2. The second Chapter. Of the naturall knowledge of God by the thin

The second Chapter. Of the naturall knowledge of God by the things created: & whervnto this knowledge tendeth. And whether there be anie that knoweth not God. Out of the Epistle to the Romans, Cap. 1, verse. 19. Looke, In Sam. Cap. 6, vers. 22.

PAule in the Epistle to the Romans disputing of the naturall knowledge of God, ¹ saith, ² that that which is knowne of God is manifest among them. In the Gréek we read ⟨…⟩; As if wée should saie, That which may be knowen of God. Which therefore is said, bicause there be many diuine mysteries, ³ vnto which wée cannot by nature attaine: as is this, that God would iustifie vs fréelie, forgiue our sins through Christ crucified, and restore these verie bodies of ours vnto eternall felicitie. These & such other like, the nature of things teacheth vs not. Therfore (saith Paule) That which might be knowne of God is made manifest in them. In that place he declareth what maner of truth it is, that they withheld in vnrighteousnes. It was the knowledge of things pertaining vnto God, which they attained vnto by a naturall instinct. And Paule reduceth all those things, ⁴ that they knew, into twoo principall points: namelie, the euerlasting power of God, and his diuinitie. For by the very workmanship of this world, they knew God to be most mightie. Further, they knew by the beautie, shew, & distinction of all things, that so great a power was administred by a most high prouidence and wisedome. ⁵ Also the commoditie and profit of things created taught them the Maiestie of God, which consisteth chieflie in this, that he dooth good vnto all things. These be the things which God bestowed vpon the Ethnikes: but they abused the gifts of God. Wherfore verie well agréeth with them that similitude, ⁶ which Chrysostome vseth. For thus hée saith: If a king should giue much monie to his seruant for the furniture of his houshold, & amplifieng of his gorgious estate, to the end that his magnificence and honor might be the more manifest: and the wicked seruant should lewdlie spend the monie vpon brothels and harlots; should not this seruant (saith he) séeme woorthilie & rightlie to haue deserued punishment? Euen so did the wise men among the Ethnikes behaue themselues. ⁷ For they receiued of GOD a verie excellent knowledge of things, wherewith when they should haue worshipped and adorned him, they turned it to the worshipping of stones, and stocks, and of images. Wherfore not without cause did the wrath of God waxe hote against them.

2 And whereas it is written: It was made manifest in them: neither is it said, In all: the Scripture dooth seuer the wise and the philosophers, from the barbarous & vnskilfull multitude. For all things were not knowne to all alike: which neuertheles happened by the fault of these philosophers. For they ought to haue preached openlie, and beaten into the eares of the common people, those things which they knew. ⁸ And yet this they did not, as did the prophets and apostles, but with a proud mind kept these things among themselues, yea and after a sort hid them, that they should not be vnderstood of all men. Wherevpon the epistle of Aristotle to Alexander is much spoken of; wherein he saith, that his bookes of naturall philosophie are so set foorth by him, as if they were not set foorth. For the philosophers séemed of set purpose, to make their writings obscure, to the intent they should not be vnderstood by others. Besides this, through their arguings they polluted those excellent things which they knew to be pure. When they vnderstood that there is but one God, and iudged that hée ought to be worshipped, they gathered afterward of themselues: ⁹ Séeing the common people are not apt to worship the high diuinitie that is spred ouer all things, (for they cannot perceiue it after this maner) it shall be well doon to diuide it, and to assigne it vnto images, ¹⁰ signes of heauen, and to other creatures. And the same men, when they acknowledged that the nature of GOD was seuered from all corporall matter: that is to saie, that he is a Spirit, and therefore to be worshipped in mind and spirit: they thinking the common people to be so rude in comparison of themselues, as they could not attaine vnto this, brought in outward rites and ceremonies deuised of their owne heads, the which men hauing performed, they should thinke that they had fulfilled the seruice of God: and so by their slender reasons they corrupted that, which being pure they had gathered out of the creatures, and gaue no such credit as they ought to haue done to the truth which they knew. ¹¹ Otherwise they would haue submitted themselues to the mightie power, which they acknowledged, and would haue suffered themselues to be ruled by the prouidence of God, and would haue trusted to him in their aduersities: which neuertheles they did not, ¹² naie rather they shamefullie despaired. Cicero crieth out in his later time in an Epistle to Octauius: O that I was neuer wise! And in his bookes De natura deorum, he bringeth in Cotta, notwithstanding hée were chéefe bishop, to saie, that he would verie faine haue it prooued indéed, that there be anie gods at all. And so whilest they would not beléeue those things which they knew naturallie of God, they were not onelie wicked towards him, but also iniurious towards their neighbours. ¹³ And oftentimes the more famous philosophers they were, the more infamous life they led. According as the Poet taunteth them: Curious life they faine, but followe Bacchus vaine. For the wrath of GOD waxed hot against them. And euen as a schoolmaister that continuallie instructeth his scholler, (who yet in the meane time is thinking & dooing other things) cannot suffer so great negligence: so doth God behaue himselfe towards vs. For he conitnuallie holdeth open before our eies, the booke of the things created: he is euer calling and illuminating of vs; but we alwaies turne awaie our mind from his doctrine, otherwise occupieng our selues. Wherefore God will cast vs awaie, as naughtie schollers: neither will hée suffer so great an iniurie vnreuenged.

