The Institution of Christian Religion

¶The .i. Chapter. That the knowledge of God, and of our selves, are things conjoined: and how they be linked the one with the other.

¶The .i. Chapter. That the knowledge of God, and of oure selues, are thynges conioyned: and howe they bee lyncked the one wyth the other.

Again it is certain, that man never cometh unto the true knowledge §2of himself, unless he have first beholden the face of God, and from beholding thereof do descend to look into himself. For (such is ⟨image 10⟩the pride that is naturally planted in us) we alway think our selves righteous, innocent, wise & holy, until that with manifest proves we be convinced of our unrighteousness, filthiness, folly and uncleanness. But we are not convinced thereof, if we look upon our selves only, and not upon God also, who is the only rule whereby this judgement ought to be tried. For because we are naturally inclined to hypocrisy, therefore a certain vain resemblance of righteousness doeth abundantly content us in stead of righteousness in deed. And because there appeareth nothing among us, nor about us, that is not defiled with much filthiness, therefore that which is somewhat less filthy pleaseth us as though it were most pure, so long as we hold our selves within the bounds of mans uncleanness. Like as the eye that is used to see nothing but black, thinketh that to be pure white, which yet is but darkish white, or brown. Yea, we may yet more plainly discern by our bodily sense how much we are blinded in considering the powers of the soul. For if at mid day we either look down upon the ground, or behold those things that round about lye open before our eyes, then we think our selves to have a very assured and piercing force of sight: but when we look up to the sun, and behold it with fixed eyes, then that same sharpness that was of great force upon the ground is with so great brightness by & by dazzled & confounded, that we are compelled to confess that the same sharp sight which we had in considering earthly things, when it cometh to the sun is but mere dullness. Even so cometh it to pass in weighing our spiritual good things. For while we look no further than the earth, so long well contented with our own righteousness, wisdom and strength, we do sweetly flatter our selves and think us in manner half gods. But if we once begin to raise up our thought unto God, and to weigh what a one he is, and how exact is the perfection of his righteousness, wisdom and power, after the rule whereof we ought to be framed:

Againe it is certaine, that man neuer commeth vnto the true knowledge §2of himselfe, vnlesse he haue firste beholden the face of God, and from beholdinge thereof do descende to loke into himselfe. For (suche is ⟨image 10⟩the pride that is naturally planted in vs) we alwaye thinke oure selues righteous, innocente, wise & holy, vntill that wyth manifest proues we be conuinced of oure vnryghteousnes, filthynes, follye and vncleannes. But we are not conuinced thereof, if we looke vpon oure selues onely, and not vppon God also, who is the onely rule whereby this iudgemente oughte to be tried. For because we are naturally inclined to hypocrisie, therefore a certayne vaine resemblaunce of ryghteousnes doeth aboundantly contente vs in steade of righteousnes in dede. And because there appeareth nothing among vs, nor aboute vs, that is not defyled wyth much filthines, therefore that whiche is somewhat lesse filthy pleaseth vs as thoughe it were moste pure, so longe as we holde oure selues within the boundes of mans vnclennesse. Lyke as the eye that is vsed to see nothing but blacke, thinketh that to be pure white, whiche yet is but darkesh white, or brown. Yea, we may yet more plainli discerne by our bodely sense how much we are blinded in cōsidering ye powers of the soule. For if at mid day we either loke down vpon the ground, or behold those things that round about lye open before our eyes, then we thinke our selues to haue a very assured and pearcing force of sighte: but when we loke vp to the sonne, and behold it wt fixed eyes, then yt same sharpnes that was of great force vpon ye ground is wt so great brightnes by & by daseled & confounded, yt we ar compelled to confesse that the same sharpe sight which we had in consyderyng earthly thyngs, whē it commeth to the sonne is but mere dullnes. Euen so cōmeth it to passe in weying our spyrytual good thyngs. For while we loke no further than the earth, so long wel contented wt our own righteousnes, wisedom and strength, we do swetely flatter our selues and thynke vs in maner halfe gods. But if we once begin to raise vp our thought vnto God, and to weie what a one he is, and how exacte is the perfeccion of hys ryghteousnesse, wisedom and power, after the rule whereof we oughte to bee framed:

then that which before did please us in our selves with false pretence of righteousness, shall become loathsome to us as greatest wickedness: then that which did marvellously deceive us under colour of wisdom shall stink before us as extreme folly: then that which did bear the face of strength shall be proved to be most miserable weakness. So slenderly doth that which in us seemeth even most perfect, answer in proportion to the pureness of god.

