2. CHAP. II. Of the Natural Knowledge of God by the Things Created: and whereunto this knowledge tendeth. And whether th
CHAP. II. Of the Natural Knowledge of God by the Things Created: and whereunto this knowledge tendeth.
And whether there be any that knoweth not God. Out of the Epistle to the Rom. 1:19.
Paul in the Epistle to the Romans disputing of the natural knowledge of God, saith, that that which is known of God is manifest among them. In the Greek we read το γνωστόν τοῦ θεοῦ; As if we should say, That which may be known of God. Which therefore is said, because there be many divine mysteries, unto which we cannot by nature attain: as is this, that God would justify us freely, forgive our sins through Christ crucified, and restore these very bodies of ours unto eternal felicity. These and such other like, the nature of things teacheth us not. Therefore (saith Paul) That which might be known of God is made manifest in them. In that place he declareth what manner of truth it is, that they withheld in unrighteousness. It was the knowledge of things pertaining unto God, which they attained unto by a natural instinct. And Paul reduceth all those things, that they knew, into two principal points: namely, the everlasting power of God, and his divinity. For by the very workmanship of this world, they knew God to be most mighty.
Further, they knew by the beauty, show, and distinction of all things, that so great a power was administered by a most high providence and wisdom.
Also the commodity and profit of things created taught them the Majesty of God, which consisteth chiefly in this, that he doth good unto all things.
These be the things which God bestowed upon the Ethnics: but they abused the gifts of God. Wherefore very well agreeth with them that similitude, which Chrysostom useth. For thus he saith: If a king should give much money to his servant for the furniture of his household, and amplifying of his gorgeous estate, to the end that his magnificence and honor might be the more manifest: and the wicked servant should lewdly spend the money upon brothels and harlots; should not this servant (saith he) seem worthily and rightly to have deserved punishment? Even so did the wise men among the Ethnics behave themselves. For they received of God a very excellent knowledge of things, wherewith when they should have worshipped and adorned him, they turned it to the worshipping of stones, and stocks, and of images. Wherefore not without cause did the wrath of God wax hot against them.
2. And whereas it is written: It was made manifest in them: neither is it said, In all: the Scripture doth sever the wise and the philosophers, from the barbarous and unskillful multitude. For all things were not known to all alike: which nevertheless happened by the fault of these philosophers. For they ought to have preached openly, and beaten into the ears of the common people, those things which they knew. And yet this they did not, as did the prophets and apostles, but with a proud mind kept these things among themselves, yea and after a sort hid them, that they should not be understood of all men. Whereupon the epistle of Aristotle to Alexander is much spoken of; wherein he saith, that his books of natural philosophy are
so set forth by him, as if they were not set forth. For the philosophers seemed of set purpose, to make their writings obscure, to the intent they should not be understood by others. Besides this, through their arguing's they polluted those excellent things which they knew to be pure. When they understood that there is but one God, and judged that he ought to be worshipped, they gathered afterward of themselves: Seeing the common people are not apt to worship the high divinity that is spread over all things,
(for they cannot perceive it after this manner) it shall be well done to divide it, and to assign it unto images, signs of heaven, and to other creatures. And the same men, when they acknowledged that the nature of God was severed from all corporal matter: that is to say, 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 themselves, as they could not attain unto this, brought in outward rites and ceremonies devised of their own heads, the which men having performed, they should think that they had fulfilled the service of God: and so by their slender reasons they corrupted that, which being pure they had gathered out of the creatures, and gave no such credit as they ought to have done to the truth which they knew. Otherwise they would have submitted themselves to the mighty power, which they acknowledged, and would have suffered themselves to be ruled by the providence of God, and would have trusted to him in their adversities: which nevertheless they did not, nay rather they shamefully despaired.
