Commentary on Romans, Treatise · Chapter 1 · Dialogue 20
DIAL. XX.
Verse 30.
Without vnderstanding, Couenant-breakers, without naturall affection, such as can neuer be appeased, Mercilesse.
Tim.
WHat do yee meane by those that are vvithout vnderstanding?
Sil.
Such as hauehave vnderstanding, and cannot vse it; but deale as men voide of reason and counsell, vnaduisedly and headstrongly, following their passions. These men breake the rule of the word, which chargeth vsus to walk wisely. Secondly, they are vnlike vntounto God, who doth all his things by wisedome and counsell. Thirdly, they purchase much woe to themselues, thorough their foolish and rash dealing. Fourthly, they disgrace their persons, their actions, and oftentimes their profession through foolishnesse.
Tim.
What Lesson was then giuen heere?
Sil.
That wee vndertake nothing without good and due deliberation; Establish thy thoughts by counsell, sayeth Salomon in his Booke of Prouerbes.
Tim.
Who are these Couenant-breakers?
Sil.
They who will abide by no Couenants, Leagues, or promises, further then it is to serue their turn. These men they are vnlike to God, who is faithfull in all his promises. Secondly, they shal neuer come into the lords Tabernacle, Psal. 15, 1. Thirdly, they are enemies to humane society, the band whereof is fidelitie and truth. Fourthly, they bring forth a fruite of the flesh, Gal. 5, 20. and breake the Law in a maine point, Math. 23, 23. vnderunder these be meant, all which deny things committed to their trust, or deceiue trust put in them.
Tim.
How many manner of Couenants be there?
Silas.
Two: Religious and Ciuil. Of ciuil Couenants there be two sorts: First, publicke; for publicke duties in respect of a place. Secondly, for priuate duties in respect of priuate Callings.
Tim.
How else deuide ye couenants?
Sil.
Nationall betweene Countries, personall betwixt particular persons.
Tim.
What do ye call naturall affections?
Sil.
Such as be amongst them of one bloud and kindred, as betweene parents and children, husbands and wiues, kindred, countrey, heathens, yea Christians also voyde of these.
Tim.
What doth it differ from humane and Christian affection?
Sil.
Humane affection is that whereby wee embrace all men as men: naturall affection is that whereby wee imbrace them which are neere vntounto vsus by bloud: Christian affection, is that whereby we louelove good men, because they belong to Christ.
Tim.
Who are they that can neuer be appeased?
Sil.
Such as being once offended, will neuer bee reconciled againe: also such as can agree with none, nor brook the conditions of others: these men they are contrary to God, who is ready to bee appeased. Secondly, they make God their enimie, who hateth such as are enimies to peace, yea reiecteth all their seruice done to him as abhominable. See Math. 5. 23. 24. 25.
Tim.
Who are mercilesse men?
Sil.
Such as cannot pitty any man, but are cruell, fierce, hard-hearted.
Tim.
What reasons to driue vsus from mercilesnes?
Sil.
First, it is against Gods commandement and nature. Secondly, it maketh men also to bee mercilesse to vsus, because wee cannot pitty them that are in misery; the Heathers were full of cruelties, as also the Turks in their wars, shedding the bloud of men, women and children without all pitty; casting men to beastes, and causing men to kill one another at sword playing.
Concerning the forenamed sins which are 23. in number, we are generally to obserue these few and short notes. First, that he first setteth downe one worde (vnrighteousnesle,) which comprehends them that follow, as kindes and parts of vnrighteousnes. Secondly, that they are here to be considered not simply as sinnes, or causes of sinnes, but as effects and punishments springing from the root of Idolatry. Thirdly, that he nameth not all the branches of iniustice to men, (see more Gal. 5. 19. 20. Col. 2, 8.) but the most principall and such as then reigned most amongst the Heathens. Fourthly, that though an imputation bee here laid vponupon al the Heathen, who are vniuersally blamed without exception, because few among them liued ciuilly, and all were by nature giuen to them; yet no doubt all were not alike guilty; and further howsoeuer all these sins were not found in eueryevery one, yet all were guilty of some one or more of them. Moreouer, he doeth accuse the Romanes directly to bee faulty in these transgressions, but indirectly framing his speech vnderunder the persons of others, to decline enuy; letting them rather see in the mirrour of other mens liues, what themselues were by nature, then plainly charging them to do such things. Lastly, there is a great difference betweene godly Christians and prophane Heathens, in respect of these vices; which howsoeuer Gods regenerate children may fall into some of them, of frailty and by strength of temptation; yet they are not giuen wholy, and for euer ouer vntounto any of them, nor bee full fraught with them.