Commentary on Romans, Treatise · Chapter 1 · Dialogue 17
DIALOGVE XVII.
Verse 29.
Ful of Enuy, Murder, Debate, Deceite, taking all thinges in euill part, Whisperers, Backbiters, Haters of God.
Tim.
WHat do ye call Enuy?
Silas.
That vice, whereby men vexe and grieue for the good of others, as Cain enuied Abel, because his Sacrifice was farre better, Saul Dauid, because hee was more loued and honored of the people; the Iews Christ, because manie flocked to heare him, and see his Miracles.
Tim.
For what causes are we to suppresse and striue against this affection of enuy?
Silas
Because it is a diuellish vice, making men like to Sathan, who enuied our first parents happinesse. Secondly, it is iniurious to God himselfe, and not onelyonly to our neighbor, of whose good we ought to reioyce, and not to enuie.
Tim.
How doth enuy any iniury to God?
Silas
First, it doth rise vp against the authority of his word, forbidding it. Secondly, it also controlleth his wisedom in the distribution of his gifts; for, it misliketh that others should hauehave what wee want, yet they hauehave nought but what God will.
Tim.
For what other causes must wee labour to bridle enuie?
Sil.
It is against Charity, which reioyceth in the good of others, as in our owne. Also, it is an vnreasonable affection, because it breedeth continuall matter of disquietnesse: for the enuious man is neuer at rest, there will alwayes be somewhat to repine at. Secondly, it maketh vsus to repine for that which is ours, touching vse, as all other mens guifts bee ours for vse; as the cye seeth for the whole bodie, so it is amongst Christians. Thirdly, enuious men do that to others, which they woulde not hauehave done to themselues. Lastly, Enuie leadeth to Crueltie, as Cain to the murthering of Abel, Saul to the killing of Dauid, the Pharisies to the crucifying of Christ.
Tim.
What is the duty contrary to this?
Silas.
To reioyce for the good of others, as though it were our owne good, as Paul did. Phil. 1, 3, 4. Colos. 1, 3. 1 Thes. 1, 2.
Tim.
What is the next vice?
Silas.
Murder: by a Synechdoche all kindes of murther be vnderstood.
Tim.
Why is murther placed in the middle betweene enuie and debate?
Silas.
To teach what be the ordinarie occasions and grounds whence murther ariseth, and so to warne men as they would flie murther, to auoid those vices of enuy and strife. For Enuie as the Mother, bringeth forth murther as her daughter, as in Cains example, Gen. 4.
Tim.
What cal ye murther?
Silas.
It is an vnlawfull taking away of life from anie reasonable creature. For Beasts may be killed for vse, & malefactors for example: so that it is done by the Magistrate, and iustly or legally.
Tim.
By what Reasons doo ye shew the hatefulnesse of this sinne?
Silas.
First, it is against the Commaundement [Thou shalt not kil.] Secondly, it taketh away precious life, which cannot bee restored. Thirdly, it defaceth Gods Image. Gen. 9, 6. Fourthly, it iniureth the Common-wealth, in spoiling it of a member. Fiftly, it procureth horrour of Conscience, as to Cain, Gen. 4, 13. Sixtly, the dishonour of Gods name, as in Dauid, 2 Sam. 12, 14 Seuenthly, losse of goods, bodie, and soule. Gen. 9, 5. Reuel. 2, 18. Eightly, it spotteth a mans race and posterity. Lastly, it bringeth infamie vponupon his name, and dishonoureth him in the eies and estimation of men.
Tim.
How many kinds of murther be there?
Silas.
Two: it is either of ones owne selfe, or of others; and that is either in purpose, or in acte, by giuing counsell; by writing, as Dauid; by striking, as Ioab; by with-holding necessaries of life, by not rescuing others.
Tim.
What be the common causes of selfe-murther?
Silas
Three: First, despaire of Gods merciemercy, as in Iudas, Mat. 27, 4. Secondly, feare of worldly pnnishment or shame, as in Achitophel, 2 Sam. 17, 23. Thirdly, penury or want of worldly goods, as in some poore people; which are plunged in remedilesse, or extreme penury.
