20 Because that when they knew God. Here he testifieth plainly, that God hath put into the minds of all men the knowledge of himself: that is to say, he hath so manifested him self by his works, that needs they must behold that, which of their own accord they seek not after, namely that there is some God. For neither the world was existent by chance, neither did it come forth of it self. But we must always note in what degree of knowledge they abode in, as now it followeth,1 they glorified him not as God. God can not be conceived without his eternity, power, wisdom, goodness, trueth, righteousness and mercy. His eternity appeareth in this, that he is the Author of all things. His power, that he holdeth all things in his hand, and maketh that they consist in him. His wisdom, by the most apt disposing of all things. His goodness, because there was none other cause why he should make all things, neither can he be moved by any other reason to conserve them, then for his only goodness. His justice, in the ruling or governing of all things, because he punisheth the guilty, and delivereth the innocent. His mercy that with so great patience he suffereth the perversity of men. His trueth, in this that he is immutable: Therefore he which hath conceived the knowledge of GOD, now oweth unto him the glory of eternity, wisdom, goodness and righteousness. Whiles men do not acknowledge such virtues in GOD, but dream of him as upon a vain fantasy: they are worthily said to rob him wickedly of his honour.2 And it is not without cause he addeth, they were not thankful. For there is no man that is not indebted unto him for infinite his benefits. Yea and if it were in nothing else, even herein hath he sufficiently made us his debtors, that he hath vouchsafed to reveal him self unto us. But they became vain, &c. That is to say, having left the trueth of God, were ⟨p. 14⟩turned to the vanity of their own sense, all the quickness or sharpness whereof is but vain, and passeth away like a smoke. And so their foolish mind, could understand nothing aright:3 but by all means was carried headlong into errors and lies. This is that unrighteousness, which by and by choketh through his pravity the seed of true knowledge, before it come to perfection.
20 Because that when they knewe God. Heere hee testifieth plainely, that God hath put into the myndes of all men the knowledge of himselfe: that is to saye, hee hath so manifested him selfe by his workes, that needes they must beholde that, whiche of their own accord they seeke not after, namely that there is some God. For neither the worlde was existant by chaunce, neither did it come foorth of it selfe. But wee must alwayes note in what degree of knowledge they abode in, as nowe it followeth,1 they glorified him not as God. God can not be conceiued without his eternitie, power, wisedome, goodnesse, trueth, righteousnesse and mercie. His eternity appeareth in this, that hee is the Author of all thinges. His power, that hee holdeth all thinges in his hande, and maketh that they consist in him. His wisedome, by the most apte disposing of all thinges. His goodnesse, because there was none other cause why he should make all thinges, neyther canne hee bee mooued by anye other reason to conserue them, then for his onelye goodnesse. His iustice, in the ruling or gouerning of all thinges, beecause hee punisheth the guiltye, and deliuereth the innocent. His mercye that with so greate patience hee suffereth the peruersitye of menne. His trueth, in this that hee is immutable: Therefore hee whiche hath conceyued the knowledge of GOD, nowe oweth vnto him the glorie of eternitye, wisedome, goodnesse and righteousnesse. Whiles menne doe not acknowledge suche vertues in GOD, but dreame of him as vppon a vayne phantasie: they are woorthilye sayde to robbe him wickedlye of his honour.2 And it is not without cause hee addeth, they were not thankefull. For there is no manne that is not indebted vnto him for infinite his benefites. Yea and if it were in nothing else, euen heerein hath hee sufficientlye made vs his debtoures, that hee hath vouchesafed to reueale him selfe vnto vs. But they became vayne, &c. That is to saye, hauing lefte the trueth of God, were ⟨p. 14⟩turned to the vanity of their owne sence, all the quicknesse or sharpenesse whereof is but vayne, and passeth away like a smoke. And so their foolishe mynde, coulde vnderstande nothing aright:3 but by all meanes was carried headlong into errours and lyes. This is that vnrighteousnesse, which by and by choketh through his prauitie the seede of true knowledge, before it come to perfection.
- 1What manner of knowledge was in the Gentiles: namely an uneffectuall.What manner of knowledge was in ye Gentiles: namely an vneffectuall.
- 2As we are indebted to God for infinite benefits, so chiefly for that he hath revealed him self unto us.As we are indebted to God for infinite benefits, so chiefly for that he hath reuealed him selfe vnto vs.
- 3All mans sharpness is but vain to understand and serve God aright.All mans sharpnes is but vaine to vnderstande and serue God aright.
