A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.

DIAL. XVIII.

Verse 22. Behold therefore the bountifulnes and seuerity of God: on them which haue falne, seueritie: but toward thee, bountifulnes, if thou continue in his bountifulnesse: or else thou also shalt be cut off.

Tim.

SHew vs what these words import and meane?

Silas.

The Apostle goeth forward in his exhortation of the Gentiles to Christian humility; and drawing to∣wardes the conclusion of it, heapeth vp many reasons in a small roome, which hee woulde haue all beleeuers euer to haue before their eies; this one verse containeth foure mo∣tiues vnto modesty and lowlinesse of minde. First, from the example of Gods seuerity in cutting off the Iewes. Se∣condly, from the efficient cause of the vocation of the Gen tile, (to wit) Gods bounty or goodnesse. Thirdly, from the condition vpon which they holde this bounty, namely, if they continue in this estate wherein his goodnesse hath set them. Fourthly, from a commination of destruction, if through pride and security they forsake the Gospell and loose their faith; which is spoken to the whole nation, not to any singular person, which cannot bee cut off, yet this caution is profitable.

Tim.

Now to the interpretation, and tell vs what doeth [bounty and seuerity] signifie?

Sil.

Bounty signifies the clemency of God, and his great readinesse to doe good vnto, and to pleasure men. Seue∣rity signifies that extreame rigour in God, whereby hee dealeth with his enemies precisely and exactly according to their descruings, or the cutting off of his enemies ac∣cording to extreamity of iustice.

Tim.

What may be meant by [behold?]

Silas.

It is as much as to muse vpon and diligently to consider in our mindes, till they be so plaine and cleare to vs, as things which we doe see with our eyes.

Tim.

What doctrine are we to learne from these words thus declared?

Silas.

That goodnesse and iustice, mercy and seuerity, are both to be sound in one God, see Exod. 20, 5, 6. and 34 6, 7. Rom. 2 4 5.

Tim.

But are not mercy and seuexity contrary qualities, how then can they fall into the nature of God? Is God contrary to himselfe?

Silas.

These qualities agree together, and are not re∣pugnant in God, but are contray onely in their effects vp∣on men. One and the selfe same God is mercifull and se∣uere in respect of diuers persons vpon whom he worketh, but is not contrary to himselfe, no more then a good Go∣uernour is contrary to himselfe, when hee seuerely puni∣sheth euill doers, and praiseth such as doe well. Also one and the 〈◊〉〈◊〉 same sunne softneth the waxe, but hardeneth the clay, yet hath in it no repugnant qualities, though it bring forth contrary effects, according to the nature of the subiect, or matter on which it worketh.

Tim.

What vse are we to make of this doctrine?

Silas.

First, it confutes those ancient heretikes the Ma∣nichees,* 1.1 which faigned two Gods, the one good and the author of blessings; the other seuere, and the author of punishment; wheras Paul calleth one selfe same God both good and rigorous. Secondly, it warnes all which haue any authority publike or priuate, to beare this image of God in their gouernment, neyther to bee altogether re∣misse

or wholly rigorous, but to mixe kindnesse with extreamity, according to the condition of persons and crimes.

Tim

What is the next Doctrine?

Silas.

Out of the word (behold) we learne that Christi∣ans are bound to bend their mindes to thinke and medi∣tate vpon, both the goodnesse and wrath of God. For God doth heere enioyne it as a duty [Behold.] A gain, Mo∣ses in Deut. 32. and Dauid in Psal. 78, 11, 12, &c. rebuke the Iewes, because they let Gods goodnesse slip out of minde. So doth Ezra in Neh. 9, 35. and in Hag. 1, 5. the people are charged to set their hearts vpon Gods seue∣rity, and elsewhere often. Moreouer, the consideration of Gods goodnesse and rigor, is many wayes beneficiall to Christians, which are carefully and religiously occu∣pied thereia. For this consideration will prouoke & stir vs vp to faith, to put our trust in God, whom by good and long experience, wee haue founde most good and faithfull in his promises, Psal. 4, 1. 2 Tim. 4, 17, 18. Se∣condly, to praise God & to be thankful for his gracious fauour, which is a thing of God much set by. For he lo∣ueth thankfulnesse and praise, Heb. 13, 15 16. Thirdly, to loue him againe, who hath done vs good, and to labour to render much obedience vnto him, of whom wee re∣ceiue much, Psal. 116, 1, 2. Fourthly, to walk in reuerence and awe of offending him, because of his mercies, Psal, 130, 4. Lastly, to be humble, seeing wee are beholden to his bounty for all, receiuing of his goodnesse whatso∣euer good we haue.

Tim.

What commodity commeth to vs, by thinking on the seuerity of God?

Silas.

