Chapter 5. That the Knowledge of God Does Shiningly Appear in the Making of the World and in the Continual Government Thereof

Moreover, because the furthest end of blessed life stands in the knowledge of God: that the way to felicity should be stopped to none, therefore God has not only planted in the minds of men that seed of religion which we have spoken of, but also has so disclosed himself in the whole workmanship of the world, and daily so manifestly presents himself, that men cannot open their eyes but they must needs behold him. His substance indeed is incomprehensible, so that his divine majesty far surpasses all men's senses: but he has in all his works engraved certain marks of his glory, and those so plain and notably discernible, that the excuse of ignorance is taken away from men, be they never so gross and dull-witted. Therefore the Prophet rightfully cries out, that he is clothed with light as with a garment, as if he should have said, that then he first began to come forth to be seen in visible apparel, since the time that he first displayed his ensigns in the creation of the world, by which even now, whatever way we turn our eyes, he appears glorious to us. In the same place also the same Prophet aptly compares the heavens as they are displayed abroad to his royal pavilion: he says that he has framed his parlors in the waters, that the clouds are his chariots, that he rides upon the wings of the winds, that the winds and lightnings are his swift messengers. And because the glory of his power and wisdom does more fully shine above, therefore commonly the heaven is called his palace. And first of all, whatever way you turn your eyes, there is no piece of the world, be it never so small, wherein are not seen at least some sparkles of his glory to shine. But as for this most large and beautiful frame, you cannot with one view survey the wide compass of it, but that you must on every side be overwhelmed with the infinite force of the brightness of it. Therefore the author of the Epistle to the Hebrews does very well call the ages of the world the spectacles of invisible things, for the so orderly framing of the world serves us for a mirror wherein we may behold God who otherwise is invisible. For which cause the Prophet assigns to the heavenly creatures a language that all nations understand, for in them there is a more evident testimony of the Godhead, than that it ought to escape the consideration of any nation, be they never so dull. Which thing the Apostle declaring more plainly says that there is disclosed to men so much as was necessary to be known concerning God, because all men without exception do thoroughly see his invisible things, even to his very power and Godhead, which they understand by the creation of the world.

As for his wonderful wisdom, there are innumerable proofs both in heaven and in earth that witness it: I mean not only that more secret sort of things, for the closer marking of which astrology, physics, and all natural philosophy serves, but even those things that thrust themselves in sight of every one, even of the rudest unlearned man, so that men cannot open their eyes but they must needs be witnesses of them. But truly they that have digested, indeed or but tasted the liberal arts, being helped by the aid of them, do proceed much further to look into the secrets of God's wisdom. Yet is there no man so hindered by lack of knowledge of those arts, but that he thoroughly sees abundantly enough of cunning workmanship in God's works, to bring him in admiration of the workman of them. As for example: to the searching out of the motions of the stars, appointing of their places, measuring of their distances, and noting of their properties, there is needed art and a more exact diligence: by which being thoroughly perceived, as the providence of God is the more manifestly disclosed, so it is convenient, that the mind rise somewhat higher thereby to behold his glory. But forasmuch as the unlearned people, indeed even the rudest sort of them, such as are furnished with the only help of their eyes, cannot be ignorant of the excellence of God's cunning workmanship, which in this innumerable and yet so severally well ordered and disposed variety does of itself show forth itself: it is evident that there is no man to whom God does not largely open his wisdom. Likewise it requires a singular sharpness of wit, to weigh with such cunning as Galen does, the knitting together, the proportional agreement, the beauty, and use in the frame of man's body: but by all men's confession, the body of man does utter in very show of itself so cunning a compacting together, that for it the maker of it may worthily be judged wonderful.

And therefore certain of the philosophers in old times did not without cause call man a little world, because he is a rare representation of the power, goodness, and wisdom of God, and contains in himself miracles enough to occupy our minds, if we will be content to mark them. And for this reason Paul, after that he had said that the very blind men may find out God by groping for him, by and by says further, that he is not to be sought far off, because all men do feel undoubtedly within themselves the heavenly grace with which they are quickened. But if we need to go no further than ourselves, to find and take hold of God, what pardon shall his slothfulness deserve that will not deign to descend into himself to find God? And the same is the reason why David when he had shortly spoken in advancement of the wonderful name and honor of God that do everywhere gloriously shine, by and by cried out, what is man that you are mindful of him? Again, out of the mouth of infants and sucking babes you have established strength: for so he pronounces that not only in the whole kind of man is a mirror of the works of God, but also that the very infants while they yet hang on their mothers' breasts have tongues eloquent enough to preach his glory, so that there needs no other orators. And therefore he doubts not to set their mouths in the vanguard, as being strongly armed to subdue their madness that would according to their devilish pride covet to extinguish the name of God. And hereupon rises that which Paul alleges out of Aratus, that we are the offspring of God, because he garnishing us with such excellency, has testified that he is our father. Like as even by common reason, and as it were by information of experience the profane poets called him the father of men. And truly no man will assent and willingly yield himself to serve God, but he that having tasted his fatherly love, is mutually allured to love and worship him.

And here is disclosed the foul unthankfulness of men, which while they have within themselves a workhouse gloriously furnished with innumerable works of God, and also a shop stuffed with inestimable plenty of riches, and when they ought to burst forth into praising of him, are contrary wise puffed up and do swell with so much the greater pride. They feel how diversely in marvelous wise God works in them: they are taught by experience itself, how great variety of gifts they possess by his liberality: whether they will or not, they are enforced to know that these are the tokens of his godhead: and yet they suppress it close within them. Truly they need not to go out of themselves, so that they would not in presumptuously taking upon themselves that which is given from heaven, bury within the ground that which brightly gives light to their minds to see God. But even at this day the earth bears many monstrous spirits, which stick not to abuse the whole seed of godhead that is sown in man's nature, and to employ it to oppress the name of God. How detestable, I pray you, is this madness, that man finding God a hundred times in his body and his soul, should by the very same pretense of excellence deny that there is a God? They will not say, that they are by chance made different from brute beasts. But they pretend a cloak of nature, whom they account the maker of all things, and so do convey God away. They see that exquisite workmanship in all their members, from their mouth and their eyes even to the nails of their toes, and yet here also they put nature in place of God. But especially the so swift motions, the so excellent powers, the so rare gifts of the soul, do represent a divine nature that does not easily suffer itself to be hidden: unless the Epicureans like the Giants Cyclopes, would bearing themselves bold upon this high degree outrageously make war against God. Do the whole treasures of the heavenly wisdom so meet together, to rule a worm of five feet long? And shall the whole universality of the world be without this prerogative? First to agree that there is a certain instrumental thing that answers to all the parts of man, does so serve nothing at all to obscure the honor of God that it rather does more gloriously set it out. Let Epicurus answer me, what meeting of indivisible bodies, boiling the meat and drink in man, does dispose part into excrements and part into blood, and brings to pass that there is in all the members of man such an endeavoring to do their office, even as if so many several souls did by common advice rule one body.