Cicero crieth out in his later time in an Epistle to Octavius: O that I was never wise! And in his books De natura deorum, he bringeth in Cotta, notwithstanding he were chief bishop, to say, that he would very fain have it proved indeed, that there be any gods at all. And so whilst they would not believe those things which they knew naturally of God, they were not only
wicked towards him, but also injurious towards their neighbors. And oftentimes the more famous philosophers they were, the more infamous life they led. According as the Poet taunteth them: Curious life they fain, but follow Bacchus vain. For the wrath of God waxed hot against them. And even as a schoolmaster that continually instructeth his scholar, (who yet in the meantime is thinking and doing other things) cannot suffer so great negligence: so doth God behave himself towards us. For he continually holdeth open before our eyes, the book of the things created: he is ever calling and illuminating of us; but we always turn away our mind from his doctrine, otherwise occupying ourselves. Wherefore God will cast us away, as naughty scholars: neither will he suffer so great an injury unrevenged.
3. And by these words which Paul addeth: namely: For God hath made manifest unto them, it was gathered, that all truth cometh of God. For it springeth not from us: but how it is of God, there be two opinions. For some say, that therefore it is, because God hath made those things, by which we may perceive these truths. But others say (whom I better allow) that God hath planted in our mind's certain fore-gatherings and information's, whereby we are driven to conceive excellent and worthy things of the nature of God. And these knowledges of God being naturally engrafted in us by God, are every day more and more confirmed and made perfect by the observation of things created. Some do fondly, and no less wickedly say, that they have learned those truths of Aristotle, or of Plato, so as they will give God no thanks at all for them. Indeed Plato and Aristotle were organs and instruments, but yet not authors. But these men say even as if an Israelite should say, that he knew the truths of the law, not by God, but by Moses, whereas he was but only a mediator and messenger of God, and one who made relation unto the people of those things, whereof God was the
author. And it is to be noted, that whereas God is a nature so dissevered from any matter, as he cannot sensibly be perceived; yet he hath been accustomed by signs and certain sensible words to declare himself. And those signs, which from the beginning have declared God unto us are creatures: which when the natural philosophers did weigh, as touching the wonderful properties and qualities of nature, they are brought unto the knowledge of God. For they knew the order of causes, and the conjunction of them with their effects, and when they easily understood, that an infinite proceeding of things could not be determined, they concluded that they must attain to some chief thing: and so included that there is a God. These things, both Plato, Aristotle and Galen, have singularly well set forth. But least we should neglect the holy Scriptures, they also have declared unto us even the same way. For Christ sendeth us to the fowls of the air, and to the lilies and grass of the field, to the intent we should acknowledge the singular providence of God, in preserving of those things which he had brought forth. And Solomon setteth before us the Ant to be followed for his wisdom, whereby he provideth in summer those things, which shall be needful in winter. Isaiah saith, that the asse knew the manger of his lord, and the ox his master, but that Israel knew not his Lord. Hereby it plainly appeareth, that we may be taught many things by the creatures. David wrote a Psalm, wherein he declared the selfsame thing, The heavens set forth the glory of God, &c. But among other books of the holy Scriptures, which abound in this matter, is the dialogue of the book of Job. For the speakers which he bringeth in were Ethnics, and therefore the matter is there handled only by natural reasons. Many things are spoken of there concerning the revolutions of heaven, of the stars, of the earth, of the sea, of the light, of the winds rain, thunder, lightnings, snow, and ice: also of beasts, as of lions,
goats, harts, horse, and Behemoth, which many think to be the Elephant: and finally of the Leviathan the most huge beast of the sea.