It may make vs to pitty others which are falne into misery. Secondly, to be watchful, and to take good heede to our selues, striuing continually against carnall presumption, and worldly security; yea and to leaue e∣uery sinne which kindleth Gods anger, and draweth downe his seuere iudgements, and to hold vs in a con∣stant

course of wel-dooing, that we may escape his sharp roddes.

Tim.

Let vs proceede to looke a little further into his seue∣rity first, and afterward into his 〈◊〉〈◊〉 towards them which felt seueritie: tell vs who be they which be meant by falne?

Silas.

The Iewes which for their vnbeleefe were cut off from the Church and Kingdome of Christ, as Verse 20. This seuerity towards them, appeareth two wayes: First, in the good which they lost, whereof reade Rom. 3, 2. and 9, 4, 5. they lost the couenant and all the bene∣fits thereof, euen temporall and eternall happinesse. Se∣condly, it appeared in the extreame euils vnder which they nowe so long (that is, a thousand sixe hundred yeares) haue lien. These euils are bodily, as banishment from their owne Land also infamy and reproach intol∣lerable; and spirituall. As the Israelites being in 〈◊〉〈◊〉 do complaine in the Lamentations of Ieremy, Chap. 1, 12. That there was no sorrow to their sorrow; so may I say, that there was no seuerity like to this seuerity, so long to forsake a people, that so long time had bin his peo∣ple, and so much blessed by him, and renowned before the world, to be made now a by-word, a Prouerb, a ga∣zing and looking stocke to all the world, so as the name of the Iewes, which was once a most glorious name 〈◊〉〈◊〉. 2, 17. is now growne to be most odious. Let all men be∣holde and consider this seueritie with astonishment and feare.

Tim.

What Doctrine are wee to learne from this part of our Text?

Silas.

That God neuer 〈◊〉〈◊〉 and sheweth foorth his extreame rigor, but vpon desperate enemies, which by obstinacy in their vnbeleefe and sinne, make them∣selues worthy of it. God indeede was very seuere, but towards whom? Euen towards such as fell by infidelity, and had long despised his corrections and goodnesse, & at last openly defied and murthered his only Son, which came to worke their redemption. Generally thorough

the whole Scripture, where the seuerity of God is me∣naced, or any effect of it is mentioned, there is withall the cause set downe (to wit,) the rebellion of vngodlie sinners. See Psal. 1, 1. and 2, 12. and Psal. 11. and 37. Al∣so Exod. 20, 5, 6. and Ier. 5, 9. and 7, 14. 15. And in very manie other places Gods vengeance is limited and re∣strained vnto the impulsiue and meritorious cause, euen mans iniquity, to teach vs, that God strikes not blindly at all aduenture (as Poets faigne of fortune) but with iustice, wisedome, and great patience.

Tim.

What profit should Christians make by the meditation of this Doctrine?

Silas.

First, it must serue to reproue such as are too se∣uere, or cruell rather, greeuously punishing without any desert at all, as Iezabel who slew innocent Naboath, He∣red who beheaded Iohn Baptist, the Iewes who killed Christ, the Apostles, and Steuen, &c. the Papistes who burned the godly for consession of their faith, and con∣stancy in it. Secondly such as punish for a fault, but are more seuere then the fault merits, vsing vtmost rigour, where as paine would be inflicted with moderation: ma∣ny Parents, Maisters, and Rulers are ouerseene in stret∣ching the smart beyond the harme. Thirdly, them who doe 〈◊〉〈◊〉 great offenders whome they ought to con∣demne: they which thus proceede, are vnlike the most 〈◊〉〈◊〉 God, who as he 〈◊〉〈◊〉 not destroy the good with the bad, so he will not let the transgressors go free, nor hold them innocent, Exod. 34, 7. Let all such repent and flye to Christ for pardon. Secondly, it serues to exhort all rulers, as they desire to tread in the steps of God (the iust Iudge of the world) so they 〈◊〉〈◊〉 earnestly to it, to draw out the sword against such as do ill, Rom. 13, 2, 3. remembering Ely his lenity, and what end it had, yet so as they neuer proceede to extreame & last punishments, (such as bee excommunication in the Church, death in the Common-wealth, disinheriting in a family) but as Chyrurgeons doe proceede to cut off a member (as an

arme or leg, when there is no other remedy, and all other meanes bee vnauaileable, so these capitall and grieuous paines would not be inflicted and laide on men, but when the great good of the weale publike, and vncurable naugh tinesse of the delinquents doe require it. This is to be iust as God is iust for quality; for no creature can be so for e∣quality, an endeuour to come as neere him as wee may, is all we are to doe. Lastly, an admonition we haue, as wee would not drinke of the dregges of his wrath, and feele his bitter seuerity, to bee very carefull not to drinke in sinne with greedinesse, going on in euill with contempt of God and his word.

Notes

• * 1.1

  Vse.