Romans 1:19–1:20

Romans 1:18-23 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 18. Revelatur enim ira Dei e coelo, super omnem impietatem et injustitiam hominum, veritatem Dei injuste continentium; 19. Because that which may be known of God is manifest in them; for God hath shewed it unto them. 19. Quia quod cognoscitur de Deo manifestum est in ipsis: Deus enim illis manifestavit. 20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 20. Si quidem invisibilia ipsius, ex creatione mundi operibus intellecta, conspiciuntur, ?terna quoque ejus potentia, et divinitas; ut sint inexcusabiles. 21. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 21. Quoniam quum Deum cogno vissent, non tanquam Deo gloriam dederunt, aut grati fuerunt; exinaniti sunt in cogitationibus suis, et obtenebratum est stultum coreorum. 22. Professing themselves to be wise, they became fools, 22. Quum se putarent sapientes, stulti facti sunt, 23. And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 23. Et mutaverunt gloriam incorruptibilis Dei similitudine imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentum. 18. For [42] revealed, etc. He reasons now by stating things of a contrary nature, and proves that there is no righteousness except what is conferred, or comes through the gospel; for he shows that without this all men are condemned: by it alone there is salvation to be found. And he brings, as the first proof of condemnation, the fact, -- that though the structure of the world, and the most beautiful arrangement of the elements, ought to have induced man to glorify God, yet no one discharged his proper duty: it hence appears that all were guilty of sacrilege, and of wicked and abominable ingratitude. To some it seems that this is a main subject, and that Paul forms his discourse for the purpose of enforcing repentance; but I think that the discussion of the subject begins here, and that the principal point is stated in a former proposition; for Paul's object was to teach us where salvation is to be found. He has already declared that we cannot obtain it except through the gospel: but as the flesh will not willingly humble itself so far as to assign the praise of salvation to the grace of God alone, Paul shows that the whole world is deserving of eternal death. It hence follows, that life is to be recovered in some other way, since we are all lost in ourselves. But the words, being well considered, will help us much to understand the meaning of the passage. Some make a difference between impiety and unrighteousness, and think, that by the former word is meant the profanation of God's worship, and by the latter, injustice towards men; but as the Apostle immediately refers this unrighteousness to the neglect of true religion, we shall explain both as referring to the same thing. [43] And then, all the impiety of men is to be taken, by a figure in language, as meaning "the impiety of all men," or, the impiety of which all men are guilty. But by these two words one thing is designated, and that is, ingratitude towards God; for we thereby offend in two ways: it is said to be asebeia, impiety, as it is a dishonoring of God; it is adikia, unrighteousness, because man, by transferring to himself what belongs to God, unjustly deprives God of his glory. The word wrath, according to the usage of Scripture, speaking after the manner of men, means the vengeance of God; for God, in punishing, has, according to our notion, the appearance of one in wrath. It imports, therefore, no such emotion in God, but only has a reference to the perception and feeling of the sinner who is punished. Then he says that it is revealed from heaven; though the expression, from heaven, is taken by some in the sense of an adjective, as though he had said "the wrath of the celestial God;" yet I think it more emphatical, when taken as having this import, "Wheresoever a man may look around him, he will find no salvation; for the wrath of God is poured out on the whole world, to the full extent of heaven." The truth of God means, the true knowledge of God; and to hold in that, is to suppress or to obscure it: hence they are charged as guilty of robbery. -- What we render unjustly, is given literally by Paul, in unrighteousness, which means the same thing in Hebrew: but we have regard to perspicuity. [44] 19. Inasmuch as what may be known of God, etc. He thus designates what it behoves us to know of God; and he means all that appertains to the setting forth of the glory of the Lord, or, which is the same thing, whatever ought to move and excite us to glorify God. And by this expression he intimates, that God in his greatness can by no means be fully comprehended by us, and that there are certain limits within which men ought to confine themselves, inasmuch as God accommodates to our small capacities what he testifies of himself. Insane then are all they who seek to know of themselves what God is: for the Spirit, the teacher of perfect wisdom, does not in vain invite our attention to what may be known, to gnoston; and by what means this is known, he immediately explains. And he said, in them rather than to them, for the sake of greater emphasis: for though the Apostle adopts everywhere Hebrew phrases, and v, beth, is often redundant in that language, yet he seems here to have intended to indicate a manifestation, by which they might be so closely pressed, that they could not evade; for every one of us undoubtedly finds it to be engraven on his own heart, [45] By saying, that God has made it manifest, he means, that man was created to be a spectator of this formed world, and that eyes were given him, that he might, by looking on so beautiful a picture, be led up to the Author himself. 