3 And by these woords which Paule addeth: namelie: For God hath made manifest vnto them, it was gathered, that all truth commeth of God. For it springeth not from vs: ¹⁴ but how it is of God, there be two opinions. For some saie, that therfore it is, bicause God hath made those things, by which wée may perceiue these truths. But others saie (whom I better allow) that God hath planted in our minds certaine fore-gatherings and informations, wherby we are driuen to conceiue excellent and woorthie things of the nature of God. And these knowledges of God being naturallie ingraffed in vs by God, are euerie daie more and more confirmed and made perfect by the obseruation of things created. Some doo fondlie, and no lesse wickedlie saie, that they haue learned those truthes of Aristotle, or of Plato, so as they will giue God no thanks at all for them. Indéed Plato and Aristotle were organs and instruments, ¹⁵ but yet not authors. But these men saie euen as if an Israelite should saie, that hée knew the truthes of the lawe, not by GOD, but by Moses, whereas he was but onlie a mediator & messenger of God, and one who made relation vnto the people of those things, whereof God was the author. And it is to be noted, that wheras God is a nature so disseuered from anie matter, as he cannot sensiblie be perceiued; yet he hath béene accustomed by signes and certeine sensible woords to declare himselfe. ¹⁶ And those signes, which from the beginning haue declared God vnto vs are creatures: which when the naturall philosophers did weie, as touching the woonderfull properties & qualities of nature, they are brought vnto the knowledge of God. ¹⁷ For they knew the order of causes, and the coniunction of them with their effects, and when they easilie vnderstood, that an infinite procéeding of things could not be determined, they concluded that they must attaine to some chéefe thing: and so included that there is a God. These things, both Plato, Aristotle and Galen, haue singularlie well set foorth. But least wée should neglect the holie Scriptures, they also haue declared vnto vs euen the same waie. ¹⁸ For Christ sendeth vs to the fowles of the aire, and to the lillies & grasse of the field, to the intent wée should acknowledge the singular prouidence of God, in preseruing of those things which he had brought foorth. And Salomon setteth before vs the Ant to be followed for his wisedome, whereby hée prouideth in summer those things, which shall be néedfull in winter. ¹⁹ Esaie saith, that the asse knew the manger of his lord, and the oxe his maister, but that Israel knew not his Lord. Hereby it plainlie appeareth, that we may be taught manie things by the creatures. Dauid wrote a Psalme, wherein he declared the selfesame thing, ²⁰ The heauens set foorth the glorie of God, &c. But among other bookes of the holie Scriptures, which abound in this matter, is the dialogue of the booke of Iob. ²¹ For the speakers which he bringeth in were Ethnikes, & therfore the matter is there handled onelie by naturall reasons. Manie things are spoken of there concerning the reuolutions of heauen, of the stars, of the earth, of the sea, of the light, of the winds raine, thunder, lightenings, snowe, and ise: also of beasts, as of lions, goats, harts, horsse, and Behemoth, which manie thinke to be the Elephant: and finallie of the Leuiathan the most huge beast of the sea.

