in to heaven of his godhead Esa, xxxv. who is this the cometh from Edom which died clothes from bosra otherwise by his garments is meant his holy church which is joigned to him by faith and love.  
The book of god is the holy church Genes xlvi he shall wash in wine his clothes i, the blood of his passion his sheshe and in the blood of the grape his cloak that is his church.  
The shone do signefy mistecally his incarnation psal. lix I will streache fourth my shone into Idomeneus i I will manifest mine incarnation to the gentiles.  
The walking of the lord the coming of the son of god into the world & his return to his father psal, lxvii. thy walking was seen, o, god the ingoing of my god that dwelleth in the holy.  
God is said to ascend when the son of god carried in to heaven flesh taken of us as it were prisener psal. lxvii, he ascended into the high leading which with him captivity as aprysoner.  
God is red to hide his face when he doth keep from certain wicked parsons according to their deserts the true knowledge of him as we see it now conto pass in the people of the jews.  
He doth show his face when he entereth to the hearts of the faith full with his favourable mercy in a privy secret and close inspiration pouring in to their hearts his love to love him abundantly  
GOD doth sit not bodily as men do but in power above every creature psalm lxvi: the Lord hath reigned over the heathen god doth sit on his holy seat. God is said to sit upon the rubin which is interpreted the fullness of knowledge or multitude whereby is meant holy angels or the souls of the godly and spiritual men wherein godsitteth and reigneth invisibly for, he sitteth in them that are replenished with the knowledge and love of him proverb the soul of the just the fear of the wisdom.  
When ye read that god cometh down in to the world thereby ye shall understand that he doth so me thing among men that was not done before after this sort is the son of god said to have come down when he did take to him a true man's body of the blessed virgin marry for our satuation of whose down coming or incarnation is written psal. xvii he bowed down the heavens he came down and a mist under his feat he bowed the heavens because before his coming be sent his messengers the angels and prophets to preach his coming to men a mist was under his fet in that the ungodly blinded through there own wickedness could not acknowledge his incarnation neither as yet can.  
God is said to stand when he suffereth the weak patiently to amend their life through penance or repentance Aba iii he stood & mensured the earth & did lose the gentiles when he stood to aid them & did undo or lose them that believe in him fronthe bands of sin.  
God is said to pass over or pass by when when he giveth out of the hearts of any man forsinne in whom he was thought to dwell before through faith & learning him goeth to an other as from the jews to the gentiles from the heretics to the faithful & godly which he is not wō● to do either by changing of place or visibly but invisibli by the secret & just judgement of god.  
God is said to walk not by going from one place to an other so to believe is heresy, but his walking is to have a delight in the hearts of his elect Saints as it is written yet I will dwell in them and walk in them and I will be their lord or at the leastwise the walking of God is to go from place to place in the Holy preaching of his gospel.  
The speech of god is invisible without the sound of any voice or any other whisper by putting in secretly into minds of the godly what his will is giving them a true understanding either by opening to them things to come as to the holy prophets the which speaking by the mouth of god as some will have it is taken three manner of ways. The first through a creature subject as to Moses when he appeared in the bush and fire and to Abraham or jacob to whom he did appear by angels the second way by dreams as to Jacob the prophet zachary and joseph the husband of the blessed Mary and other holy men to whom he would open his secret the third was neither by creature that can be seen neither by a dream but by his secret inspiration touching the hearts of the faithful invysyblye he maketh them speak as in the prophets it is red when they themselves when the spre●e of god came on them cry aloud saying this saith the lord To see of the lord is to allow the that is well done as in. Gone x, & god did see all that he had made & they were veri good otherwise to see in him is to disallow the wickedness of men in knowing it Esay. lix & the lord did see & evil did appear in his eyen. Thirdly to see in him is to make us see that is to say knowing or understanding psal. cxxxviii. try me lord & know my heart &. cet. and see if the way of iniquiti be in me job. xxviii: then he did see her show her & search her out i he made us saying her showing her telling other of her & searching her out. To know in god is to make men know as Gone xxii: now do I know that thou servest the lord his knowledge beginneth not in any time seeing he knoweth all things before be in aid therefore god is said to know when he maketh men know that they which were unknown to themselves before what they were by his ask i trying they may be known to themselves of this sort is that in the law spoken of the people of Israel den xiii, that I may assay them weather they keep mi commandements or no:  
Not know in god is to refuse or reject certain cast aways and reprobate parsons Luke xiii I know ye not whence ye are, hence from me ye that do wickedness.  