20. Since his invisible things, [46] etc. God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: and for this reason the Apostle in his Epistle to the Hebrews says, that this world is a mirror, or the representation of invisible things. He does not mention all the particulars which may be thought to belong to God; but he states, that we can arrive at the knowledge of his eternal power and divinity; [47] for he who is the framer of all things, must necessarily be without beginning and from himself. When we arrive at this point, the divinity becomes known to us, which cannot exist except accompanied with all the attributes of a God, since they are all included under that idea. So that they are inexcusable. It hence clearly appears what the consequence is of having this evidence -- that men cannot allege any thing before God's tribunal for the purpose of showing that they are not justly condemned. Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. We conceive that there is a Deity; and then we conclude, that whoever he may be, he ought to be worshipped: but our reason here fails, because it cannot ascertain who or what sort of being God is. Hence the Apostle in Hebrews 11:3 , ascribes to faith the light by which man can gain real knowledge from the work of creation, and not without reason; for we are prevented by our blindness, so that we reach not to the end in view; we yet see so far, that we cannot pretend any excuse. Both these things are strikingly set forth by Paul in Acts 14:16-17 , when he says, that the Lord in past times left the nations in their ignorance, and yet that he left them not without witness (amarturon,) since he gave them rain and fertility from heaven. But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions in John 17:3 , and in which we are to glory, as Jeremiah teaches us, Jeremiah 9:24 21. For when they knew God, etc. He plainly testifies here, that God has presented to the minds of all the means of knowing him, having so manifested himself by his works, that they must necessarily see what of themselves they seek not to know -- that there is some God; for the world does not by chance exist, nor could it have proceeded from itself. But we must ever bear in mind the degree of knowledge in which they continued; and this appears from what follows. They glorified him not as God. No idea can be formed of God without including his eternity, power, wisdom, goodness, truth, righteousness, and mercy. His eternity appears evident, because he is the maker of all things -- his power, because he holds all things in his hand and continues their existence -- his wisdom, because he has arranged things in such an exquisite order -- his goodness, for there is no other cause than himself, why he created all things, and no other reason, why he should be induced to preserve them -- his justice, because in his government he punishes the guilty and defends the innocent -- his mercy, because he bears with so much forbearance the perversity of men -- and his truth, because he is unchangeable. He then who has a right notion of God ought to give him the praise due to his eternity, wisdom, goodness, and justice. Since men have not recognized these attributes in God, but have dreamt of him as though he were an empty phantom, they are justly said to have impiously robbed him of his own glory. Nor is it without reason that he adds, that they were not thankful, [48] for there is no one who is not indebted to him for numberless benefits: yea, even on this account alone, because he has been pleased to reveal himself to us, he has abundantly made us indebted to him. But they became vain, [49] etc.; that is, having forsaken the truth of God, they turned to the vanity of their own reason, all the acuteness of which is fading and passes away like vapor. And thus their foolish mind, being involved in darkness, could understand nothing aright but was carried away headlong, in various ways, into errors and delusions. Their unrighteousness was this -- they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness. 22. While they were thinking, etc. It is commonly inferred from this passage, that Paul alludes here to those philosophers, who assumed to themselves in a peculiar manner the reputation of wisdom; and it is thought that the design of his discourse is to show, that when the superiority of the great is brought down to nothing, the common people would have