then that which before did please vs in our selues with false pretēce of righteousnes, shal become lothsome to vs as greateste wyckednesse: then that which did maruellously deceiue vs vnder colour of wisedome shal stinke before vs as extreame follye: then that whiche did beare the face of strength shalbe proued to be most miserable wekenesse. So sclenderly doth that which in vs semeth euen most perfect, answere in proportion to the purenes of god.

Hereof proceeded that trembling and amazedness, wherewith the §3Scripture in many places reciteth that the holy men were stricken and astonished so oft as they perceived the presence of God. For when we see that they which in his absence did stand assured and unmoved, so soon as he discloseth his glory, begin so to quake and are so dismayed, that they fall down, yea are swallowed up and in manner as destroyed with fear of death: it is to be gathered thereby that man is never sufficiently touched and inwardly moved with knowledge of his own baseness until he have compared himself to the majesty of God.¹ But of such dismaying we have often examples both in the Judges and in the Prophets: so that this was a common saying among the people of god: We shall die, because the Lord hath appeared unto us. And therefore the history of Job, to throw men down with knowledge of their own folly, weakness, and uncleanness, bringeth alway his principal ⟨p. 2⟩proof from describing Gods wisdom, strength and cleanness. And that not without cause. For we see how Abraham, the nearer that he came to behold the glory of God,² the better acknowledged himself to be earth and dust. We see how Elijah could not abide to tarry his coming to him with uncovered face: so terrible is the beholding of him. And what may man do that is but corruption and a worm, when even the Cherubins for very fear must hide their faces? Even this is it that the Prophet Isaiah speaketh of: The sun shall blush and the moon shall be ashamed, when the Lord of hosts shall reign, that is to say, when he displayeth his brightness and bringeth it nearer to sight, then in comparison thereof the brightest thing of all shall be darkened. But howsoever the knowledge of God & of our selves, are with mutual knot linked together, yet the order of right teaching requireth that first we entreat of the knowledge of God, and after come down to speak of the knowledge of our selves.

Hereof proceded that trembling and amasednesse, wherewith the §3Scripture in many places reciteth that the holy men wer striken and astonished so ofte as they perceiued the presence of God. For when we se that they whiche in his absence did stande assured and vnmo•ed, so sone as he discloseth hys glorye, beginne so to quake and are so dismayed, that they fall downe, yea are swallowed vp and in manner as destroyed with feare of death: it is to be gathered thereby that manne is neuer sufficiently touched and inwardly moued wyth knowledge of his owne basenesse vntil he haue compared himselfe to the maiestie of God.¹ But of suche dismaying we haue often examples bothe in the Iudges and in the Prophetes: so that this was a common saying among the people of god: We shal die, because ye Lord hath appeared vnto vs. And therfore the history of Iob, to throw men down wt knowledge of their owne follye, weakenesse, and vncleannesse, bryngeth alwaye his prinycpal ⟨p. 2⟩profe from describing Gods wisedome, strength and cleannes. And that not without cause. For we see how Abraham, the nerer that he came to beholde the glory of God,² the better acknowledged hymselfe to be earth and dust. We see how Elias could not abide to tary his comming to him with vncouered face: so terryble is the beholdyng of hym. And what may man do that is but corrupcion and a worme, when euē the Cherubins for very feare must hyde their faces? Euen thys is it that the Prophete Esay speaketh of: The sunne shall blushe and the moone shalbe ashamed, when the Lord of hostes shall reigne, that is to saye, when he displayeth his bryghtnes and bryngeth it nerer to sight, thē in comparison therof the bryghtest thyng of all shalbe darkened. But howesoeuer the knowledge of God & of our selues, ar wt mutuall knot lynked together, yet ye order of right teaching requireth that first we entreate of the knowledge of God, and after come down to speake of the knowledge of our selues.