But I have not now to do with that [reconstructed: sty] of swine. I rather speak to them, that being given to subtleties would by crooked conveyance wrest that cold saying of Aristotle, both to destroy the immortality of the soul, and also to take from God his right. For because there are instrumental powers of the soul, by pretense thereof they bind the soul to the body, that it cannot continue without the body, and with praises of nature they do as much as in them is, suppress the name of God. But the powers of the soul are far from being enclosed in those exercises that serve the body. For what pertains to the body, for a man to measure the sky, to gather the number of the stars, to learn the greatness of every one, to know what space they be distant one from another, with what swiftness or slowness they go their courses, how many degrees they decline this way or that way? I grant indeed that there is some use of astrology: but my meaning is only to show that in this so deep searching out of heavenly things, it is not an instrumental measuring, but that the soul has her offices by itself several from the body. I have showed one example, by which it shall be easy for the readers to gather the rest. Truly the manifold nimbleness of the soul, by which it surveys both heaven and earth, joins things past with things to come, keeps in memory things heard long before, and expresses each thing to itself by imagination, also the ingeniousness by which it invents things incredible, and which is the mother of so many marvelous arts, are sure tokens of divine nature in man. Beside that, even in sleeping, it does not only roll and turn itself, but also conceives many things profitable, reasons of many things, and also prophesies of things to come. What shall we in this case say, but that the signs of immortality that are imprinted in man, cannot be blotted out? Now what reason may bear that man shall be of divine nature, and not acknowledge his Creator? Shall we indeed by judgment that is put into us discern between right and wrong, and shall there be no judge in heaven? Shall we even in our sleep have abiding with us some remnant of understanding, and shall no God be waking in governing the world? Shall we be so counted the inventors of so many arts and profitable things, that God shall be defrauded of his praise, whereas yet experience sufficiently teaches, that from another and not from ourselves, all that we have, is in diverse wise distributed among us? As for that, which some do babble of the secret inspiration that gives liveliness to the world, it is not only weak, but also ungodly. They like well that famous saying of Virgil.

First heaven, and earth, and flowing fields of seas, The shining globe of Moon, and [reconstructed: Titan's] stars, Spirit feeds within, and throughout all the limbs Infused mind the whole huge mass does move, And with the large big body mix itself. From there come the kinds of men and also of beasts, And lives of flying fowls, and monsters strange, That water bears within the marble sea. A fiery liveliness and heavenly race there is Within those seeds. Etc.

Indeed, that the world which was created for a spectacle of the glory of God, should be the creator of itself. So in another place the same author following the common opinion of the Greeks and Latins, says: Some say that bees have part of mind divine, And heavenly draughts. For also they say, that God goes through the coasts of land, and creeks of sea, And through deep sky. And from there the flocks and herds: And men, and all the kinds of savage beasts, Each at their birth receive their subtle lives, And to that are they rendered all at last, And all resolved are returned again. No place there is for death: but lively they Fly into number of the Stars above, And take their place within the lofty sky.

Behold, what that hungry speculation of the universal mind that gives soul and liveliness to the world avails to engender and nourish godliness in the hearts of men. Which does also better appear by the blasphemous sayings of the filthy dog Lucretius, which are derived from the same principle. Even this is it, to make a shadowy God, to drive far away the true God whom we ought to fear and worship. I grant indeed that this may be godly said, so that it proceeds from a godly mind, that nature is God: but because it is a hard and an improper manner of speech, inasmuch as nature is rather an order [reconstructed: prescribed] by God: therefore in things of so great weight and to which is due a singular reverence, it is hurtful to wrap up God confusedly with the inferior course of his works. Let us therefore remember, so often as any man considers his own nature, that there is one God who so governs all natures, that his will is to have us to look to him, our faith to be directed to him, and him to be worshipped and called upon by us: because there is nothing more against the convenience of reason, than for us to enjoy those excellent gifts that savor of divine nature in us, and to despise the author who freely does give them to us. Now as concerning his power, with how notable examples does it forcefully draw us to consider it: unless perhaps we may be ignorant, of how great a strength it is with his only word to uphold this infinite mass of heaven and earth, with his only beck sometimes to shake the heaven with noise of thunders, to burn up each thing with lightnings, to set the air on fire with lightning flames, sometimes to trouble it with diverse sorts of tempests, and by and by the same God when he pleases in one moment to make fair weather: to hold in the sea as if it hung in the air, which with its height seems to threaten continual destruction to the earth, sometimes in horrible wise to raise it up with outrageous violence of winds, and sometimes to appease the waves and make it calm again. For proof hereof do serve all the praises of God gathered from the testimonies of nature, specially in the book of Job, and in Isaiah, which now of purpose I pass over, because they shall elsewhere have another place fitter for them, where I shall treat of the creation of the world according to the Scriptures. Only my meaning was now to touch, that both strangers and they of the household of God have this way of seeking God common to them both, that is, to follow these first drafts which both above and beneath do as in a shadow set forth a lively image of him. And now the same power leads us to consider his eternity. For it must needs be that he from whom all things have their beginning, is of eternal continuance, and has his beginning of himself. But now if any man inquires the cause whereby he both was once led to create all these things, and is now moved to preserve them: we shall find that his only goodness was it that caused him. Yes, and although this only be the cause, yet ought the same abundantly to suffice to draw us to the love of him, inasmuch as there is no creature (as the prophet says) upon which his mercy is not poured out (Psalm 145:9).

Also in the second sort of his works, I mean those that come to pass beside the ordinary course of nature, there does appear no less evident proof of his powers. For in governing the fellowship of men he so orders his providence, that whereas he is by innumerable means good and bountiful to all men, yet by manifest and daily tokens he declares his favorable kindness to the godly, and his severity to the wicked and evildoers. For not doubtful are the punishments that he lays upon heinous offenses: just as he does openly show himself a defender and avenger of innocence, while he prospers the life of good men with his blessing, helps their necessity, assuages and comforts their sorrows, relieves their calamities, and by all means provides for their safety. Neither ought it anything to diminish the perpetual rule of his justice, that he often permits wicked men and evildoers for a time to rejoice unpunished: and on the other side suffers good and innocent to be tossed with many adversities, yes, and to be oppressed with the malice and unjust dealing of the ungodly. But rather a much contrary consideration ought to enter into our minds: that when by manifest show of his wrath he punishes one sin, we should therefore think that he hates all sins: and when he suffers many sins to pass unpunished, we should thereupon think that there shall be another judgment to which they are deferred to be then punished. Likewise how great matter does it minister us to consider his mercy, while he often ceases not to show his unwearied bountifulness upon miserable sinners in calling them home to him with more than fatherly tenderness, until he has subdued their stubbornness with doing them good?