no reason to suppose that they had any thing worthy of being commended: but they seem to me to have been guided by too slender a reason; for it was not peculiar to the philosophers to suppose themselves wise in the knowledge of God, but it was equally common to all nations, and to all ranks of men. There were indeed none who sought not to form some ideas of the majesty of God, and to make him such a God as they could conceive him to be according to their own reason. This presumption I hold is not learned in the schools, but is innate, and comes with us, so to speak, from the womb. It is indeed evident, that it is an evil which has prevailed in all ages -- that men have allowed themselves every liberty in coining superstitions. The arrogance then which is condemned here is this -- that men sought to be of themselves wise, and to draw God down to a level with their own low condition, when they ought humbly to have given him his own glory. For Paul holds this principle, that none, except through their own fault, are unacquainted with the worship due to God; as though he said, "As they have proudly exalted themselves, they have become infatuated through the righteous judgment of God." There is an obvious reason, which contravenes the interpretation which I reject; for the error of forming an image of God did not originate with the philosophers; but they, by their consent, approved of it as received from others. [50] 23. And changed, etc. Having feigned such a God as they could comprehend according to their carnal reason, they were very far from acknowledging the true God: but devised a fictitious and a new god, or rather a phantom. And what he says is, that they changed the glory of God; for as though one substituted a strange child, so they departed from the true God. Nor are they to be excused for this pretense, that they believe that God dwells in heaven, and that they count not the wood to be God, but his image; for it is a high indignity to God, to form so gross an idea of his majesty as to dare to make an image of him. But from the wickedness of such a presumption none were exempt, neither priests, nor statesmen, nor philosophers, of whom the most sound-minded, even Plato himself, sought to find out some likeness of God. The madness then here noticed, is, that all attempted to make for themselves an image of God; which was a certain proof that their notions of God were gross and absurd. And, first, they befouled the majesty of God by forming him in the likeness of a corruptible man: for I prefer this rendering to that of mortal man, which is adopted by Erasmus; for Paul sets not the immortality of God in opposition to the mortality of man, but that glory, which is subject to no defects, to the most wretched condition of man. And then, being not satisfied with so great a crime, they descended even to beasts and to those of the most filthy kind; by which their stupidity appeared still more evident. You may see an account of these abominations in Lactantius, in Eusebius, and in Augustine in his book on the city of God. Footnotes: [42] The connection here is not deemed very clear. Stuart thinks that this verse is connected, as the former one, with Romans 1:16 . and that it includes a reason why the Apostle was not ashamed of the gospel: and Macknight seems to have been of the same opinion, for he renders gar, besides. In this case the revelation of wrath from heaven is that which is made by the gospel. This certainly gives a meaning to the words, "from heaven" which is hardly done by any other views. That the gospel reveals "wrath," as well as righteousness to be obtained by faith, is what is undeniable. Salvation to the believer, and condemnation to the unbeliever, is its sum and substance. The objection made by Haldane is of no force, -- that the Apostle subsequently shows the sins of mankind as committed against the light of nature, and not against the gospel; for he seems to have brought forward the evidence from the light of nature, in order to confirm the evidence from the light of revelation. The expression is, "Revealed is the wrath of God," and not has been. See Acts 17:30 , 31 This is the view taken by Turrettin; and Pareus says, "There is nothing to prevent us from referring the revelation of wrath, as well as the revelation of righteousness, to the gospel" -- Ed. [43] It is true that the immediate subject is the neglect of religion; but then injustice towards men is afterwards introduced, and most critics take it in this sense. -- Ed. [44] This clause, ton ten aletheian en adikia katechonton is differently rendered, "Veritatem injuste detinentes -- unjustly detaining the truth," Turrettin; "Who stifle the truth in unrighteousness," Chalmers; "Who hinder the truth by unrighteousness," Stuart; "Who wickedly oppose the truth," Hodge; "Who confine the truth by unrighteousness," Macknight "They rushed headlong," says Pareus, "into impiety against God and into injustice against one another, not through ignorance, but knowingly, not through weakness, but willfully and maliciously: and this