Fifty Godly and Learned Sermons (The Decades)

So then by all this we may easily gather, that even in the Gentiles minds also were graven a certain knowledge of God and some precepts, whereby they knew what to desire, and what to eschew: which notwithstanding they did corrupt, and make somewhat misty with the evil affections and corrupt judgements of the flesh. For which cause God also beside the law of nature did ordain other means to declare his will, I mean, the lively tradition of the Fathers, the answers of Angels, the voices of Prophets, wonderful miracles, and written laws which he published by wise and very devout Patriarchs. All these did God ordain to be a help to the law of nature. What soever therefore is to be found among the Gentiles agreeable to trueth and honesty, that is to be referred to God the author of all goodness: and on the other side, whatsoever is contrary to the trueth that must be attributed to the corrupt nature and evil affections of mankind. In all this that I have said, ye have to note especially that here I speak of knowledge and not of ability. The knowledge of the law is after a sort manifest in the Gentiles, but the consent, the will, and ability to fulfil the law is weak and not easy to be found in them. Wherefore as we affirm that the understanding of the law must be inspired from heaven, so also we ⟨p. 107⟩say that ability to fulfil the law must of necessity be given of God above. Nature without grace, is herein without force and effect. But ¹whereas some of the Gentiles bear the name and praise of righteousness, as Melchizedek, Job, Jethro & other more, they have that not of their own ability, but of the grace of God: as by the history of Job, we may evidently gather by probable arguments. Wherefore if any of the Gentiles be saved, then are they saved, not by the works of nature, or their own deserts, but by the mercy of God in our Lord Jesus Christ.

So then by all this we may easily gather, that euen in the Gentiles mindes also were grauen a certaine knowledge of God and some precepts, whereby they knewe what to desire, and what to eschue: whiche notwithstanding they did corrupt, and make somewhat mystie with the euill affections and corrupt iudgements of the flesh. For whiche cause God also beside the lawe of nature did ordeine other meanes to declare his will, I meane, the liuely tradition of the Fathers, the aunsweres of Angels, the voices of Prophets, wonderfull miracles, and written lawes which he published by wise and very deuout Patriarches. All these did God ordeine to be a helpe to the law of nature. What soeuer therefore is to be found among the Gentiles agréeable to trueth and honestie, that is to be referred to God the author of all goodnesse: and on the other side, whatsoeuer is contrarie to the trueth that must be attributed to the corrupt nature and euil affections of mankinde. In all this that I haue sayde, ye haue to note especially that here I speake of knowledge and not of abilitie. The knowledge of the lawe is after a sorte manifest in the Gentiles, but the consent, the will, and abilitie to fulfill the law is weake and not easie to be foūd in them. Wherefore as we affirme that the vnderstanding of ye law must be inspired from heauen, so also we