1. 1Jud. xiii.xxii. Esa. vi.v. E•e. •.i.Iud. xiii.xxii. Esa. vi.v. E•e. •.i.
2. 2Gen. xviii xvii. i. K••. xix.xiii. Esa. xiiii.xxiii. Isaiah. ii.x. and .xix.Gen. xviii xvii. i. K••. xix.xiii. Esa. xiiii.xxiii. Esay. ii.x. and .xix.

¶ The .ii. Chapter. ¶What it is to know God, and to what end tendeth the knowledge of him.

¶ The .ii. Chapter. ¶What it is to knowe God, and to what ende tendeth the knowledge of hym.

I Mean by the knowledge of God, not only that knowledge whereby we conceive that there is some God, but also that, whereby we learn so much as behoveth us to know of him, and is profitable for his glory, finally so much as is expedient. For, to speak properly, we cannot say that God is known where there is no religion nor godliness. But here I do not yet touch that special kind of knowledge whereby those men that are in themselves reprobate and accursed do conceive God the redeemer in Christ the mediator: but I speak only of that first and simple manner of knowledge, whereunto the very order of nature would have led us, if Adam had continued in state of innocency. For although no man, sith mankind is in this ruin, can perceive God to be either a father, or author of salvation, or in any wise favourable, unless Christ come as a mean to pacify him toward us: yet it is one thing to feel that God our maker doth by his power sustain us, by his providence govern us, by his goodness nourish us, and endue us with all kinds of blessings: and an other thing to embrace the grace of reconciliation offered us in Christ. Whereas therefore the Lord first simply appeareth as well by the making of the world, as by the general doctrine of the Scripture, to be the Creator, and then in the face of Christ to be the redeemer: here upon arise two sorts of knowing him, of which the former is now to be entreated of, and then the other shall orderly follow in the place fit for it. For although our mind cannot conceive the knowledge of God, but that it must give to him some kind of worship, yet shall it not be sufficient simply to know that it is he only that ought to be honoured and worshipped of all men, unless we be also persuaded that he is the fountain of all good things, to the end that we should seek for nothing else where but in him. I ⟨image 11⟩mean hereby, not only for that as he hath once created this world, so by his infinite power he sustaineth it, by his wisdom he governeth it, by his goodness he preserveth it, and specially mankind he ruleth by his righteousness and judgement, suffereth by his mercy, and save guardeth by his defence:

I Meane by the knowledge of God, not onely that knowledge whereby we conceyue that there is somme God, but also that, wherby we learne so muche as behoueth vs to know of him, and is profitable for his glory, finally so much as is expedient. For, to speake properly, we cannot say that God is knowen where there is no relygion nor godlynesse. But here I dooe not yet touche that speciall kynde of knoweledge whereby those menne that are in theymselues reproba•e and accursed dooe conceyue God the redemer in Chryste the mediatoure: but I speake onely of that firste and symple manner of knowledge, whervnto the very order of nature woulde haue ledde vs, yf Adam hadde continued in state of innocencye. For althoughe no manne, syth• mankinde is in this ruine, can perceiue God to be either a father, or authour of saluacion, or in any wise fauourable, vnlesse Christ come as a meane to pacifie him towarde vs: yet it is one thing to fele that God our maker doth by his power sustein vs, by his prouidēce gouerne vs, by his goodnes nourish vs, and endue vs with al kindes of blessinges: and an other thing to embrace the grace of reconciliaciō offered vs in Christ. Wheras therfore the Lord fyrst simply appeareth as well by the makinge of the world, as by ye general doctrine of the Scripture, to be the Creator, and then in the face of Christe to be the redemer: here vpon arise two sortes of knowing him, of which the former is now to be entreated of, and then the other shal orderly folow in ye place fit for it. For although our minde cannot conceiue the knowledge of God, but that it muste geue to hym some kinde of worship, yet shall it not be sufficient simply to knowe that it is he onely that oughte to bee honoured and worshipped of all menne, vnlesse we be also perswaded that he is the fountaine of al good things, to the ende that we shoulde seke for nothing els where but in him. I ⟨image 11⟩meane hereby, not onely for that as he hath once created this worlde, so by his infinite power he susteineth it, by his wisedome he gouerneth it, by his goodnes he preserueth it, and speciallye mankinde he ruleth by his righteousnes and iudgement, suffreth by his mercye, and saue gardeth by his defense:

