The Institution of Christian Religion

Finally let us remember that the same invisible God whose wisdom power and justice is incomprehensible, doth set before us the history of Moses as a looking glass, wherein his lively image appeareth. For as the eyes that either are grown dim with age, or dulled with any disease, do not discern any thing plainly unless they be holpen with spectacles: so, such is our weakness, that unless the Scripture direct us in seeking of God, we do forthwith run out into vanity. And they that follow their own wantonness, because they be now warned in vain, shall all to late feel with horrible destruction, how much it had ben better for them reverently to receive the secrete counsels of God, than to vomit out blasphemies, to obscure the heaven with all.¹ And rightly doeth Augustine complain that wrong is done to God when further cause of things is sought for, than his only will. The same man in an other place doth wisely warn us, that it is no less evil to move question of immeasurable spaces of times than of places. For how broad soever the circuit of the heaven is, yet is there some measure of it. Now if one should quarrel with God for that the emptiness wherein nothing is contained, is a hundred times more, shall not all the godly abhor such wantonness?

Finally lette vs remember that the same inuisible God whoes wisedome power and iustice is incomprehensyble, doth sette before vs the historye of Moses as a lokyng glasse, wherein hys liuely image appeareth. For as the eyes that eyther are growen dimme with age, or dulled wyth any disease, doe not discerne any thyng playnly vnlesse they be holpen with spectacles: so, suche is oure weakenesse, that vnlesse the Scripture directe vs in sekyng of God, we do forthwith runne out into vanitie. And they that folowe their owne wantonnesse, because they be nowe warned in vaine, shall all to late fele with horrible destruccion, howe muche it had ben better for them reuerently to receiue the secrete counsels of God, than to vomite oute blasphemies, to obscure the heauen with all.¹ And ryghtly doeth Augustyne complayne that wrong is done to God whē further cause of thinges is sought for, than his onely will. The same mā in an other place doth wisely warne vs, that it is no lesse euel to moue question of immeasurable spaces of tymes than of places. For howe brode soeuer the circuit of the heauen is, yet is there some measure of it. Nowe if one shoulde quarell wyth God for that the emptynesse wherein nothyng is conteyned, is a hundred tymes more, shall not all the godly abhore suche wantonnesse?