To this end, where the Prophet particularly rehearses, how God in cases past hope, does suddenly and wonderfully and beside all hope, succor men that are in misery and in a manner lost, whether he defends them wandering in wilderness from the wild beasts and at length leads them into the way again, or ministers food to the needy and hungry, or delivers prisoners out of horrible dungeons and iron bands, or brings men in peril of shipwreck safe into the haven, or heals the half dead of diseases, or scorches the earth with heat and dryness, or makes it fruitful with secret watering of his grace, or advances the basest of the rascal people, or throws down the noble peers from the high degree of dignity, by such examples showed forth he gathers that those things which are judged chances happening by fortune, are so many testimonies of the heavenly providence, and specially of his fatherly kindness, and that thereby is given matter of rejoicing to the godly, and the wicked and reprobate have their mouths stopped. But because the greater part infected with their errors are blind in so clear a place of beholding, therefore he cries out that it is a gift of rare and singular wisdom, wisely to weigh these works of God: by sight of which they nothing profit that otherwise seem most clear sighted. And truly however much the glory of God does apparently shine before them, yet scarcely the hundredth man is a true beholder of it. Likewise his power and wisdom are no more hidden in darkness, whereof the one, his power, does notably appear, when the fierce outrageousness of the wicked being in all men's opinion unconquerable is beaten flat in one moment, their arrogance tamed, their strongest holds razed, their weapons and armor broken in pieces, their strengths subdued, their devices overthrown, and themselves fall with their own weight, the presumptuous boldness that advanced itself above the heavens is thrown down even to the bottom point of the earth: Again, the lowly are lifted up out of the dust, and the needy raised from the dunghill, the oppressed and afflicted are drawn out of extreme distress, men in despairing state are restored to good hope, the unarmed bear away the victory from the armed, few from many, the feeble from the strong. As for his wisdom, it shows itself manifestly excellent, while it disposes every thing in fittest opportunity, confounds the wisdom of the world be it never so piercing, finds out the subtle in their subtlety, finally governs all things by most convenient order.

We see that it needs no long or laborious demonstration, to fetch out testimonies, to serve for the glorious declaration and proof of God's majesty: for by these few that we have touched it appears, that whatever way a man chance to look, they are so common and ready that they may be easily marked with eye, and pointed out with the finger. And here again is to be noted, that we are called to the knowledge of God, not such as contented with vain speculation, does but fly about in the brain, but such as shall be sound and fruitful, if it be rightly conceived and take root in our hearts. For the Lord is declared by his powers, the force of which because we feel within us, and do enjoy the benefits of them, it must needs be that we be inwardly moved much more lively with such a knowledge, than if we should imagine God to be such a one, of whom we should have no feeling. Whereby we understand, that this is the rightest way and fittest order to seek God, not to attempt to enter deeply with presumptuous curiosity, thoroughly to discuss his substance, which is rather to be reverently worshipped than scrupulously searched, but rather to behold him in his works, by which he makes himself near and familiar, and does in a manner communicate himself to us. And this the apostle meant when he said, that God is not to be sought afar off, forasmuch as he with his most present power dwells within every one of us. Therefore David having before confessed his unspeakable greatness, when he descends to the particular rehearsal of his works, protests that the same will show forth itself. Therefore we also ought to give ourselves to such a searching out of God, as may so hold our wit suspended with admiration, that it may therewith thoroughly move us with effectual feeling. And, as Augustine teaches in another place, because we are not able to conceive him, it behooves us as it were fainting under the burden of his greatness, to look to his works, that we may be refreshed with his goodness.

Then such a knowledge ought not only to stir us up to the worshipping of God, but also to awake us, and raise us to hope of the life to come. For when we consider that such examples as God shows both of his mercifulness, and of his severity, are but begun, and not half full, without doubt we must think, that herein he does but make a show beforehand of those things, whereof the open disclosing and full deliverance, is deferred to another life. On the other side, when we see that the godly are by the ungodly grieved with afflictions, troubled with injuries, oppressed with slanders, and vexed with spiteful dealings and reproaches: contrariwise that wicked doers do flourish, prosper, and obtain quiet with honor, yes and that unpunished, we must by and by gather, that there shall be another life, wherein is laid up in store both due revenge for wickedness, and reward for righteousness. Moreover when we note that the faithful are often chastised with the rods of the Lord, we may most certainly determine that much less the ungodly shall escape his scourges. For very well is that spoken of Augustine. If every sin should now be punished with open penalty, it would be thought that nothing were reserved to the last judgment. Again, if God should now openly punish no sin, it would be believed, that there were no providence of God. Therefore we must confess, that in every particular work of God, but principally in the universal generality of them, the powers of God are set forth as it were in painted tables, by which all mankind is provoked and allured to the knowledge of him, and from knowledge to full and perfect felicity. But whereas these his powers do in his works most brightly appear, yet what they principally tend to, of what value they be, and to what end we ought to weigh them: this we then only attain to understand when we descend into ourselves, and do consider by what means God does show forth in us his life, wisdom, and power, and does use toward us his righteousness, goodness, and merciful kindness. For though David justly complains, that the unbelieving do dote in folly, because they weigh not the deep counsels of God in his governance of mankind: yet that is also most true, which he says in another place, that the wonderful wisdom of God in that behalf exceeds the hairs of our head. But because this point shall hereafter in place convenient be more largely treated, therefore I do at this time pass it over.

But with how great brightness soever God does in the mirror of his works show by representation both himself and his immortal kingdom: yet such is our gross blockishness, that we stand dully amazed at so plain testimonies, so that they pass away from us without profit. For, as touching the frame and most beautiful placing of the world, how many a one is there of us, that when he either lifts up his eyes to heaven, or casts them about on the diverse countries of the earth, does direct his mind to remembrance of the creator, and does not rather rest in beholding the works without having regard of the workman? But as touching those things that daily happen beside the order of natural course, how many a one is there that does not more think that men are rather whirled about, and rolled by blind unadvisedness of fortune, than governed by providence of God. But if at any time we be by the guiding and direction of these things driven to the consideration of God (as all men must needs be) yet so soon as we have without advisement conceived a feeling of some godhead, we by and by slide away to the dotages or erroneous inventions of our flesh, and with our vanity we corrupt the pure truth of God. So herein indeed we differ one from another, that every man privately by himself procures to himself some peculiar error: but in this point we all are most alike together, that we all, not one excepted, do depart from the one true God to monstrous trifles. To which disease not only common and gross wits are subject, but also the most excellent and those that otherwise are endowed with singular sharpness of understanding, are entangled with it. How largely has the whole sect of philosophers betrayed their own dullness and beastly ignorance in this behalf? For, to pass over all the rest, which are much more unreasonably foolish. Plato himself the most religious and most sober of all the rest, vainly errs in his round globe. Now what might not chance to the other, when the chief of them, whose part was to give light to the rest, do themselves so err and stumble? Likewise where God's governance of men's matters, does so plainly prove his providence that it cannot be denied, yet this does no more prevail with men, than if they believed that all things are tossed up and down with the rash will of Fortune: so great is our inclination to vanity and error. I speak now altogether of the most excellent, and not of the common sort, whose madness has infinitely wandered in profaning the truth of God.

