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. XV.

Verses 26, 27.

For this cause, God gaue them vp to vile affections: for euen their Women did change their naturall vse into that which is against Nature: and likewise also the men, left the na∣turall vse of women, and burned in lust one towardes ano∣ther.

Tim.

VV Hat doth this Text containe in it, for drift, order, and matter?

Sil.

The Apostle, to the end he may better cleere and free from exception and reproach, the Iustice of God, in punishing the Gentiles, and more thoroughly beate downe and tame their pride and ouer-weening (a maine stop and enemy to the Iustifying grace of Christ) he now so toucheth their punishment, as that their shameful vn∣cleannesse (not to bee named but with detestation) is withall more particularly and fully laide out, yet with much modesty, most foule and vnhonest thinges being vttered in seemely and honest tearmes. In which, he de∣scribeth their more then beastly impurity; First, by the mouing and meritorious cause thereof, in the first tearm of the text [For this cause,] that is; for their Idolatry sake, because they chaunged the most glorious God, contu∣mcliously

into an Idoll. Secondly, the chiefe agent or working cause is mentioned (GOD deliuered them.) This God doth not as an euill authour intising to sinne, but as a righteous iudge punishing most iustly sinne by sinne, Ido∣latry with impurity and vncleannes: as a Iudge doth com∣mit and giue vp a malefactour to be tormented by the Ex∣ecutioner, so God deliuereth Idoll-seruers to be tormen∣ted by Sathan and their owne lusts.

Tim.

Before ye go any further in vnbowelling and ripping vp the members of the Text, declare yet more distinctly what belongs to this (deliuering vp) and how God can doe it, and yet not be partaker of Sinne?

Sil.

This speech of [Deliuering vp] our Apostle seemeth to haue taken it out of the Psalme 81. 12. where God saith thus, My people haue not hearkened &c. therefore I haue de∣liuered them vp vnto the frowardnesse of their hearts, that they might walke after their owne counsels. This [Deliuering vp] comprehends the soure actions, whereof the first is, that God with-draweth his grace, both light of knowledge,* 1.1 and gouernment of his spirit; which being remoued, the sinner must needs fall into wickednesse, as a staffe falleth when the hand is remoued which vpheld it; and as the earth is couered with darkenesse when the light of the Sun is gon from it; or as a Ship must sinke when Mariners are all gon out of it. In this action God is iust, for it is a righ∣teous thing with God, to forsake such as first willingly de∣part from him, and to take his grace from such as do con∣temne* 1.2 it, and hate to bee ledde by it. The next action of God in giuing vp a Sinner, is, that beside forsaking him, he also stirreth vp his lusts, and enclineth them vnto euill, a∣gainst which, Dauid prayeth in 119. Psalme: Lord incline not my heart vnto Couetousnesse. And of this Salomon saith, God turneth the hearts of Kings whither he will, as the ri∣uers of water: also in the Psalme it is written, God turned the hearts of the Egyptians, that they should hate his peo∣ple Israel; vnto which may be added, sundry such like sen∣tences out of Esay 63. Ioshua 11. 2. Chron. 25. Ezek. 14.

Whence Augustine 〈◊〉〈◊〉, that beside suffering, and forsaking, God deliuereth by a certaine incitation; that though he put the motion of Sinne into no mans heart, yet he inciteth, inclineth and disposeth it whither hee will; as one that hath power, not onely ouer the bodies, but ouer the mindes of men also. God, sayeth Augustine, worketh in the harts of men, to incline their wils whither soeuer it pleaseth him, either to good things, according to his mer∣cy, or to euill things, according to his Iustice; and that by his iudgement, being sometime open, & sometime secret, but alwayes iust. His third action is, offering and pre∣senting occasions of sinning, to such as bee already desti∣tute of his grace: whereunto pertaineth that in the Psalm, that their Table should be a trappe and stumbling blocke.* 1.3 And who knoweth not that false Prophets were a snare to Achab, & occasions of his error? 1, Kings. 18. And that the aduersities which hapned to the Egyptians in their owne Land, and to the Israelites in the wildernes, were occasiōs to the one of more hardning, & to the other of blasphemy and infidelity? These occasions happen, both inwardly by motions and thoughts suggested to the minde, and out∣wardly by troubles, pleasures, plenty, &c. Which when they light vpon a good heart guided by Gods grace, turn to their good, and further them to amendment of life; but if they happen vpon a wicked minde, they are occasion of greater and more sinne, vnto which yet by inbred corrup∣tion they are prone enough. The last action of God in this iudgement of [Deliuering] is the putting ouer an vngodly person, which refuseth to be ruled by God, vnto the regi∣ment and power of Sathan, and their owne vile passions, to bee more and more defiled and alienated from God: that as they like best to bee led by them, so they should be giuen vp to their own deuises which they loue; which fal∣ling vnto them from God, as a punishment, and all execu∣tion of punishment hath the condition of goodnesse and iustice in it; and seeing all men that so are punished, do first by their iniquities deserue to bee deliuered; and finally are

