Commentary on Romans, Treatise · Chapter 1 · Dialogue 12
DIAL. XII.
Verse 21.
Because that when they knew God, they did not glorifie him as GOD, neither were thankefull, but became vaine in their thoughts, and their foolish heart was full of darkenes.
Tim.
ERe we deale with the drift and interpretation of this Text, speake something of the connexion, with that which goeth before, and of the Apostles method.
Sil.
The Apostle rendreth a reason why the Gentiles were without excuse; as if he should say, they hauehave no place of defence for ignorance, because they had a knowledge of God, yet they honoured him not as was comely, but offered vntounto him rather a doubble iniurie. For, first they denyed vntounto him his due worship, which consisteth in glorifying, God and giuing him thankes, in both which they fayled. Secondly, they violated and hurt his Maiesty, by putting vponupon him false worships, and by their wicked manners, whereof a Bead-roll and Catalogue is afterward rehearsed.
Tim.
What is the drift of this Text, which wee hauehave now in hand?
Silas.
To accuse and conuict the Gentiles of vnthankfulnesse and contempt of Gods worship, that is; of vngodlinesse, which did appeare in this: that they did not glorifie God, according to that knowledge they had of him; nor were thankefull vntounto him, according to that goodnesse which he had bestowed on them.
Tim.
Seeing we finde of wicked men recorded in Scripture, that they know not God, Ps. 95, 10. & in this Chap: v. 28. How isit to be taken, that heere Paul sayth [They knew God?]
Silas.
There is a contemplatiue, bare, and cold knowledge, which not changing the minde, nor appearing in actions, maketh men neuer the better; and this knowledge the vngodly hauehave. But Scripture denyeth vntounto them that effectuall knowledge, which mooueth & stirreth the heart to Godward, to put confidence in him, & to bee gouerned by his will, delighting to expresse it selfe in good workes. This onelyonly deserueth the name of knowledge; and not that other, which is ydle & dead, separate from study and care, to giuegive vntounto God his glory, by submitting to his pleasure.
Tim.
What thinke you to be meant by the glorifying of God, and by Thankesgiuing, is there any difference betweene these two: be they not all one, and what may they import, if they bee diuerse?
Silas.
Some take them to bee one: and the former to bee opened by the latter. But the distinctiue particle [Neither] sheweth them to be distinct things, one from the other. By [Glorifying] is vnderstood an inward reuerent opinion of God, to thinke honourably of his Nature, properties, Mercy, Wisedome, Iustice, &c. of his workes and benefits; also, to render vntounto him, the worship due to him. Thansgiuing comprehends a due acknowledgement of his benefits, with a gratefull mentionPsal. 34. 1, 2, 3 of them: also, with desire that others shoulde take notice of them, to magnifie and praise his name with vsus. Now, the Gentiles are heere to bee blamed, that they did neither the one nor the other. God being the end and marke whereunto all things tend, & the beginning or fountaine, from whom all good thinges flow; (wherof the Heathens were not ignoraunt) yet by their knowledge, they were prouoked and brought neyther to glorisy him, nor to praise and thanke him.
Tim.
What instruction may we take from hence to our Edification?
Silas
See the answere in the other Booke in the last line of the Page.
Tim.
What may be our instruction from hence?
Silas.
That the knowledge which we hauehave of God & his properties, should lead vsus to glorifie him, whereof the reasons be, because else it were in vain and frustrate, and we were better to bee without it, then not to hauehave the right vse of it.
Tim.
By what comparison may this instruction bee declared and … forth?
Silas
As our knowledge we hauehave of men, doth serue vsus to some vse, to helpe vsus to content and please them; so the knowledge we hauehave of God, should lead vsus, and further vsus to the honouring of him. For, the knowledge we hauehave of his wisedome, should work in vsus obedience and patience, & reuerence. His goodnesse being known to vsus, should engender in vsus Prayer, LoueLove, Confidence, and Thankfulnesse. Also, his power and truth, shoulde prouoke vsus to trust in him, and to depend vponupon him. Also, vponupon the knowledge of his Iustice, we should bee mooued to feare him. His holynesse should driue vsus from sinne, to liue in purity and vprightnesse, as we may resemble God, and be like him.
Tim.
Are not these things better known to Christians, then to the poore Heathens?
Silas.
They are so: for the wisedome, power, and goodnesse of God, more appeareth in the worke of Redemption, then in the Creation: & the Scripture doth more clearly reueale God, and our dutie, then the book of the Creatures could do.
Tim.
What followeth of this?
Silas.
That we are so much the more bound to glorifie God; and the more to be blamed and punished if we do not. For God ought to be worshipped of vsus more carefully, the more excellent knowledge wee hauehave of him.
