Commentary on Romans, Treatise · Chapter 12 · Dialogue 9
DIAL. IX.
Verses 16, 17. Be like affectioned one towards another. Be not high minded, but make your selues equall to them of the lower sort. Be not wise in your selues, recompence no man euill for euill, procure things honest in the sight of all men.
Tim.
VVHat doth the first of these sixe precepts cō taine?
Silas.
An exhortation vntounto concorde, which hath in it these two branches: First, consent of minde in matters of faith, to thinke the same thinges in respect of doctrine. Secondly, the knitting of the heart and affections in the actions and counsels of life. Thus the Apostle Phil. 2. 2. hauing generally exhorted to concorde by the same phrase vsed heere in the text, (hee yee like minded) doth presently subdiuide it into coniunction of louelove and affections, and agreement in minde or iudgement. An example of thisWhat … there is in contention about religion, on the examples of Iewes and …, of Arrians & Christians, of Papists and Hugonites, of Lutherans and Protestants, of Formalists and … (as they be called) doe witnesse. concorde we hauehave in Acts 4, 32. a contrary example of cō tention in 1. Cor. 1, 11, 12, There is nothing so much an enemy to louelove, to destroy it as diuision of mindes, about things to be beleeued, and of affections about things to be done; for there is nothing so able to vphold and continue louelove, as to imbrace a mutuall consent in faith and actions. But because there will still bee imperfections in the best men this way, as appeareth by Acts 15, 39, therefore wee must striue the more to obey this precept, which enioy nesynity, forbearing one another, and forgiuing one another, as Col. 3, 13. and doing according to that which is written Phil. 3, 15, 16. Let vsus minde the same things.
Tim.
What is the next precept, and how doe they cohere and agree with the former?
Silas.
In the next three precepts two hinderances of mutuall concorde are remoued, and one furtherance thervnto is commended. The first hinderance is pride, that is to say, when in disdaine of others, whom we doe not take to be so good as our selues, wee hauehave too lofty a conceite of our owne guifts and sufficiency; and out of a haughtinesse of minde, do aspire to higher place and matters, then wee are made or … for: this is to bee high minded, euen to beare a Iosty heart, and to aspire in our mindes to high things which bee aboue our capacity and calling.
Hence is pride in Latine, called Superbia, euen as one would say Superire alies, and in Greek hypsilophronia, that is, Iosty mindednesse, when men looke on high matters out of a great conceite of their owne strength, with despising of others. Of this disease was Absolon sick, when he ambitiously aspired to his Fathers kingdome: and the Pharisie in the Gospell, Luke 18. when out of too great opinion of his owne merits, he disdained the poor Publican: yea, the two Apostles of our Sauiour, Iames and Iohn, were somewhat infected with this disease, when they stroue to bee greater then their fellow Apostles. There were sundry such high-minded persons, both in the Church of …, and of the Romanes, who were too much lifted vp with a conceite of their owne Learning, and of the magnificence of their Cittie, being the Lady and Mistris of the whole worlde, and seate of the Empire.
Hence it is, that the Apostle so much beateth downe pride, both heere and in the third verse of this Chapter, and in the eleaueuth Chapter, verses 18, 20. For he saw the beleeuing Romanes, to bee lifted vp against the deiected Iewes, whence much dissention followed; and therefore desires them not to be highminded: but were Paule aliue now, to see the pride of Rome in Popes and Prelates, both spiritual and bodily pride, oh how would he thunder against it?
Tim.
What is the other lette that hinders concorde amongst Christians?
Silas.
Arrogancy, to be wise in our selues, that is, to hauehave an ouerweening conceit of a mans owne wisedom:Effect of Arrogancy. this is the very roore and first cause of pride, and bringeth … effects: as first, it causeth men to set at nought the counsels of others, and to thinke them sufficient for themselues: whereas God hath compassed vsus with many imperfections, that wee might one hauehave neede of another, as it is in the members of one naturall body. No man seeth all: and as our English Proueibe is, Two eyes see better then one. Experience also teacheth vsus, that the simple may giuegive counsell to the wisest, as Iethro did to Moses, Deut. 18. Abigail did to Dauid, 1 Sam. 25, 25. and thus hath God ordained it for the best preseruation of louelove and concord, as also to nourish humility and to kill pride.