the Apostle expresses by a striking metaphor, taken from tyrants, who, against right and justice, by open violence, oppress the innocent, bind them in chains, and detain them in prison." The sense given by Schleusner and some others, "Qui cum veri Dei cognitione pravitatem vit? conjungunt -- who connect with a knowledge of the true God a wicked life," seems not to comport with the context. "The truth" means that respecting the being and power of God afterwards specified. -- Ed. [45] Some take en autois, to mean among them, i.e., as Stuart says, "in the midst of them, or before their eyes," that is, in the visible world; though many refer it with Calvin, to the moral sense, and that the expression is the same with "written in their hearts," in Romans 2:15 . -- Ed. [46] There is a passage quoted by Wolfius from Aristotle in his book De Mundo, which remarkably coincides with a part of this verse -- "pasHu thnetho phusei genomenos atheoretos ap auton ton ergon theoreitai ho theos -- God, unseen by any mortal nature, is to be seen by the works themselves." -- Ed. [47] Divinitas, theiotes, here only, and not theotes as in Colossians 1:9 Elsner and others make a difference between these two words and say, that the former means the divinity or majesty of God, and the latter his nature or being. There seems to be the idea of goodness conveyed in the word, theiotes: for in the following verse there are two things laid to the charge of the Gentiles which bear a reference to the two things said here -- they did not glorify him as God, and they were not thankful. He made himself known by power as God, and by the beneficent exercise of that power, he had laid a claim to the gratitude of his creatures. See Acts 14:15 ; and Acts 17:25 , 27 Venema, in his note on this passage, shows, that goodness was regarded by many of the heathens as the primary attribute of Deity. Among the Greeks, goodness -- to agathon, was the expression by which the Supreme Being was distinguished. And it appears evident from the context that the Apostle included this idea especially in the word theiotes. -- Ed [48] The conjunctive, e, is for oute, says Piscator: but it is a Hebraism, for v is sometimes used in Hebrew without the negative, which belongs to a former clause. -- Ed. [49] The original words are, emataiothesan en tois dialogismois auton, "Vani facti sunt in ratiocinationibus suis -- they became vain in their reasonings" Pareus, Beza, Turrettin, and Doddridge; "They became foolish by their own reasonings," Macknight "Whatever the right reason within," says Pareus, "or the frame of the world without, might have suggested respecting God, they indulged in pleasing speculations, specious reasonings, and in subtle and frivolous conclusions; some denied the existence of a God, as Epicurus and Democritus -- others doubted, as Protagoras and Diagoras -- others affirmed the existence of many gods, and these, as the Platonics, maintained that they are not corporeal, while the Greeks and Romans held them to be so, who worshipped dead men, impious, cruel, impure, and wicked. There were also the Egyptians, who worshipped as gods, brute animals, oxen, geese, birds, crocodiles, yea, what grew in their gardens, garlic's and onions. A very few, such as Plato and Aristotle, acknowledged one Supreme Being; but even these deprived him of his providence. These, and the like, were the monstrous opinions which the Gentiles deduced from their reasonings. They became vain, foolish, senseless." "And darkened became their foolish heart," -- he asunetos auton kardia; "Corinthians eorum intelligentia carens -- their heart void of understanding;" "their unintelligent heart," Doddridge. Perhaps "undiscerning heart" would be the most suitable. See Matthew 15:16 . Heart, after the manner of the Hebrews, is to be taken here for the whole soul, especially the mind. -- Ed. [50] Calvin is peculiar in his exposition of this verse. Most critics agree in thinking that those referred to here were those reputed learned among all nations, as Beza says, "Such as the Druids of the Gauls, the soothsayers of the Tuscans, the philosophers of the Greeks, the priests of the Egyptians, the magi of the Persians, the gymnosophists of the Indians, and the Rabbins of the Jews." He considers that the Apostle refers especially to such as these, though he speaks of all men as appearing to themselves very wise in their insane devices as to the worship of God. The wiser they thought themselves, the more foolish they became. See Jeremiah 8:8 , 9; 1 Corinthians 1:19-22 . "This is the greatest unhappiness of man, not only not to feel his malady, but to extract matter of pride from what ought to be his shame. What they deemed to be their wisdom was truly their folly." -- Haldane. It is a just remark of Hodge, "That the higher the advancement of the nations in refinement and philosophy, the greater, as a general rule, the degradation and folly of their systems of religion." As a proof he mentions the ancient Egyptians, Greeks, and Romans, as compared with the aborigines of America. -- Ed.