4. All these things are so handled there, as they preach unto us the eternal power and divinity of God. But among other things, which do chiefly set forth God unto us, is the nature of our own selves. For we are made unto his own image and likeness. Wherefore we most of all resemble him, and especially as touching the soul, wherein shineth the providence of things to come, justice, wisdom, and many other most noble qualities: and also the knowledge of that, which is right and honest, lewd and dishonest. And seeing that man and his soul is not sprung up of himself, but dependeth of God, it followeth that we ought not to deny unto God the very same that we took of him, but that we yield it unto him, as unto the chief and principal author: reasoning after this manner: that God foreseeth all things that are done, and is a just judge of our deeds: unto whom, as honest things are pleasing, so dishonest are displeasing. I know that Cicero in his third book
De natura deorum, laboreth to overthrow this reason, whereby we would prove that the things which we say are most excellent in us, must not be denied unto God. But let him reason as he list: it is enough for us to be confirmed in this matter by the scriptures. In the 94th Psalm it is written: He which planted the ear, shall he not hear? Or he which fashioned the eye, shall he not see? Whereby we are taught, not to withdraw from the divine nature, those things which be perfect and absolute in us. Moreover we see, that our consciences do naturally detest the wickedness that we have committed, and contrariwise rejoice and be glad at our well doing. Which thing, seeing it is naturally grafted in us, we be taught that God's judgment is to come: the condemnation whereof is so terrible to our mind, that sometimes it seemeth to be mad: and on the other side, it rejoiceth when it
hopeth to be allowed and rewarded at the tribunal seat. We might also reckon up many other like things of this sort: howbeit they may be easily gathered, both out of the holy Scriptures, and out of the philosopher's books. Wherefore I will cease to add anymore: and I count it sufficient to have said, that there can be nothing found in the world so abject and contemptible, which giveth not a testimony of God. Of Jupiter (said the Poet) all things are full. For whatsoever is in the world, so long as it is preserved, so long hath it the power of God hidden under it, which if by searching, art, and natural knowledge, it be discovered, will reveal God unto us.
5. With this saying of the Apostle seem to disagree other places of the scripture, wherein is taken from the wicked, the knowledge of God. We read in the Psalms: The foolish man said in his heart: There is no god. And again it is written: In the earth there is none that understandeth, or seeketh after God. And to make no long recital, it is said in the first chapter of Isaiah:
Israel hath not known me. But this diversity may on this wise be reconciled.
The wicked, as Paul saith, being convinced by the creatures, do confess that there is a God: but afterward they affirm such things of his nature and property, as thereby may be well inferred, that there is no God. For Epicurus said indeed that there are gods, but he removed them from all manner of doing, care and providence, so that he ascribed to him a felicity altogether idle. Also when they say, that there is a God, but that he hath no regard to man's doings, punisheth not, nor heareth such as call upon him, and such like, it is gathered thereby, that this was their opinion, that they granted there is a God in name only. And therefore the Scripture denieth that they knew God. For the true God is not, as they feigned him to be: and as touching themselves, to be holpen, or have the fruition of God's help, he
was even as if he were no God, for so much as they neither called upon him, nor looked for hope or aid of him. Further, some of them were so wicked, as they went about to persuade themselves that there is no God at all. And albeit they could not bring this to pass, (their own mind denying, and their conscience striving against them) yet the Scripture pronounceth of them according to their endeavors: and saith, that they knew not God.
Lastly, we must understand, that the knowledge of God is of two sorts: the one effectual, whereby we are changed, so that we endeavor to express in works those things that we know; (and this knowledge of God, the holy
Scriptures ascribe unto the godly alone) but the other, is a cold knowledge, whereby we are made never a-whit the better. For we show not by our works, that we know those things, which in very deed we have known. And of this kind of knowledge speaketh Paul, where he saith: And as they regarded not to know God, &c. And Christ shall say unto many, which will boast of the gifts and knowledge of him: I know ye not. But to know God after this manner, seeing it profiteth nothing, the holy Scripture doth oftentimes so reject, as it vouchsafeth not once to give it the name of divine knowledge, and saith, that God knew not the wicked, seeing they were such manner of men.
6. Neither is it in vain that God doth indue the ungodly with this kind of knowledge. For verily Aristotle teacheth in his Rhetoric's, that it is a goodly testimony, whereby our affairs are allowed of our enemies. Wherefore it is an excellent thing to hear in the first book of Samuel, how the Philistines, being the most grievous enemies 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 natural causes of the diseases, wherewith they were afflicted: when nevertheless the causes be natural, both of the
piles, hemorrhoids; and fluxes. But when they saw, that they were altogether, and at one time troubled with one kind of disease, they straightway believed, that they were oppressed by the hand of the God
Jehovah: and so God enforced them against their wills to confess his name.
In like manner Pharaoh, who after he had been diversely plagued, at the length cried out: I have sinned against the Lord, and against you: make ye intercession to God for me. Nebuchadnezzar and Darius, after they had well considered what God had don unto Daniel, did notably confess him to be the great God: and by their proclamations under a most grievous penalty, forbad that any should blaspheme or speak evil of his name. And Julianus the apostate, although otherwise most wicked, yet was constrained at his death to acknowledge the power of Christ, in saying: O thou Galilean, thou hast gotten the victory. And the very devils were driven to the same confession, when they testified and cried out, that Jesus Christ is the son and the holy one of God; and acknowledged that he came to destroy them before the time: and confessed that they well enough knew Christ and Paul.
