Commentary on Romans, Treatise · Chapter 1 · Dialogue 21
DIAL. XXI.
Verse 31.
Which men, though they know the Lawe of God, howe that they which commit such things are worthy of death, not onelyonly doe them, but fauour them that doe them.
Tim.
WHat is the purpose of this Text?
Sil.
To she we the wickednesse of mens hearts, how far it goes where it is not restrayned, that is, not onelyonly to doe great euils, but to like & praise them who are euill doers; wherein he doth more amplifie their guiltines, because they were not onelyonly committers of euill, but sauourers thereof.
Tim.
What is meant by the iudgement of God, and how did the Gentiles know it? whence … they their knowledge of it?
Sil.
By iudgement or righteousnesse of God, the morall law often commandements is not vnderstoode, because this was neuer giuen but to the Iewes; and that which hee speakes of death, declares that it must bee expounded of the iudiciarie or coectiue and correcting power of God, whereby he doth repay good to them which do good, and euill to them who do euill, life to the righteous, death to the sinners. This iudiciary law is called iudgement or iustice, because by the immutable order of iustice, it is requisite that rewards and paines be repaied to men as recompence of their workes. It is tearmed the iudgement of God, because it doth not belong to God as a contingent effect of his free will, which he may doe, or not do as he will; but as a naturall attribute is in God, and by him vnchangeably expressed and executed, 2. Thes. 1, 6, 7. Whereas the Gentiles are saide to know this iudgement, the meaning is; that they well vnderstood the law and iudgement of God, to allot death to them which did such crimes, and that vntounto such crimes death did so firmely and necessarily cleaue by Gods iudgment, as whether God did inflict, or for some time spared, yet the doers of such things were worthy of death, that is, some kind of punishment tending to destruction: euen of Hels destruction, the Gentiles were not altogether ignorant, as by Virgil and other Poets may be collected. This iustice of God the Heathens knew, by light of Nature. Secondly, by witnesse of their owne Conscience, and by experience in the daily examples of diuine reuenge. Hence Draco appointed death to the breakers of his lawes, and Gentiles iudged Adulterers vntounto death, Gen. 38, 24. Also the Barbarians, Acts, 28, 4, bewray murtherers worthy to dye in their iudgement.
Tim.
What death are they worthy of, which doe such things against the Law of God, imprinted first in mans minde, then written in Tables of Stone?
Silas.
Both naturall death, violent death, and death eternall; this eternal death standeth in a separation from God and in a sense of paine-full torments in body and soule: it is to be suffered in Hell, a Prison, a Lake, a place of darkenesse, a depth, in the company of the Diuell, wicked Angels, and Reprobate men, and for euer without end, infinitely without measure.
Tim.
How is this paine and smart of this death shaddowed out in Scripture?
Silas.
By the similitude of fire and Brimstone; the effects of this paine be, weeping, howling, and gnashing of teeth: this paine shall endure as long as God endureth, euen euerlastingly.
Tim.
What vse is to be made of this description?
Sil.
First, it should humble vsus much, to think that we deserue such an vnhappy condition. Secondly, it should make vsus flye from sinne, that hath pulled it vponupon vsus. Thirdly, it should stirre vp a louelove to … Christ, that hath himselfe suffered the paines of this death, to free vsus from it. Fourthly, it should moue in vsus great pittie towards such as do lye in sin, and be in the Highway vntounto this death. Lastly, it should breed great carefulnesse to keepe others from sinning.
Tim.
What sinnes are chiefely to be auoyded of vsus Christians?
Sil.
Sinnes against our knowledge, because they giuegive greatest wounds to our conscience, and so most trouble the peace of our owne hearts. Secondly, they draw after them the greatest downefall in this world, which is the sinne against the Holy-ghost. Thirdly, they procure greatest wrath and punishment after this life. Lastly, they hauehave in them slat contempt and Rebellion against God.
Tim.
May not Gods Children sinne after their knowledge?
Sil.
They may and do, as appeareth by Dauids praier, Psal. 19, 13. and practise, Psal. 51. Also, by the example of Adam, Manasses, Solomon, and Peter: but in these sinnes, the godly differ much from the wicked; for the godly fall into these sinnes seldom, with a strife of heart against them in the doing, and great griefe of heart afterwards; as also, encrease of care and watchfulnesse against new temptation: but none of these things bee in the wicked, but the quite contrary: for, they run headlongly and wilfully into euill, and are without remorse, and returning to God.
Tim.
What is it to fauour those that do euill?
Sil.
To consent vntounto their wicked deeds with approbation: this may be done many waies, as by praising, by counselling and perswasions, by hiring and rewarding, by defending, by dispensing, by pardoning, or procuring pardons, by concealing and hiding, and by pleading for them: also by silence, and not reproouing, or not punishing all these worthy of death.
Tim.
How may their fault bee set out, which fauour euill doers?
Sil.
By the example of Arch-rebels, which wil maintaine all that rise vp against their Prince. This is an high pitch and degree of sinne: and in a very dangerous case they stand, who be risen to this height of iniquity, especially in this light of the Gospell.