4 All these things are so handeled there, as they preach vnto vs the eternall power and diuinitie of God. But among other things, which doo chéeflie set foorth God vnto vs, is the nature of our owne selues. For we are made vnto his owne image and likenes. ²² Wherefore we most of all resemble him, and especiallie as touching the soule, wherein shineth the prouidence of things to come, iustice, wisedome, and manie other most noble qualities: and also the knowledge of that, which is right and honest, lewd and dishonest. And séeing that man and his soule is not sproong vp of himselfe, but dependeth of God, it followeth that we ought not to denie vnto God the verie same that we tooke of him, but that we yéeld it vnto him, as vnto the chéefe and principall authour: reasoning after this maner: that God foreséeth all things that are done, and is a iust iudge of our déeds: vnto whom, as honest things are pleasing, so vnhonest are displeasing. I knowe that Cicero in his third booke De natura deorum, ²³ laboureth to ouerthrowe this reason, whereby we would prooue that the things which we saie are most excellent in vs, must not be denied vnto God. But let him reason as he list: it is enough for vs to be confirmed in this matter by the scriptures. In the 94. Psalme it is written: Hee which planted the eare, shall he not heare? ²⁴ Or hee which fashioned the eie, shall hee not see? Whereby wée are taught, not to withdrawe from the diuine nature, those things which be perfect and absolute in vs. Moreouer we sée, ²⁵ that our consciences doo naturallie detest the wickednes that we haue committed, and contrariwise reioice and be glad at our well dooing. Which thing, séeing it is naturallie graffed in vs, we be taught that Gods iudgment is to come: the condemnation whereof is so terrible to our mind, that somtimes it séemeth to be mad: and on the other side, it reioiceth when it hopeth to be allowed and rewarded at the tribunall seate. We might also recken vp manie other like things of this sort: howbeit they may be easilie gathered, both out of the holie Scriptures, and out of the philosophers bookes. Wherefore I will cease to adde anie more: and I count it sufficient to haue said, ²⁶ that there can be nothing found in the world so abiect and contemptible, which giueth not a testimonie of God. Of Iupiter (said the Poet) all things are full. For whatsoeuer is in the world, so long as it is preserued, so long hath it the power of God hidden vnder it, which if by searching, art, and naturall knowledge, it bée discouered, will reueale God vnto vs.

²⁷ 5 With this saieng of the Apostle séeme to disagrée other places of the scripture, wherein is taken from the wicked, the knowledge of God. Wée read in the psalmes: The foolish man said in his hart: ²⁸ There is no god. And again it is written: In the earth there is none that vnderstandeth, or seeketh after God. And to make no long recitall, it is said in the first chapter of Esaie: ²⁹ Israel hath not knowne me. But this diuersitie may on this wise be reconciled. ³⁰ The wicked, as Paule saith, being conuinced by the creatures, doo confesse that there is a God: but afterward they affirme such things of his nature and propertie, as thereby may be well inferred, that there is no God. For Epicurus said indéed that there are gods, but he remooued them from all maner of dooing, care and prouidence, so that he ascribed to him a felicitie altogither idle. Also when they saie, that there is a God, but that hée hath no regard to mans dooings, punisheth not, nor heareth such as call vpon him, and such like, it is gathered thereby, that this was their opinion, that they granted there is a God in name onlie. And therfore the Scripture denieth that they knew God. For the true God is not, as they fained him to bée: and as touching themselues, to be holpen, or haue the fruition of Gods help, he was euen as if he were no God, for so much as they neither called vpon him, nor looked for hope or aid of him. ³¹ Further, some of them were so wicked, as they went about to persuade themselues that there is no God at all. And albeit they could not bring this to passe, (their owne mind denieng, & their conscience striuing against them) yet the Scripture pronounceth of them according to their indeuours: and saith, that they knew not God. Lastlie, we must vnderstand, that the knowledge of God is of two sorts: the one effectuall, ³² whereby we are changed, so that we indeuour to expresse in works those things that we knowe; (and this knowledge of God, the holie Scriptures ascribe vnto the godlie alone:) but the other, is a cold knowledge, wherby we are made neuer a-whit the better. For we shew not by our works, that wée knowe those things, which in verie déede wée haue knowne. And of this kind of knowledge speaketh Paule, ³³ where he saith: And as they regarded not to knowe God, &c. And Christ shall saie vnto manie, which will boast of the gifts and knowledge of him: ³⁴ I knowe yee not. But to knowe God after this maner, séeing it profiteth nothing, the holie Scripture dooth oftentimes so reiect, as it vouchsafeth not once to giue it the name of diuine knowlege, and saith, that GOD knew not the wicked, ³⁵ séeing they were such maner of men.