Secondly, such as bee wise in themselues, turne their wisedome altogether to their owne profit, and not vntounto the good of others, contrary to that of the Apostle, Cbarity seeketh not her owne things, 1 Cor. 13, 5. Thirdly, such regard not the will and pleasure of GOD, which is true wisedome indeede, contenting themselues with worldlie wisedome, which is foolishnesse with God, 1 Cor. 3, 19. Such men as they, do not consult with God in his worde, so they do not ascribe the praise of their wisedom to God, the author of their wisedome, but to their owne wit and industry.
Lastly, this arrogancy and outreaching opinion of our owne wisedome, is by long experience proued to bee the mother of error of all sorts, whether in doctrine, or worship, or common conuersation: for on the one side, the cause why men giuegive ouer themselues to grosse sinnes in their liues and actions, is this, that in arrogancie of spirite, they hold scorne to be taught and admonished of others: they know as much as any man can tell them, and let men meddle with themselues. Such as these, God deliuers ouer to a reprobate minde, and to great euils, as is plain in the example of Cain and …. So on the other side, whence commeth it, that diuers men hauehave deuised newe opinions in Doctrines, and new worship in practise of religion, but for that not resting in the plaine and simple truth of Scripture, they take themselues to see more then other men, yea to be wiser then God himselfe, see 1 Tim. 6, 3, 4. Vainglory or … lucre … heresies, Augustine. Hence do arise rents and diuisions in Gods Church, betweene Teacher & Teacher, Pastor and Flocke, to the great disturbance of peace and concord.
Tim.
What thing is that which is such a furtherance vntounto concord?
Silas.
Humility, when we condescend to men of lowe estate, or submit our selues to the lowly or humble. These words, if we vnderstand them of the persons which bee lowly and humbled, then the meaning is, that wee must apply our selues to persons of lowe degree, descending to their basenesse, as if we were base with them; not despising their company, but liuing humbly with those that are humble, consenting with them, louing them, & imitating their humblenesse: but if we referre [lowlie] vntounto things, rather then vntounto persons (as the opposition betweene high and lowe thinges will beare this sence,) then the meaning is, that we must not refuse the meanest and basest seruice to do good vntounto others, after the example of Iesus, who washt his Apostles feete, Iohn 13. But the best way is, vnderunder this worde, to comprehend both things and persons, that for charity and concorde sake, we should embrace humble persons, & base things, out of a lowly minde, in imitation of our Saulour, who conuersed with Publicans and sinners, Luke 15. See Phil. 2. 5, 6, 7, 8, &c. and abased himselfe vntounto most shameful things out of louelove to vsus, Phil. 2, 7, 8.
Tim.
Proceed to the next precept, and tell vsus what is meant by recompensing euill for euill?
Silas.