From this proceeds that immeasurable sink of errors, with which the whole world has been filled and overflowed. For each man's wit is to himself as a maze, so that it is no marvel that every several nation was diversely drawn into several devices, and not that only, but also that each several man had his several gods by himself. For since that rash presumption and wantonness was joined to ignorance and darkness, there has been scarcely at any time any one man found, that did not forge to himself an idol or fancy in stead of God. Truly even as out of a wide and large spring do issue waters, so the infinite number of gods has flowed out of the wit of man, while every man over licentiously straying, erroneously devises this or that concerning God himself. And yet I need not here to make a register of the superstitions, with which the world has been entangled: because both in so doing I should never have end, and also though I speak not one word of them, yet by so many corruptions it sufficiently appears how horrible is the blindness of man's mind. I pass over the rude and unlearned people. But among the Philosophers, who undertook with reason and learning to pierce to heaven, how shameful is the disagreement? With the higher wit that any of them was endowed, and filled with art and science, with so much the more glorious colors he seemed to paint out his opinion. All which notwithstanding, if one does narrowly look upon, he shall find them to be but vanishing false colors. The Stoics seemed in their own conceit to speak very wisely, that out of all the parts of nature may be gathered various names of God, and yet that God being but one is not thereby torn asunder. As though we were not already more than enough inclined to vanity, unless a manifold plenty of gods set before us should further and more violently draw us into error. Also the Egyptians' mystical science of divinity shows, that they all diligently endeavored to this end, not to seem to err without a reason. And it is possible, that at the first sight something seeming probable, might deceive the simple and ignorant: but no mortal man ever invented anything, whereby religion has not been foully corrupted. And this so confused diversity emboldened the Epicureans and other gross despisers of godliness, by little and little to cast off all feeling of God. For when they saw the wisest of all to strive in contrary opinions, they did not hesitate out of their disagreements, and out of the foolish or apparently erroneous doctrine of each of them, to gather, that men do in vain and foolishly procure torments to themselves 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 too much foolishly do they reason, or rather cast a mist, to hide their ungodliness by ignorance of men, whereby it is no reason that anything 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, who being demanded of king Hieron what God was, desired to have a day's 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 often doubling the number of days at length he answered: How much the more I consider it, so much the harder the matter seems to me. But granting that he did wisely to suspend his sentence of so dark a matter, yet hereby appears, 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.

Now we must also hold, that all they that corrupt the pure religion (as all they must needs do that are given to their own opinion) do depart from the one God. They will boast that their meaning is otherwise: but what they mean, or what they persuade themselves makes not much to the matter, since the Holy Ghost pronounces, that all they are apostates, that according to the darkness of their own mind do thrust devils in the place of God. For this reason, Paul pronounces that the Ephesians were without a God, till they had learned by the Gospel, what it was to worship the true God (Ephesians 2:12). And we must not think this to be spoken of one nation only, for as much as he generally affirms in another place, that all men were become vain in their imaginations, since that in the creation of the world, the Majesty of the Creator was disclosed to them (Romans 1:21). And therefore the Scripture, to make place for the true and one only God, condemns of falsehood and lying, whatever Godhead in old time was celebrated among the Gentiles, and leaves no God at all, but in the mount Sion, where flourished the peculiar knowledge of God (Habakkuk 2:18-20; John 4:22). Truly among the Gentiles the Samaritans in Christ's time seemed to approach nearest to true godliness: and yet we hear it spoken by Christ's own mouth, that they knew not what they worshiped (John 4:22). Whereupon follows, that they were deceived with vain error. Finally although they were not all infected with gross faults, or fell into open idolatries, yet was there no true and approved religion that was grounded only upon common reason. For although there were a few that were not so mad as the common people were, yet this doctrine of Paul remains certainly true, that the princes of this world conceive not the wisdom of God (1 Corinthians 2:8). Now if the most excellent have wandered in darkness, what is to be said of the very dregs? Therefore it is no marvel, if the Holy Ghost does refuse as bastard worshipings all forms [reconstructed: of] worshiping devised by the will of men. Because in heavenly mysteries, opinion conceived by the wit of men, although it does not always breed a heap of errors, yet is always the mother of error. And though there come no worse of it, yet is this no small fault, to worship an unknown God at random: of which fault all they by Christ's own mouth are pronounced guilty, that are not taught by the law what God they ought to worship. And truly the best lawmakers that ever were, proceeded no further, than to say that religion was grounded upon common consent. Indeed even in Xenophon, Socrates praised the answer of Apollo, wherein he willed that every man should worship gods after the manner of the country, and the custom of his own city. But how came mortal men by this power, of their own authority to determine that which far surpasses the world? Or who can so rest in the decrees of the elders, or common ordinances of peoples, as to receive without doubting a God delivered by man's devise? Every man rather will stand to his own judgment, than yield himself to the will of another. Since therefore it is too weak and feeble a bond of godliness, in worshiping of God to follow either a custom of a city, or the consent of antiquity, it remains that God himself must testify of himself from heaven.

In vain therefore so many lamps lit do shine in the edifice of the world, to show forth the glory of the Creator, which do so every way display their beams upon us, that yet of themselves they cannot bring us into the right way. Indeed they raise up certain sparks, but such as are choked up before they can spread abroad any full brightness. Therefore the apostle in the same place where he calls the ages of the world images of things invisible, says further, that by faith it is perceived, that they were framed by the word of God (Hebrews 11:3): meaning thereby that the invisible Godhead is indeed represented by such shows, but that we have no eyes to see the same thoroughly, unless they be enlightened by the revelation of God through faith. And Paul, where he teaches that by the creation of the world was disclosed that which was to be known concerning God, does not mean such a disclosing as may be comprehended by the wit of men: but rather shows, that the same proceeds no further but to make them inexcusable. The same Paul also, although in one place he says, that God is not to be sought far off, as one that dwells within us: yet in another place reaches to what end that nearness avails. In the ages past (says he) God suffered the nations to walk in their own ways: yet he left not himself without testimony, doing good from heaven, giving showers and fruitful seasons, filling the hearts of men with food and gladness (Acts 17; Acts 27; Acts 13; Acts 16). However therefore the Lord is not without testimony, while with his great and manifold bountifulness he sweetly allures men to the knowledge of him: yet for all that, they cease not to follow their own ways, that is to say, their damnable errors.

