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. IIII.

Verse 5, 6.

But if our vnrighteousnesse sets foorth (or commendeth) the righteousnesse of God, what shal we say? Is God vnrighte∣ous which taketh Vengeance? I speake after the manner of men, God forbid. For how then shal God iudge the World?

Tim.

VVHat is the drift of these words?

Silas.

To answere a newe obiection of the Iewes, arising from the former Doctrine.

Tim.

What be the parts of this Text?

Sil.

Two: First, an obiection. Secondly, a resolution or answere.

Tim.

In what Words is the Obiection contained, and vvhat be the parts of it?

Silas.

It is contained in these words: If our vnrighte∣ousnesse do commend the righteousnesse of God, what

shal we say then? is God vnrighteous which punisheth? This obiection hath two parts, to wit; an antecedent, and a consequent. The antecedent was this; If our vn∣righteousnesse doth commend Gods righteousnes; (this was Pauls Doctrine before) vpon which antecedent was gathered this consequent (by some cauillers) that there∣fore God is vniust if he punish vs (this was their owne.)

Tim.

Now put the whole Obiection togither.

Sil.

It is thus: If mans vnrighteousnes do commend and aduance Gods righteousnesse, then God if hee pu∣nish our sinnes, shall shew himselfe vniust to punish vs, for that thereby his glory is encreased: but it appeareth in the former example of Dauid, that Gods righteous∣nesse is made more commendable by mans sinne, in that for his promise sake, hee would pardon and saue him whom he might iustly haue destroyed: therefore God is vniust if hee punish. This is the whole Obiecti∣on.

Tim.

Now that ye haue laide forth the Obiection, tell vs the meaning of the words: and first, what is meant by vnrigh∣teousnesse.

Silas.

That which before in the third verse hee called vnbeleefe, and in the 7. verse a Lye.

Tim.

Wherefore is vnbeleefe called vnrighteousnesse?

Silas.

For two causes: First, because vnbeleefe doth rob God of the glory of his truth, power, and mercie; as if hee meant not to keepe promise, or could not, or would not, which is a very vnrighteous part towardes God. Secondly, because vnbeleefe is the spring & roote of all vnrighteousnesse and sinnes which bee in the world; as Faith is the roote of all duties and vertues.

Tim.

What was learned from hence?

Sil.

That as we loath iniustice, and would not deale vnrighteously, so we should abhorre vnbeleefe, and re∣sist presently and mightily all motions of it, because euery doubting thought, is a wrong and Iniustice vnto God.

Tim.

What is meant by righteousnesse?

Sil.

That which before is called the faith of God, and afterwards the truth and verity of God.

Tim.

Why is his fidelity or truth called righteousnesse?

Silas.

Because it is a iust thing with God to keep his word, 1 Iohn 1, 7. a principall part of righteousnesse to fulfill his promise.

Tim.

What is meant heere by commending?

Silas.

It is put heere not onely for practise, but for confirming or establishing, as afterward in the fift chap∣ter, God commendeth his loue, that is; confirmeth his loue.

Tim.

How is this true, that mans vnbeleefe doth confirme Gods truth, and make it more glorious?

Silas.

This is not in the Nature of vnbeleefe, which in it selfe properly doth obscure Gods glory, rather then confirme it: but Accidentally, as the vprightnesse of a* 1.1 Iudge appeareth in condemning a Malefactor, yet no thankes to the Malefactor: euen so, whiles God doeth forgiue perfidious sinners, it hapneth by his own good∣nesse and fauour, that thus his truth is more renowned and established, it is no thankes to sin, whose nature is to di 〈◊〉〈◊〉 God; from whence, malicious men did collect this bad consequence, that seeing his goodnesse and truth was set forth by mans sin, therefore God could not iustly punish sinne.

Tim.

Wherein was this Consequence and Collection faul∣ty?

Sil.

Heerein, because that vnbeleefe and sinne being of it selfe filthy and worthy of blame, did dishonour God, and thereby deserued punishment: and whereas God was glorified by sinne, that came of his owne free mercie, not at all through sinne.

Tim.

What was taught from hence?

Silas.

First, that the truth is often wrested to a wrong end by corrupt minded men, who of true premisses gather false conclusions: which being done to Pauls Doctrine,

no maruaile if the like bee offered to other Ministers. Se∣condly, it is the nature of wicked men, to promise to them∣selues freedome of punishment for their sinne: they would be glad after sinne to go scot-free, because they would sin more boldely. Thirdly it is a signe of a great degree in wickednesse, when men had rather haue God charged for vniust, then themselues to be found culpable.

Tim.

But why is punishment called wrath?

Sil.

Because it proceedeth from God, being wrathfull and angry with sin.

Tim.

What was taught from hence?

Sil.

That all punishments bee so many tokens of Gods wrath. Secondly, that sinne is to be auoyded as a fearefull thing, seeing it doth prouoke God to wrath, whose wrath is more heauy then any mountaine.

Tim.

What was considered in Paules answere?

Sil.

Three things, the first is an apologie in these words, I speake as a man.

Tim.

What was the meaning of these words?

Sil.

Thus much, that the former obiection did not come from himselfe, but was the speech of some carnall man, which did iudge amisse of Gods iustice: in their per∣son he speakes, not in his owne.

Tim.

What was taught from hence?

Sil.

That whensoeuer wee open our mouthes against the truth of God, then we shew our selues to be but men, and led by the wisedome of a man.

Tim.

What was the second thing considered?

Sil.

A deniall of the collection, with a protestation (God forbid) as who should say, far bee it from mee, or any other to teach or to thinke God vniust in punishing.

Tim.

What was learned by this?

Sil.

That we must haue euery thing in abhomination which is vttered cōtrary to Gods glory, which ought to be so precious & deare, as we should not endure in our selues the least thought, or in others the least word against it.

Tim.

What is the third part of the answere?

Sil.

An argument to proue his deniall, taken from the proper office of GOD; which is, to bee iudge of all the world. This argument is thus framed from hence: If God be vniust in punishing, then he cannot be the iudge of the world; but it is his office to iudge the world; therefore he is not vniust, but they rather wicked which dare so charge him.

Tim.

Wherein doth God declare himselfe to be iudge?

Sil.

In two things, first in the gouernment of the world which hee ruleth with great equity. Secondly, in the exe∣cution of the last day, when as supreme iudge he shall ren∣der to euery man according to his works.

Tim.

What was gathered from hence for our instruction?

Sil.

First, whatsoeuer punishment is inflicted vpon sin∣ners, either here in this world or in the world to come, it is most iust because the iudge (who is iustice it selfe) doth it.

Tim.

Whereunto serueth this?

Sil.

First, this serues to stoppe the mouth of all wicked men; for howsoeuer they may be discontent and murmure, yet God can doe no iniurie to any. Secondly, to teach Gods children contentment and patience in all aduersities which befall them, sithence they proceede from a righte∣ous iudge. Thirdly, it admonisheth all men in all places, at all times to liue godlily and honestly, because they are euer in the eie of their iudge; now hee must bee impudent and desperate, which will offend before the iudge. Lastly, it instructeth all iudges and rulers, and whosoeuer haue a∣ny kind of power and authority ouer others, to follow this great iudge of the world in doing iustly, whatsoeuer they do to their inferiours by way of correction or reward. For following him as their patterne, they are sure to haue and finde him for their patron and shield in the euill day, when most need is of his fauour and help.

Notes

• * 1.1

  Sins not 〈◊〉〈◊〉 but per acci∣dens, are cau∣ses of Gods glory.