A Key to the Key of Scripture, Chapter 1 · Exposition of verse 20
Verſe 20. For the inuiſible things of him, that is, his eternall power and Godhead, are ſeene by the creation of the world, being conſidered in his workes, to the intent that they ſhould be without excuſe.
THe meanes of manifeſtation followes, that is, the creatures: which carrie ſo liuely repreſentations of the infinite power and wiſedome of God, that being duely conſidered, they bring vsus to a certaine acknowledgement of the Deitie of their maker.
Now the reading in this place is ſomething intricate; I take it wee may beſt make the Syntaxis thus: the inuiſible things of God being conſidered in his workes, euen euer ſince the creation of the world, are diſcouered; to wit, his eternall power and Godhead.
And they ſeeme to be annexed by way of preoccupation; becauſe it might be obiected, that the Lord is inuiſible, and therefore could not be thus knowne: Anſ. That though the Lord be in himſelfe inuiſible, yet are his inuiſible properties euidently diſcerned in the creatures.
The propoſition of this place is this: that the inuiſible things of God are ſeene.
The ſubiect amplified by ſome particulars; his power and Godhead; the predicate by three arguments, the meane of diſcerning, conſideration of the creatures: ſecondly, the time or indurance, euer ſince the creation▪ thirdly, the euent or effect; ſo for that they are without excuſe.
So though God be in himſelfe inuiſible, Obſer. yet by his effects may his diuine properties be diſcouered: as the ſoule though in it ſelfe inuiſible, yet by the effects thereof in vsus is knowne to be indued with faculties of life, ſenſe, reaſon. &c.
And it may ſerue for anſwere to that ſottiſh obiection of Atheiſts againſt the being of God: Vſe. who euer ſaw God? ſaith an Atheiſt; and I demand who euer ſaw the ſoule of a man? and yet is there none ſo ſottiſh, that ſeeing the effects of the ſoule, will deny the being of it in the body: the Ayre being a more groſſe matter or ſubſtance, yet is not ſeene by the eye of man; yea, how many other creatures ſhould wee by this argument exclude from being, which are in their nature inuiſibletCol. 1.16.? but to leaue them to their wilfull blindnes, let vsus now ſee how wee may profit by the creatures in the knowledge of God.
Not ſo much by the bare and idle gazing vponupon them, as by due conſideration and pondering of them: Obſer. and thus duely weighing them, it is almoſt impoſſible but we ſhould be brought to the acknowledgement of the Deitie, and Godhead of their maker: weigh but the hugeneſſe of the earth, how it hangs as a ball without any pillar to ſupport it: the bounding of the ſeas, &c. and we cannot but acknowledge his infinite power: conſider the beautie of the heauens with their ornaments: the exquiſite arteficiall cunning that ſhewes it ſelfe in the frame of the ſmalleſt creature, with that excellent ſubordination of them one to the ſeruice of another, how can wee but acknowledge a diuine wiſedome? See but the endowments that eueryevery creature hath in his kinde, and the large prouiſion the Lord hath made for the neceſſities of eueryevery of them, how can wee but confeſſe the bountifulneſſe and goodnes of GOD, that thus delights to communicate to his creatures Read Iob. cap. 37.38.39.
Ʋſe. Let vsus then be admoniſhed, and take notice how we may profit, by beholding of the creatures, to be broght to the knowledge of the Creator; God hath laid open the Booke of the creatures to the view of all men, and therein imprinted his diuine properties, in ſo large and plaine Charecters, that who ſo runnes may read them: but I know not how it comes to paſſe, that wee ſpend our time in idle gazing, and wee are content to vſe the creatures, but almoſt as the ſwine in the prouerbe, nuzling in the Acornes on the earth, but neuer looking vp to the place whence they fall; ſee Dauids practiſe. Pſal. 8. & 145.147. &c. and Iob. cap. 26.27.28. and learne to imitate their holy example.
Obſer. The effect of this knowledge followeth: for I take this here to note not ſo much the intention of GOD in reuealing, as the iſſue and effect of this naturall knowledge. It ſerues onelyonly to depriue of excuſe if it be ſeuered from that ſupernaturall knowledge of God, by the word: therefore Dauid. Pſal. 19. ſpeaking of the two-fould manifeſtation of GOD; firſt, by workes; ſecondly, by word: appropriateth conuerting power to the law of God; and the vſuall diſtinction of knowledge, whereby one is made effectuall, the other ineffectual, hath warrant ſufficient from the word of God: and hee that knoweth God no farther then the creatures reueale him, may know what ſhall ſtop h s mouth at the day of accounts, when Chriſt ſhall come with thouſands of his Angels to render vengeance to them that know not God, and diſobay the goſpellu2 Theſ. 1.: but cannot by it be enlightened to ſaluation: For tell me: how doe the creatures manifeſt the Trinitie of perſons; out of which if we conceaue God, wee conceaue an Idoll and not GODxEpheſ. 2.12.? how thoſe myſteries of God manifeſted in the fleſhy1 Tim. 3.16., &c. and the true meanes of reconcilement vntounto God? &c.
And it ſhould teach vsus this leſſon; Ʋſe. that as wee may not neglect that meanes of knowledge vouchſafed by the creatures; yet to ioyne thereunto the ſtudie of the word of God, and thankefully to acknowledge the merciemercy of GOD to vsus in this, that by his word hee hath vouchſafed to inſtruct vsus in the maine matter neceſſarie to our ſaluation. And I cannot but lament the ſtate of many, eſpecially in vniuerſities of greateſt acuitie, that ſo age themſelues in the Philoſophicall contemplation of the creatures, that they vtterly neglect acquaintance with the word of God; and are ſo rapt with the pleaſantneſſe of naturall ſtudies, that for it they omit, yea, almoſt contemne, the reading of Scriptures, and almoſt all religious exerciſes: It is far from me to diſwade ſuch ſtudies, which I know to be very auaileable, to the attainment of ſoundneſſe in Diuine knowledge; but herein I obſerue a double abuſe: firſt, that men commonly ſtand poring vponupon the creatures, and ſearching out their natures, without euer caſting eye vntounto their maker; ſecondly, that they content themſelues with naturall knowledge, neuer regarding that which is diuine and myſticall. Conſider we what is ſaid, and the Lord giuegive vsus vnderſtanding in all things.