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. X.

Verse 18.

For the Wrath of God is reuealed from heauen against all vn∣godlinesse and vnrighteousnes of Men, which with-hold the truth in vnrighteousnes.

Tim.

VVHat is the drift of this Text, & how doth it depend vpon, and sort with the former Verse?

Silas.

The drift and purpose, is to confirm the maine and grand proposition, that sinners are Iustified and sa∣ued by the Faith of the gospell. The argument is from the contrary; Sinners are not Iustified by their Works, therefore by Faith. For, in the cause of Iustification, faith and workes haue the condition of contraries. Rom 11 6. Now, touching things which be immediately contrarie the maxime and rule is; that when the one is denied, the other is affirmed; and what is taken from the one, is gi∣uen to the other; it doth then necessarily followe, that righteousnesse must be had by Faith, seeing it cannot be had by workes. Aud why not by workes? Was it not the common and generally receiued opinion, both a∣mongst

Philosophers, and the Iewes themselues; that Workes were the cause of righteousnesse? To this se∣cret Obiection, the Apostle answereth, by a reason ta∣ken from the contrary effects, as thus; Men cannot bee righteous by their Workes, because their workes: were wicked and vniust, & therefore punished of God which he proueth by a distribution of Gentiles, vnto Chap. 2. Verse 17. and thenceforward of the Iewes, till Chap. 3. verse 22.

Tim.

How many things are noted in this Text?

Silas

Three: First, that the Gentiles had knowledge of God and good things, naturally ingrafted in them, signified by the word [Truth.] Secondly, that they vio∣lated the Law of nature in respect of duties to God and Men, by vngodlinesse and vnrighteousnesse. Thirdly, that they were punished of God mightily, [Wrath from Heauen.]

Tim.

Begin with that part ye named last, because it is first mentioned in the Text. What is meant by [Wrath] is there any such passion of anger and wrath in God?

Tim.

In holy Scriptures [Wrath & Anger] bee other∣wise attributed vnto men, then vnto God. For, it is in men properly, as it is a perturbation of the minde infla∣ming or stirring vp to Reuenge. Wrath, in his proper acception, is an appetite or desire of reuenge, for some contempt or hurt, done or supposed to be done to our selues or others, whom we affect. When men see them∣selues neglected or wronged, straight way they are mo∣ued to take vengeance on the party: thus it is in Men; the truth whereof, appeareth in Came, Esau, Achab, &c. whereas in God, wrath is (no affection) but a iust act of God, punishing wickednesse, or the punishments them∣selues of warre, famine, pestilence, sicknesse, &c. inslic∣ted for iniquity; so it is vsed in this Text. For it is here set against righteousnesse of God, spoken of verse 17, which (as wee haue saide) signifieth both his mercifull goodnesse, freely bestowing Iustice and life eternall vp∣on

beleeuers: and also, Iustice or life, giuen and bestow∣ed graciously. Therefore, by wrath, we must vnderstand both his indignation, reuenging impiety; and the Re∣uenge or paines themselues, according to the Hebrew phrase. Now, this wrath is saide to be [Reuealed] that is; to be declared by examples, and by experience testi∣fied. For howsoeuer sundry wayes Gods wrath bee Re∣uealed against sinne (as by the light of nature) euerie mans Conscience, naturally accusing and tormenting him for euill doing. Rom. 2. Secondly, by the Gospell, whose voice is not only Consolatory, speaking pardon and life vnto beleeuing offenders, but Comminatorie,* 1.1 threatning death eternal to impenitent persons and vn∣beleeuers, as Mat. 3, 10. Luke 13, 3. Ioh. 3, 18, 36. Third∣ly, by the Law, whose office is to reueale wrath, and the curse against euery transgression. Deut. 27. v. last. Rom. 4, 15. yet our present text, would bee taken of that daily experience, which witnesseth, that God is wrathfullie displeased with the worlde for sinne: and euen at that time when the Apostle wrote, there were greeuous mi∣series of sword, plague, and famine abroad in the world. Also, it is plain by the verses following, that Paul speaks of such iudgements as God had executed vpon all men, for contempt of his Maiesty, especially of spirituall pu∣nishments in hardning mens hearts, and giuing them vp to vile lusts, and a Reprobate mind, Verse 24, 28.

Tim.

What Learne we from hence?

Sil.

Seeing sin prouoketh Diuine wrath, it is necessa∣ry to take heed of it. Secondly, that this wrath appeareth most in spiritual Iudgements, because they not only are tokens of wrath, but deserue more wrath; they are pun∣nishments for sins past, and encrease of more sinne.

Tim.

What, thinke ye, that the Children of God, haue their parts in Spirituall Iudgements?

Silas.

Yea: as appeareth in the example of Adam, Da∣uid, Salomon, and of many in our dayes, which haue faln into some fits of dispaire also, haue had the sinne pun∣nished

by Sinne, as Paul affirmeth heere of the Idolatrous Gentiles.

Tim.

