Commentary on Romans, Treatise · Chapter 1 · Dialogue 16
DIAL. XVI.
Verses 28, 29.
For, as they regarded not to acknowledge God, euen so God deliuered them vp to a Reprobate minde, to do these thinges which are not conuenient: being full of all vnrighteousnes, fornication, wickednesse, couetousnesse, maliciousnesse.
Tim.
VVHat is the drift of this Text?
Silas.
Generally to conuict their guiltinesse, and to shew what need they had of the grace of Christ, but especially to lay foorth the equity of Gods iudgement against Idolaters. The equity of God, is this; that as they did not iudge it right, to render vntounto God his knowne worst ip, so God in his Iustice tooke all Iudgement from them, that they should not know what was conuenient and good for themselues, nor equall and rightfull toward their neighbor, as henceforth he sheweth at large.
Tim.
What is meant heereby [That they did not acknovvledge God?]
Sil.
Two things: First, that they had not God before their eyes. Secondly, that they thought God had nothing to do with their matters: for they neglected God and ran into his displeasure, being led to do euill, by forgetting God to bee witnesse and iudge of all men. Moreouer, that they neglected God, yea, and derided the true knowledge of God, preferring their owne inuentions; and so their sin was not of simple ignorance, but of wilfull blindnesse.
Tim.
What lesson was giuen vsus heere?
Sil.
That it is a good meanes to preserue vsus in well doing, if we consider that Gods eye is euer vponupon vsus, to note and obserue vsus and our doings; and that it is a grieuous fault to scorne the true knowledge of God.
Tim.
What is heere meant by a Reprobate minde?
Sil.
Not persons reiected, and reprobate of God, for diuers of these were elect ones; but such a minde as is destiture of iudgement and voide of common reason, taking euill for good, and good for euill; also passiuely a minde reproued and disallowed both of God and all good men.
Tim.
Doe ye not thinke some elect to be sometimes of a Reprobate mind?
Sil.
Yes surely, before their calling, as Paul, Manasses, and the Theese vponupon the Crosse, and they spoken of 1 Cor, 6, 11. also diuers Reprobates were neuer giuen vp to a Reprobate mind, but contrariwise, some of them hauehave had a Ciuill mind, guiding their actions according to reason, together with great shew of godlinesse for a time; as Iehu, 1 Kings. 10, 29. and Demas, 2 Tim. 4, 10. and Iudas, Math. 26.
Tim.
What should this teach vsus?
Sil.
Charity, to hope well of all. Secondly, patience to beare with all men, in the spirit of lenity so long as there is any cause of hope. Thirdly, wisedome to discerne of mens mindes by their workes and actions.
Tim.
What difference do ye put betweene a Reprobate mind, a Ciuill mind, and a Religious mind?
Sil.
The Reprobate mind, doth neither feare God nor reuerence man, and regardeth neither right nor wrong: The Ciuill mind regardeth man, but doth not reuerence God: The Religious mind, both feareth God, and reuerenceth man, dooing good, and auoyding euill, of Conscience toward the commandements of God.
Tim.
What learned we from the particuler rehearsall of those sinnes and transgressions where-vntounto they were giuen vp by the reuenging hand of Gods iustice, flinging them (as it were) from an high Rocke into a deepe downefall and pit of vices?
Silas.
Three things: First, how corrupt and miserable mans nature is without Christ, being a very sinke and Sea, rather of most vgly loathsome sinnes and vices. Secondly, we learne how many enemies we hauehave to fight against, euen so many as there be corrupt lustes. Thirdly, how much we are beholding to Christ for pardon of sinne, and grace of new birth, whereby so foule and inumerable vices are couered and cured. Fourthly, we may learne to detest all appearance of Idolatry, which God doth so seuerely punish, by giuing vp to such filthy sinnes, as so many Tormentors.
Tim.
What was noted heereby, that they are saide to be full of all vnrighteousnesse, the first effect and fruit of their reprobate mind?
Sil.
That corruption is spread into and ouer the whole nature of all men before their conuersion. Secondly, that our life is thereby stuffed and ouer-laden, or fraught with vices of all sorts, which arise and spring out of that Fountaine of naturall corruption.