{9} Because that which may be known of God is manifest in {c} them; for God hath shewed it unto them. (9) By their ungodliness he proves that although all men have a most clear and evident mirror in which to behold the everlasting and almighty nature of God, even in his creatures, yet they have fallen away from those principles to most foolish and stupid ideas of their own brains, in their worship of God and of what God requires of them. (c) In their hearts.

Because that which may be known of God is manifest in them; for God hath shewed it unto them. Because that which may — Heathens might know God the Creator, per species creaturarum (as they speak), either in way of negation, or causality, or eminence: not so God tile Redeemer.

That which may be known of God; or, that which is knowable of God, viz. by the light of nature. The apostle, by a prolepis, prevents an objection which some might make in excuse of the Gentiles: how could they sufficate or suppress the truth, seeing they wanted the Scripture, and were without the knowledge of it? To this he answers, that they were not wholly without knowledge, for that which might be known of God was manifest in them, and revealed to them. Is manifest in them, i.e. in their heart and minds; see Romans 2:15 : or, to and among them; as appears by many of their learned writers, who have left behind them many clear discourses, and wise essays and sayings, about this matter, though they themselves did act contrary thereunto. For God hath showed it unto them; i.e. as before, by the light of nature in their consciences, or by the consideration of the creatures, as it follows in the next verse.

Because that which may be known of God,.... There are some things which could not be known of God by the light of nature; as a trinity of persons in the Godhead; the knowledge of God in Christ as Mediator; the God-man and Mediator Jesus Christ; his incarnation, sufferings, death, and resurrection; the will of God to save sinners by a crucified Jesus; the several peculiar doctrines of the Gospel, particularly the resurrection of the dead, and the manner of worshipping of God with acceptance: but then there are some things which may be known of God, without a revelation. Adam had a perfect knowledge of him; and his sons, though fallen, even the very Heathens have some notion of him, as that there is a God; and by the light of nature it might be known that there is but one God, who is glorious, full of majesty, and possessed of all perfections, as that he is all powerful, wise, good and righteous: and this is manifest in them, or "to them"; by the light that is given them: it is light by which that which may be known of God is manifest; and this is the light of nature, which every man has that comes into the world; and this is internal, it is in him, in his mind and conscience, and is communicated to him by God, and that by infusion or inspiration; see Job 32:8 ; for God hath showed it unto them; what may be known of him by that light; and which is assisted and may be improved by a consideration of the works of creation and Providence.

The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.

19. Because that which may be—rather, "which is." known of God is manifest in them; for God hath showed it unto them—The sense of this pregnant statement the apostle proceeds to unfold in Ro 1:20.