6 Neither is it in vaine that God dooth indue the vngodlie with this kind of knowledge. ³⁶ For verelie Aristotle teacheth in his Rhetoricks, that it is a goodlie testimonie, wherby our affaires are allowed of our enimies. Wherfore it is an excellent thing to heare in the first booke of Samuel, how the Philistines, being the most gréeuous enimies of the God of Israel, confessed and pronounced his power to be so great, as they were not able to abide it: neither yet sought they out the naturall causes of the diseases, wherwith they were afflicted: when neuertheles the causes be naturall, both of the piles, hemerods; and fluxes. But when they sawe, that they were altogither, and at one time troubled with one kind of disease, they straightwaie beléeued, that they were oppressed by the hand of the GOD Iehoua: and so God inforced them against their wils to confesse his name. In like maner Pharao, who after he had béen diuerslie plagued, at the length cried out: ³⁷ I haue sinned against the Lord, and against you: make yee intercession to God for me. Nabuchadnezar and Darius, ³⁸ after they had well considered what God had don vnto Daniel, did notablie confesse him to be the great God: and by their proclamations vnder a most gréeuous penaltie, forbad that anie should blaspheme or speake euill of his name. And Iulianus the apostata, althogh otherwise most wicked, yet was constrained at his death to acknowledge the power of Christ, in saieng: O thou Galilean, thou hast gotten the victorie. And the verie diuels were driuen to the same confession, when they testified and cried out, ³⁹ that Iesus Christ is the sonne and the holie one of God; and acknowledged that he came to destroie them before the time: and confessed that they well enough knew Christ and Paule. By the same reason it is euident, ⁴⁰ that the arke of the Lord was not taken by the Philistines vnprofitablie: ⁴¹ and that the Iewes were carried awaie captiues into Babylon, euen to the intent that some worship and knowledge of God, might at the leastwise for a short season shine among forren nations. So that manie things which séeme gréeuous and desperate, haue oftentimes acceptable ends: but to what end those things will come, before the sequele appéere, we cannot perceiue. Wherfore we must not iudge of the works of God, ⁴² before the last act or part be plaied. For if wée shall gesse by the beginning or midst, we shall doo no otherwise, than if we would iudge of the whole image of Phidias by one of the fingers. Euerie part of the bodie must be thoroughlie considered before hand, if we be desirous to attaine vnto the knowledge of the proportion and knitting togither of the whole bodie. Which thing, being oftentimes neglected by vs, it followeth, that we sorrowe, that we lament, that we dispraise and blaspheme that which wée knowe not.

7 By that victorie therefore, and taking awaie of the arke, the Philistines came by some knowledge of God: although not so great as they were renewed to eternall life. Wherefore we must consider, that God dooth two maner of waies offer himselfe to be beholden of men, to the intent that on the one part, we should looke vpon his mercie and clemencie, & on the other part vpon his power and seueritie. Wherefore the greatest number of the Philistines did féele the power and strength of Iehoua. For they were vessels of wrath, made fit for destruction. But they did not sée the clemencie and mercie that came by Christ, and therfore they fled and detested the sight of him in the arke, as from a tormentor and cruell iudge: and for that cause they did not turne themselues. They draue the arke from them, neither did they receiue the true worshipping of God, forsaking their idols. Thus also, when Christ came into the world, bringing saluation vnto men; the deuill, which felt his power and might, withstood him, saieng: ⁴³ Why art thou come to destroie vs? And the Gergesenites, when they had after a strange maner lost their swine, they neither receiued nor worshipped Christ; but they méeting him, desired him to depart out of their coasts. Some write, that the countenance of God is of two sorts, to wit, the one chéerefull and amiable, which he offereth to the godlie: and the other terrible and fierce, wherewith he is séene of the wicked. But it is no néed to imagine that God hath towards vs two faces, or two heds. He is alwaies the selfe-same God, and carrieth one maner of countenance, although he be not alwaies perceiued of all men alike. For the faithfull behold him one waie, and the vnfaithfull another waie.

8 But they that be indued with this kind of knowlege Paul affirmeth to be inexcusable, ⁴⁴ the Gréek is ⟨…⟩, which signifieth, Not able to answere for their faults. God vndoubtedlie did not to this end reueale these naturall knowledges, ⁴⁵ but this came to passe through our default. Howbeit that which Paule speaketh here, séemeth to be repugnant to those things which are oftentimes mentioned, when we dispute of works and grace. For if it be true that we cannot of our own strength and frée will fulfill the lawe which we knowe, how shall these men be said to be inexcusable? For if that which we saie be true, they might easilie be excused, that they in verie déed knew this lawe by a naturall light, but that they wanted strength to fulfill so much as they knew, and therefore they séeme not to be inexcusable. But intreateth onlie of that excuse which might be alledged of ignorance. ⁴⁶ here Paule For that which is now brought in as touching weakenes, this would not the Ethnikes haue pretended. For they attributed all things vnto frée will: wherfore they would not haue said that they were destitute of strength. Onelie this remained to excuse themselues by ignorance, which defence since Paule hath cut from them, it onlie remaineth, that by their owne iudgement, they should be said to be inexcusable. But, and if they had said, that although they knew what behooued them to doo, yet that they were weake, this is it that Paule laboureth to conclude: namelie, that the knowlege of the lawe of nature made them not the better; bicause the lawe, although it bée knowne, yet it cannot alter vs, nor giue vs strength to liue vprightlie: and that therefore it is necessarie for vs to flie vnto Christ. ⁴⁷ But bicause he knew that the Gentiles fled not to that excuse, therefore he repelleth that which hée sawe might easilie haue béen obiected; and that is ignorance. Albeit the other excuse also, as concerning the weakenes of strength, was not woorthie to be admitted. ⁴⁸ For that weakenes came by our owne fault, that is, by sinne. Besides this, they could not haue béene excusable, bicause euen that little that was in their power; namelie, as touching outward actions, they perfourmed not according to their knowledge. For we are not so destitute of strength by reason of sinne, but that we be able to perfourme manie things in outward works, in which these men shewed themselues woorst of all. Wherefore it is concluded, that they were vtterlie without excuse. Neither might they plead, that they were inforced against their wils to doo those sinnes that they did. Wherfore séeing they did euill, both wittinglie and willinglie, they had no excuse. Neither is it to be thought, that God granted vnto them this excellent knowledge, to the end that they should be inexcusable; for that insued by their owne fault. ⁴⁹ When as otherwise the prouidence of God turned their wickednes to the setting foorth of his glorie and righteousnes. Thus much they profited through their sinnes, that the doctrine and knowledge, which they obteined, further them to iudgment and condemnation. Wherby we learne, ⁵⁰ that we ought not to bée feared awaie from teaching, though we sée that men béecome nothing the better: forsomuch as the selfe-same thing happeneth vnto that doctrine, which God himselfe ministreth vnto vs. This commoditie at the least-wise will arise therby, that if men wil not be conuerted by God, they shall be condemned by the testimonie and iudgment of themselues. And this séemes a thing that God most of all would: namelie, that he might be iustified when he condemneth and punisheth. The doctrine that Iudas the traitour receiued of Christ did thus much profit him, that at the length he condemned himselfe, ⁵¹ saieng; I haue sinned in betraieng the innocent bloud. For to this passe are the wicked driuen, that at the length they are condemned by their owne iudgement. And they which should haue taken profit by the doctrine, are gréeuouslie hurt by the same: as we read in the prophet Esaie the sixt chapter, when it is said: ⁵² Make blind the hart of this people, dull their eares, and shut vp their eies, least peraduenture they should see, heare, & vnderstand, and be conuerted, and I shuld heale them. Euen so by the words of Moses, ⁵³ was the hart of Pharao euer more and more hardened.

