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27. That they might seek God. This sentence hath two members; to wit, that it is man’s duty to seek God; secondly, that God himself cometh forth to meet us, and doth show himself by such manifest tokens, that we can have no excuse for our ignorance. Therefore, let us remember that those men do wickedly abuse this life, and that they be unworthy to dwell upon earth, which do not apply their studies to seek him; as if every kind of brute beasts should fall from that inclination which they have naturally, which should for good causes be called monstrous. And, surely, nothing is more absurd, than that men should be ignorant of their Author, who are endued with understanding principally for this use. And we must especially note the goodness of God, in that he doth so familiarly insinuate himself, that even the blind may grope after him. For which cause the blindness of men is more shameful and intolerable, who, in so manifest and evident a manifestation, are touched with no feeling of God’s presence. Whithersoever they cast their eyes upward or downward, they must needs light upon lively and also infinite images of God’s power, wisdom, and goodness. For God hath not darkly shadowed his glory in the creation of the world, but he hath everywhere engraven such manifest marks, that even blind men may know them by groping. Whence we gather that men are not only blind but blockish, when, being helped by such excellent testimonies, they profit nothing. −
Yet here ariseth a question, whether men can naturally come unto the true and merciful − (298) knowledge of God. For Paul doth give us to understand, that their own sluggishness is the cause that they cannot perceive that God is present; because, though they shut their eyes, yet may they grope after him. I answer, that their ignorance and blockishness is mixed with such frowardness, that being void of right judgment, they pass over without understanding all such signs of God’s glory as appear manifestly both in heaven and earth. Yea, seeing that the true knowledge of God is a singular gift of his, and faith (by which alone he is rightly known) cometh only from the illumination of the Spirit, it followeth that our minds cannot pierce so far, having nature only for our guide. Neither doth Paul intreat in this place of the ability of men, but he doth only show that they be without excuse, when as they be so blind in such clear light, as he saith in the first chapter to the Romans, ( Romans 1:20.) Therefore, though men’s senses fail them in seeking out God, yet have they no cloak for their fault, because, though he offer himself to be handled and groped, they continue, notwithstanding, in a quandary; − (299) concerning which thing we have spoken more in the fourteenth chapter, ( Acts 14:17.) −
Though he be not far from every one of us. To the end he may the more touch the frowardness of men, he saith that God is not to be sought through many crooks, neither need we make any long journey to find him; because every man shall find him in himself, if so be that he will take any heed. By which experience we are convicted that our dullness is not without fault, which we had from the fault of Adam. For though no corner of the world be void of the testimony of God’s glory, yet we need not go without ourselves to lay hold upon him. For he doth affect and move every one of us inwardly with his power in such sort, that our blockishness is like to a monster, in that in feeling him we feel him not. In this respect certain of the philosophers called man the little world, [a microcosm;] because he is above all other creatures a token of God’s glory, replenished with infinite miracles. −
(298) −
“Liquidam,” clear.
(299) −
“Attoniti,” in stupid amazement.