but also because there can no where be found any one drop either of wisdom, or of light, or of righteousness, or of power, or of uprightness, or of sincere trueth, which floweth not from him or whereof he is not the cause: to this end verily, that we should learn to look for and crave all these things at his hand, and with thanksgiving account them received of him. For this feeling of the powers of God is to us a me•e schoolmaster of godliness, out of which springeth religion. Godliness I call a reverence of God joined with love of him which is procured by knowledge of his benefits. For men will never with willing obedience submit themselves to God, until they perceive that they owe all things to him, that they are nourished by his fatherly care, that he is to them the author of all good things, so that nothing is to be sought else where than in him. Yea they will never yield themselves truly and with all their hart wholly to him, unless they assuredly believe that in him is perfect felicity reposed for them.

but also because there can no where be founde any one droppe either of wisedom, or of lyght, or of rightousnes, or of power, or of vprightnesse, or of sincere trueth, whiche floweth not from him or wherof he is not the cause: to this ende verely, that we shoulde learne to looke for and craue all these thinges at his hande, and wyth thankesgeuing accompt them receiued of him. For this felinge of the powers of God is to vs a me•e scholemaster of godlynes, out of which springeth religion. Godlines I cal a reuerēce of God ioined with loue of him which is procured by knowledge of hys benefytes. For men wyll neuer with willing obediēce submit themselues to God, vntil thei perceiue that they owe all thinges to him, that they are nourished by his fatherly care, that he is to them the author of al good thinges, so yt nothyng is to be sought els where than in hym. Yea they will neuer yelde themselues truly and with all their hart wholly to hym, vnlesse they assuredly beleue that in hym is perfect felicite reposed for them.

Therefore they do but trifle with vain speculations, which in entreating of this question, do make it their purpose to discuss, what thing God is, where it rather behoveth us to know what manner one he is, and what agreeth with his nature. For to what end serveth it to confess as Epicure doeth, that there is a God, which doth only delight him self with idleness, having no care of the world? Finally, what profiteth it to know such a God with whom we may have nothing to do? But rather the knowledge of him ought to serve to this end, first to frame us to fear and reverence, then that by it guiding and teaching us, we may learn to crave all good things at his hand, and to account them received of him. For how can any thought of God enter into thy mind, but that thou must therewithal by and by think, that forasmuch as thou art his creature, therefore thou art of right subject and bond to his authority, that thou owest him thy life, that whatsoever thou enterprisest whatsoever thou doest, ought to be directed to him. If this be tr•w, then truly it followeth, that thy life is perversely corrupted if it be not framed to obeying of him, forasmuch as his will ought to be our law to live by. Again, thou canst not clearly see him, but that thou must needs know that he is the fountain & original of all good things, whereupon should grow both a desire to cleave unto him, and an assured trust in him, if mans own corruptness did not draw his mind from the right searching of him. For first of all, the godly mind doth not as by a dream imagine to her self any god at adventure, but steadfastly beholdeth the only one and true God: and doth not falsely forge of him whatsoever her self liketh, but is content to believe him to be such a one as he discloseth him self, and doth alway with great diligence beware that with presumptuous rashness she pass not beyond his will, and so wander out of the way. And when she so knoweth him, because she understandeth that he governeth all things. she assuredly trusteth that he is her safekeper and defender, and therefore wholly committeth her self to his faith? Because she understandeth that he is the author of all good things, therefore if any thing trouble her, or ⟨p. 3⟩if she want any thing by and by she flieth to him for succour, looking for help at his hand.

