Common Places, Part 1 · Chapter 2
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, In Rom. 1, verſe. 19.ſaith, Read after in ye fourth Chapter.that that which is knowne of God is manifeſt among them. In the Gréek we read foreign; As if wée ſhould ſaie, That which may be knowen of God. Which therefore is ſaid, bicauſe there be many diuine myſteries, Naturallie we can not vnderſtand the myſteries of God.vntounto which wée cannot by nature attaine: as is this, that God would iuſtifie vsus fréelie, forgiue our ſins through Chriſt crucified, and reſtore theſe verie bodies of ours vntounto eternall felicitie. Theſe & ſuch other like, the nature of things teacheth vsus 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 vntounto God, which they attained vntounto by a naturall inſtinct. And Paule reduceth all thoſe things, Two things of God wee naturallie knowe.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. Wherein chieflie conſiſteth the maieſtie of God.Alſo the commoditie and profit of things created taught them the Maieſtie of God, which conſiſteth chieflie in this, that he dooth good vntounto all things. Theſe be the things which God beſtowed vponupon the Ethnikes: but they abuſed the gifts of God. Wherfore verie well agréeth with them that ſimilitude, A ſimilitude.which Chryſoſtome vſeth. For thus hée ſaith: If a king ſhould giuegive 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 vponupon brothels and harlots; ſhould not this ſeruant (ſaith he) ſéeme woorthilie & rightlie to hauehave deſerued puniſhment? Euen ſo did the wiſe men among the Ethnikes behaue themſelues. The wiſe Ethnikes abuſed the gifts of God.For they receiued of GOD a verie excellent knowledge of things, wherewith when they ſhould hauehave 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 hauehave preached openlie, and beaten into the eares of the common people, thoſe things which they knew. The Philoſophers hid the knowlege which they had of God. Ariſtotles words vntounto Alexander.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: The original of ſignes and ſuperſtitions.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 vntounto images, The Philoſophers diuided the vnitie of God into parts,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 vntounto 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 hauehave done to the truth which they knew. The Philoſophers yelded not thē ſelues to the prouidence of God.Otherwiſe they would hauehave ſubmitted themſelues to the mightie power, which they acknowledged, and would hauehave ſuffered themſelues to be ruled by the prouidence of God, and would hauehave truſted to him in their aduerſities: which neuertheles they did not, The Philoſophers deſpaired.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 hauehave 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. The greate… the philoſophers, the fowler of life.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 vsus. For he conitnuallie holdeth open before our eies, the booke of the things created: he is euer calling and illuminating of vsus; but we alwaies turne awaie our mind from his doctrine, otherwiſe occupieng our ſelues. Wherefore God will caſt vsus 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 vntounto them, it was gathered, that all truth commeth of God. For it ſpringeth not from vsus: How it is yt all truth comes of God.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 vsus 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 hauehave learned thoſe truthes of Ariſtotle, or of Plato, ſo as they will giuegive God no thanks at all for them. Indéed Plato and Ariſtotle were organs and inſtruments, Teachers are inſtruments, but not auctors.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 vntounto 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. The creatures are ſignes which ſet foorth God.And thoſe ſignes, which from the beginning hauehave declared God vntounto vsus are creatures: which when the naturall philoſophers did weie, as touching the woonderfull properties & qualities of nature, they are brought vntounto the knowledge of God. How the Philoſophers knew that there is a God.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, hauehave ſingularlie well ſet foorth. But leaſt wée ſhould neglect the holie Scriptures, they alſo hauehave declared vntounto vsus euen the ſame waie. Matth. 6, 26. and 28. The holie Scriptures ſend vsus to ye creatures to learne of them. Prou. 6, 6.For Chriſt ſendeth vsus 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 vsus the Ant to be followed for his wiſedome, whereby hée prouideth in ſummer thoſe things, which ſhall be néedfull in winter. Eſaie. 1, 3.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, Pſalm. 19, 1.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. The booke of Iob.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 vntounto vsus the eternall power and diuinitie of God. But among other things, which doo chéeflie ſet foorth God vntounto vsus, is the nature of our owne ſelues. For we are made vntounto his owne image and likenes. The nature of man doth moſt reſemble God.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 vntounto God the verie ſame that we tooke of him, but that we yéeld it vntounto him, as vntounto 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: vntounto whom, as honeſt things are pleaſing, ſo vnhoneſt are diſpleaſing. I knowe that Cicero in his third booke De natura deorum, Cicero.laboureth to ouerthrowe this reaſon, whereby we would prooue that the things which we ſaie are moſt excellent in vsus, muſt not be denied vntounto God. But let him reaſon as he liſt: it is enough for vsus 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? Pſalme. 94.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 vsus. Moreouer we ſée, The feele of the conſcience dooth teſtifie that there is a God.that our conſciences doo naturallie deteſt the wickednes that we hauehave committed, and contrariwiſe reioice and be glad at our well dooing. Which thing, ſéeing it is naturallie graffed in vsus, 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 hauehave ſaid, Nothing ſo vile, but giueth a teſtimonie of God.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 vnderunder it, which if by ſearching, art, and naturall knowledge, it bée diſcouered, will reueale God vntounto vsus.