God is said to be ialouse when he doth chastise scourge and correct his creature whom he would not have perrissh and thereby calleth him back to him again either is he said to be ialouse when he suffereth no sine unpunished. God is said likewise to be angry not by any motion of the mind or other perturbation which can not chance in him, but because he doth justly punish the wicked he is said to be angry that is to reward them as they have deserved and that is called the vengeance of God his angry wrath rage or fury.  
GOD is said to repent not because he is sorry for any thing that he hath done as men are for he that knoweth all things before they be done can not repent him of any thing that he hath done the repentance of god is to change any thing that he had done before as to change that which was begun this way after an other sort either from good to evil as of Saul whom the lord repented him that he made him King either from evil to good this change from good to evil from evil to good as oft as it chanceth either by the secret and just judgement of GOD either by the extreamytie of his justice or by his mercy we say that god doth repent.  
When the scripture saith that God doth not repent thereby is meant that in no case he changeth such things as he had appointed psal. Cix. The lord hath sworn and he will not repent i The father to the son thou art an everlasting priest of the order of Melchisedech The son of God is called the priest of the father not in that he is god but men in which part i manhed he offered up himself by his passion and death an acceptable Sacrifice to God the father for that he should be the priest also which is the sacrifice.  
God is said to forget when he doth not take mercy upon certain sinners and ungodly persons not by cruelty which can not be in him but through his secret and just judgement.  
God is said to harden the hearts of certain menas it is written of Pharaoh not becave almighty God doth harden their hearts through his almightiness for to believe is wicked but when their oun naughtiness ask vengeance he taketh not away the hardness of heart which they themselves do nourish by evil doing as though he doth harden them himself where as he doth permit them to be hardened by the just judgement of god.  
God is said to sleep when the only begotten son of the father did vouchsafe die for us in manhood which he had taken upon him whose death was well called a sweet sleep otherwise God is said toslepe when his father doth not watch but sleep in the hearts of certain faithful being in prosperity this sleep did our saviour figure in himself Mathewe viii when he slept in the ship in the mid waves thirdly when GOD doth succour and aid his chosen with the slowest being in great Danger in the world he is said to sleep. Psa. xliii A rise lord why dost thou sleep  
God doth watch when he showeth himself ready to defend his chosen and avenge his adversary.  
These and such other which at attributed to God by the text of holy scripture are not to be understand as the plain text lieth but figuratively. For God almighty in the substance of his godhead is a spirit and no flesh invisble without body not made of man's members and for this cause he is not to be looked out with the bodily eyes but with eyes of the mind as it is written blessed be the clean hearted they shall see God and to see God is to believe in him truly and love him with all our hearts to this saying of God that we may all attain first let us pray God to give us faith then to increase it finally to make it perfect the which if we have we shall understand all these and such other places as they ought be in the mean season to the weaker I trust my labour shall not be lost surely this was mine endeavour the which if chance hereby God the glory and praise him in all his works to whom be all praise honour and glory now And ever world without End Amen ⚜  
FINIS ☞ ❧ ⚜ ☜   

Imprinted At London, at the sign of the Hill, at the west door of Paul's. By William Hill. And there to be sold.  
ANNO. M.D.XLVIII The xiii day of 〈◊〉.  
Cum Gratia 〈◊〉 ●●●●●legio ad Imprimen●●●●olum  
❧ A Notable collection of divers and sundry places of the sacred scriptures/ which make to the declaration of the lords prayer/ commonly called the Pater noster.  
Gathered by the famous Clerk 〈◊〉 Peter viret/ Frenchman.  
And translated out o● French into Inglysh/ by Anthony Scoloker. Th● viii day of june. Anno.  
1548  
IMPRINTED at London/ by Anthony Scoloker Dwelling without Aldersgate And william Seres Dwelling. In the ●●●●rentes in holborn.  
Cum Gratia et 〈◊〉 〈◊〉 〈◊〉 solum 〈◊〉 〈◊〉