Therefore they doe but tryfle with vaine speculations, which in entreating of this question, do make it their purpose to discusse, what thyng God is, where it rather behoueth vs to knowe what maner one he is, and what agreeth with his nature. For to what ende serueth it to confesse as Epicure doeth, that there is a God, whych doth only delyte him self wyth ydlenesse, hauing no care of the world? Finally, what profiteth it to knowe such a God wyth whom we may haue nothyng to doo? But rather the knowledge of hym ought to serue to thys ende, fyrst to frame vs to feare and reuerence, then that by it guydynge and teachyng vs, we may learne to craue all good thynges at hys hande, and to accompt them receiued of hym. For how can anie thought of God enter into thy mind, but that thou must therwithal by and by thinck, that forasmuch as thou art his creature, therfore thou art of right subiect and bonde to his authorite, that thou owest him thy life, that whatsoeuer thou enterprisest whatsoeuer thou doest, ought to be directed to him. If this be tr•w, then trewly it foloweth, that thy life is peruersly corrupted if it be not framed to obeyng of him, for asmuche as his will ought to be our law to liue by. Againe, thou canst not clerely se him, but that thou must nedes know yt he is the fountayn & original of al good thyngs, whervpon shulde grow both a desire to cleaue vnto him, and an assured trust in him, if mannes own corruptnes did not draw his mind from the right serching of hym. For first of all, the godly minde doth not as by a dreame ymagine to her selfe any god at aduenture, but stedfastly beholdeth ye only one and trew God: and doth not falsely forge of him whatsoeuer her selfe lyketh, but is content to beleue him to be such a one as he discloseth him self, and doth alway with great diligence beware that with presumptuous rashnes she passe not beyond his wyll, and so wander out of the way. And when she so knoweth him, bicause she vnderstandeth that he gouerneth al things. she assuredlye trusteth that he is her safekeper and defendour, and therfore wholly cōmitteth her selfe to his fayth? Because she vnderstandeth yt he is the author of al good things, therfore if any thing trouble her, or ⟨p. 3⟩if she want any thing by and by she flieth to him for succoure, loking for helpe at his hande.

Because she is persuaded that he is good and merciful, therefore with assured confidence she resteth on him, and doubteth not in all her evils to find ready remedy in his merciful kindness. Because she knoweth him to be her Lord and father, therefore she determineth that he is worthy that she should in all things have regard to his authority, reverence his majesty, procure the advancement of his glory, and obey his commandments. Because she seeth that he is a righteous judge and armed with his severity to punish sins, therefore she alway setteth his judgement seat before her eyes, and with fear of him withdraweth and restraineth her self from provoking his wrath. Yet is she not so afraid with the feeling of his judgement, that she would convey her self from it, although there were a way open to escape it: but rather she doeth no less love him, while he extendeth vengeance upon the wicked, than while he is beneficial to the godly, forasmuch as she understandeth that it doth no less belong to his glory that he hath in store punishment for the wicked and evil doers, than that he hath reward of eternal life for the righteous. Moreover she doeth not for only fear of punishment refrain her self from sinning: but because she loveth and reverenceth him as her father, attendeth on him and honoureth him as her lord, therefore although there were no hell at all, yet she dreadeth his only displeasure. Now behold what is the pure and true religion, even faith joined with an earnest fear of god: so that fear may contain in it a willing reverence, and draw with it a right form of worshipping such as is appointed in the law. And this is the more heedfully to be noted, because all men generally do worship God, but few do reverence him, while each where is great pompous show in ceremonies, but the pureness of heart is rare to be found.

Because she is persuaded that he is good and mercifull, therfore with assured confidence she resteth on him, and douteth not in al her euils to fynde ready remedy in his mercifull kindnes. Because she knoweth him to be her Lorde and father, therefore she determineth that he is worthy that she shoulde in all thynges haue regard to his authoritie, reuerence his maiestie, procure the aduauncement of his glory, and obey his commandementes. Because she seeth yt he is a righteous iudge and armed with his seueritie to punish sinnes, therfore she alway setteth his iudgement seate before her eies, and with feare of him withdraweth and restraineth her selfe from prouoking his wrath. Yet is she not so afrayed with the felyng of his iudgement, that she would conuey her self from it, although there were a way open to escape it: but rather she doeth no lesse loue him, while he extendeth vengeaūce vpon the wicked, than while he is beneficiall to the godly, for asmuche as she vnderstandeth that it doth no lesse belong to his glory that he hath in store punishment for the wycked and euyl doers, thā that he hath reward of eternal life for the righteous. Moreouer she doeth not for only feare of punishment refraine her self from synning: but because she loueth and reuerenceth him as her father, attendeth on him and honoureth him as her lorde, therefore although there were no hel at al, yet she dreadeth his onely displeasure. Now behold what is the pure and trew religion, euē faith ioyned with an earnest feare of god: so that feare may conteine in it a willyng reuerence, and drawe with it a ryghte forme of worshipping such as is appointed in the lawe. And this is the more hedefully to be noted, because al men generally do worship God, but fewe do reuerence hym, while eche where is great pompous shewe in ceremonies, but the purenesse of heart is rare to be founde.