By euils heere are meant wrongs and iniuries, which we are commanded to suffer patiently; and not to requite thē. It is like that precept of Christ, Mat. 5, 39. It is a corruption of our nature, that we are prone to returne wrong for wrong, one ill turne for another, and men thinke they hauehave a goodly pretence for it, because others began with them, and prouoked them: but the truth is, that whereas it is no small sinne, to infer and do hurt to another, in his person, name, or goods, by word or deede, secretly or openly; for such doe offend first against God, forbidding wrong doing Secondly, against charity, which doth no euil to her neighbor, 1 Cor. 13, 5. Thirdly, against Iustice, which measures right to euerie man, and condemnes all iniuries: yet to referre and requite one euill with another, is a farre greater sinne, not onelyonly because they do adde sinne to sinne, but for that a man may do a hurt suddenly and vnaduisedly, not perceiuing that he doth euill, but offending through ignorance or ouersight; whereas they that recompence euill for euill, doe it purposely, maliciously, and wittingly, knowing that they do euil, and yet wil do it: cōtrariwise they that patiently and meekely suffer iniuries, as they keepe themselues pure from sinne, so they declare themselues to be led by the Spirit of God (which is the Spirit of meekenesse) and to beare the Image of Christ, who when he was reuiled, reuiled not againe; and when hee suffered, threatned not 1 Pet. 2, 23. Heere it must be obserued, that this precept of retaliation reacheth not to the Magistrate, whose office it is to render euil for euill, tooth for tooth, eye for eye, bloud for bloud: see Rom: 13. to render euill to an euill doer, is a worke of iustice, and therefore good. It checketh onelyonly priuare iniuries betweene a man and his neighbor, in such wee may not carry a minde desirous of reuenge, but bee willing to beare.
Moreouer if it be euill to recompence euill for euill, it is far worse to recompence euill for good. This is not onelyonly an humane error, but a diabolicall naughtinesse & the very height of all vnthankfulnesse, to deale vnkindly with such as hauehave vsed vsus kindely: the iust GOD hath threatned that euill shall neuer depart from the house of such as so do: let the Iews be an instance for proof hereof, for the wrath and vengeance of God lies heauy vponupon that nation vntill this day; because vntounto the Prophets, vntounto Christ, vntounto the Apostles, which did good to them by instructing them, & calling them vntounto the kingdome of God, they wretchedly recompenced much euill, beating some, reuiling some, and killing others. Lastly, note that euil must be requited to no man; neither to a frend and a Christian, for he is our brother; nor yet to an enemy or Infidell, for he is a man as we are, made after Gods owne image.
Tim.
Come now to the next Aphorisme, and tell vsus the summe of it?
Silas.
The summe is, that we ought to imbrace innocencyInnocency of manners. of life, euen in the sight of men, that euill men may hauehave no cause to reproach vsus as euill dooers, 2. Pet. 2, 12. and good men may be edified by our example, 1. Cor. 10, 33. and be moued to glorifie God, Mathew 5. 16. 1. Peter 2, 12.
Tim.
What is meant by [bonest things?]
Silas.
Iust and holy things whereby the praise of God is aduanced, and the saluation of our neighbour furthered. Secondly, such things as cannot bee done without offence though they be lawfull, 1. Corinth. 10. 23. When he saith these things must be (proued) hee thereby sheweth very manifestly, that these things are not to bee done carelesly and at all aduenture, but with great diligence and prouidence or forecast: so the word in the originall importeth, as if in our mindes and thoughts wee should study before hand, and prouide that nothing be done but what may be approued of God & al good men: & it is to be noted that these tearmes (before all men) may eyther be opposed vntounto God, as if it were saide: Be very carefull that the things ye doe be honest and good, both in the sight of God and men. This opposition is expressed in 2. Cor. 8, 2. or else also the antithesis is betweene man and man; as who should say, Both to this man and that man, to the Iew and to the Grecian, to one as well as another, friend or stranger, carry your selues honestly, whether they bee pleased or not pleased, yet let all that is done before them bee honest. Heereby bee reprooued such who procure things honest, onelyonly before men, neglecting God, as hypocrites whoe looke alone to their reputation among men, Mat. 6, 1. Secondly, they which doe honest things before God, but are rechlesse in giuing satisfaction to men, or if they iustifie their doings to some men, it is with contempt of others. Lastly, they which exercise honesty neyther before God nor men, but are without reucrence of God, or care of men, like the Iudge in Luke 18, 3. Many such leud and notorious euill liueis there be, which hauehave shaken out of their hearts the feare of God, and the shame of the worlde, the louelove of heauen, and the dread of hell; not caring what be thought or spoken of them in earth, or what euill happen to them from heauen; forlorne persons addicted to euill courses.