By the same reason it is evident, that the ark of the Lord was not taken by the Philistines unprofitable: and that the Jews were carried away captives into Babylon, even to the intent that some worship and knowledge of God, might at the leastwise for a short season shine among foreign nations. So that many things which seem grievous and desperate, have oftentimes acceptable ends: but to what end those things will come, before the sequel appear, we cannot perceive. Wherefore we must not judge of the works of God, before the last act or part be played. For if we shall guess by the beginning or midst, we shall do no otherwise, then if we would judge of the whole image of Phidias by one of the fingers. Every part of the body must be thoroughly considered before hand, if we be desirous to attain unto the
knowledge of the proportion and knitting together of the whole body.
Which thing, being oftentimes neglected by us, it followeth, that we sorrow, that we lament, that we dispraise and blaspheme that which we know not.
7. By that victory therefore, and taking away of the ark, the Philistines came by some knowledge of God: although not so great as they were renewed to eternal life. Wherefore we must consider, that God doth two manner of ways offer himself to be beholden of men, to the intent that on the one part, we should look upon his mercy and clemency, and on the other part upon his power and severity. Wherefore the greatest number of the Philistines did feel the power and strength of Jehovah. For they were vessels of wrath, made fit for destruction. But they did not see the clemency and mercy that came by Christ, and therefore they fled and detested the sight of him in the ark, as from a tormentor and cruel judge: and for that cause they did not turn themselves. They drove the ark from them, neither did they receive the true worshipping of God, forsaking their idols. Thus also, when Christ came into the world, bringing salvation unto men; the devil, which felt his power and might, withstood him, saying: Why art thou come to destroy us? And the Gergesenites, when they had after a strange manner lost their swine, they neither received nor worshipped Christ; but they meeting him, desired him to depart out of their coasts. Some write, that the countenance of God is of two sorts, to wit, the one cheerful and amiable, which he offereth to the godly: and the other terrible and fierce, wherewith he is seen of the wicked. But it is no need to imagine that God hath towards us two faces, or two heads. He is always the self-same God, and carrieth one manner of countenance, although he be not always perceived of all men alike. For the faithful behold him one way, and the unfaithful another way.
8. But they that be endued with this kind of knowledge Paul affirmeth to be inexcusable, the Greek is εἰς τό εἶν αὐτούς ἀναπολογήτους, which signifieth, Not able to answer for their faults. God undoubtedly did not to this end reveal these natural knowledges, but this came to pass through our default. Howbeit that which Paul speaketh here, seemeth 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 free will fulfill the law which we know, how shall these men be said to be inexcusable? For if that which we say be true, they might easily be excused, that they in very deed knew this law by a natural light, but that they wanted strength to fulfill so much as they knew, and therefore they seem not to be inexcusable. But here Paul entreateth only of that excuse which might be alleged of ignorance. For that which is now brought in as touching weakness, this would not the Ethnics have pretended. For they attributed all things unto free will: wherefor they would not have said that they were destitute of strength. Only this remained to excuse themselves by ignorance, which defense since Paul hath cut from them, it only remaineth, that by their own judgment, they should be said to be inexcusable. But, and if they had said, that although they knew what behooved them to do, yet that they were weak, this is it that Paul laboreth to conclude: namely, that the knowledge of the law of nature made them not the better; because the law, although it be known, yet it cannot alter us, nor give us strength to live uprightly: and that therefore it is necessary for us to fly unto Christ. But because he knew that the Gentiles fled not to that excuse, therefore he repelleth that which he saw might easily have been objected; and that is ignorance. Albeit the other excuse also, as concerning the weakness of strength, was not worthy to be admitted. For that weakness came by our