Tim.
What things do occasion the murther of others?
Sil.
Couetousnesse; as in the murther of Naboth, 1. Kin. 21, 2, 13.; enuy in killing, as Abel, Gen. 4, 8. Wrath and reuenge, as in killing Abner, 2, Sam. 3, 27.
Tim.
What doe ye call debate, a sinne against the sixt commandement?
Sill.
It is strife when persons of contrary desires and opinions, runne into differences, and fall out into variance and dissention, it both occasioneth and also doeth follow vppon murther committed.
Tim.
In what things is debate exercised?
Sil.
Either in matters of religion, or about worldly affayres, and that either out of louelove to gaine, or vponupon vainglory.
Tim.
What reasons hauehave ye to keepe men from debate and contention?
Silas.
First, it is a fruit of the flesh. Gal. 5, 20. Secondly, it is the breach of Charity. Thirdly, it disgraceth our profession. 1, Cor. 6. 2, 3, 4. Fourthly, it is a sport to Sathan, who delights himselfe in setting vsus togither by the cares. Fiftly, it is an offence to God. Sixtly, it is a scandall to his Church, 1, Cor. 11, 12. Seauenthly, the end of it is very fearefull, whereas peace is both pleasant and profitable. Lastly, it maketh vsus vnlike to Christ and good men, who seeke and pursue peace: and like to Sathan and wicked men, who delight in strife and warre. Therefore the best way is, either not to open the flood-gate of debate, or being opened to stop betimes, for none knoweth what will be in the end; as in deseases, so debates stay them in the beginning.
Tim.
What do ye call deceit?
Sil.
That vice whereby men subtilly and cunningly hide their meanings by some colourable words or deedes, that they may hurt and intrap others: as Cain when he had led Abel into the field; and Iudas when he betrayed Christ with a kisse, and generally when one thing is pretended, and another thing is done, more specially whē men vndermine the life and safety of another.
Tim.
What reasons be there to keepe vsus from deceit?
Sil.
First, it is a member of the old man. Secondly, it is a breach of the law of God which commaundeth simplicity, and forbiddeth guile. Thirdly, it woundeth the conscience. Fourthly, it hurteth our credite, for it is a reproach to be counted crafty and deceitfull, a Fox like Herod. Fistly, it doeth make vsus odious and mistrustfull to all that knowes vsus. Sixtly, it is a marke of Sathans child (O thou childe of the Diuell full of all subtilty, Acts. 13, 10.) Lastly, to these meditations wee must ioyne prayer and watchfulnesse ouer our hearts, which bee deceitfull aboue measure.
Tim.
What is the duty contrary to this?
Sil.
In all thinges to speake as we thinke, and to vse simple plainnesse in our words and deeds: yet in some cases trueth may be wholy kept in, or vttered in part without deceit, if there be iust occasion, and may be done without hurt to Gods glory, or dammage to our neighbour.
Tim.
What is meant by taking things in euill part or malignity?
Sil.
When those things which are well done, and cannot be taken ill, or so done as they may fauourably be well taken, are peeuishly wrested to an ill construction and meaning: these fiue last rehearsed sins, are against the sixth precept, being against the life of our neighbour secretly or openly.
Tim.
Is it not therefore that some translate this word (euill conditioned?)
Sil.
Very true, because such men as consirue thinges in ill part, are not content with any mans conditions, they mislike and carp at eueryevery thing and person: examples wee hauehave of Dauids brethren, who tooke that ill which hee meant well, when hee offered combat to Goliah: also many of the Iewes tooke Christes doctrine and miracles in ill part, as if he had done them of vaine glory, or by the help of the Diuell.
Tim.
Doe not Gods children offend this way?
Sil.
They doe so, as is to be leene in Ely, who took the good actions of Anna in euill part, attributing that to drink, which she did of deuotion.
Tim.
What thinke ye of these dealings?
Sil.
They go against charity which taketh all things in good part so far as trueth and reason will giuegive leaue.
Tim.
Can ye giuegive vsus example of such charitable taking things?
Sil.