⁵⁴ 9 And the cause why they are inexcusable, is declared in these words: Which withhold the truth in vnrighteousnes. They attained vnto so much truth, as thereby they vnderstood how to behaue themselues towards God, and towards their neighbors, and yet withheld they the truth in vnrighteousnes. The verie which thing did the Hebrues, as touching the truth, which God reuealed vnto them by the lawe. Séeing therefore, that both these Hebrues, and those Gentils haue béene so gréeuouslie punished; what ought men, that be christians in profession to hope for, which withhold to themselues so great a light of the Gospell without fruit? Doubtles they shall become most wretched of all. And the thing it selfe teacheth, that they which boast of Christ, and liue dishonestly, doo at the length excéed all men, be they neuer so wicked, in naughtines and dishonestie. The truth is after a sort withheld captiue in them, ⁵⁵ which vnderstand the same, and yet expresse it not in work and life. And it is bound and tied with the chaines of naughtie lusts, the which, ⁵⁶ when they breath out from the inferiour parts of our mind, they darken the vnderstanding, and close vp the knowen truth in a darke dungeon. God doth lighten it in our minds, but through naughtie lusts it is woonderfullie darkened. We must not thinke (as Chrysostome warneth vs) that the truth of his owne nature can suffer anie thing. For the truth of his owne nature is vnchangable. But what discommoditie soeuer happeneth, ⁵⁷ the same hurteth our mind and soule. Paule in two words toucheth those things, which Aristotle in his Ethicks (when he disputeth of the incontinent person) vttereth at large. ⁵⁸ For he demandeth by what meanes the incontinent person declineth vnto vices, since that in his mind he hath a right opinion? And hée answereth, that this happeneth, by reason hée is too much affected to the particular good, which is obiected presentlie to the sense: by the weight wherof, the better part also is oppressed, so as he giueth place vnto the lusts, neither doth he his part in effectuall considering of the truth, which before he knew. ⁵⁹ Which also the Poet affirmeth of Medea, I see the best, which I allow; But yet the woorst I doo insue. All this dooth Paule teach vs, when he saith, that The wicked withhold the truth in vnrighteousnes. The truth doth alwaies as much as can be, indeuour to breake foorth into act, but it is hindered by concupiscence or lust. And this is it which is written in the first booke of the Ethicks: that the best part of the soule doth alwaies exhort and prouoke to the best things. ⁶⁰ For so hath God and nature framed vs, that the thing which wée knowe, we desire to expresse in act: which being not doone, we are reprooued by our owne iudgement. And herein appéereth the woonderfull force of the conscience, which in the more gréeuous sort of offences, can neuer be perfectlie setled.