own fault, that is, by sin. Besides this, they could not have been excusable, because even that little that was in their power; namely, as touching outward actions, they performed not according to their knowledge. For we are not so destitute of strength by reason of sin, but that we be able to perform many things in outward works, in which these men showed themselves worst of all. Wherefore it is concluded, that they were utterly without excuse. Neither might they plead, that they were enforced against their wills to do those sins that they did. Wherefore seeing they did evil, both wittingly and willingly, they had no excuse. Neither is it to be thought, that God granted unto them this excellent knowledge, to the end that they should be inexcusable; for that ensued by their own fault. When as otherwise the providence of God turned their wickedness to the setting forth of his glory and righteousness. Thus much they profited through their sins, that the doctrine and knowledge, which they obtained, further them to judgment and condemnation. Whereby we learn, that we ought not to be feared away from teaching, though we see that men become nothing the better: forsomuch as the self-same thing happeneth unto that doctrine, which God himself ministereth unto us. This commodity at the least-wise will arise thereby, that if men will not be converted by God, they shall be condemned by the testimony and judgment of themselves. And this seems a thing that God most of all would: namely, that he might be justified when he condemneth and punisheth. The doctrine that Judas the traitor received of Christ did thus much profit him, that at the length he condemned himself, saying; I have sinned in betraying the innocent blood. For to this pass are the wicked driven, that at the length they are condemned by their own judgment. And they which should have taken profit by the doctrine, are grievously hurt by the same: as we read in the prophet Isaiah the sixth
chapter, when it is said: Make blind the heart of this people, dull their ears, and shut up their eyes, least peradventure they should see, hear, and understand, and be converted, and I should heal them. Even so by the words of Moses, was the heart of Pharaoh ever more and more hardened.
9. And the cause why they are inexcusable, is declared in these words:
Which withhold the truth in unrighteousness. They attained unto so much truth, as thereby they understood how to behave themselves towards God, and towards their neighbors, and yet withheld they the truth in unrighteousness. The very which thing did the Hebrews, as touching the truth, which God revealed unto them by the law. Seeing therefore, that both these Hebrews, and those Gentiles have been so grievously punished; what ought men, that be Christians in profession to hope for, which withhold to themselves so great a light of the Gospel without fruit? Doubtless they shall become most wretched of all. And the thing it self teacheth, that they which boast of Christ, and live dishonestly, do at the length exceed all men, be they never so wicked, in naughtiness and dishonesty. The truth is after a sort withheld captive in them, which understand the same, and yet express it not in work and life. And it is bound and tied with the chains of naughty lusts, the which, when they breath out from the inferior parts of our mind, they darken the understanding, and close up the known truth in a dark dungeon.
God doth lighten it in our minds, but through naughty lusts it is wonderfully darkened. We must not think (as Chrysostom warneth us) that the truth of his own nature can suffer anything. For the truth of his own nature is unchangeable. But what discommodity soever happeneth, the same hurteth our mind and soul. Paul in two words toucheth those things, which Aristotle in his Ethics (when he disputeth of the incompetent person) uttereth at large. For he demandeth by what means the incompetent person declineth
unto vices, since that in his mind he hath a right opinion? And he answereth, that this happeneth, by reason he is too much affected to the particular good, which is objected presently to the sense: by the weight whereof, the better part also is oppressed, so as he giveth place unto the lusts, neither doth he his part in effectual considering of the truth, which before he knew. Which also the Poet affirmeth of Medea,
I see the best, which I allow; But yet the worst I do ensue.
All this doth Paul teach us, when he saith, that The wicked withhold the truth in unrighteousness. The truth doth always as much as can be, endeavor to break forth into act, but it is hindered by concupiscence or lust. And this is it which is written in the first book of the Ethics: that the best part of the soul doth always exhort and provoke to the best things. For so hath God and nature framed us, that the thing which we know, we desire to express in act: which being not done, we are reproved by our own judgment. And herein appeareth the wonderful force of the conscience, which in the more grievous sort of offenses, can never be perfectly settled.
10. To withhold the truth in unrighteousness, is properly to refuse the calling of God, which continually by his truth, calleth us back unto himself.
