Chapter 10: That the Scripture, to Correct All Superstition, Does in Comparison Set the True God against All the Gods of the Gentiles, Reckoning Him as None of Them

But because we have showed, that the knowledge of God which in the frame of the world and all the creatures is somewhat plainly set forth, is yet more familiarly and plainly declared in the word: now is it good to consider, whether the Lord shows himself such in the Scripture as it pleased him first to be represented in his works. But I shall at this time be contented only to point to it, whereby the godly minds being admonished may know what is chiefly to be searched in the Scriptures concerning God, and be directed to one certain mark in their seeking. I do not yet touch the peculiar covenant, whereby God severed the stock of Abraham from other nations. For even then he appeared the redeemer in receiving to his children by free adoption those that before were enemies. But we are yet about that knowledge that rests in the creation of the world and ascends not to Christ the mediator. And although by and by it shall be good to allege certain places out of the New Testament, forasmuch as even out of it both the power of God the creator and his providence in preserving of the first nature is approved, yet I warn the readers before, what is now my purpose to do, to the end that they pass not the appointed bounds. So for this present, let it suffice us to learn, how God the maker of heaven and earth does govern the world by him created. Everywhere is renowned both his fatherly bounty and inclined will to do good, and there are also examples rehearsed of his severity, which show him to be a righteous punisher of wicked doings, specially where his sufferance nothing prevails with the obstinate.

In certain places are set forth more plain descriptions wherein his natural face is as in an image represented to be seen. For in the place where Moses describes it, it seems that his meaning was shortly to comprehend all that was lawful for men to understand of God. The Lord (says he) the Lord, a merciful God, and gracious, patient and of much mercy, and true, which keep mercy to thousands which take away iniquity and wicked doings, before whom the innocent shall not be innocent, which render the wickedness of the fathers to the children and children's children. Where let us mark, that his eternity and being of himself is expressed in the twice repeating of that honorable name: and that then his virtues are rehearsed, in which is described to us, not what he is in respect to himself, but what a one he is toward us: that this knowledge of him may rather stand in a lively feeling, than in an empty and supernatural speculation. And here we do hear recited those virtues of his which we noted to shine in the heaven and earth, that is to say, clemency, bounty, mercy, justice, judgment and truth. For might and power are contained under this name Elohim God. With the same names of addition do the Prophets set him forth when they mean fully to paint out his holy name. But, because I would not heap up too many examples together, at this present let one Psalm suffice us, wherein the sum of all his virtues is so exactly reckoned up, that nothing can seem to be omitted. And yet is nothing there rehearsed, but that which we may behold in his creatures. So plainly do we perceive God by information of experience, to be such as he declares himself in his word. In Jeremiah where he pronounces, what a one he would have us know him to be, he sets forth a description not altogether so full, but yet coming all to one effect. He that glories, says he, let him glory in this that he knows me to be the Lord that do mercy, justice, and judgment on the earth. Surely these three things are very necessary for us to know: mercy, in which alone consists all our salvation: Judgment, which is daily executed upon evil doers, and more grievous is prepared for them to eternal destruction: Justice, whereby the faithful are preserved and most tenderly cherished. Which things when you have conceived, the prophecy says you have sufficiently enough with which you may glory in God. And yet here are not omitted either his truth or his power, or his holiness or goodness. For how should the knowledge stand sure which is here required of his justice, mercy and judgment, unless it did rest upon his unmovable truth? And how should we believe that he does govern the earth with justice and judgment, but understanding his power? And from where comes his mercy but of his goodness? If then all his ways be mercy, judgment and justice, in them must holiness also needs be seen. And to none other end is directed that knowledge of God that is set forth to us in the Scriptures, than is that knowledge also which appears imprinted in his creatures, that is to say: it first moves us to the fear of God, and then to put confidence in him, to the end we may learn first to honor him with perfect innocency of life and unfeigned obedience, and then to hang altogether upon his goodness.

But here I mean to gather a sum of general doctrine. And first let the readers note, that the Scripture to the end to direct us to the true God, does expressly exclude and cast away all the gods of the gentiles, because commonly in a manner in all ages religion has been corrupted. True it is indeed that the name of one God was everywhere known and renowned. For even they that worshipped a great number of gods, so often as they did speak according to the proper sense of nature, they simply used the singular name of God as if they were contented with one God alone. And this was wisely marked by Justin the Martyr, which for this purpose made a book of the Monarchy of God, whereby many testimonies he shows that this, that there is but one God, was engraved in the hearts of all men. The same thing also does Tertullian prove by the common phrase of speech. But forasmuch as all without exception are by their own vanity either drawn or fallen to false forged devices, and so their senses are become vain, therefore all that ever they naturally understood of the being but one God, availed no further but to make them inexcusable. For even the wisest of them do plainly show the wandering error of their mind, when they wish some god to assist them, and so in their prayers do call upon uncertain gods. Moreover in this that they imagined god to have many natures although they thought somewhat less absurdly than the rude people did of Jupiter, Mercury, Venus, Minerva and other: yet were they not free from the deceits of Satan, and as we have already said elsewhere, whatever ways of escape the Philosophers have subtly invented, they cannot purge themselves of rebellion but that they all have corrupted the truth of God. For this reason, Habakkuk after he had condemned all idols bids to seek God in his own temple, that the faithful should not admit him to be any other than such as he had disclosed himself by his word.

