The Institution of Christian Religion

And this so confuse diversity emboldened the Epicures and other gross despisers of godliness, by little and little to cast of all feeling of god. For when they saw the wisest of all to strive in contrary opinions, they sticked not out of their disagreements, and out of the foolish or apparently erroneous doctrine of each of them, to gather, that men do in vain & fondly procure torments to them selves while they search for God, which is none at all. And this they thought that they might freely do without punishment, because it was better briefly to deny utterly, that there is any God, than to feign uncertain Gods, and so to raise up contentions that never should have end. And to much fondly do they reason, or rather cast a mist, to hide their ungodliness by ignorance of men, whereby it is no reason that any thing should be taken away from God. But forasmuch as all do confess, that there is nothing, about which both the learned and unlearned do so much disagree, thereupon is gathered that the wits of men are more than dull and blind in heavenly mysteries, that do so err in seeking out of God. Some other do praise that answer of Simonides, which being demanded of king Hieron what God was, desired to have a days respite granted to study upon it. And when the next day following, the king demanded the same question, he required two days respite, and so oftentimes doubling the number of days at length he answered: Howe much the more I consider it, so much the harder the matter seemeth unto me. But granting that he did wisely to suspend his sentence of so dark a matter, yet hereby appeareth, that if men be only taught by nature, they can know nothing certainly, soundly, and plainly concerning God, but only are tied to confused principles to worship an unknown God.

And this so confuse diuersitie emboldned the Epicures and other grosse despisers of godlynesse, by little and little to cast of al felyng of god. For when they saw the wisest of all to striue in contrary opinions, they sticked not out of their disagreementes, and out of the foolishe or apparantly erronious doctrine of eche of theym, to gather, that men doo in vayne & fondly procure tormentes to them selues whyle they serche for God, whiche is none at all. And this they thought that they myghte freely doo without punishement, because it was better brefely to denye vtterly, that there is any God, than to fayne vncertayn Gods, and so to rayse vp contentions that neuer shuld haue ende. And to muche fondly doo they reason, or rather cast a myst, to hide their vngodlynesse by ignoraunce of men, whereby it is no reason that any thyng shoulde be taken away from God. But forasmuche as all do confesse, that there is nothyng, about whiche bothe the learned and vnlerned doo so muche disagree, thervpon is gathered that the wittes of men are more than dull and blynde in heauenly misteries, that do so erre in seekyng out of God. Some other doo praise that answere of Symonides, which beyng demaunded of kyng Hieron what God was, desired to haue a daies respite graunted to studye vpon it. And when the next day folowyng, the kyng demaunded the same question, he requyred two daies respite, and so oftentymes doublyng the numbre of days at length he answered: Howe muche the more I consyder it, so muche the harder ye matter semeth vnto me. But grauntyng that he dyd wisely to suspende his sentence of so darke a matter, yet hereby appearethe, that yf men be only taught by nature, they can know nothyng certainly, soundly, and plainly concernyng God, but onely are tyed to confused principles to worshyp an vnknowen God.