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unless he have in him the mind of Christ （Rom。 viii：9）； whereby he perceives
the laws of God as eternal truths。 （76） We conclude； therefore； that God is
described as a lawgiver or prince； and styled just； merciful； &c。； merely in
concession to popular understanding； and the imperfection of popular
knowledge； that in reality God acts and directs all things simply by the
necessity of His nature and perfection； and that His decrees and volitions
are eternal truths； and always involve necessity。 （77） So much for the first
point which I wished to explain and demonstrate。
（78） Passing on to the second point； let us search the sacred pages for
their teaching concerning the light of nature and this Divine law。 （79） The
first doctrine we find in the history of the first man； where it is narrated
that God commanded Adam not to eat of the fruit of the tree of the
knowledge of good and evil； this seems to mean that God commanded Adam to do
and to seek after righteousness because it was good； not because the
contrary was evil： that is； to seek the good for its own sake； not from fear
of evil。 （80） We have seen that he who acts rightly from the true knowledge
and love of right； acts with freedom and constancy； whereas he who acts from
fear of evil； is under the constraint of evil； and acts in bondage under
external control。 （81） So that this commandment of God to Adam comprehends
the whole Divine natural law； and absolutely agrees with the dictates of the
light of nature； nay； it would be easy to explain on this basis the whole
history or allegory of the first man。 （82） But I prefer to pass over the
subject in silence； because； in the first place； I cannot be absolutely
certain that my explanation would be in accordance with the intention of the
sacred writer； and； secondly； because many do not admit that this history is
an allegory； maintaining it to be a simple narrative of facts。 （83） It will
be better； therefore； to adduce other passages of Scripture； especially such
as were written by him； who speaks with all the strength of his natural
understanding； in which he surpassed all his contemporaries； and whose
sayings are accepted by the people as of equal weight with
those of the prophets。 （84） I mean Solomon； whose prudence and wisdom are
commended in Scripture rather than his piety and gift of prophecy。 （85） Life
being taken to mean the true life （as is evident from Deut。 xxx：19）； the
fruit of the understanding consists only in the true life； and its
absence constitutes punishment。 （86） All this absolutely agrees with what
was set out in our fourth point concerning natural law。 （87） Moreover our
position that it is the well…spring of life； and that the intellect alone
lays down laws for the wise； is plainly taught by； the sage； for he says
（Prov。 xiii14）： 〃The law of the wise is a fountain of life 〃 … that is； as
we gather from the preceding text； the understanding。 （88） In chap。 iii：13；
he expressly teaches that the understanding renders man blessed and happy；
and gives him true peace of mind。 〃Happy is the man that findeth wisdom； and
the man that getteth understanding；〃 for 〃Wisdom gives length of days； and
riches and honour； her ways are ways of pleasantness； and all her paths
peace〃 （xiiii6； 17）。 （89） According to Solomon； therefore； it is only；
the wise who live in peace and equanimity； not like the wicked whose minds
drift hither and thither； and （as Isaiah says； chap。 Ivii：20） 〃are like the
troubled sea； for them there is no peace。〃
（90） Lastly； we should especially note the passage in chap。 ii。 of Solomon's
proverbs which most clearly confirms our contention： 〃If thou criest after
knowledge； and liftest up thy voice for understanding 。 。 。 then shalt thou
understand the fear of the Lord； and find the knowledge of God； for the Lord
giveth wisdom； out of His mouth cometh knowledge and understanding。〃
（91） These words clearly enunciate （1）； that wisdom or intellect alone
teaches us to fear God wisely … that is； to worship Him truly； （2）； that
wisdom and knowledge flow from God's mouth； and that God bestows on us this
gift； this we have already shown in proving that our understanding and our
knowledge depend on； spring from； and are perfected by the idea or
knowledge of God； and nothing else。 （92） Solomon goes on to say in so many
words that this knowledge contains and involves the true principles of
ethics and politics： 〃When wisdom entereth into thy heart； and knowledge is
pleasant to thy soul； discretion shall preserve thee； understanding shall
keep thee； then shalt thou understand righteousness； and judgment； and
equity； yea every good path。〃 （93） All of which is in obvious agreement with
natural knowledge： for after we have come to the understanding of things；
and have tasted the excellence of knowledge； she teaches us ethics and true
virtue。
（94） Thus the happiness and the peace of him who cultivates his natural
understanding lies； according to Solomon also； not so much under the
dominion of fortune （or God's external aid） as in inward personal virtue （or
God's internal aid）； for the latter can to a great extent be preserved by
vigilance； right action； and thought。
（95） Lastly； we must by no means pass over the passage in Paul's Epistle to
the Romans； i：20； in which he says： 〃For the invisible things of God from
the creation of the world are clearly seen； being understood by the things
that are made； even His eternal power and Godhead； so that they are without
excuse； because； when they knew God； they glorified Him not as God； neither
were they thankful。〃 （96） These words clearly show that everyone can by the
light of nature clearly understand the goodness and the eternal divinity of
God； and can thence know and deduce what they should seek for and what
avoid； wherefore the Apostle says that they are without excuse and cannot
plead ignorance； as they certainly might if it were a question of
supernatural light and the incarnation； passion； and resurrection of Christ。
（97） 〃Wherefore；〃 he goes on to say （ib。 24）； 〃God gave them up to
uncleanness through the lusts of their own hearts；〃 and so on； through the
rest of the chapter； he describes the vices of ignorance； and sets them
forth as the punishment of ignorance。 （98） This obviously agrees with the
verse of Solomon； already quoted； 〃The instruction of fools is folly；〃 so
that it is easy to understand why Paul says that the wicked are without
excuse。 （99） As every man sows so shall he reap： out of evil； evils
necessarily spring； unless they be wisely counteracted。
（100） Thus we see that Scripture literally approves of the light of natural
reason and the natural Divine law； and I have fulfilled the promises made at
the beginning of this chapter。
CHAPTER V。 …