not compelled, but doe euill freely by their owne consent; therefore God so effecteth this punishment of giuing vp to vncleannesse, as hee is in no wise authour of the vncleane∣nes, as it is a sinne: for he is a God who willeth no iniqui∣ty, no vnrighteousnes shall dwell with him: and as hee ex∣treamely hateth sinne, being contrary to his most holy na∣ture and pure Law, so hee will extreamly and eternally pu∣nish it: wherein he could not be iust, were hee the author of sinne, or 〈◊〉〈◊〉 & tempter to it, or approuer of it as it is a fault and desection.

Tim.

What is the Doctrine of this place, with the reasons and vses?

Sil.

That in the vncleane actions of the wicked, God is more then a sufferer, euen a iust auenger, and so by his will and power, willeth and effecteth their wicked workes as his righteous iudgements. Reason heereof, both testi∣mony of Scriptures affirming of God that hee dehuereth, giueth vp, sendeth the spirit of slumber, hardneth, maketh obstinate, turneth the hearts, deceiueth men, makes the cares of men heauy, their heartes fat, &c. Which import more then permission, euen an action of God, not instil∣ling and droppiag in sin, but inflicting it as a recompence of former sinnes, as it is saide in the end of this verse and Chapter 11, 9. Also if we shall shut out God from dispo∣sing the works of wicked men, wee should depriue him of more then the one halse of the gouernment of mankinde, and rob him to his great dishonor, both of his prouidence and omnipotency; if wee make him but an idle beholder and looker on, and a bare sufferer, as if something might be done which he would not haue done, or could not hin∣der, then where is his Almightinesle? And how truely is it written, that none can resist his will? & he works all things after the counsell of his will, and doth whatsoeuer pleaseth him in heauen and earth? for by this Doctrine of naked and idle permission, something should bee done, which God is not pleased nor willing to haue done. The vse of this point (for this present,) is not onely to discouer and

conuict the errour of such as for preposterous defence of Gods iustice to the wrong, and preiudice of his power and prouidence, doe obtrude and thrust vpon God a 〈◊〉〈◊〉 and naked permission and desertion; but also to desire and ex∣hort al Christians vnfaignedly and greatly to feare the of∣fence of such a God as hath not onely our fame, goods, bodies, liberties, wiues, children open to the stroke of his iustice; but the necks of our soules bare and naked to the Axe of his vengeance to smite thē spiritually, with greater measure of sinnefull filthinesse, of all Gods iudgements the most horrible, when the minde which should gouerne the whole man, and all our actions, become subiect to most cruell and vile lusts, which be the more grieuous tormen∣tours, the neerer and more inward that they bee; sithence also such as God hateth vnto destruction, them hee finally and wholy giueth ouer to such guides as Sathan & diuel∣lish affections, to be gouerned by. No stronger bridle frō* 1.4 sinne then this consideration.

Tim.

It is now fit time to slide into our Text and to con∣sider the thing it selfe whereunto they were deliuered, what is it called and what is meant by it?

Sil.

The thing is affections vile or shamefull, and dis∣honorable affections; which importeth not onely burning and flames of lusts and whatsoeuer is sordide, vnhonest∣and loathsome to chaste eares meant before by vncleane∣nesse, and lusts of their owne heartes, Verse 24. But most filthy acts, both actiuely which they committed toward o∣thers, and passiuely which they suffered themselues from others. Aud as their punishment is generally expressed in this word, so more particularly in the next, which declare the monstrous impurity of both sexes, both Women and Men in the act of generation, going against natural course ordained of GOD, for propagation and encrease of man∣kinde.

Tim.

What do ye call the natural vse of man and woman?

Silas.

The vse of their bodies for generation, which is according to the order that God hath set in Nature.

