A Key to the Key of Scripture, Chapter 1 · Exposition of verse 19
Verſe 19. For as much as that, which may be knowne of God, is manifest in them: for God hath ſhewed it vntounto them.
HEre is a prolepſis: that is, an obiection preuented which ſome might make in excuſe of the Gentiles, thus; how could they ſuffocate or ſuppreſſe the truth of GOD, which they knew not, ſeeing they wanted his word? Anſ. Yes, they knew it, verſe 19. which is proued proleptically, verſe 20. by the particulars of this knowledge, and meanes, whereby they knew it: (viz.) the creatures, in which the power and Deitie of God ſhineth; and the power of vnderſtanding giuen them by God.
So that in theſe words we hauehave theſe things to conſider; firſt that the Gentiles had the knowledge of God: ſecondly, the author of this knowledge, God. ver. 19. thirdly, the meanes whereby they obtaine it; conſideration of the creatures: fourthly, the meaſure, vſe, and effect of this knowledge; it left them without excuſe.
That which may be knowne of God, &c.] It may be demaunded whether the Gentiles knew all that may be knowne of GOD? Anſ. Not ſo; if wee take it generally, for God, as a redeemer, is knowne onelyonly by the word: how then may this be vnderſtood? Anſ. Firſt, eyther thus, that what may be knowne of God by power of nature, that was knowne vntounto them: or ſecondly, thus, referring it to verſe 20. ſo much as might ſerue to leaue them excuſeleſſe was knowne vntounto the Gentiles.
Obſer. Firſt, then here obſerue that the very Gentiles hauehave by light of nature ſo much knowledge of God, as may make their idolatry, atheiſme, diſobedience, inexcuſable. Read for this Pſal. 19.1.2.3. &c. Acts 14.17. & 17.27.28.
Vſe. So that we ſee God was neither tyrannicall, nor vniuſt: though he inflicted damnation vponupon the body of the Gentiles before Chriſts comming, for beſides that he made man right at the firſtqEccleſ. 7.31., he neuer left himſelfe without witnes amongſt themrAct. 14.17., ſo, but that they might, and did know more of GOD, and their dutie towards him, then they would or did practiſe: different meaſures in deed of knowledge there are, but to eueryevery one is granted ſo much as ſhould depriue them of excuſe. The Philoſopher ſorted the Heathen people into three rankes. Firſt, was of the maine or vulgar ſort of people: ſecond, their foreign, and politicke: the third their wiſemen and Philoſophers: now though in the rude vulgar there was leaſt diſtinctnes of knowledge, yet ſome glimering light they had, whereby though obſcurely, they diſcerned a Deitie, &c.
The author of this knowledge followes: Obſer. GOD hath reuealed or manifeſted it vntounto them; ſo that, euen naturall knowledge of God muſt be acknowledged the gift and worke of God, wrought thus: firſt, by ſetting apparant charecters of his owne nature; and properties in the creatures, ſuch as eueryevery man might diſcerne: ſecondly, by giuing a reaſonable ſoule indued with facultie of vnderſtanding and diſcourſe, whereby they might aſcend from the creatures to the acknowledgement of the creatour: thirdly, by giuing the vſe of thoſe faculties, to ſome more, to ſome leſſesIoh. 1.9.: and fourthly, if we ſhall adde, that there was an influence of generall grace into nature corrupted, helping the imbicilitie of nature, I thinke it nothing different from truth.
But hence we learne thankfulneſſe to God, Ʋſe. euen for that naturall knowledge we hauehave receiued of the Deity; a thing that few of vsus take notice of, though the neglect of it were to the Gentiles cauſe of depriuall: and the Lord in eueryevery place giues vsus monitors to put vsus in minde of this duetie: as we ſee in many borne fooles: the common vſe or abuſe of whom, is ordinarily this; to make them our ieſting ſtockes, and ſubiect of mirth. It were an holy vſe of them, if we kept them as ſpectacles of Gods mercy to vsus, with whom it hath pleaſed God to deale more mercifully in this behalfe.