Since we have shown that the knowledge of God set forth in the fabric of the world and all its creatures — though fairly plain — is declared even more familiarly and plainly in the word, it is now good to consider whether the Lord reveals Himself in Scripture as He first chose to be represented in His works. But for the present I will be content only to point this out, so that godly minds, being warned, may know what above all to seek in Scripture concerning God, and may be directed to one fixed goal in their seeking. I do not yet address the special covenant by which God separated the line of Abraham from the other nations. For even then He showed Himself as Redeemer, receiving as His children by free adoption those who had been enemies. We are still treating of that knowledge which rests in the creation of the world and does not yet ascend to Christ the Mediator. And though it will shortly be appropriate to cite certain passages from the New Testament — since even from it both the power of God the Creator and His providence in sustaining the original creation are confirmed — I warn readers beforehand of my present purpose, so that they do not go beyond the appointed bounds. For now let it suffice to learn how God the Maker of heaven and earth governs the world He has created. Everywhere His fatherly generosity and His ready will to do good are celebrated, and examples of His severity are also recounted, showing Him to be a righteous judge of wicked deeds — especially when His patience produces no effect on the obstinate.

In certain places more explicit descriptions are set forth, in which His nature is portrayed for us as in an image. For in the place where Moses describes it, his intention seems to have been to briefly sum up all that it is proper for people to understand about God. 'The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin — but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children's children, to the third and the fourth generation.' Here let us note that His eternity and self-existence are expressed in the twice-repeated use of that honored name. Then His attributes are rehearsed — describing not what He is in respect to Himself, but what He is in relation to us — so that this knowledge of Him might rest in a living experience rather than in an empty and lofty speculation. Here we hear recited those very qualities we noted shining in heaven and earth: clemency, goodness, mercy, justice, judgment, and truth. For power and might are contained in the name Elohim, God. With these same descriptive names the prophets set forth God whenever they intend to fully portray His holy name. But since I would not heap up too many examples, let one psalm for now suffice us — one in which the sum of all His virtues is so exactly enumerated that nothing seems to be left out. And yet nothing is rehearsed there that we cannot also behold in His creatures. So clearly do we perceive from experience that God is such as He declares Himself to be in His word. In Jeremiah, where God declares what He would have us know of Him, He gives a description not quite so full but pointing to the same effect: 'Let him who boasts boast in this, that he understands and knows Me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth.' Surely these three things are necessary for us to know: mercy, in which alone all our salvation consists; judgment, which is daily executed on evildoers and is prepared in even more terrible form for them leading to eternal destruction; and righteousness, by which the faithful are preserved and tenderly cared for. When you have grasped these things, the prophecy says you have sufficient grounds to glory in God. And yet His truth, power, holiness, and goodness are not omitted here. For how could the knowledge of His justice, mercy, and judgment here required stand firm unless it rested on His unchangeable truth? And how could we believe He governs the earth with justice and judgment without understanding His power? And from where does His mercy come but from His goodness? If then all His ways are mercy, judgment, and justice, in them His holiness must also be seen. And the knowledge of God set forth for us in Scripture aims at no other end than the knowledge imprinted in His creatures: first, to move us to fear of God, and then to trust in Him — so that we may learn first to honor Him with pure integrity of life and sincere obedience, and then to rest wholly on His goodness.

But here I intend to gather the main lines of general doctrine. First, let readers note that Scripture, in order to direct us to the true God, explicitly excludes and dismisses all the gods of the Gentiles — because religion has been corrupted in nearly every age. It is true that the name of one God was universally known and celebrated. Even those who worshipped a multitude of gods, whenever they spoke according to the natural sense, would simply use the singular name of God, as if content with one alone. Justin Martyr wisely observed this, writing a book specifically on the Monarchy of God, in which by many testimonies he shows that the belief in one God is engraved in the hearts of all people. Tertullian proves the same from common speech. But since all without exception are either drawn or have fallen into false inventions by their own vanity, and their thinking has thereby become empty, whatever they naturally understood about the existence of one God served only to leave them without excuse. For even the wisest among them plainly show the wandering error of their minds when they wish for some god to assist them and so call upon uncertain gods in their prayers. Moreover, in imagining God to have many forms — though they thought somewhat less absurdly than the common people did about Jupiter, Mercury, Venus, Minerva, and others — they were still not free from the deceits of Satan. As we have already said elsewhere, whatever clever evasions the philosophers devised, they cannot clear themselves of rebellion against God — they all corrupted His truth. For this reason, Habakkuk, after condemning all idols, commands the faithful to seek God in His own temple — that they should not admit Him to be other than as He has revealed Himself in His word.