But although we lack natural power, whereby we cannot climb up to the pure and clear knowledge of God, yet because the fault of our dullness is in ourselves, therefore all color of excuse is cut away from us. For we cannot so pretend ignorance, but that even our conscience does still condemn us of slothfulness and unthankfulness. It is a defense truly right worthy to be received, if man will allege that he lacked ears to hear the truth, for the publishing of which the very dumb creatures have loud voices: if man shall say that he cannot see those things with his eyes, which the creatures without eyes do show him: if man shall lay for his excuse the feebleness of his wit, where all creatures without reason do instruct him? Therefore since all things do show us the right way, we are worthily put from all excuse of our wandering and straying out of the way. But however it is to be imputed to the fault of men, that they do immediately corrupt the seed of the knowledge of God, sown in their minds by marvelous workmanship of nature, so that it grows not to good and clean fruit: yet it is most true, that we are not sufficiently instructed by that bare and simple testimony, that the creatures do honorably declare of God's glory. For so soon as we have taken by the beholding of the world a small taste of the godhead, we leaving the true God do instead of him raise up dreams and fancies of our own brain, and do convey here, and there from the true fountain the praise of righteousness, wisdom, goodness and power. Moreover we do so either obscure, or by ill esteeming them, deprave his daily doings, that we take away both from them their glory, and from the author his due praise.

Moreover, because the ultimate end of a blessed life rests in the knowledge of God, God has not only planted in human minds that seed of religion we have already spoken of — He has also revealed Himself in the entire fabric of the world, and daily presents Himself so openly that people cannot open their eyes without being compelled to see Him. His essence is indeed incomprehensible, so that His divine majesty far surpasses all human understanding. But He has engraved in all His works certain marks of His glory — marks so clear and plainly visible that even the most dull-witted person has no excuse for ignorance. Therefore the psalmist rightly cries out that God is clothed with light as with a garment — as if saying that God first began to appear in visible form from the moment He displayed His works in the creation of the world, through which, wherever we turn our eyes, He appears glorious. In that same psalm the psalmist fittingly compares the heavens spread out overhead to His royal tent, says He has laid the beams of His chambers on the waters, makes the clouds His chariot, rides on the wings of the wind, and makes the winds and lightning His swift messengers. And because the glory of His power and wisdom shines most fully above, the heavens are commonly called His palace. Wherever you turn your eyes, there is not one part of the world, however small, where at least some sparkles of His glory do not shine. But this vast and beautiful world — you cannot survey its wide extent in a single glance without being overwhelmed on every side by the boundless force of its brilliance. The author of Hebrews therefore very fittingly calls the ages of the world the visible representation of invisible things, for the orderly structure of the world serves us as a mirror in which we behold the otherwise invisible God. For this reason the psalmist assigns to the heavenly bodies a language understood by all nations — for in them is a testimony of God so evident that it ought not to escape the consideration of any people, however dull. The apostle states this even more plainly by saying that what is necessary to be known about God has been disclosed to all people, since all people without exception thoroughly perceive His invisible attributes — even His eternal power and divine nature — through what He has made.

As for His wonderful wisdom, there are countless proofs of it both in heaven and earth. I do not mean only the more hidden things that require astronomy, natural science, and all of philosophy to explore carefully, but even those things that thrust themselves before everyone's eyes — even the most uneducated person — so that you cannot open your eyes without being a witness to them. Those who have studied or even tasted the liberal arts are greatly helped by them and can look further into the secrets of God's wisdom. Yet no lack of education keeps anyone from seeing more than enough of God's skilled workmanship in His works to fill him with admiration for the One who made them. For example: to trace the movements of the stars, determine their positions, measure their distances, and note their properties requires skill and careful attention. When these things are thoroughly understood, the providence of God is all the more plainly revealed, and it is fitting that the mind rise higher by this means to behold His glory. But since even uneducated people — even the roughest sort, equipped with nothing but their eyes — cannot be ignorant of the excellence of God's workmanship, which displays itself so openly in this countless yet perfectly ordered and arranged variety, it is clear that there is no person to whom God has not generously opened His wisdom. Likewise, it requires exceptional intelligence to analyze with the skill of Galen the arrangement, the proportions, the beauty, and the function of the human body. Yet by everyone's acknowledgment, the human body in its very appearance presents such intricate construction that its Maker may rightly be judged wonderful.

For this reason, some ancient philosophers were not wrong to call man a little world — for he is a remarkable display of God's power, goodness, and wisdom, and contains within himself enough wonders to occupy our minds completely, if we are willing to take notice of them. This is why, after Paul said that even the blind can feel their way toward God, he immediately adds that God is not to be sought far away — because all people unmistakably feel within themselves the heavenly grace by which they are made alive. But if we need go no further than ourselves to find and take hold of God, what pardon will his laziness deserve who will not stoop to look within himself and find God there? This is also why David, after briefly celebrating the wonderful name and glory of God that shines gloriously everywhere, immediately cried out, 'What is man, that You are mindful of him?' And again: 'From the mouths of infants and nursing babies You have established strength.' By this he declares not only that in the entire human race there is a mirror of God's works, but that even infants at their mothers' breasts have tongues eloquent enough to proclaim His glory, so that no other speakers are needed. Therefore he does not hesitate to place their mouths in the front line, as a force capable of overcoming the madness of those who in their devilish pride would seek to blot out the name of God. Here also arises what Paul quotes from Aratus — that we are the offspring of God — because by adorning us with such excellence, God has testified that He is our Father. Even pagan poets, by common reasoning and, as it were, by the lessons of experience, called Him the father of men. And truly, no one will willingly submit himself to serve God except one who, having tasted God's fatherly love, is drawn in return to love and worship Him.

And here we see the terrible ingratitude of humanity. People have within themselves a workshop gloriously furnished with countless works of God, a storehouse packed with immeasurable riches. They should burst out in praise of Him, but instead they swell with even greater pride. They experience how wonderfully God works in them in so many different ways. Experience itself teaches them how great a variety of gifts they possess through His generosity. Whether they want to or not, they are forced to recognize that these are signs of His divine nature. Yet they suppress this knowledge deep within themselves. They would not even need to look beyond themselves, if only they would stop arrogantly claiming as their own what was given from heaven, burying underground what brightly shines in their minds to reveal God. But even today the earth produces many monstrous minds that do not hesitate to abuse the whole seed of divinity sown in human nature and use it to suppress the name of God. How detestable is this madness, that a person who finds God displayed a hundred times in body and soul should use that very excellence as a reason to deny that God exists! They will not say they were made different from animals by mere chance. But they hide behind a mask of "nature," which they treat as the maker of all things, and in this way they push God aside. They see exquisite craftsmanship in every part of their bodies, from mouth and eyes down to their toenails, and yet here too they put nature in God's place. Above all, the swift movements, the remarkable powers, and the rare gifts of the soul point to a divine nature that does not easily let itself be hidden -- unless the Epicureans, like the giant Cyclopes, would boldly use their high position to wage outrageous war against God. Do all the treasures of heavenly wisdom come together just to govern a worm five feet long? And shall the whole universe lack this privilege? First, to agree that there is a certain organic system that corresponds to all the parts of the human body does nothing at all to diminish God's honor. Rather, it displays His glory all the more. Let Epicurus answer me: what random collision of atoms, digesting food and drink in a person, sends part out as waste and part into blood, and brings it about that every member of the body works so diligently at its task -- as if many separate souls were ruling one body by common agreement?

