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XXV. 1.] _ THE SECOND BOOK. 253 
XXV. 1. i esa prerogative of God extendeth as well 
to the reason as to the will of man; 
so that as we are to obey his law, though we find a re- 
luctation in our will, so we are to believe his word, though 
we find a reluctation in our reason. For if we believe 
only that which is agreeable to our sense, we give consent 
to the matter, and not to the author; which is no more 
than we would do towards a suspected and discredited 
witness; but that faith which was accounted to Abraham 
for righteousness was of such a point as whereat Sarah 
laughed, who therein was an image of natural reason. 
2. Howbeit (if we will truly consider of it) more worthy 
it is to believe than to know as we now know. For in 
knowledge man’s mind suffereth from sense ; but in belief 
it suffereth from spirit, such one as it holdeth for more 
authorised than itself, and so suffereth from the worthier 
agent. Otherwise it is of the state of man glorified; for 
then faith shall cease, and we shall know as we are 4 
known. 
3. Wherefore we conclude that sacred theology (which 
in our idiom we call divinity) is grounded only upon the 
word and oracle of God, and not upon the light of nature: 
for it is written, Celi enarrant gloriam Det; but it is not® 
written, Cal enarrant voluntatem Det: but of that it is 
said, Ad legem et testimonium: si non fecerint secundum? 
verbum istud &c. This holdeth not only in those points 
of faith which concern the great mysteries of the Deity, 
of the creation, of the redemption, but likewise those 
which concern the law moral truly interpreted: Zove 
your enemies: do good to them that hate you: Be like to your 
heavenly Father, that suffereth his rain to fail upon the just 
and unjust. To this it ought to be applauded, Mec vox 
hominem sonat: it is a voice beyond the light of nature. 