In what sence may it be said, that this wrath of God was reuealed [From Heauen?]

Sil.

Howsoeuer men very learned, and not a few haue drawne the sense of these words vnto the Heauens them∣selues, which be instruments of wrath against such as con∣temne their maker, as Ambrose: some to the euill spirits which are aboue in the ayre, to vexe (by Gods appoint∣ment) wicked liuers, as Origen: some to the second com∣ming of Christ from Heauen to iudge the world, as Theo∣phylact: others referre this to the vniuersality and large ex∣tent of his iudgements, which were and shall be vpon all men vnder Heauen that do wickedly; and on others to the euident declaration of his iudgement from Heauen, as from an high and eminent place, that they might bee most apparant & vngainsayable, as Martyr, Beza, Faius do think: yet the best and fittest sense is (by a 〈◊〉〈◊〉) to expound Heauen for God, as Luke 20, 5, & 15, 18. and to oppose it vnto the fancy and opinion of Atheists, Epicures, and o∣ther prophane men, which ascribe the punishmens that happen vnto men, vnto chance and misfortune, or to the malice of men, or vnto the malignity of the starres and E∣lements, or other inferior causes, passing by the iustice of God, and denying his prouidence in the gouernment of the world; against which, Paul affirmeth heere that the euils which be, are scourges sent from God, who though he may vse ordinary and naturall meanes for the plaguing of men, yet himselfe is author & ruler; as it is euery where in Scripture testified of him, that no euil cōmeth but frō him, as in Amos; that he createth darkenesse, in Esay; that hee sendeth the sword, &c. in Leuit. that hee rained Fire and Brimstone from Heauen, on Sodom, in Gene, that he drow∣ned Pharaoh, in Exod. Finally, it is God which deliuereth vp to vncleannesse and a Reprobate mind, in this Chapter, verse, 24, 28. The Doctrine hence is this, that punnish∣ments come from God as effects of his Iustice against

sinne. The duties whereunto it should prouoke men be; First, to beware of murmuring, in time of calamity; for this is to fight Gyant-like against God. Secondly, to be patient, and contented, because it is Gods doing for iust ends: this is to submit vnto God. Thirdly, to sue and seeke, first and principally vnto God for remouing calamities, as Israelites in Iudges, Nininuites in Ionas did.

Tim.

What may we learne from this, that wrath is saide to bee reuealed against all vngodlinesse and vnrighteousnesse of men?

Sil.

Two things: First, by the order of words we learn, that the breach of the first Table, is more grieuous then the breach of the second Table. Secondly, seeing it is a∣gainst all, therefore there is no sinne how little soeuer, that can escape punishment. Thirdly, by vsing the ab∣stract rather then the contrete, we learne; that Gods anger is not against men themselues, but against their wicked deeds principally.

Tim.

Whereof did this admonish vs?

Sil.

To make conscience of small sinnes. Secondly, it reproueth such as thinke themselues safe, because they haue no great sinnes; whereas vengeance is due to euery disobedience.

Tim.

What is heere meant by Truth?

Sil.

The remainder of light, which since the fall of A∣dam is in euery mans Conscience, to shew him what God is; most good, bounteous, iust, and mighty: how he is to be worshipped, by louing and fearing him aboue all; and what is right, and what is wrong; what good, and what euill; for these things euen naturall light doth teach eue∣ry man.

Tim.

What is the nature of this truth?

Sil.

It delighteth and desireth to expresse it selfe, that is; it would come forth and appeare in our workes, it ab∣horreth to be smothered and imprisoned by wicked affec∣tions.

Tim.

Who doe with-hold the truth in vnrighteousnesse?

Sil.

Such as by force suppresse or keepe it backe, as if they would imprison it, least it come abroad, when it is not onely not followed and obeyed, but resisted: and the quite contrary to the direction of truth is done, then it is as it were fettered in the Giues and Manacles of our lusts which keepe it backe.

Tim.

Taketh the truth any hurt thereby?

Sil.

None at all, but the hurt is to our selues, euen great vexation and vnquietnesse of mind. Secondly, a greater inclination and pronesse to all manner of euill; this may be declared and illustrated by the similitude of prisoners, kept in prison against their will: also, by the example of such Gentiles, Iewes, and Christians, as knowing what they ought to doe, yet did against their knowledge. Rom. 1, 32. Rom. 2, 17, 21. Phil. 3, 18.

Tim.

What counsell was giuen heere?

Silas.

That all men endeuour to take part with the knowne truth against their affections; and endeuour to doe according to that truth which they know. For first, if men will not haue truth to guide them, they shall haue their corrupt filthy lusts to be their guides. Secondly, if men keepe truth in Prison by their disobedience; them∣selues at last shall bee cast into the prison of darkenesse, whence they shall neuer come out, where the fire neuer goeth out, and the worme neuer dyeth.

Notes

• * 1.1

  This is by ac∣cident, and not of the Es∣sence & Na ture of the Gospell.