Truly, they that judge rightly, will alway hold this for certain,§3 that there is graven in the minds of men a certain feeling of the Godhead, which never can be blotted out. Yea that this persuasion, that there is a god, is even from their generation naturally planted in them and deeply rotted within their bones, the very obstinacy of the wicked is a substantial witness, which with their furious striving yet can never wind them selves out of the fear of God. Although Diagoras and such other do jest and laugh at all that hath in all ages ben believed concerning religion: although Dionysius do scoff at the heavenly judgement: yet that is but a laughter from the teeth forward, because inwardly the worm of conscience gnaweth them much more sharply than all whose searing irons. I allege not this that Cicero saith, that errors by continuance of time grow out of use, and religion daily more and more ever•ase•h and waxeth better. For the world (as a little hereafter we shall have occasion to show) travaileth as much as in it lieth to shake of all knowledge of God, and by all means to corrupt the worshipping of him. But this only I say, that when the dull hardness, which the wicked do desirously labour to get to despise God withal, doth lie piningly in their hearts, yet the same feeling of God, which they would most of all desire to have utterly destroyed, liveth still, and sometime doeth utter it self: whereby we gather that it is no such doctrine as is first to be learned in schools but such a one whereof every man is a teacher to himself even from his mothers ⟨image 12⟩womb, and such a one as nature suffereth none to forget, although many bend all their endeavour to shake it out of their mind. Now, if all men be borne and do live to this end, to know God, and the knowledge of God is but fickle, and lightly vanisheth away, unless it proceed thus far: it is evident, that they all swerve out of kind from the law of their creation that do not direct to this mark all the whole thoughts and doings of their life. Of which the Philosophers themselves were not ignorant.¹ For Plato meant nothing else, when he oftentimes taught, that the sovereign good of the soul is the likeness of God, when the soul having throughly conceived the knowledge of him is wholly transformed into him.

Truly, they that iudge rightlye, will alwaye holde this for certayne,§3 that there is grauen in the mindes of men a certaine feling of the Godhead, which neuer can be blotted out. Yea that this perswasion, yt there is a god, is euen from their generation naturally plāted in them and depely roted within their bones, the very obstinacy of the wicked is a substā ciall witnesse, which with their furious striuing yet can neuer winde thē selues out of the feare of God. Although Diagoras and suche other doe iest and laugh at al that hath in al ages ben beleued cōcerning religion: although Dionisius do scoffe at the heauenly iudgement: yet that is but a laughter from the teeth forward, because inwardly the worme of conscience gnaweth them much more sharpely thā al whose searyng yrons. I alledge not this that Cicero sayth, yt errors by continuance of tyme grow out of vse, and religion daily more and more euer•ase•h and waxeth better. For the world (as a little hereafter we shall haue occasion to shew) trauaileth as much as in it lieth to shake of all knowledge of God, and by al meanes to corrupt the worshipping of him. But this onely I say, that when the dul hardnes, which the wicked do desirously labor to get to despise God withal, doth lie piningly in their hartes, yet the same feling of God, whyche they woulde moste of al desire to haue vtterly destroied, liueth still, and sometyme doeth vtter it self: whereby we gather that it is no suche doctrine as is first to be learned in scholes but suche a one whereof euery man is a teacher to himselfe euen from his mothers ⟨image 12⟩wombe, and suche a one as nature suffreth none to forgette, although many bend all their endeuoure to shake it out of their mind. Now, if almen be borne and do liue to this end, to know God, and the knowledge of God is but fickle, and lyghtely vanisheth away, vnlesse it procede thus farre: it is euident, that they all swarue out of kinde from the law of their creation that do not direct to this marke al the whole thoughtes and dooynges of their lyfe. Of whiche the Philosophers themselues were not ignorāt.¹ For Plato meant nothyng els, when he oftentymes taught, that the soueraign good of the soule is the likenes of God, whē the soule hauing throughly conceiued the knowledge of hym is wholly transformed into him.

