Commentary on Romans, Treatise · Chapter 1 · Dialogue 10
DIAL. X.
Verse 18.
For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men, which with-hold the truth in vnrighteousnes.
Tim.
VVHat is the drift of this Text, & how doth it depend vponupon, and sort with the former Verse?
Silas.
The drift and purpose, is to confirm the maine and grand proposition, that sinners are Iustified and saued 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 hauehave 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 giuen 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 amongst Philosophers, and the Iewes themselues; that Workes were the cause of righteousnesse? To this secret Obiection, the Apostle answereth, by a reason taken 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, vntounto 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 violated 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 otherwise attributed vntounto men, then vntounto God. For, it is in men properly, as it is a perturbation of the minde inflaming 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 themselues neglected or wronged, straight way they are moued 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 themselues of warre, famine, pestilence, sicknesse, &c. inslicted 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 hauehave saide) signifieth both his mercifull goodnesse, freely bestowing Iustice and life eternall vponupon beleeuers: and also, Iustice or life, giuen and bestowed graciously. Therefore, by wrath, we must vnderstand both his indignation, reuenging impiety; and the Reuenge 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 testified. For howsoeuer sundry wayes Gods wrath bee Reuealed 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 vntounto beleeuing offenders, but Comminatorie,This is by accident, and not of the Essence & Na ture of the Gospell. threatning death eternal to impenitent persons and vnbeleeuers, as Mat. 3, 10. Luke 13, 3. Ioh. 3, 18, 36. Thirdly, by the Law, whose office is to reueale wrath, and the curse against eueryevery 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 miseries 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 vponupon all men, for contempt of his Maiesty, especially of spirituall punishments 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 necessary 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 punnishments for sins past, and encrease of more sinne.
Tim.
What, thinke ye, that the Children of God, hauehave their parts in Spirituall Iudgements?
Silas.
Yea: as appeareth in the example of Adam, Dauid, Salomon, and of many in our dayes, which hauehave faln into some fits of dispaire also, hauehave had the sinne punnished 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 hauehave drawne the sense of these words vntounto the Heauens themselues, which be instruments of wrath against such as contemne their maker, as Ambrose: some to the euill spirits which are aboue in the ayre, to vexe (by Gods appointment) wicked liuers, as Origen: some to the second comming of Christ from Heauen to iudge the world, as Theophylact: others referre this to the vniuersality and large extent of his iudgements, which were and shall be vponupon all men vnderunder 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 vntounto the fancy and opinion of Atheists, Epicures, and other prophane men, which ascribe the punishmens that happen vntounto men, vntounto chance and misfortune, or to the malice of men, or vntounto the malignity of the starres and Elements, 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 eueryevery 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 drowned 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 punnishments 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 vntounto God. Thirdly, to sue and seeke, first and principally vntounto 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 against all, therefore there is no sinne how little soeuer, that can escape punishment. Thirdly, by vsing the abstract 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 vsus?
Sil.
To make conscience of small sinnes. Secondly, it reproueth such as thinke themselues safe, because they hauehave no great sinnes; whereas vengeance is due to eueryevery disobedience.
Tim.
What is heere meant by Truth?
Sil.
The remainder of light, which since the fall of Adam is in eueryevery 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 eueryevery 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 abhorreth to be smothered and imprisoned by wicked affections.
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 onelyonly 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 hauehave truth to guide them, they shall hauehave their corrupt filthy lusts to be their guides. Secondly, if men keepe truth in Prison by their disobedience; themselues 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.