Tim.
What is meant by vnrighteousnesse?
Sil.
Not a peculiar vice, but that which containeth the breach of all duties to our neighbor, as 1 Cor. 6. 9. as also in the 16. verse of this Chapter, it imports al those leud manners whereby they hurt their Neighbours in their persons, or substance, or name, contrary to the rule of naturall Iustice.
Tim.
What is called Fornication, the first kinde and part of Iniustice?
Sil.
The vncleannesse of vnmarried persons touchingVnrighteousnesse set out by the parts. generation: vnderunder it is meant all vncleannesse that way, whereby they did defile the chastity and bed of others, against the seauenth commandement.
Tim.
What be the stirrers vp, and nourishers of this vice?
Sil.
Pride in apparell, Belly cheare, corrupt talke, vnchast company, wanton dancing, vncleane touching, louelove songs, light and lasciuious playes, idlenesse, &c.
Tim.
What be the remedies of this vice?
Sil.
Labour in our calling, prayer, moderation in dyet, fasting, mariage, meditation of Gods will, and temporall iudgements vponupon his Children, and vponupon the wicked both temporall and cternall.
Tim.
What meditations doe ye meane?
Sil.
Such as these be: First, that it is a sinne which polluteth the Temple of the Holy-Ghost. Secondly, it maketh1 Cor. 6, 12, 13, 14, &c. the members of an Harlot. Thirdly, it robbeth Christ of that right he hath in the bodie. Fourthly, it is a sinne against the body. Fiftly, it hath prouoked Gods vengeance in this world. Sixtly, it deserueth Hell fire, 1. Cor. 6, 9.
Tim.
What doth wickednesse signifie?
Sil.
The pleasure, studie, and setled purpose, endeauour and labour which an euill man taketh, that he may hurt another; examples heereof, we hauehave in the Iewes, who tooke great paines to hurt Christ: Also, in the false Prophets, which tooke great paines and labour to deceiue simple soules.
Tim.
What Reasons may mooue vsus to auoyde this wickednesse?
Sil.
Because it maketh men like the Diuell that wicked one, who goeth about taking great labour & paines to destroy men: and for this cause, he is called that wicked one, and that euill one in Scripture, euen in regard of his excessiue paines which he putteth himselfe vntounto, that he may annoy and hurt men.
Tim.
What call you Couetousnes?
Silas
A greedy desire of hauing more, though it bee with wrong to others, the louelove of money, a will to bee rich. 1 Tim. 6, 9, 10.
Tim.
By what similitude may the Nature of a couetous man be declared?
Sil.
Of Fire, consuming all fuell: of the Graue, deuouring carkasses, of the Horse-leech, still sucking and drawing, neuer satisfied. Prou. 30, 15. This Vice comprehends all sorts of thefts and cunning trickes, to coozen others of their goodes against the eight Commaundement.
Tim.
What be the effects of Couetousnes?
Sil.
First, it choaketh the word. Math. 13, 22. Secondly, it benummeth the Conscience. Thirdly, it maketh goods our God. Col. 3, 5. Fourthly, it is the roote of all euill. 1 Tim. 6, 10.
Tim.
What remedy for it?
Silas.
1. Prayer. 2. Meditation. First, that God careth for our liues. Mat. 6, 23, 24, 25, 26. Secondly, that wee came naked into the world, and shall goe naked out of it. Iob 1, 21. Thirdly, that our liues consist not in riches.Luke 16. Fourthly, that it maketh vsus slaues to our own seruants. Psal. 9, 6, 7. Lastly, that it banisheth the louelove of God, and feare of God, out of our hearts.
Tim.
What is it that ye call Maliciousnes?
Silas.
The word which the Apostle vseth, either signifieth that vice whereby men waxe weary of well-doing, called sluggishnesse: or else that habit of naughtinesse, whereby one is disposed in all things to do viciously & lewdly. A generall inclination to all euill and vicious manner, being opposite to vertue, which is an habite or disposition to all good and honest actions.