10 To withhold the truth in vnrighteousnes, is properlie to refuse the calling of God, which continuallie by his truth, calleth vs backe vnto himselfe. Wherefore it shall be verie profitable for vs, if, whensoeuer we haue attained vnto anie truth, either through studie, or obseruation of things, we reckon straitwaie with our selues, wherevnto God calleth vs through that truth, which he laieth before our minds. By this word vnrighteousnes, the Apostle vnderstood generallie whatsoeuer sinne we commit, either against God or against men. Wherefore Paule speaketh of that truth, which is naturallie ingraffed in vs, & also of that which we attaine vnto by our owne studie. For either of those instructeth vs of most excellent things touching God. Neither is the vnrighteousnes which we commit, able to blot it out of our minds. Which thing neuertheles the Academicall philosophers indeuoured to teach, ⁶¹ séeing they earnestlie affirme that there can be nothing certainlie taught by vs: and so would not haue vs to imbrace anie thing, as being sure therof that it is true, but would haue vs account all things as vncertaine and doubtfull. Likewise the Epicures go about to pull out of our minds those things, ⁶² which by a naturall former conceit are printed in our hart⟨…⟩ concerning God. And yet neither of these were able to bring to passe that, which they indeuoured. For will they, nill they, these truthes remaine still in the minds of men, ⁶³ but (which is to be lamented) they are withholden in vnrighteousnes.

11 Perhaps thou wilt demand how it commeth to passe, that the truth which we haue by faith, is of more strength to breake out into act, than is the truth, which we naturallie perceiue. This vndoubtedlie commeth not for this cause, that one truth by it selfe, and seuerallie vnderstood, is of more force than another. For truth on both parts hath the selfe-same nature; but the difference commeth by the meane and instrument, whereby the same is perceiued. The strength of nature is corrupt, féeble, and defiled through sinne: and therefore the truth, which it taketh hold of, it hath not effectuallie. But faith hath ioined with it the inspiration of God, and the power of the holie Ghost, and therefore it taketh hold of the truth effectuallie: wherefore the diuersitie is not in the truth it selfe, but in the meane and instrument, whereby we imbrace the same. Hereof it commeth, that there we be changed, but here we remaine the selfe-same that we were before. ⁶⁴ Of which thing we haue a cléere testimonie in the Gospell. Christ set forth vnto the yoong man what he should doo to obtaine saluation, the which he hearing, was not persuaded to giue place, but went awaie sorowfull. He trusted vnto naturall strength, and therfore demanded of the Lord what he might doo to obtaine eternall life. But contrariwise, Matthew so soone as he heard of his calling, ⁶⁵ imbraced the same with so great faith, as leauing his monie and customership, he straightwaie followed Christ. And Zacheus, otherwise a man gréedie of gaine, ⁶⁶ when he had heard of the Lord, that he would turne in vnto him, he not onelie receiued him into his house with a glad hart; but also offered immediatelie to distribute halfe his goods to the poore, and to restore fourefold to those whom before he had defrauded. Wherfore the whole difference consisteth in the power, whereby the truth is taken hold of: ⁶⁷ which must not so be vnderstood, as though we affirme, that we haue not more truth reuealed vnto vs by the scriptures, both of the old testament and new, than we doo naturallie knowe. Onelie we haue made a comparison betwéene the selfe-same truth, when it is naturallie knowne, and when it is perceiued by faith.

⁶⁸ 12 And forasmuch as God may be knowen of vs thrée maner of waies; the first is deferred vnto another life. Which waie when Moses desired, it was said vnto him: No man shall see me, and liue. Of the second did Paule make mention vnto the Romans: For the inuisible things of God, ⁶⁹ &c. Last of all, we perceiue him by faith, whereof mention is oftentimes made. But in the first to the Corinthians they are both compared togither, ⁷⁰ and the one shewed to be but smallie profitable, as it was shewed in the epistle to the Romans. But in Genesis, when as Moses expresseth vnto vs the workmanship of the world, ⁷¹ he sheweth things whereby we may picke out the inuisible knowledge of God. But this waie leaneth altogither vpon faith: for except we beléeue the words of God, we shall obteine nothing. Wherefore it is written vnto the Hebrues: ⁷² By faith we vnderstand that y e worlds were made. Wherefore in beholding the creatures of God, let vs alwaies put to the strength of faith, if we will not loose our labour, and busie our selues to our owne hurt. As for these inuisible things of God, which we perceiue, they are innumerable; but they are all drawen to thrée principall points: his power, his wisdome, and his goodnes. The greatnes of the things brought foorth, the making of them of nothing, and the sudden making of them by the commandement of his onelie woord, doo inferre his most mightie power. But the workmanship, the fourme, the comelines, and the singular disposition of them, doo testifie the wisedome of the maker. The profit which we gather of them, declareth how great his goodnes is. Of so great importance it is, that we should comprehend this creation of the world by faith, as euen the articles of our beléefe haue their beginning hervpon. For this being taken awaie, neither will the first sinne be extant; the promises concerning Christ will fall, and all the strength of religion will be ouerthrowne. And séeing that all the articles of the faith are certeine rules and principles of our godlines among them all, this is reckoned the first in order: the which, since we must learne by the reuealing of God, as we must also doo all other, not by the feigned deuises of satan, or precepts of men, we must first speake of all these things, before we come to the creation it selfe.