But I am not dealing now with that pigsty of Epicureans. I am speaking rather to those who, given to clever arguments, would twist Aristotle's cold saying by roundabout reasoning both to destroy the immortality of the soul and to rob God of His rights. Because the soul has organic powers, they use this as a pretext to bind the soul to the body so that it cannot survive without the body. Through their praise of nature, they do everything they can to suppress the name of God. But the powers of the soul are far from being limited to the functions that serve the body. For what does it have to do with the body that a person can measure the sky, count the stars, learn the size of each one, discover how far apart they are from one another, and track the speed or slowness and degrees of their courses? I admit that astronomy has practical uses. But my point is simply to show that in this deep exploration of heavenly things, what is at work is not merely a bodily instrument. The soul has functions of its own, separate from the body. I have given one example, from which readers can easily gather the rest. Truly, the remarkable agility of the soul -- by which it surveys both heaven and earth, joins past things with future things, retains in memory things heard long before, and pictures each thing to itself through imagination, along with the ingenuity by which it invents incredible things and gives birth to so many marvelous arts -- these are sure signs of a divine nature in humanity. Beyond that, even in sleep the soul does not merely toss and turn, but also grasps many useful ideas, reasons through many matters, and even foresees things to come. What can we say to this, except that the marks of immortality imprinted in human beings cannot be erased? Now what reason could support the idea that a human being should share in divine nature and yet not acknowledge his Creator? Shall we, by the judgment placed within us, distinguish right from wrong and yet suppose there is no Judge in heaven? Shall some remnant of understanding remain with us even in our sleep, and yet no God be awake governing the world? Shall we be considered the inventors of so many arts and useful things, while God is robbed of His praise -- even though experience plainly teaches that everything we have comes from another source, not from ourselves, and is distributed among us in various ways? As for what some people babble about a secret force that gives life to the world, it is not only weak but also ungodly. They approve of that famous passage from Virgil.

First heaven, and earth, and flowing fields of seas, the shining globe of moon, and Titan's stars -- spirit feeds within, and throughout all the limbs infused mind moves the whole huge mass, and mingles with the vast body. From there come the kinds of men and also of beasts, and lives of flying birds, and strange monsters that the water bears within the marble sea. A fiery liveliness and heavenly origin there is within those seeds. Etc.

As if the world, which was created to display the glory of God, should be its own creator! Elsewhere the same author, following the common opinion of the Greeks and Latins, says: Some say that bees have part of the divine mind and heavenly inspiration. For they also say that God passes through the lands, the bays of the sea, and the deep sky. And from there the flocks and herds, and men, and every kind of wild beast, each at their birth receive their delicate lives. And to that they are all returned at last, all dissolved and given back again. No place there is for death, but living still they fly up to join the number of the stars above, and take their place within the lofty sky.

To this end, where the psalmist recounts how God, when the case seems beyond all hope, suddenly and wondrously rescues people who are in misery and all but lost — whether He protects those wandering in the wilderness from wild animals and leads them back to the road, or supplies food to the hungry and needy, or delivers prisoners from terrible dungeons and iron chains, or brings those in danger of shipwreck safely into harbor, or heals the half-dead from disease, or scorches the earth with heat and drought, or makes it fruitful by the hidden watering of His grace, or raises up the most lowly from the dust, or casts down the noble from their high seat of dignity — by these examples he shows that what people regard as random occurrences of chance are in fact testimonies of God's providence and especially of His fatherly kindness. From this the godly find cause for rejoicing, and the mouths of the wicked and reprobate are stopped. But because most people, corrupted by their errors, are blind in so clear and visible a light, the psalmist cries out that it is a rare and exceptional gift of wisdom to rightly weigh the works of God — works which give no benefit even to those who otherwise seem the most clear-sighted, if they do not truly see them. And truly, however clearly the glory of God shines before them, scarcely one in a hundred is a genuine observer of it. Neither are His power and wisdom hidden in darkness. His power is conspicuously on display when the fierce and seemingly unconquerable arrogance of the wicked is suddenly crushed in a moment — their pride tamed, their strongest fortresses razed, their weapons and armor shattered, their strength broken down, their schemes overturned, and they themselves brought down by their own weight. The bold presumption that exalted itself above the heavens is cast down to the very depths of the earth. On the other side, the lowly are lifted up from the dust, the needy raised from the dunghill, the oppressed and afflicted pulled out of desperate straits, those in despair are restored to hope, the unarmed carry off victory from the armed, the few from the many, the weak from the strong. His wisdom, for its part, shows itself brilliantly — disposing all things at the most fitting moment, confounding the wisdom of the world however sharp it may be, catching the cunning in their own cunning, and governing all things in the most fitting order.

We see that no long or laborious presentation of arguments is needed to furnish testimonies for the glorious display and proof of God's majesty — for the few examples we have touched show that wherever a man looks, these evidences are so common and ready at hand that they can easily be seen and pointed out. Here again we must note that we are called to a knowledge of God — not the kind that, content with vain speculation, merely floats around in the mind, but the kind that is sound and fruitful when it is rightly received and takes root in the heart. For the Lord is revealed through His powers, and because we feel those powers within us and enjoy their benefits, we must be inwardly moved all the more vividly by such a knowledge than if we were merely imagining a God of whom we had no experience. From this we understand that the right way and proper order for seeking God is not to attempt to penetrate deeply into His essence with presumptuous curiosity — His essence is to be reverently worshipped, not scrupulously dissected — but rather to behold Him in His works, through which He makes Himself near and familiar to us, and in a manner communicates Himself to us. This is what the apostle meant when he said that God is not to be sought far away, since He dwells within everyone with His most immediate power. Therefore, after David had confessed the unspeakable greatness of God, he moved on to a particular description of His works, declaring that they would display this greatness. We too should give ourselves to this kind of seeking of God — a seeking that holds our minds in wonder and at the same time moves us with genuine, heartfelt feeling. And as Augustine teaches elsewhere, because we cannot fully comprehend God, we must, as it were, faint under the weight of His greatness and turn to look at His works, so that we may be refreshed by His goodness.