Wherefore it shall be very profitable for us, if, whensoever we have attained unto any truth, either through study, or observation of things, we reckon straightway with our selves, whereunto God calleth us through that truth, which he layeth before our minds. By this word unrighteousness, the Apostle understood generally whatsoever sin we commit, either against God or against men. Wherefore Paul speaketh of that truth, which is naturally engrafted in us, and also of that which we attain unto by our own study. For either of those instructeth us of most excellent things touching
God. Neither is the unrighteousness which we commit, able to blot it out of our minds. Which thing nevertheless the Academical philosophers endeavored to teach, seeing they earnestly affirm that there can be nothing certainly taught by us: and so would not have us to embrace anything, as being sure thereof that it is true, but would have us account all things as uncertain and doubtful. Likewise the Epicures go about to pull out of our minds those things, which by a natural former conceit are printed in our hearts concerning God. And yet neither of these were able to bring to pass that, which they endeavored. For will they, nill they, these truths remain still in the minds of men, but (which is to be lamented) they are withholden in unrighteousness.
11. Perhaps thou wilt demand how it cometh to pass, that the truth which we have by faith, is of more strength to break out into act, than is the truth, which we naturally perceive. This undoubtedly cometh not for this cause, that one truth by itself, and severally understood, is of more force than another. For truth on both parts hath the self-same nature; but the difference cometh by the mean and instrument, whereby the same is perceived. The strength of nature is corrupt, feeble, and defiled through sin: and therefore the truth, which it taketh hold of, it hath not effectually. But faith hath joined with it the inspiration of God, and the power of the holy Ghost, and therefore it taketh hold of the truth effectually: wherefore the diversity is not in the truth itself, but in the mean and instrument, whereby we embrace the same. Hereof it cometh, that there we be changed, but here we remain the self-same that we were before. Of which thing we have a clear testimony in the Gospel. Christ set forth unto the young man what he should do to obtain salvation, the which he hearing, was not persuaded to give place, but went away sorrowful. He trusted unto natural strength, and
therefore demanded of the Lord what he might do to obtain eternal life. But contrariwise, Matthew so soon as he heard of his calling, embraced the same with so great faith, as leaving his money and customer-ship, he straightway followed Christ. And Zacchaeus, otherwise a man greedy of gain, when he had heard of the Lord, that he would turn in unto him, he not only received him into his house with a glad heart; but also offered immediately to distribute half his goods to the poor, and to restore fourfold to those whom before he had defrauded. Wherefore the whole difference consisteth in the power, whereby the truth is taken hold of: which must not so be understood, as though we affirm, that we have not more truth revealed unto us by the scriptures, both of the Old Testament and New, than we do naturally know. Only we have made a comparison between the self-same truth, when it is naturally known, and when it is perceived by faith.
12. And forasmuch as God may be known of us three manner of ways; the first is deferred unto another life. Which way when Moses desired, it was said unto him: No man shall see me, and live. Of the second did Paul make mention unto the Romans: For the invisible things of God, &c. Last of all, we perceive him by faith, whereof mention is oftentimes made. But in the first to the Corinthians they are both compared together, and the one showed to be but smally profitable, as it was showed in the epistle to the Romans. But in Genesis, when as Moses expresseth unto us the workmanship of the world, he showeth things whereby we may pick out the invisible knowledge of God. But this way leaneth altogether upon faith: for except we believe the words of God, we shall obtain nothing. Wherefore it is written unto the Hebrews: By faith we understand that the worlds were made. Wherefore in beholding the creatures of God, let us always put to the strength of faith, if we will not lose our labor, and busy ourselves to our
own hurt. As for these invisible things of God, which we perceive, they are innumerable; but they are all drawn to three principal points: his power, his wisdom, and his goodness. The greatness of the things brought forth, the making of them of nothing, and the sudden making of them by the commandment of his only word, do infer his most mighty power. But the workmanship, the form, the comeliness, and the singular disposition of them, do testify the wisdom of the maker. The profit which we gather of them, declareth how great his goodness is. Of so great importance it is, that we should comprehend this creation of the world by faith, as even the articles of our belief have their beginning hereupon. For this being taken away, neither will the first sin be extant; the promises concerning Christ will fall, and all the strength of religion will be overthrown. And seeing that all the articles of the faith are certain rules and principles of our godliness among them all, this is reckoned the first in order: the which, since we must learn by the revealing of God, as we must also do all other, not by the feigned devises of Satan, or precepts of men, we must first speak of all these things, before we come to the creation itself.