Tim.
What is the other fault that the Heathen are charged heere withall?
Silas
The sinne of vnthankfulnesse, which is odious to God and man. This their vnthankfulnesse did appear in that they did attribute vntounto Fortune and Destiny, vntounto Starres, to their owne wisedom, forgetting that God did guide and rule all things by his most wise and iust prouidence.
Tim.
How many wayes may men shew themselues vnthankfull?
Silas
Very many wayes: First, by vtter forgetfulnes of God, the fountaine of all good. Secondly, if men do remember him, yet faile to mention and praise Gods goodnesse. Thirdly, if they mention it of selfe-louelove, that it might be thought that they are great with God. Fourthly, if in words men do praise him, and in workes dishonor him. Lastly, if they part his honour betweene him and his creatures, as these Gentiles did.
Tim.
Wherein consists true Thankefulnesse?
Silas.
In these three things. First, in ioy of heart, reioycing at the feeling of Gods goodnesse. Secondly, in profession of his holye name before men, prouoking them to extoll him. Thirdly, in an earnest desire & care to please God, by doing his will.
Tim.
What Reasons are there to mooue vsus vntounto Thankefulnesse?
Sil.
First, it is commanded of God. Psal. 50. Secondly, it is a part of his seruice. 1 Tim. 2. 2. Thirdly, it tendeth to his honor, to be acknowledged disposer of the world Fourthly, it is due to him, and without wrong cannot be kept from him. Fiftly, it ioyneth men with Angels, whose worke in heauen, is to praise and thanke God. Sixtly, it is a duty that continueth in heauen in the next life after this. Lastly, it is the recompence that God looketh for at our handes for all his mercies, as it were our rent, charge, or homage, Psal. 116, 12.
Tim.
What may be the meaning of the latter words of this Verse [That they became vaine in their Imaginations, … had their foolish hart darkned?]
Silas.
The Greeke worde, Englished [Imaginations] signifieth more then thoughts; euen Reasonings, disputations, discourses done with weying & poising things: whereunto the Heathen Philosophers, attributing much, thorough the pride and conceite of their owne witty and subtle inuentions and disceptations, they fell into strange opinions and inuentions concerning God: Some vtterly denying a God; others, doubting of it; others,1. Cor. 8, 5. coyning a plurality of Gods, whom some would hauehave to be Corporeall, others incorporcall: the Romans crecting and numbering most lewde and abhominable men (as Romulus, Simon Magus, &c.) into the register & rank of Gods: the Egyptians doing worse then they, accepting Beasts; as Oxen, Cats, Rats, Geese, Birds, Crocodiles, yca Onions and Leekes for Goddes, putting to death, such as killed any of these: withall, they ascribed to God corrupt worship, thinking to appease him, by gorgeous Sacrifices, dcuised by themselues; by daintie banqucts, sumptuous playes, & goodly spectacles; robbingSee Actes 14, 11, 12, 13. him of his prouidence, withdrawing from him the gouernment of sublunary and inferiour bodies, as being1. Cor, 10, 20, 21. too base for God to meddle with; appointing representations of him, vnbeseeming his Maiesty and glory: pretending, they must come to God by Images, as to kings by Courtiers. In all which, the Apostle saith, they proued Vaine] both because they were deceiued of their opinion, neither obtained the end they aimed at. For, whereas they thought (by such their deepe and wise inuentions) to hauehave procured Gods fauour also, to enioy his blessings, and escape calamities, and to gaine vntounto themselues an opinion of great wisedom, they met with the quite contrarie. For, they offended God, purchased many temporall plagues, and spirituall too; and at last, were wrapt in cternall destruction, because (like fooles which had their vnderstandings darkened, they preferred their owne vanities before truth, shadowes before substance, Idolles before the true God; like Children, which set more by a Rattle or a toy, then by Treasure, Gold, and Siluer, and such precious things From which we may learne, vvhat yssue and successe may bee looked for, of all humane inuentions in Gods seruice, and what they will proue at length, who frame their opinions and worship of God, not according to that truth seated in the heart by God, and shining in his workes, or after the prescript of his word. All such will not only be frustrate of their expectation, and finde that all their glorious wisedome, is but meere blindnesse, foolishnesse, & darknesse: but will incurre the high displeasure of Almighty God, and pull on their owne heads, his heame vengeance, as these Idolatrous Gentiles did. An happy thing were it for Papists, and all other superstitious persons, which forsaking the sure directions of God, follow their owne peruerse reasonings, and thrust vppon God Will-worships and good intentions (as they be called) to take warning in time by the harmes which came vntounto the Heathens, for their rash godlesse presumption in this kinde, whereof more shall be said in the subsequent Verses.