To this end also, where the psalmist recounts how God, when the case seems beyond all hope, suddenly and wondrously rescues those in misery who are all but lost — whether He protects wanderers in the wilderness from wild beasts and leads them back to the road, or supplies food to the needy and hungry, or delivers prisoners from terrible dungeons and iron chains, or brings those in danger of shipwreck safely into harbor, or heals the half-dead from illness, or scorches the earth with heat and drought, or makes it fruitful by the hidden watering of His grace, or raises the most lowly from the dust, or casts down the noble from their high seat of dignity — from such examples he concludes that what people regard as random strokes of fortune are in fact testimonies of God's heavenly providence, and especially of His fatherly kindness. From this the godly find cause for rejoicing, and the mouths of the wicked and reprobate are stopped. But because most people, infected with error, are blind in so clear a light, the psalmist cries out that it is a rare and exceptional gift of wisdom to rightly weigh the works of God — works from which those who otherwise seem most clear-sighted gain nothing if they do not truly see. And truly, however clearly the glory of God shines before them, scarcely one in a hundred genuinely beholds it. Neither are His power and wisdom hidden. His power is conspicuously displayed when the fierce arrogance of the wicked, seemingly unconquerable, is suddenly crushed in a single moment — their pride tamed, their strongest fortresses razed, their weapons and armor shattered, their strength broken down, their schemes overturned, and they themselves brought down by their own weight. The bold presumption that had exalted itself above the heavens is cast to the very depths of the earth. On the other side, the lowly are lifted from the dust, the needy raised from the dunghill, the oppressed and afflicted delivered from desperate distress, the despairing restored to hope, the unarmed carry off victory from the armed, the few from the many, the weak from the strong. His wisdom, for its part, is manifestly brilliant — disposing all things at the fittest moment, confounding the world's wisdom however sharp it may be, catching the cunning in their own cunning, and governing all things in the most fitting order.

We see that no long or laborious gathering of arguments is needed to provide testimonies for the glorious declaration and proof of God's majesty. From these few examples we have touched it is clear that wherever a man looks, these evidences are so common and ready that they can easily be observed and pointed out. Here again it must be noted that we are called to a knowledge of God — not the kind that, content with empty speculation, merely floats about in the mind, but the kind that is sound and fruitful when it is rightly received and takes root in the heart. For the Lord is revealed through His powers, and since we feel those powers working within us and enjoy their benefits, we must be inwardly moved far more vividly by such a knowledge than if we were imagining a God of whom we have no experience. From this we understand that the right and fitting way to seek God is not to attempt to penetrate deeply into His essence with presumptuous curiosity — for His essence is to be reverently worshipped, not scrupulously picked apart — but rather to behold Him in His works, through which He draws near to us and makes Himself familiar, communicating Himself to us in a manner. This is what the apostle meant when he said that God is not to be sought far away, since He dwells within everyone through His most immediate power. Therefore, after David had briefly confessed God's unspeakable greatness, he went on to rehearse His particular works and declared that they would display that greatness. We too ought to give ourselves to this kind of seeking of God — a seeking that holds our minds in wonder and at the same time moves us with genuine, active feeling. And as Augustine teaches elsewhere, because we cannot fully comprehend God, we must, as it were, faint under the burden of His greatness and turn to look at His works, so that we may be refreshed by His goodness.

Such knowledge also ought not only to move us to worship God but also to awaken us and raise us to hope in the life to come. For when we consider that the examples God gives of both His mercy and His severity are only beginnings, not yet half complete, we must undoubtedly conclude that He is here making a preliminary display of things whose full and open manifestation is deferred to another life. On the other side, when we see the godly being grieved with afflictions by the ungodly, troubled with injuries, oppressed with slanders, and vexed by spite and reproaches — while the wicked flourish, prosper, and enjoy peace and honor, even unpunished — we must immediately conclude that there must be another life, in which due punishment for wickedness and reward for righteousness are stored up. Moreover, when we observe that the faithful are often disciplined with God's rod, we can be even more certain that the ungodly will not escape His scourges. Augustine said it well: if every sin were openly punished now, it would seem that nothing was reserved for the last judgment. On the other hand, if God openly punished no sin now, it would be believed there was no divine providence at all. We must therefore confess that in every particular work of God — and especially in the full sweep of them all — His powers are displayed as in a painted picture, by which all mankind is invited and drawn to the knowledge of Him, and from knowledge to complete and perfect happiness. But though His powers most brilliantly appear in His works, we only understand what they chiefly point to, how great they are, and for what purpose we ought to consider them when we descend into ourselves and consider the ways in which God reveals His life, wisdom, and power in us, and shows toward us His righteousness, goodness, and merciful kindness. For though David rightly complains that unbelievers are made fools because they do not weigh God's deep counsels in His governance of human affairs, it is also most true, as he says in another place, that the wonderful wisdom of God in this regard surpasses even the hairs of our head. But since this point will be more fully treated in a fitting place later, I pass it over for now.

But however brightly God displays Himself and His immortal kingdom in the mirror of His works, such is our thick dullness that we stand stupidly amazed at such plain testimonies, and they pass before us without profit. How many of us, when we lift our eyes to heaven or look out across the various regions of the earth, actually direct our minds to the remembrance of the Creator — rather than simply resting in the view of the works themselves without a thought for the workman? And as for those things that happen daily beyond the ordinary course of nature, how many actually think about them as governed by God's providence, rather than being tossed about by the blind randomness of chance? And even if the direction of such things sometimes forces us to the consideration of God — as it must in all people — no sooner have we carelessly formed some vague sense of a divine power than we slide back into the foolish inventions of our own flesh, and with our own vanity corrupt the pure truth of God. In this we differ from one another in that each person privately crafts some particular error of his own. But in this we are all alike, without exception: we all depart from the one true God toward monstrous absurdities. This disease does not only afflict ordinary and unlearned minds — even the most excellent, those endowed with the sharpest understanding, are entangled in it. How plainly has the entire school of the philosophers betrayed their dullness and crude ignorance in this regard? To say nothing of the rest, who are even more foolish. Plato himself, the most devout and sober of them all, wanders vainly in his sphere. What then could happen to the others, when the best of them, who were supposed to give light to the rest, themselves err and stumble so badly? Likewise, though God's governance of human affairs so plainly demonstrates His providence that it cannot be denied, it makes no more impression on people than if they believed all things were tossed about by the random will of Fortune — so great is our inclination to vanity and error. I speak now entirely of the most excellent minds, not of the common sort, whose madness has wandered infinitely far in profaning the truth of God.