Looke In 1. Cor. Chap. 1, verſe. 21.5 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: Pſalm. 14, 1.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: Eſaie. 1, 3.Iſrael hath not knowne me. But this diuerſitie may on this wiſe be reconciled. After what manner the knowledge of God is attributed and taken awaie frō the vngodlie.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 vponupon 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 hauehave the fruition of Gods help, he was euen as if he were no God, for ſo much as they neither called vponupon him, nor looked for hope or aid of him. Some perſuaded thē ſelues that there is no God.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, Two kinds of knoledge of God.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 vntounto 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 hauehave knowne. And of this kind of knowledge ſpeaketh Paule, Rom. 1, 28.where he ſaith: And as they regarded not to knowe God, &c. And Chriſt ſhall ſaie vntounto manie, which will boaſt of the gifts and knowledge of him: Matt. 7, 23.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 giuegive it the name of diuine knowlege, and ſaith, that GOD knew not the wicked, Rom. 1, 20.ſéeing they were ſuch maner of men.
6 Neither is it in vaine that God dooth indue the vngodlie with this kind of knowledge. In 1. Sam. 5, verſe. 7.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: Exod. 9, 27.I hauehave ſinned againſt the Lord, and againſt you: make yee interceſſion to God for me. Nabuchadnezar and Darius, Dan. 3, 95. and 6, 25.after they had well conſidered what God had don vntounto Daniel, did notablie confeſſe him to be the great God: and by their proclamations vnderunder 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, Matth. 8, 29.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, Acts. 19, 15.that the arke of the Lord was not taken by the Philiſtines vnprofitablie: The fruit that came by taking of ye arke.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, hauehave 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, How wee muſt iudge of ye works of God.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 vntounto the knowledge of the proportion and knitting togither of the whole bodie. Which thing, being oftentimes neglected by vsus, 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 vponupon his merciemercy and clemencie, & on the other part vponupon 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 merciemercy 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 vntounto men; the deuill, which felt his power and might, withſtood him, ſaieng: Matth. 8, 34.Why art thou come to deſtroie vsus? 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 vsus 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, In Rom. 1, verſe. 20.the Gréek is foreign, which ſignifieth, Not able to anſwere for their faults. God vndoubtedlie did not to this end reueale theſe naturall knowledges, 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?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. What maner of excuſe Paule here ſpeaketh of.here Paule For that which is now brought in as touching weakenes, this would not the Ethnikes hauehave pretended. For they attributed all things vntounto frée will: wherfore they would not hauehave 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 vsus, nor giuegive vsus ſtrength to liue vprightlie: and that therefore it is neceſſarie for vsus to flie vntounto Chriſt. The Ethnikes pleaded not for themſelues the want of ſtrength.But bicauſe he knew that the Gentiles fled not to that excuſe, therefore he repelleth that which hée ſawe might eaſilie hauehave béen obiected; and that is ignorance. Albeit the other excuſe alſo, as concerning the weakenes of ſtrength, was not woorthie to be admitted. The excuſe alſo of weakenes is not to bee admitted.For that weakenes came by our owne fault, that is, by ſinne. Beſides this, they could not hauehave 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 vntounto them this excellent knowledge, to the end that they ſhould be inexcuſable; for that inſued by their owne fault. God vſed their wickednes to his owne glorie.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, We muſt not deſiſt from teaching, thogh men ſeeme not to profit thereby. This profit comes by true doctrine, that thereby the wicked condemne thē ſelues.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 vntounto that doctrine, which God himſelfe miniſtreth vntounto vsus. 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, Matth. 27, 4.ſaieng; I hauehave 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 hauehave 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: Eſaie. 6, 10.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, Exod. 7, 13.was the hart of Pharao euer more and more hardened.