1. 1In phaedrone & chaeetero

Therefore very aptly doth Grillus reason in Plutarch, where he affirmeth, that men, if religion be once taken from their life, are not only nothing better than brute beasts, but also many ways much more miserable, for that being subject to so many sorts of evils they continually draw fourth a troublesome and unquiet life: and that therefore the worshipping of God is the only thing that maketh them better than brute beasts, by which alone they aspire to immortality.

Therfore very aptly doth Grillus reason in Plutarche, where he affirmeth, that men, if religion be once takē from their lyfe, are not onely nothynge better than brute beastes, but also many waies muche more miserable, for that being subiect to so many sortes of euils they continually draw fourth a troublesome and vnquiet life: and that therfore the worshipping of God is the only thyng that maketh thē better than brute beastes, by which alone they aspire to immortalite.

¶ The .iii. Chapter. That the knowledge of God is naturally planted in the minds of men.

¶ The .iii. Chapter. That the knowledge of God is naturally planted in the myndes of men.

WE hold it out of controversy, that there is in the mind of man, even by natural instinction, a certain feeling of the godhead. For to the end that no man should flee to the pretence of ignorance, God himself hath planted in all men a certain understanding of his divine majesty: the remembrance whereof, with pouring in now and then as it were new drops, he continually reneweth: that when all, not one excepted, do know that there is a God, and that he is their maker, they may all be condemned by their own testimony, for that they have not both worshipped him, and dedicate their life to his will. But truly if the not knowing of God be any where to be found, it is likely that there can no where else be any example of it more than among the grossest sorts of peoples and furthest from civil order of humanity,¹ But (as the heathen man saith) there is no nation so barbarous, no kind of people so savage, in whom resteth not this persuasion that there is a God. And even they that in other parts of their life, seem very little to differ from brute beasts, yet do continually keep a certain seed of religion. So throughly hath this common principle possessed all mens minds, and so fast it sticketh within all mens bowels. Sith then from the beginning of the world there hath ben no country, no city, yea no house that could be without religion, in this is implied a certain secrete confession that a feeling of the godhead is written in the hearts of all men. Yea and idolatry it self is a substantial proof of this persuasion. For we know how unwillingly man abaseth himself to honour other creatures above himself. Therefore when he had rather worship a block and a stone, than he would be thought to have no god: it appeareth that ⟨p. 4⟩imprinted persuasion of God is of most great force, which is so impossible to be raced out of the mind of man, that it is much more easy to have the affection of nature broken: as in deed it is broken, when man from his own natural swelling pride of his own will stoopeth down even to the basest creatures, to honour God.

WE holde it oute of controuersie, that there is in the mynde of man, euen by naturall instinction, a certaine feling of the godhead. For to the end that no man should flee to the pretense of ignoraunce, God himselfe hath planted in all men a certaine vnderstanding of his diuine maiestie: the remembraunce wherof, with pouring in nowe and then as it were new droppes, he continually reneweth: yt when al, not one excepted, do know that there is a God, and that he is their maker, they may all bee condemned by their owne testimonie, for that they haue not bothe worshipped him, and dedicate their life to his will. But truely if the not knowyng of God be any where to be founde, it is likely that there can no where els be any example of it more than amonge the grossest sortes of peoples and furthest from ciuile order of humanitie,¹ But (as the heathen man saith) there is no nation so barbarous, no kind of people so sauage, in whom resteth not this persuasion that there is a God. And euen they that in other parts of their lyfe, seme very litle to differ from brute beastes, yet do continually kepe a certain sede of religion. So throughly hath thys common principle possessed all mennes mindes, and so fast it sticketh within all mens bowels. Sith then from the beginning of ye world there hath ben no cōtrey, no citie, yea no house that could be without religion, in this is emplied a certaine secrete confession that a feling of the godhead is written in the heartes of all men. Yea and ydolatrie it selfe is a substanciall profe of this persuasion. For we know how vnwillingly man abaseth himself to honour other creatures aboue hymselfe. Therfore when he had rather worshyp a blocke and a stone, than he would be thought to haue no god: it appeareth that ⟨p. 4⟩imprynted persuasiō of God is of most great force, which is so impossible to be raced out of the minde of mā, that it is much more easie to haue the affection of nature broken: as in deede it is broken, when man from his own natural swellyng pride of his own wyl stoupeth down euen to the basest creatures, to honour God.

1. 1Cicero de nat. Deo• rum.