13 In the holie scriptures we haue a knowledge of God contemplatiue, ⁷³ and that which consisteth in action. Among the philosophers actuall contemplation goeth formost, but in the holie scriptures contemplatiue hath the first place: insomuch as we must first beléeue, ⁷⁴ and be iustified by faith; afterward followe good works, and that so much the more and more abundantly as we be renewed dailie by the holie Ghost. So dooth Paule shew in his epistles: for first he handleth doctrine, afterward he descendeth to the instruction of maners, and to the order of life. So likewise the children of Israel were first gathered togither vnder the faith of one God the sauiour. Afterward in the desert they receiued lawes which serued vnto actuall knowlege. And in the table of the ten comandements the same order is obserued. For first he saith, I am the Lord thy God: which belongeth to faith or speculatiue knowledge. Afterward followe the precepts, which belong vnto the works required by God. ⁷⁵ The cause of this difference is, that mens contemplations are gotten by searching out, and by the indeuor of meditation, and therefore moderate affections are necessarie. But those things which we beléeue, are receiued by the inspiration of God: so that we néed not those preparations. And in mans reason it behooueth men first to do before they be iustified. But the order of diuine sanctification is far otherwise appointed: for first we beléeue, afterward we are iustified, then by the spirit and grace the powers of our mind are repaired, and then followe iust and honest déeds. Moreouer, the end of philosophie is to obteine that blessednes or felicitie, which may here by humane strength be obtained: but the end of christian godlines is, that in vs should be repaired that image, wherevnto we were made in righteousnes and holines of truth, that we may euerie daie growe vp in the knowledge of God, vntill we be brought to sée him with open face as he is. We can not in Aristotles Ethicks heare of the remission of sinnes, nor of the feare and confidence of God, nor of iustification by the faith of Christ, and of such like things. For these things are opened by the will of God, which can not bée gathered by naturall knowledge through anie of the creatures. ⁷⁶ Neither doo I denie, but that it happeneth oftentimes, that the selfe-same things are commended in Aristotles Ethicks, which are comanded in the holie scriptures; but then are those things the selfe-same in matter, and not so in forme, properties, and beginnings: for the respect in those things is diuers, the properties diuers, and the beginnings are not all one. Euen as the matter of rainewater, and of anie fountaine is all one; but the power, propertie, and originals, are farre diuers: for the one commeth by the heat of heauen, and by the clouds and coldnes of the middle region of the aire: but the other is brought foorth from the passages of the earth, and from the sea, and is so strained, as it becommeth swéet: or else (it so happeneth) by conuersion of the aire into water, through the coldnes of the place where the fountaine ariseth. Euen so those things, which a Christian dooth, he dooth them by the impulsion of the spirit of God. Those things which the philosophers doo, according to morall precepts, they doo them by the guide of humane reason. The philosophers are stirred vp to doo those things, bicause they so iudge it to be honest and right: but the Christians, bicause God hath so decréed. Those doo thinke to profit and make perfect themselues: these, bicause the maiestie of God must be obeied. Those doo giue credit to themselues: but these giue credit to God, and to the words of the lawe which he hath made. Those séeke the loue of themselues: these, are driuen by the loue of God alone. And of this manifold difference it commeth to passe, that one and the same thing, as touching the matter, dooth please God, and by his iudgement is condemned.

⁷⁷ So now we sée that the speculatiue knowlege is preferred aboue the actiue. For dooing is ordeined for contemplation, and not contrariwise. And no man doubteth, but that that which is ordeined for another thing, is lesse honorable than it. But it is obiected, that the contemplatiue kind dooth belong vnto action; therefore indéed we behold nature, that we may make much of the author thereof; and therefore we séeke to knowe God, to the intent we may worship him. And our diuinitie is for this cause by some called actuall. Howbeit these men, reasoning after this maner, are excéedinglie deceiued. For no science is therefore called actuall, bicause the worke attaineth vnto that knowledge, except the selfe-same thing be performed which was first knowne. When we behold nature, and the heauen, although we obtaine thereby a worship and loue towards God; yet such a knowledge must not be called actuall, bicause that is not brought to passe which we behold. For there is no man that can make nature, and heauen, and other works which followe thereof: accidentally they are said to behold them. For not all men, which behold these things, doo loue and worship God; nay rather they be oftentimes most farre from him. Againe, the works which folowe that knowledge, and also our diuinitie, haue respect vnto this; that we may knowe God more and more, vntill we shall behold him face to face, in the kingdome of heauen. And Christ our sauior confirmed this opinion, saieng: ⁷⁸ This is eternall life, to knowe thee the onlie true God, and Iesus Christ whom thou hast sent.

