The Institution of Christian Religion

But for as much as Satan, to the end to root out our Faith, hath alway moved great contentions, partly concerning the divine essence of the Son, and of the Holy ghost, and partly concerning their distinction of Persons. And as in a manner in all ages he hath stirred up wicked spirits to trouble the true teachers in this behalf: so at this day he travaileth out of the old embers to kindle a new fire: therefore here it is good to answer the perverse foolish errors of some. Hitherto it hath ben our purpose, to lead as it were by the hand those that are willing to learn, and not to strive hand to hand with the obstinate and contentious. But now the truth which we have already peaceably showed, must be rescued from the cavillations of the wicked. All be it my chief travail shall yet be applied to this end, that they which give gentle and open ears to the word of God, may have whereupon steadfastly to rest their foot. In this point, if any where at all in the secrete mysteries of Scripture, we ought to dispute soberly, and with great moderation, and to take great heed that neither our thought nor our tongue proceed any further than the bounds of God's word do extend. For how may the mind of man by his capacity define the immeasurable essence of God, which never yet could certainly determine how great is the body of the Son, which yet he daily seeth with his eyes? yea how may she by her own guiding attain to discuss the substance of God, that can not reach to know her own substance? Wherefore let us willingly give over unto God the knowledge of him self.¹ For he only, as Hilary sayeth, is a convenient witness to him self, which is not known but by himself. We shall give it over unto him, if we shall both conceive him to be such as he hath opened himself unto us, and shall not else where search to know of him, than by his own word. There are to this end written five homilies of Chrysostom against the Anomei. Yet the boldness of Sophisters could not be restrained by them from babbling unbridledly. For they have behaved them selves in this behalf no whit more modestly than they are wonted in all other.

But for as muche as Satan, to the ende to roote out our Faith, hath alway moued great cōtentions, partly concernyng the diuine essence of the Sonne, and of the Holy ghost, and partly cōcernyng their distinction of Persones. And as in a maner in all ages he hath stirred vp wicked spirites to trouble the true teachers in this behalfe: so at this day he trauaileth out of the olde embres to kyndle a new fyre: therfore here it is good to answere the peruerse foolishe errours of some. Hitherto it hath ben our purpose, to leade as it were by the hande those that ar willyng to learne, and not to striue hande to hande with the obstinate and contentious. But nowe the truthe which we haue already peasably shewed, must be reskued from the cauillations of the wicked. All be it my chiefe trauayle shall yet be applied to this ende, that they whyche geue gentill and open eares to the woord of God, may haue whervpon stedfastly to rest their foote. In this poynt, if any where at all in the secrete mysteries of Scripture, we ought to dispute sobrely, and with greate moderation, and to take great hede that neyther oure thought nor oure tongue procede any further than the boundes of Goddes woorde dooe extende. For howe may the mynde of man by his capacitie define the immeasurable essence of God, whiche neuer yet coulde certainly determine howe great is the body of the Son, which yet he daily seeth with his eyes? yea howe may she by her owne guidyng atteyn to discusse the substaunce of God, that can not reache to knowe her owne substaunce? Wherfore lette vs willingly geue ouer vnto God the knowledge of him selfe.