From this comes the immeasurable flood of errors with which the whole world has been filled and overflowed. Each person's mind is to himself a maze, so it is no wonder that different nations have been drawn into different inventions — and not only that, but each individual has fashioned his own private gods. For once rash presumption and willfulness were joined to ignorance and darkness, scarcely a single person has ever been found who did not forge for himself some idol or fantasy in place of God. Just as waters flow from a wide and abundant spring, so from the human mind has flowed an infinite number of gods, as every man strays beyond all proper limits and contrives his own notions about God. I need not here make a catalog of the superstitions with which the world has been entangled — doing so would be endless, and even without a single word from me, so many corruptions sufficiently demonstrate the horrible blindness of the human mind. I pass over the rude and unlearned people. But among the philosophers, who undertook with reason and learning to reach up to heaven — how shameful is their disagreement? The sharper the intellect with which any one of them was equipped, and the more thoroughly he was stocked with learning, the more brilliantly his opinions appeared to be painted in glorious colors. Yet if anyone examines them closely, he will find them to be nothing but vanishing, false colors. The Stoics seemed to themselves to speak very wisely when they taught that from all the parts of nature various names of God can be gathered, while God Himself, being one, is not divided by this. As though we were not already more than enough inclined to vanity, unless a rich abundance of gods set before us should draw us even more violently into error. Likewise the mystical theology of the Egyptians shows that they all carefully worked to avoid appearing to err without reason. It is possible that at first glance something plausible might have deceived the simple and ignorant. But no mortal has ever invented anything by which religion has not been foully corrupted. And this utterly confused diversity emboldened the Epicureans and other crude despisers of godliness to gradually cast off all sense of God altogether. For when they saw the wisest of all men contending in opposing opinions, they did not hesitate to conclude from their disagreements, and from the foolish or obviously erroneous teachings of each, that men vainly and foolishly torment themselves by searching for a God who does not exist at all. And they felt they could do this without punishment, since it was better to flatly deny that there is any God than to invent uncertain gods and so raise endless controversies. But they reason far too foolishly — or rather cast a smoke screen to hide their ungodliness by pointing to human ignorance, which provides no reason at all to take anything away from God. But since all agree that there is nothing on which the learned and unlearned disagree more completely, the conclusion is that the minds of men are more than dull and blind in heavenly mysteries, erring so badly in seeking out God. Some praise the answer of Simonides, who when King Hieron asked him what God was, asked for a day to think about it. When the next day the king asked the same question, Simonides asked for two days, and kept doubling the number of days — until at last he answered: the more I consider it, the harder the matter seems to me. Even granting that he was wise to withhold his judgment on so dark a matter, it is clear from this that if men are taught by nature alone, they can know nothing certain, sound, and clear about God, but are left only with confused impulses to worship an unknown God.

We must also hold that all who corrupt pure religion — as all must who follow their own opinions — depart from the one God. They will boast that their intentions are different, but what they intend or what they tell themselves matters little, since the Holy Ghost declares that all who in the darkness of their own mind put devils in the place of God are apostates. For this reason Paul declares that the Ephesians were without God until the Gospel taught them what it meant to worship the true God (Ephesians 2:12). And we should not think this was said of one nation only, since elsewhere he broadly affirms that all people became vain in their imaginations after the majesty of the Creator was displayed to them in the creation of the world (Romans 1:21). Therefore Scripture, to make room for the one true God, condemns as false and lying all the gods that were celebrated among the Gentiles in former times, and leaves no God except on Mount Zion, where the distinctive knowledge of God flourished (Habakkuk 2:18-20; John 4:22). Among the Gentiles, the Samaritans in Christ's time seemed to come closest to true godliness — and yet we hear from Christ's own mouth that they did not know what they worshipped (John 4:22). It follows that they were deceived by empty error. In the end, even those not infected with gross vices or fallen into open idolatry had no true and approved religion grounded on common reason alone. For though a few were not as mad as the common people, Paul's teaching still stands certainly true: the rulers of this age did not understand the wisdom of God (1 Corinthians 2:8). Now if the most excellent have wandered in darkness, what can be said of the common mass? Therefore it is no wonder that the Holy Ghost rejects as illegitimate all forms of worship devised by human will. For in heavenly mysteries, opinions conceived by the human mind — even when they do not always produce a pile of errors — are always the mother of error. And even if nothing worse comes of it, it is no small fault to worship an unknown God at random — a fault of which all are found guilty by Christ's own words who are not taught by the law what God they should worship. And truly the greatest lawmakers who ever lived went no further than to say that religion should be grounded on common consent. Indeed, even Socrates in Xenophon praised Apollo's answer, in which Apollo told every man to worship gods according to the customs of his country and his own city. But how did mortal men come to possess the authority to determine by their own judgment what far exceeds the world? Or who can rest so fully in the decrees of elders or the common ordinances of peoples as to receive without hesitation a God delivered by human invention? Every man will rather stand by his own judgment than yield to another's will. Since it is therefore far too weak a foundation for godliness to follow either the custom of a city or the consensus of antiquity in the worship of God, it follows that God Himself must testify of Himself from heaven.

In vain, therefore, do so many lamps lit in the edifice of the world shine forth to display the Creator's glory — though their beams fall upon us on every side, they are not sufficient in themselves to bring us into the right way. They do kindle certain sparks, but these are choked before they can spread into any full brightness. Therefore the apostle, in the same place where he calls the ages of the world images of invisible things, adds further that by faith we understand that they were framed by the word of God (Hebrews 11:3) — meaning that the invisible Godhead is indeed represented by these visible shows, but that we have no eyes to see it truly unless they are enlightened by God's revelation through faith. And where Paul teaches that through the creation of the world what was to be known about God was disclosed, he does not mean a disclosure that can be comprehended by human intelligence. He rather shows that this disclosure goes no further than to leave people without excuse. The same Paul, though in one place he says God is not to be sought far off since He dwells within us, in another place makes clear what that nearness actually accomplishes. 'In past ages,' he says, 'God allowed the nations to walk in their own ways, yet He did not leave Himself without testimony, doing good from heaven, giving rains and fruitful seasons, filling people's hearts with food and gladness' (Acts 17; Acts 14; Acts 13; Acts 16). Yet though the Lord is thus not without witness — sweetly drawing people to the knowledge of Him by His great and manifold generosity — they nevertheless cease not to follow their own ways, that is, their ruinous errors.

But although we lack the natural ability to climb to a pure and clear knowledge of God, yet since the fault lies in our own dullness, all grounds for excuse are stripped from us. We cannot plead ignorance without our own conscience convicting us of laziness and ingratitude. Is it a valid defense for a man to claim he lacked ears to hear the truth, when the very mute creatures proclaim it with loud voices? Or to say he could not see things with his eyes that even creatures without eyes show him? Or to use the weakness of his mind as an excuse, when creatures without reason instruct him? Since all things point us to the right way, we are rightly left without any excuse for wandering and going astray. But while the fault is to be charged to people themselves for immediately corrupting the seed of the knowledge of God that nature with marvelous skill has sown in their minds — so that it does not grow into good and pure fruit — it is also most true that we are not sufficiently instructed by the plain and simple testimony that the creatures give of God's glory. For as soon as we have gotten, by beholding the world, a small taste of the divine, we turn from the true God and raise up in His place the dreams and fantasies of our own minds. We take the praise of righteousness, wisdom, goodness, and power and scatter it here and there, drawing it away from its true fountain. Moreover, we either darken His daily works or misrepresent them in our estimation, and so rob the works of their glory and the author of His due praise.