13. In the holy scriptures we have a knowledge of God contemplative, and that which consisteth in action. Among the philosopher's actual contemplation goeth foremost, but in the holy scriptures contemplative hath the first place: insomuch as we must first believe, and be justified by faith; afterward follow good works, and that so much the more and more abundantly as we be renewed daily by the holy Ghost. So doth Paul show in his epistles: for first he handleth doctrine, afterward he descendeth to the instruction of manners, and to the order of life. So likewise the children of Israel were first gathered together under the faith of one God the savior.
Afterward in the desert they received laws which served unto actual
knowledge. And in the table of the ten commandments the same order is observed. For first he saith, I am the Lord thy God: which belongeth to faith or speculative knowledge. Afterward follow the precepts, which belong unto the works required by God. The cause of this difference is, that men's contemplations are gotten by searching out, and by the endeavor of meditation, and therefore moderate affections are necessary. But those things which we believe, are received by the inspiration of God: so that we need not those preparations. And in man's reason it behooveth men first to do before they be justified. But the order of divine sanctification is far otherwise appointed: for first we believe, afterward we are justified, then by the spirit and grace the powers of our mind are repaired, and then follow just and honest deeds. Moreover, the end of philosophy is to obtain that blessedness or felicity, which may here by human strength be obtained: but the end of Christian godliness is, that in us should be repaired that image, whereunto we were made in righteousness and holiness of truth, that we may every day grow up in the knowledge of God, until we be brought to see him with open face as he is. We cannot in Aristotle's Ethics hear of the remission of sins, nor of the fear and confidence of God, nor of justification by the faith of Christ, and of such like things. For these things are opened by the will of God, which cannot be gathered by natural knowledge through any of the creatures. Neither do I deny, but that it happeneth oftentimes, that the self-same things are commended in Aristotle's Ethics, which are commanded in the holy scriptures; but then are those things the self-same in matter, and not so in form, properties, and beginnings: for the respect in those things is diverse, the properties diverse, and the beginnings are not all one. Even as the matter of rainwater, and of any fountain is all one; but the power, property, and originals, are far diverse: for the one cometh by the
heat of heaven, and by the clouds and coldness of the middle region of the air: but the other is brought forth from the passages of the earth, and from the sea, and is so strained, as it becometh sweet: or else (it so happeneth) by conversion of the air into water, through the coldness of the place where the fountain ariseth. Even so those things, which a Christian doth, he doth them by the impulsion of the spirit of God. Those things which the philosophers do, according to moral precepts, they do them by the guide of human reason. The philosophers are stirred up to do those things, because they so judge it to be honest and right: but the Christians, because God hath so decreed. Those do think to profit and make perfect themselves: these, because the majesty of God must be obeyed. Those do give credit to themselves: but these give credit to God, and to the words of the law which he hath made. Those seek the love of themselves: these, are driven by the love of God alone. And of this manifold difference it cometh to pass, that one and the same thing, as touching the matter, doth please God, and by his judgment is condemned.
So now we see that the speculative knowledge is preferred above the active. For doing is ordained for contemplation, and not contrariwise. And no man doubteth, but that that which is ordained for another thing, is less honorable than it. But it is objected, that the contemplative kind doth belong unto action; therefore indeed we behold nature, that we may make much of the author thereof; and therefore we seek to know God, to the intent we may worship him. And our divinity is for this cause by some called actual.
Howbeit these men, reasoning after this manner, are exceedingly deceived.
For no science is therefore called actual, because the work attaineth unto that knowledge, except the self-same thing be performed which was first known. When we behold nature, and the heaven, although we obtain
thereby a worship and love towards God; yet such a knowledge must not be called actual, because that is not brought to pass which we behold. For there is no man that can make nature, and heaven, and other works which follow thereof: accidentally they are said to behold them. For not all men, which behold these things, do love and worship God; nay rather they be oftentimes most far from him. Again, the works which follow that knowledge, and also our divinity, have respect unto this; that we may know God more and more, until we shall behold him face to face, in the kingdom of heaven. And Christ our savior confirmed this opinion, saying: This is eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent.