as the one eternal and almighty Creator and the right Master-builder, and to understand that he created us for this life, body and soul, and gave us reason and a spirit in order that he might thereby be worshipped. And such knowledge would have remained pure and beautiful in the hearts of all men without doubt and error of any kind had human nature not fallen through disobedience into such miserable darkness and other innumerable calamities.
For what blindness and ignorance of God, his nature and will, his providence and government, there is in the hearts of all men in their corrupt and infirm nature, is evident from the doubts which stick in the hearts of everyone, concerning which Plato was right when he wisely said, "That the minds of men are so overpowered with conviction by the laws of the motion of the heavenly bodies and other testimonies of nature, that they are compelled to confess that the world had for its Creator an eternal and almighty divine Mind." And yet we find that this knowledge and this conviction are darkened and deranged when we consider how enormous and confused all things are in the world and in this life, and when we find ourselves so often plunged into such great misery and need without help or rescue as if there were no God left to his creatures.
From such doubts all those mad-brained opinions of philosophers have arisen. Some, as the Epicureans, denied the existence of God altogether; others, as Aristotle and the Stoics, believed God was an eternal mind, yet bound and confined him to second causes; just in the same way as the poets fable that Saturn was bound by Jupiter. Thus they ascribe to him no action, but that which the general concurrence of second causes produces. Hence having their minds infatuated with this delirium, they can neither ask any good thing of God, nor expect any good thing from him, because, with them events are necessarily only consequents which responsively follow upon their natural first causes.
Therefore, while these men thus reasoned, they did not bring forth their own private and personal opinions only, but the common errors which lie concealed naturally in the minds of the whole human race. The greatest part of mankind fix their eyes upon second causes; but these never raise them so high as the great Over-ruler of all; so as to wait for the government or pressing forth of second causes from and by him, as Elijah did, when he prayed for rain in the midst of a drought, and as Isaiah did, when he drove back an army of the enemy by prayer.
When this darkness in the mind of man had followed upon the fall of our first parents, God came forth anew out of his secret habitation, and immediately made himself known again, with a distinct voice and with fresh testimonies; that the human race might not appear to be created in vain nor without a mighty purpose, nor for destruction only. The creation indeed was a great benefit and blessing from God. But much more so was his revelation of himself to the human race from the very "beginning," by certain testimonies and evidences; delivering with a distinct voice the promise of eternal life and salvation, and making a declaration concerning a judgment to come, in which after this life he would separate the righteous from the wicked. The Law also, though known to nature at first, he renewed, and showed what was his true worship. He caused it moreover to be attended with signs, which could be wrought by no power less than infinite. He recalled the dead to life, he stopped the motions of the heavens and the course of the sun, and he even turned the sun back in his course to refute a human delirium, which pretended to suspend God by second causes as by the golden chain of Homer.
And lastly, the Son of God himself assumed human nature and lived openly with us, taught us and became a sacrifice and offering for our sins; and after having overcome death rose and lived again, and discoursed with many in an open and familiar manner; and moreover preached to a great multitude of hearers. And although these things, on account of their greatness, seem to human judgment to be mere fictions, yet they are attested and sealed by sure and certain evidences and miracles; so that they are as surely true as that it is mid-day when the sun has mounted in his course to the mid-heaven.
To these blessings we are also to add this, that God was pleased that there should be a history of the human race from the very "beginning," and a record of all those testimonies, by which he revealed himself, committed to writing and engraven on biblical monuments, which should remain forever. Nor will God be known in any other way than by these testimonies; nor will he consider any assembly of men, who are ignorant of these testimonies, to be his Church, nor will he receive the prayer of those, who do not call upon him as the same God, who does thus make himself known by these his testimonies.
The Mohammedans and Turks call upon God as the Creator of universal nature, but they set themselves against his Son and his Son's doctrine. They say, that he who can approve such doctrine cannot be God. And as to his Son, in whom God more especially reveals himself, and concerning whom he says himself, "This is my beloved Son in whom I am well pleased, hear ye him," on him they spit with infuriated madness!
And what says Plato here? Although Plato does raise his mind above the common opinions of the vulgar, and does not ascribe divinity to statues of wood and stone, but really does inquire after God with very wise reasoning; and although he defines him to be "an eternal mind" and the great Cause of all good in nature, yet he still errs very widely from the true God. But how is that, some one may say? What description of God will you find more appropriate than Plato's? I acknowledge that he thought most learnedly and wisely concerning the nature of God; but concerning his will, he hangs in doubt himself and leaves all his readers and disciples in doubt also; and to use his own expression "bestormed and shipwrecked in their reasoning." Neither Plato nor Mohammed knew whether God heard and received the unworthy; nor how, nor why, he received them.
Plato ought however to have inquired not only how God manifested himself in the creation of things, and what traces of himself he impressed upon the face of nature, but also whether or not he had uttered any voice by any certain signs or testimonies, and how that voice was spread abroad and made known. He might have heard these things when studying mathematics in Egypt, and might easily have learned all particulars from their neighbors the Jews. But the greater part of men always despise the voice and the Church of God.
But to what purpose is all this far-fetched Introduction? It is for this end, that we may know the true Church of God is nowhere but among those, who have and who embrace the writings of the prophets and the apostles; that God is nowhere rightly called upon, but where the doctrine contained in these books truly shines forth. And here again we have to consider another singular blessing of God: That he was pleased to cause a whole connected history of all ages, from "the beginning," to be recorded in these books, and has preserved them by his own peculiar care. Nay, the whole Mosaic Economy was ordained for this very preservation of them. For what was the whole of that Economy, but a school and library of these books?
And the fountain of all is the first book of Moses, called Genesis, which profane men may perhaps laugh at and consider that it does not differ from the "Timon" of Plato, in which also the creation of the world is described. But the godly reader knows that there is a wide difference between profane descriptions and this description given us from above. For the latter not only informs us of the beginnings and nature of created bodies, but gives us a description of God himself. And it contains also an account of the beginnings of the Church; for the sake of which all other things were created and made, all which things we must know before we can understand whence the doctrine of the church proceeded and how the knowledge of it was spread abroad in the world.
All heathen superstitions crept into the assemblies of men without any certain authors, and were afterwards accumulated by fanatical persons on various occasions. But from "the book of Genesis" we learn that the doctrine of the church was delivered to our first parents by the voice of God, and that thence the knowledge of it was preserved and spread abroad in the world by a continued series of persons and events, and not without manifest evidences and testimonies. Enoch was taken up into heaven; Noah truly preached of the Flood and was afterwards preserved in the Flood; Abraham, Isaac, Jacob, Joseph, etc., for there are many signs and evidences that they were teachers and priests, truly called of God, were most certain witnesses, that the doctrine which they embraced and preached was from heaven.
Symmachus objects against Christians, that all agree that the oldest doctrine must be the true one; but that the apostolic doctrine is a recent fiction. But Symmachus is here in a very great error; for it can be most manifestly proved that the doctrine now held by the Church is the first doctrine that was ever delivered to the world. And that is plainly shown in this "Book of Genesis,"