Yea, often in our Sauiour, who tooke well the act of such as brought Children vntounto him, and stil construed to the best, the doings of his weake Disciples: and of the woman that powred the boxe of oyntment on his head Mat. 26, 10. 11.
Tim.
What is the difference between whisperers and backbiters, and also wherein doe they agree?
Sil.
They differ in this, that the former do secretly and closely hurt the credit of his neighbour by rounding in the eare: the latter sort do it more openly. 2. The backe-biter spareth no mans fame, but whisperers set stryfe onelyonly among friends. Also they agree in very many things. First, they both wound the name of their neighbour. Secondly, they doe it in his absence, and behinde his backe. Thirdly, they both hauehave the Diuell on their tongue. Fourthly, they both report false thinges, or speake trueth to an euill end. Lastly, they both vse cunning in broching their tales vnderunder these and sueh like vailes: I am sorry to heare such a thing, I am loath to speake of it, and I pray you say nothing of it, and I wish well to the party, &c.
Tim
Which of them is the worst?
Sil.
The whisperer, because he doth all vnderunder a hand so as he is not knowne, hee stingeth more secretly, and so as one can prouide no preseruation against his poyson.
Tim.
What reasons should moue Christians to eschew those vices of whispering and back biting?
Sil.
First, they are against the worde that sayeth, Thou shalt not goe about as a tale-bearer amongest my people. Leui. 19, 16. Secondly, they do to others what they wold not hauehave done to themselues. Thirdly, of these vices aryseth much discord and debate, as it is written, Without woode fire is quenched, and without a tale-bearer strife ceaseth.
Tim
What is the duty of a Christian in this behalfe?
Sil.
Not to speake euill of others behinde their backe, but to tell them playnly their saults in louelove and wisedome, for this will not breed displeasure (as some thinke) but rather it will get fauour at the last, so it be done in louelove and wisedome, with due obseruation of circumstances, and consideration of a mans owne calling and guists.
Tim.
But vntounto Tale-bearers what is to be done?
Sil.
They are to be driuen away with an angry looke, as the East winde driueth away the rayne: they therefore doe sinne much which receiue tales with a delight to heare other mens sinnes: for if there were no receiuers of tales there would be no bringers of tales; the one hath the Deuill in his care, the other hath the Deuill on his tongue. Lastly, such shall enter into heauen as receiue not false reports against their neighbour. Psal. 15, 3.
Tim.
But what thinke ye, are all complaints to be accounted whisperings and back-bitings?
Sil.
No, if these conditions be obserued, First, that the party complayned off, be first duely admonished. Secondly, if the complaint bee put to such as hauehave power to redresse the fault. Thirdly, if the complayner secke nothing but the amendment of the party. Lastly if hee grieue that hec hath cause to complayne, and pray for his conuersion, doing all in louelove; these two last vices are forbidden in the ninth commandement.
Tim.
What is the next vice?
Sil.
Haters of God, such as be hated of God and be haters of him; such be al back-byters and whisperers, persons which deserue the hatred of God.
Tim.
Are there any which be haters of God?
Sil.
There be such, as this place and other moe do mention, God doth not deserue any hatred of them, but rather hath in him all causes of louelove, both goodnesse and beauty: but it commeth to passe, that men hate God through that naturall corruption which they deriued from Adam; for whilst man bare Gods Image, he loued him and was loued of him, but when he put on Sathans Image & was vnlike to God, then began he to hate God, and was hated of God.
Tim.
Are there not degrees of hating of God?
Sil.
True, there be so: First, some doe it and know it not. Secondly, there are some that hate him and know it. Thirdly, there are some which are secret haters of God. Fourthly, there are some which are open haters of God.
Tim.
By what markes may it be knowne that men hate God?
Sil.
By these especially: First, by seldome praying, or coldnesse in prayer. Secondly, by neglecting to praise him, or doing it without delight. Thirdly, by hating or hurting his Children. Fourthly, by beeing loath to thinke, or speake, or heare of God, as Atheists. Fiftly, by ordinary disobedience to his word. Sixtly, by not procuring the good, or by seeking the hinderance of his Gospell, being enemies to Religion. Lastly, by murmuring and repining vnderunder his correcting hand.