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← 1. Of the ends of good and euill among the · Contents · 3. The third Chapter. Concerning →

Footnotes

1. In Rom. 1, verse. 19. ↩

2. Read after in y e fourth Chapter. ↩

3. Naturallie we can not vnderstand the mysteries of God. ↩

4. Two things of God wee naturallie knowe. ↩

5. Wherein chieflie consisteth the maiestie of God. ↩

6. A similitude. ↩

7. The wise Ethnikes abused the gifts of God. ↩

8. The Philosophers hid the knowlege which they had of God. Aristotles words vnto Alexander. ↩

9. The original of signes and superstitions. ↩

10. The Philosophers diuided the vnitie of God into parts, ↩

11. The Philosophers yelded not the~ selues to the prouidence of God. ↩

12. The Philosophers despaired. ↩

13. The greate⟨…⟩ the philosophers, the fowler of life. ↩

14. How it is y t all truth comes of God. ↩

15. Teachers are instruments, but not auctors. ↩

16. The creatures are signes which set foorth God. ↩

17. How the Philosophers knew that there is a God. ↩

18. Matth. 6, 26. and 28. The holie Scriptures send vs to y e creatures to learne of them. Prou. 6, 6. ↩

19. Esaie. 1, 3. ↩

20. Psalm. 19, 1. ↩

21. The booke of Iob. ↩

22. The nature of man doth most resemble God. ↩

23. Cicero. ↩

24. Psalme. 94. ↩

25. The feele of the conscience dooth testifie that there is a God. ↩

26. Nothing so vile, but giueth a testimonie of God. ↩

27. Looke In 1. Cor. Chap. 1, verse. 21. ↩

28. Psalm. 14, 1. ↩

29. Esaie. 1, 3. ↩

30. After what manner the knowledge of God is attributed and taken awaie fro~ the vngodlie. ↩

31. Some persuaded the~ selues that there is no God. ↩

32. Two kinds of knoledge of God. ↩

33. Rom. 1, 28. ↩

34. Matt. 7, 23. ↩

35. Rom. 1, 20. ↩

36. In 1. Sam. 5, verse. 7. ↩

37. Exod. 9, 27. ↩

38. Dan. 3, 95. and 6, 25. ↩

39. Matth. 8, 29. ↩

40. Acts. 19, 15. ↩

41. The fruit that came by taking of y e arke. ↩

42. How wee must iudge of y e works of God. ↩

43. Matth. 8, 34. ↩

44. In Rom. 1, verse. 20. ↩

45. God reuealeth not him self, that we should bee inexcusable, but that foloweth thorough our owne default. If by our strength we cannot perfourme the lawe, how are wee inexcusable? ↩

46. What maner of excuse Paule here speaketh of. ↩

47. The Ethnikes pleaded not for themselues the want of strength. ↩

48. The excuse also of weakenes is not to bee admitted. ↩

49. God vsed their wickednes to his owne glorie. ↩

50. We must not desist from teaching, thogh men seeme not to profit thereby. This profit comes by true doctrine, that thereby the wicked condemne the~ selues. ↩

51. Matth. 27, 4. ↩

52. Esaie. 6, 10. ↩

53. Exod. 7, 13. ↩

54. In Rom. 1, 18. ↩

55. In whom the truth is withheld captiue. ↩

56. With what bonds the truth is bound. ↩

57. The truth suffereth nothing in it selfe. ↩

58. Aristotle in his Ethicks ↩

59. Ouid of Medea. ↩

60. The better part of the soule exhorteth to the better things. ↩

61. The error of the Academicks. ↩

62. The error of the Epicures. ↩

63. Whether truth bee stronger in it selfe, as it is laid hold on by faith, or as it is ingraffed by nature. Wherin the difference consisteth. ↩

64. Sundrie examples of apprehension of the truth. Matt. 19, 22. ↩

65. Matth. 9, 9. ↩

66. Luke. 19, 6. ↩

67. Manie mo things are reuealed vnto vs by the scriptures, than we knowe by faith. ↩

68. Out of the preface vpon Genesis. ↩

69. Rom. 1, 20. ↩

70. 1. Cor. 1, 21.
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71. How God may bee knowne by the workmanship of the world. ↩

72. Heb. 11, 3. ↩

73. In the preface of the commentaries vpon Aristotles Ethicks. ↩

74. Of contemplatiue and actuall knoledge. ↩

75. Why theologicall co~ templation goeth before actiue. ↩

76. How one selfe thing is taught one waie by diuinitie, and an other waie in the Ethicks. ↩

77. Which knowledge is preferred aboue other ↩

78. Iohn. 17, 3. ↩