In Rom. 1, 18.9 And the cauſe why they are inexcuſable, is declared in theſe words: Which withhold the truth in vnrighteouſnes. They attained vntounto 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 vntounto them by the lawe. Séeing therefore, that both theſe Hebrues, and thoſe Gentils hauehave 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, In whom the truth is withheld captiue.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, With what bonds the truth is bound.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 vsus) 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, The truth ſuffereth nothing in it ſelfe.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. Ariſtotle in his EthicksFor he demandeth by what meanes the incontinent perſon declineth vntounto 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 vntounto the luſts, neither doth he his part in effectuall conſidering of the truth, which before he knew. Ouid of Medea.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 vsus, 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. The better part of the ſoule exhorteth to the better things.For ſo hath God and nature framed vsus, 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 vsus backe vntounto himſelfe. Wherefore it ſhall be verie profitable for vsus, if, whenſoeuer we hauehave attained vntounto anie truth, either through ſtudie, or obſeruation of things, we reckon ſtraitwaie with our ſelues, wherevnto God calleth vsus 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 vsus, & alſo of that which we attaine vntounto by our owne ſtudie. For either of thoſe inſtructeth vsus 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, The error of the Academicks.ſéeing they earneſtlie affirme that there can be nothing certainlie taught by vsus: and ſo would not hauehave vsus to imbrace anie thing, as being ſure therof that it is true, but would hauehave vsus account all things as vncertaine and doubtfull. Likewiſe the Epicures go about to pull out of our minds thoſe things, The error of the Epicures.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, 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.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 hauehave 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. Sundrie examples of apprehenſion of the truth. Matt. 19, 22.Of which thing we hauehave a cléere teſtimonie in the Goſpell. Chriſt ſet forth vntounto the yoong man what he ſhould doo to obtaine ſaluation, the which he hearing, was not perſuaded to giuegive place, but went awaie ſorowfull. He truſted vntounto 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, Matth. 9, 9.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, Luke. 19, 6.when he had heard of the Lord, that he would turne in vntounto 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: Manie mo things are reuealed vntounto vsus by the ſcriptures, than we knowe by faith.which muſt not ſo be vnderſtood, as though we affirme, that we hauehave not more truth reuealed vntounto vsus by the ſcriptures, both of the old teſtament and new, than we doo naturallie knowe. Onelie we hauehave made a compariſon betwéene the ſelfe-ſame truth, when it is naturallie knowne, and when it is perceiued by faith.
Out of the preface vponupon Geneſis.12 And foraſmuch as God may be knowen of vsus thrée maner of waies; the firſt is deferred vntounto another life. Which waie when Moſes deſired, it was ſaid vntounto him: No man ſhall ſee me, and liue. Of the ſecond did Paule make mention vntounto the Romans: For the inuiſible things of God, Rom. 1, 20.&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, 1. Cor. 1, 21.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 vntounto vsus the workmanſhip of the world, How God may bee knowne by the workmanſhip of the world.he ſheweth things whereby we may picke out the inuiſible knowledge of God. But this waie leaneth altogither vponupon faith: for except we beléeue the words of God, we ſhall obteine nothing. Wherefore it is written vntounto the Hebrues: Heb. 11, 3.By faith we vnderſtand that ye worlds were made. Wherefore in beholding the creatures of God, let vsus 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 hauehave 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 hauehave a knowledge of God contemplatiue, In the preface of the commentaries vponupon Ariſtotles Ethicks.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, Of contemplatiue and actuall knoledge.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 vnderunder the faith of one God the ſauiour. Afterward in the deſert they receiued lawes which ſerued vntounto actuall knowlege. And in the table of the ten cōmandements 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 vntounto the works required by God. Why theologicall cō templation goeth before actiue.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 vsus 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. How one ſelfe thing is taught one waie by diuinitie, and an other waie in the Ethicks.Neither doo I denie, but that it happeneth oftentimes, that the ſelfe-ſame things are commended in Ariſtotles Ethicks, which are cōmanded 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 giuegive credit to themſelues: but theſe giuegive credit to God, and to the words of the lawe which he hath made. Thoſe ſéeke the louelove of themſelues: theſe, are driuen by the louelove 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.
Which knowledge is preferred aboue otherSo 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 vntounto 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 vntounto 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 louelove 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 louelove and worſhip God; nay rather they be oftentimes moſt farre from him. Againe, the works which folowe that knowledge, and alſo our diuinitie, hauehave reſpect vntounto 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: Iohn. 17, 3.This is eternall life, to knowe thee the onlie true God, and Ieſus Chriſt whom thou haſt ſent.