Because - The apostle proceeds to show how it was that the pagan hindered the truth by their iniquity. This he does by showing that the truth might be known by the works of creation; and that nothing but their iniquity prevented it. That which may be known of God - That which is "knowable" concerning God. The expression implies that there may be many things concerning God which cannot be known. But there are also many things which may be ascertained. Such are his existence, and many of his attributes, his power, and wisdom, and justice, etc. The object of the apostle was not to say that every thing pertaining to God could be known by them, or that they could have as clear a view of him as if they had possessed a revelation. We must interpret the expression according to the object which he had in view. That was to show that so much might be known of God as to prove that they had no excuse for their crimes; or that God would be just in punishing them for their deeds. For this, it was needful only that his existence and his justice, or his determination to punish sin, should be known; and this, the apostle affirms, was known among them, and had been from the creation of the world. This expression. therefore, is not to be pressed as implying that they knew all that could be known about God, or that they knew as much as they who had a revelation; but that they knew enough to prove that they had no excuse for their sins. Is manifest - Is known; is understood. In them - "Among" them. So the preposition "in" is often used. It means that they had this knowledge; or it had been communicated to them. The great mass of the pagan world was indeed ignorant of the true God; but their leaders, or their philosophers, had this knowledge; see the note at Romans 1:21 . But this was not true of the mass, or body of the people. Still it was true that this knowledge was in the possession of man, or was "among" the pagan world. and would have spread, had it not been for the love of sin. God hath showed it to them - Compare John 1:9 . He had endowed them with reason and conscience Romans 2:14-15 ; he had made them capable of seeing and investigating his works; he had spread before them the proofs of his wisdom, and goodness, and power, and had thus given them the means of learning his perfections and will.

Romans 1:19 That this opposition is wicked because inexcusable on the plea of ignorance, is proved in this and the following verses. They wickedly oppose the truth, because the knowledge of God is manifest among them. Agreeably to this explanation, this verse is connected with the immediately preceding clause. It may however refer to the general sentiment of Romans 1:18 . God will punish the impiety and unrighteousness of men, because he has made himself known to them. The former method is to be preferred as more in accordance with the apostle’s manner and more consistent with the context, inasmuch as he goes on to prove that the impiety of the heathen is inexcusable. Since that which may be known of God, is manifest in them. This version is not in accordance with the meaning of γνωστόν which always in the Bible means, what is known, not what may be known. Besides, the English version seems to imply too much; for the apostle does not mean to say that everything that may be known concerning God was revealed to the heathen, but simply that they had such a knowledge of him as rendered their impiety inexcusable. We find γνωστός used the sense of γνωτός , known , Acts 1:19 ; Acts 2:14 ; Acts 15:18 ; γνωστὰ ἀπ ̓ αἰῶνός ἐστι τῷ Θεῷ πάντα τὰ ἔργα αὺτοῦ ; and often elsewhere. Hence τὸ γνωστόν is = γνῶσις , as in Genesis 2:9 , γνωστὸν τοῦ καλοῦ καὶ τοῦ πονηροῦ . The knowledge of God does not mean simply a knowledge that there is a God, but, as appears from what follows, a knowledge of his nature and attributes, his eternal power and Godhead, Romans 1:20 , and his justice, Romans 1:32 . Φανερόν ἐστιν ἐν αὐτοῖς , may be rendered, either is manifest among them, or in them. If the former translation be adopted, it is not to be understood as declaring that certain men, the Pythagoreans, Platonists, and Stoics, as Grotius says, had this knowledge; but that it was a common revelation, accessible, manifest to all. In them , however, here more properly means, in their minds. “In ipsorum animis,” says Beza, “quia haec Dei notitia recondita est in intimis mentis penetralibus, ut, velint nolint idololatriae, quoties sese adhibent in consilium, toties a seipsis redarguantur.” It is not of a mere external revelation of which the apostle is speaking, but of that evidence of the being and perfections of God which every man has in the constitution of his own nature, and in virtue of which he is competent to apprehend the manifestations of God in his works. For God hath revealed to them, viz., the knowledge of himself. This knowledge is a revelation; it is the manifestation of God in his works, and in the constitution of our nature. “Quod dicit,” says Calvin, “Deum manifestasse, sensus est, ideo conditum esse hominem, ut spectator sit fabriae mundi; ideo datos ei oculos, ut intuitu tam pulchrae imaginis, ad auctorem ipsum feratur.” God therefore has never left himself without a witness. His existence and perfections have ever been so manifested that his rational creatures are bound to acknowledge and worship him as the true and only God.