This order is; that our kind should be continued by ge∣neration, and the order hath three parts First, that man be ioyned to a woman. Secondly, that one man be ioy∣ned to one woman. I hirdly, that one man and one wo∣man be lawfully ioyned.

Tim.

What things are required to this lawful ioyning?

Sil.

Some things are conuenient onely, as paritie and likenesse of age, of qualities, of estate. Other things are necessarie also, as these fiue things. First, that the parties married, be without degrees forbidden in Scripture, Le∣uit. 18. Secondly, that there be a betroathing some di∣stance before the mariage. Math. 1, 17. Deut. 22, 23, 24. Thirdly, that the parties be of one religion, both wor∣shippers of the true God. Deut. 7, 3, 4, 5, &c. 1 Cor. 7, 39. Fourthly, consent of Parents, or of such as are in stead of Parents. 1 Cor. 7, 38. Lastly, consent of parties, their mutuall liking and agreement. Gen. 2, 23. and Gen. 24, 57, 58.

Tim.

What Lusts are against this order?

Sil.

Some are inordinate onely, some also vnnaturall and beastly.

Tim.

What sins doe ye refer to inordinate lustes?

Silas.

Fornication, Whoredome, Adulterie, Incest, Rape or forcing, Polygamie, or hauing more wiues then one at once: this was the sin of the Fathers; for it was a∣gainst Gods ordinance, yet it was their secret sinne, be∣cause in those times, it was not noted as a falt, or so iud∣ged to be.

Tim.

What sins refer ye to vnnatural lusts?

Silas.

Buggerie, which is an vncleannesse with beasts: Sodomitry, which is an vncleannesse betweene them of one sexe.

Tim.

Why is it called Sodomitry?

Silas.

Because the Sodomites are the first we reade to haue committed this sinne: also, they were outragious in the committing of it. Gen. 19, 4. 5, 6, 7, &c.

Tim.

When be sayde [they receyued such recompence as was

meet] what was this to say?

Silas.

That God did punish! dolaters, to shew his iu∣stice; and he did it with a fit punishment to shewe his wisedome. This place plainly proueth, that in sin there* 1.5 is something which God worketh, and not suffereth on∣ly. Sinne hath three things in it: First, a motion or acti∣on,* 1.6 on, which as it is such, is of God, in whom we all moue, and liue, and haue our being. Secondly, the naughtines of the action, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is from our selues & Satan, not from God: as a Waggoner, when he strikes a lame horse is cause of his moouing, but not of his halting, which commeth from imperfection in the beast. The third thing is Anti-iustice, the recompence or retribution for former offences; this is from God as Author: for it is iust* 1.7 with God, to render to men after their workes, good* 1.8 to them which do good, and euill to such as do euill: & here we haue the end wherefore God deliuereth to va∣cleane and vile lusts, that by order of Iustice he may re∣pay sinners their due.

Tim.

If there be a diuine Iustice, then it must needes bee ill with wicked men, and wel with good?

Silas

True, it must be so, for so Iustice requires, which giueth to euery man his due: but because this doth not alwaies appear to be so, this proues that there is a iudg∣ment to come. 2 Thes. 1, 4, 5, 6.

Tim.

What learne we by this?

Silas.

That it behooueth all men to feare sinne, especi∣ally not to lye in any sinne, because there is a most wise and iust God to reckon with vs.

Tim.

What are wee taught by the fitnesse and meetenesse of this punishment?

Silas

That there is infinite wisedome in God, to allot paine and iudgement answerable and like to their sin. This should serue to encrease the feare of offending God, who knoweth how to fit sinners their payment, correspondent to their fault; and to proportion the pu∣nishment to the sinne, drowning Pharaoh in Water, who

caused the Israelitish Children to be drowned: and stri∣king that hand of Ieroboam, where with he would haue stricken the Lords Prophet. And worthily giuing vp these Idolatrous Heathens, to dishonor their own selues with most base lusts and deeds, because they had disho∣noured God, by giuing his Godhead and worship, to most base ignominious creatures.

Notes

• * 1.1

  God blindeth men saith August when he doth not ealighten them, and hardens whē he doth not sosten.
• * 1.2

  2 Chro. 15. 2.
• * 1.3

  Psal. 69. 22.
• * 1.4

  Rom, 11. 7.
• * 1.5

  Acts 17.
• * 1.6

  Iames 1, 4.
• * 1.7

  Esay. 3, 10, 11
• * 1.8

  2 Thes. 1, 6, 7.